Reno on Bloom and the Catholic University

At the First Things blog, Rusty Reno has some thoughts, occasioned by the 20th anniversary of Allan Bloom's Closing of the American Mind, about Catholic universities:

Leaders in Catholic education should revisit Bloom’s spiritual diagnosis. To a large extent, a similar worry about passionless, commitment-free inquiry dominates John Paul II’s teaching on education, philosophy, and the dignity of reason. . . .

Over the years, I have observed that most Catholic deans, provosts, and presidents ignore or even contribute to the slide of higher education into soulless relativism. Most take the integrity of reason and the truth claims of the Catholic Church for granted, even as it slowly declines into the standard, amoral, post-cultural agenda of secular education. Some actively undermine the relationship of the university to the Church in order to deploy the university as part of the liberal Catholic resistance to the conservative trends in the larger Church. Others imagine that multicultural educational ideologies rightly express a Catholic commitment to social justice and the preferential option for the poor.

Every Catholic university has its own story. But the basic dynamic tends to be the same. For all their good intentions, most Catholic administrators are hopelessly confused and inconsistent when it comes to the goals of education. Just talk to a Catholic dean or college president. They do not want non-Catholic students to be “uncomfortable,” and they want everyone to feel “included.” Then, not a minute or two later, the conversation shifts, and the very same proponents of inclusion will insist that we need to challenge our students with critical thought and diverse perspectives. Hello! You can’t have it both ways—making students comfortable and challenging them.

Of course, what most Catholic educators usually mean is that a professor should challenge the traditional beliefs of Catholic students and challenge any conservative political or economic beliefs that students are foolish enough to expose. This critical project, which is conveniently well-coordinated with the agenda of secular education, has the desired effect of making administrators and faculty feel good about their great vocation as critical educators while—miracle of miracles—making anybody who disagrees with the teachings of the Catholic Church feel comfortable and welcome.

The students are not stupid. Those with traditional and conservative convictions quickly realize that the deck is stacked against them, and they learn to separate their religious and moral and political convictions from the classroom. They remove their souls from the university. The non-Catholic students realize that few faculty create a pedagogical environment where Catholic teaching can make a claim on their intellects and lives. They relax, gratified that they can get an education without having to put any energy into arguing against and resisting. Their souls are left quiescent and unchallenged. What Bloom feared becomes the atmosphere of Catholic education: the question of how we should live fails to enter into the center of university life.

Maybe I’m simple-minded, but I don’t think the solution is all that difficult to understand. Catholic universities should challenge students—with the full force of the Catholic tradition. A truth that presses us toward holiness is a far greater threat to naive credulities and bourgeois complacency than anodyne experiences of “difference” or easy moves of “critique,” which bright students master and mimic very quickly.

I don’t think that the lectern should be turned into a pulpit, but the soul of Catholic education requires classrooms haunted by the authority of the Church and the holiness of her saints. That was the actual, experienced effect of the old system, when large numbers of faculty were priests and nuns.

Every culture demands and prohibits, encourages and exhorts. The desire to have a university free from demands, a classroom sanitized and unhaunted, is nothing short of desiring an education free from culture. Many professors and administrators today desire this kind of education. For multiculturalism, “diversity,” and disembodied “critical thinking” add up to an imaginary, spectral meta-culture that is, by definition, no culture at all. And as I have said, students are not stupid. They realize that an education free from the commanding truths of culture is an invitation to live as clever, well-trained, and socially productive animals; and like all good students, they live up to the expectations.

Today the single greatest goal of Catholic universities should be to withdraw this debasing invitation. All students are well served by an educational atmosphere shaped by the demands of Catholic culture, demands that bear down upon us with the frightening force of divine commandments. For the dangerous commitments of truth and not the cool dispassion of critique open minds.

Any implications, do we think, for the enterprise(s) of Catholic law schools?