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.
[…]
Romano Guardini foresaw one of the defining perils of modernity: man’s technological power would exceed his moral strength, and without spiritual growth to match it, he would be consumed by the very forces he unleashes.
Paul VI recognised that this dominion now extends not only over nature, but over man himself—his body, psyche, society, and even the mystery of life’s transmission. We no longer generate life; we produce it. The person becomes an object, fashioned by will and technique.
This unfolds within a culture of individualism and moral nihilism, where the criterion of the good is no longer objective truth but subjective self-determination. Relativism follows: if nothing is absolutely true, then everything is permitted—so long as it is willed. The person is reduced to a self-enclosed individual, cut off from relational truth. Freedom degenerates into solipsism.
Secularism completes this inversion: man lives as if God does not exist. Every natural or divine bond is now seen as an oppressive limit. The self becomes sovereign—and vulnerable to manipulation.
At root, this is an epistemological crisis. As Benedict XVI warned, reason has shrunk into a positivist shell, acknowledging only what can be measured and controlled. Spirit, value, meaning—these are exiled to the private realm, without public claim.
The result is a mutilated reason, unable to grasp the whole of human experience. Dignity, while often invoked, is detached from creation and reduced to the subject’s will. Body and soul are severed. Man is disincarnated, and the body becomes mere matter to be shaped or discarded at will. This is the gnostic anthropology now championed as liberation.
In this view, even invasive manipulation—surgical, hormonal, aesthetic—is not alienation but a creative act, an assertion of sovereign identity. The more unnatural, the more expressive of “authentic” selfhood. It is a reversal of creation: the body, once image of God, is now raw material; the will is the new demiurge.
We stand before a fundamental choice: either reality precedes and questions us—or we claim the right to redefine it, to recreate moral law and human nature itself. This modern revolution began with the fracture of reason (Ockham, Luther), continued through the Enlightenment’s rejection of divine law, and now culminates in gender ideology, where nature is seen as cultural invention.
The path forward begins with the rediscovery of reason enlarged by faith—what Benedict called “broad reason.” And with hope: the Eucharistic Lord reigns, and the Marian prophecies, from Fatima onward, promise the restoration of a moral and divine order. This is not merely resistance but evangelisation: to proclaim again the truth of the human person, made in the image of God.
The fact that Cardinal Eijk is a member of the Pontifical Academy for Life is reason for hope.
We read about: “International Chair of Bioethics Jérôme Lejeune, taking place in Rome from May 30–31. The theme of this year’s conference is ‘The Splendor of Truth in Science and Bioethics’.”
A most refreshing allusion to the encyclical, “The Splendor of the Truth” (St. John Paul II, “Veritatis Splendor,” 1993). https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html
Four key splendors:
“A separation, or even an opposition, is thus established in some cases between the teaching of the precept, which is valid and general, and the norm of the individual conscience, which would in fact make the final decision [not moral judgment] about what is good and what is evil. On this basis, an attempt is made to legitimize so-called ‘pastoral’ solutions contrary to the teaching of the Magisterium, and to justify a ‘creative’ hermeneutic according to which the moral conscience is in no way obliged, in every case, by a particular negative precept [‘thou shalt not…’]” ( n. 56).
“The relationship between faith and morality [!] shines forth with all its brilliance in the unconditional respect due to the insistent demands of the personal dignity of every man, demands protected by those moral norms which prohibit without exception [!] actions which are intrinsically evil” (n. 90).
“The Church is no way the author or the arbiter [synodality?] of this [‘moral’] norm” (n. 95).
“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” (n. 115).
“So we see that the gender discussion was very strong, you know, a few years ago,” he said. “They were almost pushing gender theory in society, culture, and also educational programs at elementary schools.”
By “they”, we can know through both Faith and reason, you count among the atheist materialist over population alarmist globalist , residing physically within The Catholic Church, attempting to create a counterfeit magisterium , with a counter church , and a counterfeit Papacy, that claims “If there is a union of a private nature, there is neither a third party, nor is society affected”, ipso facto deny ing The Unity Of The Holy Ghost, The Spirit Of Perfect Divine Eternal Love Between The Father And His Only Begotten Son, Who Proceeds From Both The Father And His Only Begotten Son, ipso facto denying our Call to be “Temples of The Holy Ghost” and thus our Call to Holiness, ipso facto denying The Divinity of The Most Holy Blessed Trinity, Father, Son, And Holy Ghost, and thus ipso facto placing oneself in a state of apostasy. This sentence alone is all the evidence one needs to recognize that Jorge Bergoglio was Baptized, but was certainly not converted and thus in communion with Christ and His One, Holy, Catholic, And Apostolic Church prior to his election to The Papacy.
Jorge Bergoglio’s “refusal of submission to the supreme pontiff or of communion with the members of the Church subject to him“, was evident, prior to his election to the Papacy, when his heresy was manifested and made public ,in his book, On Heaven And Earth, on page 117, when he stated, in regards to same sex sexual relationships and thus same sex sexual acts, “If there is a union of a private nature, there is neither a third party, (No Holy Ghost?),nor is society affected. Now, if the union is given the category of marriage, there could be children affected. Every person needs a male father and a female mother that can help shape their identity.”
Jorge Bergoglio defected from The Catholic Church , prior to his election to The Papacy, by denying sin done in “private” relationship is sin, denying The Sanctity of the marital act within The Sacrament of Holy Matrimony, and that we, who are Baptized Catholic, are Called to be, “Temples of The Holy Ghost”. (God’s Universal Call To Holiness), and thus deny The Unity of The Holy Ghost, making it appear as if it is Loving and Merciful to desire that we or our Beloved remain in our sin, and not desire to overcome our sinful inclinations and become transformed by accepting Salvational Love, God’s Gift of Grace and Mercy. If it were true that it is Loving and Merciful that we desire that we or our beloved remain in our sin and not desire to overcome our disordered inclination , and become transformed through Salvational Love, God’s Gift of Grace and Mercy, we would have no need for our only Savior, Jesus The Christ.
If Pope Leo is not aware, he must be made aware, as to deny The Unity Of The Holy Ghost (Filioque), The Perfect Divine Eternal Love Between The Father And His Only Begotten Son, Is To Deny The Divinity Of The Most Holy Blessed Trinity, which is apostasy.
Jesus’ Death is The Perfect Sacrifice Of Perfect Divine Eternal Love , atoning for our sins, and makes reconciling us to God now possible, creating The Bridge from Death to Life Everlasting with The Most Holy Blessed Trinity. There is only one Bridge to Heaven, “No one can come to My Father, except Through Me”.
Let us not forget that Pope Benedict addressed all the issues of the atheist materialistic overpopulation alarmist globalists and their ilk, who are attempting to subsist within The Catholic Church , establish a counterfeit magisterium, and a counterfeit papacy in communion with those whose agenda, is not to serve Christ, but to serve the UN’s Agenda for Sustainable Development, a global plan that is anti Christ, because it ipso facto denies God, The Ordered Communion Of Perfect Complementary Divine Eternal Love, In The Unity Of The Holy Ghost, Is The Author Of Love, Of Life, And Of Marriage, rendering onto the UN, what belongs to God, and thus illuminating the fact that the UN Declaration is, in essence pagan at its core.
“When the freedom to be creative becomes the freedom to create oneself, then necessarily the Maker Himself is denied and ultimately man too is stripped of his dignity as a creature of God, as the image of God at the core of his being. The defence of the family is about man himself. And it becomes clear that when God is denied, human dignity also disappears. Whoever defends God is defending man.” – Pope Benedict’s Christmas Address 2012
ND
About this comment. Is this the sixth time you’ve posted it, or only the fifth? And what does it have to do with Pope Leo XIV?
The study of the mind reveals a diverse spectrum of conditions where individuals hold strong convictions about their identity that diverge significantly from typical understanding. These can range from believing one is a famous person (historical figures like Jesus Christ or even aliens), to experiencing multiple personalities, or identifying as an animal (“furries”), a god, or even the opposite sex. The term “gender theory,” while referring to an academic framework, is sometimes mistakenly applied in discussions of these complex identity issues. It’s crucial to distinguish between academic theories and conditions where the mind may be experiencing a form of confusion, potentially akin to what occurs in conditions like schizophrenia.
I do not favor using or supporting the supposed “academic” field of gender theory. The conversation identity issues and confusion.
Thanks be to God for a voice of reason within the Vatican. Let’s hope he is one of many under the new pontificate. The culture shift in the US has been helped along by a new administration that sees it for what it is and rather than shoving it down our throats they have pulled on the reins.
P.S. The Pillar has an interview with Cardinal Eijk.
Daniel in the Lion’s Den that is today’s Netherlands.
There was another interview recently where he explained how the Netherlands got to where it is today.
P.P.S. Cardinal Eijk: I don’t give up – The Pillar, Oct. 30, 2023.
I am no champion for the LGBTQ “community”, but I ask, can we injure those whom we consider “evil”? I have a concern that our approach to “converting” LGBTQs is isolating them and perpetuating violence against them. My “holy” Italian Catholic neighbor disowned my good high school friend, her son, when he “came out” at age 18. He moved to another state.
Recently, DOD Secretary Hegseth was ordered to “isolate TG military soldiers to remove them.” Then, after an investigation, the TGs were found to be excellent military officers. When I was a Naval officer at the Bureau of Naval Personnel, an operator showed me two sets of discharge cards. I asked, Why are there two stacks. He said, “one is queers who will receive undesirable discharges.” I ordered him to remerge the cards.
LOrd save my soul.
“I am no champion for the LGBTQ “community”, but I ask, can we injure those whom we consider “evil”?”
Yet you constantly defend and excuse the LGBT lobby in your posts. Not very self-aware. Speaking the truth and allowing LGBT people to experience the consequences of their sin is not injury or evil. Stop defending the indefensible.
“Yet you constantly defend and excuse the LGBT lobby in your posts.” Your recall is amazing. Please tell me when I said anything relative to the LGBTQ lobby? My campaign to protect all life remains firm. My cruelly disowned close friend remains in my mind.
Remember, Jesus said while protecting the harlot from a raging all-male crowd, saying, “let HE who is without sin cast the first stone.” Basically, he means to HAKEN, we need more introspection.
morganD:
#1. We (the Catholic Church) do NOT consider anyone evil. We do say, as a Church, that certain acts are intrinsically evil. There are no persons who are unredeemable. None!
#2. When someone engages in persistent sin, despite efforts to counsel him or her, there comes a point in the relationship when to maintain the relationship pretending there is no sin, would be to do that person harm. Just because someone says their feelings are “hurt” because you cannot condone evil practices they are engaged in, does NOT mean you aren’t doing the most loving thing for them in those circumstances.
I saw this shared by Martina Navratilova about gender confused men competing in women’s sports:
“Gender ideology is male entitlement peddled as progressive.”
DiogenesRedux. I said I was no champion of LGBTQ. But I see weakness in our approach to evangelism.
You might remember when former Minnesota congresswoman, Michelle Bachman and her husband Marcus opened a “conversion therapy clinic” called “Pray the Gay away.” It was open only to men.
Times: The therapists at Bachmann & Associates aren’t very good at turning gay people straight.
The clinic was closed by authorities because they did not keep the required documents showing patient results.
I feel that our dogma does not address the potential pain inflicted by the isolation of Gays. Perhaps we might use a more holistic approach.
Thanks.