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In the Lógos of Love
 In the Lógos
of Love
Promise and Predicament in
Catholic Intellectual Life
z
Edited by
FR. JAMES L. HEFT, SM
AND UNA M. CADEGAN

1
 1
Oxford University Press is a department of the University of Oxford.
It furthers the University’s objective of excellence in research, scholarship,
and education by publishing worldwide. Oxford is a registered trade mark
of Oxford University Press in the UK and in certain other countries

Published in the United States of America by

Oxford University Press
198 Madison Avenue, New York, NY 10016,
United States of America

© Oxford University Press 2016

All rights reserved. No part of this publication may be reproduced,

stored in a retrieval system, or transmitted, in any form or by any means,
without the prior permission in writing of Oxford University Press,
or as expressly permitted by law, by license, or under terms agreed with
the appropriate reproduction rights organization. Inquiries concerning reproduction
outside the scope of the above should be sent to the Rights Department,
Oxford University Press, at the address above.

You must not circulate this work in any other form

and you must impose this same condition on any acquirer

Library of Congress Cataloging-in-Publication Data

In the logos of love : promise and predicament in Catholic intellectual life / edited by
Fr. James L. Heft, SM and Una M. Cadegan.
p. cm.
Includes index.
ISBN 978–0–19–028003–1 (cloth : alk. paper) — ISBN 978–0–19–028004–8 (pbk. : alk.
paper) 1. Catholic Church—Doctrines. 2. Catholics—Intellectual life. 3. Catholic Church
and philosophy. I. Heft, James, editor.
BX1751.3.I5 2015
282—dc23
2015023913

1 3 5 7 9 8 6 4 2

Printed in the United States of America on acid-free paper

 Contents

Acknowledgments  vii
Contributors  ix

Introduction—fr. james l. heft, sm and una m. cadegan 1

1. T he Cliff and the Tower: Reflections on the Past Half-Century

in Light of the Past Half-Millennium (Or So)—una m. cadegan 11

2. Building Bridges: Truth, the Catholic Intellectual Tradition,

and Building Cultural Relationships in the Image of God—
miguel h. diaz 32

3. T hrenody or Spoliation? Responding to the Place

of the Catholic Intellectual in the Pagan University—
paul j. griffiths 49

4. Professional Education and the Paschal Mystery—

amelia j. uelmen 67

5. Breaking the Silence: Sex, Gender, and the Parameters

of Catholic Intellectual Life—leslie woodcock tentler 100

6. Sex and Gender and Sexuality: Competing Claims?

A Catholic Response—nancy dallavalle 124

7. Changing Media, Changing Problems: Catholic Intellectual

Life, Identity, and Fragmentation—vincent j. miller 146

8. “Shame, Fear, and Compassion”: Media Coverage

of Catholicism During the First Decade of the AIDS Crisis—
diane winston 171
vi Contents

9. A Global Agenda for American Catholicism: The Promise

and Predicament of Catholic Intellectual Life Today—
scott appleby 195

Index 213
 Acknowledgments

the editors of this volume sincerely thank our colleagues on the plan-
ning team for the original “in the lógos of love” conference, held at Dayton,
Ohio in September 2013: Gary Adler, Paul Benson, Vince Miller, and
David O’Brien. Additional warm thanks are due to Paul Benson, then-
Dean of the College of Arts and Sciences at the University of Dayton, for
his strong support, manifested in multiple ways. We benefited also from
the unflagging assistance of Peggy Braner, Carol Charbel, and Shelia Gar-
rison. We thank in particular Ken and Evelyn Gudorf for their support of
scholarship on Catholic Theology and Culture at the University of Dayton,
and Richard Woltman for his support of the September 2013 conference.
The institutional support of the two conference cosponsors, the Institute
for Advanced Catholic Studies at the University of Southern California,
and the University of Dayton, was indispensable.
Thanks for support and assistance in the publication of this volume to
Oxford University Press, especially to Cynthia Read and Marcela Max-
field, along with the two anonymous readers of the original manuscript.
We dedicate this volume to all our collaborators, past, present, and
future, in the work of fostering Catholic intellectual life: all those scholars
who treasure the faith, wrestle with its implications for life today, and
know what a privilege and a lasting joy it is to do so.
 Contributors

Scot t Appleby is the Marilyn Keough Dean of the Keough School of

Global Affairs and professor of history at the University of Notre Dame.

Una M. Cadegan is associate professor of history at the University of

Dayton.

Nancy Dall avalle is associate professor of religious studies at Fair-

field University.

Miguel H. Diaz is a former US Ambassador to the Holy See and John

Courtney Murray University Chair in Public Service and professor of the-
ology at Loyola University Chicago.

Paul J. Griffiths is Warren Chair of Catholic Theology at Duke Divin-

ity School.

Fr. James L . Heft, SM is Alton Brooks Professor of Religion at the Uni-

versity of Southern California and President of the Institute for Advanced
Catholic Studies at USC.

Vincent J. Miller is Gudorf Chair in Catholic Theology and Culture

at the University of Dayton.

Leslie Woodcock Tentler is Professor Emerita of History at the

Catholic University of America.

Amelia J. Uelmen is a lecturer at Georgetown University Law Center.

Diane Winston is Knight Chair in Media and Religion at the An-

nenberg School for Communication and Journalism at the University of
Southern California.
In the Lógos of Love
 Introduction
Fr. James L. Heft, SM and Una M. Cadegan

in pa r agr a ph 4 of his 2009 encyclical, Caritas in Veritate (Love in

Truth), Pope Benedict XVI described the relationship between his two
title virtues. “Because it is filled with truth,” he wrote, “charity can be un-
derstood in the abundance of its values, it can be shared and communi-
cated. Truth, in fact, is lógos which creates diá-logos, and hence communi-
cation and communion. Truth, by enabling men and women to let go of
their subjective opinions and impressions, allows them to move beyond
cultural and historical limitations and to come together in the assessment
of the value and substance of things. Truth opens and unites our minds
in the lógos of love: this is the Christian proclamation and testimony of
charity.” This passage reflects the scholarly bent and the abstract, rational
approach Benedict took to most of his preaching and teaching as pope.
The planners of the conference that gave rise to the current volume,
who chose Benedict’s words as theme and image for our work, had no
more idea than anyone else in the world that it would take place under a
different pope. And there was much comment at the conference, and
there is much in the volume’s essays, on the difference in style, tone, and
emphasis between Benedict and Francis. However, if you translate just a
little from the formal terminology of the passage of Caritas in Veritate im-
mediately following the one above, you will see an essential continuity
between the two popes that also informed both the conference and the
essays collected here. “In the present social and cultural context,” Bene-
dict continues, “where there is a widespread tendency to relativize truth,
practicing charity in truth helps people to understand that adhering to the
values of Christianity is not merely useful but essential for building a
good society and for true integral human development.” Albeit in a differ-
ent idiom, there is surely little difference between this and Pope Francis’s
assurance that Christians and nonbelievers can and must “meet one an-
other doing good.”
2 in t he l ó g o s of l ov e

The University of Dayton, founded in 1850 by the Society of Mary

(Marianists), has, like many Catholic universities in the decades since
the Second Vatican Council, experienced significant growth and success,
and wrestled in nearly direct proportion with what it means to be a Cath-
olic university in the generation after the shift among Catholic colleges
and universities from control by the founding religious congregation to
lay control. It has undertaken significant efforts at faculty development
in Catholic intellectual tradition over the past 25 years, attempting to
engage faculty as scholars and intellectuals to explore what Catholic tra-
dition has to offer teaching and research for Catholic and non-Catholic
students and faculty alike. One of the long-time leaders in that effort at
Dayton, Father James L. Heft, SM, has also been involved for nearly as
long in an effort to establish a center for advanced Catholic studies. That
effort has borne fruit: since 2006, the Institute for Advanced Catholic
Studies (IACS) at the University of Southern California has been a real-
ity, with Father Heft as its founding president. David O’Brien, historian
of American Catholicism and long-time faculty member at the College of
the Holy Cross in Worcester, Massachusetts, suggested the idea of the
conference on Catholic intellectual life, cosponsored by IACS and the
University of Dayton and held in Dayton, during his three-year term
(2009–2012) as Dayton’s university professor of Faith and Culture. They
were joined on the planning team by Gary Adler, the IACS’s director of
research; Paul Benson, Dayton’s dean of the College of Arts and Sciences;
Una Cadegan, Dayton history faculty member and chair of the Universi-
ty’s Forum on the Catholic Intellectual Tradition Today; and Vincent
Miller, Gudorf Chair in Catholic Theology and Culture in the religious
studies department at Dayton.
From the beginning of our conversations, the planning team shared a
deep commitment to and love of Catholic intellectual life, and a sense of
urgency about the things that threaten it and the ways in which it cur-
rently needs sustenance and cultivation. We tried to capture that compli-
cated attitude in Walker Percy’s apt description of the “predicament”
humanity found itself in late in the twentieth century, when so many
things that had seemed to be becoming clearer and more hopeful were
shattered by that century’s tragedies and revolutions. Among the aspects
of that predicament as it appears in early twenty-first-century Catholic in-
tellectual life, as we articulated them in the original conference announce-
ment, were the following:
 Introduction 3

• A larger, more broadly educated cohort of scholars, many of whom have

received excellent educations in secular universities, and now provide
the opportunity for bridging the divide between religion and the acad-
emy in new ways.
• Several generations of theologians, most of them laypeople, educated
outside the seminary, bringing the perspective of the laity to the study
of theology, and theological expertise and insight to the academy and to
university education.
• Persistent doubts about whether US Catholics and faculty at some
Catholic colleges and universities are cultivating the kind of rich intel-
lectual life and culture previous generations imagined as the goal and
challenge of the freedom Catholics have in the United States.
• A deeply divided Catholic population, in which scholarship is too often
put at the service of political partisanship rather than at the service of
the truth and of the poor and marginalized.
• An affluent Catholic population, successful beyond their grandparents’
greatest hopes, with large percentages of the younger generation ac-
quiring university educations, and Catholic higher education, despite
significant challenges and setbacks, flourishing in many ways unfore-
seen by previous generations.
• A significant and growing number of younger Catholics who identify
with no religious tradition (the “nones”). Simultaneously, there are
large groups within the Church who have not yet seen their cultural
traditions influence the thinking of the Church but which offer an in-
vigorating and potentially transformative resource.
• A highly developed, too-little-known or -used body of social thought
available to be brought to bear on the great public questions of the age,
although susceptible to politicization and to disconnection from other
key aspects of Catholic theology and social life.
• The rise of a “culture of choice”—brought about by increased mobility,
the growth of a market mentality, and the decline of intergenerational
formation—in which membership in religious congregations becomes
increasingly voluntarized, sorting religious communities into enclaves
of the like-minded.
• A deepening polarization of culture in society and in religious com-
munities as a result of the rise of pluralized and fragmental communi-
cations media in the form of cable and satellite television, the Internet,
and social media.
4 in t he l ó g o s of l ov e

Such a list can seem daunting to the point of paralysis, but the members
of the planning team knew from personal experience that their efforts to
foster the promise of the Catholic intellectual life must address as well the
predicaments the effort faces. We also knew just how many dedicated and
talented people shared both our concern and our enthusiastic hope for the
next generation of Catholic intellectual work. If we were to ignore the
predicaments that form a large part of the context in which Catholic intel-
lectual life takes place today in the United States, and concentrate only on
the “promise,” we would miss too much of the picture. Bringing some of
the people doing the most challenging and interesting thinking ­together—
some as presenters, some as attendees—to address some of these con-
cerns, became one of the conference’s main goals; sharing the results of
that thinking and conversation as widely as we can via the present volume
became another.
We realized that we had to find a way to reduce the number of inter-
related themes of the conference to a manageable shape. From the very
long list of possible topics, we eventually agreed that four were crucial to
helping us gain an adequate handle on the challenges and possibilities
peculiar to this time and place in developing Catholic intellectual tradi-
tion. First were some clear and bracing descriptions of the current his-
torical context of Catholic intellectual work in the United States, with
particular emphasis on reflecting on the half-century since the Second
Vatican Council and the renewed and growing appreciation for Catholi-
cism as a global entity. Second was more focused reflection on where
and how the resources of Catholic intellectual tradition find their home
(or not) in the contemporary academy, both religiously affiliated and
otherwise.
After these two key pieces of historical and contemporary context, we
identified two areas that present the most urgent challenges—but also
some of the clearest and most appealing opportunities for fresh and rig-
orous thinking—at this particular moment in the history of US Catholic
intellectual life. It was clear that one of these remaining two topic areas
should be a serious exploration of the ways in which controversies and
disagreements over the role of women and over the Church’s teaching on
human sexuality have shaped the task of Catholic intellectual work in the
past half-century. The other, our fourth and final focus, led us to invite
some presentations that would identify clear and useful ways of thinking
about the role of media and how it has transformed intellectual life and
work, well beyond the usual laments about its negative effects on our
 Introduction 5

students’ attention span. Fortunately, in the eight presenters at the con-

ference whose essays are collected here (Scott Appleby, Nancy Dallavalle,
Miguel Diaz, Paul Griffiths, Vincent Miller, Leslie Woodcock Tentler,
Amy Uelmen, and Diane Winston), we heard from scholars who have
deep roots and fresh insight in the areas to which we invited them to
speak.
We invited scholars to address one of these four interrelated issues so
that we might see more clearly where we are in the current landscape. We
wanted these scholars to explore one of these areas and offer concrete ex-
amples or analyses, signposts that help make sense of what otherwise
might be overwhelming generality. The concreteness and focus of the
conference presenters were essential because the reach of each of our four
themes is broad: the role of the contemporary university in Catholic intel-
lectual life; the chronic frustration and difficulty presented by the dis-
juncture between Catholic teaching on gender and sexual morality and
the competing mores of contemporary life; and the profound and poten-
tially destructive transformations brought about by changes in media cul-
ture. The conference presentations, conference discussions, and the
longer papers the major presenters prepared for this volume addressed
distinctly different topics from different disciplinary and personal angles,
but they converged on three inescapable realities:

1. Looked at from the widest historical perspective, Catholic intellectual

life is still grappling with modernity. It is one of many perspectives in
a pluralistic culture and globalized world, but it has a tradition of au-
thority and community that runs counter to much of what defines US
intellectual life.
2. The movement of women in large numbers into Catholic intellectual
life is a tremendous accomplishment, a tremendous resource, a poten-
tial inflection point in the tradition, and a site currently of such deep
conflict and difficulty that addressing it is one of the most urgent issues
we face.
3. Catholic intellectuals share with those of other and no religious tradi-
tions many of the obstacles identified here, especially the effect of new
media on work that has been defined by sustained attention, silence,
and long years before its results are clear; a dedication to work that
seldom turns a profit; and the need to educate students for a world in
which their ability to succeed is defined (often for very good reason)
primarily in financial terms.
6 in t he l ó g o s of l ov e

Historian Una Cadegan’s contribution to the volume describes how the

work of Catholic intellectuals has changed in the half-century since
Walker Percy named the predicament and asks if we have any greater in-
sight into it given the additional historical distance. Affirming Pope Ben-
edict’s challenge to bring together both knowing and loving, Cadegan
concludes that despite the enormity of the challenges we face, Catholic
intellectual life remains inherently fascinating and urgently necessary.
Miguel Diaz’s essay enlarges on the present-day context of Catholic
intellectual life using theological resources. He draws from the founda-
tion of the Christian faith, the doctrine of the Trinity, a basis for a richly
interpersonal understanding of knowledge, one that respects the other as
other without ever thinking that the other is alien to oneself. In other
words, we are both one with each other and still distinct. Drawing upon
Christian Orthodox thought from the earliest centuries of Christianity, he
shows how the concept of personhood, as developed in Trinitarian think-
ing, has immensely enriched what it means to be in communion with
others. He also draws upon Latino/a Catholicism, the oldest Catholic cul-
tural tradition in the United States, concluding that understanding the
human person as created in God’s image invites us to create oneness
through the inclusion of distinct others.
These two overviews prepare the ground for more specific consider-
ations of our themes. Theologian Paul Griffiths describes what it is like
doing Catholic theology in a secular, or what he refers to as a pagan, uni-
versity. The upshot of his analysis may surprise many observers. He
thinks that Catholic intellectual life can thrive at pagan universities: “My
own experience has been and continues to be that it is possible to live a
fully Catholic intellectual life in pagan universities; and, given the vastly
superior resources available to pagan universities when compared with
Catholic ones in the United States now, that the bleeding edge of hope for
the future of Catholic intellectual life here now lies within such institu-
tions rather than within specifically Catholic institutions of higher educa-
tion.” His paper reminds us that much, if not most, of what we call
Catholic intellectual life takes place outside the Catholic university and
suggests there are genuine advantages in that reality.
Legal scholar Amy Uelmen demonstrates how basic themes of the
Catholic tradition can influence and enrich what otherwise might seem
an inhospitable environment: legal education. In her chapter, she offers
extended real-life examples of ways in which Catholic intellectual tradi-
tion can be brought to bear in professional education where, even within
 Introduction 7

the context of a Catholic university, Catholicism as a spiritual and intellec-

tual force might seem out of place.
Historian Leslie Tentler, author most recently of a comprehensive his-
tory of US Catholics and contraception from the late nineteenth century
to the present, provides historical background to the current discussions
on contraception and points toward resources in the recent past that could
offer a way out of the current impasse. She shows that there is a great need
for wisdom about matters of sex and sexuality, and for the clergy to learn
from the laity about such matters and thus regain an appropriate moral
leadership within the Catholic community.
Theologian Nancy Dallavalle outlines important reconsiderations in
contemporary Catholic thinking about sex and gender. She affirms the
central importance of heterosexual marriage and procreation, noting that
“the decision to have children is not a private affair” since they “function
as a commitment to new life” within “the vertical, generational thickness
of our social structures.” Yet, she also asks what might be learned from
those forms of committed relationships that are not heterosexual. Fully
recognizing the complexity of this historical moment in the life of the
Church, she asks for a more careful examination of the many forms that
the unitive dimensions of sexuality can and should take.
Taken together, the two essays about the contemporary challenges
within the Catholic tradition posed by the role of women and by Church
teaching on sexual morality offer compelling examples about why these
issues are crucial not just to Catholic belief and practice but also to the
intellectual life.
Theologian and cultural critic Vincent Miller picks up on a theme first
introduced by Marshall McLuhan, but with greater clarity as to the ways
in which various forms of modern media not only communicate but also
profoundly shape the content of what they communicate. Ignorance of the
ways in which media shape identities likens today’s Catholic thinkers to
“generals still fighting the last war long after the strategic ground has
shifted.” The Baltimore Catechism has a hard time competing with Face-
book, YouTube, and cable TV. How is it possible, Miller asks, to sustain a
Catholic tradition that resists fragmentation and polarization in our cur-
rent media environment?
Communications scholar Diane Winston, in her description of how
print media during the 1980s dealt with the AIDS crisis, offers a compel-
ling example of how relatively recent some aspects of our current media
environment really are. She compares how both secular and religious
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