Viewpoint Clash of unity, academic freedom
By JOHN T. RICHARDSON
I was disappointed but not surprised
at the November 1999 vote of the U.S. bishops to implement the 1990 apostolic
constitution Ex Corde Ecclesiae by requiring juridic approval of faculty
members teaching theology in colleges and universities. Two deep-seated values
clash in this vote. On the one side is protection against university theology
varying from the mind of the pope; on the other, academic freedom.
Both values have made indispensable contributions. Unity in the
Catholic faith has a human source in universal theological uniformity. Catholic
universities have been beneficiaries, even agents of this unity. Academic
freedom, in turn, has been essential to the advancement of all learning in
Catholic theology no less than in other academic disciplines.
During the nine years between the publication of the papal
document and the bishops decision to implement it in the United States,
bishops and representatives of Catholic universities met often to reconcile
these somewhat competing values. Three years ago a solution seemingly
acceptable to the bishops and the academics was reached and almost unanimously
approved by the full body of bishops. The Holy See rejected this solution and
sent the bishops back to the drawing board. The resulting disappointment, at
least of the academics, was compounded by the bishops recent reversal of
their former vote, though there was no major change in the issue upon which
they were voting.
In the 1960s the Second Vatican Council in its document
Dignitatis Humanae took a remarkably strong stand for religious freedom,
which it extended to freedom in learning and teaching. Does this signal a
rejection of certain embarrassing moments in history when the church tried to
suppress new learning such as Galileos? Seemingly not. Less than 20 years
later the Holy See revised the Code of Canon Law and introduced entirely
new legislation, Canon 812, which imposed surveillance of theological teaching
in universities by requiring teachers of theology to obtain a
mandate from the competent ecclesiastical authority.
As the principal repository of academic freedom, the university
and its faculty have over the years treated outside political limits on freedom
as destructive of the pursuit of truth. The 20th century saw academic freedom
crumble under Nazi and communist regimes where state forces were often too
strong for universities to resist. Tenure in American universities began as
research challenged the interests of the outside establishment. One should not
be surprised at the concern of many Catholic universities at the November vote
of the bishops, even if the outside pressure comes from an ecclesiastical, not
a political, source. This encroachment of the Holy See and the bishops is
understandably more disturbing in the United States, where the heritage of
freedom is culturally so fundamental.
It is not surprising that in this issue the value of theological
unity prevailed over academic freedom. The deliberations were tilted against
the universities toward the Holy See and the bishops where all of the
decision-making power rests. There is no appeal to an impartial third party, a
highly valued procedure in the American pursuit of justice between competing
interests.
My disappointment is tempered by the strong possibility that this
clash of values will remain on the theoretical level only, that on the
practical level the bishops and universities will continue to cooperate in
maintaining truly Catholic theology and academic freedom. Only through such
cooperation in the past has the Catholic church of the United States been
blessed with a system of colleges and universities unsurpassed anywhere for
their Catholicity and learning. The bishops have as much claim as the
universities for the American heritage of freedom. Their contradictory voting
on how to implement the apostolic constitution may well indicate less than
enthusiastic support of their role in limiting freedom.
However, there are dangers in officially changing the relations
between the bishops and Catholic universities. An overzealous or imprudent
bishop could seriously interfere in the internal operations of a university,
causing national repercussions damaging to the church and the universities,
perhaps leading to a highly divisive lawsuit. The insistence of the Holy See
that the role of the bishops in regard to the universities be juridic could
undermine that less formal but friendlier collaboration.
Finally, mandates for teaching theology might create the false
impression that the Catholic character of a university is to be found
predominantly or even exclusively in who is teaching theology, and thus
discourage universities from pursuing a broader scope of authentic Catholic
objectives such as loving service to the poor, the struggle for social justice
and even the academic quality of the theology courses being taught.
My optimism for the future of the Catholic church and universities
rests, however, on the continuing gift of the Spirit.
Vincentian Fr. John Richardson is former president of DePaul
University. Today he teaches Vincentian seminarians in Nairobi, Kenya.
National Catholic Reporter, May 5,
2000
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