Jesuit Schools and the Catholic Intellectual Tradition Talking Back • Student Essays • Reviews FALL 2009 NUMBER 36

ON JESUIT HIGHER EDUCATION

Fall 2009 • Number 36 Jesuit Schools and the Catholic Intellectual Tradition Talking Back • Student Essays • Reviews FALL 2009 NUMBER 36

Members of the National Seminar on Jesuit Higher Education ON JESUIT HIGHER EDUCATION Gregory I. Carlson, S.J. Creighton University Harry R. Dammer Jesuit Schools and the Catholic Scranton University

Margaret Haigler Davis Spring Hill College Intellectual Tradition Jennifer G. Haworth Loyola University Chicago

Leslie L. Liedel Forum Wheeling Jesuit University 2 The Catholic Intellectual Tradition, Richard M. Liddy, Lisa Sowle Cahill, Paul V, Murphy John Carroll University Eduardo C. Fernández, S.J., Paul Lakeland, John O’Keefe

John J. O’Callaghan, S.J. Stritch School of Medicine Loyola University Chicago Features Mary K. Proksch Regis University 13 Will the Jesuit Tradition of Intellectual Life Survive? John A. Coleman, S.J. Mark P. Scalese, S.J. 20 The Catholic Intellectual Tradition, Social Justice, and the University, Fairfield University David Hollenbach, S.J. Raymond A. Schroth, S.J. Saint Peter’s College 35 The Most Exciting Time To Be A Catholic Art Critic, Dan Vaillancourt 38 The Status of Catholic Studies, Thomas Landy Charles T. Phipps, S.J. Santa Clara University 23 WILLIAM F. LYNCH, S.J., Catholic Intellectual Pioneer, John F. Kane

Conversations is published by the National Seminar on Jesuit Higher 28 The “Model Syllabi” for Teaching the Catholic Intellectual Tradition, Education, which is jointly spon- Paul V. Murphy, David Sauer, Josephine Dunn, Susan A. Ross sored by the Jesuit Conference Board and the Board of the Association of Jesuit Colleges and Universities. The opinions stated herein are those of the authors Reflections and not necessarily those of the 42 Ignatius’ Screwtape Letter: Advice from the Sixteenth JC or the AJCU. to the Twenty-First Century, J. Patrick Hornbeck II 45 The Trouble with “Outcomes Assessment,” Michael Collender Comments and inquiries may be addressed to the editor of Conversations Raymond A. Schroth, S.J. Saint Peter’s College Talking Back 2641 Kennedy Boulevard 49 Shaping the Life of the Mind for Practice, Jersey City, New Jersey 07306 Phone: 201-432-8083 Gail Jensen, Amy Haddad, Mary Ann Danielson Fax: 201-432-7497 35 50 Forming a Life of the Mind for Practice: Teaching Practical Reasoning, e-mail: [email protected] William M. Sullivan

For information about subscriptions to Conversations: Charles T. Phipps, S.J. Secretary to the National Seminar Student Pieces on Jesuit Higher Education Santa Clara University 19 Intellectual Life at Georgetown, Traviss Cassidy 500 El Camino Real 27 A Conversation with Professor Janz, Ramon Antonio Vargas Santa Clara, CA 95053-1600 Phone: 408-554-4124 48 Faith and Religion are Choices, Jennifer Sikora Fax: 408-554-4795 55 Punching in on the Educational Clock, Daniel Corrigan e-mail: [email protected]

Conversations back issues are available online at www.ajcunet.edu Photo Collage Design and layout by 18 University of San Francisco • 47 Fordham University Pauline Heaney. Printed by Peacock Communications, Maplewood, N.J. 54 Book Reviews: William P. George, O.P., William Neenan, S.J., Edward Kinerk, S.J. From the Editor

Jesuit Schools and the Catholic Intellectual Tradition

n many ways, the inspiration for this Conversations way. We concluded with no list, but nevertheless with a has been stewing for 55 years...... collection of writers for this issue who in many ways It began with the collective realization in represent the church at its best. IAmerican Catholic circles that we had failed to pass We have tried to balance big-picture pieces with on- along the treasure — the Church’s history, arts, and the-ground experiences — including astute student humanities — that had been the bedrock of its intellec- observations on the arts and academic attitudes, an tual life. Historian John Tracy Ellis, Catholic University of objection to outcomes assessment, and a warning America, spelled our the church’s failure to keep up in against academic pride. his wake-up-call article, “American Catholics and the But, like Thought in 1955, this Conversations in 2009 Intellectual Life,” in Fordham’s journal, Thought in 1955. will matter insofar as it prompts today’s faculty to both The Thought editor was William F. Lynch, S.J., him- revisit Msgr. Ellis’s article and ask to what degree its old self a leading intellectual, who as a young scholastic in criticisms still hold true. Does it concern us that, depend- 1941 had brought together composer Virgil Thompson ing on the standards of the school, some faculty never and ballet star Erick Hawkins to produce at Fordham a publish books or articles, and a student can drift through musical and dance drama of Oedipus Rex, starring Jesuit College X and never encounter a religious intellec- Fordham students, in the original Greek. tual challenge or will go to Mass only to witness a Ellis argued that the church’s intellectual depth was friend’s wedding? shallow for several reasons: the anti-Catholicism of the We welcome letters and longer “Talking Back” original English settlers; the ignorance of the 19th centu- essays that confront these issues. ry Catholic immigrants; the educational weakness of the families who did not read to their children; the narrow vvv training of bishops who learned canon law but not the humanities; the anti-intellectualism in the America char- Alan Wolfe, director of the Center for Religion and acter which favored pragmatism over learning; the Public Life at Boston College, and Mark Massa, S.J., Catholic universities who poured resources into profes- Gasson Professor, helped formulate the list and suggest sional programs and neglected research and scholarship. themes for this issue. The cover photo by BC photogra- At the same time, some Jesuit universities, like pher Gary Gilbert shows the office of Fr. Donald Monan, Fordham and others, had been sending young Jesuits to S.J., BC chancellor and former president, in the Bapst the best secular and foreign universities. The base was Library. The office’s unique attraction is the stained glass beginning to confront its problems. The process found windows depicting the great American intellectuals of the bold expression in the meeting of university presidents at past — including the usual Emerson, Thoreau, Longfellow, Notre Dame’s villa, Land O’Lakes, in 1967, where they Twain, and Bancroft, but also Catholics Orestes Brownson, proclaimed, among other points, that Catholic universities, Joyce Kilmer, Bishops John England and Martin J. Spalding, while maintaining their Catholic identity, must meet the and William O’Brien Pardow, S.J., about whom — till I same scholarly standards of their secular competitors. googled him and learned that a thousand women wept at The central question in the articles we have assem- his 1909 funeral at St. Ignatius Church in New York — I am bled is: What have we done to pass along the intellectu- ashamed to say I knew nothing. al tradition which defines us as Catholic institutions? The back cover, by Santa Clara photographer Charles The seminar’s internal process in formulating our Barry, depicts the statue of Saint Clare and its sculptor, sec- own answer had its ups and downs. One proposal was ond year theologian Trung H. Pham, described in Dan to gather a list of prominent intellectuals at Jesuit — and Vaillancourt’s article on Catholic art. n some other — universities and call attention to their work. This foundered in disagreement on who should RASsj be on the list and on whether a list was a good idea any-

Conversations 1 FORUM The Catholic Inte tual Tradition Where is it today?

By Richard M. Liddy

hen I was a young student in the 1950s In recent years there has again been much talk about I came across a book entitled The “the Catholic intellectual tradition” — often in relation to Wisdom of Catholicism. I liked it very Catholic Studies programs — and I ask myself what dif- much and bought a copy as a present ference there is between “the wisdom of Catholicism” as for my parents. It was edited by Anton I conceived of it in the 1950s and as I look on it today. Pegis of the Medieval Institute in In this article I would like to: 1) focus on the problem of Toronto and contained selections from an inadequate, often classicist, conception of the Catholic W“the Catholic classics:” from Augustine’s Confessions and the intellectual tradition and contrast it with a more dynam- City of God as well as from Thomas Aquinas’ Summae, ic, historically conscious, understanding; 2) link the Dante’s Divine Comedy, the Imitation of Christ, Theresa of Catholic intellectual tradition to the person of Christ, the Avila’s Interior Castle, John of the Cross’ Ascent of Mount incarnate carrier of meaning; 3) trace the trajectory of the Carmel, Blaise Pascal’s Pensées and John Henry Newman’s carriers of the meaning of Christ from symbols — such Apologia pro vita sua. There were also more recent selec- as the bread and wine of the Eucharist — to the doc- tions: papal encyclicals on Christian philosophy and on the trines taught in the councils of the Church and the the- reconstruction of the social order as well as literary pieces, ologies that help us understand God’s Word; and 4) high- such as Charles Péguy’s Vision of Prayer, Paul Claudel’s The light the present orientation of the Catholic intellectual Satin Slipper, and selections from Hilaire Belloc, G.K. tradition to be communicated to all peoples and all areas Chesterton, Christopher Dawson, Sigrid Undset, Etienne of culture. Gilson, and Jacques Maritain. At the time it provided evidence for me of the superior wisdom of Catholicism. It was a wisdom achieved in the past and ours was basically the Msgr. Richard M. Liddy is the university professor of job of appropriating it and passing it on. Catholic thought and culture at Seton Hall University.

2 Conversations ellec-

Msgr. Richard M. Liddy

1. HISTORICAL CONSCIOUSNESS ity of a tradition – he called it “a living idea” – bore fruit The historian, Eric Voegelin, wrote of “the hardening in its “power of assimilation:” that is, its power to enter of the symbols,” that is, the cultural process whereby an into various cultures and to assimilate the best elements authentic tradition becomes disconnected from its roots of those cultures into its own self-expression. Such in authentic living. Bernard Lonergan has referred to one “inculturation” is the ability of Christianity to be truly and version of this as “classicism,” that is, an a-historical authentically Christianity while being at the same time mode of thinking in which “all the answers are in the truly and authentically Japanese, African, American, or book,” that is, somewhere in Thomas Aquinas or the whatever. The Catholic intellectual tradition is not a Code of Canon Law or books and manuals that summa- closed “canon” of Western works only. For many, rize all of the above. Somewhere you can find all the Shusaku Endo’s The Silence has become a classic of the answers, a well-defined “block” of knowledge. Catholic intellectual tradition from the world of Japanese On the other hand, there is a more contemporary Catholicism. And Vincent Donovan’s Christianity view of the Catholic intellectual tradition, not merely as an Rediscovered appeals for respect for the native patterns achievement completed in the past, but rather as a living of East African cultural life – in terms of which alone the tradition affecting diverse cultures and challenging per- Gospel message can there be proclaimed. sons to do in our day what that tradition at its best accom- Consequently, if the Christian message is to be com- plished in cultures gone by. For the Catholic intellectual municated to all nations, preachers and teachers need to tradition is not a pile of books or writings “out there” – it enlarge their horizons to include an accurate understanding is not some “thing;” it is rather a living meaning, very alive of the culture and language of the people they address. to some, less alive, perhaps even dead, to others. They must grasp the resources of that culture and In his Essay on the Development of Christian that language, and they must use those resources Doctrine, John Henry Newman wrote that the authentic- creatively so that the Christian message becomes,

Conversations 3 been carried by the culture called Christian, but it’s not about that, it’s about the person of Jesus. (Commonweal, Nov, 7, 2008, 14) But what does this mean: that the person of Jesus is the meaning of the Christian tradition? One way to think about this is to reflect on the way a tradition is carried – from one person to another, from one generation to another. Lonergan in his Method in Theology writes of various “carriers of meaning:” intersubjectivity, art, symbols, language and, finally “incarnate meaning.” For meaning passes from one person to another through our very intersubjectivity, our very presence to each other. We communicate with one another by every gesture, frown, facial movement, smile. Certainly, Christ communicated through his very presence: there was “something” about him: he spoke “with authority.” Art is another very concrete carrier of meaning: the patterns in musical sounds communicate deep feelings; so also do the forms and colors of a painting. Christ encouraged people to pay attention to their experi- Statue of St. Ignatius, St. Joseph’s University. ence: “Look at the birds of the air and the lilies of the fields!” So also do symbols not disruptive of the culture, not an alien patch communicate meaning: they are images that concretely superimposed upon it, but a line of development evoke feelings or are evoked by feelings. A young man within the culture. (Bernard Lonergan, Method in gives a ring to his beloved; the ring means everything to Theology, 362) her. Jesus took bread and broke it and gave it to his dis- ciples to eat. He physically touched those who were ill. 2. CHRIST AS INCARNATE MEANING The symbols he left us “speak.” Cardinal André Vingt-Trois, the Archbishop of Paris, But by far the most obvious carrier of meaning is recently remarked to a journalist: “Just because language. These seemingly inconsequential sounds or Christianity is two thousand doesn’t mean it’s old.” And marks on paper have meaning. They have the meanings then he added: constituted by the understanding, judgments and deci- Becoming Christian means adhering to Someone sions of people in very concrete situations. So Jesus told who is not a cultural object. Christ has certainly

4 Conversations stories and parables, and he said, “Do this in memory of Dostoyevsky caught this “ground level” intellectual activ- me.” Though rooted in the here and now, words can ity in the songs of the Russian peasants as even during also transcend the moment and strain toward a more persecution they kept alive the image of Christ. universal perspective: a distant past and a future beyond The people acquired their knowledge in church- us. Jesus’ words strained the limits of ordinary speech to es where, for centuries, they have been listening open people to deeper meaning. to prayers and hymns which are better than ser- But besides intersubjectivity, art, symbol and lan- mons. They have been repeating and singing guage, Lonergan names one further carrier of meaning these prayers in forests, fleeing from their ene- and that is incarnate meaning. Quoting John Henry mies, as far back as the time of Batzi’s invasion; Newman’s motto, Cor ad cor loquitur – heart speaks to they have been singing: Almighty Lord, be with heart – he lays out the meaning of incarnate meaning: us! It may have been then that they memorized Incarnate meaning combines all or at least many this hymn, because at that time nothing but of the other carriers of meaning. It can be at Christ was left to them; yet in this hymn alone is once intersubjective, artistic, symbolic, linguistic. Christ’s whole truth. (Quoted in Denis Dirschel, It is the meaning of a person, of his words, or of Dostoyevsky and the Catholic Church, Chicago: his deeds. It may be his meaning for just one Loyola University Press, 1986, 63) other person, or whole national, or social, or The Catholic intellectual tradition finds expression, cultural, or religious tradition... then, not just in philosophical and theological works, but or good or for evil certain personages carry also in poetry (The Divine Comedy, the poems of Gerard meaning for large groups of people. Think of Manley Hopkins) and art (frescoes, mosaics, icons, Abraham Lincoln for Americans, for example. medieval, Renaissance and Baroque painting); architecture The incarnate meaning of Jesus is central to (Romanesque, Gothic, Baroque, “modern,”) and music Christians: the meaning of his life, death and (Gregorian chant and polyphony), as well as in medieval resurrection: the meaning of his person. That mystery plays and the modern fables of J. R. Tolkien. meaning found particular expression in the In addition, the Catholic intellectual tradition has FEucharist where the Scriptures were read and reflected found literary expression in works of practical spirituali- on, songs were sung, the bread was broken and chalice ty that at least for some communities within the Church passed; and all expressed the ongoing incarnate mean- have attained the status of classics: for example, The ing of Jesus of Nazareth. At this “breaking of the bread” Rule of Saint Benedict, The Imitation of Christ, The there were acclamations acknowledging “Jesus as Lord,” Cloud of Unknowing, The Spiritual Exercises of Saint confessions that God had raised him from the dead, as Ignatius, Theresa of Avila’s Interior Castle and John of well as gradually developing and expanding formulas of the Cross’ Ascent of Mount Carmel, Francis de Sales’ belief. It was to provide a context for such acclamations, Introduction to the Devout Life, etc... confessions and formulas, to clarify their meaning and Now what all these works of art and literary expres- preclude misinterpretation that memories of Jesus’ earth- sions of Catholicism have in common is that they invite ly ministry were recalled and the classics that we call us to change; in fact, they aim at mediating an experi- “the gospels” were written. ence of the Spirit of Christ that changes It will revive only to the 3. FROM SYMBOLS TO THEORY and converts us. A curious aspect about the phrase “the Catholic Christ changed peo- extent that people begin intellectual tradition” is the possible implication that ple; he brought again to use their heads. there could be any other kind of genuine Christian or them to a deeper Catholic tradition than an intellectual one. For if we spot. Through his agree with Thomas Aquinas that the human person is word of forgiveness he brought them out of the darkness especially the human spirit or the human “mind” – homo within themselves and enabled them to envision a new maxime est mens hominis [the human person is especial- reality, a new world, “the kingdom coming.” In such a ly the human mind] – then any genuinely human tradi- world people were “graced’ to be and to do what previ- tion is an intellectual tradition. Of course, a tradition may ously they were not at all interested in being or doing. fade, become watered-down and lifeless, but it will Through the gift of the Spirit of Christ the Catholic intel- revive only to the extent that people begin again to use lectual tradition at its best, even in its symbolic expres- their heads. Such intellectual activity need not be limit- sions, has aimed at doing the same thing. ed to theorizing – to theology, philosophy and science – All such expressions of the Catholic intellectual tra- but it can also find expression in art and music, symbol dition are expressions of what Lonergan calls “symbolic and dance, architecture and poetry, myth and ritual. consciousness.”

Conversations 5 The universal style is symbolic. Its language is in the nineteenth century, introduced historical scholar- instinct with feeling. At its liveliest it is poetry. At ship into the articulation of the Catholic tradition. He its profoundest it is rhetoric. It lacks neither was followed in the early twentieth century by Marie attention to detail nor keen insight nor balanced Joseph LaGrange (1855-1938) and other scholars who judgment nor responsible decision. But it has all employed historical methods to shed light on the these, not stripped of feeling, but permeated Scriptures. Similarly, such twentieth century luminaries with feeling. The calm, the detachment, the clar- as Henri de Lubac (1896-1991) and Yves Congar (1904- ity, the coherence, the rigor of the logician, the 1995) wrote detailed historical analyses of the vicissi- mathematician, the scientist - these are just tudes and triumphs of the early church to prepare the beyond its horizon. Such by and large is the lan- way for the Second Vatican Council of the 1960s. guage of the New Testament…Such also in the Catholic writers have also employed modern philo- main was the language of the Church Fathers, sophical categories to articulate the meaning of the and down the ages it has remained the straight- Catholic intellectual tradition. Thus, the German theolo- forward simple language of mainstream gian, Karl Rahner (1904-1984), asked, “What must we be Christianity. (Volume 17 of the Collected Works as humans if God can “speak” to us and we can “hear of Bernard Lonergan, 363) the Word?” And the Swiss, Hans Urs Von Balthasar (1905- But the universal style of consciousness is not the only 1988), asked, “Can we see ‘the form of Christ’ in our style. There is also evident in the history of Christianity a study of human cultures and literature?” And my own move to a more explicitly intellectual and theoretical con- teacher, the Canadian Bernard Lonergan (1904-1984), sciousness, a type of consciousness that found expression asked “What is the structure of our very questioning? in Thomas Aquinas’ great Summa contra gentiles and The very ‘method’ of our seeking and searching for Summa theologiae. Such a consciousness is honed by dis- meaning, truth, reality, goodness?” And he discerned that putes that push presuppositions back until philosophical method both in the contours of modern scientific and theoretical categories become necessary. thought and in other areas of contemporary culture. hus early on the Christian tradition was faced These questions about meaning, insight, value and with Arius’ question: “In what sense can it be love pertain to every human being of every religion and said that Jesus is the Son of God?” Is this just of no religion. They are questions we can address a metaphor in the sense that all humans are together, Catholics and all others. They are questions “children of God?” Or, as St. Athanasius held, that can be answered by everyone autobiographically – is Jesus truly the Son of God in the sense that When did “the call” for meaning, truth and goodness “what is said of him is also said of the Father emerge in my life? And where is it leading? What is “the Texcept that he is the Son and not the Father?” To express whole” that my story is aiming at? My profession? My this truth Athanasius and those gathered at the Council of research field? Can we work together on this? Nicaea in 325 adopted the non-scriptural term, These are “catholic” elements that the Catholic intel- homoousios – “consubstantial” - to express and protect lectual tradition aims at – but they are also concerns of what they considered to be Scriptural truth. It was the all humanity. Which, come to think of it, seems to have beginning of Christianity’s sophisticated and even system- been Jesus’ own basic concern. atic articulation of its teaching about Christ and the Trinity. Eventually, this concern for clarity found expression 4. THE TRADITION AND THE PRESENT in Thomas Aquinas’ Summa Theologica with its very sys- So – to return to my original question - there was a tematic way of treating God’s creation of the world, the lot of “the wisdom of Catholicism” in the books I read as human person, sin and the return to God through Christ a young man. A lot has happened to me in the interven- and the sacraments of the Church. This general pattern of ing years and what I have learned is that that the wis- all things proceeding from God and eventually returning dom of Catholicism is not static. It aims at “catholicity” – to God was taken from neo-platonic philosophy but the wholeness. It is not confined to the truths defined in the most prominent set of categories which Aquinas uses to past; rather, it invites creativity in the present and the for- deal with these questions are the philosophical categories mation of cultures healed of the blinders in the present. of Aristotle. He molded Aristotle’s categories into a I have especially seen that word and that creativity oper- Christian context and that framework provided the back- ative where people from different cultures and disci- ground for much Catholic thought down to modern times. plines open themselves in honesty to each other and Today the most prominent sets of categories used in work together for the common good. Then a common Catholic theology spring from the modern scientific, his- understanding is born and new life emerges. n torical and philosophical revolutions. Thus, Cardinal Newman, a beacon of the Catholic intellectual tradition

6 Conversations Putting the Limits of the Grand Tradition on the Table

Lisa Sowle Cahill

ichard Liddy wonderfully con- jures the depth and evolution of a rich Christian R tradition. His focus is incarnational Christian symbols and rituals, philosophy, theology and creative literature in Western Europe and North America, yet he reaches toward a growing diversity of Catholic cultures. According to Liddy, all these endeavors are part of “the Catholic intellectual tradition,” because “the human spirit or human mind” is most distinctive of humanity, so “any genuinely human tradition is an intellectual tradition.” I admire how Liddy brings to life multidimensional Christian experience, but prefer to distin- guish more clearly its intellectual aspect, before reuniting the intellectual, moral, aesthetic and spiri- Lisa Sowle Cahill tual. Indeed, what is most distinctive about humanity is not other activities do nourish and closure. All of these have practical “mind,” but that we are embodied benefit from theological inquiry, dimensions, since they are carried minds and spirits. Genuinely and even make it possible. out by embodied persons within human traditions do include intel- An ancient task of philosophy human and material relationships. lectual inquiry, but they also is to delineate humanity’s quest The Catholic intellectual tra- include moral and political prac- for the true, the good, and the dition, then, is the intellectual tices, the creation and apprecia- beautiful. Systematic intellectual quest for truth, understanding or tion of beauty, and spiritual or inquiry or analysis aims at the knowledge in a Catholic (not religious experiences and activi- truth and engages the intellect generically Christian) context, a ties, which are not the same. One primarily, if not exclusively. context bearing Catholic accents might say that Catholic universi- Conversely, the good is attained in politics, poetry, and prayer. ties are the sites par excellence by the will, the beautiful by the One of the intellectual tradition’s where the true, the good, the imagination, and the divine by most distinctive marks is its quest beautiful, and the divine are kept the love evoked by God’s self-dis- for objectivity and universality in in marvelous interplay. Yet teaching or writing theology is not doing catechesis, gathering for “The Catholic intellectual tradition” is liturgy, engaging in Christian infected by elitism, exclusivism, and a social action or producing Christian art, however much these Eurocentric bias.

Conversations 7 knowledge of the truth. This carries denied that “traditional” formula- Recently Boston College art his- both assets and liabilities. Hence the tions of truth must be revised or torian Pamela Berger presented extreme importance of Liddy’s invo- rejected, and that general truths can research on the Dome of the Rock cation of historical consciousness. take very different concrete shapes. in Jerusalem at the Boisi Center for The Catholic quest for objective “The Catholic intellectual tradition” Religion and Public Life. Her aim truth is framed and protected by is infected by elitism, exclusivism, was to understand the history of this Catholicism’s global institutional and a Eurocentric bias. In fact, the Muslim temple as a site of worship structure; the requirement of basic same can be said of Catholic moral- by Muslims, Jews, and Christians doctrinal coherence or “orthodoxy;” ity, politics, art, and liturgy. Diverse, over the ages, and particularly of and, at the moral or ethical level, the emerging expressions of Catholicism past simultaneous use by Jews and premise that all humans share in do not just receive Western “com- Muslims. She drew on art, iconogra- common some basic experiences, munications”; they interrupt them, phy, liturgical artifacts, religious values, and obligations. A virtue of challenge them, and reconfigure the texts, and historical scholarship; her the Catholic intellectual tradition is tradition. As Liddy insists, “The thesis has clear political conse- resistance to reducing truth to Catholic intellectual tradition is not a quences. Her scholarship exempli- power, and to thoroughgoing rela- closed ‘canon’ of Western works fies the intellectual, moral, aesthetic, tivism regarding human dignity and only.” Openings include feminist and religious cross-fertilization pos- social justice. It also sets parameters theology, liberation theology, and sible in today’s Catholic university, for expressing the truths of creation, Catholic theologies from Latin with its new global and inter-reli- the incarnation, the Trinity, and the America, Asia, and Africa. And all of gious vista. n continuing presence of Christ’s Spirit these quests for intellectual under- in the church. standing and truth are interactive Lisa Sowle Cahill is the J. Donald But the limits and even vices of with their own specific takes on Monan, S.J., professor of theology at this grand tradition must be put on moral and political goodness, artistic Boston College. the table. Too often Catholicism has beauty, and divine worship.

The Many Ways of Being Catholic

Eduardo C. Fernández, S.J.

very year during our coveries with the experiential ones, A few hours spent witnessing a dis- intersession, we take whether those which are the fruit of tillation of Indigenous, European, our first year masters of personal encounters with the people and African cultural threads woven divinity students to of the country, for example, by stay- together over the course of centuries Mexico City for about a ing in poor people’s homes, engag- through dance had been the key, an Eten day cultural immer- ing in conversation on panels, or by experiential key, to entering a new sion. One of our aims in doing so is being exposed to their cultural her- cultural world. to help them learn how to do com- itage by going on pilgrimage to a One of the most appealing mon theological reflection. Easier shrine dear to them, visiting a muse- aspects of Richard M. Liddy’s essay said than done! While social analy- um or an archeological site, or is that he does not ignore the more sis, one of its important compo- attending an artistic performance. artistic, lived experiential aspect of nents, cannot be done without tak- This was the experience of a the Catholic intellectual tradition. As ing into account the cultural, eco- Vietnamese American student, the example above with the nomic, political, and religious someone who himself had come to Vietnamese American student illus- aspects of a culture, how do you the U.S. as a boat person, when, trates, there are many ways of impress upon students the value of after witnessing an amazingly color- knowing. In fact, by hearing a little doing it in situ? What becomes ful, choreographed folk dance at the bit of Liddy’s own story, we get a especially challenging is integrating national Bellas Artes theater, glimpse of how lived Catholicism the more abstract, theoretical dis- remarked, “Now I get this culture!” has influenced him, more specifical-

8 Conversations ly, how he, along with his understanding of the tradition, moved from a more static, classicist notion to a more vibrant, historically conscious, evolving one. I am reminded of my colleague Alex García-Rivera’s insistence that all the little stories find their place in the big one, that is, the Christ event. By sharing some of his story with us, Liddy elicits our own stories, for one story invites another. Another appealing aspect of Liddy’s essay is his focus on the person of Jesus. At times we can forget the power of symbol, especially in a culture which is often oversaturated with visual images. But this was not always so, and, as art history reminds us, for centuries people slowly con- templated sacred images or prayed in buildings especially designed to help them enter into the mystery of God’s presence. I was reminded of the power of these sacred images when I recently listened to a friend from El Salvador, who fled the war- torn country with her family in the late 80s, telling me about the heavi- ness she felt in her heart, one pro- voked by family problems, when she entered the Oakland Cathedral for a diaconal ordination. But as the liturgy progressed, and as she contem- plated the massive image inspired by the Christ in Chartres cathedral above the main entrance, she felt God’s comforting presence descend Eduardo C. Fernández, S.J. upon her. This depiction of Christ world, or even within our diverse ple, might we be witnessing a recov- present in Word and Sacrament, U.S. communities? Experiencing the ery of some medieval forms of became very real for her, as real as it vibrancy of the African American Catholicism which have been judged has been for believers throughout church in the United States or hear- as being irrelevant and archaic? the centuries, thus becoming, in fact, ing about the lived experience of the Could it be that sometimes our mod- a gateway to the Sacred. church in Africa, for example, I sus- ern walk-a-thons echo an ancient Reading Liddy’s finely articulat- pect that its gifts to the wider church form of pilgrimage, our films reveal ed composition has left me with are just unfolding. Is there not more newer versions of miracle plays, and some questions in regards to my than one way of being Catholic? our museums quickly become our own attempts to further the current In the same vein, how much do new cathedrals where we encounter dialogue of faith and culture. Since our Latin American Catholic traditions the Sacred on a Sunday afternoon? n the wisdom of Catholicism is not get ignored either because they are static but rather dynamic and viva- seen as connected to Europe and Eduardo C. Fernández, S.J. is asso- cious as it is lived throughout the therefore “colonized” or because we ciate professor of pastoral theology world, what can we Westerners are ignorant of their African or and ministry at the Jesuit School of learn from newer religious Christian Indigenous strands? In the current Theology at Berkeley, California. communities in other parts of the interest in popular piety, for exam-

Conversations 9 Classic Texts: Revelatory, But Not Normative

Paul Lakeland

he temptation to stick In a more empirical age we do with the traditum and not think of any texts as normative skip the traditio is one apart from the process of transmis- that Jesuits schools sion, interpretation and reception have on the whole that constitutes the traditio. Tresisted. From their Everything is data, nothing is prem- very beginnings, Jesuits schools were ises. To say this is not to demean the distinctive both by their “way of pro- texts of the Catholic tradition or ceeding” and by their inclusion of indeed to level all texts, Catholic or classical literature and the perform- otherwise, as if all data are equally ing arts in their curricula. Today we useful. The texts of the Catholic tra- would address the same dialectical dition are worth studying not only tension between what is contained for their beauty but also for the light in the tradition and the means by they shed on how the process of tra- which it is maintained throughout dition works. To be Catholic is to be the centuries in the language of con- as open and alive to the new as we tent and process. But there is a more are respectful and appreciative of fundamental level to all this. How is the old. The sacramental imagina- the pedagogical process of Jesuit tion is not bound to find its inspira- schools faithful to the Catholic intel- tion within confessional boundaries. lectual tradition when the content it Traditio is the ongoing assimila- Paul Lakeland communicates does not largely con- tion of the truth that will set us free. In the religiously polarized sist of the classic great books of that Thus, the Jesuit schools that cherish world of American Catholicism today tradition? Can we indeed find a way the wisdom of the Catholic tradition the commitment of our Jesuit schools to say that it may be more faithful to while exploring the truth of other tra- to the openness that is a precondi- the traditio by being less attentive to ditions and the achievements of the tion for true wisdom can lead them the traditum? secular imagination are only being to be misunderstood as woolly- The great works of the Catholic faithful to the Catholic conviction that minded liberals, sometimes even as tradition should always have a place faith and reason are compatible and traitors to the tradition. But this is in the curriculum of the Jesuit col- that the Spirit of God moves where it only possible when the tradition lege or university, but they can no will, not where we tell it to show up. itself is misperceived as a closed longer be, as they were in a more Thus, the Jesuit commitment to find- body of texts and a fixed set of ideas. classical age, the texts which form ing God in all things is as fine an How boring our academic institu- and shape that curriculum. Classics expression of the Catholic intellectu- tions would be if there were nothing will always speak to us; they are al tradition as we could ever new to discover, and how un- texts that in the words of Frank encounter. As intellectual explorers, Catholic it would be not to be part of Kermode are “possessed of a plural- we are in continuity with a past that the adventure of learning. The ity of ambiguities, enlarged by the was itself always the search for deep- excitement of Jesuit education today action of time.” But just because we er appreciation of the truth, not some is testimony to how well it performs treat them today, as Bernard complacent hugging of the convic- the Catholic intellectual tradition as Lonergan said of scripture and traditions of recent history. Whoever real- Liddy so ably lays it out. n tion itself, as “not premises but ly was the first to say that “tradition is data,” they can be revelatory without the living faith of the dead” while Paul Lakeland is a theology being enshrined as normative. They “traditionalism is the dead faith of the professor at Fairfield University. inform us, but we are not obliged to living” got the Catholic intellectual emulate them. tradition exactly right.

10 Conversations Prodding Catholics to Be More Intellectually Serious

John O’Keefe

hen John Tracy Ellis published his now infa- mous skew- W ering of American Catholic colleges and universities for their disengagement from the intellectual life, he was not, as we are in this edition of Conversations, calling for a rekin- dling of the Catholic intellectual tradition at universities. He was, rather, calling for Catholic intellectuals to assume their rightful place at the table of American intellectual discourse. For Ellis, the Catholic character of Catholic colleges and universities in the United States was given. Their character as centers of intellectual activity was not. While it may be tempting to interpret current conversation on our campuses about the Catholic intellectual tradition as somehow similar to the problem that Ellis exposed, this interpretation would be misleading. From a certain point of view, the problem of the disengagement of Catholics from American intellectual life has been corrected. Certainly some might argue that the American Catholic ghetto culture still exists and that Catholic thinkers are still significant- ly underrepresented on the lists of elite public intellectuals. However, our best universities now number John O’Keefe among the best universities in the identity more than to intellectual was responsible for planning. My United States, and the scholarly engagement. The exact nature of idea for the symposium was to activity that takes place on these our challenge came clear to me dur- assemble a group of scholars from a campuses has changed dramatically ing preparations for a symposium variety of disciplines and charge in the years between 1955 and 2009. on the Catholic intellectual tradition them with the task of discussing The issue before us is quite dif- at Creighton College of Arts and how the Catholic intellectual tradition ferent, and it relates to mission and Sciences hosted in March and that I functioned as a living reality in their

Conversations 11 own work as scholars. Moving from the faculty. While our use of the a paradigm for subsequent thinking concept to reality turned out to be fair- phrase is relatively recent, both of us about the relationship between faith ly difficult, mainly because there is so noted that we tended to speak as if and reason. What has changed in little agreement about what, exactly, the phase has been a part of the America since Ellis wrote his essay is we mean when we say the phrase active vocabulary of every Catholic that we are no longer the lazy inheri- “the Catholic intellectual tradition.” intellectual since the time of the tors of a tradition that we take for Ellis was try- Church fathers. The fathers did not granted. Instead we have the possibil- ing to prod speak thus. Recognizing this link ity of being active custodians of an Ellis was trying to Catholics to between current usage and mission inheritance that is slipping away. prod Catholics… be more intel- talk helps to explain why the term is Naming that inheritance, as Professor lectually seri- confusing to so many us: the mis- Liddy has done, is important. Perhaps ous. In con- sion dimension is not explicit. more important is that we engage trast, our usage seems to be designed Now, I am not suggesting that each other. to prod intellectuals to take religious the Catholic intellectual tradition is At Creighton in March we expe- identity more seriously. Hence my something that we have fabricated rienced some of the first-fruits of claim that current usage relates to the for the nefarious purpose of pressur- such engagement. Eight scholars, identity crisis that has been a part of ing reluctant colleagues into its serv- four from Creighton and four from the conversation for as long as I have ice. Rather, I am suggesting that our other institutions—a theologian, a been a faculty member, now nearly usage reflects a genuine sense of lawyer, a physicist, a biologist, two seventeen years. urgency about the intellectual identi- English professors and two political A side conversation at the afore- ty of Catholic institutions of higher scientists—gathered on campus. We mentioned symposium helped clari- learning. If the heart of the universi- talked not as Catholic struggling to fy this for me. My colleague from ty is the quest for knowledge and engage the intellectual life, but as Loyola College and I both noted that truth, how do we as participants in intellectuals struggling to understand we had begun to use the phrase this quest at a Catholic university what it means to be an intellectual in “Catholic intellectual tradition” in engage differently, if at all? What this context and within this tradition. our active discourse only quite does it mean to be an intellectual, Although these are not exactly the recently, say, within the last five or Catholic or non-Catholic, at a kinds of conversation that John six years. Moreover, our use of this Catholic institution? Does it matter? Tracy Ellis envisioned more than phrase corresponded with efforts to These are critical questions. fifty years ago, they surely embody shift the language of mission and The Catholic intellectual tradition their spirit. n identity on our campuses from an does exist. When the first Christian exclusive focus on service and jus- intellectuals labored to find a way to John J. O’Keefe is professor of tice to a more expansive vision that integrate Biblical revelation with theology at Creighton University. included the intellectual activity of Platonic philosophy, they established

John & Jacquelyn Dionne Campus Green, University of Scranton.

12 Conversations Will the Jesuit Tradition of Intellectual Life Survive?

t their inception, as is well known, laborers for the help of others.” Number 623 of the the first Jesuits did not envision same part 7 seems to favor ministries which extend any apostolate involving schools to a greater number of people, “such as lecturing” in or universities. Engagement in preference to one-to-one ministries whose reach schools came somewhat unex- was more restricted. pectedly to rather than from them The Constitutions, part 4, deals with the intellectu- through the earnest entreaties of al-spiritual formation of Jesuits in training and with civic leaders in cities, such as Jesuit schools and universities. The thrust of part 4 is Messina and Palermo, asking the almost entirely based on apostolic purposes. Jesuit Jesuits to undertake schools for schools should aim to educate those who will have the training of their sons. Of course, most of the first more influence in the world of civil and religious companionsA of Ignatius shared with him a first-class affairs. One looks in vain, however, in part 4 of The education at the University of Paris. Thus, although, Constitutions, for any true intrinsic Jesuit theory of a by and large, most priests of that time acquired their university or of the intellectual life. Indeed, all of the priestly knowledge through a mere hands-on treatment of education, in part 4, tends toward a apprenticeship in parishes, the first Jesuits did species of sub- demand a learned ministry and a university educa- ordination, a tion for the professed members of their Society. merely utilitari- …very early Jesuit universities an view of edu- spawned confraternities Question #1: Was there, historically, a Jesuit cation, rather Ideal of a University and the Intellectual Life ? than any deeper through which students or tutored sense engaged in social service… It is probably not the case that one can really of knowledge find any full-blown theory of a university nor a as a good in worked-out position on the intellectual life in the itself. In a succinct manner, the motive for accepting earliest documents of the Jesuits. The Jesuit rationale the governance of universities is stated: “in which these for accepting schools or starting universities was pri- benefits may be spread more universally, both through marily justified by the Ignatian criteria for choosing the subjects which are taught and the numbers of per- ministries, found in part 7 of The Constitutions of the sons who attend and the degrees which are conferred, Society of Jesus where the choice of university work so that the recipients may teach with authority else- falls under the rubric of ministries which embody a where what they have learned well in these universi- more universal good. Number 622 of Part 7 notes ties for the glory of God our Lord”. (# 440) that preference should be given to ministries which aim at large nations, important cities “ or to universities which are generally attended by numerous John A. Coleman S.J., is associate pastor, Saint persons who, if aided themselves, can become Ignatius Church, San Francisco.

Conversations 13 of the students and their civic involvement. In point of fact very early on Jesuit universities spawned confraternities through which students and alumni engaged in projects of social service and civic reform and betterment in their university’s host city. We neglect, however, another important source for understanding the Jesuit tradition of the intellectual life, if we restrict ourselves only to The Constitutions. Obviously, a deep Ignatian grounding for the intellectual life derives from The Spiritual Exercises’s “Contemplation for Obtaining Love,” The Contemplatio can yield a peculiarly Ignatian motif of knowledge as a good in itself, not just as a useful means for apostolic goals. The Ignatian intuition of the Contemplatio directs us to look to God’s presence and activity in all of creation including the cultural products of human history. Science, philosophy, history, the social disciplines, literature and the arts—all constitute aspects of that “long, loving look at the real” we intend by that term, contemplation. The Contemplatio invites us to see and taste all that is real in our cosmos, history and culture. ut The Contemplatio pre- supposes the rest of the Exercises which went before. So, the First Principle and Foundation (that all our desires and actions should be ordered to love, serve and worship God) also functions as a norm for Jesuit intellectual life, as does the medita- tionB on the Incarnation which invites to a profound inculturation. The meditations Statue of Saint Ignatius, Regis University. on the suffering of Christ lure us to look To be sure, part 4 does go on to treat issues of at our suffering world, weighed down by the subjects to be taught (theology, rhetoric and injustice. It is only by going beyond the fairly utili- humanities; but not law or medicine) and of issues tarian apostolic priorities of The Constitutions (yet of pedagogy. Because Ignatius had started life as a still keeping its thrust) to this deeper rooting in the kind of autodidact, he came to see that pursuing Contemplatio that the document on “Jesuits and the studies in an order that builds on earlier foundations University Life,” from General Congregation 34, held was essential. So, the order of studies is treated in in 1995, could affirm: “We Jesuits both seek knowl- part 4. Throughout, there is an abiding assumption edge for its own sake and yet must regularly ask that studies will be closely related to spiritual growth knowledge for what?”

14 Conversations After the death of Ignatius, as schools and scholarship concerning science and philosophy. universities proliferated, the Jesuit General, Claudio Third, especially through the attempts of the Acquaviva, convened a group of scholars to lend Ratio Studiorum to coordinate Jesuit education some crucial quality-control and established mission world-wide and stamp the schools’ equivalents to and goals to Jesuit schools. In 1599, the resultant mission-statements, Jesuit education became a net- Ratio Studiorum, the Magna Carta for Jesuit schools work that transcended ordinary boundaries of lan- and universities, proposed a plan of studies which guage, culture and nationhood. It was—however included the humanities, literature, history, drama fragilely so—an educa- etc., alongside philosophy, science and theology. As tional system which historian John O’Malley has argued, the Ratio was inter-cultural and The contemplations on Studiorum “assumed that the humanistic program of global in perspective. the suffering of Christ lure the Renaissance was compatible with the Scholastic As one thoughtful program of the Middle Ages.” O’Malley also notes that response to Jesuit uni- us to look on our “The Ratio had all the benefits and all of the defects versity education today suffering world. of such codifications; while it set standards, for from the Jesuits at instance, it discouraged innovation.” But the Jesuit Boston College has put commitment to education meant that the Society of it, reflecting on this earlier Jesuit history: “An idea of Jesus as an institution had a systematic relationship to the university that proposed that students should ‘secular’ learning, in and through its universities. study the best of human culture, relate this to their experience of God, use their knowledge for the Three Important Motifs common good, and imagine themselves as citizens Historians of the pre-suppression Jesuit schools of a global culture concerned about the well being and universities have noted three important motifs of all people, is certainly relevant to the needs of our which pervaded their operating mission. First, the own time.” Jesuit universities embodied the humanist heritage. I have addressed, at least in germ, the first This meant more than merely teaching Latin and question I brought to this essay: “Was there, histori- Greek literature or rhetoric and languages. More cally, a Jesuit ideal of a university and the intellectu- deeply, it involved a wedding of the imagination, al life?” My next question is: “What recent shifts in deep sensitivity, to any correlative move toward Jesuit thinking have impact on or have shifted this “objective or philosophic knowledge.” One notes, historical Jesuit ideal?” again, a congruence between this educational ideal Question #2: New Directions for the Jesuit and the emphasis in The Exercises about approach- Intellectual Ideal Since Vatican Council II ing prayer through the scriptures with imagination and an appropriated use of “the senses.” Jesuit universities became centers for the arts for their sur- To a large extent, the post-suppression Jesuit rounding cities. Art, music, drama, dance and litera- schools and universities were heavily implicated in ture were seen as core to education, not just as the agenda of restoration and of resistance to mod- extra-curricular add-ons. The Latin word humanitas ern thought that was characteristic of so much intel- th th translates the Greek word paideia. Both came to lectual life in the 19 [and the first half of the 20 ] mean both a process of learning and a result: stud- century Catholicism. Vatican II, however, shifted the ies that developed moral goodness, devotion to church from an earlier unjustified triumphalism to a truth and a disposition to act for the civic good. greater sense of Second, although, at the time the rise of the being a pilgrim Centers of discovery of research university (mainly a nineteenth century church; from whole- new knowledge innovation) lay long in the future, the early Jesuit sale condemnation universities did more than simply pass on the best of of or isolation from received knowledge. They diffused knowledge, to the others to dialogue. Jesuit documents on universi- be sure, but also engaged in original research in ties and the intellectual life, accordingly, take on, in areas of astronomy, pharmacological knowledge the post-Vatican II period, new themes of ecu- (deriving from new medicines, such as quinine, dis- menism, inter-religious dialogue and a reading of covered by Jesuit missionaries), physics. So, besides the signs of the times. (cf. Documents of GC34). being centers of art, the Jesuit universities were cen- Crucial to this shift in understanding of the Jesuit ters of learning and the discovery of new knowl- intellectual ideal was the 1973 remarkable address, to edge. To the humanist heritage was added objective alumni of Jesuit schools, by Pedro Arrupe, the

Conversations 15 Superior General of the Jesuits, on “Men for Others,” Company of Critics: Jesuits and the Intellectual Life” In it, he called for a thorough re-education for justice (Studies in the Spirituality of Jesuits 22/25, Nov. and insisted that “we cannot separate personal conver- 1990), I argued that this new emphasis on bringing sion from structural social reform.” “For the structures the faith that does justice into dialogue with univer- of this world—our customs, our social, economic and sities and the intellectual life for the very first time political systems, our commercial relations, in general, brought into the Jesuit intellectual tradition that crit- the institutions we have created for ourselves—insofar ical component—the intellectual as social critic and as they have injustice built into them—are the con- not merely an upholder of the received wisdom and crete forms in which sin is objectified.” Arrupe called the status quo—which accrued to the modern for a life-long continuing education, one which read notion of the intellectual, since the time of the the signs of the times and opposed unjust structures in Dreyfus affair in France, when Emile Zola and our world. Anatole France and Marcel Proust published their s is well known, the Jesuit famous, “Manifeste des Intellectuals,” attacking a General Congregation 32, held gross injustice, perpetrated by the French govern- in 1974, boldly took “the serv- ment. I also argued there that this new ideal does ice of faith and the promotion not, as such, derogate in any way from the commit- of justice” as a new essential ment to the intellectual life. It calls, instead, for hallmark for every Jesuit work, research and scholarship which asks keenly: including universities. Knowledge for what, serving whose interests, fur- Throughout the 1970’s, Pedro thering what purposes? Arrupe wrote a number of From the large panoply of Jesuit documents on very original letters to the this new shift in the Jesuit intellectual tradition, I sim- Society addressing such issues ply want to cite several short excerpts from Father as “The Intellectual Apostolate Kolvenbach’s remarkable Rome address: “The Jesuit in the Society’s Mission Today”’; “Theological University in the Light of the Ignatian Charism.” Reflection and Inter-Disciplinary Research”; Kolvenbach does not retreat one iota from a com- “EducationA for Faith and Justice.” He underscored mitment to intellectual excellence or from the legiti- that an education for justice and an option for the mate freedom of university research. “The university poor were to become central to the Jesuit intellectu- has its own purposes that cannot be subordinated to al tradition. other objectives. It is essential to respect institutional Arrupe’s successor, Peter Hans Kolvenbach, autonomy, academic freedom, and to safeguard per- took up much the same themes in important allocu- sonal and community rights within the requirements tions to representatives of Jesuit Universities at Santa of truth and the common good.” Kolvenbach notes Clara University in 2000 and in a Rome speech on our continued sense that the choice of Jesuits to work universities in 2001. General Congregation 34, in its in universities remains a choice for the greater good. document, “Jesuits and University Life” highlighted “The university remains the place where fundamental Decree 4 on the service of faith and the promotion questions that touch the person and community can of justice and insisted that the adjective, Jesuit, be aired, in the areas of economics, politics, culture, before a university, meant that “While we want to science, theology, the search for meaning. The univer- avoid any mere instrumentalizing of the university or sity should be the bearer of human and ethical values; the reduction of its mission to only one sole legiti- it should be the critical conscience of the society; it mate good, the should illuminate with its reflection those who are a d j e c t i v e , addressing the problematic of the modern or post- Kolvenbach does not retreat Jesuit, nonethe- modern society; it should be the crucible where the from a commitment less, essentially diverse tendencies in human thought are debated and entails a har- solutions proposed.” to intellectual excellence mony with the Kolvenbach hearkens back to the earlier trans- demands of the cultural ideal for Jesuit schools: “To the universities faith and justice corresponds an indispensable role in the critical found in Decree 4 of GC 32. The Jesuit university can analysis of globalization, with its positive and nega- and must discover in its own institutional forms and tive connotations, to orient the thought and action of authentic purposes a specific and appropriate arena society… In the words of John Paul II, it is neces- for the encounter with the faith that does justice.” sary to contribute to the ‘globalization of solidarity.’ In an essay I wrote two decades ago, “A The ‘complete person,’ the ideal of Jesuit education

16 Conversations A class being conducted on the lawn at Marquette University. for more than four centuries, will, in the future, be a oning, only an on-going, even persistent, collabora- competent, conscientious person, capable of com- tive conversation at Jesuit universities about the passion and ‘well-educated in solidarity.’” In a fur- Jesuit intellectual ideal will assure its continued via- ther remark, connected with global solidarity, bility. It will not be viable if, as I heard one Jesuit at Kolvenbach insists that: “By definition, universality a Jesuit university recently tell me, the Jesuit mission and the possibility of exchanges at all levels belong will be almost to the very nature of the university.” entirely car- …one said the mission would Finally, Decree 3 of General Congregation 35, ried by cam- held in 2008, “Challenges in Our Mission Today: pus ministry! be almost entirely carried out Sent to the Frontiers” urges bearers of the Jesuit In some cases, by campus ministry… intellectual tradition to, among other things, go to moves toward the intellectual frontiers. It picks up again the same a Catholic theme of living in a globalized world. Decree 6 of studies minor or major – as I saw when I was on the that same Congregation, “Collaboration at the Heart faculty at Loyola Marymount University in Los of Mission,” reminds Jesuits that their works are Angeles—may revive that earlier Jesuit ideal of the dependent on a close collegial collaboration with Catholic Jesuit university as a center of arts. men and women of good will, of many religions or Imagination about insertion programs, service learn- no religious background, who can unite in a coming, core curriculum and the infusion of courses on mon sense of mission and commitment to a shared the ethical issues dealing with poverty, structural jus- intellectual ideal. tice and globalization will contribute to making alive Whether this intellectual tradition remains viable again a long and often vibrant intellectual tradition will depend on that collaborative work of Jesuits which, as I noted earlier, seems as potentially rele- and their collaborators at universities. By any reck- vant today as in the past. n

Conversations 17 University of San Francisco

18 Conversations Intellectual Life at Georgetown

A poisonous — though minority — culture of anti-intellectualism

By Traviss Cassidy

hen I decided to cluded that not much had changed. The enroll at Georgetown resulting 2007 Intellectual Life Report University four years declared that “no progress has been ago, I envisioned made in some areas identified as criti- surrounding myself cally important 10 years ago, including with students—most grade inflation, number of hours stu- Wsmarter than I—who loved research dents study in courses, and the amount and other intellectual pursuits, not of time spent partying at Georgetown.” merely for the jobs their good grades The 2007 report spurred another would land them, but for the sake of series of reforms that are still in progress. expanding their intellectual horizons. Soon after the report was published, the I never dreamed I would be university instituted a new, more ridiculed for studying. stringent alcohol policy and estab- One Saturday evening as I lished two working groups to approached the entrance to the library to evaluate other important issues, such study for a midterm, three students loi- as grade inflation. Just recently, the uni- tering outside each gave me a little versity announced its intentions to incor- their effort didn’t fac- smirk. “Isn’t it a little late to go to the porate a science requirement into the tor into that and as if the professor library?” one asked. Incensed, I walked previously science-free core curricula of owed them something. past silently. the School of Foreign Service and the This attitude is by no means unique This encounter is by no means rep- McDonough School of Business. The to Georgetown, but surveys have shown resentative of Georgetown’s student university’s recently released “Call to that Hoyas party more and study less than body as a whole, but it highlights the Action: Curriculum and Learning at students at similarly ranked universities. poisonous culture of anti-intellectualism Georgetown” focuses on curriculum While the Intellectual Life Reports may present at the school which, while only changes aimed at addressing some of have employed too rigid a definition of finding expression in a fraction of the the problems identified in the last intellectual life—surely the strong partici- student body, can often create a harm- Intellectual Life Report. pation in community service and political ful environment for everyone, including Georgetown’s status as a Jesuit uni- activism on campus should count for students, faculty, and administrators. versity seemed to give the discussion of something—it addressed a problem that The university is more than aware campus intellectual life a sense of was glaringly obvious to those of us who of the problem. The 1996-7 Intellectual urgency. Expanding one’s intellect is see university life as an opportunity to Life Report—written by a select group one way to realize God-given potential; seek knowledge and understanding for its of department chairs and administra- acquiring knowledge can thus be seen own sake and to the best of our abilities. tors—presented a rather damning eval- as a spiritual act. Furthermore, Jesuit I hope administrators will continue uation of the university’s culture of schools exhort their students to seek to to implement reforms which encourage learning. “Too many students evince lit- better understand the world, not for students to engage more earnestly in tle interest in what is taught, are rude personal or material gain, but in order the academic process, and I hope stu- about appointments and deadlines, and to change it. Georgetown’s Intellectual dents respond positively to these efforts appear to think they are entitled to Life Reports found a large portion of and even work to help shape them. I breaks and high grades,” read the the campus community to be lacking in believe that, with a little work, report. In response to the report’s find- this passion for learning. Georgetown can bring itself closer to ings, the university took several steps to I’m sorry to say that I tend to agree. the Jesuit ideal of “magis”—always try to improve intellectual life on cam- Far too often I hear students com- pushing its students to aspire for more, pus, including providing more extra- plaining about having to complete time- learn more, and do more for others. n curricular opportunities for undergradu- consuming assignments that cut into ate research. their party time. Students seldom speak Traviss Cassidy is a Georgetown gradu- Despite these measures, however, a of the grades they earn; rather, they ate, editor of the Georgetown Voice, new committee formed in 2005 con- bemoan the grades they receive, as if which is celebrating its 40th anniversary.

Conversations 19 The Catholic Intellectual Tradition, Social Justice, and the University

Sometimes, tolerance is not the answer

By David Hollenbach, S.J.

he United States and the increasingly inter- ern Congo, or to the current financial crisis, we must connected global society of today face daunt- inevitably confront the question of what justice really ing challenges in their efforts to secure jus- requires. Tolerance alone cannot answer these questions tice for all their people. The Catholic intellec- with intellectual seriousness. Careful response to disput- tual tradition possesses some distinctive ed questions concerning gender equality or the rights of resources that can help respond to these gay persons will call for examination of what is just and challenges. Thus Catholic universities can unjust in those domains as well. Tdraw on this tradition to make significant contributions Thus in important areas of our national and global to social justice in our nation and our world. life we need to move beyond a tolerance that says “I won’t interfere with you if you don’t interfere with me.” Responding to Pluralism We need to engage questions that reach across the First, working for social justice means grappling boundaries between diverse traditions. For example, we with the intellectual and moral challenges of pluralism. need to give deep thought to how Jews, Christians, and Our planet is marked by deep religious and cultural dif- Muslims can be true to themselves and also live at peace ferences. People shaped by these traditions sometimes in the Middle East, or what justice requires in the face of come into conflict, even violently. The influential politi- the current financial and credit crisis. On one level, cal analyst Samuel Huntington has projected that our peace and justice seem like ideas that everyone under- world is increasingly marked by a “clash of civilizations” stands. But in the demanding contexts we face today, driven primarily by religion and culture. Finding ways to we need serious intellectual discussion and argument avoid such conflict is a key aspect of the pursuit of a about their meaning, not the disengagement of a strate- world that is both more peaceful and more just. gy of tolerance. The experience of pluralism through the history of The Catholic tradition, in the better moments of its the United States and the new challenges of intercultur- history, has engaged in successful and productive al interaction today are leading Americans increasingly to adopt a stance of live-and-let-live tolerance as the preferred way of dealing with diversity. This may pro- David Hollenbach, S.J. holds the human rights and duce beneficial results on matters that seem basically international justice university chair and is director private, such as some aspects of sexual behavior or of the Center for Human Rights and International lifestyle. But if the questions concern how to respond Justice at Boston College. He recently edited Refugee justly to terrorist attacks by fundamentalist Islamic Rights: Ethics, Advocacy and Africa (Georgetown groups such as al-Qaeda, to massacre in Darfur and east- University Press).

20 Conversations discussion across the boundaries separating traditions. especially needed in a world where religious difference We can surely learn from this history how to begin sometimes threatens to become violent conflict. addressing today’s problems. For example, the early One of the most important contributions of the Christian community entered into active encounter with Catholic intellectual tradition to such exploration of reli- the Hellenistic and Roman gion is its conviction that religious worlds and in the process faith and human reason need not con- became a major world religion. flict but can be mutually illuminating. Saint Thomas Aquinas drew on Religion is not simply an irrational ideas he learned from the force to be controlled or eliminated “pagan” Aristotle, and from dia- from the lives of persons committed to logue with the thought of the the life of the intellect. Therefore the Jew Moses ben Maimon careful study of religion should be (Maimonides) and the Muslims fully at home within the intellectual Ibn Sina (Avicenna) and Ibn forum of the university. Such study can Rushd (Averroes). In the lead not only to private self-under- process Thomas transformed standing but to publicly relevant pro- both Western Christianity and posals for how we can live together in Aristotelian ways of thinking in peace and justice. fundamental ways. This kind of transformation of the Catholic Inequality, Poverty and tradition through serious engagement with other tradi- the Meaning of Justice tions has been evident most Our country and our globalizing recently in the thinking that world are also challenged by deep helped create the Second inequalities and poverty. We are in Vatican Council (1962-1965) urgent need of an understanding of and in the developments since social justice that helps us address the Council. these problems. Our society is often Needless to say, these quite inarticulate when it comes to developments in tradition often expressing the meaning and basis of its encounter resistance and they David Hollenback, S.J. fundamental moral values. The argu- are never painless, as the ment about the meaning of justice, of recent history of Catholicism The university should course, is as old as Western civilization demonstrates. But they do itself, going all the way back to Moses occur, and they are essential to explore the ways diverse and the prophets in the Hebrew Bible the vitality of any intellectually religious communities and to the pre-Socratics and Plato in serious community. We have Greece. This argument has been much to learn, therefore, from can live together. brought to vigorous new life in our what the Catholic intellectual own day through the important reli- tradition can teach us about gious contributions of liberation theol- how to grapple nonviolently ogy and in the renewed philosophical with pluralism and intercultural interaction. debate launched by John Rawls. The university is a major The forum for this discussion is primarily the univer- venue where ideas about the meanings of justice and sity. It is the role of the university—above all of the their relevance to our life together must be explored. Catholic university—to retrieve, criticize, and reconstruct The moral norm of justice has deep roots in the understandings of the human good and thus of social jus- Catholic intellectual tradition. For example, Thomas tice. The Catholic university, above all, should be a place Aquinas drew on the Bible’s double commandment to where professors and students bring their received tradi- love God with all one’s heart and to love one’s neighbor tion’s understandings of how people should live together as oneself to affirm that a right relation to God requires into intelligent and critical encounter with understandings commitment to the common good of our neighbors. held by other peoples with other traditions. Aquinas synthesized this biblical argument with In particular, the university should be a place for Aristotle’s insistence that the good of the community critical exploration of the ways diverse religious commu- should set the direction for the lives of individuals, for it nities envision our shared life with one another. This is is a higher or more “divine” good than the particular

Conversations 21 goods of private persons. Thus for Aquinas, as for fundamental requirements of social justice as these are Aristotle, justice calls for commitment to the building up understood in the Catholic tradition. of the civitas or polis. In the terms we would use today, justice requires social solidarity and mutual responsibili- Suffering and Hope ty for each other. Ideas such as these can open the minds of those hen the Catholic intellectual tradition who grapple with the Catholic intellectual tradition to uses the term social justice it is calling hope for a more just society. They can also help us see attention to the fact that justice is not and take seriously the stark realities of human suffering concerned simply with one-to-one in our world, such as grave poverty, massive displace- W relations among the individual mem- ment of refugees by war, and tragic levels of HIV-AIDS bers of society. Social justice addresses the economic infection across much of Africa. These are but a few and political structures and institutions through which manifestations of the long history of human beings’ sin- our life together is organized. These structures and insti- ful propensity to treat each other in inhuman ways. The tutions should themselves be characterized by solidarity, Catholic intellectual tradition is deeply committed to the i.e. they should be marked by a reciprocal inclusiveness conviction that a Christian humanism is both possible rather than by exclusion and inequality. This inclusive and required by Christian faith itself. But as Michael solidarity is demanded by the equal dignity of every per- Buckley pointed out a number of years ago, this must be son as created in the image of God and as having a a humanism that pays serious attention not only to the capacity for freedom and reason. heights to which human culture can rise but also to the This solidarity will require cooperation across the depths of suffering into which societies can descend. deep economic divisions that separate the poor living in There are strong currents in American academic life core U.S. cities from the well-off upper middle class of today that insulate both professors and students from American suburbs. Such divisions are the very opposite experience of the human suffering in our world and rig- of solidarity. Solidarity and social justice also raise chal- orous reflection on it. The Catholic intellectual tradition is lenges on the international level. The much discussed actually inseparable from a broader and deeper spiritual phenomenon of globalization points to new links among tradition that includes mercy as one of its central virtues. nations and peoples that are developing today on multi- Aquinas saw prudence and justice as the central moral ple levels. From the standpoint of social justice as under- virtues in the moral life of all humans. But he saw stood in Catholic tradition, some aspects of this thicken- mercy—the ability to feel and respond to the suffering of ing web of interdependence must be judged negative, a person in need—as the most God-like of virtues. The others are positive. The negative face of globalization is Catholic tradition, therefore, in both its intellectual and evident in the continuing reality of massive poverty in spiritual dimensions, calls all those who share it to open some developing countries, especially in sub-Saharan their eyes to see and their hearts to feel the pain that mars Africa. To be sure, markets and trade can be engines of the lives of so many men and women in our world today. improved well-being. But many people, perhaps the In Catholic universities this will mean serious efforts majority in the poor countries of sub-Saharan Africa, lack to link rigorous academic programs with carefully all access to these markets and so do not benefit from designed service learning. It suggests that professors in them. Exclusion and marginalization again appear as the at least some areas will be engaged in both teaching and markers of the injustice that causes poverty. research that seeks new understanding of the suffering The alternative to this exclusion is a pattern of inter- in our world, what its causes are, and how to begin to action characterized by inclusion and reciprocity. The alleviate it. Such endeavors are underway already in United States many Catholic institutions of higher learning. Some aspects of Catholic Bishops The Catholic tradition makes the extraordinary claim have called such that the ultimate ground of meaning for all human strug- globalization are negative, inclusion the most gles is a compassionate God who both understands and basic requirement even shares human suffering. This belief can sustain others positive. of justice. In a just hope and courage in the face of the conflicts and injus- society all persons tices of our world. In my judgment, this is the deepest and groups should source of the Catholic tradition’s contribution to social be able to attain at least “minimum levels of participa- justice. It is most relevant to the task of the Catholic uni- tion” in the life of the community. Put in negative terms, versity today. n the ultimate injustice occurs when persons or groups are treated as if they were not members of the human family. Inclusion and participation based on equality are the

22 Conversations A challenge to us as public intellectuals WILLIAM F. LYNCH, S.J. Catholic Intellectual Pioneer “The Natural Priesthood of Light”

By John F. Kane

e always Of course there are also need pub- public intellectuals whose lic intel- voice is more local, limited to lectuals – particular cities or regions or t h o s e communities. speakers It is important to note that W and writ- public intellectuals are not ers, artists and academics who prophets. Though at times help to shape the cultural and the roles overlap, the tone of civic conversation which is voice and rhetorical aim is foundational for the good of different. Clearly we need the human city. prophets. Yet we also need Since the term “public those who help us frame intellectuals” is somewhat public concerns and commit- vague, let me give some ments in less acute and typi- examples and ask the reader cally less polarizing ways. to add her own. I think of The prophet may be an intel- commentators with some lectual, and the intellectual breadth and depth, perhaps on occasion a prophet, yet Bill Moyers, David Brooks, the body politic loses some- and E. J. Dionne. Even more I thing crucial to its good think of academics like Robert when the discourse of artists Bellah, Martha Nussbaum, and intellectuals gets reduced Christopher Lasch, Jean to the partisan ranting of cul- Bethke Elshtain, and Cornell tural and political warfare. West. And writers as diverse as Having mentioned Murray, Wendell Berry, Annie Dillard, let me now add his friend Peggy Steinfels, Jonathan and Jesuit confrere William William F. Lynch, S.J. Kozol and Maya Angelou. Lynch (1908-1987). Indeed, Let me add specifically were they alive today I sus- religious intellectuals such as Reinhold Niebuhr and John pect they might find it a bit ironic that Murray is remembered Courtney Murray, Vincent Harding and Rosemary Haughton. primarily as a public intellectual while Lynch has generally I would also include the Catholic Bishops when, as in their been forgotten. For in fact Murray was primarily a theologian still memorable 1980s pastoral letters on peace and on the focused, among other things, on intra-Catholic issues about U.S. economy, they sought quite deliberately to frame and church and state. Of course that intra-Catholic concern led, shape public debate during the Reagan years. in 1960, to We Hold These Truths, his very important book

Conversations 23 “enter the city” and contribute to building the kind of culture which could resist the forces (think of McCarthy!) then polarizing public life. It is not at all surprising that John Tracy Ellis’ famous essay which frames the discussion of this issue of Conversations appeared in Thought during the Lynch years. Indeed, many articles published in Thought during those years – by artists and politicians, philosophers and theologians, scientists and literary critics; by humanists and Christians and Jews – are prime examples of the work of public intellectuals. 1959 and 1960 saw the publication of two books that brought Lynch himself to national attention. In The Image Industries he called for the combined efforts of artists and critics, philosophers and theologians, to challenge the ruinous dominance of “the commercial mentality” in America’s popular arts. In Christ and Apollo he then issued an analogous challenge to American literary culture by criticizing pre- vailing aesthetic-isolationist tendencies among America’s writers and calling for recovery of the more public and realistic vocation of literature. It is also one of two books, the other being Images of Hope in 1965, for which Lynch is still remembered in some circles today. William F. Lynch, S.J. In 1973 Lynch’s last book, Images of Faith, reca- pitulated and developed the challenge to our coun- about American public philosophy. Yet it was Lynch try’s artists and intellectuals which had been a cen- who regularly wrote about our great need for pub- tral theme in his writing. It remains very relevant to lic intellectuals. Indeed, he did not hesitate to say discussion of “American Catholic Intellectual Life,” that “the central tradition of the intelligence in perhaps especially to the challenge that the ideal of human society should be that of a kind of natural public intellectuals presents for our universities. priesthood of light, communicating light and guid- riticizing increasingly privatized ance to the people....” Lynch’s entire career, more- and transcendental images of faith, over, provided an important model for such an intel- he argued that the human city itself lectual priesthood. is, or should be, our most basic He was a reporter for the New York Herald image of faith – just as it could also Tribune before joining the Jesuits. While doing his Cbecome a terrible image of the doctorate in classics, he directed Greek-language absence of faith. He was talking not so much about productions of Oedipus and the Eumenides for religious faith, but about the more basic trust, hope, Fordham’s 100th anniversary in 1941. With original and common purpose upon which the life of the scores and choreography by Martha Graham and city is founded. We needed to understand, he other New York stage tal- argued, that such faith is embodied in real relation- ents, the plays brought an ships and institutions, and that the entire city is the Public intellectuals audience from around the most elaborated body of human faith. city and around the world. are not prophets For the daily life of the truly human city, in its They provided an early many, many dimensions – from personal interactions to example of Lynch’s con- the largest institutions, whether political, economic, or tinual effort to create bridges between the city and cultural – must embody and express such foundational the university. trust. Religious faith could and typically did play a cru- After his ordination, Lynch served as editor for cial role in nurturing that more basic human faith, even Fordham’s quarterly Thought. His inaugural editorial as it (religious faith) could hardly thrive without the in 1950, “Ingredere in Civitatem,” urged Catholic foundation of such more basic faith. Thus the narrowed intellectuals to resist the temptation to remain in a reality of religious ghettos deprived religion of its fuller comfortable Catholic ghetto. He urged them to

24 Conversations The real war, he argued, was not in Vietnam but at home, and it had been heated to boiling by the nation’s intellectuals.

life even as it deprived the human city of a fundamen- city centers to educate men, and now women, for tal source of strength and support. leadership roles in society. They have also played an Of course the city could and also typically did at least symbolic role as centers for religious and embody not only basic faith and trust, but also con- intellectual life in the city. Quite often, of course, tempt, division and polarization. Indeed Lynch that role has been far more than symbolic, as we’ve wrote Images of Faith to decry the disastrous loss of seen in the recent history of El Salvador’s “UCA.” basic faith which he saw threatening us in the cul- oday a call for our universities to ture wars of the 1960s and 70s. The real war, he focus on the work of justice comes argued, was not in Vietnam but at home, and it had directly from Jesuit leaders. And yes, been heated to boiling by the nation’s intellectuals. that call emphasizes the need to find He lamented “the vast difference between the many ways to embody a “university superb competence of our academic culture in the Toption for the poor.” Yet one of the area of its specializations and the mediocrity of its most fundamental ways that we as universities can role as world of political opinion and political cul- work for justice is by recovering and developing our ture.” For the ironic reality was that some academ- role as public intellectuals. ics, in the name of “political relevance,” had under- Again, we do need prophets in our midst, even mined the university’s most fundamental political at our universities. We need to celebrate the voice of role. They had capitulated to the self-righteousness authentic prophets in the human city. Yet theirs is of partisan camps. Filled with delicious rage, they not the proper or specific role of the university. Most were spreading the poison of polarizing contempt of us are in fact called to resist the always present throughout the body politic. temptation towards “absolutized” (the word is Today we know how those earlier culture wars Lynch’s) and thus polarizing positions in public have echoed down the decades. Indeed, for many of debate, even when that temptation issues from us the recent Bush years have rivaled “the 60s” in authentic prophecy. Indeed the primary critical role the level and intensity of contempt tearing into the that the university as university can play in the city nation’s body of faith. Thus many now have a real is constantly to call attention to such absolutizing but guarded hope that the Obama presidency may and polarizing. That role may often involve sharp represent a turn from such polarization and may criticism of various institutions and causes, and of contribute to significant rebuilding of the nation’s public figures, including religious figures. Yet it must body of basic hope and trust. be criticism which, having learned from authentic prophets, helps the public to understand issues and alternatives within wider, more realistic and more What does this mean for us now? human frameworks of possibility. What might be the role of our Jesuit universities For most of us this task of public criticism in that rebuilding? I believe Lynch would have sug- involves the very skill and restraint to which our gested ideas like the following. I at least urge them. professional training calls us. It involves, in other First, and perhaps most fundamentally, we must words, the difficult recover a sense of the larger public vocation of the spiritual discipline of Out public life is academy. Yes, we need to be good scholars and resisting our own teachers of our disciplines. Thus the ongoing absolutizing demons pervaded by fear and and helping our stu- improvement of academic quality in our Jesuit and contempt. Catholic universities is very important. Yet the full dents and the wider significance of that academic achievement will not public in such resist- be realized if most of us remain within the narrow ance – especially at times of crisis when problems enclaves of our specializations – if we allow our- are great, fears so prevalent, and the seductions of selves to limit the scope of our vocations to our dis- simplistic programs so appealing. It also, of course, ciplines and professional associations. Jesuit schools involves the equally difficult discipline of resisting and universities have traditionally been located in the prevalent academic pattern of retreat to the comfortable ghettos of our specializations.

Conversations 25 Yet far more fundamental than the necessary even if that is only partly true, the continually neces- task of criticism is our role in rebuilding the human sary struggle to rebuild the human body of faith body of faith. Here I believe our Catholic and Jesuit always requires the contributions of many forms of tal- universities have a special gift and responsibility. For ent and intelligence. Not only the universities, but cer- we are grounded in religious and intellectual tradi- tainly not without the universities. tions which affirm the deep good of the created uni- Lynch himself continually called for the exercise verse, the fundamental compatibility of reason and of a “realistic imagination” – not just in the arts but faith, the vocational importance of all human sci- in all aspects of the life of the city – in order to ences and arts. Such grounding can easily be enlarge our sense of the possible. For us there is no reduced to no more than pious clichés about “find- one simple path to developing the public vocation ing God in all things.” Yet it can also serve as a con- of our universities and thereby contributing to the stant reminder, to ourselves as well as to the city, rebuilding of public faith. For most of us that voca- that human life is, really and fundamentally, ground- tion will be lived out in small and local ways, not on ed in trust and hope. Whatever the very real crises the larger national stage. Yet in either place and in and dangers we face, the world and human nature many different ways, it will entail an ongoing and are finally not threatening and evil. They are, rather, realistic re-imagining and enlarging of the scope of fundamentally trustworthy and good. our academic and intellectual lives. n Of course simply making such foundational affirmations achieves little. Indeed it can seem trite or sentimental. Yet with Lynch I believe that, despite occasional John F. Kane is professor and former chair of the rhetoric to the contrary, our public life has really lost religious studies department at Regis University. – or is at very serious risk of losing – such fundamen- He has just completed a book on William F. tal faith. It is pervaded by fear and contempt – by what Lynch, S.J. Lynch called a pernicious “gnostic sensibility.” And

Political Science Professor/Chair, Dr. John Ray, leads a discussion among Xavier University students. © Greg Rust

26 Conversations A Conversation with Professor Janz Intellectual life in the “Big Easy”

By Ramon Antonio Vargas

to focus their studies around Catholic, lectual. People may blindly be groping Jesuit studies courses. Dramatically fewer toward something they believe is truth.” actually become professional Catholic And that, I realized, is what made a scholars or philosophers. Catholic college education worthwhile As a professional journalist who has for me. covered a slew of crime news for The God has never been at the forefront Times-Picayune and spent almost all of of my mind when I have worked as a my time at Loyola covering sports for the journalist or have studied to be one. I campus paper, I am one of the many stu- write mostly about people’s loved ones – r. Denis R. Janz is a dents who opted against centering my many who were young and poor both Protestant who makes education around Catholic and Jesuit economically and in opportunity – who his living teaching studies courses. The only Catholic course have met violent ends. Often all I focus Catholic intellectualism I took was three hours of New Testament on is writing nothing untrue about them, study. The only time I attended Mass at so as to not be unfair to someone who to college students at Holy Name Church on campus was to may never have known fairness in life, so Loyola University New watch my friend marry his girlfriend. as to not add undue stress to anyone they Orleans.D I was born and raised in the very That isn’t to say I don’t dearly left behind. insular, very Catholic area of metropolitan embrace the main principle of Catholic This journalism principle is one I New Orleans, and I can’t say I know one intellectual life. know Catholic educators simply don’t single Catholic native who makes his liv- Janz explained it best. The best contemplate. I never saw how it ever ing teaching Catholics the ideals of their physicists, biologists, chemists, philoso- advanced God’s purposes. own intellectual life at that level. And not phers and accountants at the university all But the educators surrounding me one person my age that I am close to mostly strive toward one ultimate — the could see how it did, and they allowed me aspires to. truth of their field’s world. Likewise, to honor that principle without ever ques- Janz, in his thirtieth year as a profes- Catholic educators strive for the truth — tioning its integrity. My educators encour- sor at the university, knows teaching in the scholarship, philosophy and study aged me and taught how best to honor it, Catholic life to college-age kids is a low — in God. making me feel as if I approached a piece efficiency game. At Loyola, students need Some of the best physicists, biologists, of a great Truth along the way. to complete just nine hours of religious chemists, philosophers and accountants at Catholic intellectualism doesn’t drive studies and nine hours of philosophy to the university may claim to be atheists. most students at Catholic universities to a graduate. Most philosophy students prefer Their best scholarship may not, in their lifetime of the scholarship of itself. the lay, European variety. Meanwhile, eyes, wholly reinforce the teachings Janz It turns out it only dignifies whatever religious studies enthusiasts can delve finds so much value in. search we undertake. Being made to into courses that touch upon Islam, Biologists who passionately study safer embrace that is what we most value from Buddhist, Hindu and Protestant beliefs. birth control or more effective pre-natal Catholic intellectuals as students. n That leaves Janz little room to work screening methods obviously don’t have with when trying to convince students the sensibilities or traditions of Catholicism that devoting their lives to Catholic schol- or the Jesuits in mind. Ramon Antonio Vargas, who wrote for arship is a worthwhile venture. But that’s fine, Janz teaches. Anyone Conversations when he was a Katrina “I’m not even Catholic, and I dedicated striving toward a truth is simply striving refugee at Saint Peter’s College, graduat- my life to this,” he said. “I wouldn’t have toward a smaller truth housed under the ed from Loyola University New Orleans done it if I didn’t think it was worthwhile. highest truth: God. He concedes that some in May and has worked for The Times- But it’s hard to convince a person who people don’t even know or want to see that Picayune as a reporter since February of wants to major in marketing that Thomas that’s what they’re doing. But they are. his junior year. He recently won a first Aquinas is worthwhile.” “There He is, wherever truth is place prize for best news feature story Admittedly, “very few” – no more than known,” Janz said, quoting St. Augustine. from the Louisiana Press Association. 20 percent – do find it worthwhile enough “Catholicism, at its best, is never anti-intel-

Conversations 27 34 Conversations The Most Exciting Time To Be A Catholic Art Critic God makes no junk

By Dan Vaillancourt

ne of the most profound and insidious pre- Immanuel Kant, added the study of the sublime to their judices of our time is lookism, the belief writings on beauty and the arts, and consequently that good looks in people secure for them expanded the content of aesthetics. In the first half of the advantages in health, friends, and wealth. A twentieth century, I.A. Richards and the New Critics pretty or handsome face, according to school initiated a movement that led to the development numerous studies, is perceived as healthier, of multiple approaches to art criticism, giving birth to the friendlier, and wealthier. Lookism, howev- philosophy of art criticism and metacriticism (philosoph- Oer, does not limit itself to just the structure of the face. It ical explorations of concepts employed by art critics). relies on other characteristics, such as smooth and blem- Thus aesthetics today encompasses three broad areas: ish-free skin, white teeth, muscular V-shaped bodies for beauty (and related experiences), art, and criticism. men, and petite hourglass figures for women. Lookism Catholic thinkers have contributed significant ideas to defines beauty as idealized corporal appearance. If we each of these three areas, and these contributions sug- have good looks, we try to perpetuate them at all costs, gest that we should be speaking of a Catholic aesthetics. and if we do not have good looks we spare no cost to attain them. The two groups pour into the makeover and Catholic View of Beauty fashion industries about half a trillion dollars each year. God makes no junk, the saying goes. In creating the By contrast, Oxfam and the World Bank estimate world, God created it beautiful. But the Scriptures rarely that 25 billion dollars each year would prevent six mil- employ the term “beautiful” when referring to creation, lion children (under five) from dying of preventable dis- God, or Jesus. The preferred word is “glory” (kabod in eases. Lookism not only names a prejudice but it also Hebrew, doxa in Greek), a splendor of God or Jesus defines a madness gripping so many of us. If ever there revealed in creation. Simone Weil describes this glory- was a time for an alternative view of beauty, that time is beauty as a small rip in the surface of the world, always now and that view is the one developed over the cen- present but requiring an effort to be seen as splendor. To turies by Catholic thinkers. The time may be right to do many people, this view of beauty (as glory) may be suf- even more, to propose a Catholic aesthetics. ficient, but Catholics demand more. The incarnation — God becoming flesh, dying on Aesthetics the cross, rising from the dead, and ascending to the A brief detour into the meaning of aesthetics is the heavens — beats in the heart of faith for Catholics. It first step. A minor eighteenth century German thinker, also animates the Catholic view of beauty. Pope John Alexander Baumgarten, coined the word “aesthetics” Paul II in his 1999 letter to artists claims that the incar- (from the Greek adjective aisthetikos, pertaining to sense nation “unveiled a new dimension of beauty.” However, perception) to designate the science of sensuous knowl- he cloaks this new dimension in the garb of mystery and edge, which included the study of items like beauty (perfect sensuous knowledge), the ugly (defective sensuous knowledge), and the arts. Other thinkers of the Dan Vaillancourt is a philosophy professor at Loyola eighteenth century, notably Edmund Burke and University Chicago.

Conversations 35 the ineffable, in effect clouding instead of clarifying Creation to the Last Judgment on the back wall of the beauty for Catholics. Three years later, Cardinal Joseph Sistine Chapel, the sacred music of Pierluigi da Ratzinger (now Benedict XVI) in a message sent to a Palestrina, the inspirational music of Mozart and meeting of the ecclesial movement Communion and Beethoven, and so on. It is hard to imagine art objects as Liberation articulates clearly the “more” in the Catholic varied, plentiful, and consistently beautiful as the ones view of beauty. In describing the face of Jesus—slapped, associated with the Church. However, this fruitful dia- spat upon, bleeding from a crown of thorns—he says, logue must not be read exclusively in the past tense. “there appears the genuine, extreme beauty: the beauty Pope John Paul II claims the dialogue offers “rich prom- of love that goes ‘to the very end.’” Thus, Catholics view ise for the future,” too. beauty as the divine splendor of creation and as more, Perhaps better than anyone else, artists with their art as the call of love can make the world of the Spirit perceptible, thereby cre- Catholics view beauty as…. that goes to the ating a bridge between the secular world and spiritual very end, whatever experience. This promise of Catholic art rings true and the call of love that that end may be. loud for two reasons. First, in a world increasingly over- goes to the very end… For Jesus, that end run by lookism, Catholic art can pry us away from our was to die on the lipsticks and colognes du jour, and nudge us toward the cross. For us, that spiritual where creation participates in beauty. Second, end may be to squeeze into the little rip in the surface of Catholic art can promise hope. The end for Catholics is the world and to see, to really see, the splendor of every transparent: redemption of the body and person in human being. Christ. But the steps taken in history to attain that end are The Catholic intellectual tradition overflows with not as clear. Catholic art can imagine the way and make thinkers exploring aspects of this view of beauty. As far it perceptible. Beauty and hope, these are the two planks back as the Medieval period, thinkers like Augustine, in the bridge of Catholic art. Pseudo-Dionysius, Bonaventure, and Aquinas focused in Not an empty promise, the future of Catholic art their works on the beauty of God but, unfortunately, left looks bright. Some brilliant lights in the area are the underdeveloped their comments on the beauty of cre- young Jesuit scholastic Trung Pham and Sister of Saint ation. In the twentieth century Catholic writers influ- Joseph artist Mary Southard. Pham’s life-size St. Clare enced by the work of Aquinas developed a more sculpture in the St. Clare Memorial Garden on the cam- detailed and coherent philosophy of beauty. Jacques pus of Santa Clara University is breathtaking. Its forward Maritain, Etienne Gilson, Francis Kovach, Martin Vaske, tilt, slightly elongated neck, and left hand all stretch among others, discuss beauty as a transcendental of toward the heavens to unite with God, and the surface being, that is, being manifests itself as beautiful. of the cast-bronze sculpture—rough and uneven knife However, creation does not exhaust beauty. In other scrapes—shimmers in the sunlight throughout the day, words, beauty identifies a dimension of creation and, at creating an unearthly glow around the statue. Where the same time, points like a vector to its source, absolute Pham employs a religious figure to create his bridge to Beauty or God. But no discussion of beauty in the the spiritual world, Southard dispenses with the bridge Catholic tradition is complete without mention of its altogether and places her figures—sometimes women superthinker, Hans Urs von Balthasar, another writer and children, other times solid-color silhouettes—in the deeply influenced by Aquinas. His magnificent seven- midst of the cosmos, a place of the Spirit. In her multi- volume (4,000 pages) The Glory of the Lord puts an aes- media “Child of the Universe,” for example, Southard thetic face on theology by arguing for the sensuous paints a young girl in a white dress in the middle of a dimension of a beauty-glory identified as the glory of stunning blue-green universe; the girl’s arms are open, Christ. Even Pope Benedict XVI (writing as a Cardinal in her head is tilted back, and she is moving through and 2002) believes that knowledge of this view of beauty “is absorbing energy from the cosmos. Indeed, a banner that a pressing need of our time.” crosses the canvas reads, “It takes a universe to make a child.” Other words describe the infinite connectedness Catholic Art of this fragile human being: “Born of God, made of star- In his letter to artists, Pope John Paul II describes the dust, a marvel filled with promise.” Perhaps Southard, relationship between the Church and artists as an unbro- who describes herself as an Ecozoic artist, has it right. ken two-thousand-year “fruitful dialogue.” He reviews The destiny of our species is to learn, in the words of how the Scriptures and the Church have inspired artists Thomas Berry, to be “present upon the Earth in a mutually to create art forms and art objects of unparalleled beau- enhancing manner.” (See the artists’ websites for these and ty, naming as examples Gregorian chant, Gothic cathe- other art works: www.trungphamstudio.com and drals, Dante’s The Divine Comedy, Michelangelo’s www.marysouthardart.org) Pham and Southard represent

36 Conversations only two of hundreds of outstanding Catholic artists, who are busily at work imagining and making perceptible the future’s lustrous promise. Catholic Art Criticism Is the art object well done? What criteria are employed to determine its quality? The criticism or eval- uation of art has been with us at least since 380 BCE, when in the Republic Plato gave his reasons for bar- ring artists from the polis—their art works stirred the emotions instead of encourag- ing the pursuit of truth. In the early history of the Church, a Marquette University Haggerty Museum of Art. similar controversy embroiled artists and cular, this advice is parochial, closing off from consideration their works: do religious images assist or hinder the powerful critical theories that would soon rise all around development of faith? The Nicaea Council in 787 decid- him, for example, personal subjectivisim (x is good because ed that religious images were beneficial, since they could I like it), relativism (x is good because many people, per- point to what they represented, as the visible Jesus haps experts, have decided that its composition or color “points,” in a sense, to the invisible Son of God. The palette or…make it good), and instrumentalism (x is good Council’s support of artists and their works cemented a because it produces in people a valuable experience). partnership between Church and art world that endured But the future of Catholic art criticism can still be for more than a millennium. illustrious. It is the future of open questions, fresh starts, This partnership also dovetailed the criticism inter- and novel insights. Is the art object good because it par- ests of Church and art world for centuries. During this ticipates in a creation that is all good? Or because it pro- period, mimesis dominated the thinking and vocabulary vokes the perceiver “to the very end”? Or because it of critics. Does the art object imitate well its real-life orig- directs observers to the tenets of the Catholic faith? Or inal? At times the question varied—from imitate to repre- because, in the words of the Second Vatican Pastoral sent, resemble, or even improve the original—but always Constitution Gaudium et Spes, it turns people’s “minds mimesis controlled the context of the discussion. Finally, devoutly toward God”? There is no more exciting time in the eighteenth and nineteenth centuries, a perfect than today to be a Catholic art critic—and a billion storm of currents, including the philosophy of taste (as Catholics are waiting to hear this critical voice. in good taste, a standard of judgment) and impression- Catholic aesthetics brings together from the Catholic ism in art broke down mimesis as a standard to judge art. intellectual heritage three traditions—beauty, art, criti- Unfortunately, as mimesis left the scene of criticism, so cism—that must speak loudly and persistently to people did the Catholic critical voice. Even a Catholic thinker as throughout the world. If lookism speaks to one ear, renowned as Jacques Maritain could do no better than to Catholic aesthetics must make itself heard to the other say in 1935 in Art and Scholasticism, “If you want to make ear. The need is great, and the time is now. n a Christian [art] work, then be Christian.” Besides being cir-

Conversations 37 Why is Catholicism growing in Africa and Asia and losing to secularism in other parts? The Status Catholicof

n the dozen or so years since Catholic studies lum. I’m doubtful of the viability today of more than was first being broached as a model for edu- a handful of colleges that insist on a heavily reli- cating undergraduate students at Catholic col- gious core that teaches with the kind of breadth that leges and universities, it has been encourag- Catholic studies espouses. Hoping for such perfec- ing to witness steady growth in the number of tion will often be the enemy of achieving the good. programs at Jesuit, Catholic and even state But I think that, for those who choose it, institutions. Many programs remain small, but Catholic studies can help us educate students in aI good deal of creative energy has been poured into Catholic faith and culture better than under the them collectively, and students have no doubt bene- famous Jesuit philosophy and theology-heavy core fited. of the mid-twentieth century. Beyond that, how do we assess Catholic studies One of the primary advantages of Catholic stud- achievement so far? Where might a few of us teach- ies is that it can remind us that Catholicism is too ing in Catholic studies still need to be nudged? A rich and broad to be relegated to a single field of study. few thoughts might help to stir things up at this No one should doubt that theological study is crucial stage in the programs’ development. for understanding Catholicism and is of course a legitimate independent field of study. But Catholicism is Passing on a Faith and a Culture There are certainly legitimate questions one might raise about whether the development of Thomas M. Landy is director of the Center for Catholic studies programs ultimately excuses Religion, Ethics and Culture at the College of the Catholic colleges or universities from work they Holy Cross, and founder/director of Collegium, a should be doing for every student across the curricu- colloquy on faith and intellectual life.

38 Conversations more than a body of texts, controversies, and right beliefs. Catholicism is embodied in cultures and practices manifested in devotions, rituals, images, sounds, and movement. David Tracy has helped us to understand Catholicism as a whole “imagination.” It concerns ideas, but it is (especially in relation to Reform Protestantism) deeply corporeal, material, and visual. It is illuminated and often enriched by dialogue between faith and reason, but is by no means limited to or defined by that dialogue. Religious expression in metaphor, image, and sound serves just as important an intellectual and cultural function, and will at times say more about the divine than a discussion limited to the bounds of reason ever could. A Caravaggio, Rouault, or a Hopkins poem may in fact communicate religious truth more readily than a Thomistic proof. In Catholicism, popular devotion has as much a place as high art. Catholic cultures are manifest in social relationships and in everyday notions of the good. Catholic studies have to explore all these. The programs I know of make significant progress in this direction not only compared to the 1980s, when too few Catholic-content courses might have been available, but also compared to the 1950s, when Jesuit schools paid scant attention to art and music, and were seldom places where a poet could flourish. Catholic studies can keep us from reducing Catholicism to form of inquiry that is too narrow to do Catholicism justice. Anyone who doubts that Jesuit schools’ use of scholastic philosophy and theology was ultimately reductionist should spend time talking to an alum- nus who thinks that teaching many courses in scholastic philosophy and theology is the only way to properly educate students in the Catholic intellec- Loyola Marymount University. tual tradition. Catholic studies can take us beyond that narrow focus, and help us give students a fuller tion is too limiting an aspiration. It has the potential sense of Catholic faith and culture. to deteriorate into nostalgia and can also mean that students are deprived of the opportunity to under- Against Nostalgia stand the many ways Catholicism is embodied in, It will surprise no one, at this point, if say that I and struggles to find a place within, an astounding am warier as I grow older about discussions that jus- array of cultures worldwide. tify Catholic studies in ways that seem too nostalgic Focus on tradition or culture as it developed in for a past era’s form of education—even if we the United States and a few parts of Western Europe, acknowledge that everything that changed about risks radically underemphasizing it in São Paulo, education after 1968 might not be for the best. Manila, or Kinshasa, whose metro areas alone com- One of the biggest arguments for Catholic stud- prise more than 50 million people, and whose pop- ies, one most frequently advocated on program web ulations are majority Catholic. I believe that we are sites (one I’ve advocated many times myself) is that only beginning to make progress at thinking about it introduces students to the Catholic intellectual tra- Catholicism in global or universal terms. Yet in addi- dition. I want to validate that task, but at the same tion to teaching students about a Catholic past, time argue that the notion of passing on “the” tradi- Catholic studies needs to be much more adept at

Conversations 39 INSTITUTION CATHOLIC STUDIES MAJOR/MINOR teaching about Catholic thought PROGRAM and practice in places that are seldom more than footnotes in discussions about the Catholic intellectu- Boston College Yes Minor al tradition. Students should be Canisius College Yes Minor compelled to examine why Catholicism is growing rapidly in College of the Holy Cross No N/A so many parts of Africa and Asia, and why it is losing rapidly to Creighton University No N/A Pentecostals or to secularists in so Fairfield University Yes Minor many other parts of the world. Fordham University Yes Undergraduate A Larger Agenda Certificate Program One need not underestimate the importance of influencing under- Georgetown University Yes Minor graduate students to recognize that Gonzaga University Yes Concentration: there is also a larger intellectual task for Catholic studies. Success at that Total of 21 credits task will ultimately determine John Carroll University Yes Concentration: whether Catholic studies remains a niche subject in a postmodern acad- Total of 18 credits emy, or really fulfills its promise. Le Moyne College Yes Minor While some observers critique the development of ethnic and Loyola College in Maryland Yes Minor gender studies as evidence of a postmodern fragmentation of Loyola Marymount University Yes Minor knowledge, I’d suggest that the Loyola University Chicago Yes Minor best programs and thinkers, led by women’s studies and African- Loyola University New Orleans Yes Minor American Studies, have done the opposite. They have not said, “Let’s Marquette University Yes Minor just study ourselves,” but have Regis University Yes Minor turned instead to study where that group really fits in a larger world. Rockhurst University Yes Minor They manage through good scholarship to push others to re-con- Saint Joseph’s University No N/A ceive whole fields of study. Saint Louis University Yes 1 Certificate At their best, women’s studies and African-American studies have Saint Peter’s College No N/A worked to write the narratives, experience, ideas and perspectives Santa Clara University Yes Minor of women and African Americans Seattle University Yes Minor into the broader historical and cultural narratives that had ignored or Spring Hill College No N/A trivialized them. Scholars in African-American studies show that University of Detroit Mercy Yes Certificate it is impossible to understand white University of San Francisco Yes Minor Americans’ conceptions of self or of freedom without understanding University of Scranton Yes Concentration: African Americans’ presence and Total of 18 credits situation in America. Scholars of ethnic history have been com- Wheeling Jesuit University Yes Minor pelled to recognize how impossible it is to tell the story of “white

40 Conversations ethnics” without reference to the American categoriza- A Good Foundation in Place tion of race. Musicologists, art historians, and theolo- In pragmatic terms, Catholic studies has helped ensure gians are regularly pushed to think differently because of that institutions will be more conscious of the need to hire the collective experience and influence of African faculty in many disciplines who understand Catholic intel- Americans. This success is not about political correct- lectual traditions and can think about Catholicism and cul- ness. African American studies has helped scholars see ture. It should mean that the faculty who teach under its that leaving the African American experience out of the auspices are engaged in sustained intellectual conversation story distorts our ability to understand our world. about Catholicism, in ways that cross-fertilize our thinking The achievements of African American studies have and bring us out of potential sub-disciplinary ghettoes. been realized in significant part through conversations fos- My sense is that Catholic studies has helped lay the tered in programmatic ways at centers at major colleges groundwork. In the early and mid-1990s, I often heard and universities. stories from young scholars in non-theological disci- To what degree has Catholic studies accomplished plines whose mentors had told them that specialization something similar? To what degree have we laid the in areas that connected Catholicism and politics, history, ground for proving why other scholars would be remiss psychology, sociology, and other fields would be “sui- if, for example, they tried to tell the story of Progressive- cide,” or at the very least would result in intellectual era political history without taking into account Catholic marginalization. Catholic studies programs insure that thought and organizations from the era? I would suggest there are positions out there, and that a promising grad- that while a number of individual Catholic scholars have uate student would not be foolish to dedicate herself to done so, not enough of that work has directly been the such work. Editors have some hope that books in outcome—or even the apparent aspiration—of many Catholic studies will find interested audiences. Jesuit schools’ Catholic studies programs. So much good work is in place. But it would be a great mistake to be complacent with that. n

Conversations 41 Reflections

Special temptations for honors students Ignatius’ Screwtape Letter: Advice from the sixteenth to the twenty-first century

By J. Patrick Hornbeck II

ast fall, I was invited describing her as having made much humility… . He insinuates into these to address the hun- progress in the spiritual life, and people’s thoughts that if they dis- dred or so sopho- praising her for this, but also warn- close some gifts that God our Lord mores who had dis- ing her that there are still dangers has given them, whether in deeds, tinguished them- ahead. In classic Ignatian style, a intentions or desires, they are sinning selves academically style later appropriated by the through another sort of vainglory…. L in Fordham College Christian apologist C. S. Lewis in his He tries to get them not to speak of at Rose Hill, earning places on the Screwtape Letters, he describes what the good things received from their Dean’s List. I told them, in what I he believes will be the devil’s next Lord, so that they are of no benefit to imagine they thought was some spe- moves in the campaign to catch Sister others, nor to themselves. cial kind of theologian’s trick to Teresa asleep at the spiritual wheel. I So what is Ignatius saying? In avoid stage fright, that I had pre- read the student honorees and their the first place, as the old maxim pared my remarks by imagining that parents and friends a few paragraphs goes, he is giving the devil his due. I were speaking to a crowd of six- from the letter and then tried to con- We twenty-first-century people may teenth-century nuns. vince them that there is more here as a group be less inclined than I did so because I wanted to than mere historical curiosity. Ignatius to believe in the existence address them as participants in and The general procedure of the of an actual, physical devil, but we heirs to the tradition not only of enemy is to bring in hindrances and can at least agree that as human Jesuit education but also of Ignatian obstacles. This is the first of the beings, we still find ourselves tempt- spirituality. And indeed, one of the weapons with which he tries to ed, if not by an external malign spir- earliest students Ignatius taught was inflict wounds. [He asks,] “How are it, then instead by anxieties and a Catalan nun, Sister Teresa Rejadell. you going to live your whole life in worries and the intrusive thought Their correspondence—or what sur- such great penance, deprived of rel- that we might not be good enough, vives of it—is relatively obscure. It atives, friends and possessions, in or that we might fail catastrophically has long been the province of schol- such a lonely life, without even if we took some risk our heart is ars of the Spiritual Exercises, who some slight respite? You can be aching to take. And it is precisely have studied the letters for clues to saved… without such great risks…” this sort of thinking that Ignatius is Ignatius’ development as a spiritual Then the enemy tries with the sec- warning Teresa against. director, but in preparing for my ond weapon, that is boasting or vain- The first of the three temptations talk, I discovered that one of glory, giving a person to understand Ignatius describes, then, is that of Ignatius’ letters to Teresa was partic- that there is much goodness or holi- ularly relevant to the students to ness within them, and setting them in whom I would be speaking. a higher place than they deserve. J. Patrick Hornbeck II, D.Phil., is In the letter, Ignatius offers spir- [Then] he brings along the third assistant professor of theology at itual advice to his correspondent, weapon, which is that of false Fordham University.

42 Conversations Reflections

shying away from some dream, education are asking something gifts rather unlike our students’, but some goal, because we might be deeper: asking us to live with some gifts nonetheless. And in his second afraid of the consequences. If we tension, with some uncertainty, as point, Ignatius had become teachers or social workers; we continue to discern how we can a warning for her. if we work with the poor or devote best be of service to the world and Don’t boast, he Will we have our lives to some cause of social jus- our fellow human beings. wrote; don’t set enough to feel tice, will we have enough to feel I told our students that develop- yourself up on a comfortable? And this is not just a ing this capacity to live with tension, pedestal, thinking comfortable? question of money, but also (and with unresolved questions, is partic- that you deserve maybe more importantly for our stu- ularly important for young women special regard from others. In short, dents, as recent research suggests) and men with their gifts and talents. Ignatius is warning her, and us, not one of social status. Maybe our stu- Sister Teresa had gifts, too: perhaps to rest on our laurels. dents wonder, or fear, what it would feel like to return to campus for their ten-year reunion and find themselves rubbing shoulders with class- mates who have more than they do. Maybe we, as their mentors and instructors, wonder or fear the same. Might not there be a voice in our minds saying the same thing that Ignatius imagines the devil saying to Teresa: “You can be saved… without such great risks”? This line of reasoning might, at first blush, seem to be moving toward a critical comment about the proliferation of business schools and other pre-professional programs at our institutions of higher education. But Ignatius would disagree, violently: one of the key insights of Ignatian spirituality is that no field of study, no field of achievement is in and of itself evil. The trick is in discerning which particular goods we are being called to embrace. And that is one of the great gifts that studying at a Jesuit college or university can offer: the opportunity to discern what it is that inflames a person’s heart with passion; what it is that speaks to the very depths of her being, saying, “This is what I am here to do.” Asking that question is no mean feat; it takes courage. Answering it is even more difficult; it takes perse- verance. And that is why Ignatius is so careful to caution Teresa against the easy answer. Ignatius and Jesuit Statue of St. Ignatius, Loyola University Chicago.

Conversations 43 Reflections

The students to whom I was born out of hatred and discrimina- ity, against the temptation not to speaking had achieved much. They tion; realities born out of the unjust make use of her gifts and talents had earned academic distinction distribution of goods and opportuni- because she might seem to be cast- among one of the most talented ties. And it should be our hope that ing herself as a saint or, worse yet, a classes of students Fordham has this discomfort is a productive dis- savior. If recent discussions in the ever admitted. But we would be comfort: that it is a discomfort which media about student “entitlement” doing them a disservice if we had stretches and challenges and makes are to be believed, Ignatius’ fears said that this was enough. One of the talented young women and men about false humility might seem to the great slogans of Jesuit education we teach ask the question, “What can be rather unfounded today. But is to strive always for the magis, the I do to build a more just, more there is still wisdom here. In our greater or the more, and while our humane world?” time, perhaps, the danger is allow- students are with us, it is part of our ing ourselves to be weighed down calling to challenge them to push by the industry of comparison that themselves ever harder to achieve Am I as attractive surrounds us. Am I as good, or as excellence, in the classroom and the or as buff as smart, or as committed to justice, or laboratory and especially in work for as capable of transforming the social justice. It should be one of our the man or woman world—or, if you read Vogue or deepest hopes that with each new next to me? Maxim magazines, am I as attractive day with us, our students are becom- or as buff—as the woman or man ing more and more uncomfortable next to me? These and other com- with the realities of the world in And it is here that the third part parisons can be debilitating, not just which we live: realities born out of of Ignatius’ advice to Teresa comes because they have the capacity to inequality and privilege; realities in. He warns her against false humil- induce pure psychological anxiety but also because they distract us from the question that Ignatius and Jesuit education are setting in front of us every day. The question is not, “Am I the best at this?” but “How can I put what I have at the service of others?” I worried that the students and parents to whom I spoke may have felt this to be too heavy a message on a day meant for celebrations and congratulations. But it is part of the genius of Ignatius that our celebrations can never set aside the broader context of the ongoing work to which our institutions are committed: the work of using our knowledge to fashion a world of peace and justice for every person alive today and in centuries to come. For in the end, I said, the work of Fordham, the work of Ignatius, the work of building up a world of compassion and humanity, is the work of Love. n

Students of art concentrating on their pieces at Xavier University. © Greg Rust

44 Conversations Reflections

Where do we draw the line in the sand? The Trouble with “Outcomes Assessment”

By Michael Collender

uring the sum- disparaged classical strategic theory Aristotle, that great university mer of 2008 I (Sun Tzu, Thucydides, Clausewitz, professor, reminds us, “It is the mark participated in etc.) in favor of a metric driven of an educated man to look for preci- m i l i t a r y approach. EBO teaches that minds sion in each class of things just so far research at the are changed by campaigns that (1) as the nature of the subject admits.” US Joint identify the outcomes they aim to Ironic it is that a philosophy of educa- DForces Staff produce, (2) see an enemy as a tion can remove from its faithful the College, Norfolk, VA. What I studied number of measurable interconnect- mark of an educated man. has direct application to outcomes ed targets, (3) then target them in Educators should take to heart based education (OBE) and the future some assessable way. EBO is the tar- the failure of EBO. Its apparent sci- of institutions committed to the Jesuit geting philosophy behind what is entific precision cloaked its folly. We Catholic intellectual tradition. popularly termed the Rumsfeld can be thankful that a botched war OBE is an educational philoso- Doctrine: instead of more troops, the displays failure quickly. But rot in a phy that defines successful educa- military just needs more precise botched education takes longer to tion as the production of measurable means to hit targets. smell. Within a bureaucracy, the fruit outcomes in student behavior. OBE EBO failed in Iraq. “Shock and of a bad educational philosophy can is a fad, and like all fads, it will Awe” destroyed many measurable always be blamed on the teacher, or expire. However OBE is also the targets. In the spring of 2003, the lack of money. When EBO current accreditation paradigm Rumsfeld even set up the Joint failed, the soldier and field com- applied by the US Department of Center for Operational Analysis mander felt the initial heat. Blame Education, through regional accred- (JCOA) with dozens of PhDs, and took years to make its way to iting bodies, to Jesuit universities. many super computers fed in almost Rumsfeld. If both EBO and OBE aim Should Jesuit universities let OBE be real-time outcomes information on at affecting the evaluating criterion for program the campaign. Even with so many the cogni- Rot in a botched success rather than the Jesuit measurable targets being hit the tive domain Catholic intellectual tradition? campaign deteriorated after its initial t h r o u g h education takes No, and here’s why. Briefly success, as the bipartisan Iraq study measurable (with more forthcoming) OBE is group reported in 2006. EBO also outcomes, longer to smell conceptually analogous to Donald failed Israel in its 2006 summer war and if both Rumsfeld’s campaign planning para- with Lebanon. EBO’s failures in Iraq paradigms achieve the health of digm, known as effects based oper- and Lebanon have led to a sea their endeavors by aiming those ations (EBO). EBO teaches that a change in military planning philoso- endeavors at certain quantifiable war ultimately occurs in the cogni- phy. USJFCOM now recognizes that effects, or outcomes, then the analo- tive domain, in changing the building campaigns around hitting gy is established. And if this analogy enemy’s will to fight. So far, so good. more accredited targets does not holds, the first to be blamed for But how is this change accom- translate to victory. For this reason, plished? In an attempt to be more the military is returning to classical “scientific,” Rumsfeld wanted to military philosophy as the basis for Michael Collender is a lecturer in make war more quantifiable, so he campaign planning. philosophy at Gonzaga University.

Conversations 45 Reflections

Santa Clara University.

OBE’s failure will be the professors formation of individuals, but culture, a ed for its historically proven success. whose task it is to produce its fruit. culture that forms individuals with wis- Analogously, the future failure of So what should measure a good dom to add to and deepen that cul- OBE presents the Jesuit Catholic education? For a military commander, ture. This is why Catholic education intellectual tradition with a remark- wisdom is measured not by fads, but has drawn the Trivium (language arts) able opportunity to build our brand. by the tradition of classical military and the Quadrivium (sciences) togeth- As we render to Caesar what is philosophy reflected in Sun Tzu, er through the interdisciplinary hall- Caesar’s in accreditation, we must Thucydides, Aristotle, Machiavelli, mark disciplines of philosophy, theol- draw the line in the sand, and make Musashi, Clausewitz, Jomini, T.E. ogy, and history. Like the Trinity, edu- no changes to our mission or its Lawrence, Mao Tse-Tung, and Boyd. cation should preserve unity and statement, for human beings bear the Likewise, the educated mind is better diversity without reduction to a single image of One greater than Caesar. If measured not by new metrics metric. If we must measure the mind, we remain faithful to the Classical assigned by committees or bureau- should its measure not be the greatest Catholic humanist tradition, rooted in crats, but by the Catholic humanist tra- minds of history? Before OBE, let them ancient and Renaissance wisdom, dition reflected in whole or part by be our metric. while advancing the global dialogue Plato, Aristotle, Augustine, Aquinas, If Jesuit institutions maintain of the 21st century, then we will have Chaucer, Erasmus, Shakespeare, courage, this could be what Churchill a significant opportunity to serve the Galileo, Ignatius, Kepler, Pascal, might call “our finest hour.” Recall American academy. And as our tradi- Dostoevsky, Chesterton, Merton, von that EBO’s failure in Iraq and tion reminds us, authority comes Balthazar and others. Catholic educa- Lebanon made the wisdom of classi- through serving. n tion aims at formation, not merely the cal military philosophy more respect-

46 Conversations FORDHAM UNIVERSITY

Conversations 47 Faith and Religion Are Choices

Catholicism is reduced to a pinpoint of hot topic, Hollywood issues.

By Jennifer Sikora

to find God in all things, but many are so atholicism is, in principle, irritated by controversial Catholic ortho- welcoming of other faiths, doxy that they fail to understand its and situational to its impact on believers worldwide. They fail locale. Moreover a Jesuit to see the dialectical dilemmas of Alfred Catholic faith aims to Hitchcock, Martin Scorsese, or Bruce drive the individual Springsteen, — just to name a few artists Ctowards wholeness in a humanistic gifted (and plagued) by the Catholic approach. As with any identity, one must imagination; artists we admire for their allow for elasticity in defining oneself. In Catholic ideas not because they are saints, terms of group identity, or attempting to but because they are sinners attempting unify a university, one must include to understand their place in the bigger every member’s individuality to form a picture. Thus to many students, their cohesive whole. Specifically at Loyola notions of Catholicism are simply their University Chicago, our diverse student disagreements with its doctrine, and they body of Catholics, Muslims, Jews, find no liberation in their constructed Hindus, and other faith backgrounds, ideas about the faith. blending at our main campus in Rogers Park (one of the most diverse neighbor- I asked several faculty hoods in the United States), contributes both to each member’s sense of commu- their opinions…and nity and individuality. most could not answer Loyola’s University Mission and Ministry and the Center for Catholic the questions frankly. Intellectual Heritage act as hosts to those who practice Catholicism, and the Loyola does well to drive students newly added Catholic studies minor towards wholeness through the includes classes that overtly discuss University Core Curriculum, yet there great Catholic artists and thinkers, from seems to be a certain hesitation on the St. Augustine to James Joyce. These part of administrative faculty to connect classes encourage students to question their everyday work to the institution’s and debate Catholic dogma, asking stu- foundation. I asked several faculty dents to rationalize their reasons for sup- members for their opinions on the inte- porting or opposing controversial aspects gration of Catholic thought on a diverse of Catholicism, including female priests, campus, and most could not answer the gay marriage, and sexuality. However, questions frankly and instead referred taken outside of this small realm to the me to speak to others on campus. university as a whole, something falls While it seems obvious that one can away. Catholicism is reduced to a pin- talk about Catholicism with the director point of hot topics, Hollywood issues of the Center for Catholic Heritage, my such as abortion and gay marriage, suck- point was to gauge the involvement of ing life out of the sacramental, artistic general faculty members, those who do imagination of the faith. not deal specifically with religious mat- The Center for Catholic Intellectual ters, on their incorporation of work and Heritage, founded in fall 2006, aims to faith at a Catholic university. expand people’s notions of Catholicism, And yet I cannot deny the ortho-

48 Conversations We teach facts. We teach theory. Can we also teach students to be practical? Creighton gets a grant to try. Shaping the Life of the Mind for Practice

By Gail Jensen, Amy Haddad, and Mary Ann Danielson

ssertion: there is academic silos focused on their dis- In his overview article in the nothing more pro- ciplinary perspective. Conversations last issue (“Graduate Professional fessional than lib- among faculty and administrators Education: How ‘Jesuit’?”) Charles eral education, across the campus may frequently Currie speaks of the ideal gradu- properly construed: focus on resource allocation and ate education as a way to “pursue there is nothing differences or inequalities among [an] eager quest for knowledge at more liberal than disciplines rather than what we the next level” - but he admits the professional educa- have to offer or learn from one “obvious linkage between Ation, properly construed; there is another. Insofar as this is the case, advanced degrees and access to only limited potential for practi- we are ignoring a strong emphasis successful careers” and expresses cal learning without engagement on integration that is found in the the hope that “the two approach- in liberal learning; and there is Jesuit educational tradition. That, in es need not be mutually exclu- only limited potential for liberal turn, is linked with ‘formation’ as a sive” (Conversations, Spring 2009, learning without engagement in primary goal of the schools the page 2). Recent focus on “practi- practical learning. (Shulman L. ever-pragmatic Ignatius Loyola saw cal reasoning” might suggest a (2004). Teaching as Community as suitable apostolic work for his way of insuring that they are not. Property: Essays on Higher early followers. The Carnegie Foundation for the Education. San Francisco, CA: Jossey-Bass) Gail M. Jensen is the dean of the graduate school and associate vice Many of our Jesuit universities president of academic affairs; Amy Haddad is the director of the are institutions that are comprehen- center for health policy and ethics and the Dr. C.C. and Mabel Criss sive in that they include strong lib- Endowed Chair in Health Sciences; Mary Ann Danielson is associate eral arts and sciences with a variety vice president in academic excellence and assessment. All three of professional programs or authors are from Creighton University. schools. Often faculty exist in their

Conversations 49 Forming a Life of the Mind for Practice: Teaching Advancement of Teaching imple- mented an intensive, interdiscipli- Practical Reasoning nary seminar, “A Life of the Mind for Practice” from September 2002 to December 2003 that brought togeth- William M. Sullivan er a small group of faculty representing the liberal arts and sciences with he central educational practices of today’s universities and col- the professions from a variety of colleges typically direct students’ attention to mastering procedures leges and universities. The core pur- for describing particular events and objects in terms of general pose of the seminar was for faculty (teachers), whose pedagogies, concepts. That is, they teach analytical reasoning. Since all fields, T regardless of disciplinary back- including the health professions, do their their actual occupation- ground, exemplified the challenge of al training in settings of practice, the social function of the university is not placing student formation for “lives nearly as “practical” as often imagined. In large part, the university is a culture- of reasoned action” at the center of shaping institution. It inculcates a respect for, if not a full competence in, ana- their teaching mission, to interact lytical thinking and its products, especially the sciences and technology. It is and reflect with each other about commonalities, differences, and best this culture-shaping role that makes university education increasingly the entry practices. The leaders of the ticket to economic and social participation not only in the United States, Carnegie seminar noted that, “facul- Europe, and Japan, but throughout the developing world. ty who value practical judgment as At the same time, the relation of this training to students’ struggles for an end of their teaching find them- meaning and orientation in the world, as well as ethical judgment, is all too selves isolated within their academic rarely given curricular attention or pedagogical emphasis. A recast liberal edu- specialties without a broadly shared discourse for finding new peers or cation, however, must go beyond the purely analytical to provide students with communicating the value of their experience and guidance in using such analytical tools to engage in encounters work for the academy as a whole.” with questions of meaning and deliberation about action. It will, I believe, The results of the seminar are shared become centered upon teaching the art of practical reasoning—the art of plac- in the book A New Agenda for ing analytical concepts into a mutually illuminating relation with sources of Higher Education: Shaping a Life of meaning and responsibility in the world of practice. the Mind for Practice by William M. Sullivan and Matthew S. Rosin, The teaching of practical reasoning enables students to learn explicitly how which was reviewed in the Spring to move between the distanced, external stance of analytical thinking—the 2009 edition of Conversations. “third person” point of view typical of most academic thinking—and the “first and second person” points of view that are internal to acting with others in a What Is Practical situation. Practical reasoning is this back-and-forth between general knowl- Reason? edge, and analytical thinking, and the challenges and responsibilities that come At the heart of this seminar is the with particular situations. It means an ongoing process of reflection whose end concept of practical reasoning. is the formation of habits of critical judgment for action. Practical reasoning is always done for The pedagogical vehicles for teaching this movement between viewpoints are some purpose, at a particular time, for varied: the case study; literary exploration of character and response to challenge; the a specific situation, and with a partic- simulation; participation and reflection upon actual involvements in the world. But ular group of people. While it was Aristotle who first codified the distinc- their common feature is recognition that in practical reasoning it is always the tion of reasoning into practical and a involved stance, the point of view internal to purposeful human activity that provides theoretical form, this concept has con- the ground and the goal of critical, analytical reasoning. This perspective opens rea- tinued to be reformulated over time. soning—and the reasoners—to connection with experiences and perspectives that Senior scholar at the Carnegie include but transcend the distanced, external viewpoint of analysis. n Foundation, Dr. William Sullivan is using practical reasoning as one of the central concepts in looking at the William Sullivan is senior scholar at the Carnegie Foundation for the interdependence of liberal education Advancement of Teaching, Stanford, CA and professional education in several of Carnegie’s initiatives.

50 Conversations Sullivan describes practical reasoning as a three-fold movement or pattern of thinking. For example, in health care, there is usually a process between the patient and the provider that involves a “rhythm of moving back and forth from engagement with the concrete situation, through observation and analysis, and then back again to the more informed engagement with the person and the situation. It is the thera- peutic purpose that creates the “imperative for clinical judgment.” A health care provider must decide what course of intervention is good for a particular patient, at a certain time and in this situation. While scientific analysis and problem solving Faculty dyad interaction across liberal arts and professional education. are important skills in professional practice, the ability to engage and A series of three intensive semi- ical therapy with philosophy; busi- learn through the social process - nars, modeled after the original ness with chemistry; law with sociol- interactions and relationships of Carnegie Foundation seminar, serve ogy and anthropology; nursing with practice or apprenticeship is just as as the primary heuristic for both fac- journalism; occupational therapy important. Sullivan would further ulty reflection and conversation and with psychology; and graduate argue that liberal education is also the analysis of this faculty develop- school with physics). concerned with teaching judgment ment project. he eight faculty pairs and complex reasoning in uncertain The scheduled seminars and seminar team set and changing situations. (January, May and December during out to answer the fol- the calendar year of 2009) explore lowing broad questions: the concept of faculty formation as T What is the purpose of Reflections on Our well as our responsibilities for stu- higher education? How should insti- Experience dent learning and formation in a tutions respond pedagogically to the The seminar and the resulting Jesuit/Catholic institution. Faculty challenge of preparing students for book are valuable tools, but we needed time and space to engage in today’s world? How might institu- were intrigued with the idea of collaborative dialogue, writing and tional divisions that prevent such implementing a similar project with reflection, inquiring deeply into responsiveness be overcome? We faculty from a single campus. What what teaching for practical judgment next moved to questions that were would be gained, we wondered, means. Hence the decision to hold closer to home such as: What best from replicating the seminar at the seminars off-campus in a retreat- teaching practices might be identi- Creighton University? like setting over a two-day period to fied across the professions and the Creighton seemed the ideal allow for uninterrupted time to undergraduate disciplines? In what place to implement such an inten- attend to these important activities. ways could the professions and the sive faculty seminar because of the We selected faculty teacher-scholars liberal arts and sciences employ one number of professional programs (16 participants) from each of the another’s insights in order to achieve that exist on our campus coupled Schools and Colleges based on pre- this end? Might teaching for practical with a strong undergraduate educa- vious interactions across disciplinary responsibility and judgment prove a tion. The focus of the seminar proj- lines, toleration of ambiguity, and a unifying calling for contemporary ect is the interdependence of liberal tendency toward critical reflection. higher education? arts and sciences and professional We purposefully assigned the pairs, education. The seminar provides the matching a faculty member from arts First Seminar Structure ideal place to engage teacher-schol- and science with a faculty member We began the inquiry into the ars in reflecting on their role of facil- from one of the professions (e.g., teaching of practical reasoning by ask- itating student learning (formation) medicine with education; dentistry ing the faculty seminar participants to in the Jesuit-Ignatian tradition. with peace and justice studies; phys-

Conversations 51 book, similar to the text generat- ed by Sullivan and Rosin. This book, however, will highlight the impact of such interdisciplinary work on a single campus with a shared value of Ignatian pedagogy. The book will include theoretical concepts around teaching and learning along with a chapter of cross cutting themes Shaping the Life of the Mind for Practice Faculty Development Group. that emerge from examine and discuss their own cours- sented by the syllabus? What are our analysis of the seminars. This es and the courses of their faculty the key surprises or critical tran- will be followed by exemplar chap- partner. In order to do this, we asked sitions in this narrative? How are ters from the work of the teacher- them to imagine the lives that their these connected to practical scholars. We believe that this oppor- students will live and then reflect on judgments? tunity for a critically reflective look the forms of reasoning that would be • If you had substantially less time at teaching in a Jesuit institution will required for them to meet the chal- for the course, how would you provide faculty with a language and lenges they will encounter. We then change the syllabus? What framework by which to study and asked them to write a brief descrip- might this reveal about the key practice their disciplinary pedago- tion of what they imagined, being as organizing principles or practi- gies while forming and informing creative and broad in their thinking cal issues at stake in the course? other faculty’s practices and pedago- as they wished. Midway between the first and gies. This opportunity also provides We then asked each faculty par- second seminars, faculty have con- a model of collaborative faculty- ticipant to choose a syllabus from tinued their conversations and development that builds up the those they currently teach or have reflective sharing, by posting their teacher-scholar within the unique taught in the past that at least in part materials on our seminar course site, culture of Jesuit, Catholic [or is concerned with developing practi- meeting independently, and/or Ignatian] education. And other insti- cal reasoning and judgment skills. We reforming as a group at a campus tutions may want to model these then asked them to assess the syl- reception. Faculty have also been cross-disciplinary conversations with labus in light of how the course pre- given additional questions for reflec- their own faculty as we each seek to pares students for the life they previ- tion and conversation to be posted answer our own questions sur- ously imagined. Then they wrote two weeks prior to the May seminar. rounding the purpose of higher edu- responses to the following questions The May seminar will mirror the cation. Ignatian pedagogy is a perva- to bring to the first seminar. January seminar in that it will feature sive aspect of the Jesuit educational additional background information tradition where the focus on the • To what situation requiring and context for their continued ped- context of the learning is as impor- practical judgment might this agogical conversations. Additionally, tant as the content. Faculty strive to course contribute? it will encompass Ignatian pedagogy ‘form’ women and men of compe- • What are the key topics or and feature Dr. William Sullivan, tence, conscience, and compassion. organizing principles implicit in who will contribute both to the sem- The art of practical reasoning is a your syllabus? inar conversation and advise the useful tool for linking analytical • What is the narrative or argu- larger research project. We anticipate thinking with meaning and responsi- ment of this course as repre- that the project outcome will be a bility that is part of practice. n

52 Conversations Punching in on the Educational Clock

Intellectual Life at Loyola Baltimore

By Daniel Corrigan

he life of the mind at economic downturn where print Loyola College. I’ve publications are folding every day, thought around and Loyola maintains three quality, student- through the idea, and can’t run literary magazines. find a single failsafe On the other hand, a more disturbing barometer to measure the example comes to mind. A friend related T“intellectual climate” here. During this that she sits on Loyola’s honor council, a semester, U. S. Poet Laureate Kay Ryan peer-review system for those accused of discourse of ideas as they come spoke, we chewed on a lively film and misconduct. When one student appeared to supplant real discussion and lecture series on the quality and con- before them under the charge of plagia- thought, as they sometimes do here. sumption of food, and the usual pro- rism, he justified his offense by protesting The complexities and challenges of cession of gallery shows and minor lec- “You couldn’t catch me in a grave with a Nietzsche, Aquinas, and Roman history turers appeared. But these are only book.” Not necessarily a dominant per- are there for students who choose to superficial signs of academic health; spective at Loyola, but I would be hard- engage them—and many do—but too the question, put plainly, is how pressed to say he’s the only student to many are more concerned with punch- engaged students are by the ideas articulate that particular view. Many ing in on the education clock and available to them. would rather catch up on primetime punching out with a degree. Our newly renovated library soaps like Grey’s Anatomy than see a pro- Loyola is not alone in the predica- deserves a nod. Libraries are containers duction of Edward Albee’s A Delicate ment. The discourse of ideas is present, for books, and books are the most tangi- Balance a few hundred yards away in but needs amplification. Many universi- ble containers for our culture’s ideas. Loyola’s McManus Theatre. ties appear to succumb to the easy role After years of sporadic improvements, The honest answer is that yes, a of becoming vast trade schools, provid- the major renovation of the Loyola- healthy intellectual climate drives the ing practical knowledge and skills with Notre Dame Library reached its com- weather at Loyola, but it’s akin to a child’s no sense of the wealth underlying them. pletion in September of 2008. Library understanding of rainforest ecosystems. It Some days I worry about my future attendance soared as students took is wonderful, fragile, and easily corrupted alma mater. Loyola is in a period of advantage of the new spaces for study, by the slash-and-burn tactics of many fac- rapid strategic expansion, changing its up-to-date computer labs, and prettier ulty and students alike. name to “University”—a move that carpets. Ironically, the library’s budget An undergraduate education has some still find tempered too much by dwindled five percent shortly there- become nearly mandatory as a means business sensibilities. These develop- after. Library management cut back to that coveted 60k-and-up starting ments could either refine or squelch operating hours, to the dismay of those salary. Unfortunately that’s not a value the intellectual integrity of the college. longing for books and quiet in the late that jives comfortably with classical A larger part of the campus must come hours. Loyola students need their study Jesuit liberal arts educations, and so the to realize that Loyola is an environment spaces, as do students everywhere. first often trumps the second. In due that encourages depth, breadth, serv- I’m in search of a finer point, though. course, more quickly digestible forms ice, and diversity. Much hinges on the Students need libraries and study halls to replace real intellectual examinations. faculty and administration’s commit- maintain their GPAs—a very practical The liberal arts tradition is easily diced ment to ideas over material prosperity. consideration—so perhaps library use into chunks of conventional knowl- And so much hinges on how well they isn’t an entirely adequate gauge, either. edge: Nietzsche said “God is dead.” impart those ideas to their students. n What of the anecdotal evidence? Thomas Aquinas wrote Summa Loyola’s young writing department has Theologica. Rome fell to the barbarians. Daniel Corrigan is a 2009 graduate of seen great success, partly through the These are all innocuous factoids, but Loyola College Baltimore, majoring in literary efforts of its own students. In an they threaten to overwhelm the daily English and art.

Conversations 53 Book Review

Where Is God Today in the Catholic Intellectual Tradition? Is there room for “God lite?” John C. Haughey, S.J., Where Is Knowing Going

Washington D.C.: Georgetown University Press. 224 pp. $34.

By William P. George, O.P.

n “God’s Grandeur,” ful and, arguably, a more penetrating Gerard Manley Hopkins path: seek first a robust understand- declares that “There lives ing of catholicity, an understanding the dearest freshness deep true and dynamic enough to propel down things.” A similar, Catholic higher education beyond its welcome optimism ani- impasses in personal and program- mates John C. Haughey, matic ways. IS.J.’s remarkable meditation The bases for that understand- on Catholic higher education. Anyone ing, which expands and deepens who believes this topic worth think- over ten chapters and three brief ing through to its depths will benefit appendices, are multiple. First are immensely from this book. the rich narratives of those in the As Hopkins observed a world university trenches, some Catholic, “seared with trade,” and where but many not, who in their work human beings seemingly forget both instinctively seek a deeper meaning, God and their earthly roots, so a greater good, an ever more encom- Haughey, at Georgetown University’s passing whole—scholars in many Woodstock Theological Center, after disciplines willing to ask where their years in Catholic higher education, knowing is going. looks out upon teachers and Secondly, Bernard Lonergan’s researchers isolated in their disci- profound understanding of “the an attentive, intelligent, reasonable, plines, and institutions unable confi- knowing subject” informs this vol- responsible and loving people a dently to name or explain the ume in ways no review can ade- desire to seek out in their education- Catholic ground upon which they quately capture, so I will simply al endeavors “higher viewpoints” stand. Many, Haughey writes, have emphasize one point: the catholicity and ever more inclusive “wholes.” decided not to push “the Catholic that Haughey elucidates is not a A third locus for catholicity, treat- thing”; better to “let sleeping dogs fixed idea or static concept, and cer- ed over two chapters, is the Catholic lie.” Others, of course, are alarmed tainly no extrinsic edict or authority, intellectual tradition, a broad and and call for a more explicit but rather a “notion,” a dynamic, deep tradition not circumscribed by Catholicism—more Catholic faculty questioning orientation intrinsic to dogma or short lists of Catholic and administrators, new Catholic human subjectivity. Just as the authors. This rich accumulation of studies programs, more courses in notion of being draws the mind to insights and judgments, occupying Catholic theology, closer ecclesial the real, so a distinct notion of multiple realms of meaning, interplays ties. Haughey chooses a more hope- catholicity, Haughey argues, begets with but also enriches the Catholic

54 Conversations Book Review

tradition in more restricted senses of doctrine and magisterial teaching. Catholicity is not “Catholic lite.” It is, however, primarily a “ground up” matter, operating in incredibly diverse subjects in their diverse fields. So lest the catholicity of Catholic higher education still appear to be without any unified meaning or character, at this point one might ask, as Haughey does, “Is there a doctrine in the house?” Yes, there is. At the heart of the Catholic university is the lived mystery of the Incarnation. Not surpris- ingly, Haughey opts for a low Christology—not the Logos of John’s Gospel so much as the palpable Jesus of the Synoptics who wel- comes the outcast and speaks in parables about the inclusive Kingdom of God. These parables capture the heuristic, indeed escha- tological, character of human knowing, and thus offer one answer to the question in the title of a book that is, at root, a theological essay of unusu- al subtlety and scope. “Where is knowing going?” is a question made for capacious minds, like those from whom Haughey draws inspiration: Lonergan, surely, but also Karl Rahner, Teilhard de Chardin, the underappreciated Maximus the Confessor (580-662) (with a Christology congenial to Haughey’s own), the late Monica Helwig, and figures from other faiths. Central, too, are the Ignatian Spiritual Exercises, where Haughey finds God “laboring” in the cognitive acts of teachers and scholars—and Statue of St. Ignatius, Creighton University. certainly not in the minds of believ- ing Catholics alone. tive-centered workshops he has con- puses, his sensitivity to other reli- Human subjectivity, with its ducted at several schools, Haughey gious traditions, especially Islam, catholic, whole-seeking, and dot- has caught colleagues in the act of and his rereading of Ex corde eccle- connecting character, is on the capacious thinking—thus his opti- siae in light of the more inclusive move, never fully pinned down. But mism. The discerning reader will eschatology of John Paul II’s it is concrete. Once noticed, it can be catch Haughey in the act as well, for Redemptoris missio. nurtured—in many respects the very instance in his reflections on a more This rich and multi-layered work purpose of this book. In the narra- inclusive Eucharist on Catholic cam- will provoke questions that, by the

Conversations 55 Book Review

It remains unclear to this reviewer just how believe? Or are non-believers committed to catholicity in fact really crucial to Catholic education explicit, anonymous Christians—a Rahnerian critically-appropriated religious faith should be. insight not without the very problems Haughey likely wants to avoid? Unlike some who complain about what Catholic institutions lack, very fact of their emergence, affirm should be. The Incarnation is including a critical mass of commit- the underlying thesis: that good peo- arguably a Catholic university’s ted Catholic faculty, Haughey sub- ple working in Catholic universities defining doctrine. So “those who scribes to “the Donald Rumsfeld will not be satisfied with half-truths, teach in Catholic universities should metaphysic about ‘going to war with with parts masquerading as wholes (a understand its foundational charac- the army you’ve got’” (159). But this worry shared by Newman in The Idea ter. They, of course, are not required analogy can be turned around: of a University). The reader’s own to believe in it or subscribe to it. Rumsfeld was duly warned that, catholicity ensures that questions are Whether they do or not is not the even in terms of sheer numbers, “too bound to arise, even if lack of space business of the institution. What is its few” can be a terrible mistake. I am limits my own questions to three. business is letting its personnel in on not siding here with the complainers, The first concerns the title itself. why these institutions have been and but I do think the question of explic- In view of the great emphasis given still are of interest to the Church” it Catholic belief and believers is on Catholic campuses to such things (56). Now, who is to do the “letting worth keeping alive for the sake of as service and a thirst for justice, and in on”? Others who similarly may or the larger wholes that Haughey so given the shift in Lonergan’s own may not actually believe the founda- ardently and expertly seeks. thinking towards values, responsibil- tional truth? Or should it be those A third, theological question ity, and decision, would it be more who, like the author of this volume, occurred as I read. Why so few refer- “catholic” to ask, explicitly and often, are astutely trained in the Catholic ences to the Holy Spirit? The short not only where “knowing” but also faith and gifted in engaging those answer is that the Spirit fully appears where “doing” is going? both inside and outside the Catholic in the last few pages; the better Second, it remains unclear to fold? If the foundational doctrine(s) answer is that in Haughey’s incarna- this reviewer just how crucial to say(s) something ultimate about tional theology of Catholic higher Catholic higher education explicit, where knowing is going, shouldn’t it education the Spirit is active from critically-appropriated religious faith matter whether or not people beginning to end. “And though the last lights off the black West went,” Hopkins wrote, “Oh, morning, at the brown brink eastward, springs— Because the Holy Ghost over the bent World broods with warm breast and with ah! bright wings.” With a bril- liance of its own, Where Is Knowing Going? breeds confidence that the same Spirit broods brightly over Catholic higher education today. n

William P. George, O. P., teaches theology and directs the core curriculum at Dominican University, River Forest, Illinois. He also participated in the Woodstock Theological Center’s project on Catholic higher education, led by Fr. Haughey. Celebrating Mass at the University of Detroit Mercy.

56 Conversations Book Review

The Cambridge Companion to The Jesuits, Edited by Thomas Worcester, S.J.

Cambridge University Press, 2008. 361 pp. $29 paper.

By William Neenan, S.J.

hen asked United States to such an extent that by a col- David Riesman asserted there are l e a g u e , two great brands in American high- friend or er education, the Ivy League and graduate Jesuit education? And what has been of a Jesuit the Jesuit contribution to theological s c h o o l thinking in the Vatican II era? W “Will you There is now a book that recommend a good book that will addresses these and similar ques- tell me about these Jesuits?” often I tions in a compact format. The have been at a loss. Of course I can Jesuits (New York: Cambridge recommend the masterful The First University Press, 2008) edited by Jesuits by John W. O’Malley, S.J. Thomas Worcester, S.J., an Associate which recounts the early years of the Professor of history at the College of Jesuits in the 16th century. But what the Holy Cross, includes eighteen about Jesuit history after those foun- essays that serve not only as an dational years? Francis Xavier and introduction to Jesuit life and lore of Japan and Mateo Ricci and the nearly five centuries but will be Chinese Rites controversy? The informative for many who know the North American Martyrs, Pere Jesuits quite well including Jesuits Marquette and New France? The themselves. The overall quality of a variety of apostolates, they are Reductions in South America? Were the essays is quite good but as might often identified in the popular mind there ever any women Jesuits? And be expected some are more arrest- as educators. Gerald McKevitt, S.J.’s why no Jesuit religious sisters similar ing than others. I found three to be “Jesuit Schools in the USA, 1814-c. to the Benedictine, Franciscan and most enlightening. “The Jesuit 1970” recounts the remarkable Dominican congregations? What was Enterprise in Sixteenth- and development of Jesuit educational the Jesuit involvement in the great Seventeenth-century Japan” by M. institutions in the United States that scientific developments of the 16th Antoni J. Ucerler, S.J. is the remark- were in large part established by for- and 17th centuries? Why were the able account of Christianity in Japan eigners—Belgians, French expatri- Jesuits suppressed by a Pope? in the wake of Francis Xavier’s ates, Neapolitans and German exiles Haven’t the Jesuits been known in arrival in 1549. Over the next centu- of Bismarck’s Kulturkampf. history as strong supporters of the ry, the Christian population reached Although this account does not Papacy? Why were the Jesuits nearly ten percent before persecu- break new ground, it usefully restored by another Pope in the tion and expulsion obliterated near- describes the century and a half evo- aftermath of the Napoleonic era? ly all traces of Christianity. Shusako lution in Jesuit education—from the How has this restored Society dif- Endo’s powerful novel Silence might classical academies of the nine- fered from the pre-Suppression well serve as a companion piece to teenth century to the Jesuit colleges Society? And how did the Jesuit edu- this essay. and universities of today. This evo- cational tradition blossom in the Although Jesuits are involved in lution often proceeded in response

Conversations 57 Book Review

to external challenges. A principal Jesuit’s financial machinations the Superior General of the Jesuits. challenge to Jesuit education today involving trade between Martinique For the final two years of his life, is internal—how in the face of the and France. These and numerous this seventy-year old man was decline in the number of Jesuit edu- other grievances, real and contrived, imprisoned in Castel Sant’Angelo, a cators to maintain the vitality and created a climate in which the Pope stone’s throw from St. Peter’s Jesuit character of this remarkable with some reluctance issued his Basilica in a cell with boarded win- apostolate that has had such a posi- brief of suppression in 1773. dows. In an earlier century, Galileo tive impact on the life of the Galilei also ran afoul of the Church. Catholic Church. In contrast to Ricci, however, Galileo Jesuit education in the United ended his days in the comfort of a States dates its origin to the restora- Tuscan villa overlooking Florence tion of the Society of Jesus in 1814, meeting regularly with his beloved some forty-one years after its sup- daughter, a nun in a nearby convent. pression by Pope Clement XIV. The The Church has apologized for its suppression of the Society of Jesus treatment of Galileo. Perhaps in this was “one of the most mysterious confessional age the Church might matters in the history of the Church” consider apologizing to the Society according to John Henry Newman as of Jesus for its suppression, the mis- quoted in Jonathan Wright’s essay treatment of thousands of its mem- “The Suppression and Restoration” bers and the imprisonment of its (p.263). According to Wright, it is Superior General. n not possible to identify one or two over-arching explanations for the Thousands Society’s destruction. An earthquake of Jesuits were shipped to the Papal in Lisbon, theological disputes with States and unceremoniously William B. Neenan, S.J. is vice Jansenists in France, Spanish legisla- dumped on shore with no means of president and special assistant to tion forbidding the wearing broad- support. Most egregious was the the president, Boston College. band hats all played a role as did a treatment of Father Lorenzo Ricci,

Celebrating St. Joan Mass at Marquette University.

58 Conversations Book Review

Ignatius in the Town Square

An Ignatian Spirituality Reader, Edited by George W. Traub, S.J.

Chicago: Loyola Press, 2008. 290 pp. $18.95

By Edward Kinerk, S.J.

ithin a very University of Paris. Furthermore, short peri- Ignatius viewed flexibility to be a od of time rule and not an exception. One of I g n a t i a n the most effective general adapta- spirituality, tions of his Exercises was to stretch faithful to them out over a six to nine month its roots, period of time. This approach, W jumped the known today as the 19th Annotation cloistered walls and entered the Retreat or the Retreat in Daily Life, town square. From the men and has offered countless opportunities women who work in Jesuit institu- to those who cannot possibly take a tions to increasing numbers from month away and who need to other religions, the spirituality of remain active at work and home. Ignatius Loyola has gained extraordi- Like any spirituality, Ignatian spir- nary purchase among those who ituality will be gleaned more through lead active lives in the world. Not experience than study. Reading the only are the majority of people mak- text, The Spiritual Exercises, is a bit ing the Spiritual Exercises now lay like reading a cook book. No matter ituality to appreciate it more, and to people, but these same active men how great the chef, gastronomic attract others who might be interest- and women are also guiding others ecstasy may come from savoring the ed. An Ignatian Spirituality Reader through the Exercises. morsels but never from scanning the will serve all these groups well. The phenomenon should not recipe. The book of the Exercises is Father George W. Traub, S.J. is surprise us. Ignatius was a layman intended to help the helper; it pro- presently a professor of theology when he underwent the profound vides a list of suggestions and possi- and Executive Director of Ignatian experiences which ground his spiri- bilities for the person guiding some- Programs/Mission and Identity at tuality, and within a few years of his one else through the Exercises. Xavier University. He has a rich encounter with God at Manresa he Nonetheless, it is important to background in Ignatian spirituality began to direct others, mostly laity, name and understand our experi- and has earlier published a compan- first in Spain and later in Paris. For ence, and much has been written on ion volume to this one, A Jesuit his Exercises he sought out not those Ignatian spirituality. Some books and Education Reader (Loyola Press, who lived in cloister or monastery articles are written more for those 2008). As a director of mission and but rather those who were actively directing others, a broadening of the identity at a Jesuit university, Father involved in the world around them. book of the Exercises itself. Other Traub has produced in both Readers His most successful early retreatants books and articles are written to help the tools he needs for his work, and were fellow students at the those who have tasted Ignatian spir these are always the best kind.

Conversations 59 Book Review

Canisius College. His selection of articles is excel- with three progressive themes: atten- Western Jesuit universities. He also lent and the layout quite helpful. tion (to the world around us), rever- gave the talk at the Heartland After an interesting introductory arti- ence (appreciation for what we Conference, a meeting of faculty and cle, which grabs our attention by attend to), and devotion (experience staff from the eleven Midwestern noting that the U. S. Episcopal of God). Each article unveils some Jesuit Colleges and Universities. So, Church has added Ignatius to its aspect or aspects of how this pro- it is a reasonable guess than many liturgical calendar, the editor guides gression from attention to reverence readers of this publication will have the reader through clusters of articles to devotion occurs and what markers heard Himes’s talk. Even so, they on Ignatius’s life, Finding God in All to look for along the way. should read it again. This is perhaps things, Prayer, the Spiritual Exercises, the best short presentation on God, Discernment, and the Theology to Christianity, and Catholic education Support the Spirituality. Each section to be found anywhere. is preceded by a brief introduction An Ignatian Spirituality Reader giving a short precis of the articles is a fine book, very useful for those and concludes with an excellent bib- working in Jesuit Colleges and liography for further reading. Universities. It will also serve anyone Although every article or section can interested in Ignatian spirituality, be read independently, the sequenc- indeed anyone seeking to deepen ing of articles will aid those whose his/her relationship with God in a time and preferences allow them to busy world. Finally, it is a terrific read the book from front to back. book for Jesuits to deepen their own Finally, Traub supplies an appendix, understanding of trying to find God “Do You Speak Ignatian?: A Glossary in all things. n of Terms Used in Ignatian and Jesuit The final Circles.” The appendix is a republi- article stands out from the others in cation of his own work and will be that it is less on Ignatian spirituality helpful even to those who are than God, Christianity, and Catholic Edward E. Kinerk, S.J., former already familiar with the topics. education. “Living Conversations: Missouri Province provincial and In his introduction to the section on Higher Education in a Catholic president of Rockhurst College, is Finding God in All Things, Traub Context” is essentially the talk Father administrator of the Sacred Heart cites Howard Gray, S.J., who ana- Michael Himes gave to six special Jesuit Retreat House in Sedalia, lyzed Jesuit spirituality and came up gatherings of faculty from the Colorado.

60 Conversations MEMBERS OF THE NATIONAL SEMINAR ON JESUIT HIGHER EDUCATION

Gregory I. Carlson, S.J., is associate director of the Deglman Center for spirituality and professor of English at Creighton University, Omaha, Nebraska. Harry R. Dammer is chair and professor of criminal justice and sociology at Scranton University, Scranton, Pennsylvania. Margaret Haigler Davis is associate professor English at Spring Hill College, Mobile, Alabama. Jennifer G. Haworth is associate vice president for mission and ministry at Loyola University Chicago, Illinois. Leslie L. Liedel is associate professor of history at Wheeling Jesuit University, West Virginia. Paul V, Murphy is director of the Institute for Catholic Studies and associate professor history at John Carroll University, Cleveland, Ohio. John J. O’Callaghan, S.J., chairman, is chaplain at the Stritch School of Medicine, Loyola University Chicago, Illinois. Mary K. Proksch is associate professor of nursing and program adviser of online nursing programs at Regis University, Denver, Colorado. Mark P. Scalese, S.J., is assistant professor of visual and performing arts at Fairfield University, Fairfield, Connecticut. Raymond A. Schroth, S.J., editor, is Jesuit community professor of humanities at Saint Peter’s College, Jersey City, New Jersey. Charles T. Phipps, S.J., secretary, is a professor of English at Santa Clara University, Santa Clara, California.

A Note to Contributors COMING UP The next edition of Conversations, in January 2010, will deal HOW THE SEMINAR WORKS & HOW TO with a great variety of issues rasied by this “new” generation WRITE FOR US of students and the new cultural and economic questions posed in a historic moment which some call “post-post- The Seminar plans each of the two annual issues during its modernism,” and others describe as post-Vatican II or the three annual meetings, each at a different Jesuit college or generation of the “millennials.” We are looking for articles university. For the most part, an issue focuses on one theme; on diversity, sexuality, the diminishment of the Jesuit pres- but, at the same time, through the various departments — let- ence, and the “formation” of faculty. ters, Talking Back, occasional forums, other articles, and book reviews — there are opportunities to keep the conversation going on a variety of concerns. HOW TO WRITE FOR US Our ten Seminar members come from across the spec- Please keep the article to fewer than 3000 words. Do NOT trum of our colleges and universities, representing varied aca- include footnotes. Incorporate any references into the text. demic disciplines and a broad range of experience with the Please, DON’T capitalize: chairman of the biology depart- Jesuit educational tradition. The themes we choose to explore ment, names of committees, or administrative titles, unless come out of our common reflection on that experience and the title precedes the name, as in President Woodrow from the discussions we hold with faculty, administrators, Wilson. We welcome photographs, fully captioned, prefer- staff, and students as we rotate among our schools. ably action rather than posed shots. Preferable format: a CD So, although most of the major articles are commissioned containing digital images scanned at not less than 300 dpi. by the Seminar, we welcome unsolicited articles from the Or a traditional print. readers. Ideally, they should be written to explore an idea which will generate discussion rather than describe a news- Send the article as a Microsoft WORD attachment to worthy project at one’s institution. Please understand that, [email protected]. since the Seminar meets only three times a year, it may take several months for each issue to take shape. Permission is granted to reprint articles from Conversations for any educational purpose, provided RASsj credit is given to the original source. Georgetown University Washington, DC, 1789 Saint Louis University Saint Louis, 1818 Spring Hill College Mobile, 1830 Xavier University Cincinnati, 1831 Fordham University New York, 1841 College of the Holy Cross Worcester, 1843 Saint Joseph’s University Philadelphia, 1851 Santa Clara University Santa Clara, 1851 Loyola College in Maryland Baltimore, 1852 University of San Francisco San Francisco, 1855 Boston College Boston, 1863 Canisius College Buffalo, 1870 Loyola University Chicago Chicago, 1870 Saint Peter’s College Jersey City, 1872 University of Detroit-Mercy Detroit, 1877 Regis University Denver, 1877 Creighton University Omaha, 1878 Marquette University Milwaukee, 1881 John Carroll University Cleveland, 1886 Gonzaga University Spokane, 1887 University of Scranton Scranton, 1888 Seattle University Seattle, 1891 Rockhurst University Kansas City, 1910 Loyola Marymount University Los Angeles, 1911 Loyola University New Orleans New Orleans, 1912 Jesuit School of Theology at Berkeley Berkeley, 1934 Fairfield University Fairfield, 1942 Le Moyne College Syracuse, 1946 Wheeling Jesuit University Wheeling, 1954