"Veritas et Aequitas: The Identity of the "Catholic" University

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“Veritas et Aequitas: The Identity of the “Catholic” University1

Craig A. Baron

St. John’s University, Queens, New York

Pope John Paul II has described the charter of the Catholic

university as to form students intellectually, morally and

socially so that they can think rigorously, act rightly and serve

humanity better. The university is a very old and venerable

institution in western civilization. It grew out of the monastery

and cathedral schools of Europe. At the beginning, all

universities were Catholic universities in the West.2 These great

and historic universities were founded between the twelve and

fifteenth century: Paris, Bologna, Salerno, Oxford, Cambridge,

Naples, Padua, Pisa, Salamanca, Toulouse, Prague, Heidelberg, and

1 This paper was presented at the “Education and Social Justice Conference” atthe International Center sponsored by St. Xavier College, Goa, The Council forSocial Justice and Peace, Archdiocese of Goa, and the Center for Global Development, St. John’s University, New York. It was held in Goa, India, July 22-23, 2013.

2 Father Jenkins, CSC, “The Role of a Catholic University,” Origins: CNS Documentary Service 35 (2005) 279.

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Louvain.3 Preparatory work in the liberal arts was required and

these language and logic study were believed to produce virtuous,

knowledgeable and articulate person. This laid the “humanistic”

groundwork for the three major areas of study: medicine, law, and

theology. This was an intellectual awakening as diverse scholars

formed permanent communities and began new lines of

investigation. Theology was the “queen of the sciences” in the

medieval European university. St. Ignatius Loyola wrote in his

Constitutions of the Society of Jesus that theology should be the principle

emphasis in university studies since the goal of the Jesuits was

to aid people in the knowledge and love of God and the salvation

of souls. Also theology functioned as an architectonic wisdom

that integrated and brought order to the different disciplines of

the university in the exploration of divine revelation. Jesuits

institutionalized the progression from arts to philosophy to

theology.4 Later John Henry Newman would say that the study of

3 Thomas Bokenkotter, A Concise History of the Catholic Church (New York: Image Books, 1990) 141-143.

4 Thomas P. Rausch, “Theology and the University,” in Educating for Faith and Justice: Catholic Higher Education Today, ed. Thomas Rausch (Collegeville, MN: Liturgical Press, 2010) 20-21.

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Greek and Roman classics were effective in strengthening,

refining and enriching the intellectual powers in ways not

achievable in the empirical sciences. The ultimate point of the

university education is to grasp Reality as a single and

undivided whole (universal) and appreciate the connections and

relationships within diversity.5 Theology focuses on God, as the

ground of Being/Reality that transcends the perceived

fragmentation of pluralistic truth. Moreover, theology must be

allowed to be taught at the university since all voices are to be

heard in its venerable halls. Also theology’s established

presence in a university curriculum prevents its distinctive

insights about ultimate truth about the world and human existence

from being usurped by any another discipline, such as, sociology,

psychology or physics.

There are three principles that inspire the intellectual

vision of the Catholic university. First, knowledge is good for

its own sake.6 Knowing is part of the human being made in the

5 Avery Dulles, S.J., Newman (New York: Continuum, 2002) 136-138.

6 Jenkins, “The Role of the Catholic University,” 279. 3

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“image and likeness of God,” so the pursuit of knowledge is the

human activity in which they are most like God. All knowledge and

truth are part of a united whole. Second, there is a deep harmony

between faith and reason. Faith inspires the use of reason to

better understand God’s world (this gave rise to science) and

reason sharpens the understanding of faith (helping it to avoid

inconsistency, incoherence and superstition). The Catholic

university is where reason engages revelation and the theological

tradition.7 Third, the importance of the social and ecclesial

communities and concomitant service to humanity are central to

the Christian life. Catholic social teaching is guided by the

call of Jesus Christ to be servants to those in need. Service

brings the fruits of faith and knowledge to a suffering world.

Theology is oriented toward research and is carried out in

close association with other disciplines. The quest for meaning

proceeds deductively and critically and tends to concentrate on

open and unsolved questions without simple appeals to religious

7 Ibid. 280. 4

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authority.8 The interdisciplinary dialogue enriches theology by

offering it a better understanding of the world today and helping

theology become more relevant to contemporary needs.9 The essence

of Catholic thought is distilled in Pope John Paul II’s

encyclical Fides et Ratio: there is objective truth and human reason

can know this truth. Ironically, in the postmodern age of

skepticism, the Church becomes the defender of faith and

“reason.” But a balance needs to be kept between religious

convictions about the truth of revelation and the openness to

dialogue in the humble search for truth.10 In the final analysis,

a Catholic university has a different academic atmosphere from a

secular institution because of its conviction that God is the

creator, sustainer and goal of all things. God is known through

divine revelation, nature and history. And revelation provides a

“transcendent” perspective of the cosmos and humanity’s unique8Avery Dulles, S.J., The Craft of Theology: From Symbol to System (New York: Crossroad, 1992) 155.

9 Ibid. 149.

10 David Ruel Foster, “The Implications of Fides et Ratio for Catholic Universities,” in The Two Wings of Catholic Thought: Essays on ‘Fides et Ratio,” eds. David Ruel Foster and Joseph W. Koterski, S.J. (Washington, DC: The Catholic University of America Press, 2003) 111-112.

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place within it. This form of Christian Theism is about holding

certain specific doctrinal beliefs about God (e.g. the triune

nature of God makes the divine capable of human “participation”),

but it also includes a marked concern with the natural and social

world. To understand the world is to understand something about

God’s purposes and design. Additionally, theism maintains that

any discipline (e.g. history, psychology, or physics) that

ignores the “divine ground” is incomplete without the

transcendent horizon.11 In other words, it is metaphysically

rudderless.

This paper will have three sections: First, an overview of

Catholic morality, social teaching and the doctrine of the

reciprocity of truth and justice in education; Second, a

discussion of the transcendent mystery that surrounds all human

activity and theology’s specialized engagement; Third, a summary

and concluding analysis will be provided about what it means for

11 Alasdair MacIntyre, God, Philosophy and Universities: A Selective History of the Catholic Philosophical Tradition (Lanham, MD: Rowman & Littlefield Publishers, 2009) 15.

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a twenty-first century university to be guided and inspired by

“faith and reason” and the belief that “God is love.”

Truth and Justice: Catholic Moral and Social Thought

Christianity teaches that God is the source of all truth and

this truth is shared most fully and completely through the

revelation of Jesus Christ, the incarnate divine Word (Logos).

The conviction that Christ is the very embodiment of divine

“Truth” mandated that the Church hold orthodox beliefs about his

divine and human natures and status as the savior of the world.

But it also meant seeing the importance of speaking the truth or

bearing true witness in all cases. It is the “truth that will set

you free” and the Christian must know it and live it. The command

of Christ is to “love God and your neighbor as yourself.” While

it is true that human existence should be centered on the four

cardinal virtues of prudence, justice, temperance and fortitude

and lived in accordance with the Ten Commandments. The

distinctiveness and persistence (not uniqueness) of Christian

morality is founded on its respect for the sacredness of all

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“human life.”12 Jesus of Nazareth demonstrated this truth by

being deeply interested in the welfare of all people, especially,

those who were thought to be insignificant in the eyes of

society. Christian thought inculcated the depth of this truth,

which inspired it to speak out against abortion and infanticide,

euthanasia, capital punishment, and war (when it is not self-

defense and non-violent alternatives have not been exhausted) and

nuclear weapons because of the slaughtering of innocent

civilians.13 The eradication of the dehumanization wrought by

slavery and prostitution and the protection of immigrants and

fair wage for workers would also be included in this life-ethic.

In short, Catholicism proclaims that all people have value and

intrinsic worth as made in the “image and likeness of God” and as

redeemed by Christ. The death and resurrection of the Son of God

forgives sin, graces the world, and opens up eternal life which

emboldens believers to share this gift of God’s love with others.

12 Gerald O’Collins and Mario Farrugia, Catholicism: The Story of Catholic Christianity (Oxford: Oxford University Press, 2003) 343.

13 Ibid. 344-346. 8

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Christian life means telling the truth not only about God

but about oneself, society and history. The public has suffered

far too often from the systematic distortion and deprivation of

accurate information about the actual state of affairs by those

in power.14 Lies, deceptions, half-truths, distortions, and

misrepresentations for selfish gain are far too common. The

Second Vatican Council, in its pastoral constitution on the

Church in the Modern World, Gaudium et Spes, sought to update the

Church and move away from its historically defensive position of

confrontation and rejection of modernity and towards embracing,

dialoging and rendering service to the world. Part of that

service was to announce the truth from the faith perspective.

Gaudium et Spes describes the need for the Church to read the

“signs of the times.” And these signs point to the necessity for

the Church to be in solidarity with all of humanity and

especially the poor.15 The 20th century has the divided world into

those who know abundance and economic prosperity and those who

14 Ibid. 352.

15 Rausch, “Education for Faith and Justice,” in Educating for Faith and Justice, 40. 9

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are still plagued by hunger, need, and social and psychological

slavery. The social dimension of the Gospel was put at the center

of the Church’s consciousness in the post-Vatican II church and

the furthering of justice has become a constitutive element of

that mission.16 Therefore, the Church must proclaim the truth--

the “moral” truth about the dignity of the human being and the

“religious” truth about Jesus Christ.

The Catholic university shares in this mission of the

Church. And it strives, like all good universities, to excel in

the areas of research, teaching and various services. Yet unlike

the great American universities of Harvard, Princeton, Yale and

Columbia that eventually shed their historic religious identity,

Catholic universities in the United States deeply embrace and

celebrate their faith tradition. Since the Catholic university

wants to make a difference in the world, it cannot be afraid to

be different.17 Catholicism unites and integrates academic

excellence and religious faith. According to Father John Jenkins,

16 Ibid. 42-44.

17 Jenkins, The Role of a Catholic University, 281. 10

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the president of Notre Dame University, “the academic enterprise

is carried out within an overarching religious and moral

framework that orients academic activity and defines a good human

life.”18 And there are many ways of trying to achieve these

goals. The modern Jesuits, for example, building on their notion

of God’s “preferential option for the poor,” maintain that

education is for justice. Justice is not understood in an

individualistic sense. It means an attitude of respect for others

which forbids ever using persons as instruments for one’s own

profit. It is the firm resolve never to benefit from positions of

power that derive from privilege. Finally, it means not just a

refusal to gain from injustice but to counter-attack it and

endeavor to dismantle unjust social structures. This requires a

personal “conversion” of heart and mind. Ultimately what is

paramount for Jesuit education is to form “men and women for

others.” This is what will make them fully human and spiritual

people.19 Catholic universities develop these values today in

18 Ibid. 279.

19 Rausch, Education for Faith and Justice, 44-45. 11

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students directly through academic service learning projects

where they can work directly with the poor and through education

programs that stress experience and praxis. Ultimately, since

its inception, Catholic higher education has been founded on the

humanities with their liberating and humanizing potential.

Humanities seek a deeper understanding of the many-faceted

reality of human beings as interpersonal, social, creative,

political, economic and religious. However, the humanum must be

understood from a perspective illuminated by Christian faith with

the cross and resurrection of Jesus at its heart.20 While

academic excellence is very important, the controlling values of

faith and justice are equally important and they are what make

the Catholic university “different” from secular institutions.

Guided by Mystery: Human Existence, Theology and Morality

Some scholars question whether the disciplines of theology

and religious morality should be taught at the university. They

argue that theology is based on an unverifiable faith in the

20 Ibid. 56. 12

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“unseen” which is actually nothing more than an irrational leap,

sheer opinion, subjective feeling, wishful thinking or an utter

delusion. And its theologically inspired morality is just the

slavish following of rules out of fear of divine punishment. It

is argued that the nature of theology and morality are

intellectually inferior to secular disciplines because they do

not deal with observable facts. Neither is publically assessable

nor purely rational in basis. For these critics, then, theology’s

proper home of study is the seminary and the practice of

religious morality is just a private idiosyncratic matter.

However, this conclusion about theology and morality seems hasty

and unjustified. A case for credibility can be made. Religious

belief has been found to be uncorrelated with any personality

type or for any psychiatric illness. The idea that religious

belief is delusional is an unfounded theory. As a matter of fact,

mental health research has shown that religious belief and

practice have definite positive psychological and social benefits

and that improve one’s life satisfaction.21 And when religions21 Keith Ward, The Big Questions in Science and Religion (West Conshocken, PA: Templeton Foundation Press, 2008) 212.

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are thought of as “ways of life” in relation to God and, not just

complying with commandments, there existential significance is

heightened. Human fulfillment has been found in many cultures

through the formation of societies of justice, mercy, happiness,

well-being and the worship and love of God (the Supreme

Goodness).22 The Judeo-Christian moral tradition can be distilled

with two axioms: “to love of God with all your heart and to love

your neighbor as yourself.” The moral rules are seen as

intimations of divine goodness and they require a life lived with

respect and compassion. For Christianity, the personal life of

Jesus is the revelation of this Divine Goodness. His perfect life

of faith, suffering, selflessness, healing and reconciling love

makes him the moral exemplar par excellence and the embodiment of

human fulfillment in the divine.

Therefore, while it is true that the stock and trade of

theology is faith in the transcendent or supernatural or God that

does not mean that human experience is completely devoid of any

reference to this mystery. It is not a “complete” leap of faith

22 Ibid. 191. 14

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into the unknown. A case can be made that something is “really”

experienced and faith may reveal something vital about the world

and human existence. Belief proceeds with this expectation that

God can be indirectly known from the world and not just

revelation. The God of the biblical tradition is believed to be a

personal God of infinite power and love that creates, sustains

and opens up the universe to an unexpected future (Kingdom of

God). The rationality and design of the universe is grounded in

the rationality and planning of its source. This God is infinite

in Being, Meaning, Truth, Goodness, and Beauty and these

significant values echo through the cosmos and human existence.

Hence, the theist trusts that reality’s intelligibility can be

placed alongside of the religious intuition of nature’s infinite

depth to provide a favorable setting for rational thought and

science.23 The divine is the original font of all truth, love,

justice and meaning. As the life force, the very being of God is

planted in the universe and in the human heart as “restlessness”

that draws all things to their final perfection and consummation23 John F. Haught, God is Deeper than Darwin: The Prospect for Religion in the Age of Evolution (Boulder, CO: Westview Press, 2004) 93.

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in Holy Mystery. Consequently, theology is the discipline that

studies this transcendent dimension.

The claim to have experienced the transcendent is not

reserved to a few mystics, saints or biblical heroes.

Historically all cultures have embraced some kind of religion and

today it remains quite vibrant globally. Many surveys over the

past fifty years show that nearly fifty percent of all people

polled report an incident where they experienced transcendent

reality.24 This awareness of “something other” and awesome has

been found among all religious and non-religious cultures in the

East and West. While there is no identifiable shared experience,

there is still a basic agreement on a feeling of unity with

Spiritual Reality or with all things. From the very beginning of

the history of religion, human beings have tried desperately to

live in “harmony” with the Sacred source. Unity yields

transformative effects and liberation from harm. Today many

24 Ward, The Big Questions in Science and Religion, 210-211. 16

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people find that they are happier, better balanced and more

altruistic after they have had a religious experience.25

And the human quest for meaning and truth also supports the

claim that there is a transcendent dimension. Human beings

naturally wonder about life and ask deep questions: Where do I

come from? Why am I here? Is there life after death? What is the

meaning of my life? Is this the person that I am meant to marry?

Is this the career I am meant to pursue? Is there truth? Does God

exist? These kinds of questions are deemed “religious” because

they are completely different from the experience of everyday

life and the practical questions of getting through the day. They

are really questions about the nature of the cosmos and human

existence within it. Therefore, the Transcendent surrounds human

existence as a horizon. In every experience, the human being is

aware of his or her limits, but is also aware of the possibility

of transcending those limits through limitless desire. The

awareness that knowledge and truth are limited and partial is

only possible if there is also a sense of there being much more

25 Ibid17

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that can be known. An unlimited and absolute truth functions as a

theoretical ideal for questing reasoning. Even the popular

relativist claim that there is no “universal truth” is actually

the proof of the opposite. There is (at least) one universal

truth according to this axiom: all truth is a matter of

perspective.26

Another important truth for theology is that human beings

are never satisfied. An answer to one question just gives rise to

several more questions. The presupposition is that truth is out

there to be found. The world is fundamentally rational and

ultimately makes sense. Human beings are innately curious about

everything and are particularly inspired by transcendent

experiences. Those fleeting experiences of truth, peace, justice

and beauty that occasionally pierce the daily routine and garner

much reflection. For example, the wonder at the structure of the

universe, the giftedness of life and love, the emotional power of

music and art, the euphoria of prayer and worship and just an

26 Martin C. Albl, Reason, Faith and Tradition: Explorations in Catholic Theology (Winona, MN: St. Mary’s Press, 2009) 6.

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inexplicable sense of well-being amid turmoil. From the moral

perspective, it would be the outrage at injustice and the pangs

of guilt that come with the violation of conscience: lying,

stealing, callousness, treachery, violence, murder etc. This

fundamental sense that one ought to “pursue the good” and “avoid

evil” is shared by all cultures. There seems to be a moral law

that comes from a transcendent source. And these kinds of moments

seem deeper, different, special and more memorable than others.

They are so very good; they make life worth living; and everyone

would like more of them and of longer duration. These sublime

experiences “point” to an ultimate source of truth, goodness,

beauty and justice.27 People already know what they are searching

for because it is already present as the source of the search

itself.28 The pull towards the horizon of transcendent reality is

sensed as the most important intimation in life.29 People possess

an infinite longing for knowledge, love, justice and goodness. It

27 Ibid. 8-9.

28 David Walsh, Guarded by Mystery: Meaning in a Postmodern Age (Washington, DC: The Catholic University of America Press, 1999) 7.

29 Ibid. 9.19

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is from the divine being that they are derived and toward which

they are finally directed. Because they have a sense what

perfection is like, they can never be satisfied with anything

less (at least not for long).30 The essence of reality is

unveiled in these deep moments. According to David Walsh, “the

collapse of all finite satisfactions prepares the human being for

the rediscovery of the reality that was the ultimate source of

the attraction.”31 In the final analysis, theology deepens faith.

It wants to savor more and more the Holy. It never tries to

exhaustively explain what it believes is ultimately unexplainable

and a supra-rational Personal Being. Theology lives comfortably

with Mystery and this allows reason to open up to allow all kinds

of unforeseen possibilities and surprises from material and

spiritual reality as it awaits the reconciliation of all things

in the Eschaton. John Haught describes the import of religious

belief for thinking:

Faith, as theology uses the term, is neither anirrational leap nor ‘belief without evidence.’ It is an

30 Ibid. 18.

31 Ibid. 24. 20

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adventurous movement of trust that opens reason up toits appropriate living space, namely, the inexhaustiblydeep dimension of Being, Meaning, Truth and Goodness.Faith is not the enemy of reason but its cutting edge.Faith is what keeps reason from turning in on itselfand suffocating in its own self-enclosure. Faith iswhat opens our minds to the infinite horizon in whichreason can breathe freely and in which action can gaindirection.32

And Christian morality, for its part, is inspired by this loving

source to not just follow ethical rules and ecclesiastical

regulations--though these can help with forming a life of

participation in the divine essence-- but to live a life based on

the theological virtues of faith, hope and love and in personal

relationship with Christ.

Conclusion and Analysis

This essay has been an attempt to discuss some of the major

elements that make a Catholic university “distinctive” from its

secular counterparts. The Catholic university tries to mold

students not just intellectually, but morally and socially and

32 John F. Haught, God and the New Atheism: A Critical Response to Dawkins, Harris and Hitchens (Louisville, KY: Westminster John Knox Press, 2008) 75.

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endow them with a transcendent worldview and “faith and reason”

approach to thinking about the world’s problems and life’s

challenges. The important place afforded to theology and

philosophy in the core curriculum is an integral part of the goal

of forming students in a Christian version of humanism. The aim

is at an integrated wisdom that bestows the tools for building a

“good life” and openness to the Spirit. It is not just about

academic professionalism and technical skill.33 Wisdom unites

knowledge, meaning, and practice to form a unified perspective

that moves beyond the current fragmentation of information and

autonomous specialization of disciplines. Knowledge, for its own

sake, still matters in the Catholic liberal studies based

tradition. And the Catholic university must additionally fulfill

its mission and be a reader of the “signs of the times” and so

provide the intellectual resources necessary to address what are

the most pressing issues of the day. This typically means close

attention being given to social and environmental issues with a

“preferential option for the poor” as the guiding principle. The33 Adriaan Theodoor Peperzak, Philosophy Between Faith and Theology: Addresses to Catholic Intellectuals (Notre Dame, ID: University of Notre Dame Press, 30.

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expertise of the faculty is paramount in the formation of

solutions to these burdensome problems. And academic freedom is

still highly prized. But it must always be remembered that the

moral aspects of the faith lose their power when cut off from the

central mystery of Creation-Incarnation-Passion-Resurrection.34

Adriaan Peperzak has pointed out, that “the real presence of

faith in the real world demands the integration of worldly

knowledge into the perspective of grace and ultimate meaning.

Scholars cannot ignore their own personal union of faith (or any

deep conviction, even atheism and agnosticism) and their

scholarship.”35 While scholars may strive for objectivity in

their research and strict adherence to disciplinary

methodologies, they are still human beings who must ask and

answer the same kinds of questions as everyone else about the

meaning of life. The inspirational power for the Christian

worldview of the Catholic university comes from the belief that

“God is love.”

34 Ibid. 27.

35 Ibid. 38. 23

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Pope Benedict XVI expressed very well this New Testament

theme in his encyclical Deus Caritas Est. He states that the message

of the Gospel is that God so loved the world that he gave the

gift of his only Son, so that those who believe may have

salvation and eternal life. And Jesus Christ taught the

centrality of the love of God and neighbor as essential in the

divine kingdom (§1). He preached through parables that God is the

Good Shepherd that goes in search of those who are lost even

leaving the ninety-nine to find the needy one (§12). Benedict

explains that love in Christianity is best thought of as an

“ecstatic journey” of faith where one travels from a closed

inward-looking self to a self-giving outward- looking self. The

reception of grace also leads to an authentic self-discovery and

a personal experience of God (§6). Therefore, for Christianity,

God has first loved the world by creating and then redeeming it.

This encounter with the love of God requires the response of love

in return. Faith and morality become fused. The love of neighbor

is a path that leads to the encounter with God and the closing of

one’s eyes to one’s neighbor blinds to God (§16). It requires24

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loving as Jesus loved, which includes the stranger, alien and

enemy (§18). Blessed Mother Teresa of Calcutta is a clear example

of the fact that time spent in prayer is an inexhaustible and

necessary source for Christian service (§36). Her faith empowered

her service and her service fueled her faith: the face of Christ

she embraced in faith she saw on the faces of the dejected and

broken. This deep personal sharing in the needs and sufferings of

others is really a call to share oneself. Pope Benedict XVI says

that people sometimes need technical help and various goods and

services, but they also need “heartfelt concern” that enables the

recipient to experience the richness of his/her humanity (§31).

Therefore, love is divine because it comes from God and unites

people to the divine. And through this unifying process all

divisions are transcended and a universal humanity is

established. Catholic universities specifically share this way of

living through reading the lives of the saints and Catholic

social thought, as well as participating in academic service

learning projects with the poor.

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In conclusion, a Catholic university may insist on the

importance of its Catholic perspective on education provided it

does not discriminate against other profound belief systems. This

is non-negotiable for its identity and mission as “catholic”

(which means universal in scope). The interlocking of humanist

and theological values are what set Catholic universities apart

from their so-called secular counterparts. However, it is a myth

that secular institutions in the United States are neutral when

it comes to religion. These schools do offer a God-free

curriculum, however, they also implicitly suggest, at the same

time, that reason, humanity or nature are sufficient grounds and

ends for education and that faith in God or religion is

superfluous.36 That is not religious neutrality, but antipathy.

Moreover, most American universities are still dominated by the

Enlightenment prejudice that sees the goal of education as the

cultivation of a liberal, cosmopolitan and democratic person that

has learned to reason independently.37 For Catholicism, the goal

36 Peperzak, Philosophy Between Faith and Theology, 39.

37 Ibid. 33. 26

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is to further instill wisdom for the “good life” in students that

is born from “faith and reason” and that reaches out with

gratitude to fellow humanity in love and justice.

This paper has been specifically about the Catholic

university in North America and South America. Yet, the

application of these cosmopolitan and religious values can be

used elsewhere provided regional adjustments are made to accord

with the contextual factors of culture, politics and government.

For example, one can imagine a different programming model for

the place of theology for universities in India, Austria or

Japan. Different societies have different understandings of the

relationship between church and state, the sacred and the

profane, the private and the public, and the personal and the

communal. Still, the spirit of the college should still be imbued

with the Catholic “triple interconnection” in education of divine

and human understanding, love and knowledge, and love of God and

love of neighbor.

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