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The Place of Theology in a University: A Response
- The Catholic University of America Press
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277 The Pl ace of Theolo gy in a Univer sit y A Response “Bemerkungen zu einer abhandlung des herrn Freiherr von andlaw über die gründung einer ‘freien katholischen’ universität” (1863) The final essay of this collection presents Kuhn’s objections to the founding of a Catholic university in Germany. His response reignited the neo-scholastic assault on his theology. This selection offers an interesting vista on what university life in Tübingen must have been like. It also offers the contours for what would evolve into Kuhn’s final articulation of his fundamental concern: to outline the differences between the natural and supernatural orders. The most recent decades in American Catholicism have witnessed a renewed scrutiny into the Catholic identity of the Church’s institutions of higher learning. We have also seen a bevy of essays and manuscripts that identify problems or propose solutions to the problem of how to promote the Gospel while promoting science and free inquiry. Some speak today of a lingering anti-Catholicism in American culture and in the academy, but it is difficult for American Catholics to imagine the lack of rights that Catholics experienced under certain Protestant-ruled states in Germany. This essay reminds us of those realities while also showing the solutions that Catholics considered. It is also interesting, if not lamentable, 278 C The Place of Theology to see how legitimate differences could occasion accusations of bad faith, or “bad” Catholicism, which the current essay provoked. C Ba ron von A n dl aw does not want to admit that, under the current structure of german universities, Catholic science [Wissenschaft ] has witnessed a marked improvement. he names several universities and professors that have gained much acclaim under the current circumstances. hence he is kind enough to praise a series of men who currently occupy these university positions. By doing this, andlaw does not want to say much good about the instruction done at universities, as he understands them, especially regarding the theological sciences. Such outstanding theologians as alban Stolz have been more than willing to credit their success (presupposing of course the necessity of divine grace) to their own independent study rather than to their university teachers and instruction. For andlaw, therefore, one must not take such anecdotes lightly: some indeed have learned to swim themselves, but how many others have drowned by this method! Therefore it is indispensable to have a good swimming instructor. excepting the school system, many aspects of life are much better than they were earlier, especially since von andlaw’s youth. One cannot explain this solely as a result of human merit, but also divine grace. Should things truly and continuously improve, then instruction must necessarily and entirely change from what it now is. What andlaw means is primarily the instruction that takes place in universities, even if all of these examples are brought to attention so that the need for founding a Catholic university is demonstrated as unavoidably urgent. in addition, he shows instruction in departments of law, natural science, and philosophy to be thoroughly unsatisfactory. For von andlaw, these considerations function as the bases for his recommendation to found a Catholic university. he derives the necessity for this from his judgment that our german universities systematically attack the Catholic viewpoint and that the supposed parity in these universities is a lie. We aim in this essay to scrutinize the project of a Catholic university with andlaw’s concerns in mind. We are not blind to the many problems that emerge these days in the fields of natural science, law, and philosophy, [34.224.33.93] Project MUSE (2024-03-29 09:18 GMT) The Place of Theology C 279 and we bemoan them along with von andlaw and all well-meaning people. in addition we do not fail to notice the manifold difficulties and misfortunes germane to current university instruction. Still, we do not conclude therefrom the need to condemn the university system out of hand and to lay an entirely new foundation. instead we consider ourselves bound to warn against hasty conclusions and measures. We are also opponents of radicalism. Who does not err? Should we therefore abandon our use of reason because philosophical research [Vernunftforschung] these days promotes much that is erroneous? Or should we weaken and minimize our free use of the will because this would protect against wrongdoing and sin? Suppose for instance that we abandon the method of the natural sciences because of their errors and confusions...