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S i d e b a r
Achieving the Goals of Ex Corde Ecclesiae
By Bishop John M. D'Arcy
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This Rock
Volume 16, Number 9
 November 2005 
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Since the publication of Ex Corde Ecclesiae, the apostolic constitution on Catholic universities by Pope John Paul II on August 15, 1990, I, like many bishops, have been intensely engaged in a dialogue on the application of this document to Catholic colleges and universities in this country. . . .
The Mandate
What is actually said in Ex Corde Ecclesiae itself concerning the mandate is very brief:In ways appropriate to the different academic disciplines, all Catholic teachers are to be faithful to and all other teachers are to respect Catholic doctrine and morals in their research and teaching. In particular, Catholic theologians, aware that they fulfill a mandate received from the Church, are to be faithful to the magisterium of the Church as the authentic interpreter of Sacred Scripture and Sacred Tradition (ECE 4, norm 3). First, it must be said that the goal of the mandate is eminently pastoral. It is deeply rooted in the Second Vatican Council, where the responsibility of the bishop to see that the faith is taught accurately in his diocese is addressed. In the Council itself, we find the ecclesial basis for the mandate. Bishops are told to "make the faith shine forth, drawing from the storehouse of revelation, new things and old" (cf. Matt. 13:52); "they make it bear fruit and, with watchfulness, they ward off whatever errors threaten their flock" (Lumen Gentium 24).
The individual bishop in a diocese has the canonical and pastoral responsibility, with the help of the Holy Spirit, to guard the deposit of faith and to see that it is accurately preached and taught. He is charged with "watchfulness." Pope John XXIII, at the outset of the Second Vatican Council, declared that this was at the very heart of the purpose of the Council.The greatest concern of the Ecumenical Council is this: that the sacred deposit of Christian doctrine should be more effectively guarded and taught (Pope John XXIII, Opening address to the Council [October 11, 1962]). . . . The mandate then is essentially pastoral. It is also related to a right: the right that the students have to receive the fullness of revealed truth in a cohesive and comprehensive manner, in a way that is properly sequenced and is faithful to the Church and the guidance of the Holy Spirit.
To understand the issue fully, we must also examine the goal of the mandate from the mission of the theologians. It is at the same time simple but profound. Theologians are asked twice in Ex Corde Ecclesiae to be "faithful." Faithful to what? Theologians are called to be faithful to the principles of their science and to the magisterium of the Church as the authoritative interpreter of Sacred Scripture and Sacred Tradition (cf. ECE 29 and norm 4.3). The call of both bishop and theologian then is to fidelity; both are called to be faithful to revealed truth.
The mandate also presumes, and wishes to foster, appropriate reciprocity as necessary to a constructive relationship between the pastoral role of the bishop and the research and teaching role of the theologian. The Pope shows the importance of this relationship.Theology has its legitimate place in the university alongside other disciplines. It has proper principles and methods that define it as a branch of knowledge. Theologians enjoy this same freedom as long as they are faithful to these principles and methods. Bishops should encourage the creative work of theologians. They serve the Church through research done in a way that respects theological method. They seek to understand better, further develop, and more effectively communicate the meaning of Christian revelation as transmitted in Scripture and Tradition and the Church’s magisterium. They also investigate the ways in which theology can shed light on specific questions raised by contemporary culture. At the same time, since theology seeks an understanding of revealed truth whose authentic interpretation is entrusted to the bishops of the Church, it is intrinsic to the principles and methods of their research and teaching in their academic discipline that theologians respect the authority of the bishops and assent to Catholic doctrine according to the degree of authority with which it is taught. Because of their interrelated roles, dialogue between bishops and theologians is essential; this is especially true today, when the results of research are so quickly and so widely communicated through the media (ECE 29). At the same time, Catholic educators on all levels and especially at the university level—in all fields including theology—have been urged by the Church to keep in close contact with their own times and to have a "lawful freedom of inquiry." . . .
Academic Freedom: Are There No Limits?
My response to the academicians, which I have put forward at our national and international meetings and at our local dialogues, is as follows. Are you making academic freedom an absolute? And, if not an absolute, then where are the parameters to this freedom? Does not every discipline have parameters and limits? More to the point for Catholic theology, what are these limits—and, more specifically, what is the relationship between a Catholic theologian in a university and the magisterium—that is, the Church’s teaching office? . . .
The principles and goals of the mandate seek to repair a link that should never have been weakened: the link between the Church’s teaching office and the work of the theologian in the university. Surely, then, the goal that the mandate wishes to achieve—appropriate reciprocity between the bishop and the theologian—is both noble and pastorally necessary. Failure to repair this link will harm theology and could impair the pastoral ministry of the bishop. We are dealing here with critical matters. . . .
Catechetics and Theology: A Claim Not Proven
I believe it is necessary to address another concern that has been raised within the theological community. It is sometimes claimed that restoring appropriate reciprocity between theologian and bishop would reduce theology in the university to catechetics. But this claim does not seem to me to be tenable, for this reciprocity, properly understood, is intrinsic to Catholic theology. Indeed, the role of the catechist and the theologian cannot be placed against each other for both, while having different responsibilities, are the servants of revealed truth and both seek to communicate revealed truth.
In catechetics and in theology, it is not the academy that is the ultimate criterion of truth. Rather, it is Scripture, Tradition and the teaching of the magisterium that is the standard. Also, sound catechesis is greatly helped by the research of theologians.
It is important to note that those closely acquainted with the present pastoral situation know well that many students are at the college level today with an inadequate knowledge of their faith. They need first to be more fully catechized before they can grasp the principles of the craft of theology. Thus, the theology department and a theologian in the Catholic college or university is not without catechetical responsibility. In response to this, some Catholic colleges and universities have begun to increase the catechetical component of their institution and have recognized that the Catechism of the Catholic Church is far from elementary and is well suited to advanced courses in Christian doctrine on the college level. . . .
What Kind of Dialogue
One of the difficulties of the road of dialogue in the implementation of Ex Corde Ecclesiae is that it can be seen as simply a stalling tactic, an unwillingness to face the difficult issues. My response to that concern is that the bishop must not let this happen. It is primarily his responsibility to see that the dialogue remains substantive and fruitful. So, I find it necessary to offer several characteristics of this dialogue:- Above everything else, it would have to remain clear that the truths of faith are not up for grabs but must be accepted by all as the only appropriate and pastorally sound starting place.
- The dialogue should be substantive, and the difficult issues should be addressed.
- It should address the nature of academic freedom in a Catholic theology department, including the proper relationship with the magisterium on the part of university theologians.
- It should address all the key points of Ex Corde Ecclesiae, including the responsibility to seek out Catholics who are also eminent in their field as faculty members.
- It should address the role of theology in interaction with other disciplines and include faculty from these disciplines.
- It should be widened to include theologians, deans and members of the board of trustees.
- It should be structured so that meetings take place on a regular basis—for example, a certain number of times each year.
- The goal of the dialogue should be the implementation of Ex Corde Ecclesiae.
Such a dialogue reflects the breadth and depth of Ex Corde Ecclesiae, for that document embraces the whole community of scholars and teachers.
The time to work together to strengthen Catholic identity and apply the immense richness contained in Catholic teaching is at hand. Students are hungering for it. The local bishop is welcome on most campuses as pastor, preacher, and friend. Meeting with his co-workers on campus, he can help the university strengthen its Catholic identity. This will be more difficult in some places than in others. Reform and renewal in the Church—whether of a diocese, a parish, a university or a theology department—is a work of grace, and the works of grace usually take time. . . .
A Personal Note
There is one reason above all others why I have prepared these reflections. It relates to my vocation as a bishop. Central to that vocation is fidelity to the successor of Peter. Two of the eight solemn promises that a bishop makes on the day of his episcopal ordination place on him the sacred responsibility to keep close and obedient communion with the Holy See. The promises and the responsibilities they call forth are central to my vocation and to my life, as they must be for every bishop. This commitment has been deepened by the inspiring example of Pope John Paul II. With other bishops, I have met this remarkable evangelizer on what he himself calls the "roadways of the world.". . .
The spirit and content of Ex Corde Ecclesiae must not fail. Too much is at stake. I believe that the road I have outlined represents the best opportunity for the fullest possible implementation of this magnificent document. I welcome the response of others and I present these reflections in the hope that they are constructive and will contribute to the present discussions.
I place these reflections in the hands of Mary, Mother of the Church, asking her prayerful intercession.
-- Most Rev. John M. D’Arcy
Diocese of Fort Wayne-South Bend
September 5, 1999
(These excerpts were taken from "From the Heart of the Church: A Reflection by Bishop John M. D’Arcy." Used with permission.)
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