DOCUMENT RESUME

ED 074 907 HE 003 875

TITLE The Catholic University in the Modern World.INSTITUTION National. Catholic Educational Association,

Washington, D.C.PUB LATE Mar 73NOTE 10p.JOURNAL CIT College Newsletter; v35 n3 p1-10 Mar 1973

EDRS PRICE MF-$0.65 HC-$3.29DESCRIPTORS *Administrative Policy; *Catholic Schools; Church

Related Colleges; *Church Role; Educational Change;Governance; *Higher Education; *InterinstitutionalCooperation

ABSTRACTFollowing an explanatory statement on the history and

nature of this document, the complete text concerning the role of aCatholic university in the modern world is presented. The firstsection discusses the nature of a Catholic university, emphasizingthe essential characteristics, objectives, and the varous kinds ofCatholic universities. The second section reviews the government ofthe university including internal government, autonomy, and planning.Academic activities, the university' community, and it's contributionto development are reviewed in the third section. The fourth sectionreviews the relationship with other universities and the Catholichierarchy. (MJM)

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I. THE NATURE OF` ACATHOLIC UNIVERSITYA. Its essential charac-teristics

Its objectivesC. 'rile various kinds ofCatholic universities

H. THE GOVERNMENT OF-TILE .UNIVERSITY 4A. Internal government 4

Autonomy 5-.C. Planning

III. ACTIVITIES OF .ACATHOLIC UNIVERSITY 5

9

5

A. Academic activities1. Research2. Teaching3. Continuing education4. Other services to the

communityB. Fostering the univcrsity-

communityC. Contribution to

developmentIV. RELATIONSHIPS WITH

OTHERS-A. Cooperation with otheruniversities13. Relations with the

-Catholic Hierarchy

5567

7

7

8

8

8

9CONCLUSION 10

1. The _Matz-ere of czCcitholic U37iversity

A. Its Essential Characteristics( I) Since the objectives of a Cath-olic university, precisc.:y as Catholic,is to assure in an institutional mannera Christian presence in the universityworld confronting the great problemsof contemporary society, the follow-ing are its essential characteristics:

1. a Christian inspiration notonly of individuals but of theuniversity community as such;

2. a continuing reflection in thelight of the Catholic faith uponthe growing treasury of humanknoWrIedge, to which it seeksto contribute by its own re-search;

3. fidelity to the Christian mes-sage as it comes to us throughthe Church ;

4. an institutional commitment tothe service of the people ofGod and of the human familyin their pilgrimage to thetranscendent goal which givesmeaning to:life.

All -universities t hat realize thesefundamental cOnditio-is are Catholicuniversities, whether canonically- erec-ted or not.(2) In the light of these four- char-acteristics, it is evident that besidesthe teaching.. research and servicescommon to all universities, by insti-tutional commitment, a Catholic uni-versity brings to its task the inspira-tion and light of the Christian mes-sage. In a Catholic university, there-fore, Catholic ideals, attitudes andprinciples penetrate and inform uni-versity activities in accordance withthe -proper nature and autonomy ofthese activities. In a word, being botha university and Catholic, it must beboth a com munity of scholars repre-senting the various branches of humanknowledge, and an academic institu-tion in which Catholicism is vitallypresent and operative;B. Its Objectives(3) In view of its own distinctiveinspiration, a Catholic universitystrives to attain the following objec-tives.

Every university is intended to bea place where the various branches ofhuman knowledge confront one an-other for their mutual enrichment. Tothis task of integration and synthesis,the Catholic university brings the lightof the Christian message. This in-volves a profound conviction that theunity of truth makes necessary thesearch for a synthesis to determine theplace and meaning of the variousdisciplines within the context of avision of man and the world that isenlightened by the Gospel. This effortpresupposes first a critical analysiS ofthe epistemological bases and postu-lates of these scientific methods. Onlythen will it be possible to assign eachdiscipline to its own sphere and toevaluate its SignifiCance. In this effortof synthesis, which will always remainimperfect, the Catholic university iscalled upon espeCially to show thatthere is no incompatibility betweenScience and faith, but that these aretwo different approaches to the onetruth, in which they meet withouteither losing its -specific :identity,(4) : One of the principal tasks of aCatholic university, and one which italonellis able to accomplish adequately;will be to make theology relevant toall human knoWledge, and reciprocally

ulh rj NewHic.er, .111(t?'ch

all human knowledge relevant to the-ology. Such an encounter, which ex-cludes all facile concordism and pos-tulates the respect of each disciplinefor the others, will help to delineatethe domains of the various branchesof knowledge, and prevent them fromencroaching . on one another. Suchencroachment would in fact be anobstacle to. a. true integration of knowl-edge. In addition to this mutuallybeneficial setting of boundaries, a con-frontation with philosophy and withpositive and humane sciences can beextremely enriching for theology. Con-versely, a confrontation with theologycan open up new avenues and perspec-tives for other branches of knowledge.

(5) Through its teaching and re-search the Catholic university is calledon to witne5s to Christ. By insistingon the importance of the ,Christianmessage for the human community,and by giving expression to this con-viction through its academic programs

itncl scholarly research, it can rendereloquent testimony to the truth andundying validity of the Gospel.

(6) From a more practical stand-point," an important task of the Cath-olic ,university will be to make schol-.arly discoveries available to the peopleof God, and especially to those whohave thC responsibility for making im-portant decisions, whether for theChurch or for civil society.

Indeed all truth, even the most ab-stract, has a human impact and neces-

.sarily contributes to any global visionof man and the world, Likewise,since man is part of salvation history,which has been/revealed to us by God,nothing which is human is outside thescope of the Christian understandingof reality.

(7) Realizing that its own work ofresearch is a part of human history,which in turn is a ,history of salvation,.the Catholic university is conscious ofits special obligation to contribute tothe solution of the pressing problemsthat face mankind' today. Scholarlydisciplines, because each has its ownMethodology, have a tendency to iso-late. themselves from one another.This isolation- can .be. overcome byfocussing on the crucial problems thatConfront the whole of huthanity, be,cause the effort to find their solUtionusually calls for an interdisciplinaryapproach. Catholic universities should

'..Vewslettei:,. March .1974

participate in, and thus odd their ownChristian inspiration to that effort ofresearch where different disciplinesMeet and each makes its own contribu-tion to the solution of these complexproblems..

(8) There is still another reasonwhy a Catholic university is especiallycalled upon to direct its attention tocontemporary problems. Because ofits institutional commitment to theservice of the entire human family,it must be especially concerned withexamining from a Christian point ofview, the values and norms which arepredominant in modern society. Thusit will try to respond to the urgentappeals of people who, in many dif-ferent and sometimes aberrant ways,are crying out for values and idealsthat will give meaning to their lives.A Catholic university must keep inmind the needs of developing na-tions, and of the new world civili-zation that is emerging. It will workfor the promotion of the cultural val-ues of the society of which it is a

part. It will give special attention toth->se problems which are of the moatvital interest to the faith, to moralityand to the life of the Church in thecontemporary world.

(9) In performing its task of pre-pering leaders both for civil societyand for the Church, a Catholic univer-sity is called upon to give not onlyscientific and professional training butethical teaching as well, based on theimperatives and principles of the Gos-pel. In this way it will contributeto the education of professional menwho will be qualified to work withall others of good will for the ad-vancement of all sectors of our plural-istic society, and especially for theachievement of social justice. Thusit will be an important factor in a

progress that is truly human, and notmaterial alone.

(to) A university community witha Catholic atmosphere offers it stu-dents a milieu conducive to their in-tegral development. In such a com-munity they will find respect for in-tellectual life, for scholarly research,and also for religious values. Theywill experience a community that

anyopen and receptive to truth from anyquarter: a community which attemptsto integrate all human knowledge intoa vision of the world whose lines aredrawn by faith as well as by reason.

In such a community, .marked as it

is by a spirit of universality, Catholicscan participate and cooperate withthose of other churches or religions.sharing ideas and values from manydifferent traditions, not in a spirit ofshallow eclecticism, but in an effortto see the whole of reality in the lightof the truth which Christ came toreveal to us.

(1 I ) Catholic universities can domuch to promote Christian ecumenismand the on-going dialogue with thoseof other religions and with non-be-lievers, both by preparing personsqualified to participate in serious inter-faith discussions, and by providing anatmosphere favorable to their success.Frank and open dialogue will do muchto eliminate misunderstandings, high-light ideas and values 'that are held incommon, and bring into sharper focusthe meaning and impact of the Chris-tian message for mankind.

It is especially when Catholic uni-versities are located in countries whoseculture has been deeply influenced bynon-Christian religions, that they mustbe active promoters and 'centers ofreligious and cultural dialogue. They'have a unique opportuvity to help,create a language" in which the mes-sage of Christ can be made intelligibleand, relevant to those of other reli-gious traditions.

(12) The Catholic university, as a

research participant' in the discoveryof new knowledge and perspectives,will do what it can to encourage con-tinuing education to aid-in the assimi-lation of the growing body of knowl-edge. It will be equally concernedwith providing opportunities for thosenot in the university to benefit fromthe wisdom it has discovered and togain a' knowledge of the Christianfaith.

(13) The objectives that the .Cath-bile university pursues beensummed, up by Pope Paul VI in thefollowing passage of his address to thecouncil and committee of the Inter-national Federation of Catholic Uni-versities, on the occasion of its 1971meeting in Rome:-

Even in its research,. a Catholic uni-versity should in the first placeshow that profound respect whichthe Church. has for culture. In itsstudies- and its teaching it shouldconstantly be looking for the true,

'the.good,. the beautiful, Whether:it

he in the realm of science, litera-ture, art or philosophy, with themethod appropriate to each. In thissearch it must not be led astray byany apriori systems, which wouldjeopardize that genuine analysis andsynthesis of which mankind hassuch great need. (Gaudium et Spes,59, 2)

Culture thus understood is a stim-ulus for the believer, for it is theknowledge of the work of the Creator, and of His wisdom spreadthroughout creation and in thehearts of men. (ibid., 57, 4) Be-sides this contemplation, culturecontributes to the development ofman to his mastery over the forcesof nature, to his social progress.Finally, by initiating men to an everwider knowledge of natural truth,it opens the way to a fruitful en-counter with revealed truth. For thebeliever cannot afford not to seekfor a harmonious synthesis betweenthese two domains of truth. (ibid.,62) The Council explicitly recalledthe contribution Catholic universi-ties make in this effort "to makeit more deeply understood howfaith and reason give harmoniouswitness to the unity of all truth.(Gravissimum Educationis 10)

The Catholic mission of these uni-versities is fulfilled also in the cul-tural education they offer to theirstudents, who will learn there howan intellectual life can be lived in aChristian manner. They will findthemselves challenged by the de-mands of faith, and initiated intoactive and fraternal collaborationwith others. In this atmospheretheir desire will be enkindled to putat the service of their fellowmanboth their acquired human skills andtheir testin,ony to a deep and livingfaith. It is such men that Catholicuniversities strife to produce, with-out of course pretending to anymonopoly of them. Granted thatconditions differ greatly from coun-try to country, who would dare tosay that this task has lost its valueor its urgency? As you are aware,it is of vital interest to the wholeChurch, and consequently is a pri-mary concern of those who havethe responsibility of leadership init.2

C. The Various Kinds of CatholicUniversities

(14) Given the different types ofinstitutions of higher learning underCatholic auspices in various parts ofthe world, and even in the same re-

gion, it would he futile to attempt aunivocal approach to the contempo-rary situation of Catholic higher edu-cation. Consequently, each 'institutionhas to describe what it understandsitself to be, how it perceives its objec-tives as a Catholic university, and howit tries to achieve them.

(15) There are various categoriesinto which Catholic institutions ofhigher learning will fall. While everyCatholic university's fidelity to theChristian message as it comes to usthrough the Church involves a recog-nition of the teaching authority of theChurch in doctrinal matters, neverthe-lesS different institutions have differ-ent relations to ecclesiastical author-ity, since these relations have been de-termined and conditioned by manydifferent historical and national situa-tions. On this basis, various cate-gories of Catholic universities can bediscerned: some have been directlyestablished or approved by ecclesiasti-cal authority, while others have not;some have a statutory relationship withthis authority, while others do not.The -latter, provided that they main-tain the essential characteristics ofevery Catholic university which weredescribed above in Part I A, are noless Catholic, whether by a formal, ex-plicit commitment on the part of theirfounders, trustees or faculty, or bytheir implicit tradition of fidelity toCatholicism and their correspondingsocial and cultural influence.3

(16) Catholic universities also dif-fer from one another by reason of thekind of relationship they have withcivil society. Some of them enjoy fulluniversity status; others are subjectedto restrictive conditions in comparisonwith state universities.(17) Catholic universities likewisecan be differentiated by the prioritieswhich they give to various objectives,in accordance with their varying socialmilieus. In developing countries theprimary role of a university may be tostimulate' the emergence of new socialclasses, and to provide the professionaltraining of the leaders who. T. contribt,tion is so vitally needed for the profress of the nation. In other countriespriority may be given to research, andto the analysis in depth of problemsthat are raised by the encounter of theChurch and the, modern world. Theseexamples point , out how necessary itis to take the variety of social; cul-

tural and economic situations into ac-count, if one wishes to appreciate theplurality of services which Catholic.universities are called. upon to render.

(18) Finally, there is a great varietyof Catholic institutions of higherlearning, according to the various lev-els of university work at which theyoperate. Some have the fullest rangeof faculties, schools and institutes inall branches of learning, with strongprograms of both leaching and re-search. Others are specialized researchinstitutes, while still others are pro-fessional schools (such as schools oflaw). Another category is made upof those which are primarily engagedin undergraduate education leading toa college degree (as in the UnitedStates) or the equivalent in other edu-cational systems (e.g. the "first cycle"in French universities). .Since all ofthese institutions engage, in variousways, in university activities, this doc-ument is intended to apply to all ofthem, with the necessary qualificationsaccording to the particular kind of in-stitution in question.4

II. The Government ofThe University

A. Internal Government(19) The internal government ofCatholic universities must be adaptiveto their wide diversities, to the lawsof various states, and to local condi-tions. Workable patterns are deter-mined according to specific needs.Provision should be made in the struc-ture of the university for all the mem-bers of the university community toparticipate in some way, not necessar-ily deliberative, in the formulation ofpolicy and in the decision-makingprocess.

The rights and obligations of allmembers of the university communityshould be clearly stated and appropri-ate procedures established to deal withconflicts regarding these rights. More-over, with all due regard for author-ity and for proper confidentiality, all

of the university communityhave the right to be informed aboutthe basic decisions affecting the gov-ernance of the university and the rea-sons for these decisions.

Finally, it is vital that a spirit ofcharity characterize relationships with-in the university community, showing

Colleg!3, Nwslettp., illur6h: :1973

itself' especially in a willingness on thepart of all to engage in sincere dia-logue. This dialogue will be facili-tated by open and dearly definedchannels of communication, 'especiallybetween the administration and all themembers of the university community.

B. Autonomy(20) A Catholic university todaymust be a university in the full senseof the word, with a strong commitmentto and concern for academic excel-lence. To perform its teaching andresearch functions effectively a Cath-olic university must have true auton-omy and academic freedom. Whenwe affirm the autonomy of the uni-versity we do not mean that it standsoutside the law: we are speakingrather of that internal autonomy andintegrity which flow from its verynature and purpose.

A university can render its own spe-.cific service to the community only ifit is able to follow the imperativeswhich flow from its very nature, pri-mary among which is the pursuit andtransmission of truth. From thisflows its autonorhy, its freedom inteaching and research. This freedomis limited by no other factor than thetruth which it pursues. Any limita-tion imposed on it which would clashwith this unconditioned attitude forpursuing truth would be intolerableand contrary to the very nature of theuniversity.5

Because the universities themselvesare best qualified to judge what con-ditions are required for their researchand their communication of truth, aca-demic autonomy normally entails ad-ministrative autonomy in such mattersas the selection of faculty, the plan-ning of academic programs. organiza-tion of teaching and ,research, the es-tablishment of chairs, and the like.

(21) The importance of the auton-omy of universities vis-a-vis other au-thorities is generally recognized by allwho are involved in university work,and particularly by faculty membersand administrators. At the FourthGeneral Conference of the Interna-tional Association of Universities, heldin Tokyo in 1965, the delegates clear-1y expressed their desire for a greaterdegree of university autonomy. Thiswas not done from an attitude of self-defense or quest for power, but withthe conviction that through its auton-

College Newsletter, Marcie-1973

omy a university is more capable ofserving society as it should.6

The Tokyo Conference advocatedfull university autonomy in regard tothese five points: selection of academicstaff, student admission policy, cur-riculum planning, research projects,and apportionment of budget. Cath-olic universities share the need anddesire for autonomy in these sameareas, which can be described in some-what greater detail under the follow-ing headings.

(a) Juridical autonomy. This in-cludes the right to confer academicdegrees and to set up programs ofstudy which lead to these degrees. Thisautonomy is limited and subject tolaws which govern the awarding ofcivil and professional diplomas. It isdesirable, however, that even theselaws be as flexible as possible, so thatthe universities may have real freedomof action to permit them to adapttheir programs in accordance with sci-entific advancements.

(b) Academic autonomy. Thismeans freedom in student admissionpolicy, in appointment of personnel.in teaching (with regard both to sub-jects taught and to methods), and inresearch.

(c) Administrative autonomy. Theuniversity must govern itself freely,especially in regard to the apportion-ment and administration of its bud-gets, both regular and special.

(d) Financial autonomy. This moreproperly can be called financial via-bility. It means that even while Cath-olic universities come to need and de-pend more and more on public finan-cial support, their autonomy must bethe more zealously safeguarded.

As the Tokyo report also notes,the exercise of autonomy entails' spe-cial obligations, and presupposes ahigh degree of responsibility on thepart of all university personnel: itsofficials, trustees, administrators, pro-fessors and students.

C. Planning(22) Catholic universities should beconscious of the need for expert long-range planning if they are to developas their responsible authorities hopethey will, and if they are to be prop-erly understood in the contemporaryworld. Modern methods of long-range planning are indispensable for

probing the strengths and weaknessesof institutions.

Long-range planning for a Catholicuniversity means the projection throughdiagnosis and prognosis of the reason-able aims and means by which it canfulfill its service to the Church andto civil society. Such long -range plan-ning should employ the modern tech-niques and strategies utilized success-fully by governments, corporations andother institutions. This means thateach university must .ask itself exactlywhat kind of an institution it wantsto become, at what rate it can andshould develop, how much duplica-tion of facilities and competition withother universities is justifiable, andwhere the revenues it requires are tobe found.

Planning should in a special way in-clude provision for a-program of pro-ductive research. For this purpose,constant consideration must be givento the proMotion and support of re-search projects, whether they are car-ried on within the university or incollaboration with research being doneelsewhere.

III. Activities of aCatholic University

(23) In the pursuit of their specificobjectives, Catholic universities en-gage in those activities which are es-sential to any university: research,teaching, continuing education, andother services which universities areparticularly qualified to provide. Mthe same time, they strive to imparta Catholic character to all their activi-ties, and to provide an authentic hu-man community for those who sharein them. And finally, they have animportant contribution to make to thevital task of promoting human andsocial development.

A. Academic Activities

1. Research(24) Scholarly research is the basisof university teaching, ince teachingat this level must mean the initiationof the student into scientific method,which is an essential element of hisintellectual formation.

When we speak of research here wemean to include individual research,group research within a given disci-pline, and interdisciplinary research.?

It is taken for granted that freedomis an indispensable condition for anyauthentic scholarly research. Thisfreedbm must be guaranteed both tothe researcher and to the research pol-icy that a university chooses to fol-low, taking its own social and polit-ical situation into accounts

It is our conviction that if a uni-versity wishes to fulfill its vocationto he an effective instrument of hu-man progress, and not remain on thefringe of the dynamic forces oftory, it must dire its research, andespecially interdisciplinary research, tothe urgent problems of social develop-ment. It must always keep in mindthat the freedom of the human personis its goal, and that its contribution toprogress will normally consist not somuch in finding political solutions toproblems, as in laying the scientificfoundations for their solution.

(25) It is our hope, therefore, thatin every Catholic university there bean office (or at least a person) respon-sible for stimulating arid planning re-search, especially interdisciplinary proj-ects. Such an office, to be effective,must have appropriate facilities andan adequate share of the university

budget.Interdisciplinary research at a Cath-

olic university should be organized insuch a way as to avoid wasteful dupli-cation of efforts. As far as possibleit should aim at results which willhave indisputable academic value andat the same time be of genuine serviceto the Church and the whole commu-nity. This postulates that an import-ant place be given to research projectsthat will contribute to the promotionof a dialogue between the religioussciences and human culture. The firstprinciple governing such a dialogue isthat in order to understand reality onemust Use the methods and accept thefindings of.all branches of knowledge:rm-one single approach to reality suf--f ices.

(26) Faculty members who belongto the Christian and Catholic tradi-tion can bring to their.research a fur-ther dimension of reality 'which oftenneeds to be emphasized. They can insuch research engage in a fruitful dia.-logue between theology and the other.scholarly- disciplines.

Complete intellectual openness re-quires the presence in the universityof a group of scholars in theology and

other religious studies. These schol-ars are not nieroy representatives oflegitimate intrilectuai disciplines, butmake an indigensabie contribution tothe integrity Of the university, which,in order to embrace the fullness ofhuman experience, must also take itsreligious dimension into account. Al-though the faculty of theology or de-partment of religious studies in aCatholic university must search thefull range anj Variety of man's reli-gious experience, it should be pre-eminent in sCholars of the Christian!and Catholic tradition. A personalreligious cominitrnent, however it isspecified denon)inationally, will char-:icterize the nlenTher of such a depart-ment whose teaching and researchprobe in a vital way into the depthsof his subject.

By its presence as an integral partof the univer5ity the faculty of the-ology or departu)ent of religious stud-ies can stinullate scholars. of otherdisciplines, even non-believers, to takepart in discussions that bear on the

own sciences.Tlications of theirdeepest hum ail in

'today such a dialogueis particularly ilnportant in the areaof the behavi°rtli and life sciences.Through such discussions the theolo-gian too will be enriched by sharingthe broader sfision of rnan and the

disci-plines

jtoll which other.Provide -

(27) The cIL'el.ning of their appre-ciation of the Christian message onthe part of Dien Ao are thoroughlyconversant witri contemporary thoughtas well as witll the sources of Chris- .tian doctrine 0-4 the )essons of his-tory, should Fernlit the Catholic uni-versity to ruage an important contri-bution to the ,reation of an authenticlanguage of fAith suited to our times.

Moreover, tPc= program of researchcarried on at Catholic universities canbe a valuable aid to the Church byproviding its leaders with a better sci-entific basis 113r decisions regardingpastoral action in today's world. Forthis reason, those responsible for plan-ning research At the universities shouldkeep in close t°Uch with those whohave pastoral responsibility in theChurch, for tlleit mutual benefit.

2. Teachitl(28) University. teaching aims atcommunicating the objectives, meth-ods and results OF research. It shouldenable student5 to develop powers of

critical judgment at a level of profes-sional competence which will helpthem to- he contributing members ofsociety-through their own research orthe application of that done, by 0,11ers. The statement- made above thatteaching and research are both essen-tial activities of universities is in noway intended to deny the importanceeither of institutions primarily en-gaged in the education of undergrad-uates, or of those which give priorityto research.

It is taken for granted that aca-demic freedom is an indispensablecondition for genuine university teach-ing. The statutes of each institutionshould safeguard' such freedom, tak-ing due account of the religious. inspi-ration which characterizes a universityprecisely as Catholic.`'

(29) Teaching at a Catholic univer-sity, while respecting the nature andmethods proper to each discipline,should be animated by a vital Chris-tian spirit, and by a genuine respect'for the dignity and freedom of eachperson. While engaged in the trans-mission of knowledge, teachers in a

Catholic university should strive topoint out how the application of that.knowledge might be directed towardbuilding'a world of justice and peace.

In order that the university mayprovide its students the opportunityfor an education of the highest qual-ity, its faculty amtadOlinistration mustengage in regular and objective evalu-ation of its teaching methods. Theyshould keep abreast of the contribu-tions baing made by research projectswhose goal is to improve pedagogicalmethods.

(30)' ThrOugh the 'presence in theuniversity of a faculty of theology ordepartment of religious studies, stu-dents of various disciplines, are madeaware of the question of GOd, and areconfronted with values which, reach-ing beyond. man's mortal limitations,challenge a more restricted view ofreality. In their critical and reflectivereaction to these values, students canforce the scholar to a constant searchfor a more relevant and contemporaryexpression of his own science.

It is up to the members. of a 'fac-ulty of theology or department. of re-ligious studies to meet adequately thereligious- questions raised by the stu-.dents, and to stimulate their interest insuch, questions .where..it is lacking.

apart),. 297V

This task requires ::-cat flexibility,If effective work is to be done in thisarea, it is necessary to listen to thereal needs and .aspirations of the stu-dents.

(31) In every discipline the teach-ers in today's university must be will-ing to engage in an on-going dialoguewith students, recognizing that, iffounded on mutual respect and under-standing, dialogue is a normal meansof cultural and human growth. Inthis spirit of dialogue, which is rootedin a deep sense of the liberty and dig-nity of the human person, Catholicteachers can share with students theirown faith and values.

3. Continuing Education(32) The Catholic university's rolein continuing education can take SCV-

.eral forms. It may be viewed as pro-viding an opportunity for profession-al people to bring their knowledgeand expertise up to 'date with the lat-est advances in their field, and withthe changing needs of society. Con-tinuing education can also be seen asexpanding the educational services ofthe university beyond the limits of itscampus. One example of this is the"Open University" initiated in Eng-land and rapidly being imitated inother countries.

(33) In the first sense the universitymay sponsor lecture-series, courses,conference::, seminars, and the like,whose objective is to provide an op-portunity for professional men andwomen to keep abreast of develop-ments in their respective fields. Aparticular contribution of this kind ofcontinuing education may be to offerto those professionally engaged in thepromotion of human and social devel-opment, help toward a better under-standing of the problems involved insuch development and toward theirsOluticin, especially. in the light ofChristian- faith. Here the emphasis is,therefore, on life-long education:Forthis purpose the university will call'upon both its own personnel and otherexperts who are available.

(34) In the second sense of contin-uing education, the university seeks.to help people who have not had theadvantage of a university background,and whose occupation or other. respon-sibilities make full-time 'attendance'impossible. By using 'modem means ofcommunication, the university brings

Collq.cm. Newsletter; :March: 197:3

its services to these people whereverthey happen to be, with the aim ofenabling a larger proportion of thecitizens to share in the cultural heri-tage of man and to participate in shap-ing the direction and development ofhuman life. One objective of sucheducation will be to qnlarge the op-tions available to people, and to helpindividuals and groups to learn howthey can make institutions (whethergovernments, industries, businesses orothers) more responsive to their needs.

(35) A university that is consciousof its unique social role will creativelydevise 1..el.v ways and techniques toachieve a maximum impact in bothsenses of continuing education. Tothis end the university will not limititself to lectures and conferences onthe campus, but fully exploit the op-portunities available through modernmeans of mass communication.

4. Other Services to theCommunity

(36) Other services which universi-ties are particularly qualified to offerto the community at large include, butare not limited to, the following: pro-vision of expert consultants to theChurch, the goVernment and otherpubl!.. bodies; assi' ince in researchProjects, surveys and the like;. andvarious .counselling and clinical nry-ices, depending on the kinds of facul-ties or professional schools in the uni-versity complex.

B. Fostering the UniversityCommunity

(37) A Catholic university pursuesits objectives in two ways: it engagesin academic activities such as research,teaching and continuing . education,and at the same time it strives to forman authentic human community. Itsaiila is to help all those who share inits activities to, achieve human whole-ness.- The Catho.',;.. university com-munity finds its .unity in a vision ofman and of the world. which on theone hand flows from a common cul-tural heritage, and on the other, fromthe person and message of Christ. Aspirit :of freedom, charity, and respectfor the particular character of the in .

stitution animates ,this community.It is a fact that the educative pioc-.

ess is carried on not only by academicactivity but also by community life.The educational value of community

life depends on two factors: thc ex-tent to which the individual joins inthe community and opens himself toothers, and the mutual respect whichthe members of the community showto one another. It is this respect thatgoverns relationships among the var-ious members of the community: pro-fessors, administrators, non-academicstaff, and students. This communityspirit will be promoted by makingsure that there are lines of communi-cation open to everyone, and thateveryone has an opportunity to con-tribute, according to his role and ca-pacity, towards decisions which affectthe community'. To a great extent thehuman influence of the universitywill depend on the vitality of its com-munity life.

(3S) The administrators of such auniversity community will performtheir duties in a spirit of service, pay-

-special attention to the manifoldneeds of the various individuals andgroups in the complex life of the uni-versity, so that a genuine communityspirit may animate all who share itslife.

(39) The professors will engage ina common and constant effort. to im-prove their understanding of and col-laboration with one another and withthe students, especially those who comefrOm other countries. They will aimnot only to provide a sound humaneand Christian education, but also tolead each student to discover his ownaptitudes and vocation in life. In allthe activities of the university, theultimate goal is to form persons whoare capable of effectively undertak-ing their responsibilities in the Churchand in the world.(40). Students will find, in their re-lationships with faculty and fellowstudents, a challenge that will testtheir desire and capacity to seek forthe truth and live by it in every sit-uation in which they find themselves.The experience of living in close as-sociation with people of different so-cial, ethnic and religious backgrounds,and sometimes of different nationali-ties, will give .them a unique oppor-tunity to learn to exercise responsibil-ity' in dealing with others; and toovercome any prejudices they mayhave.

(41) The non-academic staff are anintegral part of the university com-munity, and make an indispensable

contribution to the service which itrenders. Their loyalty and compe-tence, and their understanding of anddedicatiOn to the objectives, of the uni-versity are important factors in itsachieving them.

(42) Since those engaged in the par-/oral ministry play such a key role infostering the Christian atmosphere ofthe university community, it, is essen-tial that they be especially well quali-fied and trained for this task. In ad-dition to their own efforts, they willneed the help of other individuals andgroups who will share their respon-sibility to initiate and carry out pas-toral programs adapted to the needsof the various, categories of people inthis community. Since these programsform part of the wider ecclesial min-istry, they have to be carried out inharmony with the competent Churchauthorities. University administrators,conscious of the importance of thisministry, will provide it with adequatefacilities and grant it the freedom ofaction which it needs.

Those engaged in the campus min-istry cannot neglect the students ofother faiths, but ought to offer themany spiritual assistance they may need,at the same time respecting their free-dom to maintain and express their ownreligious convictions. To this end, itmay be appropriate to invite ministersof other chut.:hes to participate in theuniversity's pastoral program. Studentsof other religious traditions or of noneat all should find at a Catholic uni-versity a living witness to Christianitythat will attract them to want to knowit better.

(43) Campus ministry, like thestrictly academic activities of the uni-versity, must be inspired by a profoundrespect for human freedom, which isan indispensable basis for human andChristian growth of personality. It isonly on this basis that the Catholicuniversity can form mature personswho will not tolerate a "divorce be-tween the faith that they profess andthe lives that they lead," but rather"will unite their human, domestic, pro-

Jessional, scientific or technical en-deavors into a vital synthesis withtheir religious values."10

C. Contribution to Development(44) The Catholic universities oftoday wish to commit themselves tothe challenging tasks of development

and social justice, as they have de-clared in the general assemblies ofthe I.F.C.U. held at Kinshasa(1968)and Boston (1970). All Catholicuniversities have to face together oneof the gravest problems of our time,and realistically assess their responsi-bilities, so that they may become ef-fect...T.1y involved in promoting "thedevelopment of those peoples who arestriving to escape from hunger, mis-ery, endemic diseases and ignorance;of those who are looking for a widershare in the benefits of, civilizationand a more active improvement oftheir human qualities; of those whoare aiming purposefully at their com-plete fulf illment."11

The Catholic university is concretelyintegrated in local, .regional, nationaland international societies, at a giventime in history. This ought to stim-ulate the university to be an effectiveinstrument of progress for these di-verse societies, through means withinits own competence as a center ofeducation, learning and research. Thefuture role of universities will dependin large part on the answer that willbe given to this crucial question: Whatis to be the contribution of institu-tions of higher learning to the urgenttasks of development in this modernworld where want still prevails?(45) In practice, the 'followingpoints are to be noted.

1. If a special emphasis should begiven to the needs of the developingcountries of the Third World, dueconsideration must also be given tothe marginal, or underprivilegedgroups and regions of the modern na-tions.

2. Catholic universities should co-operate with one another in the formation of 'a theology suited to the cul-tures and ways of life of the emerg-ing nations. Special institutes or cen-ters of research on problems of de-velopment should be created and sup-ported by the Catholic universities.

3. Professors and students shouldacquire a collective consciousness con-cerning the pressing needs of development, and be encouraged to partici-pate in concrete projects in favor ofthe Third World, and take part incommunity services promoting wel-fare and social justice.

4. All these serv,ices should be un-dertaken in such a way that thepropermission of the university is respected,

The university cannot allow its actionto be exploited for political ends, byfactions within or outside the campus.Nor may the 'university become merelya technical instrument for develop-ment. It operates primarily on thelevel of education, and it is at thislevel that its action for human prog-ress and social justice will be mostefficient. Catholic universities, beinginspired by Christian motivation andhaving such great potentialities for in-ternational cooperation, must recog-nize their partiiular responsibilitywith regard to 'World developmentand social justice.

IV. Relationships WithOthers

A. Cooperation with OtherUniversities

(46) Coordinated and continuingresearch is an indispensable means toassure the effective growth of theChurch's life and mission in the worldtoday. For this reason it is urgentthat Catholic universities study howbest they can coordinate their researchwork, especially with regard to themost pressing problems that concernthe entire Church, man's religious life,and human culture in general.(47) One fruitful method of suchcollaboration is the exchange of pro-fessors. Another is the establishmentof research centers, which would en-courage interdisciplinary research with-in the university, as well as promoteand direct the collaboration of variousuniversities toward the study of prob-lems which are of general interest,problems chosen spontaneously by theuniversities. themselves or proposed tothem by those 'responsible for the pas-toral activity of the Church. It shouldbe noted that in many places thereare, besides universities and researchcenters, various professional associa-tions with a capacity for research andan expertise which can make a valu-able contribution to the solution ofsuch problems.

In this way, Catholic universities, inliaison with the Hierarchy, wuld con-tribute to the developrndrit of an or-ganic and continuing research in theChurch, a necessary factor in the con-tinual renovation of its life and theeffectiveness of its pastoral activity.They can 'serve as a kind of labora-tory or resource to provide the Church

College Newsletter, March 1973

that type of service for which theymay be particularly well equipped,such as research in tir. field of reli-gious studies, education, or sociology.

(48) It is desirable that such col-laboration include universities otherthan Catholic. It is particularly im-portant that faculties or departmentsof theology cooperate ecumenicallywith other institutions in the samefield. By participating in researchprograms with other Christian facul-ties of theology, the theological fac-ulties at Catholic universities will playan indispensable role in furthering thecause of ecumenism. In this waythey will contribute on a universitylevel to the mutual understanding andreconciliation of the Churches.12

(49) Cooperation and coordinationare indispensable among universitiesin the same region. Before a decisionis made to create a new university, ex-isting facilities should be assessed, andthe competent authorities should beconsulted. It may sometimes be pref-erable to consider the possibility ofintegrating available resources into anexisting university, even one that isnot Catholic. The International Fed-eration of Catholic Universities maybe helpful in such long-range plan-ning.

B. Relations with the CatholicHierarchy

(50) Universities, as institutions forresearch and teaching, render a vitalservice to the communities which sus-tain then. Catholic universities, byassuring an effective presence of thetruth of the Christian message at thelevel of university teaching and re-search, render a _particular service tothe Church and to mankind. Theyprepar" leaders for civil and ecclesi-astical society; they study the graveproblems which today confront hu-manity and especially the Church; theyseek solutions that will further hu-man development and assure the widerand more effective spreading of thelight of the Gospel.

(51) Religious authorities, consciousof the importance of this contributionto the Church, will have a special con-cern for the welfare of the .Catholicuniversities in their region. Theseuniversities represent a valuable re-source for the accomplishment of theirpastoral mission, in a world where

Colle-ge Newsletter, Alarelt 1973

problems are becoming ever morecomplex and technical.

For these reasons, Catholic univer-sities can rightly expect inspiration,encouragement and support from theHierarchy in carrying out their diffi-cult task For their part, the univer-sities will seek to promote a frank andconfident collaboration with Churchauthorities, knowing that it is only inthe context of the Church that theycan accomplish their specifically Cath-olic mission.

(52) There is a delicate balance tobe maintained between the autonomyof a Catholic university and the re-sponsibilities of the Hierarchy. Evenat the level of civil society, publicorder and interest can entail limita-tions to the self-government of theuniversity, provided that the require-ments of unconditioned research forthe truth are respected. A 'f or ti orithat community which is the Churchwill have its rights vis-a-vis Catholicuniversities. As the guardian of re-vealed truth, the Church is especiallyconcerned where the truths of Cath-olic faith are at stake, as well as wherenaturally known truths come into con-tact with them. This new dimension,namely, 'doctrinal authority With theright and duty to safeguard orthodoxy,creates a complicated and delicate sit-uation by .reason of the convergenceof two sources of knowledge: revela-tion., a divine gift to be carefully pro-tected, and science, the fruit of hu-man reflection and research.(53) While the implications of thetruths of salvation for the secular dis-ciplines are usually indirect and re-mote, it is precisely in theology thatthe two sources of knowledge inter-sect.

It is the theologian's task to deepenthe understanding of that faith whichhe shares and professes with all thepeople of. God, to study its sourcesand implications, and to seek to ex-press it in a way that is adapted tothe needs of his times. In doing this,the theologian makes his special com-petence available to the Magisterium,while recognizing the latter's right tojudge the value of his theology, itsauthentic catholicity, and its conform-ity with divine revelation:(54) This dialogue between theo-logians and the Hierarchy demandstruth and sincerity from .both parties;in a mutual love of Christ and a corn-

mon desire to hand on His savingmessage.

As the report of the Doctrinal Com-mission of the? First Synod of Bish-ops says: "Oile must assuredly grantto theologians due freedom both toexp:ore new paths and .to bring olderpositions up to date, ... This due free-dom must always remain within thelimits of the Word of God, as thishas been constantly preserved and asit is. and explained by the liv-ing Magisterium of the Church, inthe first place by that of the Vicar ofJesus Christ.-13(55). It is Pope Paul VI himself whodeclaied: The Magisterium knowthat without the help of theology itcould no doubt preserve and teach thefaith, but it would hardly attain tothat degree of richness and depthwhich it needs in order to accomplishits task fully.'14

As the Magisterium, in the personof Pope Paul' VI, thus recognizes itsneed of the help of theology, so alsoevery Catholic theologian who is trueto the principles of his own disciplinerecognizes the dependence of theologyon the Magisterium, to .which, as Vat-ican II teaches, the task of authori-tatively interpreting the Word of God,has been entrusted.15(56) Teachin,g Catholic theology inthe university, theologians must pre-sent the authentic doctrine of theChurch. Taking prudent account ofthe maturity and previous 'preparationof the students, they should lead themto an intelligent understanding of thedoctrinal pronouncements of theChurch and of the principles accord-ing to which these are to be evaluatedand interpreted.

Their teaching role is inseparablefrom their scholarly research. Fulfill-ing their function in the university,theologians must be able to pursuetheir discipline in the same manner asother research scholars, keeping inmind, as every researcher must, theparticular nature of their own disci-pline. They must be free to question,to develop their hypotheses, to searchfor more adequate interpretations andformulations, to publish and defendtheir views on a scholarly level, andto study theological sources, includ-ing pronouncements of the teachingChurch, with the full freedom ofscholarly research.

(57) History 'shows us that it has

not always been easy to reconcile therights of Catholic scholars to academicfreedom with the rights and responsi-bilities of the Hierarchy in matters ofdoctrine. Without in any way pre-tending to offer a complete solutionto this complicated problem, we makethe following statement, in the con-viction that it is of vital importanceto the universities and to the wholeChurch that the respective limits ofthese equally undeniable rights be

clearly delineated.

(58) The academic freedom whichis essential if the science of theologyis to be pursued and developed on atruly university level postulates thathierarchical authority intervene onlywhen it judges the truth of the Chris-tian message to be at ,stake.

Furthermore, the legitimate andnecessary autonomy of the universityrequires that an intervention by eccle-siastical authority. should respect thestatutes and regulations of the insti-tution as well as accepted academicprocedures. The recognition of Churchauthority in doctrinal matters does notof itself imply the right of the Hier,archy to intervene in university gov-ernment or academic administration.

(59) The form which a possible in-tervention of ecclesiastical authoritiesmay take will vary in :1,:cordance withthe type of Catholic institution in-volved. Where the university hasstatutory relationships with Churchauthorities, presumably these will spellout the conditions and modalities tobe observed in any hierarchical inter-vention. If there are no such statu-tory relationships, Church authoritieswill deal with the individual involvedonly as a member of the Church.

While no one will deny to bishopsthe right to judge and declare whethera teaching that is publicly proposedas Catholic is in fact such, still thejudgment concerning the product of atheologian's scholarly research willnormally be left to his peers. Thescholarly . criticism of a theologian'sViews by his colleagues will in manycases constitute a kind of self -regu-lation of the Catholic- academic com-munity, which may well render unnec-essary any direct intervention of eccle-siastical authority.

HOwever,When bishops, after dueconsideration, are convinced that the.orthoddxy of the people, Under..their.pastoral care is being endangered, they

hare the right and duty to intervene.by advising the person involved. in-forming the administration, and in anextreme case, declaring such a teach-ing incompatible with Catholic doc-trine. However, unless statutory re-

lationships permit it, this will not in-volve a juridical intervention, whetherdirect or indirect, in the institutionalaffairs of the university, whose re-

sponsibility it is to take the necessaryand appropriate means to maintain itsCatholic character.

(U.-J There are, of course, manymatters concerning the Catholic uni-versity, apart from those relating tosuch intervention, in which the Hier-archy has a deep and vital interest,and about which it has the right tomak!, its views heard. Catholic uni-versities, and their theological facul-ties in particular, share this vital in-terest in the pastoral welfare of theChurch, especially -insofar as it is

affected by ;their work. Indeed, theentire pastoral field is one in whichthere is room and need for fruitfuldialogue and collaboration betweenuniversity personnel and 'the bishops.

Conclusion(61) In describing the nature andmission of the Catholic university, wehave presented: an image of what it

aspires to be. Even if this ideal is

not perfectly realized, it offers a val-uable inspiration to every Catholicuniversity, striving, despite limitationsand deficiencies,. to fulfill its distinc-tively Christian task in the universityworld. Here is the ideal of the Cath-olic university, here it finds its iden-tity, here its raison d'eatre.

To be sure, this ideal, even consid-ered as such, is not univocal. Thereis no one type.. of Catholic universitywhich would he the-model to be imi-tated everywhere in the world. The,needs and aspirations of the variouscountries With their specific culturesand7problems require that the idea ofthe Catholic university be adapted toeach particular For the Catholic university truly to fulfill its mis-.siOn, it is .necessary both that its Christian inspiration be real and efficacious,and . that the .university be deeplyrooted in

,

its own milieu.Finally; the Catholic universities,

recognizing that theirs is not the onlyway that Catholics are present in theuniversity, world, wish to paY. homage

to all those who by their Christianexample and influence in other uni-versities give a no less needed Ixitncssto the truth of Christ's message furmankind.

NOTES1 The Proceeding's of the General

Assembly of Kinshasa were publishedby the I.F.C.U. with the title: TheCatholic University in the ModernWorld, Paris, 1969.

2 Address of Pope Paul VI to themembers of the Council and Commit-tee of the International Federationof Catholic Universities. L'Osserea-tore Romano of May 7, 1971.

3 We prescind from the specialsituation of canonically erected facul-ties which grant. ecclesiastical degrees.These are governed by the regulationscontained in such documents as DeusSeientiarum Dominus (1931) andNornute Quaedam (1963) which spellout the extent of Church authorityregarding such issues as the appoint-ment of professors, requirements forobtaining degrees and the contents ofprograms, in such faculties.

1 According to the best estimatesthere were in 1967 about 600 institu-tions of higher learning in the worldwhich were considered to be Catholic.These included 143 .universities, 240independent university colleges, 86autonomous faculties, and more than80 university colleges attached topublic universities. Cf. the reportgiven by Edward B. Rooney, S.J., atthe Kinshasa General Assembly of the

published in The CatholicUniversity in the Modern World,Paris, 1969, pp. 31-62.

More recent statistics, although theyappear to use less exacting criteria,give the number of Catholic universi-ties in the world as 198.

5 The question of the relationshipbetween the autonomy of a Catholicuniversity and the authority of theHierarchy will be treated below inPart IV, B.

6 Proceedings of the Fourth Gen-eral Assembly of the InternationalAssociation of Universities, Paris,1965.

7 The question of cooperation withother universities in .research projectsis treated below in Part IV, A.

S See above, Part II, 13.9 l':!!) question of academic free-

dom at a, Catholic university is treat-ed more fully below in Part IV, B.

10 .Vatican II, Gaudiunt et Spes,43,1.

'Populorum. Progressio 1, AAS59 (1967) 257.

12 Cf. '"Ecuinenism in Higher Ii;&ucation, Part II of the .DirectorY for. .. Ecumenical Matters; issued by, the 'Secretariat for Promoting ChristianUnity on April 16, 1970, and publishedin its Information Service. n. 10 (June1970) 3-10.

13 Report of the Doctrinal Commis-sion, Documentation Catholique 64(1967) 1986. H

11 Discourse to the InternationalCongress on the 'Theology- of. VaticanII, .Oct. -1, 1966, .AAS58 (1:966)893.

15. Cf.. COnst. Dogm.' de DivinaRevelatione Dei V erbum, 10. .

College Newsletter,"March 1973

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