Education & Culture

The fourth pillar, education and culture, is built upon the recognition of two essential realities. First, the Western intellectual tradition requires a dedication to and desire for truth. Second, education takes place not only within colleges and universities but within our broader culture, whose institutions and practices form us as whole persons.

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Christ’s advent is an astonishing story of God’s power and light breaking into our darkness, doubt, and suffering.
In “The God in the Cave,” G.K, Chesterton explains that when Christians celebrate the Nativity, they are celebrating an event that changed the course of history and permanently transformed the DNA of human society.
Christmas isn’t tasteful, isn’t simple, isn’t clean, isn’t elegant. Give me the tacky and the exuberant and the wild, to represent the impossibly boisterous fact that God has intruded in this world.
Perhaps our longing for Christmas past reminds us that here we have no lasting city—not even a lasting home. In this way, our celebration of Christ’s coming points us toward what it makes possible: our coming to him in heaven, when our longing will be fully satisfied, when we will truly come home.
In Alessandro Manzoni’s recently translated novel, The Betrothed, the world is regularly pitted against the sanctity of a few. The novel often asks the reader, an implicit echo, how do you live as a faithful Christian when so much evil persists in the world? But more than anything, it shows us the reality of forgiveness and the possibility of fulfilling Jesus’s most challenging commandment: love your enemies.
Reading recommendations from Public Discourse and the Witherspoon Institute.
George Weigel’s book on the meaning and legacy of Vatican II is persuasive as a history of ideas, but in focusing on context and content it seems to miss the sense in which the Council is an unfolding event that calls Catholics to encounter Christ and walk away changed and challenged.
Faithful Catholics will affirm, with the Second Vatican Council and with the papal magisterium, that the Jewish people are indeed “the good olive tree onto which the wild shoot of the Gentiles has been grafted,” that God’s original Covenant with his chosen people is unbroken and unbreakable, that our bond with the Jewish people is a spiritual bond, rooted in a common spiritual patrimony, and that our Jewish neighbors are indeed our brothers and sisters in faith.
The expressive individualists promised a world in which moral conventions could be cast off in favor of something more beautiful, purposeful, passionate, and true. Instead, we have been left with an aimless, bloodless, timid culture.
Is literalness the true criterion of a good translation? It may be that for study, the literalness to which Allan Bloom and Harvey Mansfield aspire in their translations of Plato and Machiavelli is the thing needful. But a good case can be made that for readers of English translations to get a sense of a story’s power, small departures from literalness, and perhaps even large ones, will be necessary on the translator’s part.
An ideologically captured university creates the illusion of consensus on questions that in fact are highly contested off campus. That makes public disagreement a puzzling and unintelligible phenomenon. It creates a cascade of resentment and negative sentiment throughout the rest of the elite classes towards any dissenting views in the public square. It shatters a society’s understanding of itself and its role in the world, of what social flourishing looks like.
In his new book, Jamie Boulding uses the metaphysics of participation to argue that multiverse proposals do not really call into question the notion of God central to Christian theology. Infinite multiplicity and diversity do not challenge the claim that all that is is created.
Reason cannot become right reason unless the will is in love with the Truth; intellectual formation requires moral formation. And yet, as my previous essay argued, the university—the teacher of the intellect—cannot impart moral principle of itself. Moral communities, therefore, naturally complement the university’s work. But still more beneficial to the university is the moral witness of each person.
Between the individual and government is a great bulk of institutions that could help us address the cultural challenges posed by tech. In addition to policy reforms and individuals’ weaning themselves off tech, we also need to create stigmas around social media and smartphone use—culturally agreed upon limits, including designated times and places where screen time is socially unacceptable.
North Park isn’t the only Christian university with inner turmoil about human sexuality. Not just colleges and administrations, but denominations and pastors have collapsed and caved on these teachings as well. Some of this is a lack of courage, a failure of spine in the face of cultural disdain; some of this is personal, an experience of a child or friend whose sexual appetites do not easily fit doctrine, and so doctrine must change. But it is always a loss of faith.
French philosopher Gabriel Marcel’s writings on “intersubjectivity” help us see why the metaverse impedes our ability to grasp reality’s most important truths. When every aspect of how I present myself to others is a choice, all my relations become objects of manipulation. Without the authentic connections of involved, concrete, and personal relationships, I become irretrievably disconnected from reality.
In our examination of the top twenty-five US News research universities and liberal arts colleges, we found that not a single conservative was invited to give a commencement speech or receive an honorary degree. What we have here is, to put it bluntly, a scandal. It’s hard to see an explanation outside of ideological prejudice for the gross imbalance.
A temptation today is that we will “silo” ourselves, choosing to listen only to voices congenial to our own views, and walling off our access to other points of view. This temptation to live in a cozy silo can afflict our book reading habits as well, which is too bad. You won’t know how to shore up the weaknesses in your own arguments unless you encounter critics of them, and you won’t know even what is mistaken in others’ perspectives until you grant their strongest form a patient hearing.
Lord Shaftesbury’s success in transforming education for the poor provides a variety of lessons for us today. His “ragged schools” suggest that by increasing local control of schools, expanding vocational training, and introducing curricula that recognize the integrated nature of human beings, our society might become more enriched—both materially and spiritually.
David Kertzer’s new book, The Pope at War: The Secret History of Pius XII, Mussolini, and Hitler claims to uncover secret communications between the wartime pope and the Nazis, but the book makes numerous factual errors. Kertzer also fails to take stock of recent scholarly contributions on Pius’s record and ends up misrepresenting or entirely omitting key information.
One lesson my students and I learned during the pandemic is that, in politics, our debates don’t rely upon pure reason. Government, media, and popular opinions—all in different ways and for different reasons—are shaped by their factional commitments. And, as we saw during COVID, the internet magnifies the viral nature of ideas, both for good and for ill.
Robert Zaretsky’s book, Victories Never Last: Reading and Caregiving in a Time of Plague seeks to apply the wisdom of six writers—Thucydides, Marcus Aurelius, Michel de Montaigne, Daniel Defoe, Albert Camus, and Mary Shelley—to his own experiences of pandemic. For all its fascinating reflections, the book offers the reader no account of theodicy, and provides no systematic handbook for making sense of global pandemic. Nonetheless, he successfully shows that great books and thinkers of bygone eras continue to assert their relevance.
In Belief and Cult: Rethinking Roman Religion, Jacob Mackey argues that the ancient Romans’ participation in polytheistic rituals necessarily implied that they believed in their gods. But his discussion of Roman religion would have been even more persuasive if he had spent more time discussing ancient documents and less time explaining modern theories of belief and practice.
During the pandemic, schools deployed digital technologies enabling them to efficiently transmit content and monitor student engagement at a distance. Unfortunately, these technologies have become entrenched, and screen-based activities now dominate many classrooms. But to develop intellectual and moral virtue, schools must engage students’ bodies, minds, and souls. Screen-centered, digital modes of learning undermine education because they are incapable of fostering virtue in embodied human beings.

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