I was tempted to just leave the body of this post blank to make the point.
A question was raised about whether I would stick to the views of "chareidi gedolim" if there was compelling evidence before my eyes that they were wrong. The problem with these type questions is that they can be asked without the word "chareidi" and the same answer would apply. In this case, let me cite the words of the great "chareidi" gadol Dr. Moshe Bernstein, a professor of Bible at that "chareidi" institution known as Yeshiva University -
"When we confront the problems raised by modern scholarship (and I do not deny that such problems ought to be confronted), we answer those that we can, and allow the rest to remain with tzarikh iyyun gadol, hoping that in the long run, with continued study, investigation and analysis, more and more answers, solutions and resolutions will be found."
There is no substantive difference between YU's approach and that of the "chareidi" world or yeshiva world. Both accept as a matter of course that no matter how compelling the evidence lined up against fundamental beliefs, our commitment to those beliefs remains intact and unwavering. Emunah trumps evidence. The only difference between the YU and chareidi world may be which beliefs are labelled fundamental and which allow for more "wiggle" room -- an important point, but nonetheless a detail against the broader background.
A similar hypothetical -- "If the "Divine truth" is in the pocket of the Charedi, why are they so afraid to teach their students Biblical criticism, the results of archaeological research, and to teach them whether their faith passes the test of reasonable critique?"
Once again, the word "chareidi" is a red herring. R' Aharon Soloveitchik spoke to a packed audience in Lamport auditorium (I was there) on the application of Torah u'Mada (the address is reprinted in "Logic of the Heart, Logic of the Mind") and categorically prohibited studying Biblical criticism. Is YU afraid that the faith of its secularly educated and intellectually sophisticated students will not stand the test of reasonable critique? Apparently intellectual freedom has its limits even in the ivory tower of Yeshiva University, as well it should, given the prohibition to study minus.
Why is there such a penchant to label ideas and opinions "chareidi" as a means to marginalize their significance? "Chareidi" has come to mean something like country-bumpkin, as opposed to we "serious" intellectuals who have the "advantage" of having been exposed to more of the "modern" secular world. The Chazon Ish, the Brisker Rav, R' Ahron Kotler -- are these role models, poskim, gedolim only for the "chareidi" community, or do their words deserve attention by all of klal yisrael, whether you agree with them or not, whether you pasken like them or have your own rav to heed? Of course, other communities who marginalize people like R' Soloveitchik, R' Kook, etc. deserve to be criticized for their small-minded attitude as well, but dwelling on other's wrongs is not an excuse for our own.