Vatican City, Jan 29, 2018 / 06:40 am (CNA/EWTN News).- On Monday Pope Francis released a new apostolic constitution calling for a “radical” reform to the nature and curriculum of ecclesiastical universities and institutions.
“The primary need today is for the whole People of God to be ready to embark upon a new stage of Spirit-filled evangelization,” the Pope said in the document, “Vertatis Gaudium.”
This new stage of evangelization, he said, “calls for a resolute process of discernment, purification and reform. In this process, a fitting renewal of the system of ecclesiastical studies plays a strategic role.”
Signed Dec. 8, 2017, and published Jan. 29, 2018, the 87-page document is Francis’ is titled “Veritatis Gaudium,” meaning “the joy of truth.”
The document deals specifically with ecclesiastical universities and faculties, which, differing from regular Catholic universities, offer Vatican-approved degrees required to teach in seminaries or at pontifical universities.
It consists of two parts dedicated to general norms and specific norms, and also contains an appendix and norms of application. The document is meant to “update” previous norms, and abrogates any prior rules which contradict the new ones laid out by Pope Francis in Veritatis Gaudium.
The document abrogates any contrary norms established by John Paul II’s 1979 Apostolic Constitution “Sapientia Christiana,” issued after a careful study of the Second Vatican Council’s decree “Optatam Totius” on ecclesiastical studies. However, John Paul II’s 1990 Apostolic Constitution “Ex corde Ecclesiae” is not impacted , as it deals specifically with Catholic colleges and universities, rather than ecclesiastical academic entities.
Criteria
In the foreword for his new constitution, Pope Francis, who has often spoken of the importance of education, said that while offering a great contribution to the Church’s life and mission, Sapientia Christiana “urgently needs to be brought up to date.”
“While remaining fully valid in its prophetic vision and its clarity of expression, the constitution ought to include the norms and dispositions issued since its promulgation, and to take into account developments in the area of academic studies in these past decades,” he said.
“There is also a need to acknowledge the changed social-cultural context worldwide and to implement initiatives on the international level to which the Holy See has adhered.”
Francis noted that the world is currently living not only a time of change, but it is also experiencing “a true epochal shift, marked by a wide-ranging anthropological and environmental crisis,” such as natural, social and financial disasters which are swiftly reaching “a breaking point.”
This reality, he said, requires “changing the models of global development and redefining our notion of progress.” However, a great problem in doing this is the fact that “we still lack the culture necessary to confront this crisis. We lack leadership capable of striking out on new paths.”
Because of this, he said that on the cultural level as well as that of academic training and scientific study, “a radical paradigm shift” and “a bold cultural revolution” are needed which involve a worldwide network of ecclesiastical universities and faculties which are capable of promoting the Gospel and Church Tradition, but which are also “ever open to new situations and ideas.”
“Philosophy and theology permit one to acquire the convictions that structure and strengthen the intelligence and illuminate the will,” he said, but cautioned that this “is fruitful only if it is done with an open mind and on one’s knees.”
“The theologian who is satisfied with his complete and conclusive thought is mediocre,” Francis said. However, “the good theologian and philosopher has an open, that is, an incomplete, thought, always open to the maius of God and of the truth, always in development.”
Pope Francis then listed four criteria for ecclesiastical studies which he said are rooted in the Second Vatican Council’s teaching and and inspired by the changes that have taken place in the decades since.
The first of the criteria, he said, is the “contemplation and the presentation of a spiritual, intellectual and existential introduction to the heart of the kerygma, namely the ever fresh and attractive good news of the Gospel of Jesus Christ.”
Secondly, he said there is need for a “wide-ranging dialogue” which is not merely a “tactical approach,” but which is “an intrinsic requirement for experiencing in community the joy of the truth and appreciating more fully its meaning and practical implications.”
He then pointed to the need for an “inter-disciplinary and cross-disciplinary” approach which is carried out “with wisdom and creativity in the light of revelation.”
“What distinguishes the academic, formative and research approach of the system of ecclesiastical studies, on the level of both content and method,” he said, “is the vital intellectual principle of the unity in difference of knowledge and respect for its multiple, correlated and convergent expressions.”
The fourth and final criteria the Pope gave was “the urgent need for networking” between worldwide institutions that “cultivate and promote ecclesiastical studies, in order to set up suitable channels of cooperation also with academic institutions in the different countries and with those inspired by different cultural and religious traditions.”
In this regard, he said there is a need to establish more specialized centers of research dedicated to studying “the epochal issues affecting humanity today and to offer appropriate and realistic paths for their resolution.”
He urged the competent authorities to give a “new impulse” to scientific research conducted in ecclesiastical universities and faculties, saying the need for new and qualified research centers is “indispensable.”
These centers, the Pope said, ought to include scholars from different religious universities and from different scientific fields who can interact with “responsible freedom and mutual transparency.”
He said plans are already under way for the establishment of “outstanding interdisciplinary centers and initiatives aimed at accompanying the development of advanced technologies, the best use of human resources and programs of integration.”
Norms
In the new norms, Francis outlined the role, nature and purpose of ecclesiastical universities and faculties, saying they are to evangelize and, through scientific research, better enunciate the truths of the faith and present them in “a manner adapted to various cultures.”
Bishops’ conferences will be charged with overseeing the life and progress of the universities, and are to be headed by a chancellor who will serve as the entity’s go-between with the Holy See. All ecclesial universities and institutions will be overseen by the Congregation for Catholic Education, headed by Cardinal Giuseppe Versaldi.
Regarding the role of teachers, the Pope said there must be several teachers of various ranks in each faculty, including permanent ones.
Criteria necessary to be considered for appointment to such faculties include the need to be “distinguished by wealth of knowledge, witness of Christian and ecclesial life, and a sense of responsibility.”
Teachers, Francis said, must also have a doctorate or similar equivalent title or scientific accomplishment; they must show “documentary proof” of their suitability for doing scientific research, preferably a published dissertation, and they must demonstrate adequate teaching ability.
He also stressed that all teachers, no matter their rank, “must be marked by an upright life, integrity of doctrine, and devotion to duty, so that they can effectively contribute to the proper goals of an ecclesiastical academic institution.”
This goes for both Catholics and non-Catholics, as the document allows for non-Catholic professors to teach specialized courses at ecclesiastical universities and institutions in their areas of expertise.
Francis said that should any of the required criteria cease, “the teachers must be removed from their post, observing the established procedures.”
Teachers who instruct on faith and morals, he said, “are to be conscious of their duty to carry out their work in full communion with the authentic Magisterium of the Church, above all, with that of the Roman Pontiff.”
On the role of students who attend the ecclesiastical universities and institutions, the Pope said these entities must be open “to all who can legally give testimony to leading a moral life and to having completed the previous studies appropriate to enrolling in the faculty.”
As far as the study plan for ecclesiastical entities, the Pope said they must place a focus on ecclesial texts, with special emphasis on those from the Second Vatican Council, while also taking into account scientific advances that contribute to answering questions on modern concerns.
“Up-to-date didactic and teaching methods should be applied in an appropriate way, in order to bring about the personal involvement of the students and their active participation in their studies,” he said.
The Pope also said there must be freedom and flexibility in terms of research, but stressed that it must be “based upon firm adherence to God’s Word and deference to the Church’s Magisterium, whose duty it is to interpret authentically the Word of God.”
“Therefore, in such a weighty matter one must proceed with trust, and without suspicion, but the same time with prudence and without rashness, especially in teaching; moreover, one must carefully harmonize the necessities of science with the pastoral needs of the People of God.”
He said faculties of theology have the specific task of “profoundly studying and systematically explaining, according to the scientific method proper to it, Catholic doctrine, derived with the greatest care from divine revelation” and of carefully seeking solutions to human problems in light of this revelation.
Revealed truth, the Pope said, must be considered alongside valid scientific accomplishments, in order to see “how faith and reason give harmonious witness to the unity of all truth.”
“Also, its exposition is to be such that, without any change of the truth, there is adaptation to the nature and character of every culture, taking special account of the philosophy and the wisdom of various peoples,” Pope Francis said, but stressed that “all syncretism and every kind of false particularism are to be excluded.”
While the positive aspects of the various cultures and philosophies studied are to be sought and taken up after careful examination, he said “systems and methods incompatible with Christian faith must not be accepted.”
Ecumenical questions must be “carefully treated,” as well as questions regarding relationships with non-Christian religions. In addition, Francis said problems that arise from atheism and other currents of contemporary culture must also be “scrupulously studied.”
“In studying and teaching the Catholic doctrine, fidelity to the Magisterium of the Church is always to be emphasized. In the carrying out of teaching duties, especially in the basic cycle, those things are, above all, to be imparted which belong to the received patrimony of the Church,” he said. “Hypothetical or personal opinions which come from new research are to be modestly presented as such.”
Faculties of canon law, whether in the Latin rite or in Eastern rites, must cultivate and promote the judicial disciplines in light of the Gospel, he said.
These faculties, Francis said, should include a first, two-year cycle for those who have no prior education in philosophy and theology, as well as those who have a degree in civil law. During this first cycle, students ought to study the basic concepts of canon law, philosophy and theology in order to advance.
In the second cycle, which he said should last three years, students must become familiar with canon law “in all its expressions,” including the normative, jurisprudential, doctrinal, praxis, and the codes for both the Latin and Eastern Churches should be studied “in depth” with magisterial and disciplinary sources.
As with theology, the third cycle ought to consist of a suitable time-frame in which students finish their training with scholarly research aimed at preparing a doctoral dissertation.
Faculties of philosophy, he said, have the aim of “investigating philosophical problems according to scientific methodology, basing itself on a heritage of perennially valid philosophy.”
Philosophical study, Francis said, must look for solutions in the light of “natural reason” and must also demonstrate “consistency with the Christian view of the world, of man, and of God, placing in a proper light the relationship between philosophy and theology.”
The first cycle of study, he said, should last for three years and consist of an “organic exposition” of the various aspects of philosophy – including the world, man and God – as well as a look at the history of philosophy and an introduction to the method of scientific research.
In the second cycle, which should last for two years, Francis said specializations ought to begin through special disciplines and seminars. The third cycle, which he said should last for three years, must promote “philosophical maturity” through writing a dissertation.
The document also included new norms on other types of faculties, degrees, financial management, strategic planning and cooperation, and leadership ad government for ecclesiastical universities and institutions.
These new norms will go into effect on the first day of the 2018-2019 academic year or of the 2019 academic year, depending on the calendar year of the various academic entities. Each faculty or university must present their revised statutes and plan of studies before Dec. 8, 2019.
After being presented, the new statutes and plans of study will be approved “ad experimentum” for a three-year period. However, faculties with a juridical connection with civil authorities can be given a longer period of time with permission from the Congregation for Catholic Education.
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I am pretty sure our priest has just lost it. I mean, he was on the fence anyway, but the homily he gave on St. Peter and Paul, just oy vey! He sounded like my very non-Catholic, dad telling me that the Pope was the Bishop of Rome and really ought to keep his nose on his own diocese and not the rest of Christendom. And sadly, I can no longer say either my father or my priest are wrong.
The appointment of soon to be Cardinal Fernandez will complete the Amoris Letitia heteropraxy revolution of the Sola Misericordia heresy. St. Athanasius pray for us to stand firm as this category 5 storm of Faith seeks to destroy the Catechism. St. Iraneaus, pray that we might obey God’s Commandments as we are gutted of His Deposit of Faith/Truth. St. Francis, may your humble example lead us away from all error. St. Catherine, pray we resist the temptation to schism. St. John Paul II, pray that we have joy in effort to hold fast to the Veritatis Splendor revealed by Jesus Christ. God’s peace be with us.
Why doesn’t he just drop the pretenses already and gather all the world’s atheists and anti-Catholics and appoint them to all positions of power.
Bishops, are…you…ready to synodal? Tucho and Francis made concubinage admissible and the death penalty inadmissible. Learn to speak up brothers, or kiss the Catechism goodbye. The worst they can do is give you less duties. It’s not like imperial troops will hunt you down. Face them before you face God.
We read: “The pope said the dicastery at times has promoted pursuing ‘doctrinal errors’ over ‘promoting theological knowledge.’” And, “…It will always be true that reality is superior to the idea.”
Cognitive dissonance over here, the notion that theological reflection overturns rather than deepening doctrine (vs Vincent of Lerins, and Cardinal Newman’s “Development of Christian Doctine”) already discerned within the indwelling Holy Spirit, and now mysteriously that doctrine about reality is less real than, say, ambulatory synodal ideas.
As a member of disposal culture’s possibly sidelined living Tradition of the Church–that is, the now peripheralized/perennial Church–yours truly hopes to benefit from Fernandez’s celebrated skill in “harmonizing,” I mean clarifying (!) apparent contradictions and these apparent conjunctions. Specifically, and for example, since Veritatis Splendor and human nature/natural law and moral absolutes (1993) are now, in reality, explicit elements of the Magisterium:
“This is the first time, in fact, that the Magisterium of the Church [!] has set forth in detail the fundamental elements of this [‘moral’] teaching, and presented the principles [!] for the pastoral discernment necessary in practical and cultural situations which are complex and even crucial” (Veritatis Splendor, n. 115).
But, speaking theologically or humbly, who am I to judge? Or to simply notice, or to simply observe, or whatever? together with the irreducible Veritatis Splendor, am I not part of synodality’s sensus fidelium?
Wake up. people! This is a clarion call to modernism, apostasy, and heresy by Bergoglio, Fernandez, and the rest of the demonic homo-heretical Vatican Mercy Mob. Do not turn away from recognizing that the installation of a perverted Judas as head of the CDF comes as the Synod of Sin approaches its final stage. Resistance is no longer a hypothetical option but an unavoidable necessity.
Agree 100%.
Perhaps we must wait for the next Pontificate for the”Barque of Peter” change course. 😇
The top Vatican doctrinal official a guy whose orthodoxy was previously questioned, who wrote a book that became the screenplay for an Argentina soap opera and a book about the art of kissing! (where he got the experience to write that one—don’t even want o go there).
Worrisome as so much of this pontificate has been.
St JP II pray for us.
That any bishop-or theologian would actually spend time writing a book on how to “kiss better” well- one cannot help but wonder what sort of nonsense this is?– Why would a bishop be focused on such a topic unless he is probing the “lie” of the kiss of Judas, contrary to an authentic theology of the body– but this doesn’t seem to have been the case. Fernandez’s focus on such a topic is quite peculiar in the least–and interesting that this book no longer appears on his list of publications. In addition– Francis wants reality to have the priority over ideas– OK– but again what does the Holy Father mean by “reality”? One hopes he doesn’t mean that one’s personal, subjective lived situation determines ethics. In Catholicism– according to the Revelation of God, truth and the idea are one thing. see my article on the key to the Francis pontificate: https://crisismagazine.com/opinion/amoris-laetitia-the-key-to-the-francis-pontificate:
Thank you for this link to your perceptive article (2016!) in Crisis…
For those willing to lean favorably within ambiguity, such ambiguity itself was removed when Pope Francis responded in unambiguous silence toward four cardinals and their dubia (including references to Veritatis Splendor) https://catholicism.org/the-five-dubia-of-the-four-cardinals.html
https://www.thecatholicthing.org/2019/05/11/the-dubia-were-answered/
I read your article, which is excellent, but I believe it’s overly generous in charity towards the unbalanced understanding of mercy in the mind of Francis. Anyone who fails to understand that mercy is built into moral absolutes, which he trivializes as “ideals” at best, rigid obsessions at worst, is little different than the simplistic sophistry of progressive moral theologians of the six decades post VII who have shown a preference for seeing the imperatives of moral thought as identifying imaginary goods as the sole moral object while remaining oblivious to the damages. There is no way of reading AL without concluding that Francis has no basis for identifying any fault with a man who abandons his family, mercilessly sending his broken wife and children to field hospitals that don’t exist in Francis’ selective mercyland, to run away with his mistress. Mercy is already built into absolutes because God knows that self-deception is the most common of human experiences, right up there with breathing.
Yesterday’s morning’s news of the appointment of Victor Fernandez to the Dicastery for the Doctrine of the Faith has, very honestly, shaken me. Knowing full well the upcoming synod will be a cataclysm we can now be assured that its predetermined conclusions will be fast tracked by Tucho. Talk about betrayal with a kiss…
The fact that Fernandez’s bibliography has been shaved down to omit his infamous title is perfectly characteristic of the operation in place since March 2013. Are we allowed to resent being played fools by ecclesiastics subsumed in hubris? Perhaps we have become accustomed to it? Let us not forget those words of guidance by Pope Francis to Archbishop Forte in regard to Tucho’s other sterling work “Amoris Laetitia” in regard to communion for the divorced and remarried without benefit of a canonical annulment – “…not too directly or it will make a mess. We’ll clarify it later…” All in conformity to that forceful admonition to youth back in 2013, “¡Hagan lío!”
We observe a pontificate of shameless craft. It sadly gives proper credence to the term “Jesuitical” and it breaks our hearts.
Matthew 16:23 comes to mind…
Remember: Christendom once awoke and found itself Arian.
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The truth will out; it may not be in our lifetime. Or our children’s or grandchildren’s, but the Truth will out.
That’s sound Christian, peace-making counsel, dear Mrs. Hess.
Provided that we are not now entering the last decade before The Grand Finale, as some are predicting.
Jesus warned us to be always ready for His return and it may be that this includes making a public and costly stand for the truth taught to us in The New Testament, no matter how eminent and numerous the betrayers of truth might be.
Ever in the merciful love of King Jesus Christ; blessings from marty
“Heal Me With Your Mouth: The Art of Kissing”??????
This has *got* to be a reprint of a Babylon Bee article.
In another short piece that appeared at CWR a couple of days ago, Cardinal Sarah suggested five ways for dealing with the crisis of faith in the world and the church. Silence was one of them. He didn’t recommend any kind of open resistance to the ongoing all-out war on the Church being waged by Francis and his supporters. That is the greatest failing of the conservative half of the hierarchy. Incredibly, as the offenses have increased in frequency and intensity, the opposition, which was sporadic and muted at its height, has almost completely disappeared. Does anyone in a position of authority even care anymore?
You’ve hit the nail on the head. Obedience to tyranny and error is a sacrilege. There are a fair number of faithful ecclesiastics hiding behind the convenience of a misconception of evangelical obedience.
It is ten years beyond time to call the wizard out. I’m praying that those with far more experience in court politics know when the time to strike is — but will any of the wise voices be around when Tucho and Bergoglio are unwrapping the claptrap of the Synod? I hear the nomenclature of the the episcopate these days is “wait and age them out.”
The ecclesiastical sandbox is a scandal of the magnitude I can’t believe. Having inhabited monastic life for a time I thought I had seen everything.
Nope.
Am glad so many other sound Catholics can see that ‘the Emperor has no clothes’. Pope Francis appears entirely spiritually naked in this letter to Arch. Fernandez.
The Pope’s theological spin-tailors have so mesmerized him that his letter is entirely self-referential. No single stitch of clothing apparent; nothing at all woven by the saving words & life-example of Our Lord Jesus Christ, that is so richly ours in the writings of the 9 apostolic authors of the 27 texts of The New Testament: the godly clothing of 2 millennia of Catholicism. In this letter, Pope Francis is WILFUL NUDE, whilst fantasizing that he is wearing uniquely fashionable new clothes.
(Please recall, dear Pope Francis, the sumptuously clothed Catechism of the Catholic Church, robed with over 3,500 citations from The New Testament).
It seems that, tragically, The Holy Father has come to the point of spurning the tenets of faith we have all believed in and lived by as: “a cold and harsh logic that seeks to dominate everything”. The consensus response in the comments here asks: “Who is it who is trying to dominate whom . . ?”
Un-spin this letter and our current pope writes that: “Under my new theology, obdurately unrepentant offenders against the teachings of Christ are now to find a warm welcome among the faithful!” That is, rather than unrepentant sinners being mercifully taught The Gospel Truth & being lovingly invited to REPENT and be saved, and so, dressed in the same obedient garment as the rest of us non-rebel Catholics.
Did anyone ever imagine we’d live to see a pope organize an anti-Apostolic rebellion?
Keep praying everyone!
Ever in the JOY of obedience to Jesus Christ; love & blessings from marty
Those of you who recall the reference to ghostwriting, and those who would like a review of the allegation of ghostwriter plagiarism, may find this posting by Father Z helpful:
New Prefect of DOCTRINE
Those of you who are worried about irreversible damage to the Catholic faith by this latest appointment may find this reassuring:
Francis’s Efforts to Remake the Church in His Image Are Doomed to Failure
Excerpt:
“This means that Francis’s Church puts great emphasis on its most off-putting element– blind devotion to the Pope and bishops– even as it strips away the Church’s own history, tradition, and teaching. Meanwhile, traditional Catholicism continues to grow and evangelize. In this climate, we will see the orthodox practice of the Catholic faith continue, but with a growing distance from the hierarchy– especially the hierarchy in Rome. In 50 years, will anyone be reading Francis’s encyclicals? Fernandez’s books? Will Roche have any continuing influence on the liturgy?”
I have a recurring dream in which a future pope collects the documents of his miserable unorthodox predecessor(s) and proceeds to enact in St. Peter’s Square a ceremonial burning of all of them, inspired by the famous scene at the opening of “Gladiator”.
The MSM, here represented by the Associated Press and MSN, are not impressed with the appointment:
Bishop named to Vatican office handling sex abuse complaints discounted some victims, US group says
Wishing Archbishop Víctor Manuel Fernández divine blessings.
This is the most unbelievable story I have ever seen on CWR.
Seriously.
Whether Archbishop Fernández’s job is going to be “pursuing doctrinal errors,” “promoting theological knowledge,” or “guarding the faith,” is immaterial.
The simple fact is, I am eminently more qualified than he is for the job.
And I do not say that lightly.
Now, it’s not because of my raffish good looks, or my English major, or my extensive background in marketing, or even my three marriages.
But simply because I did *not* write “Heal Me With Your Mouth: The Art of Kissing”.
This appointment is the big red nose on the clown car that is the Bergoglian papacy.
(Attn. Mr. Weigel, feel free to use that last sentence in one of your upcoming works on this peculiar chapter in the history of the Church. No attribution necessary.)
(You’re welcome.)
The ten year old train wreck Pontificate continues unabated.