of Catholic Higher Education
VOLUME 2 ISSUE 1
SPOTLIGHT: Health Insurance Mandates and the Growing Threat to Catholic Identity
recent federal ruling against Belmont Abbey College in North Carolina threatens government encroachment on the religious liberty of Catholic colleges and universities nationwide. The federal Equal Employment Opportunity Commission (EEOC) has ruled that the small Catholic college discriminates against female employees by refusing to cover prescription contraceptives in its health insurance plan. An appeal is pend-
ing, but if it is denied, the EEOC will recommend court remedies for employees who wish to sue the college. “As a Roman Catholic institution, Belmont Abbey College is not able to and will not offer nor subsidize medical services that contradict the clear teaching of the Catholic Church,” said Dr. William Thierfelder, president of Belmont Abbey College. Contraceptive mandates have been a growing problem for Catholic institutions. Most states have imposed contraceptive mandates on employers, many like California refusing to exempt independent Catholic institutions. Last year Wisconsin legislators passed a law requiring even diocesan agencies to compromise the faith. State contraceptive mandates may also affect student insurance plans offered by Catholic colleges. Massachusetts law, for instance, requires colleges to cover students’ contraceptives if prescription drugs are also covered. The EEOC ruling against Belmont Abbey College now brings the issue to the federal level. According to the commission’s published guidance on “pregnancy discrimination,” the EEOC believes that contraceptive coverage is mandated by the 1978 Pregnancy Discrimination Act—a law which does not, by strict interpretation, consider discrimination against all women of childbearing potential. Worse, neither the EEOC guidance nor the ruling against Belmont Abbey College give due consideration to the First Amendment rights of Catholic employers. If it comes to a court fight, the college is likely to rely on religious freedom arguments and has retained the nonprofit Becket Fund for Religious Liberty for its defense. Catholic college leaders are faced with the question: Is it
continued, p. 11
Executive Director’s Note.....................2 Of Note........................................................3 Upcoming Events......................................4 Campus Life: Shaping Student Culture, Households at Franciscan....5 Moral Theology on Campus: An Interview with Dr. William May....7 Invitation: Summer Institute of Catholic Thought.................................9 Catholic Identity in Action..................10 Latest fromThe Center..........................12
Executive Director’s Note
his is the time of year when many university presidents will announce their resignation publicly. Usually this is in the wake of a process of discernment and discussion with board members and a few trusted colleagues that has occurred for many months prior to a carefully orchestrated public announcement. A presidential resignation also introduces a period of major change for the individual and for the institution. And while a resigning president has many options and even a newly found sense of freedom, the changes for the institution are more demanding and stressful. A change in leadership offers challenges to a Catholic university as well as some great opportunities. The primary challenge of course is to find a new president. The major opportunity offered is to take stock of the Catholic identity and determine whether it needs to be strengthened. This is a time when a board of trustees and a sponsoring religious community can discuss how they want to see the future of their institution develop. It may be a narrow window of opportunity, although frequently an interim president is appointed for one year so
The Bulletin of Catholic Higher Education is published quarterly by The Center for the Advancement of Catholic Higher Education, a division of The Cardinal Newman Society in support of Ex corde Ecclesiae. The Center’s mission is to advise and assist academic and religious leaders in efforts to strengthen the Catholic identity and academic quality of Catholic colleges and universities in order to strengthen and renew Catholic higher education. Submissions for inclusion and comments to the editor should be sent to: Bulletin@CatholicHigherEd.org. 2
that a national search can be conducted without undue haste. This is an excellent idea, because it also affords the chance to engage the entire academic community, the local bishop and the sponsoring religious community in a serious discussion of Catholic identity and the guidelines and norms of Ex corde Ecclesiae. Unfortunately, too often a college or university fails to take full advantage of this opportunity and focuses too quickly on finding suitable candidates for the presidency. That is understandable, given the pressures and immense tasks of a well conducted presidential search. Search firms play an enormous role in identifying candidates, but sometimes play too prominent a part in discerning what characteristics the new president should have, focusing on leadership and management skills, fundraising abilities and representing the institution to the general public. The opportunity to strengthen the Catholic identity and faithfulness to the Magisterium, to truly discern how the college or university can be fully Catholic is thereby lost in the search process. Although the president alone cannot solve all the problems of an institution or bear sole responsibility for its Catholic identity, he or she must be a leader, especially in the realm of Catholic identity. Today this takes presidents who have courage, are willing to make tough decisions with which some will disagree and have patience and perseverance. Catholic colleges and universities undergoing presidential transitions deserve our help, encouragement and our prayers that they gain a stronger understanding of their Catholic identity.
David House, Ph.D.
Dr. David House is Executive Director of The Center for the Advancement of Catholic Higher Education. He may be reached at 703/895-1493 or dhouse@CatholicHigherEd.org.
Call for Papers The Society of Catholic Social Scientists has announced a call for papers for the organization’s 2010 Annual National Meeting-Conference. The event will be held in October at Holy Cross College in South Bend, Ind. Papers are being sought in numerous broad subject areas. Proposed paper topics and a written precis must be sent no later than June 1, 2010, for consideration. More information is available on the Society’s website at CatholicSocialScientists.org or by contacting Dr. Stephen Krason at CatholicSocialScientists@gmail.com. Thomas Aquinas College Inaugurates New President On February 13, Thomas Aquinas College (TAC) inaugurated Dr. Michael F. McLean as its fourth president. In the presence of His Emminence Roger Cardinal Mahoney, Archbishop of Los Angeles, the Chairman of the Board of Governors of TAC charged Dr. McLean with his new duties and invested him as president, bestowing on him the president’s silver chain of office. Dr. McLean made a profession of faith and took the Oath of Fidelity, making public his intention that both he and the college would remain loyal to the Holy Father and faithful to the teachings of the Catholic Church. Dr. McLean was appointed to the faculty of TAC in 1978 and has served as a tutor, Assistant Dean for Student Affairs, Vice President for Development, and Dean of the College. St. Gregory’s Launches Office Dedicated to Enhancing Catholic Identity St. Gregory’s University (SGU) announced in January the formation of the Office of Faith, Integration, Development, and Evangelization (FIDE). The new office will focus on collaboration with campus offices, with particular emphasis on recruitment of new students and connecting with Church offices and with various external communities, with the goal of responding to the U.S. bishops’ call to “look at the signs of the times and respond to the needs of the Church by meeting the needs of students in the world today and inspiring generations yet to come.” SGU’s vice president for mission and identity said that as a Catholic university, SGU “has a relationship to the Church that is essential to its institutional identity,” referencing Ex corde Ecclesiae. He said that FIDE will seek to enhance that relationship and “promote the witness of Christ, who is the Word made flesh, as it permeates all aspects of the university.” University officials said that the new initiative “is in direct response to the Holy See’s call for renewed fidelity to the Roman Catholic character of its more than 400 colleges and universities around the world.” UST Launches Pope John Paul II Forum for the Church in the Modern World The University of St. Thomas (UST) in Houston, Tex., announced recently the launch of the Pope John Paul II Forum for the Church in the Modern World. The mission of the Forum is to promote a broader and deeper understanding of the thought of Pope John Paul II and to facilitate its application to contemporary issues. The activities and resources of the Forum will focus upon the great work and vision of Pope John Paul II and make it accessible to the UST community and the nation, according to a university release. The Forum aims to provide opportunities for students, faculty and the community at large to avail themselves of John Paul II’s expansive range of speeches and writings. The work of the Forum includes public lectures, workshops for faculty development, and conferences. Archbishop Charles Chaput of Denver spoke at a recent Forum event on the topic of “The Vocation of Christians in American Public Life.” Providence College Re-Elects President ‘Passionate’ for Catholic Mission Providence College (PC), in Rhode Island, announced recently that Rev. Brian J. Shanley, O.P., has been reelected as College president for a second, five-year term set to begin this July. Rev. D. Dominic Izzo, O.P., prior
provincial of the Dominican Province of St. Joseph and chairman of the Providence College Corporation, said, “[Father Shanley] is passionate about the Catholic and Dominican mission and providing students with a quality liberal arts education. ” Fr. Shanley, who also teaches philosophy at the College, has made strengthening the College’s distinctive Catholic and Dominican character a focus during his tenure as president. As his first presidential action upon election in 2005, he established a new cabinet-level division of Mission & Ministry. The office guided a reorganization of the Campus Ministry and founded the Center for Catholic and Dominican Studies. Bishop Olmsted Issues Pastoral Letter: ‘Serving Truth in the University’ On the Feast of Our Lady of Guadalupe, December 12, Bishop Thomas J. Olmsted of the Phoenix Diocese issued a pastoral letter titled “Serving Truth in the University.” The letter outlines Bishop Olmsted’s vision for the role of the Catholic Church in university life, and specifically how the two Newman Centers in the
diocese are key to Catholic evangelization efforts. The letter identifies three elements essential to Catholic outreach at universities: to be a visible witness for Christ and the teachings of the Church, to preach and spread the Gospel, and to provide the sacraments and ongoing faith formation. “Serving Truth” also mandates chastity education and mentions the duty of the priest chaplain to guard the “dignity and beauty of the liturgy.” Christendom President Participates in Pontifical Council Assembly on Rights of Childhood Dr. Timothy O’Donnell, president of Christendom College in Front Royal, VA, participated in the 18th Plenary Assembly of the Pontifical Council for the Family as an official consultor. The theme of the assembly, “Rights of Childhood,” was chosen because of the concurrent 20th anniversary of the U.N. Convention on the Rights of the Child. O’Donnell joined cardinals, bishops and other scholars to discuss important issues facing the Church such as the question of the adoption of children by homosexual couples.
April 2010 4/24 Society of Catholic Social Scientists mini-Conference: “Our Society, Sexuality, Psychology, and Catholicism: Defining the Problem and Seeking Solutions,” Southern Catholic College, Dawsonville, Ga. FMI: contact Sandra McKay at firstname.lastname@example.org or visit CatholicSocialScientists.org. June 2010 6/7 - 6/10 Summer Institute for Catholic Social Thought, Washington, DC. Sponsored by the Society of Catholic Social Scientists and CACHE. FMI: CatholicHigherEd.org or contact Fr. Paul Sullins, (202) 3195445, sullins@CUA.edu. 6/14 - 6/19 Bishops’ Summer Meeting, St. Petersburg, Fla. FMI: USCCB.org. 6/10-6/13 Portsmouth Institute Conference on “Newman and the Intellectual Tradition,” Portsmouth Abbey, Portsmouth, R.I. FMI: contact Cindy Waterman at cwaterman@PortsmouthAbbey.org or visit PortsmouthInstitute.org. September 2010 9/24 - 9/26 The 33rd Annual Convention of the Fellowship of Catholic Scholars will take place in the mother diocese of the United States, the Archdiocese of Baltimore. The theme for this meeting is “Catholicism in America.” FMI: CatholicScholars.org.
CAMPUS LIFE: Shaping Student Culture on Campus, the Franciscan Household Model
ake a collegiate social fraternity or sorority with all its social activity, ritual, and high ideals of camaraderie, mutual support and accountability. Now place Jesus Christ at the center as its guiding principle, primary role model, and most intimate leader. What do you have? A Franciscan University “household.”
Wide-ranging reforms at all levels were needed. In December 1974 Father Scanlan called a special campus meeting to announce the creation of “a new way of residence living.” He knew the great potential of smallgroup living to be a dynamo of cultural change from his experiences in collegiate fraternities. At St. Francis Major Seminary he had successfully implemented small groups for prayer and sharing among seminarians while rector. In households, students of the same sex would support one another and help one another do the will of the Father according to their particular charism. This arrangement, he anticipated, would foster an atmosphere of Christian charity on the campus, drawing people into one another’s life in a spirit of caring concern. Father Scanlan knew he had only a short time to bring the school back from the brink, so after a trial period in spring of 1975, membership in a household was made mandatory in fall of 1975. The backlash to Father Scanlan’s reforms was immediate. Students demanded that the board of trustees fire him. The board refused. Some students who couldn’t accept households left, while others who desired to see this new thing work came on board. Five tough but blessed years later, the membership requirement was lifted and household life continued on its own. Today the University has 47 households among which the nearly 2,000 undergraduates can seek out a charism that draws them in. And seek they do—generally, a third of undergraduate students are in households at the beginning of the school year, a number that grows to 60 percent by year’s end. A new household forms when a group of three or more students find they are motivated to grow in the love of God according to a similar charism. The Fishers of Men, for example, seek to answer Jesus’ call to evangelize with pure trust like the Apostles. Little Flowers Household
by Fr. David Morrier, TOR
“Households are the most profound reason to go to Franciscan University,” an alumnus commented recently. He had been a member of the Conquer Through Love Household. “I was damaged goods when I arrived at Franciscan. Nine seniors reached out to a freshman and conquered my heart, and showed me that Christ is the real conqueror. They really turned me around.” Conquer Through Love is only one of dozens of households that have shaped the student culture at Franciscan University of Steubenville over the last 30-plus years. Households are Spirit-empowered, Christ-led groups of students who find they have a common desire to do the will of the Father according to a particular charism. Households burst onto the scene in 1975 as an initiative of Father Michael Scanlan, TOR, who had been named president in 1974. The University—then the College of Steubenville—was suffering from the cultural upheaval that rocked so much of society. The school was in danger of closing; Father Scanlan was hired because he believed it could be saved. He dove into the work, getting to know students personally. He was deeply troubled to find students who lived in a dorm room for a year and never spoke with—or even found out the names of—their next-door neighbors. A study came out that reported that the loneliest people in the nation were college freshmen. In prayer he heard God challenge him to change the culture. The institution had to draw closer to Christ—administration, faculty and especially students.
women look to St. Therese of Lisieux (the “Little Flower”) and her Little Way as an inspiration to love always. The students compose a “covenant,” which states and expounds upon their charism. To aid the members in living out the covenant, they draw up a list of commitments— things such as common prayer, regular meetings, service projects, group activities, and attending Mass together regularly. The ladies of Madonna of the Streets, for example, pray as a household outside an abortion mill once a month. The household chooses one of its members to be the leader, called the coordinator, who receives training and serves as the principal contact with the University. A non-student adult—faculty, staff, alum, or other appropriate individual—serves as household advisor, providing stability and mentoring. A group officially becomes a household when the University approves its covenant. The new household gets a room in a residence hall wing as its own common room, which they are free to paint and decorate as they desire. The coordinator and as many members as possible live in the rooms near their common room. A Mass at the beginning of the school year and the “Household Olympics” celebrate household life. Households form intramural sports teams, evangelize on and off campus, take part in campus committees and activities, and run vending booths at campus events. But households are not, and must not become, merely social clubs—those that do usually dwindle and become extinct. All household activities must be rooted in and
lead to a deeper relationship with the Lord. In an annual self-evaluation, members examine whether they are living out their own covenant according to three goals: 1) “Evangelized individuals,” or how committed members of the household are to deepening their love of the Lord; 2) “Evangelized group evangelizing others,” or how well the household, as a group, has followed Christ, empowered by the Spirit, according to their covenant; and 3) “Group evangelizing world,” or how well the household, as a group, has been “salt and light” to transform the surrounding culture by Jesus’ saving love. These goals capture the motivation behind the households. Households exist to help students mature as Christians in body, mind, and spirit. They exist to form men and women who are able and eager to form relationships rooted in the “fellowship of the Holy Spirit.” Households foster an atmosphere where no student is left alone. Students learn to be their brother or sister’s keeper, and take on the cares and worries, joys and successes of their fellows. At flourishing Franciscan University, the transforming love of Christ turned a cultural crisis into a cultural conversion. Now, neighbors know each other’s name, and upperclassmen seek out troubled underclassmen with a caring concern rooted in the love of Christ.
Father David Morrier, TOR, is the Coordinator of Household Life at Franciscan University of Steubenville. For more information on households, or a copy of the Household Coordinator Handbook, please contact him at (740) 283-6335. More information, including a short video, can also be found in the campus life section of www.franciscan.edu.
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Teaching Moral Theology on a Catholic Campus: An Interview with Dr. William May
Editor’s Note: Dr. William E. May is emeritus Michael J. McGivney Professor of Moral Theology at the John Paul II Institute for Studies on Marriage and the Family at The Catholic University of America. He became Senior Research Fellow of the Culture of Life Foundation in 2008. This interview was conducted by Evangeline Jones, who previously served as the deputy director of The Center.
faith and reason and team-taught by a philosopher and a theologian. They could also cooperate in teaching courses on the moral life and bioethics. What place does bioethics have in a Catholic college curriculum? It has a central place. It is in the area of bioethics that the contemporary dualistic anthropology that severs the “person” (i.e., the experiencing subject) from his or her body which is regarded as a privileged instrument of the person and part of the sub-personal world over which the “person” has been given dominion is operative in such issues as contraception, abortion, euthanasia, in vitro fertilization, suicide and euthanasia, embryonic stem cell research, etc. Most of those in the bioethics industry distinguish between living human beings (e.g., human embryos, the senile and “vegetative,” those severely mentally handicapped, etc.) and “persons.” They grant, for instance, that human embryos are human beings, but they are not “persons” with rights. Thus it’s okay to kill them. If they were chimpanzee or panda embryos they would not dare kill them to get their stem cells, because those species are endangered, and if they tried to kill them the PETA society would make it rough for them. On this see the brilliant book castigating the bioethics establishment by Leon Kass, Life, Liberty, and the Defense of Dignity. What is the significance and likely impact of Dignitas Personae for teaching bioethics and moral theology? Dignitas Personae is not, in my judgment, quite as significant as its predecessor Donum Vitae. To a large extent the new document does not articulate the basic anthropological, theological, and ethical considerations central to evaluating contemporary developments in bioethics but rather reaffirms quite strongly and appropriately the principles and values so magnificently set forth in Donum Vitae. Among the principal values of this new document are the following: its excellent treatment of some new forms
Dr. May, most Catholic colleges require between one and three courses in theology or religious studies, sometimes granting such a wide choice of courses that no Catholic theology is mandated. Should Catholic moral theology be a required area of study? How should it be approached? A minimum of four three-hour courses in theology (not religion) should be required, and the professors should all be persons who accept gladly Magisterial teaching. Since so many undergrads have had very poor catechesis, the first course should be a presentation of Catholic faith as a whole. The Catechism of the Catholic Church could be used or at least the Compendium. Or perhaps an excellent “Introduction to the Catholic Faith,” making use of the CCC and Vatican II documents, could be offered. This course should cover the Nicene Creed, explaining clearly each of its articles, the Sacraments of the Church, and the nature of Christian moral life as a living out of our baptismal commitment to be faithful members of the divine family. There also should be a good course in biblical theology, another on the documents of Vatican Council II, and another on Catholic moral life offering in particular Catholic teaching on marriage and sexual morality and giving good reasons to show that this teaching is true. There could, and I think should be, cooperation between the departments of theology and philosophy with a course devoted perhaps to the relationship between
of artificially generating human life such as intracytoplasmic sperm injection, its strong condemnation of cloning and the terrible indignity on human life inflicted by the cryopreservation of human embryos. Of special significance are the sections of Dignitas Personae concerned with genetic therapy and its basic forms and with the use of “human biological material” of illicit origin. Some sections of the document allow for different interpretations; in my opinion the teaching in Donum Vitae was in no way ambiguous, whereas this does seem to be the case of a few places in Dignitas. Several serious issues, such as gamete intrafallopian tube transfer and the proper way to cope with ectopic pregnancy, hotly debated by theologians loyal to the Magisterium, are not considered. One hopes that these and similar issues will be addressed in the near future. What are the benefits and limitations of courses in professional ethics (“legal ethics,” “business ethics,” etc.)? How can Catholic moral teaching be incorporated in these areas that often rely upon codes of professional conduct developed from a relativistic perspective? I think it’s possible to find courses in law and business compatible with and indeed contributing to Catholic moral thought. I think of the Ave Maria School of Law, Notre Dame Law School with Gerard V. Bradley and the great John Finnis, and there are other places. Opus Dei has a great business school at the Universidad de Navarra in Pamplona, Spain, and I think the Acton Institute and some other organizations are working hard in this area. You have written that Vatican II called for a renewal of theology as a whole, and of moral theology in particular, “in part because many had lost sight of the intimate bonds uniting the truths of salvation to the moral life, and the unity of the moral and spiritual life.” How was this problem reflected within the discipline of theology? Dissenting theologians who justified contraception using an argument that later became known as “proportionalism” and whose anthropology reduced the human body itself to part of the subhuman world over which the “person” has dominion, severed the bond between the truths of salvation and the moral life and the unity of the spiritual and moral life. In fact, Pope John Paul II called attention to the fact that some contemporary
theologians had indeed done this (see Veritatis Splendor, no. 4, par. 3). These theologians, among them Joseph Fuchs (who said that the teaching of the Church on moral questions is to be taken “cum grano salis”), Louis Janssens, Richard McCormick, Bernard Haering and many others, were very influential. Their students (e.g., Charles Curran) soon were teaching in seminaries around the world so that by the 1970s when I was teaching at The Catholic University of America, the seminarians whom I taught (only after they had received their course in fundamental moral theology from Father Curran) all manifested the “hermeneutic of suspicion,” i.e., they all seemed to think that if the Church (the Magisterium) taught something it was probably false! It was not until the mid-1980s or so that this situation improved somewhat. What do you foresee will be the future path for the study of moral theology in Catholic colleges and universities over the next couple of decades? Several recent graduates of good centers—e.g., the Pontifical John Paul II Institute in the U.S. and other places, the Pontificia Università Santa Croce in Rome [Opus Dei], the Pontificia Ateneo Regina Apostolorum in Rome [Legionaries of Christ], and other centers of this kind—provide hope that the future will improve. More recently we can include the Academia Alphonsiana in Rome and the Catholic University of America under the leadership of David O’Connell, C.M., plus a new and terrific group of Jesuit theologians loyal to the Magisterium (Kevin Flannery and Luis Ladaria at the Gregorian in Rome, John McDermott and others at Sacred Heart Seminary, and others), plus new congregations such as the Institute of the Incarnate Word (founded in Buenos Aires and with a house of formation in the Archdiocese of Washington with some students at the Pontifical John Paul II Institute), and the seminaries operated throughout the world by the Neocatecumate. Moreover, there are solid Catholic colleges and universities—most identified clearly in The Newman Guide to Choosing a Catholic College on this matter with the addition of Providence College which now, under the presidency of Brian Shanley O.P., is a great place to add to places like Franciscan University of Steubenville, University of St. Thomas in Houston, etc.
How do you think the religious, moral and ethical climate on Catholic college campuses will look ten years from now? I hope that we will witness a true re-evangelization of the now thoroughly secular west including Europe and the U.S. I pray we will. But much work and perhaps suf-
fering persecution will first be necessary. In the coming years we may, as a result of various forces, lose our freedom to act in accordance with our religious convictions and as a result suffer financial disaster, perhaps imprisonment, and perhaps martyrdom. But God is with us and we should not fear.
You Are Invited to Participate in the Summer Institute of Catholic Social Thought
JUNE 7-11 ON THE CAMPUS OF THE CATHOLIC UNIVERSITY OF AMERICA The aim of the Summer Catholic Social Thought (CST) Institute—co-sponsored by the Society of Catholic Social Scientists and The Center for the Advancement of Catholic Higher Education—is to provide Catholic faculty and graduate students in the social sciences and related disciplines a basic grounding and application of Catholic social thought in order to help them to incorporate the academic social sciences into a Catholic worldview. To this end, the Summer CST Institute provides an intensive, stimulating and practical weeklong introduction to Catholic Social Thought, emphasizing both theory and application to specific academic disciplines in the arts and human sciences. The week (Monday through Friday) is organized around four 90-minute sessions a day. Each session is about half lecture and half discussion. In a typical week: Monday’s four sessions are devoted to thematic and historical overviews of CST, including the Compendium of the Social Doctrine of the Church and Ex corde Ecclesiae. Tuesday deals with the history, development and exemplars of Catholic social science. The remainder of the week is devoted to applications to specific social science content areas, each taught by an expert in the respective discipline. Disciplines typically covered are Psychology, Political Science, Law, History, Sociology, Anthropology, Economics, and Business. The Institute venue is a short walk from the National Shrine of the Immaculate Conception, the John Paul II Cultural Center, and more than 50 Catholic religious houses, shrines, institutes, and apostolates. Numerous apostolates and agencies related to Catholic social justice issues in Washington, D.C., are a short subway trip away. Participants may also participate in daily Mass at the National Shrine or Lauds or Matins at one of several nearby Franciscan or Dominican monasteries. The Summer Institute is directed by the Rev. Dr. Paul Sullins, Professor of Sociology at The Catholic University of America, and editor of Catholic Social Thought: American Responses to the Compendium (Rowman and Littlefield, 2008). The tuition fee for an individual participant in the weeklong Summer Institute is $600. An institution may sponsor up to two individuals for $1,000. These fees are subsidized through generous donations to this project and do not represent the full cost of producing the week-long Summer Institute. A limited number of scholarships are available for individual enrollees as needed. For more information please contact Father Paul Sullins, St. Ignatius of Loyola Fellow in Catholic Identity at The Center for the Advancement of Catholic Higher Education, for more information. 202/319-5445 or e-mail email@example.com.
Download a brochure and application at CatholicSocialScientists.org
Catholic Identity in Action
College and Bishop Work Together: In the Classroom In June, for the second year in a row, students in the Graduate and Professional program at Saint Joseph’s College in Standish, Maine will find that their professor is a shepherd—actually, their shepherd. His Excellency Richard Malone, bishop of Portland Maine will teach a two-week intensive course on the teachings of the Second Vatican Council and their implications for the life and mission of the Church. The course will examine some of the major themes of the Council, consider theological developments leading up to Vatican II, and explore how the Council’s teaching has been received and is being implemented in the United States. In an introduction for students Bishop Malone writes: “During our time together, we will explore some of the central and abiding doctrines of the Council, guided primarily by the documents of the Council, and enriched by scholarly insights and our own reflections. We will give special attention to the ongoing challenges facing the Church in the implementation of the Council’s vision....” Catholic Identity Fellowships Send Students on Missions In February, Providence College’s Office of Mission and Ministry named five students as recipients of the Father Philip A. Smith, O.P., Student Fellowships for Study and Service Abroad. The Father Smith fellowships encourage students to deepen their understanding of the Catholic and Dominican intellectual tradition and the philosophy of Christian service. The students are enabled to participate in summer study or service at both Catholic and Dominican sites outside the United States. Planned student mission trips for the summer vary from work at
a Cultural Center in Nicaragua, to work with Dominicans in Kenya, to research at Blackfriars Hall at Oxford University focused on “the new atheism.” Notre Dame Considers Pro-Life Recommendations Following the University of Notre Dame’s commencement honors to President Barack Obama last May, a faculty-staff task force was created to respond to concerns about Notre Dame’s commitment to Catholic teaching on the sanctity of human life. The task force issued preliminary recommendations in January, including: adoption of a university statement supporting Catholic prolife teaching and a pro-life policy on charitable gifts and investments; ensuring that the university community is aware of current policies to support pregnant students; sending the university president or his delegate to each annual March for Life in Washington, D.C., and in similar forms of pro-life witness; supporting undergraduate research opportunities with pro-life topics and supporting educative efforts on campus, such as conferences, consultations, and courses; and encouraging student and alumni pro-life activities. Simply Catholic: Benedictine Marries Pro-Life, Social Justice Issues Presentations on a conservative approach to social justice and the Catholic Worker movement took center stage at Benedictine College in Atchison, Kan., during the first week of March. The school’s annual Social Justice Week, now in its 22nd year, was designed to give student groups related to social issues a chance to gain a focus on campus. Participating groups included the Benedictine College Hunger Coalition and Ravens Respect Life. The week started with a presentation sponsored by Benedictine’s Ravens Respect Life club. Later in the week, the college’s Hunger Coalition hosted a talk by Michael Baxter, Assistant Professor of Theology at the University of Notre Dame. Baxter is a noted expert on the Catholic Worker Movement.
Threats to Catholic Identity, continued...
morally licit to compromise on insurance coverage for contraceptives? Dr. Marie Hilliard of the National Catholic Bioethics Center doesn’t think so. In a paper republished by The Center, titled “Contraceptive Mandates and Immoral Cooperation,” Hilliard argues that employer contributions for contraceptive coverage “indicate immediate material cooperation with an intrinsic evil.” She also warns of growing government intrusion if Catholic employers consent to contraceptive mandates, including future mandates to cover assisted suicide and recognize same-sex marriages—only recently a problem faced by the Archdiocese of Washington. The Center has also turned to an expert in Catholic insurance plans to recommend how colleges and other Catholic employers might work around state mandates. In a Center paper titled “Crafting Employee Health Plans for Catholic Institutions,” Dean Burri, owner and CEO of Burri and Company, assures Catholic employers that they have options to help protect health plans. The paper offers advice on self-funded, federally regulated plans that avoid state mandates and comments on tactics such as splitting off drug coverage from health plans and pooling with other employers to reduce insurance costs. “For many institutions, employee health insurance is the second largest expense after payroll,” Burri notes. “Yet most will spend less time on their health plan than mundane purchases such as computers or telephone plans. Given the increasing dangers to Catholic institutions because of federal and state regulation of employee benefits, it is critical for Catholic institutions to take a fresh look at their health insurance decisions.” Ultimately, however, no plan is fully immune from government intrusion—especially if the EEOC ruling against Belmont Abbey College stands—unless Catholic leaders defend their rights. In a third Center paper, “Implications of Mandatory In11
surance Coverage of Contraceptives for Catholic Colleges and Universities,” the attorneys of The Becket Fund for Religious Liberty explain that Catholic institutions can challenge government mandates based on state constitutional language, the First Amendment, federal and state “Religious Freedom Restoration Acts” and various anti-discrimination statutes. But The Becket Fund also issues a clear warning: These protections are subject to the requirement that claims be sincere, or “bona fide.” Courts are competent to judge whether a religious belief is “sincerely held,” and “insincere religious beliefs enjoy neither constitutional nor statutory protection.” “In the context of Catholic colleges and universities, first acting inconsistently with the school’s religious identity and then later claiming a religious exemption (after a lawsuit has been filed) is unlikely to succeed,” the attorneys caution. Resources for Catholic Leaders To access the following papers in the Studies in Catholic Higher Education series, published by The Center for the Advancement of Catholic Higher Education, see CatholicHigherEd.org. “Contraceptive Mandates and Immoral Cooperation,” by Marie T. Hilliard, JCL, Ph.D., R.N., National Catholic Bioethics Center “Crafting Employee Health Plans for Catholic Institutions,” by Dean Burri, CEO, Burri & Company “Implications of Mandatory Insurance Coverage of Contraceptives for Catholic Colleges and Universities,” by The Becket Fund for Religious Liberty
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Enhancing a Catholic Intellectual Culture
by Rev. Paul Sullins, Ph.D.
The selection of individuals and organizations for Catholic honors and platforms has been a matter of some controversy for many years. Bishops and Catholic entities have responded with concern and even formal policies to help prevent confusion and scandal. Notre Dame’s 2009 commencement honors for President Obama generated widespread interest in practical solutions to maintain Catholic identity and respect for Catholic teaching at Catholic institutions. This paper is intended to assist those who are developing diocesan or other policies on Catholic honors, by discussing key issues and the policies and statements of bishops and the Vatican.
Rejecting secular and Protestant norms and ideals, Catholic universities today must assert a distinctive Catholic intellectual culture featuring the unity of faith and reason, the acceptance of magisterial teaching and an active critique of culture. Such a Catholic intellectual culture will foster Catholic intellectuals and dispose students to the truth, and has the potential to preserve and restore elements of reason and humanity that are being lost in Western civilization. Specific institutional strategies for promoting a distinctive Catholic intellectual culture are discussed and institutional strategies for promoting a Catholic intellectual culture are suggested.
Books, Periodicals and Essays
The Enduring Nature of the Catholic University
Commemorating the Anniversary of Pope Benedict XVI’s Address to Catholic Educators on April 17, 2008
The Enduring Nature of the Catholic University
n is a division of udy Catholic colleges de Ecclesiae and in a e Catholic Church.
How to Keep Your University Catholic
New Preface by Rev. Msgr. Stuart Swetland
The Center for the Study of Catholic Higher Education is a division of The Cardinal Newman Society. The Center’s mission is to study Catholic colleges and universities in accordance with the guidelines of Ex corde Ecclesiae and in a manner faithful to the Holy Father and Magisterium of the Catholic Church. Center publications are available online at CatholicHigherEd.org.
Revised Third Edition by Rev. Leonard A. Kennedy, C.S.B.
A collection of essays on the renewal of Catholic higher education by Most Rev. David Ricken, Rev. Msgr. Stuart Swetland, Very Rev. J. Augustine DiNoia, Rev. Joseph Koterski, Very Rev. David O’Connell, and Dr. John Hittinger with a foreword by The Hon. Kenneth Whitehead
Log on to CatholicHigherEd.org for access to all Center publications