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Robert Schuman: Neo-Scholastic Humanism and the Reunification of Europe (review)

and his bibliography includes a good list of secondary sources. But there is little that is very surprising in this story, and Hochepied does not generally probe very deeply, beyond placing his subject in the obvious contexts of political strife and educational policy. It would have been interesting, for example, to read more about the motives that pushed Barbier de la Serre to become a major promoter of organized sports, an initiative that seems to have frustrated him because of the tepid response of his colleagues.There seems to be no evidence that Barbier de la Serre himself was an athlete, and his spirituality was conventional in its focus on the other world.How did such a position accord with the advocacy of athletic competition and physical prowess? In his last years Barbier de la Serre was critical of the innovations of the Second Vatican Council, and he remained committed to an ideal of a Christian society based on religious education that Hochepied acknowledges seems out of place in a “post-Christian” France. Although one might accept Hochepied’s critique of the current confusion in educational theory and practice, his argument that Barbier de la Serre’s career offers a useful vantage point from which to view current debate seems strained. Hochepied’s portrait shows us a man bound to Catholic tradition and education, hostile to the world of contemporary politics, and skeptical about any far-reaching worldly mission that would advance democracy or social justice. Barbier de la Serre was an honorable, hard-working, and holy man; but without intending to do so, Hochepied’s biography of his life helps us understand why the Catholic Church has struggled to remain a central force in twentieth-century France.