The humanities are facing tough times. Recently, many colleges have cut humanities programs, shifting funds to STEM subjects due to changing student interests, online education growth, and tight budgets. Catholic colleges aren’t excluded from this trend and compete for students based on popular majors and tuition costs. So, what makes Catholic colleges special in today’s world?
Jesuit Fr. John Courtney Murray recognized the vital role of Catholic education in society. He warned against a narrow view of Catholicism that could stifle creativity. His vision for Catholic education was to expand the capacity for truth and understanding, not limit it.
In his book, Theology and Catholic Higher Education: Beyond Our Identity Crisis, Massimo Faggioli voices concerns about the future of Catholic universities. He believes that chasing global competitiveness may threaten their mission of teaching Catholic values and promoting social justice. While Faggioli is knowledgeable, his approach comes with challenges. By tying theology closely to church authority, he may overlook the broader purpose of exploring faith in today’s complex world.
Faggioli’s analysis references the 1967 Land O’Lakes conference at Notre Dame, highlighting a shift away from blending faith with reason. He argues for a fixed model of Catholic theology, which might unintentionally accelerate its decline instead of ensuring its future.
My 20 years working at the intersection of science and religion guide my view of Catholic theology. I see it shaped by cosmology and philosophy, much like early Christian thought. Theology should be flexible and evolve naturally; when confined, it loses its essence. Unfortunately, contemporary Catholic theology struggles to connect meaningfully with modern science, often holding onto outdated philosophies. Instead of looking forward, it seems more focused on the past.
We should acknowledge that in today’s world, science plays a critical role in shaping our understanding of reality. Jesuit Pierre Teilhard de Chardin warned that seeing evolution as crucial could make Christianity more relevant. He believed evolution should inform all branches of knowledge.
Fr. John Haughey offered a fresh perspective with his book, Where is Knowing Going? The Horizons of the Knowing Subject. He explored the term “catholic,” highlighting its meaning of openness and universality. “Catholic” is not just about doctrine; it’s about a journey toward wholeness in knowledge open to everyone, regardless of faith.
Haughey builds on the ideas of Jesuit Fr. Bernard Lonergan, seeing catholicity as an approach to understanding the world that elevates it, aiming to enrich both the mind and spirit. Rather than simply filling minds with old doctrines, true theology reflects the active spirit of God guiding us toward our potential, akin to a creative process of birth.
Haughey’s ideas push beyond Faggioli’s focus on church ties in academia. He sees theology as an all-encompassing search for connection, distinguishing the Catholic intellectual tradition from strict doctrines, and imagining a future where all types of education can flourish together. Instead of clinging to a nostalgic past, he encourages us to explore what higher education can become.
As Teilhard de Chardin pointed out, thinking is a cohesive act that helps make sense of a fragmented world. In this view, the quest for knowledge doesn’t just defend established traditions; it fosters growth and unity within the church and broader society. Faggioli’s deep understanding of Vatican II is valuable, but it often overlooks the urgent need for theology to adapt to today’s tech-driven world.
If Catholic theology aims to thrive, it must embrace the impact of evolution and quantum physics. Concepts like complexity and consciousness are reshaping our understanding of life. Emerging technologies, including AI, are revolutionizing education, making it crucial for Catholic humanities to adapt alongside these changes.
Can Catholic theology keep up with rapid advancements? Faggioli rightly points to potential declines in theology departments, but the real risk comes from a reluctance to engage with the evolving world shaped by science and technology.
For Catholic theology to remain relevant, it cannot cling to historical doctrine but must embrace a world characterized by interconnections and new discoveries. The principles of evolution—creativity, change, and the future—are central to a theological vision founded on God’s dynamic love. As we journey forward, we must ask: Will Catholic theology evolve with the times, or will it be left behind? Our focus should be on what is emerging, not just what has been.
Theology must rest on a foundation of future possibilities.
