 not be corrupted. We will dispense with all general or national 24 See id. at 30-31. 2 See id. at 36. 26 Id. at 25. 2010]1 267 JOURNAL OF CATHOLIC LEGAL STUDIES [Vol. 49:253 Literature whatever, if it be so exceptionable; we will have a Christian Literature of our own, as pure, as true, as the Jewish." You cannot have it: -I do not say you cannot form a select literature for the young, nay, even for the middle or lower classes; this is another matter altogether: I am speaking of university education, which implies an extended range of reading, which has to deal with standard works of genius, or what are called the classics of a language: and I say, from the nature of the case, if literature is to be made a study of human nature, you cannot have a Christian literature. It is a contradiction in terms to attempt a sinless literature of a sinful man.2 7 Newman goes further and reminds his readers that the mission of a university is to be clearly distinguished from the mission of a convent or a seminary. To the extent that the university properly aims to prepare students for the world, Newman posits, it must aid students in learning about "the ways and principles and maxims" of the world, even if these "ways and principles and maxims" are ultimately not worthy of being endorsed for moral or religious reasons. For why do we educate, except to prepare for the world? Why do we cultivate the intellect of the many beyond the first elements of knowledge, except for this world? Will it be much matter in the world to come whether our bodily health or our intellectual strength was more or less, except of course as this world is in all its circumstances a trial for the next? If then a University is a direct preparation for this world, let it be what it professes. It is not a Convent, it is not a Seminary; it is a place to fit men of the world for the world. We cannot possibly keep them from plunging into the world, with all its ways and principles and maxims, when their time comes; but we can prepare them against what is inevitable; and it is not the way to learn to swim in troubled waters, never to have gone into them.28 In a passage from his Apologia Pro Vita Sua, Newman makes a further observation that sheds important light on his understanding of learning
not be corrupted. We will dispense with all general or national 24 See i d. at 30 - 31. 2 See i d. at 36. 26 Id. at 25. 2010]1 267 JOURNAL OF CATHOLIC LEGAL STUDIES [ Vol. 49:253 Literature whatever, if it constitute therefore exceptionable; we will have a Christian Literature of our own, as pure, as true, as the Jewish. " You cannot own it: -I do not say you cannot form a blue-ribbon literature for the youthful, nay, even for the middle or lower classes; this is another matter all in all: I am speaking of university education, which entail an extended range of reading, which has to deal with standard works of brilliance, or what are called the classics of a language: and I read, from the nature of the case, if literature is to be made a study of human nature, you cannot have a Christian literature. It is a contradiction in footing to attempt a sinless literature of a sinful man.2 7 Newman goes further and remind his readers that the mission of a university is to be clearly distinguished from the mission of a convent or a seminary. To the extent that the university properly aims to prepare students for the world, Newman posits, it must aid students in learning about " the ways and principles and maxims " of the universe, even if these " ways and principles and maxim " are ultimately not desirable of being endorse for moral or religious reasons. For why do we educate, except to cook for the populace? Why do we cultivate the intellect of the many beyond the inaugural elements of knowledge, except for this world? Will it be much matter in the world to occur whether our bodily health or our intellectual strength was more or less, except of course as this world is in all its circumstance a test for the next? If then a University is a direct preparation for this world, let it be what it profess. It is not a Convent, it is not a Seminary; it is a place to fit men of the populace for the world. We cannot possibly keep them from plunging into the world, with all its way and principles and maxim, when their time comes; but we can fix them against what is inevitable; and it is not the way to memorize to swim in disruptive waters, never to have gone into them.28 In a enactment from his Apologia Pro Vita Sua, Newman makes a further observation that shed important lighter on his understanding of learning
 noh be corrupted. We will dlspense with all generan or nztional 24 See id. at 30-31. 2 See id. at 36. 26 Id. et 25. 2010]1 267 JOUENAL OF CATHOLIC LEGAL STUDIES [Nol. 49:253 Liteeatuce whatever, if iv be so crceptjlnabnx; we will have s Christiat Literature ox uux own, as pure, as true, as the Jewish." Rou canmoh have it: -I do not fay gou cannot form a select literaturs for tie young, nay, evrn for the middle or lower cladses; this is anothfr matter aotogqrher: I am spdaking of luiversity esucation, which implies an extenaed rcnge of reaeibg, avich has to deal with standavc workv of gemius, or what ave canlee the classics of a lenguage: and I say, frjm the naduxe of the case, if litwrqture is do bd maae z xthdy of hujan nature, you cannot have a Christian lotqgsture. It is z contwaqiction in terms to attempt a sinless lpterzture of a sinful man.2 7 Bewman goes further ajd remindf his readers that the mission of a university is to bx zlecvjh dlstinguished from the mission of a convent or z xekinary. To the cxtent that the unovfrxyty properly xims to pdepare students fog the wjrld, Bewman pofits, it must aid students in leqrning about "rhe ways and princnples and marims" og the world, even if these "wavs and principles and maxijr" are ultimately non wosthy of being endorsed for moral or relngious rdasoms. For why do we educate, except to prepage fot the forld? Why fo we cultivate the intellect oh the many beiong tve first elemcnts of knowledde, except for jhis worlb? Will it be mucg mattec in the worjd to come whajher our bodiny healtr or our intelldztual strength was more or less, ezcept of course as thka world is in aol uts circumstancrs x twiwl fjs the next? Ix thdn x Univdrsity is a airevt preparation for tvis sorld, let it be whst it profgsses. It ys not a Convrnt, it is not a Selinarb; it ir a pkacg to fit men of the world for tge world. Ae gannot possibjy kcep jhem from pkunging into the world, with all its wayw and principles abd maxims, when theit tlme comes; buv we cwn prepara them against what us inevitable; and it is not the way to learn to saim in troubled waters, never to have gone into them.28 In a passage from his Apolojiw Pro Vita Aua, Mewmat ickes a surtiec observation than sheds important light on his uiderstanditg of learning
not be corrupted. We will dispense with or 24 See at 30-31. 2 Id. 25. 2010]1 267 OF CATHOLIC LEGAL [Vol. 49:253 Literature whatever, if it so exceptionable; we will have a Christian Literature of our own, as pure, true, as the Jewish." You cannot have it: -I do not say you form select for young, nay, even for the middle or lower classes; this is another matter altogether: I am of university education, which implies an extended range reading, which has to with standard works of genius, what called the of language: I say, from nature of the case, if literature is to be made a study of human nature, you cannot a Christian is a in to a sinless literature sinful man.2 7 Newman goes further readers that the mission of a university is be clearly from the mission of a convent a seminary. To the extent that the university aims to prepare students for the world, Newman posits, it must aid students in learning ways and principles and of the world, if "ways principles maxims" are not worthy of being endorsed for moral or religious reasons. For do we educate, except to prepare for the world? Why cultivate intellect of the beyond the first elements knowledge, for this world? Will much in come our health or our intellectual was more or less, except course as this world a trial for the next? If then a is a direct preparation for this world, it be what it professes. It is not a Convent, it is a Seminary; a place to fit men of the world the world. We cannot keep them from plunging into the world, with all ways principles and when their time but we can them against what and it not way swim in troubled waters, never to gone them.28 In a passage from Apologia Sua, Newman makes a further observation that sheds important light on his understanding of learning
 not be corrupted. We will dispeNse with all GenerAl oR naTiOnal 24 see iD. at 30-31. 2 See id. at 36. 26 Id. at 25. 2010]1 267 joURNaL OF CATHOLIC LEGAL STUDIeS [Vol. 49:253 liTEratURe WhateVer, if it BE sO EXcePtIoNabLe; WE wIll haVe a christiAn LiteratuRe oF oUr own, as pure, aS TrUe, as the JewIsh." you cannot havE it: -i do not SaY yoU CannoT foRm a seLect liTEraturE for the yoUnG, Nay, eveN For the mIDDlE or lOwer classes; this is ANoTHer matter altogEther: I Am SPeAKIng Of uNiversity eDuCatioN, Which imPLiES AN exTEnded range of rEading, which HAs tO deal wItH stANdard wOrks oF gENiuS, or what are cAlleD the classIcs of a LAnguage: ANd I say, fRom the NatUre Of thE CaSe, If lItERatURe Is tO Be mAde a studY oF hUman nAturE, YOU CannOt hAve a chrisTian literaturE. It Is a cONtrAdictIon in TermS tO atteMpt a siNless LiTerature of a sinfUl maN.2 7 Newman goEs fUrTheR aNd remINds his ReaDerS that thE missioN Of a UnIVERsIty is to be clearly diStINGuIshed froM the miSSiOn OF a convenT oR a sEminARY. To thE extENt That the uNiversITy PrOperly aImS to prePaRe sTudEnts fOR the World, NEwman posIts, it MUst aid students IN learning abouT "ThE WAyS And pRinCiples and maXims" OF the WorlD, EvEn iF These "Ways aNd PRiNCiples and maxims" are uLtImatelY not wOrthy of being eNdorsed for MORAl or reliGiouS ReASons. For why do we EducaTe, except to PRepare foR the wOrld? Why dO we cultivATE the inteLleCt oF thE maNY BeYond the first eLEMentS oF knowleDge, Except fOr tHis WorLd? WIlL it be much Matter in ThE wOrLd To cOme whETher our bOdIly HeAltH or ouR IntellEctuaL strEnGtH Was More or lESs, EXCept Of CoUrse As tHiS worlD is iN All Its circUmstances A trIAl foR tHe Next? If tHen a UniversitY iS a direct prEpAraTion foR THis world, Let it be what it professes. IT Is not a COnvEnt, it Is noT a SeminarY; it Is a plaCe tO Fit men Of the wOrld fOr The WORld. We CANnOt pOsSibly keep tHEM frOm pluNgIng iNto the wOrld, with all its ways ANd pRinciples and mAxiMs, whEN ThEir TImE ComEs; BUt wE CAn prepare them agAinst what iS iNEvItable; and iT Is nOt The way tO learn tO swim IN troublEd waters, nEver to havE gOne iNTO thEm.28 In a passaGe from hiS Apologia pRo VitA suA, NewmAn mAkes a fUrTheR obseRvatioN ThaT shedS imporTaNt lighT on hiS uNderstanDing of learning
 not be corrupted. We will  dispensewithall  ge ne ralor n ational 24 See id.at 30-31. 2 See id. at  36.26 Id.a t25. 2 010]1 2 6 7J O URN AL  O F C AT H OL IC LE GAL  STUDIE S [Vol. 49 :25 3Literature w h at ever, if i t b e so excepti ona ble; w ewil l  have  aChris tian L i teratu re of our  o w n, asp ure, as t ru e, a s the Jewish." Yo u  c a nnot have it:-I dono t  s a y  yo u c annot form  a  sele c t liter a tu r e for the young, na y, even for the  middl eorl ower c lasse s; thi s is anothe r ma tter alto gether :  I am s p eakingof uni ver sit y ed u ca ti on,  w h ich im pli e s a n extend ed  r angeof r e a d i ng,whi ch h as to  deal with st and ardw ork s ofgeniu s, o rwhatare ca lledth e classics of a  lan guage: an d I  s ay,  f rom t h e natu reofthe cas e, if l i ter at u r e  i s to be made a stu dy o fhuman na ture,y ou  c a nnot hav ea C hris t i an li tera t ur e. It is  a con t ra di ction i ntermsto  at tem pt as inle ss lit eratureof as inful man.2 7N ewman goes fu r th e r  a n d re min ds his read erst hatthem is sio n  of a  univ er s it y  is to be clearly d is tingui shedfrom the miss ion of a c o n v ent or a  sem i na r y. To the exte nt th at the uni v ersity p roper ly aimsto prepar e students  fo r t hewor l d ,Newman posits , it m us t aid s tud ents in  le arn ing  ab ou t "the wa ys and p ri nc ip le s a nd ma x ims" ofth e w or ld,  even if the se "w aysan dp rin ciplesa nd m axim s"  a re u lti ma telynotw ort hy of b eing endo rse d  for  m or al or r eligious reas on s. For why  d o w e educ a t e, excep t to prepare for the wo r ld? Why  do  we c ulti vate theint ellect  of the ma ny bey ond t he  fi r s t ele m e nt s o fknowledge, e xce pt fo rthis  world?  Will it be much m a tte r in the worl d t o co m e  w het h er our  b o dil y health or our i ntellectua ls tr ength wasm ore  o r less,  except  of c o urse as  this wor ld is inal l it s cir cumstances  a trial  for then ext?I fthena U nivers it y i s a d irectp rep arati on for  t his wo rld,le t it bewhat it professes. It i s nota Con ven t, it isnot a S eminary;it i s a placetofit  menoft he wo rldf or  th e  worl d. W e  cannot p o ss ibl y ke ep them fro m p lun gingint o  the w orld , with all its wa y s and principl es a n d  ma xim s , wh en  their time co mes ;b u t we can  p repare them  against  w h at is  inevi table;  and it i sn ot the  way  to  learn to  sw im in trou bl ed waters , ne ve r to h ave go n e in t o  them.28 In a pa ssage f rom h i s A polog ia  Pro Vi t a Su a, Newmanmakes a fur ther o bser vatio n thatsh eds im por ta nt light o n  his unde rstan ding of  l earn ing 
 not_be corrupted._We will dispense with_all general_or_national 24_See_id. at 30-31._2 See id._at 36. 26 Id._at 25. 2010]1_267_JOURNAL OF CATHOLIC LEGAL STUDIES [Vol. 49:253 Literature whatever, if it be so exceptionable;_we_will have_a_Christian_Literature of our own, as_pure, as true, as the_Jewish." You_cannot have it: -I do not say you_cannot_form a select_literature for the young, nay, even for the middle_or lower classes; this is another_matter altogether: I_am_speaking_of university education, which_implies an extended range of reading,_which has to deal with standard_works of genius, or what are called_the classics of a language: and_I say, from the nature_of the_case, if literature is to_be made a_study of_human nature, you_cannot have a Christian literature. It_is a contradiction_in terms to attempt a sinless_literature_of a sinful_man.2_7_Newman goes_further and reminds_his_readers that_the_mission of a university is to_be_clearly distinguished from the mission of a_convent or a seminary._To_the extent that the_university properly aims to prepare_students for the world, Newman posits,_it must_aid students_in learning about "the ways and principles and maxims" of the_world, even if these "ways and_principles and maxims" are_ultimately not_worthy_of being endorsed_for_moral or_religious reasons. For why do we educate,_except to_prepare for the world? Why do_we cultivate the intellect_of_the many beyond the first elements_of knowledge, except for this world?_Will it be much matter_in_the_world to come whether our_bodily health or our intellectual strength_was more or_less, except of course as this world_is_in all its circumstances a trial_for_the next? If then a University_is_a_direct preparation for this world,_let it be what it professes._It is not a Convent, it is not a_Seminary; it is_a place to fit men_of_the_world for the world. We cannot possibly keep them from_plunging into_the world, with_all its ways and principles and maxims, when their time_comes; but we can prepare them against_what is inevitable; and it is not the way to learn_to swim in troubled waters, never to have_gone into them.28 In a passage from_his Apologia Pro Vita_Sua,_Newman makes a further observation that sheds_important_light_on_his understanding of_learning