Catholic University of America announced Tuesday that John H. Garvey, dean of Boston College Law School, has been hired to serve as its 15th president. Mr. Garvey's appointment is sowing controversy for obvious reasons. In the past, he has argued that, "No school that regulates ideas can justly call itself a university." See here.
The late Fr. Vincent P. Miceli, who was a classically-educated Jesuit scholar and a brilliant philosopher, would have disagreed. For he explained that, "The trouble with this understanding of academic freedom is that it takes for granted as a truth what is a falsity, indeed a complete illusion, namely, that academic freedom is absolutely immune from any reasonable bounds, limitations or restrictions. No human freedom is absolutely immune to restriction. Freedom is no longer freedom when it is reduced to being the unhindered pursuit of one’s whims and desires. This is especially true of freedom exercised in the field of philosophy where conflict with the authentic and infallible teachings of the Church is foreseeable. A true understanding of academic freedom, therefore, is in order so as to distinguish it clearly from academic license.
Academic freedom derives from the rational nature of man. It is rooted in the intellectual activity of man whereby he is called to a dominion and stewardship of the universe through a conquest of truth. Positively, then, academic freedom is a generous guarantee to the unimpeded access to the evidence of truth in any given science. Thus, academic freedom is always bounded by the canons and axiomatic truths of each discipline of learning. Thus, again positively, academic freedom is both purposive and responsible. It has its own built-in rules; its requirements are conditioned by pre-defined directions towards the truth of its particular science. The moral right to academic freedom arises from the inviolability of the proper action necessary to its scientific achievements of truth, founded on man’s connatural inner dynamism of the human intelligence’s hunger for truth. Negatively, academic freedom means at the very least the immunity from unreasonable restrictions, both from within and from outside the academic community, of the right to communicate the results of one’s researches through lectures and publications, and the right to be immune from unreasonable restriction in the pursuit of the teaching profession.
We are now in the position to ask, ‘How is academic freedom violated?’ Scholars, scientists and philosophers hold that whenever one of their members ventures consciously and freely to teach as truths doctrines that contradict the clearly established dogmas or unconditional truths of their disciplines, then such a member of the university is abusing his academic freedom, putting it at the service of stupidities or known falsehoods instead of using it to advance the horizons of truth. Now every science has its dogmas, theology, philosophy and all the natural sciences. Dogmas are not only the ultimate answers to some fundamental questions; they also prompt further questioning and research, leading thus to enlarged, more profound truth....a Catholic university that allows professors and lecturers to attack the authentic teachings of the Church, whether they are infallibly defined or not, is not faithful to the best canons of scholarship, nor to the Church or its own students who have a right in justice to receive the divinely revealed truths in their pristine purity." (The Antichrist, pp. 166-167).
Many Catholic institutions have devaluated the faith and have become enslaved to a narrow (and conceptually flawed) notion of academic freedom. And why have these institutions sold out to secularism? Again, Fr. Miceli, S.J., explains: "Gradually, over the years the essential purpose of the Catholic university has been radically changed. Lusting after secular academic excellence, huge student bodies, expensive science complexes, notoriety, publicity, political clout and financial power, the leaders of Catholic universities somehow lost sight of the unearthly purpose and spirit of the Catholic university. Thus, in today’s Catholic university, intellectualism is preferred to Catholicism; scientism to faith, relativism to truth, immanentism to transcendence, subjectivism to reality, situationism to moral integrity and anarchism to authority. The essential purpose of the Catholic university has de facto been changed, despite the lip service that is still paid to the original Catholic ideal. Conduct flows from convictions and when the conduct is consistently depraved [Such as allowing controversial plays like the Vagina Monologues, my note] it is because the convictions have been corrupted. For example, Judas, forerunner of the Antichrist, had radically changed his deepest convictions about the person and mission of Christ before he sold his Lord for thirty pieces of silver. No virtuosity at contorted rationalization can mask the massive turning away from the Catholic ideal that has taken place in the Catholic universities of the United States. The light and love of the world have made tragic advances against the light and love of Christ." (The Antichrist, p. 161).
Mr. Garvey, who seems to have succumbed to such contorted rationalization, may believe that there is no conflict between a university’s Catholic identity and having professors and speakers on campus whose views and positions are in conflict with Catholic teaching. But Cardinal Newman would have disagreed: "It is no sufficient security for the Catholicity of a university, even that the whole of Catholic theology should be professed in it, unless the Church breathes her own pure and unearthly spirit in it, and fashions and moulds its organization, and watches over its teaching, and knits together its pupils, and superintends its actions....It cannot but be that if left to themselves, they will, in spite of their profession of Catholic truth, work out results more or less prejudicial to its interests. Nor is this all: such institutions may become hostile to the revealed truth in consequence of the circumstances of their teaching as well as of their end. They are employed in the pursuit of liberal knowledge, and liberal knowledge has a special tendency, not necessary or rightful, but a tendency in fact, when cultivated by beings such as we are, to impress us with a mere philosophical theory of life and conduct, in the place of Revelation....It is not that you will at once reject Catholicism, but you will measure and proportion it by an earthly standard. You will throw its highest and most momentous disclosures into the background; you will deny its principles [such as the authentic meaning of academic freedom, my note], explain away its doctrines, rearrange its precepts, and make light of its practices, even while you profess it....This intellectualism first and chiefly comes into collision with precept, then with doctrine, then with the very principle of dogmatism.." (John Henry Cardinal Newman, The Idea of a University, Image Books, N.Y., 1959, pp. 223-225).
How prophetic Cardinal Newman was. In its Instruction on the Ecclesial Vocation of the Theologian, No. 40, the Congregation for the Doctrine of the Faith tells us that, "The Church ‘is like a sacrament, a sign and instrument, that is, of communion with God and of unity among all men’ (LG, 1). Consequently, to pursue concord and communion is to enhance the force of her witness and credibility. To succumb to the temptation of dissent, on the other hand, is to allow the ‘leaven of infidelity to the Holy Spirit’ to start to work." Faithful Catholics understand this. And they understand what Pope John Paul II meant when he said (in his Encyclical Letter Veritatis Splendor, No. 113) that: "While exchanges and conflicts of opinion may constitute normal expressions of public life in a representative democracy, moral teaching certainly cannot depend simply upon respect for a process: indeed, it is no way established by following the rules and deliberative procedures typical of a democracy. Dissent, in the form of carefully orchestrated protests and polemics carried on in the media, is opposed to ecclesial communion and to a correct understanding of the hierarchical constitution of the People of God. Opposition to the teaching of the Church’s Pastors cannot be seen as a legitimate expression either of Christian freedom or of the diversity of the Spirit’s gifts."
Dissent in the Church leads to polarization and destroys peace within the Church. Faithful Catholics who refuse to accept a dissenting view must resist it for the sake of restoring an authentic peace, a peace which Pope John XXIII taught: "is not completely untroubled and serene; it is active, not calm and motionless. In short, this is a peace that is ever at war. It wars with every sort of error, including that which falsely wears the face of truth; it struggles against the enticements of vice, against those enemies of the soul, of whatever description, who can weaken, blemish, or destroy our innocence or Catholic faith." (Ad Petri cathedram, AAS 51 (1959) 517, PE, 263.93).
The darkness continues to spread. But there will always remain a remnant. For "the light shines in the darkness, and the darkness has not overcome it." (John 1:5).
The late Fr. Vincent P. Miceli, who was a classically-educated Jesuit scholar and a brilliant philosopher, would have disagreed. For he explained that, "The trouble with this understanding of academic freedom is that it takes for granted as a truth what is a falsity, indeed a complete illusion, namely, that academic freedom is absolutely immune from any reasonable bounds, limitations or restrictions. No human freedom is absolutely immune to restriction. Freedom is no longer freedom when it is reduced to being the unhindered pursuit of one’s whims and desires. This is especially true of freedom exercised in the field of philosophy where conflict with the authentic and infallible teachings of the Church is foreseeable. A true understanding of academic freedom, therefore, is in order so as to distinguish it clearly from academic license.
Academic freedom derives from the rational nature of man. It is rooted in the intellectual activity of man whereby he is called to a dominion and stewardship of the universe through a conquest of truth. Positively, then, academic freedom is a generous guarantee to the unimpeded access to the evidence of truth in any given science. Thus, academic freedom is always bounded by the canons and axiomatic truths of each discipline of learning. Thus, again positively, academic freedom is both purposive and responsible. It has its own built-in rules; its requirements are conditioned by pre-defined directions towards the truth of its particular science. The moral right to academic freedom arises from the inviolability of the proper action necessary to its scientific achievements of truth, founded on man’s connatural inner dynamism of the human intelligence’s hunger for truth. Negatively, academic freedom means at the very least the immunity from unreasonable restrictions, both from within and from outside the academic community, of the right to communicate the results of one’s researches through lectures and publications, and the right to be immune from unreasonable restriction in the pursuit of the teaching profession.
We are now in the position to ask, ‘How is academic freedom violated?’ Scholars, scientists and philosophers hold that whenever one of their members ventures consciously and freely to teach as truths doctrines that contradict the clearly established dogmas or unconditional truths of their disciplines, then such a member of the university is abusing his academic freedom, putting it at the service of stupidities or known falsehoods instead of using it to advance the horizons of truth. Now every science has its dogmas, theology, philosophy and all the natural sciences. Dogmas are not only the ultimate answers to some fundamental questions; they also prompt further questioning and research, leading thus to enlarged, more profound truth....a Catholic university that allows professors and lecturers to attack the authentic teachings of the Church, whether they are infallibly defined or not, is not faithful to the best canons of scholarship, nor to the Church or its own students who have a right in justice to receive the divinely revealed truths in their pristine purity." (The Antichrist, pp. 166-167).
Many Catholic institutions have devaluated the faith and have become enslaved to a narrow (and conceptually flawed) notion of academic freedom. And why have these institutions sold out to secularism? Again, Fr. Miceli, S.J., explains: "Gradually, over the years the essential purpose of the Catholic university has been radically changed. Lusting after secular academic excellence, huge student bodies, expensive science complexes, notoriety, publicity, political clout and financial power, the leaders of Catholic universities somehow lost sight of the unearthly purpose and spirit of the Catholic university. Thus, in today’s Catholic university, intellectualism is preferred to Catholicism; scientism to faith, relativism to truth, immanentism to transcendence, subjectivism to reality, situationism to moral integrity and anarchism to authority. The essential purpose of the Catholic university has de facto been changed, despite the lip service that is still paid to the original Catholic ideal. Conduct flows from convictions and when the conduct is consistently depraved [Such as allowing controversial plays like the Vagina Monologues, my note] it is because the convictions have been corrupted. For example, Judas, forerunner of the Antichrist, had radically changed his deepest convictions about the person and mission of Christ before he sold his Lord for thirty pieces of silver. No virtuosity at contorted rationalization can mask the massive turning away from the Catholic ideal that has taken place in the Catholic universities of the United States. The light and love of the world have made tragic advances against the light and love of Christ." (The Antichrist, p. 161).
Mr. Garvey, who seems to have succumbed to such contorted rationalization, may believe that there is no conflict between a university’s Catholic identity and having professors and speakers on campus whose views and positions are in conflict with Catholic teaching. But Cardinal Newman would have disagreed: "It is no sufficient security for the Catholicity of a university, even that the whole of Catholic theology should be professed in it, unless the Church breathes her own pure and unearthly spirit in it, and fashions and moulds its organization, and watches over its teaching, and knits together its pupils, and superintends its actions....It cannot but be that if left to themselves, they will, in spite of their profession of Catholic truth, work out results more or less prejudicial to its interests. Nor is this all: such institutions may become hostile to the revealed truth in consequence of the circumstances of their teaching as well as of their end. They are employed in the pursuit of liberal knowledge, and liberal knowledge has a special tendency, not necessary or rightful, but a tendency in fact, when cultivated by beings such as we are, to impress us with a mere philosophical theory of life and conduct, in the place of Revelation....It is not that you will at once reject Catholicism, but you will measure and proportion it by an earthly standard. You will throw its highest and most momentous disclosures into the background; you will deny its principles [such as the authentic meaning of academic freedom, my note], explain away its doctrines, rearrange its precepts, and make light of its practices, even while you profess it....This intellectualism first and chiefly comes into collision with precept, then with doctrine, then with the very principle of dogmatism.." (John Henry Cardinal Newman, The Idea of a University, Image Books, N.Y., 1959, pp. 223-225).
How prophetic Cardinal Newman was. In its Instruction on the Ecclesial Vocation of the Theologian, No. 40, the Congregation for the Doctrine of the Faith tells us that, "The Church ‘is like a sacrament, a sign and instrument, that is, of communion with God and of unity among all men’ (LG, 1). Consequently, to pursue concord and communion is to enhance the force of her witness and credibility. To succumb to the temptation of dissent, on the other hand, is to allow the ‘leaven of infidelity to the Holy Spirit’ to start to work." Faithful Catholics understand this. And they understand what Pope John Paul II meant when he said (in his Encyclical Letter Veritatis Splendor, No. 113) that: "While exchanges and conflicts of opinion may constitute normal expressions of public life in a representative democracy, moral teaching certainly cannot depend simply upon respect for a process: indeed, it is no way established by following the rules and deliberative procedures typical of a democracy. Dissent, in the form of carefully orchestrated protests and polemics carried on in the media, is opposed to ecclesial communion and to a correct understanding of the hierarchical constitution of the People of God. Opposition to the teaching of the Church’s Pastors cannot be seen as a legitimate expression either of Christian freedom or of the diversity of the Spirit’s gifts."
Dissent in the Church leads to polarization and destroys peace within the Church. Faithful Catholics who refuse to accept a dissenting view must resist it for the sake of restoring an authentic peace, a peace which Pope John XXIII taught: "is not completely untroubled and serene; it is active, not calm and motionless. In short, this is a peace that is ever at war. It wars with every sort of error, including that which falsely wears the face of truth; it struggles against the enticements of vice, against those enemies of the soul, of whatever description, who can weaken, blemish, or destroy our innocence or Catholic faith." (Ad Petri cathedram, AAS 51 (1959) 517, PE, 263.93).
The darkness continues to spread. But there will always remain a remnant. For "the light shines in the darkness, and the darkness has not overcome it." (John 1:5).
2 comments:
From Ex Corde Ecclesiae, Nos 12-14:
"Every Catholic University, as a university, is an academic community which, in a rigorous and critical fashion, assists in the protection and advancement of human dignity and of a cultural heritage through research, teaching and various services offered to the local, national and international communities. It possesses that institutional autonomy necessary to perform its functions effectively and guarantees its members academic freedom, so long as the rights of the individual person and of the community are preserved within the confines of the truth and the common good.
Since the objective of a Catholic University is to assure in an institutional manner a Christian presence in the university world confronting the great problems of society and culture, every Catholic University, as Catholic, must have the following essential characteristics:
1. a Christian inspiration not only of individuals but of the university community as such;
2. a continuing reflection in the light of the Catholic faith upon the growing treasury of human knowledge, to which it seeks to contribute by its own research;
3. fidelity to the Christian message as it comes to us through the Church;
4. an institutional commitment to the service of the people of God and of the human family in their pilgrimage to the transcendent goal which gives meaning to life".
In the light of these four characteristics, it is evident that besides the teaching, research and services common to all Universities, a Catholic University, by institutional commitment, brings to its task the inspiration and light of the Christian message. In a Catholic University, therefore, Catholic ideals, attitudes and principles penetrate and inform university activities in accordance with the proper nature and autonomy of these activities. In a word, being both a University and Catholic, it must be both a community of scholars representing various branches of human knowledge, and an academic institution in which Catholicism is vitally present and operative".
I'm disappointed in CUA. The institution has been in a state of moral collapse for some time now like Notre Dame. I don't hold out much hope for the place.
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