The Christian-inspired university

 
His Excellency Vice Grand Chancellor of the University of Piura, His Excellency Rector,

Academic, civil and ecclesiastical authorities,

Professors, students, particularly the students who are graduating today, all very elegant by the way, the academic dress suits them very well, and friends of the University of Piura,

The Christian idea of the university is at the very origin of higher education centers (Scott, 2006). The first universitas magistrorum et scholarium, or communities of teachers and students, emerged in the 12th and 13th centuries as a natural evolution of the educational task carried out by cathedral schools. The universities contributed three fundamental innovations: the idea of study – research, we would now say – as a necessary requirement for the discovery of the truth; academic freedom; and the granting of degrees. The teachings were taught by those first faculties of arts, law, medicine and theology.

Universities were born in Europe. Then, in the 16th century, they arrived in America, precisely in Peru, and later spread throughout the world. Over 800 years they have been able to reinvent themselves without losing fidelity to their original idea. Precisely in this balance between adaptation and respect for its mission lies the vitality and prestige of the university as an institution.

At the beginning, higher education centers shared the same model, with slight variations: Bologna, Oxford, Paris, Coimbra or Salamanca taught similar degrees, agreed on their Christian inspiration and were the mirror in which the universities founded in the following decades looked at themselves. . Centuries later, the variety of educational approaches and offerings grew in an extraordinary way: all-inclusive universities emerged and others, on the other hand, chose a thematic focus, such as polytechnics; some put more emphasis on degrees and others on postgraduate degrees; In some cases, the educational centers came from public initiatives and in others, they were private; some were for profit and others were not; Universities of very varied sizes were also consolidated; and more recently, online offers or mixed models have been added to face-to-face teaching.

There is also now a great variety in the shaping principles of higher education institutions. The pioneering universities of Christian inspiration have later been joined by academic centers that assume a different faith – for example, Judaism or Islam – or that are based on non-religious ideology.

This very quick review of the evolution of university institutions leads us – almost inevitably – to pose a question that seems of particular interest to me: might not Christian identity be a characteristic of the university of the past? Or, at least, shouldn't that identity be moderated or softened to achieve greater harmony with contemporary culture?

In fact, in recent decades many universities around the world have renounced their Christian roots or these have become at most a set of traditions or almost decorative symbols (Boeve, 2006).

It seems to me that a personal memory is relevant at this moment. In 1994, I reached an agreement with the University of Navarra to rejoin its faculty. At my University – founded, like Piura, by Saint Josemaría Escrivá – I had obtained the degrees of bachelor and doctor. Then I went to work in other places, first at a university in Spain and then at another in Great Britain. After seven years I considered that I had accumulated a little experience and that the time had come to return to my alma mater.

The illusion of return did not hide an underlying concern. I came from two good public universities, whose ideology was not against the current dominant values. On the other hand, I began my journey in an institution that did not contemplate the idea of tempering or hiding its Christian identity. For this reason, I wondered if I was returning to a place with little future.

He knew positive aspects of the University of Navarra, such as the harmony of the professors with the educational project, the team spirit, the quality of its students or the strength of its research centers; In fact, that was – in part – what attracted me, what drove me to return. However, he could not ignore the most problematic aspects. I wondered, for example, if students from other cultures would want to study at a Christian-inspired institution. Nor did I know if universities in other countries would want to sign collaboration agreements, or if employers would want to hire graduates who freely wanted to take on the great proposals of Christian thought.

Finally, I joined the University of Navarra and began working in its Faculty of Communication. 25 years later I can publicly clarify that those fears of mine were completely unfounded. Today, the University of Navarra receives several thousand admission applications each year. International students now exceed 30% of the total. Student satisfaction – which we measure every year – is very high and has not stopped growing. The most prestigious international rankings place us among the 50 best universities in the world in employability and this summer, the Times Higher Education ranked us as the eighth best European university in teaching.

My conclusion is that, for a university, Christian identity constitutes an extraordinary competitive advantage. This fact is explained because Christian values are as attractive as they are respectful of other people's opinions. It is not necessary to receive the gift of faith to hold in high esteem ideals such as the spirit of service, professional honesty, the protection of life - especially that of the weakest -, solidarity with those who suffer, truthfulness or the defense of nature.

The Christian message encourages the university to be student-centered, it helps professors become teachers dedicated to motivating and guiding, with encouraging demands (Woodrow, 2006). Thus, each student makes the most of their abilities, learns to overcome obstacles and discovers that they will only be happy if they strive to ensure that many other people are also happy. True teachers are not satisfied with using reasonable means to achieve the objectives, but are committed to the result: they do not stop devising new formulas to ensure that their students discover the impact of their work, when it is presented as an effective lever at the service of others.

This same idea of service strengthens the commitment to research, in which everyone makes their knowledge, methods and perspectives available to their colleagues; The primary goal is not to build one's own prestige but to achieve intellectual discoveries that are useful to other people. Thus, the solitary search easily gives way to teamwork, so that the university is located on the frontier of science and is at the origin of cultural and social changes (Lorda, 2016). In fact, advancing rigorously in any area of knowledge constitutes another way, although not so immediate, of helping the most disadvantaged.

The double identity –university and Catholic– establishes a relationship between the two terms, which can be juxtaposition, subordination or integration (Sánchez-Tabernero and Torralba, 2018). Juxtaposition would imply recognizing the existence of two independent realities without one influencing the other; Thus, for example, Catholicism could be materialized in an offer of pastoral activities, added – and at the same time unrelated – to the life of the university itself.

The relationship of subordination would mean that one of the two terms would be at the service of the other. For example, the university is subject to the Catholic if teaching and research are understood only as a means for the evangelization of the faith; and the opposite happens, the Catholic is subjected to the academic, when academic objectives weaken the Catholic vitality of the institution.

The relationship of integration, on the other hand, enhances both the institutional culture and the academic aspects, because the two identities lead to the same goal: the search for the truth. In practice, the Catholic dimension promotes interest in supernatural truth and its relationship with natural truths; generates a transcendent motivation, which favors the disinterested search for knowledge; and, in this intellectual process, it reinforces the primacy of the ethical over the technical and of people over things.

Christian humanism promotes cohesion inward and coherence outward in any institution (Romera, 2015). Internally it makes it possible for the strength of the shared project to be greater than the small daily controversies, so typical of academic life. Identity also avoids erratic behavior: changes in leadership do not imply sudden changes of direction, but rather add new ideas, projects and perspectives to permanent ideals. And, in the external sphere, many people can trust and help universities in which there is a moral guarantee of the continuity of the project.

Freely assuming a Christian identity also implies some disadvantages, as happens with all relevant decisions in the lives of people and institutions. Choosing always means giving up. And when we prefer one option to any other, it is impossible to please everyone. Christian values, in fact, can generate rejection in potential students, employers, colleagues and even in public institutions; Although experience shows that many of these prejudices disappear when information improves, there is sincere dialogue and a climate of respect is generated (Mora, 2012).

Put another way, Christian-inspired universities must take full advantage of that identity; that is, -they must extract all their juice-, while trying to neutralize possible inconveniences or unwanted effects (Torralba, 2015). In this area there are at least three ways to go wrong. The first we could call formalist strategy. This option consists of establishing formal mechanisms or guarantees that in theory would guarantee the presence of Christian values at the university.

A classic way to implement this model is to require employees – and particularly teachers – to sign a document in which they endorse the university's ideology. The weakness of this approach comes from the fact that what is signed is not always lived, especially when the commitment made - that signature - guarantees a good job. There are even more exaggerated versions: for example, some universities establish that a percentage of their teaching staff must be baptized. However, if I am allowed to go to an extreme situation, a dean could hire a Catholic who is a confessed criminal to reach that percentage. And it does not occur to anyone - at least not to me - that hiring, for example, a thief who presents his baptismal certificate is a good way to guarantee the Christian identity of an institution.

A second error could be called the withdrawal strategy. In this case, the managers detect that the distance between their own ideology and the dominant values of society is great and decide to articulate an attractive proposal only for people who share the same faith. Therefore, teaching would be aimed at those who want to be trained in accordance with Christian principles. And the rest of the activities would become meetings between Christians, who do not need to justify their way of thinking because there is no room for disagreement, for dissent in fundamental values.

However, this strategy of withdrawal is in itself contradictory, because an essential part of the Christian message refers to the need for encounter, openness to others, and the universality of the proposal, made for all men and women of all ages. time. Ultimately, this withdrawal would mean undervaluing the strength and beauty of the truth, as John Paul II warned two decades ago in the encyclical Fides et ratio (9); It would imply being absent from an intellectual debate due to fear, laziness or irresponsibility.

Finally, the third danger could be classified as camouflage strategy. This option would imply establishing a minimum policy that, on the one hand, would guarantee a certain presence of the Christian tradition at the university, but that, at the same time, would not bother anyone. It would be a matter, therefore, of cornering what compromises and maintaining some signs - for example, acts or ceremonies at singular moments - that are limited to remembering the institutional origins.

The camouflage strategy ends up becoming an elegant way of giving in: the university gives up trying to ensure that the Christian spirit enlivens academic activity and looks for an alibi to make it appear that it has not betrayed its principles.

Christian identity must be manifested, above all, in behavior, work style, spirit of service, and in the relationship between teachers and students. In this sense, I find the words spoken by Saint Josemaría Escrivá in the Aula Magna of the University of Navarra almost half a century ago inspiring: “The university – stated our first Grand Chancellor – cannot live with its back to any uncertainty, to any concern. , to no need of men. It is not your mission to offer immediate solutions. But by studying problems with scientific depth, it also stirs hearts, spurs passivity, awakens dormant forces and forms citizens willing to build a more just society” (Escrivá, 1972).

Indeed, Christian identity gives university work a dimension of epic adventure. I have to admit that I love epics. This morning, for example, on the extraordinary soccer field of this university there was an epic challenge between the legendary economics team and the team from the Faculty of Communication, which fraternally welcomed me. He began by dominating and winning economics; but the communication team drew on courage and epicness; He came back and won the game. The epic always triumphs. I say that the epic makes teachers and students search for an ideal that is never completely achieved: it is about each one discovering the truth of their own life and deciding to put it into motion quickly, without excuses or delays. The task may seem arduous because it necessarily implies that the tastes and interests of each person are subordinated to the effort to serve others (Ocáriz et al., 2019). However, I don't know of a more exciting approach to life.

In the university, the influence of Christian humanism is linked to essential principles such as charity, service, respect or freedom. Yet perhaps the most evident distinctive sign that an institution of higher education is enlivened by Christian identity; I suppose that teachers and students will wonder which one it will be? Will it be present at the University of Piura? How intriguing! Right? Which one is it? He is going to say it now or he is not going to say it. I think I have managed to capture this attention from the public and also, before saying it, I am going to say that it is a sign that is seen every day in this university. Perhaps the clearest, most distinctive sign that an institution of higher education is enlivened by Christian identity is the climate of hope and optimism. A positive outlook toward the future is compatible with the experience of injustice and suffering in the world. Hope does not come from misinformation or naivety, but from the ability to glimpse the meaning of these problems. It also arises and is strengthened by understanding that our generosity, and that of many other people, drives cultural and social changes as wonderful as they are surprising (Benedict XVI, 2007). In this way, as Chesterton – the great master of paradox – wrote (2013, p. 310), “joy, which was the small appearance of the pagan, becomes the gigantic secret of the Christian.”

Magnanimity is another relevant indicator of the presence of Christian humanism in the university. To illustrate this idea, you will allow me to resort to another personal memory, which refers to my teacher, Alfonso Nieto. With Professor Nieto, in addition to his name, I have shared the academic itinerary, since long before me he was a professor of Information Business, Dean of the Faculty of Communication and Rector of the University of Navarra. Those of us who worked with him, with Alfonso Nieto, knew that our teacher was a permanent nonconformist: what we proposed to him was always insufficient, it was always considered unambitious. He tried to lift our gaze, he encouraged us to go further, to seek new horizons.

In 2012, about to turn 80, Professor Nieto was in the final stages of cancer. When he was already very ill, I went to visit him at the clinic at the University of Navarra with the idea - as it happened - that this would be our farewell. My advantage was that, on that occasion, I was going with a big project, which perhaps lived up to their expectations. I told him that the next day I was traveling to Hong Kong and Shanghai to sign agreements with some of the best Asian universities. He looked at me with his clear, brilliant eyes, and answered with his usual air of mystery: “Well, namesake, but don't forget Manchuria.” And he didn't add anything else.

I am certain that what Alfonso Nieto wanted to say is that we must never stop exploring new options, that we must anticipate, go where others have not yet gone. Since then, in my Faculty the phrase “don't forget Manchuria” has become a rallying cry: it means that mediocrity and conformism have no place in our vocabulary. “Don't forget Manchuria” is a call that reminds us that every day we can discover new ways to improve the training of students, new initiatives to promote cutting-edge research, new ideas to serve society more effectively.

Christian identity is not made by rules or procedures but by people. Therefore, so that the ideology is not an impossible aspiration or a rhetorical formality, it is essential that the management team shares that mission and considers how to ensure that the Christian message enlivens the university task in an always new way. Afterwards, the same thing must happen to those who join the faculty and other university employees. They will be the ones who find adequate answers to the challenges and difficulties, which will never be lacking. Furthermore, you have to enjoy this search process, with little fear of failing and a lot of enthusiasm for getting it right.

It is important to distinguish which aspects are permanent, because they obey non-negotiable principles, and which issues must evolve, because they correspond to a cultural context. For example, social changes do not require modifying the faith that is professed, but rather the way it is transmitted. As Burggraf warned (2015, p. 139), “faith is not only communicated with words, but also with gestures and with the atmosphere of sincere interest in each student. In this task, authenticity is essential: (…) only a faith that is transmitted from one's own experience of the relationship with Christ is convincing.” Pope Francis puts it more succinctly (2013, §201): “a person who is not convinced, the Pope tells us, who is not enthusiastic, secure, in love, does not convince anyone.”

I know that I have gone on much longer than you would like, I have no doubt, but I do not want to conclude without one last personal memory, very brief, I assure you, that happened during my first trip to Piura; in the year 2000; I'm referring to my first impression, as soon as I arrived at the university: seeing the work environment and the campus so green, so well maintained, in the middle of the desert, I thought: they work miracles here. Deep down, that is the Christian identity of a university: the work of a group of friends - excellent professionals - who enjoy making something impossible become a reality. Thank you so much.

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References

(1) Benedict XVI (2007). Encyclical Spe Salvi. Rome, 30.XI.

(2) Boeve, L. (2006). The identity of a Catholic university in post-Christian European societies: Four models. Louvain Studies, 31(3/4), 238.

(3) Burggraf, J. (2015). The transmission of faith in postmodern society. The transmission of faith in postmodern society and other writings. Pamplona, Eunsa, 125-146.

(4) Chaplin, M. (1977). Philosophies of higher education, historical and contemporary. International encyclopedia of higher education (Vol. 7, 3204-3220). San Francisco, Jossey-Bass.

(5) Chesterton, G.K. (2013). Orthodoxy. Barcelona, Cliff.

(6) Escrivá, J. (1972). Speech at the investiture of Honoris Causa Doctors at the University of Navarra. Pamplona, 7.X.

(7) Francis I (2013). Apostolic Exhortation Evangelii Gaudium. Rome, 24.XI.

(8) John Paul II (1990). Apostolic Constitution Ex Corde Ecclesiae. Rome, 15.VIII.

(9) John Paul II (1998). Encyclical Fides et Ratio. Rome, 14.IX.

(10) Lorda, J.L. (2016). Intellectual life at the University. Fundamentals, experiences and books. Pamplona, EUNSA.

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(12) Ocáriz, F. et al (2019). Tribute to Monsignor Javier Echevarría. Pamplona, EUNSA.

(13) Romera, L. (2015). Christian Humanism in the Context of Contemporary Culture. Humanism in Economics and Business. Springer, Dordrecht, 33-47.

(14) Sánchez-Tabernero, A., and Torralba, JM (2018). The University of Navarra's Catholic-inspired education. International Studies in Catholic Education, 10(1), 15-29.

(15) Scott, J.C. (2006). The mission of the university: Medieval to postmodern transformations. The journal of higher education, 77(1), 1-39.

(16) Torralba, JM (2015). The double identity of Christian-inspired universities according to Ex Corde Ecclesiae. Rivista PATH (Pontifical Theological Academy) 14, 131-150.

(17) Woodrow, J. (2006). Institutional mission: The soul of Christian higher education. Christian Higher Education, 5(4), 313-327.