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ACADEMIC CATALOG 2015 - 2017

PONTIFICAL JOHN PAUL II INSTITUTE FOR STUDIES ON MARRIAGE & FAMILY at The Catholic University of America , Washington, D.C.

ACADEMIC CATALOG 2015 - 2017 © Copyright 2015 Pontifical John Paul II Institute for Studies on Marriage and Family at The Catholic University of America

Cover Photo by Tony Fiorini/CUA

2JOHN PAUL II I NSTITUTE TABLE OF CONTENTS

MISSION STATEMENT 4 DEGREE PROGRAMS 21 The Master of Theological Studies NATURE AND PURPOSE in Marriage and Family OF THE INSTITUTE 5 (M.T.S.) 21 GENERAL INFORMATION 8 The Master of Theological Studies in Biotechnology and Ethics 2015-16 A CADEMIC CALENDAR 10 (M.T.S.) 23 STUDENT LIFE 11 The Licentiate in Sacred Theology Facilities 11 of Marriage and Family Brookland/CUA Area 11 (S.T.L.) 25 Housing Options 11 The Doctorate in Sacred Theology Meals 12 with a Specialization in Medical Insurance 12 Marriage and Family (S.T.D.) 30 Student Identification Cards 12 The Doctorate of Philosophy in Liturgical Life 12 Dress Code 13 Theology with a Specialization in Cultural Events 13 Person, Marriage, and Family Transportation 14 (Ph.D.) 32 Parking 14 Inclement Weather 14 COURSES OF INSTRUCTION 35 Post Office 14 FACULTY 60 Student Grievances 14 Sexual Harassment Policy 14 THE MCGIVNEY LECTURE SERIES 67 Career and Placement Services 15 DISTINGUISHED LECTURERS 67 ADMISSIONS AND FINANCIAL AID 16 GOVERNANCE & A DMINISTRATION 68 TUITION AND FEES 16 STUDENT ENROLLMENT 69

ACADEMIC INFORMATION 17 APOSTOLIC CONSTITUTION Registration 17 MAGNUM MATRIMONII SACRAMENTUM 72 Academic Advising 17 Classification of Students 17 Auditing 17 PAPAL ADDRESS TO THE FACULTY OF Class Attendance 18 THE PONTIFICAL JOHN PAUL II Transfer of Credits 18 INSTITUTE FOR STUDIES ON Change of Courses 18 MARRIAGE AND FAMILY , C ASTEL Plagiarism 18 GANDOLFO , I TALY (A UGUST 27, 1999) 74 Grade Reports 18 Grade Appeals 18 PAPAL ADDRESS TO THE FACULTY ON Transcripts and Diplomas 18 THE TWENTIETH ANNIVERSARY OF Records and Directory Information 19 THE FOUNDING OF THE PONTIFICAL Incompletes 19 Leave of Absence 19 JOHN PAUL II I NSTITUTE FOR STUDIES Text Books 19 ON MARRIAGE AND FAMILY , V ATICAN Library Resources 19 CITY (M AY 31, 2001) 79 Master Class Week 20 Commencement 20 AREA MAP 82

JOHN PAUL II I NSTITUTE 3 MISSION STATEMENT

The mission of the Pontifical John Paul II Institute for Studies on Marriage and Family is 1. To provide a comprehensive 3. To offer accredited pontifical degree understanding of marriage and programs, as well as civilly accredited family faithful to the Catholic graduate degree programs (master’s, magisterial tradition in light of the license, and doctoral-level education); teachings of the Second Vatican Council and Pope John Paul II, by 4. To prepare graduates (laypersons, means of a multidisciplinary priests, and religious) for teaching education centered in theology and and research in academic, seminary, integrated in light of John Paul II’s and diocesan contexts; for work in notion of man and woman as an legal, medical, and other professional embodied, sexually differentiated occupations; and for evangelization communion of persons created in the of the family as the foundation for image of God and destined for a state the development of a “culture of life” of life; leading to the creation of a “civilization of love”; and 2. To develop a critical understanding of issues on marriage and family, 5. To undertake significant research and biotechnology and ethics in light of publication relative to the Western/modern assumptions contemporary discussion regarding regarding the human person, as these person, marriage, and family. bear on the nature and dignity of human life and the transcendental meaning of beauty, truth, and goodness, in a way that fosters a unity of theory and practice at the service of the Church’s “new evangelization”;

4JOHN PAUL II I NSTITUTE NATURE AND PURPOSE OF THE INSTITUTE

The Pontifical John Paul II Institute for thought, with special attention to the Studies on Marriage and Family writings of the Second Vatican Council and A longtime philosopher-friend of Karol John Paul II. Wojty /la once said that Wojty /la had always been occupied with understanding the The aim of such study is to generate a human person in terms of love. The “culture of life”: a culture whose members mission of the Pontifical John Paul II “see life in its deeper meaning, its beauty Institute, in a profound sense, begins here, and its invitation to freedom and in this abiding conviction of the Holy responsibility”; “who do not presume to Father that love reveals the meaning of the take possession of reality, but instead accept person and, through the person, of all it as a gift, discovering in all things the “flesh” —the whole of creation (cf. reflection of the Creator and seeing in every Familiaris consortio , 11; Redemptor hominis , person his living image” ( Evangelium vitae , 10; Dominum et vivificantem , 50). This 83). A culture of life is a culture wherein the conviction finds its paradigmatic expression Church’s understanding of sexual and in the great text of the Second Vatican family ethics, the body and gender Council: “In reality it is only in the mystery difference, fatherhood and motherhood, of the Word made flesh that the mystery of filiation and fraternity, birth and death, find man truly becomes clear. . . . Christ . . . , in a home. The culture of life resists the the very revelation of the mystery of the “consumerist, anti-birth mentality,” or again Father and of his love, fully reveals man to the “contraceptive mentality,” characteristic himself . . . ” ( Gaudium et spes , 22). The of the “technocratic logic” lying at the heart John Paul II Institute is devoted to the study of what John Paul II has termed a veritable of this truth about the human person in all “anti-civilization” (LF, 13; cf. FC, 6; Fides et of its dimensions: theological, ratio , 15). philosophical, anthropological, and indeed cosmological-scientific. The Institute Marriage-Family as a Way of Life centers its study of the person in the Recognition of the cultural dimension community that is the original cell of of theology helps to explain the breadth of human society: marriage and family (cf. the Institute’s concerns, in its study of Catechism of the Catholic Church , 2207; marriage and the family. The Institute Letter to Families , 13). conceives the family as a way of life that is generative of a new culture centered in The Cultural Dimension of the Institute: wonder, gratitude, and gift. The Institute “Reading the Signs of the Times” approaches questions of morality in the Cultural issues are central for the work light of the order of being itself: that is, of the Institute. The Institute considers the within the context of the transcendentals— study of culture, in particular the culture of truth, goodness, and beauty—all of these modernity as developed in America, to be integrated into the “liturgy,” or “work of an integral part of the clarification of glory,” that John Paul II insists is “the fundamental theological concepts. The fundamental destiny of every creature, and Institute engages this cultural study in light above all of man” ( Crossing the Threshold of of the history of the Church and Christian Hope , 18).

JOHN PAUL II I NSTITUTE 5 NATURE & PURPOSE OF THE INSTITUTE

The Distinguishing Feature of the Institute’s the “‘we’ formed by the man and the Study of Marriage and Family woman” (LF, 6), that is a likeness to “the The distinguishing feature of the John union of the divine persons among Paul II Institute, in sum, lies in conceiving themselves” (CCC, 1702; cf. 1878). (2) The marriage and the family, and all the moral covenant with the world that God problems associated with these, within an establishes in Jesus Christ through his entire vision of reality. The uniqueness of Church is one of nuptiality (CCC, 1612; cf. the Institute lies, further, in its anchoring of FC, 12). (3) The family is the “Church in this vision of reality, and this marital- miniature” ( Ecclesia domestica : FC, 49). familial love, in God’s self-revelation as a Christian marriage is an efficacious sign, or trinitarian communion of persons (LF, 6: sacrament, of the love between Christ and “The primordial model of the family is to his Church (CCC, 1617; FC, 3). (4) Marital- be sought in God himself, in the trinitarian familial love is one of the two specific mystery of his life”). human vocations identified by revelation for the following of Christ (FC, 11). (5) The “New Evangelization” “The sexual difference constitutes the very It is thus in this distinctive way that the identity of the person” (Address to Institute Institute carries on the work of John Paul Faculty, August 1999, #5). The body itself II’s “new evangelization,” whose great task is “manifests the reciprocity and communion to recapture “the ultimate meaning of life of persons. It expresses this by means of the and its fundamental values” (FC, 8)— gift as the fundamental characteristic of which, again, is done by examining “the personal existence.” John Paul II identifies relationship between the life of the person this internal aptness of the body for and his sharing in the life of the Trinity” expressing love, or again this rootedness of (LF, 9). The family plays an essential the body in love, as the “nuptial attribute” cultural and ecclesial role as both the subject and the object of this evangelization of the body ( Theology of the Body: Human (cf. FC, 53). Indeed, the pope sees the role Love in the Divine Plan ). of the family in the new evangelization as decisive and irreplaceable, because in fact Bioethics and Technology; Person, Family, “the future of the world and of the Church and Society passes through the family” (FC, 75). Within the fundamental orientation of its studies as described, the Institute gives Theological Presuppositions Concerning special attention to two areas whose Marriage and Family significance has been stressed by John Paul The main presupposition guiding the II. The first concerns the “technocratic Institute’s approach to study is thus that the logic” lying at the heart of issues in person, and indeed the whole of reality, are bioethics today such as cloning, euthanasia, best understood in terms of the trinitarian biogenetics, and “reproductive health.” love of God revealed in Christ; and that this Contrasting it with a civilization centered in trinitarian love is expressed in a privileged the “splendor of truth” about “love,” way in and through nuptiality. This “freedom,” “gift,” and “person,” the Holy presupposition is articulated in various Father suggests that our contemporary ways in the pontificate of John Paul II: (1) “civilization of technology” is often “linked “The divine image is present in every man, with a scientific and technological progress in the communion of persons,” especially in which is . . . achieved in a one-sided way”

6JOHN PAUL II I NSTITUTE and which, consequently, leads to through the notion of the “communion of “agnosticism” and “utilitarianism” (LF, 13). persons.” The fundamental aim of the curriculum is to develop an intelligent The second area concerns the relation understanding of person, marriage, and between person and society. John Paul II family, as integral to a Christian vision of states this second concern thus: “The reality. The expectation is that the Christian response to the failure of Institute’s academic programs will prepare individualist and collectivist anthropology students for work in a variety of areas: calls for an ontological personalism rooted educational work as teachers and in the analysis of the primary family researchers in universities, theological relations. The rationality and relationality schools, seminaries, and secondary schools; of the human person, unity and difference pastoral work in Life or Family Bureaus, or in communion, and the constitutive other specialized areas of marriage and polarities of man and woman, spirit and family. Study at the Institute also provides body, and individual and community are theological, philosophical, and ethical co-essential and inseparable dimensions. formation for work in the biosciences, and Thus reflection on the person, marriage, for professional service in health care, and the family can be integrated into the social and community work, and law and Church’s social teaching and become one of public policy. its most solid roots” (Address to Institute Faculty, August 1999, #5). As this statement In a statement accompanying her makes clear, the pope—and the Institute— application for admission, an Institute reject the dichotomy commonly assumed student cited a recent Catholic thinker’s today between (so-called) “personal” or observation that “sanity does not mean “private” ethics (i.e., sexual and family living in the same world as everyone else; it ethics) and (so-called) “public” or social means living in the real world.” The student ethics. then went on to say that she wanted to study theology at the Institute “in order to In accord with this twofold concern of better know the real world and live in it, John Paul II, the Institute encourages study and to help others do the same.” This in the areas of bioethics and technology on expresses the purpose of the Institute in the the one hand, and of the relation of person most comprehensive sense: to study the and family to society, on the other. personal-familial love that is basic to the “real world” as created by God; and Programs of Study and Objectives through this study to deepen one’s The curriculum of the Institute understanding of that world, in order the encompasses the full range of fields better to live in it—in order to assist in required for a complete education in the developing what John Paul II calls the areas of marriage and family: scripture, “civilization of love” (LF, 13). theology, philosophy, ethics, law and public policy, natural and life sciences, and literature. This range of fields indicates why the Institute is called an institute for “studies” on marriage and family. The “transdisciplinary” nature of the curriculum receives an (analogous) unity

JOHN PAUL II I NSTITUTE 7 GENERAL INFORMATION

History of the Institute Washington, who serves as Vice Chancellor At the conclusion of the 1980 Synod of (currently Donald Cardinal Wuerl), of a Bishops devoted to the family, the Synod Vice President (currently Carl Anderson, Fathers called for the creation of theological Supreme Knight of the Knights of centers devoted to the study of the Church’s Columbus), and of a Provost/Dean teaching on marriage and the family. (currently Rev. Antonio López, F.S.C.B.). Accordingly, Pope John Paul II responded The President of the Institute worldwide to the Synod with the establishment of the (currently Rev. Msgr. Livio Melina) is Pontifical Institute for Studies on Marriage directly appointed by the Holy Father. and Family and the Pontifical Council for As a canonically recognized ecclesiastical the Family. The Institute’s establishment faculty, the Institute is one of seven was to be announced at the Holy Father’s institutions in the United States that grants Wednesday audience on May 13, 1981. degrees by the authority of the Holy See. Because of the attempted assassination, the Institute’s Apostolic Constitution, Magnum Licensure and Accreditation matrimonii sacramentum , was instead given The Pontifical John Paul II Institute on October 7, 1982, the Feast of Our Lady for Studies on Marriage and Family is of the Rosary. On that occasion the Institute authorized by the Congregation for was entrusted in a special way to the care of Catholic Education to grant ecclesiastical the most Blessed Virgin Mary under her degrees. It is established and governed by title Our Lady of Fatima. the special provisions indicated in the In 1987, His Eminence, James Cardinal Apostolic Constitution Magnum matrimonii Hickey, Archbishop of Washington, joined sacramentum (1982). The administration Mr. Virgil C. Dechant, then Supreme Knight of the Pontifical John Paul II Institute of the Knights of Columbus, in asking the for Studies on Marriage and Family, Holy See for permission to establish a incorporated in the District of Columbia campus, or session, of the Institute in the (2013) as the “John Paul II Shrine and Archdiocese of Washington to serve Institute, Inc.” (formerly incorporated in American and other English-speaking the District of Columbia (1988-2013) as the students. The permission was granted by “Knights of Columbus Family Life Bureau, the Congregation for Catholic Education on Inc.,”) is licensed by the Education August 22, 1988, creating a session of the Licensure Commission of the District Institute in Washington, D.C., and of Columbia. empowering it to grant degrees. The The Pontifical John Paul II Institute Institute began its work in the fall of 1988. for Studies on Marriage and Family is The Institute now offers studies leading to accredited by the Middle States the Master of Theological Studies (M.T.S.), Commission on Higher Education, 3624 the Licentiate in Sacred Theology (S.T.L.), Market Street, Philadelphia, PA 19104. the Doctorate of Sacred Theology with a (267-284-5000) The Middle States Specialization in Marriage and Family Commission on Higher Education is an (S.T.D.), and the Doctorate of Philosophy in institutional accrediting agency recognized Theology with a Specialization in Person, by the U.S. Secretary of Education and the Marriage, and Family (Ph.D.). Council for Higher Education In the United States, the Institute is Accreditation. under the authority of the Archbishop of

8JOHN PAUL II I NSTITUTE International Character of the Institute faculties and Catholic universities, Full sessions of the John Paul II Institute respectively, encourage mutual cooperation have also been established or are developing among these faculties and universities, in Valencia (Spain); Mexico City, especially when they are located in the same Guadalajara, and several other Mexican geographic region. Accordingly, the cities; Contonou (Benin); Salvador da Bahia Washington session of the Institute has (Brazil); Changanacherry (India); Gaming entered into an agreement with The (Austria); and Melbourne (Australia); Catholic University of America in Beirut (Lebanon); Daejeon (Korea); Washington, D.C., pursuant to such Bacolad (Philippines). Together these cooperation. campuses have offered the Institute’s The Institute resides in McGivney Hall programs to thousands of students from on the campus of The Catholic University almost every nation. Faculty and students of America, and has a special “cooperative have come to the Washington session from agreement” with the university. This Asia, the Middle East, Africa, Latin America, agreement permits cross-registration of and Europe, as well as Canada and the certain courses in accord with established United States. The John Paul II Institute is norms and with the approval of the thus a community of scholars, global in its pertinent deans at each institution and environment and vision and encourages shared facilities, cooperation in multidisciplinary in its academic scope. scholarship, and jointly sponsored events.

Domestic Institutional Affiliations Sapientia christiana and Ex corde ecclesiae, the documents that govern pontifical

JOHN PAUL II I NSTITUTE 9 GENERAL INFORMATION 2015-16 ACADEMIC CALENDAR Friday, August 21 Orientation and Opening Charge Monday, August 24 Classes begin Friday, September 4 Last day to add or drop courses without record; final day for 100% refund Monday, September 7 Labor Day (holiday) Wednesday, September 16 Opening Mass, 2:30 p.m. Saturday, September 19 Institute Picnic September 21-25 No Classes (World Meeting of Families) Monday, October 12 Columbus Day (holiday) Tuesday, October 13 Ph.D./S.T.D. Dissertation Deposit Date Friday, October 16 Midterm Last day to change from “credit” to “audit”; last day to receive a 50% refund; last day to resolve grades of “I” from Spring 2015 semester Monday, October 26 S.T.L. Thesis Deposit Date Mon.-Fri., November 2-6 Registration for returning students Sat.-Mon., November 7 & 9 M.T.S. Comprehensive Examinations Friday, November 13 Last Day to withdraw from courses with a mark of “W” (approved withdrawal) Wed.-Fri., November 25-27 Thanksgiving Recess November 30 Classes Resume Tuesday, December 8 Feast of the Immaculate Conception (holiday) Monday, December 14 Last day of classes Tues.-Sat., December 15-19 Final examinations Saturday, December 19 Christmas Gathering Mon., December 21-January 8 Christmas & New Year’s Break Monday, January 11 Semester begins Mon.-Fri., January 11-15 Master Class Week (M.T.S., S.T.L.) Mon.-Fri., January 11-15 Registration for new students Monday, January 18 Martin Luther King, Jr., Day (holiday) Tuesday, January 19 Regular classes begin January 25-29 Ph.D. Qualifying Examinations Wednesday, January 27 Last day to add or drop courses without record; final day for 100% refund Tuesday, February 23 Administrative Monday (Monday classes held) Friday, February 26 Midterm Last day to change from “credit” to “audit”; last day to receive a 50% refund; last day to resolve grades of “I” from previous Fall 2014 semester Monday, February 29 Ph.D./S.T.D. Dissertation Deposit Date Mon.-Fri., Feb. 29-March 4 Spring Recess Monday, March 7 Classes resume Monday, March 14 S.T.L. Thesis Deposit Date Sat. & Mon., March 19 & 21 M.T.S. Comprehensive Examinations Thursday, March 24 Holy Thursday (holiday) Friday, March 25 Good Friday (holiday) Monday, March 28 Easter Monday (holiday) Tuesday, March 29 Classes Resume Mon.-Fri., March 29-April 1 Registration for returning students Wednesday, March 30 Last day to withdraw from courses with a mark of “W” (approved withdrawal) Friday, April 29 Last day of classes Mon.-Fri., May 2-6 Final Examinations Monday, May 9 Graduation Ball Tuesday, May 10 Graduation Mass

10 JOHN PAUL II I NSTITUTE STUDENT LIFE Rosary House of Studies 1201 Monroe St., N.E. The Institute recognizes that its Washington, D.C. 20017 distinctive character ultimately depends on (202) 529-1768 the intellectual and moral quality of its students. To create an environment that is The Rosary House of Studies is the intellectually stimulating and characterized home of the Dominican Sisters of the by the generosity and mutual support Presentation. They have facilities for required for collegial life and personal housing young women, but space is limited. growth, the Institute seeks men and women Breakfast foods and dinner are provided who are not only professionally competent during the week. The cost is $600 per but who will also contribute to its Catholic month for a single room. Rosary House is a moral and cultural milieu. A student ten-minute walk from the Institute. enrolling in the Institute assumes an obligation to live in a manner compatible Centro Maria Residence with the Institute’s mission as a Catholic 650 Jackson St., N.E. Washington, D.C. 20017 educational institution. (202) 635-1697

FACILITIES Centro Maria Residence is located two The administrative and faculty offices blocks from the Institute and offers housing of the Institute are located on the second for women only, ages 18-29. Rates are for and third floors of McGivney Hall on the single air-conditioned rooms in a smoke- campus of The Catholic University of free building. Applications may be made in America. Office hours are from 9:00 a.m. writing or in person. Rates include breakfast to 5:00 p.m., Monday through Friday. and dinner six days a week, and facilities The telephone number of the Institute is include a chapel, dining room, laundry, TV (202) 526-3799. room and limited maid service. The rates Classrooms are located on the ground are $180 per week ($72 0/ 4 weeks), with a floor of McGivney Hall. $100 registration fee. St. Francis Capuchin Friary BROOKLAND/CUA AREA 4121 Harewood Rd., N.E. Located across the mall from the Basilica Washington, D.C. 20017 of the National Shrine of the Immaculate (202) 529-2188 Conception, on the campus of The Catholic University of America, the Institute situates The Capuchin College is a house of its students in the center of the life of formation for the Capuchin community. the Church in the United States. The Residence is available to men religious and Brookland/ CUA area is home to a number priests. All student residents are asked to of religious communities, including the participate in common prayer and meals Franciscan Monastery. and to help maintain the house. The fee is When traveling throughout the Brookland $25 per day, which includes food and area students should exercise normal lodging. It may be possible to obtain a prudence. The Catholic University of America special rate for each semester. For more campus is staffed 24 hours-a-day, seven days- information, write to the local superior at a-week by campus police officers . the above address. Casa Sacri Cuori HOUSING OPTIONS 1321 Otis St., NE The following residences may have Washington, D.C. 20017 rooms available for students of the Institute. (202) 526-0130 Arrangements should be made directly with www.littleworkers.org each facility. Costs and fees are subject to Sr. Ada Grano, POSC change and inquiries should be made directly of the appropriate institution. Casa Sacri Cuori is a residence run by the Little Workers of the Sacred Hearts

JOHN PAUL II I NSTITUTE 11 GENERAL INFORMATION

which offers housing for women studying MEDICAL INSURANCE or working in the Washington, D.C. area. Medical insurance is required of all Rates are for single, unair-conditioned full-time domestic students and of all full- rooms in a smoke-free building. time and part-time international students. Applications may be made in writing or in Student health insurance is available person. Rates include all utilities paid, large through The Catholic University of America common library, cable internet service in to students enrolled full-time and part-time each room, washer and dryer, large chapel, at the Institute. Students interested in this large kitchen with unlimited use, and large option should direct questions to the common dining room and TV room. Administrative Assistant (Room 312), Limited maid service. Some parking is where enrollment procedures will be available off main road, but is limited. explained. Unlimited phone use in the continental Opportunities for enrollment are in USA. Casa Sacri Cuori is a five-minute walk January and August. There is no option for to the Red Line Brookland/CUA metro a prorated fee in the case of late enrollment. station and a ten-minute walk to Catholic The policy is portable for domestic students University. The cost per month is $500. who withdraw from the Institute during the course of the year. For international Housing Listings students, the coverage ends when the The Institute maintains a housing listing student returns to his or her own country. on its website to assist students in finding This health insurance policy does not housemate or rental openings in the area. All include services at The Catholic University housing arrangements are the responsibility of America Student Health Service. of the student and must be made directly with the contact listed in each ad. STUDENT IDENTIFICATION CARDS Student identification cards are available The Off-Campus Housing Resource Center through the Office of Public Safety, Room at CUA (http://offcampushousing.cua.edu) 121, Leahy Hall. These cards allow Institute may also be a helpful resource. It is designed students access to the John K. Mullen to assist CUA students in search of living Memorial Library at The Catholic accommodations that may be available in University of America. Students may obtain privately-owned homes, apartments, and admission to some theaters and other rooming houses. Organized as a self-help events at a student rate with this card. service, the online center provides listings of available housing, local realtors, hotels, and LITURGICAL LIFE rental furniture outlets. Study at the Institute affords students the opportunity to participate in the liturgical MEALS life with fellow students and faculty. An The cafeteria at the Basilica of the Institute Mass is celebrated each Tuesday at 12:30 p.m. in the chapel of Caldwell Hall on National Shrine of the Immaculate the campus of The Catholic University of Conception is open for breakfast and lunch. America. Students, faculty and staff are Dining services are also available at the encouraged to participate in this liturgy. Pryzbyla Center on The Catholic University There are also a number of parishes and of America campus. The student restaurant religious houses in the area with on the third floor offers a buffet for opportunities for Mass and/or Adoration: breakfast, lunch, and dinner Monday through Friday and brunch and dinner on Dominican House of Studies the weekend. The food court on the second 487 Michigan Avenue, N.E. floor offers breakfast, lunch, and dinner Washington, D.C. 20017 Monday through Friday. Additionally, there 202-529-5300; www.dhspriory.org is a convenience store located on the first Daily Mass Monday to Friday at 7:30 a.m.; floor of the Pryzbyla Center. Saturday at 8:00 a.m. Sunday Mass at 11:15 a.m.

12 JOHN PAUL II I NSTITUTE Basilica of the National Shrine of the Daily Mass at 11:30 a.m., Monday-Friday. Immaculate Conception Sunday Mass at 2 p.m. 400 Michigan Avenue, N.E. Washington, D.C. 20017-1566 Our Lady of the Most Blessed Sacrament 202-526-8300; www.nationalshrine.com Monastery Daily Mass at 7:00, 7:30, 8:00, 8:30 a.m., and (Poor Clares of Perpetual Adoration) at 12:10 and 5:15 p.m. 3900 13th Street, N.E. Sunday Mass at 5:15 p.m. (Saturday Vigil), Washington, D.C. 20017-2699 7:30, 9:00, 10:30 a.m., and at 12:00 (Choir), 202-526-6808 1:30 (Spanish) and 4:30 p.m. Daily Mass at 7:00 a.m. (Saturdays: 8:00 a.m.) Holy Days of Obligation at 5:15 p.m. (vigil), Sunday Mass at 9:00 a.m. 7:00, 7:30, 8:00, 8:30, 10:00 a.m., and at Exposition of the Blessed Sacrament : Every 12:00 and 5:15 p.m. day, 7:00 a.m.-7:30 p.m. Confessions: Monday to Saturday, at 7:45 a.m.-8:15 a.m., 10:00 a.m.-12:00 noon, St. Anthony’s Parish 3:30 p.m. -6:00 p.m.; Sunday, at 10:00 a.m.- 1029 Monroe Street, N.E. 12:00 noon, 12:30 p.m.-1:30 p.m. (Spanish), Washington, D.C. 20017 2:00 p.m.-4:00 p.m. 202-526-8822; Exposition of the Blessed Sacrament: www.stanthonyofpaduadc.org Mondays 9:00 a.m.-12:00 noon, Daily Mass at 8 a.m. Monday-Saturday, and Fridays 1:00 p.m.-5:00 p.m., 6:30 p.m. on Tuesdays. First Saturdays 1:00 p.m-4:30 p.m. Sunday Mass at 5 p.m. (Saturday vigil), 7 a.m., 10 a.m., 6:30 p.m. CUA Campus Ministry Confessions: on Saturdays, 4-4:45 p.m.; Caldwell Hall, Ground Floor, (202) 319-5575 Tuesdays following the 6:30 p.m. Mass. Daily Mass at 12:30 and 5:10 p.m. in Exposition of the Blessed Sacrament: Caldwell Chapel Tuesdays following the 6:30 p.m. Mass. Daily Mass at 12:10 p.m. in the Columbus Law School Chapel DRESS CODE Sunday Mass at 11 a.m., 9 p.m. in St. Modesty in dress and dignified apparel Vincent’s Chapel; and at 4 p.m. in the reflects the Christian understanding of National Shrine Crypt Church the human person. The appearance and Exposition of the Blessed Sacrament at 9 p.m. behavior of students during the normal on Wednesdays and Thursdays in Caldwell class periods, and in all Institute-related activities, should therefore reflect positively Chapel on the student and the Institute. The Institute expects that all students will Franciscan Monastery maintain a neat, clean, and modest mode 1400 Quincy St. N.E. of dress and appearance. Extremes of dress Washington, DC 20017 should be avoided. (202) 526-6800 For women, inappropriate dress Daily Mass at 6 and 7 a.m. Monday and includes, but is not limited to: casual Wednesday –Friday; 7a.m. on Saturday. sandals such as flip-flops, sneakers, tee Daily Mass at 6 and 9 a.m. and 5:30 p.m. shirts, athletic wear, shorts, leggings, jeans, on Tuesdays. spaghetti straps, tank tops, and the like. Sunday Mass at 5 p.m. (Saturday Vigil), For men, inappropriate dress includes, 8 a.m., 10 a.m., 12 p.m. and 2 p.m. but is not limited to: casual sandals such as (Spanish). flip-flops, sneakers, tee shirts, athletic wear, Confessions : Monday-Saturday on the hour, shorts, jeans, and the like. 9 a.m.-4 p.m. (except at noon). CULTURAL EVENTS Saint John Paul II Shrine The unique setting of Washington, D.C. 3900 Harewood Road, N.E. enriches the Institute’s academic programs. Washington, D.C. 20017 From the Library of Congress to the 202-635-5400; www.jp2shrine.org historic Woodstock Library at Georgetown

JOHN PAUL II I NSTITUTE 13 GENERAL INFORMATION

University, from the National Institutes main line, 202-526-3799. On days when the of Health to the National Academy of class schedule is affected by the weather, a Sciences, from Mount Vernon to the message will be recorded by 7:00 a.m. Kennedy Center, educational and research indicating the starting time for classes. opportunities abound. Information regarding CUA’s decision may Washington, D.C. also offers a variety of also be found by visiting the CUA home opportunities for students to deepen their page (www.cua.edu) or calling the CUA appreciation for and understanding of the switchboard (202-319-5000). arts. The Institute encourages attention to beauty as an essential dimension of POST OFFICE building a culture of life. To complement The Catholic University of America the numerous local activities that are free operates a Contract Postal Station of the of charge, the Institute sometimes sponsors Washington, D.C., Post Office, identified as a limited number of student tickets to Cardinal Station. The station is located on performances by local groups such as the the ground floor of McMahon Hall. Postal Washington Bach Consort, Chantry, and the hours are from 9:00 a.m. to 4:00 p.m., National Philharmonic Orchestra. Monday through Friday. Telephone: 202-319-5225. TRANSPORTATION The Brookland Station Post Office is The Brookland/Catholic University located at 3401 12th St., N.E., Washington, Metrorail stop is located to the east of The D.C. 20017. Telephone: 202-842-3374. Catholic University of America campus, near the intersection of Michigan Avenue STUDENT GRIEVANCES and John McCormack Road, which is a 5- Should a student encounter a problem minute walk to the Institute. with a member of the faculty or Frequent patrons of Metro may wish to administration of the Institute, the matter purchase a SmarTrip card, which is a should first be discussed with that person. It permanent, rechargeable fare-card. See is preferable that any conflicts be resolved www.wmata.com for details. informally. However, when this is not possible, the student may submit a written PARKING grievance to the Provost/Dean within 60 Catholic University of America parking days of the semester in which the incident permits (on-campus) are available at Leahy occurred. The Provost/Dean will review the Hall, Room 121. Students may purchase grievance and respond to the student within only one vehicle hangtag permit. Permits two weeks. are not transferable. Students may inquire in McGivney Room 312 about possible SEXUAL HARASSMENT POLICY availability of limited permits for off-campus As our Mission Statement makes clear, parking at 3900 Harewood Road, NE. the Institute is committed to offering and promoting education in each of its INCLEMENT WEATHER phases—learning, scholarship, and The Institute follows the decision of The teaching—at the highest academic level and Catholic University of America regarding a in accordance with the Catholic intellectual full day’s closure of campus or a delay of tradition, including its anthropological, classes, with the following exceptions to moral, and cultural teachings. Vital to the accommodate the Institute’s unique class realization of this mission, the Institute’s schedule: in the case of a two-hour delay administration, faculty, and staff are actively (campus opening at 10 a.m.), the Institute’s committed both to cultivating and morning classes will meet at 10 a.m. and maintaining a safe and conducive learning will conclude at their normally scheduled and work environment for all members of time. The same principle holds for the the Institute community, including Institute’s afternoon classes if campus does students, staff, and faculty. Sexual not open until the afternoon hours. harassment detracts from the Institute’s For details, students may check the ability to pursue its mission and therefore Institute’s website or call the Institute’s will not be permitted.

14 JOHN PAUL II I NSTITUTE Sexual harassment is defined as any CAREER AND PLACEMENT SERVICES unsolicited, offensive behavior on the part Institute graduates enter a variety of of any member of the administration, careers involving education and the pastoral faculty, staff, or student body that is care of families. They serve in theological inappropriately directed at another education, research, publication, and member of the Institute community, such teaching positions at seminaries, colleges, as unwelcome sexual advances, requests for and Catholic secondary schools. Others sexual favors, unwanted and repeated assume leadership positions in parishes and requests for dates, and other verbal or dioceses, as directors of religious education, physical conduct of a sexual nature when: family life offices, and pro-life offices. (1) such conduct has the purpose or effect Institute graduates also have taken positions of unreasonably interfering with an in health care, public interest and affairs individual's work or educational organizations, and government. performance or creating an intimidating, The Institute endeavors to help its hostile, or offensive work or learning students and graduates to find professional environment; or (2) submission to such options by posting information about job conduct is made either explicitly or opportunities. In addition, the Institute stays implicitly a term or condition of in contact with Institute alumni and employment or academic admission or alumnae, who may know of positions in advancement or is used as the basis (or their areas of employment. The faculty of threatened to be used as the basis) for the Institute maintains a special interest in employment actions or academic decisions the professional development of students or evaluations. attending the Institute, and faculty members All forms of sexual harassment are are available to provide career guidance. violations of the Institute’s policy and will Students are encouraged to seek faculty not be tolerated. In cases where it is guidance to develop a well-defined sense of determined that sexual harassment their interests, abilities, and vocation. The occurred, the Institute will take appropriate jobs taken by Institute graduates reflect not disciplinary action against the perpetrator only the diverse interests and backgrounds of the conduct, up to and including of those studying at the Institute but also the termination of employment or, in the case variety of opportunities open to Institute of a student, expulsion. alumni and alumnae.

JOHN PAUL II I NSTITUTE 15 ACADEMIC INFORMATION

ADMISSIONS merit and financial need. These scholarships are provided in memory of the Knights of Applications for Admission Columbus founder, the Reverend Michael J. Committed to the teaching of Vatican McGivney, through the support of the Council II that every type of discrimination, Knights of Columbus and may be given in whether based on sex, race, color, social conjunction with a student assistantship. condition, language, or religion, is to be Scholarship recipients are required to be overcome and eradicated as contrary to God’s enrolled full-time (that is, to carry a intent ( Gaudium et spes , n. 29), the Pontifical minimum of three courses per semester for John Paul II Institute admits students of any credit). To be considered for a scholarship, race, color, national and ethnic origin to all the McGivney application must be completed the rights, privileges, programs, and activities and received by January 31. generally accorded or made available to Scholarship request forms may be students at the Institute. It does not obtained online or from the Director of discriminate on the basis of race, color, Admissions, Pontifical John Paul II Institute national and ethnic origin in the for Studies on Marriage and Family, The administration of its educational policies, Catholic University of America, 620 Michigan admissions policies, scholarship and Ave., NE, Washington, D.C. 20064. fellowship programs, and other Institute- In the M.T.S. and S.T.L. programs, administered programs. scholarships are renewable for a period of up Applications for admission are available to four semesters, while S.T.D. scholarships online (www.johnpaulii.edu) and from the are renewable for two semesters, during full- administrative offices of the Institute. time course enrollment. Ph.D. scholarships Students may contact the Director of (and fellowships) are renewable each year for Admissions for information regarding up to five years. Scholarships do not include admission and to arrange to visit the any type of fees: application, student activity, Institute. The application deadline for admission to the various degree programs is Tuition and Fees January 20. After this date, the Institute The following tuition and fees are effective considers degree-seeking applications on a for the 2015-16 academic year: rolling basis, when places remain available. Tuition per Semester: Full-time $8,500 Part-time (per credit) $825 FINANCIAL AID Audit (per course) $400 Government Loans and McGivney Fees Scholarship Program Application (non-refundable) $75 The Institute administers financial aid in Registration (per academic year) $60 such a way as to affirm the financial Student Activity Fee $200 per semester responsibility and integrity of both the (full-time) student and the Institute. Responsibility for $100 per semester securing the necessary financial resources (part-time) rests ultimately with the student. Thesis Direction Fee $1,550 per semester Students enrolled at the John Paul II Graduation and Diploma $150 Institute who carry at least six academic Late Registration $50 Deferred Payment Plan $100 credits are eligible to apply for student loans Returned Check Fee $75 to pay tuition and living expenses through the Stafford Direct and Graduate Plus loan Refund Policy programs. Students may apply for these loans During first two weeks of term* 100% by completing the FAFSA online. Until mid-term* 50% Additionally, the Institute designates Following mid-term 0% yearly a number of complete and partial *For exact dates, please refer to academic calendar. tuition scholarships on the basis of academic Fees and tuition are subject to change without notice.

16 JOHN PAUL II I NSTITUTE registration, dissertation direction, degree requirements. The Program graduation, etc. Advisors are available prior to registration Scholarships are renewable based on for consultation with M.T.S., S.T.L., Ph.D., assessment of academic performance and and S.T.D. students who require guidance subject to availability of funds. Applicants in the selection of courses. Ph.D. students are notified by mail at the end of March. have two types of advisors: the Ph.D. Program Advisor and the dissertation The Sobota-Kardos Fellowships advisor. The Program Advisor orients the The Sobota-Kardos Fellowships are student to the degree program, guides the awarded through a fund established by Paul student through questions regarding the and Paulette (Sobota) Kardos. These degree requirements, assists the student in fellowships make a small living stipend available to lay students qualifying for selecting the dissertation advisor, and gives financial assistance. Special consideration is final approval to course selection. The given to married students. The stipend is dissertation advisor, selected during the dispensed in equal payments at the beginning third semester in the program, guides the of each semester of the academic year for student in the selection of courses and of a which the fellowship is awarded. In some dissertation topic; normally the dissertation cases, the awards are given as tuition advisor will serve as the student’s remission. dissertation director. Other faculty members are available to ACADEMIC INFORMATION offer academic and career advice to students according to their own experience and fields Registration of interest. Students registering for the first time Classification of Students After students have notified the Institute of Degree-seeking Students their decision to enroll, a registration package There are two classifications of degree- is sent, along with directions for registration seeking students: full-time and part-time. for classes. Prior to registration, students who Full-time students take at least three courses are not citizens of the United States must have (nine credits) each semester. Part-time completed an “Admissions Supplement” form. students take either one or two courses per This form is sent to the student upon semester. Only full-time students may apply application to the Institute and is necessary for for scholarships, in accord with the the completion of the I-20 form. stipulations for each degree program. Continuing students Non-degree-seeking Students Registration packets are available for the Persons who do not wish to pursue a coming semester after midterm. degree but nevertheless desire to take Fees courses at the Institute may apply to be An annual registration fee of $60 is special students, with “non-degree-seeking” assessed at the beginning of each academic status. A limited number of non-degree- year. Each fall and spring students who fail seeking students are admitted based on to comply with registration deadlines will their preparation for graduate study. A be charged a late fee in addition to the bachelor’s degree is required for admission. registration fee. Financial aid is not available to non-degree- seeking students. Non-degree-seeking Finances students who later desire to be admitted to Students who have outstanding financial a degree program must apply as degree- balances cannot (1) register for classes; (2) seeking students and complete the receive grades or transcripts; or (3) graduate admission requirements for the relevant until their accounts are paid in full. program. Following admission to a degree program, the student may petition the Academic Advising Office of the Provost/Dean to have The Program Advisors for each degree previously completed Institute courses bear primary responsibility for advising applied toward the degree requirements. students about their course work and other

JOHN PAUL II I NSTITUTE 17 ACADEMIC INFORMATION

Auditing Grading System A student enrolled at the Institute may register for additional classes without course Numerical or degree credit, within his or her own Grade Meaning Equivalent program, if desired. In order for the course to A Excellent 4.00 appear on the student’s transcript as an A- 3.66 audited course, the student must abide by the B+ 3.33 regular attendance policy of the Institute. B Satisfactory 3.00 Full-time students may audit up to two B- 2.66 courses per semester without additional Passing but charge (however, to enroll in more than five C marginal 2.00 courses per semester requires the permission F Failure 0.00 of the Provost/Dean). Part-time students P Pass must pay the fee of $400 per course to audit. I Incomplete 0.00 W Withdrawal 0.00 Class Attendance AU Audit 0.00 Students’ presence at and participation in every class session is expected. In each materials in completing an examination, course, a student is allowed, for serious paper, thesis, dissertation, or other graded reason, an absence equal to the number of work is subject to a grade of F (failure) for hours the course meets for one individual the course or for the dissertation project. session. It is at the discretion of the professor Further penalties, including possible to decide whether make-up work for expulsion, may be imposed in accordance absences is to be permitted and in what way with particular circumstances. it is to be graded. If the student exceeds the permitted number of hours of absence, the Grade Reports professor may require that he or she obtain Grade reports are issued by the Registrar permission from the Provost/Dean in order after the end of each semester according to to remain in the course. the system above. To remain in any of the degree programs at the Institute, students Transfer of Credits must maintain a grade-point average of at Students may apply to transfer credits least 3.0. Please refer to GPA requirements for from previous study using the form individual programs. available in the Registrar’s Office. In the M.T.S. program, a student may petition Grade Appeals to transfer up to six credits from another A student who wishes to appeal a course graduate school with the written permission grade must do so within the first 30 days of of the Provos t/Dean. Transfer of credits in the semester following the semester of the the S.T.L., S.T.D., and Ph.D. programs is course in question. He or she should first take considered on a case-by-case basis by the up the matter with the professor of the Provost/Dean. Only courses from an course. The professor must respond within equivalent degree program may be considered 30 days. If a satisfactory resolution is not transferable. Please note that transfer credits reached within this period, the student may are not automatic and may be denied based appeal formally to the Provost/Dean, who on the Institute’s current curriculum. will discuss the matter with the student and the professor and make a final decision Change of Courses within 30 days. The grade appeal form is Students may add or drop courses with available in the Registrar’s Office (Room the approval of the Program Advisor and in 308). A successful appeal of an “F” grade will accord with the deadlines published in the result in a mandatory grade of “P.” academic calendar. Forms are available in the Registrar’s Office. Transcripts and Diplomas Each student may request one transcript Plagiarism/Unethical Submission of Work free of charge. Further transcripts may be A student who submits the academic obtained for a fee of $5 each by check made work of another, including a research agency, payable to the “John Paul II Shrine and as his/her own, or who uses prohibited Institute, Inc.” Requests for transcripts may

18 JOHN PAUL II I NSTITUTE be obtained through use of our on-line form Under extraordinary circumstances, a and submitted to the Office of the Registrar. student may petition the instructor of the Diplomas for the M.T.S., S.T.L., and course and the Provost/Dean for an extension S.T.D. degrees are issued through the of the period normally allowed for removal Pontifical Lateran University in Rome. of the “I.” This petition must be made before the date of the mid-semester following the Records and Directory Information reported “I” grade. The Pontifical John Paul II Institute complies fully with the provisions of the Leave of Absence Family Educational Rights and Privacy Act of Students may request a leave of absence, 1974 (also known as the Buckley no longer than a year, for sufficient reason, Amendment), 20 U.S.C. 1232 et. seq. (1975), such as prolonged illness, financial difficulty, which guarantee the confidentiality of or military service. Students must submit a student records. written request, including a specific statement The following data are considered to be of the reason, to the Provost/Dean, using the directory information and, at the discretion form available in the Registrar’s Office. If of the Institute, may be given to an inquirer, permission is granted, the period of the leave either in person, by mail, or by telephone, of absence will not be counted against and may otherwise be made public: name of residency or other program requirements. student; address (both local and permanent); Any grades of “Incomplete” must be email address; telephone (both local and completed in accord with the academic permanent); date of registered attendance; calendar and Institute policy, whether the school or division of enrollment; field of student is enrolled in classes or on leave of study; nature and dates of degrees and absence in the following semester. The awards received. If an inquiry is made in student may petition the Provost/Dean for person or by mail, a student’s signature and exceptions to the leave of absence policy. date and place of birth may be confirmed. An individual student may request that Text Books no such directory information be disclosed Prior to each semester a book list for all by completing the appropriate form, available courses is available in the Reception Office in the Registrar’s Office. (Room 313) or on the Institute website. A student who alleges that the Institute For courses that supplement books with a has failed to comply with the requirements of compendium of readings, the compendia are Section 438 of the Act has the right to file a available exclusively through University complaint with the Family Educational Readers. To purchase a compendium, please Rights and Privacy Act Office of the visit the University Readers website at Department of Education. www.universityreaders.com. Incompletes Library Resources Coursework is to be completed by the end of the semester in which the course is taken. Mullen Library The provisional grade of “I” (Incomplete) Institute faculty and students are entitled may be given only to a student who has not to user privileges in the John K. Mullen completed the requirements of a course for Library and the Kathryn J. DuFour Law serious reasons, for example, death in the Library of The Catholic University of immediate family or hospitalization, and who America. At the beginning of each semester, has made a formal application using the form registered Institute students receive a library available in the Registrar’s Office. The grade bar code at the circulation desk of Mullen of “I” is not given to one who has simply Library upon presenting an Institute student failed to meet the academic requirements of ID. The University library system contains the course on time. more than 1,300,000 journals, books, Incomplete grades must be removed dissertations, and other research materials. before mid-semester of the succeeding term, The Theology/Philosophy/Canon Law whether or not the student continues in Library located on the third floor of Mullen residence. If the grade of “I” is not removed Library houses specialized reference materials by mid-semester, it will be recorded as a in the areas of religious studies and grade of “F” (Failure). philosophy.

JOHN PAUL II I NSTITUTE 19 ACADEMIC INFORMATION

As a benefit of CUA’s membership in the participate in the Washington Theological Washington Research Library Consortium Consortium are available to students of the (WRLC), students have access to ALADIN, a Institute for research and study through the shared electronic library system serving Institute’s affiliation with Mullen Library. The several universities in the Washington, D.C. institutions in the Consortium are The area. ALADIN includes the online library Catholic University of America School of catalog as well as article databases, electronic Theology and Religious Studies, the journals, image collections, and Internet Dominican House of Studies, Howard resources. Students may access ALADIN University School of Divinity, Lutheran databases remotely, i.e., from home or office. Theological Seminary in Gettysburg, the Additional databases on CD-ROM are Richmond Consortium, Virginia Theological available in the libraries. In addition to the Seminary, Washington Theological Union, Consortium Loan Service, which allows Wesley Theological Seminary, the College of students to borrow volumes from other Preachers (associate member), and St. Paul’s universities in the WRLC via a courier College (associate member). Institute service, interlibrary loan from non-WRLC- students should bring their Mullen Library member schools is available, and requests for cards when researching in Consortium both loan services may be submitted to the libraries. Access to Consortium libraries is for Access Services desk via the Mullen Library research only; to check out books, Institute website. All faculty and students are invited to students may use the interlibrary loan take advantage of group and individual services of Mullen Library. instruction in the use of electronic library resources at Mullen Library. Other Collections Mullen Library has a number of Other significant collections open to the computer stations located throughout the public in the Washington, D.C. area include building that are available for research and the Kennedy Institute of Ethics library, the internet use. In addition, Dell PC laptops can Library of Congress, the National Library of be checked out from the Circulation Desk for Medicine, and other university libraries. use inside the library. The laptops have word- processing capability and are connected to Master Class Week Mullen’s wireless network. Students who Each January, professors of the central own a laptop may check out a wireless Roman session of the Institute offer a week of network card from the Circulation Desk for lectures on various theological- access to the network. Further information anthropological themes for the students of about the wireless network is available at: the Washington, D.C. session. Regular classes http://libraries.cua.edu/access/wireless.cfm. are not held during this week so that students Students may purchase a photocopy card are available to attend the morning and for use with the Mullen photocopying afternoon sessions of Master Class Week. machines on the second floor. Attendance is required for full-time students The regular semester hours of Mullen in the M.T.S. and S.T.L. programs. Library are as follows: Graduates of the Institute and members of the wider community may attend the Monday-Thursday: 8 a.m.-11:30 p.m. lectures of Master Class week; the fee is $250. Friday: 8 a.m.-10 p.m. Saturday: 9 a.m.-8 p.m. Commencement Sunday: 11.a.m.-11:30 p.m. A graduation Mass is celebrated in the Crypt Church of the Basilica of the National Mullen Library has extended hours Shrine of the Immaculate Conception. All during the final exam periods. For vacation candidates on whom degrees are to be hours, students may call the schedule conferred must be present at the information number: 202-319-5077. For commencement exercises of the Institute, more information, visit the library’s unless excused for serious reasons by the homepage at http://libraries.cua.edu. Provost/Dean. An annual Graduation Ball completes the Washington Theological Consortium academic year; it typically takes place In the Washington, D.C., metropolitan between final examinations and the area, the libraries of institutions which graduation exercises.

20 JOHN PAUL II I NSTITUTE DEGREE PROGRAMS

The Master of Theological Comprehensive Examination Studies: Marriage and Family The comprehensive examination is based (M.T.S.) on the areas of study in the M.T.S. curriculum, including the areas of Sacred Scripture, patristics, fundamental and Introduction systematic theology, philosophy, moral In light of the mission statement of the theology, law, and science. Each of the M.T.S. Institute, the M.T.S. Marriage and Family specializations (see below for a description of program prepares students for further the Biotechnology and Ethics specialization) academic study in higher degree programs as has its own examination, in accordance with well as for professional work in a variety of the differences in the two curricula. In either contexts such as high school education, case, the purpose of the comprehensive diocesan family bureaus, pro-life examination is to assist the candidate in organizations, and legal, governmental, synthesizing and integrating his or her medical, and public policy fields. knowledge in the specialization. The M.T.S. conforms to the special The examination consists in three two- provisions of Magnum matrimonii hour written examinations. All components sacramentum , which establish a basic are graded on a pass-fail basis. If a student pontifical degree program for students who should fail any one of the questions, he or she have completed an undergraduate liberal arts may be required to retake the examination in curriculum. whole or in part. If a student fails the second time, he or she will cease to be a candidate for Admissions Requirements the degree. Applicants must possess an undergraduate In the examination, the student must degree from an accredited institution in the demonstrate a mastery of the material United States or from its equivalent in foreign covered in the program commensurate with countries. While it is advisable that applicants graduate study, including concrete historical for admission have a previous background in and theoretical bases, and offer substantive philosophy and theology, students without a interpretations, pertinent interrelationships background in philosophy and theology are between fields, and relevant concluding strongly encouraged to apply. Further judgments. requirements are enumerated in the application for the program. Book Forum The Book Forum consists in a series of Degree Requirements evening lectures followed by discussion on M.T.S. students are subject to the degree selected works of literature. The purpose of requirements of the academic catalog of the the Book Forum is to promote common year in which they were first enrolled as reflection and conversation around the degree-seeking students. themes of person, God, love, marriage, and M.T.S. students must complete 48 credits family as these have been articulated of course work, in addition to a certain especially within the great tradition of number of audits, as announced during the twentieth century Catholic/Christian authors course of the school year, with a grade-point in fiction, poetry, drama, essays, and the like. average of at least 3.0 on a 4.0-point scale. The authors to be read will include Bernanos, Additionally, students must pass a Chesterton, Claudel, O’Connor, Péguy, Berry, comprehensive examination administered in (possibly Eliot, Waugh, Percy, and others). In the final semester of study. the words of Joseph Ratzinger, “Culture at its As part of the M.T.S. curriculum, core means an opening to the divine.” At the master’s program students are expected to heart of every culture is an implicit participate in the Book Forum during the understanding of ultimacy, of the meaning of second and third semesters of their degree our existence in relation to God. It is this program. relation to God that endows all of the

JOHN PAUL II I NSTITUTE 21 DEGREE PROGRAMS

activities of a culture - raising and educating participation in the discussion and on a short children, marriage, music, dance, paper, to be submitted the day before the architecture, economy, etc. - with their meeting. deepest significance. Reciprocally, in order to discern how a culture conceives the human Residency being’s relation to God, all the aspects of that This degree program requires four culture should be considered. Reflection on semesters of full-time study in residence. In great works of literature is integral to cultural certain cases, the Provost/Dean will consider discernment, and thus integral to the requests to fulfill course requirements on a educational mission of the Institute. part-time basis. In all cases, total tuition Students receive a “pass” or “fail” grade for payments for the degree must equal at least the Book Forum based on attendance and the cost of four full-time semesters.

22 JOHN PAUL II I NSTITUTE The Master of Theological curriculum, including the areas of Sacred Studies: Biotechnology and Scripture, biotechnology, fundamental and Ethics (M.T.S.) systematic theology, philosophy, moral theology, law, and science. Each of the Introduction M.T.S. specializations (see above for a In light of the mission statement of the description of the Marriage and Family Institute, the M.T.S. Biotechnology and specialization) has its own examination, in Ethics program prepares students for further accordance with the differences in the two academic study in higher degree programs as curricula. In either case, the purpose of the well as for professional engagement in a comprehensive examination is to assist the variety of contexts such as teaching, research, candidate in synthesizing and integrating his policy development, and clinical consultation or her knowledge in the specialization. work related to bioethics. The program also The examination consists in three two- offers continuing education for professionals hour written examinations. All components in the medical, legal, and other fields. are graded on a pass-fail basis. If a student The M.T.S. conforms to the special should fail any one of the questions, he or provisions of Magnum matrimonii she may be required to retake the sacramentum , which establish a basic examination in whole or in part. If a student pontifical degree program for students who fails the second time, he or she will cease to have completed an undergraduate liberal arts be a candidate for the degree. curriculum. In the examination, the student must demonstrate a mastery of the material Admissions Requirements covered in the program commensurate with Applicants must possess an undergraduate graduate study, including concrete historical degree from an accredited institution in the and theoretical bases, and offer substantive United States or from its equivalent in foreign interpretations, pertinent interrelationships countries. While it is advisable that applicants between fields, and relevant concluding for admission have a previous background in judgments. philosophy and theology, students without a background in philosophy and theology are Book Forum strongly encouraged to apply. Further The Book Forum consists of a series of requirements are enumerated in the evening lectures followed by discussion on application for the program . selected works of literature. The purpose of the Book Forum is to promote common Degree Requirements reflection and conversation around the M.T.S. students are subject to the degree themes of person, God, love, marriage, and requirements of the academic catalog of the family as these have been articulated year in which they were first enrolled as especially within the great tradition of degree-seeking students. twentieth century Catholic/Christian authors M.T.S. students must complete 48 credits in fiction, poetry, drama, essays, and the like. of course work, in addition to a certain The authors to be read will include number of audits, as announced during the Bernanos, Chesterton, Claudel, O’Connor, course of the school year, with a grade-point Péguy, Berry, (possibly Eliot, Waugh, Percy, average of at least 3.0 on a 4.0-point scale. and others). In the words of Joseph Additionally, students must pass a Ratzinger, “Culture at its core means an comprehensive examination administered in opening to the divine.” At the heart of every the final semester of study. culture is an implicit understanding of As part of the M.T.S. curriculum, ultimacy, of the meaning of our existence in master’s program students are expected to relation to God. It is this relation to God attend the Book Forum during the second that endows all of the activities of a culture - and third semesters of their degree program. raising and educating children, marriage, music, dance, architecture, economy, etc. - Comprehensive Examination with their deepest significance. Reciprocally, The comprehensive examination is based in order to discern how a culture conceives on the areas of study in the M.T.S. the human being’s relation to God, all the

JOHN PAUL II I NSTITUTE 23 DEGREE PROGRAMS

aspects of that culture should be considered. Residency Reflection on great works of literature is This degree program requires four integral to cultural discernment, and thus semesters of full-time study in residence. In integral to the educational mission of the certain cases, the Provost/Dean will consider Institute. requests to fulfill course requirements on a Students receive a “pass” or “fail” grade part-time basis. In all cases, total tuition for the Book Forum based on attendance payments for the degree must equal at least and participation in the discussion and on a the cost of four full-time semesters. short paper, to be submitted the day before the meeting.

24 JOHN PAUL II I NSTITUTE The Licentiate in successful completion of a written Sacred Theology of Marriage examination administered by Institute and Family (S.T.L.) faculty. This requirement must be fulfilled by the end of the third semester, but students are Introduction urged to fulfill it by the end of the first year. The S.T.L. program prepares the graduate for teaching posts, especially in Roman Lectio Coram Catholic seminaries, colleges, and universities, S.T.L. students must satisfactorily present as well as for further studies at the doctoral a lectio coram during the final semester of level. This is a post-S.T.B program offering study, following the completion and approval of the thesis. The lectio coram is a magisterial further academic development and research lecture, lasting a minimum of 45 minutes skills in accordance with the mission (20-minute lecture/25-minute question statement of the Institute. As an ecclesiastical period) before a panel of three examiners, degree, the Licentiate is granted by the comprised of the thesis director and the two authority of and in the name of the Holy See. readers of the thesis. The lectio coram should The S.T.L. program conforms in its demonstrate the candidate’s competence in specifications to the requirements set forth in theology and as a teacher. It should be a Sapientia christiana and Magnum matrimonii lecture on a specific theological issue taken sacramentum . up during the course of studies for the licentiate. It must be clearly and logically Admissions Requirements organized, manifest the candidate’s Admission to the S.T.L. program requires familiarity with a wide range of relevant the pontifical Bachelor of Sacred Theology literature, and exhibit soundness of (S.T.B.) or a graduate degree with coursework theological judgment. The lectio coram is that is equivalent to that of the S.T.B. In the open to the public. case of applicants with a Master of Arts in The thesis director will propose a topic Theology, normally two years of additional unrelated to the thesis. The candidate is full-time study in theology and philosophy notified of the selected topic 48 hours prior will be required to meet the equivalency to the lectio coram . requirement. Further requirements are The candidate may present the lecture enumerated in the application for the using a one-page written outline. The lecture program. may not be delivered from a written text. If an outline is used by the candidate, copies Degree Requirements must be submitted to the board prior to the S.T.L. students must complete 48 credits lecture. After the lectio coram each examiner of prescribed three-credit courses, in addition gives a secret grade, and the final grade is the to selected seminars as announced during the average of those grades. If the candidate fails course of the school year, with a grade-point this examination, he or she is not permitted average of at least 3.3 on a 4.0-point scale. to defend the thesis, which otherwise occurs S.T.L. students must write and defend a thesis immediately following the lectio coram . The and satisfactorily present a lectio coram in Provost/Dean, in consultation with the order to receive the degree. chairman of the panel of examiners, will determine whether the examination may be Languages repeated. Should a student fail a second time, Students are required to demonstrate he or she ceases to be a candidate for the reading proficiency in scholastic Latin by licentiate degree. successful completion of a written examination administered by Institute Thesis faculty. This requirement is to be fulfilled The thesis is an integral part of the during the first semester of residency. S.T.L. curriculum, requiring several months’ Students must also demonstrate reading planning, research, analysis, exposition, proficiency in a modern language from the revision, and discussion. It entails both the following list: French, Spanish, Italian, or independent investigation of some German. Proficiency is demonstrated by significant question arising from the work

JOHN PAUL II I NSTITUTE 25 DEGREE PROGRAMS

of the program and a defense of the thesis in consultation with the thesis conclusions reached. It should give evidence director and the other board members. of training in research and make a At least six weeks prior to the expected contribution to theological and/or date of defense, and on or before the due philosophical knowledge involving a limited date listed in the academic calendar, the yet significant issue. It must demonstrate student must submit five copies of the the student’s familiarity with basic methods completed thesis to the Program Advisor. and techniques of research, mastery of a The copies must be bound with a black limited topic, and ability to exercise sound plastic “comb binding,” a black vinyl back theological judgment and to formulate cover, and a clear plastic front cover. The accurate conclusions. The thesis director, copies of the thesis are distributed to the more a critic than a teacher, provides thesis director and the other board assistance in defining the question to be members. examined. The student alone is responsible The thesis must be between 60 to 70 for working out the question and its pages in length, excluding the bibliography resolution. (page limits are strictly enforced) and written according to the Chicago Manual of Schedule of Production of the Thesis Style . Upon completion of the thesis, the By the end of the first semester, and in thesis director and first reader signify their consultation with the S.T.L. Program approval in writing. (The thesis director Advisor, the student asks a faculty member and first reader may judge the thesis to direct his thesis. Once a faculty member substantively complete and worthy of agrees to direct the thesis, the Program defense, while noting some mandatory Advisor, in consultation with the thesis corrections to be made prior to final director, appoints two other faculty acceptance.) The date for the lectio coram members to a thesis board. One of the two and the thesis defense cannot be set prior to faculty members is designated the first this written approval; approval must be reader of the thesis. received at least 30 days in advance of the By midterm of the second semester, and defense. Also, the defense of the thesis in consultation with the thesis director, the cannot be scheduled until all language student prepares and submits to the requirements have been met. Program Advisor a five-page proposal, including the title; a detailed statement of Defense of the Thesis the proposed topic, its background, and its After successful completion of the lectio purpose; the methodology; and a proposed coram , the student must defend the thesis table of contents. In addition, a preliminary by oral examination, to be conducted by the bibliography is submitted at this time. thesis board (the thesis director and the two Within two weeks, the thesis board readers). The student begins with a five- meets with the candidate to discuss the minute presentation of his thesis. This proposal. The thesis director, other board presentation is followed by a 25-minute members, and the Program Advisor may questioning period by the panel. At the end accept or reject the proposal, or they may of the defense, the written thesis and the specify required modifications to it oral examination are graded separately by (acceptance sub conditione ). If substantial the members of the defense board. The revision is required, the board meets again votes are taken in secret and supervised by with the student, either accepting or the chairman of the examination. The final rejecting the proposal or requiring further grade is the average of the grades submitted modifications. The proposal is deemed to by each board member. If a candidate fails be approved when it has been signed by the this examination, he must obtain thesis director, the other two board permission from the Provost/Dean to members, and the Program Advisor. The schedule another defense. A candidate will proposal, with original signatures, is held in not be permitted to retake the examination the student’s official file. until at least one semester, or an equivalent Once the proposal has been approved, period of time, has elapsed since the date of the student is free to commence writing the the failure. If the student fails a second

26 JOHN PAUL II I NSTITUTE time, he or she ceases to be a candidate for student enters the S.T.L. program at the the licentiate degree. Institute. If a student does not complete all requirements within five years, the student Residency may petition the Provost/Dean for a one- The S.T.L. program requires four year extension. If a student fails to complete semesters of full-time study in residence. In all requirements within this period, he or certain cases, the Provost/Dean will she ceases to be a candidate for the S.T.L. In consider requests to fulfill course all cases, total tuition payments for the requirements on a part-time basis. All the degree must equal at least the cost of four requirements for the S.T.L. degree must be full-time semesters. completed within five years of the date the

JOHN PAUL II I NSTITUTE 27 DEGREE PROGRAMS

The Doctorate in Sacred fulfilled during the first year of residency. Theology with a Specialization Students must demonstrate reading in Marriage and Family (S.T.D.) proficiency in two modern languages from the following list: French, Spanish, Italian, or Introduction German. Proficiency is demonstrated by The S.T.D. is a post-S.T.L. degree successful completion of a written completing academic formation in examination. This requirement must be conformity with the mission statement of the fulfilled by the beginning of the third Institute; it qualifies the graduate for teaching semester of the program. posts in Roman Catholic seminaries, colleges, and universities. As an ecclesiastical degree, S.T.D. Dissertation the S.T.D. is granted by the authority of and The dissertation should demonstrate in the name of the Holy See. maturity of theological judgment based on The S.T.D. conforms in its specifications advanced graduate study. It should give to the requirements set forth in Sapientia evidence of research skills commensurate christiana and Magnum matrimonii with doctoral level study, the ability to sacramentum. perform independent scientific work, and mastery of the candidate’s chosen field of Admissions Requirements study. The dissertation should be of sufficient Admission to the S.T.D. program requires quality to constitute a genuine contribution the S.T.L. degree ( magna cum laude or to that field of study and to warrant higher) from a session of the John Paul II publication. The dissertation should be at Institute. Other requirements are enumerated least 175 and no more than 300 pages in in the application for the program. While length, exclusive of bibliography. receiving a magna cum laude or higher for the S.T.L. degree is a prerequisite for Schedule of Production of S.T.D. consideration for admission into the S.T.D. Dissertation program, possession of this degree with a By the end of the first semester, and in magna cum laude does not guarantee consultation with the S.T.D. Program admission. Advisor, the student asks a faculty member to direct his or her dissertation. The Program Degree Requirements Advisor, in consultation with the dissertation S.T.D. students are required to complete director, appoints two other faculty members four doctoral seminars maintaining a grade- to a board under the chairmanship of the point average of at least 3.5 on a 4.0 point dissertation director. scale. Competency in four languages must be By midterm of the second semester, and demonstrated by S.T.D. students before the in consultation with the dissertation director, second year of the program, in preparation the student prepares and submits to the for the dissertation research. The dissertation Program Advisor a ten-page dissertation must be defended within five years of the proposal, including the title; a brief student’s entry into the program. presentation of the background of the topic and the current state of relevant research; a Languages concise statement of the proposed thesis of Reading proficiency in scholastic Latin is the dissertation; a statement of the presupposed at admission and must be contribution and originality of the thesis; a demonstrated by successful completion of a detailed statement describing the written examination. This requirement must methodology and argument of the be fulfilled during the first semester of dissertation; and a proposed table of residency. contents. A preliminary bibliography Students are required to demonstrate containing the most important primary and reading proficiency in biblical Greek by secondary sources must be submitted with successful completion of a written the proposal. examination. This requirement must be Once the thesis director deems the

28 JOHN PAUL II I NSTITUTE proposal acceptable, it is circulated among Also, the defense of the dissertation cannot be the entire faculty. Every member of the scheduled until all language and course-work faculty is expected to submit his or her requirements have been met. approval, comments, objections, and The completed dissertation must be questions to the thesis director and Program defended within five years of the date the Advisor within two weeks of receiving the student enters the S.T.D. program at the proposal. Institute. If the student is not able to defend Within two weeks of the end of this the thesis within five years, the student may review, the student defends the proposal petition the Provost/Dean for a one-year before the board, comprised of the director extension. If a student fails to defend the and two readers. The dissertation director, the thesis within this period, he or she ceases to other board members, and the Program be a candidate for the S.T.D. Advisor may accept or reject the proposal, or they may specify required modifications to it Defense of the Dissertation (acceptance sub conditione ). If substantial After acceptance of the dissertation by the revision is required, the board and Program dissertation director and readers, the student Advisor meet again with the student, either must defend the dissertation in an oral accepting or rejecting the proposal or examination of two hours. The student will requiring further modifications. begin with a fifteen-minute presentation of The proposal is deemed to be finally his dissertation. At the end of the defense, approved when it has been signed by the both the written dissertation and the oral dissertation director, the first and second examination will be graded. A vote will be readers, and the Program Advisor. The taken in secret and supervised by the proposal, with original signatures, is held in chairman of the examining committee. The the student’s official file. final grade is the average of the grades Once the proposal has been finally submitted by each board member. If a approved, the student may begin to write his candidate fails the oral examination, he must or her dissertation. obtain permission from the Provost/Dean to repeat the examination. A candidate will not Preparation for the Defense of S.T.D. be permitted to retake the examination until Dissertation at least one semester, or an equivalent period At least eight weeks prior to the expected of time, has elapsed since the date of the date of defense, and on or before the due date failure. If the student fails a second time, he listed in the academic calendar, the student or she ceases to be a candidate for the S.T.D. must submit six copies of the completed degree. dissertation and six copies of an abstract of 350 words to the Program Advisor. The Residency dissertation copies must be bound with a This degree program requires two black plastic “comb binding,” a black vinyl semesters of full-time study in residence. The back cover, and a clear plastic front cover. At completed dissertation must be defended this time the S.T.D. Program Advisor, in within five years of the date the student consultation with the dissertation director, enters the S.T.D. program at the Institute. If a selects a reader who is not a member of the student is unable to defend the dissertation Institute faculty to participate at the defense. within five years, the student may petition the The Assistant to the S.T.D. Program Advisor Provost/Dean for a one-year extension. If a distributes the copies of the dissertation to student fails to defend the dissertation within the dissertation director and the other board this period, he or she ceases to be a candidate members. for the S.T.D. In all cases, total tuition The date for defense cannot be confirmed payments for the degree must equal at least prior to approval by the dissertation director the cost of two full-time semesters. and the board members who are Institute faculty; approval must be given at least 4 weeks before the expected date of the defense.

JOHN PAUL II I NSTITUTE 29 DEGREE PROGRAMS

The Doctorate of Philosophy the dissertation prospectus by the end of in Theology with a November of the 7th term of study. After the Specialization in Person, prospectus has been approved, students are Marriage, and Family (Ph.D.) expected to complete their dissertations in two years. Introduction The purpose of the Ph.D. program is the Courses formation of students toward an Ph.D. courses are generally offered on a understanding of person, marriage, and three-year cycle, and students may choose family, in accord with the mission statement any 15 courses of those offered at the of the Institute. The program prepares Institute during the first five semesters. students to carry out significant research and Ph.D. students who are new to the publication and qualifies students for Institute are typically required to take academic positions in universities, colleges, additional courses at the master’s or licentiate and seminaries. level. With the permission of the Ph.D. Program Advisor and the fulfillment of an Admissions Requirements additional writing requirement, one of these Admission to the Ph.D. program requires courses may be substituted for a Ph.D.-level the successful completion of a master’s degree course. in theology or a related field and the completion of the application process as Languages outlined on the appropriate admissions form. Students are required to demonstrate Prior to acceptance, an on-site interview is reading proficiency in scholastic-ecclesiastical normally required. Latin, New Testament Greek, and two modern languages (French, Spanish, Italian, or German). Proficiency is demonstrated by Degree Requirements successful completion of a written The Ph.D. program is a 45-credit examination administered by Institute program (15 courses), and course work is to faculty. be completed over three years. Ph.D. students One ancient and one modern language must be in residence for full-time study examination must be taken before the end of during the first three years of the program, the first semester. The remaining language and ordinarily for the two years of examinations must be taken by the end of the dissertation writing. Full-time study is third semester. defined as taking three courses per semester An additional language may be required, and fulfilling the requirements of the depending on the dissertation topic. Symposium, which meets four times each semester. Symposium Proficiency in four languages is required The Symposium consists in monthly of all Ph.D. students: scholastic-ecclesiastical evening seminars on selected “Great Books” Latin, New Testament Greek, and two (and occasionally works of art or music), for modern languages, as delineated below. the purpose of developing a community of Additionally, students are expected to conversation among all Ph.D. students and complete successfully the two foundational the faculty around the themes of God, works examinations at the start of the second person, love, marriage, and family as these and third years of study and qualifying have been articulated by, and shape, the examinations by the end of January of the tradition of Christianity and the West. This sixth term of study. (More precise guidelines community of conversation is integral to are given below.) both the method and the substance of the Following completion of coursework, educational mission of the Institute. An language requirements, foundational works overarching concern of the conversation is to examinations, and qualifying examinations, explore the sense in which the meaning and Ph.D. students must successfully defend dignity of human life are recognized and can

30 JOHN PAUL II I NSTITUTE finally be sustained only from within a 3. Modern writers: Machiavelli, Hobbes, culture of gratitude. John Paul II wrote often Bacon, Descartes, Locke, Kant of a “civilization of love” or again a “culture 4. Recent Christian authors and the of life.” The Symposium examines Second Vatican Council: Balthasar, De civilization, love, and life as matters above all Lubac, Rahner, Selected Documents of of what the Greeks termed “ morphosis ,” or Vatican II “morphe, ” of being formed, hence of “form.” 5. American authors: I. Hecker, J. C. Literature and art (along with the theology Murray, J. Rawls and philosophy comprising the rest of the A list of the selected works by each of curriculum) constitute a primary mode of these authors is available in the this fully human formation. administrative offices of the Institute. Section 2: This section requires Foundational Works critical elucidations of the fundamental The two foundational works reading lists anthropological-ontological, theological, and cultivate both the breadth and depth of moral teaching of Karol Wojtyła/John Paul II students’ knowledge of theology, philosophy, and Joseph Ratzinger/Benedict XVI. and of the Catholic intellectual tradition. Students will answer questions regarding The two examinations based on these lists such topics as the meaning of person, being require students to demonstrate a profound as gift, nuptiality, action and freedom. grasp of the main concepts, issues, and Section 3: This section requires students themes contained in each of the works to take up currently vexed issues in theology constituting the reading lists. and philosophy pertinent to marriage, family, The foundational works reading list is and the person. Questions will be drawn available in the administrative offices of the from such areas as sexual ethics, bioethics, Institute. Although some of these books sacramental theology, feminism, gender, and appear on course bibliographies, each student their social, cultural, and political/juridical is expected to read and prepare on his or her own all the books for the foundational works contexts, requiring students to discuss the examinations. current status of an issue in contemporary literature. Qualifying Examinations Once a student has received a grade of The Qualifying Examinations consist of “pass” for all qualifying examinations, he or both written and oral components. The she may defend the dissertation prospectus. written component is divided into three sections, and the student’s responses in these Dissertation Prospectus three sections are treated in the oral The dissertation prospectus is prepared component. The qualifying examinations under the guidance the dissertation director, take place in the second week of the sixth who must be selected by registration week of semester of study. the fifth semester. The key elements of the The written component is comprised of dissertation prospectus are the research and the following sections. articulation of the dissertation’s argument Section 1: This section treats what is and the collegial process of guidance by the termed “the quarrel between the ancients and dissertation director and the first and second the moderns.” The examination should readers of the dissertation. indicate the student’s capacity for synthesis as well as his or her grasp of the thread that, Dissertation Prospectus Defense where pertinent, manifests the unity in the The student must have passed the development of doctrine. These questions qualifying examinations before the will be examined through the following prospectus can be defended. authors: Once the thesis director deems the 1. Ancient writers: Plato, Aristotle prospectus acceptable, it is circulated among 2. Medieval writers: Aquinas, the entire faculty. The prospectus may be Bonavenure, Scotus submitted by April 1 of the sixth semester, if

JOHN PAUL II I NSTITUTE 31 DEGREE PROGRAMS

possible, but no later than November 1 of the guides the student through questions seventh semester. Faculty members have two regarding the degree requirements, assists the weeks to submit comments, objections, student in selecting the dissertation advisor, and/or questions to the thesis director and and gives final approval to course selection. Program Advisor. The dissertation advisor, selected during the Within two weeks of the end of this third semester in the program, guides the review, the student defends his or her student in the selection of courses and of a prospectus before the board, comprised of dissertation topic; normally the dissertation the director and two readers. advisor will serve as the student’s dissertation The prospectus is deemed to be finally director. approved when it has been signed by the dissertation director, the first and second Residency readers, and the Program Advisor. The The Ph.D. program normally requires six prospectus, with original signatures, is held in semesters of full-time study in residence, plus the student’s official file. two years of dissertation writing. The Once the prospectus has been approved, completed dissertation must be defended the student may begin to write his or her within seven years of the date the student dissertation. enrolls in the Ph.D. program. If a student is unable to defend the dissertation within Ph.D. Dissertation seven years, the student may petition the The Ph.D. degree is awarded after the Provost/Dean for a one-year extension. If a successful completion of the doctoral student fails to defend the dissertation within dissertation and a defense of the dissertation this period, he or she ceases to be a candidate before the dissertation board. The for the Ph.D. degree. dissertation should not exceed 300 pages (bibliography excluded) and should Assistantships demonstrate maturity of theological Ph.D. students are required to serve in judgment based on advanced graduate study. research or teaching assistantships during the It should give evidence of capacity for fourth and fifth years of study, as available. research and reflection commensurate with The assistantships may entail ten to fifteen advanced study, an ability to perform hours of work per week assisting a designated independent intellectual work, and a professor or teaching a full-semester course profound comprehension of the candidate’s offered through the Institute’s Continuing chosen field of study. The dissertation should Education Program. Acceptance of be of sufficient quality to constitute a genuine assistantships is required for continued contribution to that field of study. receipt of any scholarships or stipends.

Defense of the PhD. Dissertation Ph.D. Handbook After acceptance of the dissertation by the Further details of the Ph.D. program director and readers, the student must defend requirements are elaborated in the Ph.D. the dissertation in a public defense of at least Handbook, distributed to Ph.D. students at two hours. The student will begin with a orientation and available from the Institute’s fifteen-minute presentation of the Reception Office (Room 313). dissertation, which will be followed by a period of questions from each member of the dissertation board.

Advising Ph.D. students have two types of advisors: the Ph.D. Program Advisor and the dissertation advisor. The Program Advisor orients the student to the degree program,

32 JOHN PAUL II I NSTITUTE COURSES OF INSTRUCTION

JPI 510/729 Jesus Christ and the thinkers who played a Theological Anthropology: decisive role in these controversies. History and Method Attention is paid to the patristic era and to Beginning with an examination of the the gradual development of the problem of anthropology in modernity, understanding of the crucial concepts of this course will examine the main theses of nature and person. The sense in which a theological anthropology which include: Christ reveals man to himself is elucidated predestination (of Jesus Christ and of men in the last part of the course. in Jesus Christ); creation (in Christ); the relation between nature and grace; man as 3 credits imago Dei (ad imaginem) both in his personhood and in sexual difference; JPI 518/757 original sin; and justification. Theology of Mary This course deals with the theological 3 credits significance of the Virgin Mary, which can only be understood if presented in the wide JPI 511/731 horizon of God’s plan to recapitulate all Faith and American Culture things in Christ. That means that we will This course attempts a theological- consider Mary, following the guidelines ontological interpretation of American traced by the Second Vatican Council, in culture against the background, most relation to the mystery of Christ and the immediately, of the Second Vatican Church. In her unique relationship with Council and the pontificates of John Paul Christ she appears as the fulfillment of the II and Benedict XVI. The purpose is to nuptial covenant of God with the people of frame the fundamental terms of a Israel and, at the same time, as the living Catholic’s engagement with modernity as and concrete image of the pilgrim Church. expressed in the history of America. The structure of the course follows an Readings for the course will be drawn historical thread: the mysteries of the life of from authors influential in the founding Mary. All the traditional topics of and history of American culture, as well as Mariology (Immaculate Conception, from significant Catholic interpretations Virginity, Divine Motherhood, Assumption, of the culture. collaboration in the redemption, etc.) will be covered as we consider Mary’s course of 3 credits existence (from her Old Testament roots to the final Parousia). Her pilgrimage in faith JPI 517/817 will give us the key to contemplating the Jesus Christ: Revealer of God and Man whole life of Jesus as a mystery, that is, as This course seeks to give students an the revelation and action of the Triune God introduction to Christology that will help in the midst of human history. them to deepen their understanding of the Christocentric approach to anthropology 3 credits that characterizes the pontificate of John Paul II. The course thus seeks to impart JPI 532/707 familiarity with the development and Biblical Theology of Marriage and significance of key ideas in Christology. Family: Old Testament The first part of the course presents The purpose of this course is to help the Christ’s self-revelatory method, examining student discover the Biblical vision of the what he reveals of God and how this person, marriage and family as presented revelation occurs. The second part of the in the Old Testament. Consequently, this is course studies the major controversies a text-oriented course which will examine surrounding the person and mission of key biblical texts which provide the

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foundation for these fundamental human on love: Christological, Trinitarian, realties. The course begins by providing sacramental, ecclesiological. Finally the the student with an adequate course wants to initiate the students to the understanding of the nature of God’s still little-explored study of John’s highly Word and of the process of appropriate theological usage of symbolism. The course exegesis. This is accomplished by an focuses particularly on the nuptial examination of the key magisterial symbolism as a fitting key to grasp the very documents which deal with hermeneutics. core of John’s gaze upon the flesh of Jesus. In the extended examination of the Jesus’ flesh is the true temple where those creation narrative of Gen 1-3, we will who believe in Him can finally arrive to see uncover the ground for all Biblical (Jn 1:14, 18; 14:9; 17:24) and to participate anthropology. For the Hebrew mind, the in the glory of God’s Trinitarian Love (Jn narrative and legal texts are also critically 17:26). important because they give a concrete vision of the value and purpose of 3 credits marriage and family. Thus, we will study the patriarchal narratives, the legal texts, JPI 548/748 and the familial rituals in the cult of Israel Fundamental Moral Theology: Freedom to understand how the person ( imago dei ) and Human Action and family ( carrier of the covenant ) This course takes up themes arising within functioned in the Old Testament. Within fundamental moral theology. In what the Prophetic period there is an sense is moral theology really a theology? intensification of marital imagery for the What constitutes morality? What role do covenant, and in the Wisdom Literature desire, fulfillment, love, truth, beauty, and we find the ideal vision of marriage which the invitation to communion (cf. Veritatis re-establishes the divine vision. The final splendor , ch. 1) play in our grounding of part of the course is a brief survey of the moral theology? The course takes up the theological understanding of marriage in the Intertestamental period. We will question of freedom, the foundation and conclude by an examination of how the meaning of natural law, and the structure trajectory of the Old Testament reaches its and character of moral action. Readings conclusion in Jesus’ teaching on marriage include Veritatis splendor and texts drawn (Matt 19). This study will take an from J. Ratzinger, St. Thomas Aquinas, integrative approach which will situate the Kant, H. U. von Balthasar, S. Pinckaers, M. texts within the Jewish context but also Rhonheimer, and L. Melina. allude to their appropriation in the Christian community. We will see how a 3 credits balanced theological perspective developed based on the legal / cultic JPI 549/752 prescriptions along with the ‘lived Marriage and Virginity as States of Life theology’ found in the patriarchal and This course considers the concept of a prophetic experiences. “state of life” as a specification of the human vocation to love ( Familiaris 3 credits consortio , 11). The tradition has often stated that marriage and virginity are JPI 546/762 complementary rather than fundamentally The Nuptial Mystery according to St. John opposed to each other. At the center of This course is an introduction to the this complementarity is each state’s theological doctrine of love ( agape ) offered analogous realization of the interior by the Fourth Gospel. It imparts familiarity “form” of the vocation of human nature with the key words and concepts necessary itself as revealed in the life and mission of to deepen John’s understanding of Jesus Christ. The course explores the foundation Christ as the Revealer and Giver of God’s of the two states in creation and their Trinitarian Love by exploring the different eschatological destiny, whether and in dimensions of the rich Johannine doctrine what sense we might call marriage a “state

34 JOHN PAUL II I NSTITUTE of perfection,” and the relation of the two discussion of his scriptural, theological, and states to the human person’s most philosophical methodology. It shows how fundamental and interior level of freedom. the dual unity of man and woman and Readings include texts drawn from John their interpersonal communion, even in the Paul II, H. U. von Balthasar, St. Thomas body, image divine trinitarian life. The Aquinas, D. Crawford, and M. Ouellet. explanation will follow a historical thread, from Creation to the final resurrection of 3 credits the flesh. A chapter devoted to the redemption of the body brought about by JPI 550/850 Christ through his death and resurrection Gender / The Sexual Difference will be added, in order to better grasp the This course considers the question of theological unity of the proposal. John Paul gender/the sexual difference in terms of its II draws from this christological theological and anthropological anthropology the nuptial nature of reality, foundations, and in light of issues raised which is expressed differently in marriage regarding this question in the current and consecrated celibacy, thus expressing cultural situation. Readings are drawn the vocation of the Church as spouse of from Aristotle and Aquinas, St. John Christ. Special emphasis will be made on Paul II, various Church documents, and the foundations of the Theology of the a variety of contemporary authors (e.g., Body in the Christian tradition. biologists, social scientists, theologians, gender theorists, cultural critics). 3 credits

3 credits JPI 555/716 Encyclicals of John Paul II JPI 553/763 The aim of this course is to familiarize Being as Gift: Philosophical Foundations students with the theological vision of This course elucidates the constitutive John Paul II as embodied in his Encyclical elements of a metaphysics of love Letters. The course begins with an necessary to undergird John Paul II’s overview of the life and thought of Karol nuptial anthropology. John Paul’s II Wojtyła / John Paul II. The second, and anthropology, to which his interpretation longest, part of the course consists of close of Gaudium et spes 22 and 24 in terms of reading of nine of John Paul II's Encyclical nuptial mystery witnesses, is rooted in the Letters from Redemptor hominis (1979) recognition that being (both God and through Ecclesia de eucharistia (2003). The man) is gift. Through readings of Plato, unifying theme for our interpretation of Aristotle, Dionysius, Aquinas, Hegel, F. the thought of John Paul II is the Ulrich, Balthasar, and John Paul II, the intersection of theology and anthropology course revisits main philosophical as set forth in the great text of Gaudium et themes—form, nature, substance, relation, spes , 22: “In reality it is only in the mystery the transcendentals, and causality—in of the Word made flesh that the mystery light of an ontology of gift. In so doing, of man becomes clear. . . Christ the new the course seeks to illustrate the intrinsic Adam, in the very revelation of the relation between theology and philosophy mystery of the Father and His love, fully as presented in John Paul II’s Fides et ratio . reveals man to himself and brings to light his high calling.” In order to deepen our 3 credits understanding of John Paul II’s contribution to Catholic theology and JPI 554/764 philosophy, we will situate his writings on Catechesis on Human Love the context of the development of This course studies John Paul II’s Man and Catholic Social Doctrine from Rerum Woman He Created Them: A Theology of novarum through the Second Vatican the Body — his “Wednesday catecheses”— Council. The course concludes with a through a reading of the text and a reflection on Pope Benedict XVI’s

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interpretation and development of John typological structure of Scripture to be Paul II’s theology and the challenge of the operative) will be discussed. The work new evangelization. of John Paul II, Cardinal Ratzinger (Benedict XVI), Henri de Lubac, von 3 credits Balthasar, Childs, Cassuto, Eichiodt, and Fishbane (among others) will be central JPI 568/768 to this study. Revelation, Scripture, and the Nature of Exegesis 3 credits Dei verbum teaches that Scripture is the “soul of theology,” thus showing its JPI 569/866 fundamental importance to the Dominion and Technê theological endeavor. This course will This course is essentially an exploration of operate along two major thematic lines: the philosophical and theological meaning the text as sacred text and the of work. In order to illuminate the development of an exegetical approach meaning of work, we will ponder the congruent with the text. The lectures will philosophical roots of dominion (God’s examine the phenomenon of divine self- command to “subdue the earth”) and of disclosure within the created order and technê (the root of technique, technology). the specific form this communication The first part of the course will be a survey takes within the community of God's of the attitudes toward work in the ancient people. Included in this study will be an Jewish and Greek traditions, the examination of a) the nature of assumption of work into Christian life in revelation; b) the nature of the Word of light of a metaphysics of creation in God as Scripture; c) the relationship monasticism, and then the origin of the between eternal Word and human event; modern notion of work in the Protestant d) the categories by which truth is reinterpretation. We will then reflect on conveyed, including Semitic categories of the challenges posed to the meaning of thought, the actualizing power of the work by modern technology and word, vows, covenantal reality, etc.; and e) capitalism, and the attempt to recover the the relationship of the two testaments. classical ethos in contemporary thinkers Central to this investigation will be the and John Paul II’s encyclical Laborem insight of John Paul II and his linking of exercens . the Incarnation to the Scriptural text itself. The second theme is centered on 3 credits the interpretation of the text and the appropriation of an exegetical model JPI 570/838 which enables the truth of the text to Sexual Ethics and the Person emerge. Here, an examination of the This course will study the personal modern methodological crisis will be character and meaning of the body as a made (re Bultmann et al ) along with the foundation for sexual ethics. Starting with response of Ratzinger ( Biblical the specificity of the moral point of view, Interpretation in Crisis ). Included here will the course will develop the main lines of be an examination of how the Early an ethics of sexuality in which the human Church Fathers read the Scriptures, a person as a created whole, corpore et thorough investigation of the magisterial anima unus , is “ the subject of his own moral documents on biblical interpretation acts ” ( Veritatis splendor , 48). As John Paul (especially Providentissimus deus , Divino II said, we find in the body “the afflante spiritu , and Dei verbum ) and a anticipatory signs, the expression and the review of the different methodologies promise of the gift of self, in conformity informing today’s exegesis (with reference with the wise plan of the Creator” (ibid.). to the Pontifical Biblical Commission’s Particular issues will include the ethics Interpretation of the Bible .) The of conjugal relations, contraception, importance of the re-discovery of homosexuality, and the use of condoms to symbolic realism (which allows for the prevent HIV/AIDS. ( Fundamental Moral

36 JOHN PAUL II I NSTITUTE Theology: Freedom and Human Action is course will consider some of the key highly recommended as a background.) events in the life of the Church such as the apostolic witness and the development of 3 credits the canon of Scripture, the Trinitarian and Christological controversies of the fourth JPI 605/839 and fifth centuries, the development of Issues in Psychological and monasticism, the tragic split between East Neurological Science: Marriage, Family, and West, medieval theology and the rise and the Sexual Difference of universities, the Protestant reformation, Pope John Paul II stated, “Only a Christian the Church's encounter with the anthropology, enriched by the Enlightenment, and the First and Second contribution of indisputable scientific Vatican Councils. Readings include data, including that of modern psychology primary sources from the Church Fathers, and psychiatry, can offer a complete and conciliar documents, Robert Louis Wilken, thus realistic vision of humans.” This The First Thousand Years: A Global History vision will guide the exploration of the of Christianity, Alexander Schmemann, neurological and psychological discoveries The Historical Road of Eastern Orthodoxy, regarding male and female gender. Topics and Christopher Dawson, The Dividing to be covered also include divorce, sexual of Christendom. and physical abuse, homosexuality, abortion, psychotherapy, marriage 3 credits counseling, family therapy, and pastoral responses to these issues. JPI 615 Biotechnical Anthropology 3 credits Technology is not merely an instrument to be used licitly or illicitly, but the all- JPI 614 embracing milieu in which we moderns Theology of the Suffering Body live. This milieu embeds fundamental The course considers the meaning of assumptions about being and the nature health and the nature of medicine in the of the human person, and these in turn, lie light of their historical development, the at the root of bioethical dilemmas, made Church’s understanding of the human possible by our biotechnical prowess, person, and the state of modern medicine. which seem to grow exponentially by the Special attention will be paid to the day. Drawing on a wide range of sources meaning of the body and human suffering including C.S. Lewis, Hans Jonas, John and to the challenges faced by physicians Dewey, and Hannah Arendt, this course and other health care workers in a will consider the philosophical contemporary setting. foundations and fundamental anthropological assumptions of the 3 credits biotechnical revolution as well as its practical implications. JPI 613/848 History of the Church 3 credits The aim of this course is to familiarize students with the historical unfolding of JPI 617 the life and mission of Church. The Bioethics I: Biology, Medicine, and the Church is both “in history, but at the same Contours of Human Life time she transcends it. It is only ‘with the This course develops foundations for eyes of faith’ that one can see her in her bioethical inquiry in view of the doctrine visible reality and at the same time in her of creation, the nuptial anthropology spiritual reality as bearer of divine life” proposed by John Paul II, and seminal (Catechism of the Catholic Church, 770). documents from the recent magisterium Following an introductory reflection on of the Church. Bioethics I provides the nature of the Church and the theological, historical-cultural, and relationship between time and eternity, the biological context for reflection on

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particular issues, with an eye also to the and of human love, one must enter the contributions of recent thinkers including mystery of divine love as it has revealed Robert Spaemann, Hans Jonas, and itself in Jesus Christ. John Paul II identified Stephen Talbott, whose work exposes the the communion of the Church and the dualism and materialism that has shaped familial union formed by a man and a modern science and medicine, and points woman as two images of particular the way to a more adequate vision of the importance. Speaking about the dual unity embodied person amid the vicissitudes of of man and woman, John Paul II wrote birth, illness, and death. Specific bioethical that “being a person in the image and issues are treated in Bioethics II. likeness of God thus also involves existing (Fundamental Moral Theology: Freedom in a relationship, in relation to the other ‘I.’ and Human Action is highly This is a prelude to the definitive self- recommended as a background.) revelation of the Triune God: a living unity in the communion of the Father, Son and 3 credits Holy Spirit” ( Mulieris dignitatem 7). At the same time, he also said that “the JPI 619 primordial model of the family is to be Bioethics II: Life, Death, and the sought in God himself, in the trinitarian Human Person mystery of his life” ( Letter to Families 6). This course offers anthropological This course seeks then to explore what it foundations for questions concerning means to say that the Triune God is a illness and death. The meaning of health communion of persons and how and the distinction between healing and “communion” is to be understood. enhancement will be considered, along with the distorted desire for transcendence 3 credits animating the contemporary transhumanist movement. Questions JPI 623/853 surrounding organ donation will be Mystery of the Church addressed, including the affirmation or John Paul II maintained that Jesus, in his denial of gift in organ transplantation, and final prayer (Jn 17), drew the complete the basic understandings of the body and picture of the interpersonal ecclesial autonomy implicit in different relations which originate in Him and in perspectives on organ transplantation. the Trinity. He proposed to his disciples Reflections on the meaning of death will and to us all, the supreme model of that ground a discussion of end-of-life issues, communio which the Church is called to including questions concerning life be by reason of her divine origin: it is he support and its withdrawal, the use of himself in his intimate communion with ordinary/proportionate and the Father in the life of the Trinity extraordinary/disproportionate means, the (General Audience, 10/11/1991). This distinction between killing and letting die, course seeks to explore the understanding and criteria for determining death, of the Church as communio proposed by including the “brain death” criterion. the Second Vatican Council. The perception of the mystery of the Church is 3 credits a central piece in the thought and educational undertakings of both John JPI 620/813 Paul II and Benedict XVI. The course Communio Personarum : The Triune God adopts a concrete perspective in that it John Paul II’s anthropology of love rests on approaches the meaning of ecclesial the divine revelation that God is love and communion through the persons of the that this infinite love is a triune Virgin Mary, and the apostles Peter, John, communion of persons. As the origin and and Paul. Through them, and the telos of all that is given to be, divine triune principles of Christian existence they love gives form to and is imaged by all of incarnate, it is possible to see what is creation. Thus, to offer an adequate proper to the nature of the Church in her elucidation of the nature of finite being unity, catholicity, apostolicity, and sanctity

38 JOHN PAUL II I NSTITUTE and how to address some of the issues that historical and methodological issues the Church faces today. necessary for discerning the relationship between canon law and theology, and for 3 credits understanding correctly the nature of canon law's mission in the life of the JPI 634/826 Church. The second part of the course Sacrament of Marriage specifically considers the canonical The Sacrament of marriage is a privileged principles and issues relevant to the point of contact between nature and grace. pastoral care of marriage, especially the Christ did not establish a new “outward implications of the sacrament's theological sign” or a new form for entering into and juridical elements for annulments, marriage. Instead, he recalled the original dissolutions, and convalidations. In this truth of creation: “he who made them regard, special attention is given to the from the beginning made them male and adequacy of matrimonial jurisprudence in female . . . ‘For this reason a man shall American tribunals. leave his father and mother and be joined to his wife, and the two shall become one 3 credits . . . therefore what God has joined together let no man put asunder” (Mt 19:4-6). JPI 659/860 Rather than “adding” something to Biblical Theology of Marriage and marriage from outside, Christ reveals the Family: Synoptics and Paul. fullness of God’s original plan for This course builds on the Old Testament marriage and accomplishes this plan course and provides an introduction to the through his death and Resurrection. New Testament’s teaching on marriage, Henceforth, marriage between baptized family, and the nature of the human persons represents and participates in person. The core of the course concerns Christ’s spousal love for the Church. In how the event of Christ and the Person of order to gain a deeper understanding of Jesus, mediated through baptism, this mystery, the course consists of three transform the human person and the parts. Part One provides an overview of fundamental relationships of marriage and the nature and sacramentality of Christian family. The course begins with lectures on marriage. The second part of the course hermeneutics which are particularly explores the history of the doctrine of pertinent to the study of the New marriage within the Catholic tradition Testament including the use of Old from Augustine through the Second Testament scripture in the New, the Vatican Council. We will also consider the concept of fulfillment, and the ecclesial understanding of marriage in Protestant nature of truth. The course is text oriented theology and in the Orthodox Churches. and thus will concentrate on the exegesis The last part of the course explores some of key New Testament passages which are disputed questions and controversies essential in constructing a New Testament regarding the nature and sacramentality of theology of marriage and family. We will marriage in light of the theology of John deal primarily with the Synoptics and the Paul II. Pauline corpus. Key questions that will be explored include the nature of the 3 credits messianic family, the iconic structure and meaning of marriage in Paul, the role of JPI 635/846 grace and healing, the transformation of Marriage and Canon Law the family in Christ as a place of The purpose of this course is to explore eschatological activity, the importance of the canonical profile of marriage baptism for this theology, the role and articulated in the 1983 Code of Canon meaning of celibacy which now emerges as Law in light of a nuptial sacramental a novelty, and the ecclesial nature of the theology and the ecclesiology of the family (the “domestic church”). The Second Vatican Council. To this end, the course will explore in depth Pauline first part of the course addresses the basic anthropology, i.e. , how Paul understands

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the nature of the person redeemed in and the doctrine of creation to the Christ, the meaning of redeemed sexuality, adjudication of these questions? By and the implication of redemption for the analyzing these and similar questions, the moral life including the issue of family course will provide the adequate structure, the meaning of sexuality, philosophical basis needed for dealing divorce, ordered and disordered sexuality with the ethical problems posed by activity, etc. These soteriological themes biotechnology. will be studied in terms of the present time ( kronos ) and in terms of the 3 credits eschatological future ( kairos ). JPI 668/868 3 credits Law, Family, and the Person This course closely examines the treatment JPI 662/862 of marriage, family, and the person, as well Modernity and Humanism as the related issues of sexual difference, This course examines, from a procreation, and bio-technology, under philosophical perspective, the dynamics of civil law. The course will be divided into the process of modernization that has three parts. The first part will offer a continued from the late Middle Ages to philosophical and historical context by today in Western culture and is making its examining a number of ancient, modern, impact felt throughout the world. The and post-modern thinkers, as well as a few course’s focal point is upon the impact of legal cases and Church documents, in the Enlightenment, which summed up and relation to the nature of law, the questions crystallized the shape of modernity in of natural law, law and the body, and so Europe and elsewhere. forth. The second part of the course will draw on this philosophical/anthropological 3 credits foundation to examine the developing treatment of marriage and sexuality under JPI 665 the law, as present in important judicial Beginning / End of Life Issues opinions and other legal materials. Topics This course examines the ethical problems will include the so-called “fundamental raised when dealing with human life at its right” to marriage, contraception, the beginning. The different biological and “right to privacy” in the area of sexuality, medical techniques that manipulate “gay adoption,” and “same-sex marriage.” human subjects and genetic materials in The third part of the course, also focusing order to obtain some positive outcome on court cases and other legal materials, will be described and the social and moral will address the treatment of the person in aspects of its use will be discussed. The the developing context of biotechnology. second part of the course will consider the Topics will include abortion, surrogate ethical problems concerning the end of life motherhood, artificial “reproduction,” of a person. cloning, and end-of-life issues.

3 credits 3 credits

JPI 666 JPI 669/769 Creation: Nature and Life Science, Theology, and Ethics This course will deal with the The relationship between science and philosophical foundations needed for a theology is a preoccupation of modern correct understanding of the phenomenon scientific and political culture with great of life. What is organic life and how can stakes hanging in the balance. Virtually we recognize its presence? In what does its everyone agrees that there is an essential novelty consist with respect to the material difference between them and that each has world? How does an organism differ from a proper, relative autonomy, but in what a machine? How essential are theology does this autonomy consist? Is scientific

40 JOHN PAUL II I NSTITUTE integrity, for instance, constituted by requires an understanding of the scientific science’s independence from metaphysical basics in order to frame knowledgeable and theological considerations? Must bioethical questions and answers. This metaphysical or theological criticism of course will survey basic bioscience with science confine itself to morality, and is particular emphasis on new genetic and such criticism possible without lapsing embryological techniques, including stem into fideism or violating scientific cells, cloning, genetic engineering, and autonomy? Beginning with a philosophical other new biotechnologies. The science as inquiry into the nature of scientific well as the ethical questions raised by new knowledge, exploring the historical biotechnologies will be discussed. relationship between science, philosophy, and theology and the effect of this 3 credits relationship on our fundamental conceptions of nature, this course will JPI 672/818 address these and other such questions. It Bioethics and the Family will contend that science is internally This course will address the development constituted by its relationship to and content of Catholic bioethics. Issues metaphysics and theology and that to be discussed include reproductive science’s proper integrity and autonomy technologies, embryo transfer, abortion, follow from a deeper understanding of death and euthanasia, cloning, and stem that relationship. This then opens up cell research. ( Fundamental Moral largely ignored possibilities for thinking of Theology: Freedom and Human Action is a the relationship between scientific prerequisite for Institute students.) knowledge and ethics. 3 credits 3 credits JPI 715 JPI 670 Covenantal Reality: Biblical Foundations Environment and the Cosmological Order Covenant is at the heart of God’s In calling the human being to subdue the relationship to his people. This course will earth and have dominion over it, the Book examine the numerous covenants within of Genesis reveals an intimate relationship the Scriptures, their constitutive structure, between human making and the natural and the relationship they have to each world. But how are we to understand this other. Within the Old Testament, the relationship in light of an environmental meaning of covenant, its development crisis brought about largely by human within the canon, its relationship to its technology? And how does this ancient Near Eastern context, and the relationship help us to understand the trajectory it takes within the prophetic and nature of the ecological crisis? Developing messianic texts will be explored. the foundations that underlie this mission Fundamental here are the critical entrusted to the human person, this questions of a) creation as a covenant; and course will examine the destructive b) the role of human response and transformation of this relationship and freedom. The experience of divine explore the relevance of the doctrine of revelation and of covenant profoundly creation and a corresponding theological affected Israel’s view of the human person, anthropology for thinking about the marriage, and family. As the covenant is ecological crisis and our technological age. fulfilled in Christ, at the heart of our study will be how the Paschal mystery effects a 3 credits re-constitution of the covenant such that it becomes “new.” Here, we will examine JPI 671 the Marian, Eucharistic, and somatic Issues in Science: Genetics & Embryology dimensions of the Christological form of Modern bioethics encompasses numerous the covenant. Critical to our study is the new scientific and medical techniques, and complex question of how the Old and

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New Covenants are related. Key Pauline (understood often as “need love,” texts will be studied and will include a “interested love,” “egoism”) is taken to be critique of the modern proposal of incompatible with the altogether new and covenantal nomism. Christian descending agape (understood as exclusively self-giving, self-abnegating, 3 credits “disinterested,” and “altruistic”). It is fairly evident in experience that persons ought JPI 719 to be loved “for their own sakes,” as ends Issues in the Gospel of John (and not means). It is also evident in This course deals with the Gospel of John experience that one cannot but want one’s and the critical themes that form its own happiness and fulfillment. But what is architectural structure. This course will not so clear is how these two loves are to closely examine the Biblical text with be held together in unity. This course special reference to the original Greek. We attempts to give an account of that unity. will identify those themes that are central to the Johannine proclamation of the It does so by considering the various Gospel and identify and examine the polarities of love: love as an inclination specifics of John’s anthropology and how (amor naturalis ), and love as an act ( amor it affects his understanding of soteriology, rationalis ); “love of concupiscence” and ecclesiology, and pneumatology. We will “love of friendship;” and ascending “eros” examine the various exegetical approaches and descending “agape. It also considers that have evolved, including the Patristic, the various “objects” of love (self, medieval, and modern periods. Critical to neighbor, and God) and the order between this study is the examination of John’s use them (the ordo amoris ). of specific words (faith, light, sent, believe, life, glory, etc.) and his use of parallelisms In order, the course begins with a and chiastic structures. This course will consideration of the affective dimension of investigate the critical theological themes human love. This includes a discussion of in John, particularly the role of the Spirit, eros (Plato), “enjoyment” and “use” the relationship of the Son to the Father, (Augustine), the natural “desire for the realism of the Eucharistic discourse, happiness,” (St. Thomas) and, finally, love the pneumatic and Mariological as the first of the passions (St. Thomas). dimensions of ecclesiology, and the The course then takes up the effective underlying sacramental nature of reality. dimension of love. Here we take up All of these elements become critical Aristotle’s famous distinction between the components in the anthropological three kinds of friendships (based on vision that John presents, which will pleasure, use, and virtue) and St. Thomas’ be unpacked. distinction between “love of concupiscence” and “love of friendship.” 3 credits Next the course takes up the modern and post-modern claim about the fundamental JPI 725 incompatibility between the love of self Eros and Agape : The Meaning of Love and the love of the other (Luther, Compte, While most people intuit what love is, Mill, Derrida). Finally, with that recognizing it when they see it, it is not problematic in view, it will consider always easy to say what it is. Moreover, elements from the theology of the Trinity while everyone experiences love as (Richard of St. Victor, Hans Urs Balthasar) dramatic and often problematic, most do as well as from thought on sexual not think of love as a philosophical and difference (John Paul II, Scola) that could theological problem. That problem provide a solution. consists in holding together the many aspects of love. The difficulty in doing so 3 credits is found in the famous “eros-agape” problem where ascending eros

42 JOHN PAUL II I NSTITUTE JPI 743 JPI 816 The Church in the Acts of the Apostles Domestic Church: Biblical Foundations The Book of Acts is the historical narrative John Paul II stated that the future of of the events of early Christianity. Here the humanity “passes by way of the family.” earliest Christians experienced what The purpose of this course is to construct salvation was and had to grapple with a theology of the Domestic Church. This articulating its meaning. With the task requires the development of a outpouring of the Holy Spirit the life of the hermeneutic for the recovery of a Church began with its claims upon the Scriptural view of reality, an analysis of whole of humanity. Acts show how the the biblical basis for this doctrine from abiding power of the Holy Spirit guided the both the Old and New Testaments, and an first community of believers and how that examination of how these biblical same Spirt developed the institutional categories were developed through the structures that guided the Church’s life, Early Church and the Fathers up to the mission, and decisions. Several key Middle Ages. This course will examine the questions emerge in the study Acts: what is sudden reappearance of the term the role of the Holy Spirit in the life of the “domestic church” at Vatican II and its individual Christian and the Church further development in modern times, corporate? What is the relationship of the particularly in magisterial teaching. individual believer to the organic Church? Thematically, the course examines the How is truth determined as the Church structure of creation, the role of the family faces difficult questions that must be within the Abrahamic covenant, the resolved for the very life of the Church to importance of fatherhood and its link to continue? How were differing visions of the memory of the faith, the family as the Church to be resolved? The struggle for the locus of the Hebraic cult, and the authentic nature of the Church to emerge is educative role of the family in the at the heart of the dynamic of Acts and will Scriptures. The course concludes with an be the central focus of our study. Key to analysis of the problems of the modern understanding this dynamic is found in the appropriation of the concept of family as person and apostleship of Paul. domestic church.

This is an highly intensive seminar in 3 credits which the student has to make extensive preparations for each session and produce JPI 837 an in-depth paper for each session which Knowledge of God in the Fathers deals with the assigned topic in a critical This course will address important and incisive manner. questions: While Catholic dogma affirms that man can see God, in what does this 3 credits ‘vision of God’ precisely consist; what is its real object; what are its limits? Does JPI 809/928 this vision deal only with eschatology, or Anthropology of Karol Wojtyła/ is it an experience “inchoately” possible John Paul II for man here and now, even if only This course examines, in its first half, the through the speculum (mirror) of faith? philosophical sources used by Karol Wojtyła, What have “mystery” and “mysticism” in particular, Kant, Schelling, and Hume. meant from the very beginning of the The course’s second part is given over to an Christian tradition? Does man desire to analysis of Wojtyła’s philosophical writings, see God? Is this vision necessary in order especially the Lublin Lectures , The Acting to become a perfect human person? The Person, and several articles. goal of the seminar is to show: 1) that the affirmative answers to the questions above 3 credits have deep roots lying in both the Old and New Testaments of Scripture itself and 2) how the Fathers achieved – more or less

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successfully – a creative synthesis of the emerged throughout the people of God’s genuine biblical inheritance with the experience of divine Revelation and in and contemplative ideal of Greek tradition. through the development of the Church’s Focus will include study of biblical history. The course will be therefore theophanies, especially of the Exodus; the divided in five sections that follow the complex origins of Christian mysticism, historical development of Catholic paying attention to both the platonic and doctrine and theological debate on faith: the biblical understanding of “mystery”; Philo of Alexandria’s exegesis of the 1. Scripture, from the Old to the New biblical passages studied, as well as Testament insights drawn from Origen and Gregory 2. Pillars of the Tradition: St. Augustine, of Nyssa. St. Thomas, and St. John of the Cross 3. Re-reading the Tradition: Rousselot, 3 credits Pieper, Ratzinger, von Balthasar 4. Specific questions, including the JPI 844 measure of Jesus' knowledge and the Christ: Icon of the Father’s Love role of Mary's faith in the Church What exactly does it mean that in Christ 5. The recent Magisterium of the the “Word became flesh,” and therefore in Church, especially the encyclical Him we can really see the invisible God? Lumen fidei by Pope Francis. This seminar follows the theological debate concerning the mystery of Jesus 3 credits Christ until Nicea II (787 AD), the Council that proclaimed the legitimacy JPI 849 and importance of the Icons for Christian “Greater Than These is Love”: religion and devotion. Far from being a Theological Virtue of Charity “marginal appendix,” this Council has to This seminar explores the doctrine of love be understood as an important in medieval theological thought, focusing integration of the previous ones more in particular on the great mystics of the directly concerning the ontology of 12th century: a century which, not Christ’s divine and human Person. Only without reason, was baptized by medieval with the iconoclastic debate, in a sense, scholars as “the golden age of love”. did the new understanding of the human Through an in depth reading of the major being’s mysterious dignity as an classical tractates on spiritual love the inseparable unity of body and spirit fully seminar seeks to highlight the main emerge, brought about by and through continuity and agreement among the the Incarnation of the Logos in Jesus protagonists, as well as the original Christ ( GS II ). contribution and perspective of each author. Particular attention will be paid to 3 credits four central questions that seem to be faced in different ways and with different JPI 847 emphasis and solutions by the great Credo ut intellegam, Intellegam ut Cistercians (Bernard of Clairvaux, William credam: Faith and Knowledge in the of St. Thierry, Aelred of Rievaulx) and Catholic Tradition Victorines (Hugh and Richard of St. In the words of Benedict XVI, faith is the Victor): first, the transformation of the “fundamental act of Christian existence.” orientation and the characteristics of ones The seminar explores the main love throughout the different steps of the dimensions and questions concerning the soul’s ascent toward the union with God; act of “faith.” The approach will be both second, the relation between knowledge historical (diachronic) and thematic and love on the way to the mystical union (synchronic): we will focus on the with God; third, the transfiguration of constitutive dimensions of the act of faith, carnal eros into spiritual love (nuptial in the order in which they concretely metaphor), a theme that shows forth

44 JOHN PAUL II I NSTITUTE especially through the allegorical exegesis individual agent, with only accidental of the Song of Songs; fourth, the relation relationships to others in society. In to Scripture and the pagan and patristic response to the various crises this sources. We will also focus on Thomas assumption generates, this course is meant Aquinas’ classical tractate on the to be an exploration in the philosophy of theological virtue of charity, trying to let human nature, with a particular focus on emerge both the continuity and the the subsistence of that nature in newness of Aquinas’ doctrine in community. Although the ultimate root comparison with his predecessors. The of the contemporary problems is conclusion will be dedicated to Benedict theological, a specifically philosophical XVI’s re-reading of the classical tradition perspective is indispensable, since what is in Deus caritas est . at issue is indeed the meaning of human nature (and of course, indissoluble from 3 credits that, the meaning of being). Accordingly, we will begin the course by reading JPI 851 contemporary figures in political Feminism in Theology and Culture philosophy who present an assessment of With an eye to the “New Feminism” of the state of the modern world. Next, we John Paul II, this course will examine the will study the basic insights of ancient key elements of contemporary feminism political thought in the major works of (both theological and otherwise), in what Plato and Aristotle, along with Aquinas’s has come to be its two main radical appropriation of Aristotle. Then, we will manifestations, viz., “equality feminism” explore the radical shift that occurred in and “difference feminism”: its critique of modern thought by reading the founders patriarchy, its appeal to “experience” as of Western liberalism (Hobbes, Locke, and norm, and its understanding of gender as Rousseau) and an insightful description of either a matter of social construction (in the concrete case of the United States the case of the former) and or an essential (Tocqueville). (post-modern) difference (in the case of the latter). The course will, moreover, 3 credits consider these elements at work in the feminist re-formulation of the main JPI 854 theological loci (Trinity, Christology, Philosophical Anthropology Ecclesiology, Mariology). Students will The philosophical study of human nature become familiar with the key figures in is as old as philosophy itself; nevertheless, feminism and the essential features of its a distinct field known as “philosophical thought. anthropology” was explicitly delineated in the early 20th Century, above all in the Key texts representing feminist thought work of Max Scheler. One of the (Beauvoir, Millet, Firestone, Irigaray, hallmarks of the thought of John Paul II, Kristeva), its theoretical background himself influenced by Scheler, was the (Hegel, Freud, Marx, Foucault), its central significance he gave to theological manifestation (Daly, Johnson, anthropology in his approach to Hampson, Schüssler-Fiorenza) as well as problems in both philosophy and its critique (John Paul II, Edith Stein, Ong, theology. The first half of this course will Stern) will be read. be a careful study of the classical interpretation of human nature through 3 credits a reading of Plato, Aristotle, and the “Treatise on Man” in Aquinas’s Summa JPI 852 Theologiae . The second half will be a Person and Community: The Social reading of programmatic texts by Max Nature of the Human Being Scheler and an exploration of Karol Contemporary thought and culture Wojtyła’s/Pope John Paul II’s integration assumes that man is essentially an active, of the modern philosophical

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anthropology with the classical Eastern and Western theologians. The interpretation of man inside of a Holy Spirit, rightly called by Irenaeus theological vision of the nature and communicatio Christi , gives to man that destiny of the human being. Some of the divine life which in Christ has revealed main themes explored are the nature of itself to be a communion of love. The the human soul, the relationship between second part of the seminar therefore the soul and body, the relationship explores the form of this communication, between self and other as expressed in the in particular with regard to the nature of structure of the acts of intellect and will, the Church, the sacrament of marriage, the relationship between human nature and the life of prayer. The course deals and nature more generally, man’s place in with major works of the following the cosmos, and man’s fundamental authors: Basil the Great, Gregory relationship to God in all of this. Nazianzen, Pseudo-Dionysius, St. Augustine, John Paul II, H. U. von 3 credits Balthasar, Y. Congar, S. Bulgakov, Symeon the New Theologian, A. Scola, JPI 921 and M. Ouellet. Thomism, Ressourcement , and Vatican II This course aims to familiarize students 3 credits with the key debates of twentieth-century theology which form the backdrop to the JPI 927 Second Vatican Council and still Spousal Love and the Relationship significantly influence its interpretation between Eros and Agape today. Particular attention will be given to Though it is generally evident that the the relation between nature and grace, as other is to be loved “for his own sake,” well as the relation between being and what is not so clear is what this evidence love, in light of a renewed interpretation has to do with the love of self which of Thomas Aquinas. Authors studied stands so much at the heart of the most include Maurice Blondel, Henri de Lubac, basic of natural inclinations. And were Etienne Gilson, Joseph Ratzinger, and these two aspects of love held together in a Yves Congar. unity, one would still have to give an account for such unity. 3 credits This course will attempt to give such an JPI 922 account by taking up the thorny problem God the Giver of Life of love at its various levels: the relation Following John Paul II’s reflection on between love itself and its alternative Evangelium vitae and the Holy Spirit (“rational self-interest”); the relation (Dominum et vivificantem ), this seminar between love as inclination ( amor explores the understanding of “life” as naturalis ) or passion, and love as an act disclosed in Christian revelation. Through (amor rationalis ); the relation (within an examination of the third hypostasis, the amor rationalis ) between “love of “person-gift” and of his role in God’s work concupiscence” and “love of friendship;” of salvation, the first part of the seminar the relation between the various “objects” deals with the nature of Triune divine life of love (between the self and the other, as revealed in Christ. It thus approaches both God and neighbor); and finally the the issue regarding the criteria for relation between Eros and Agape . adequate speech about God and hence studies the relation between Christology In order, the course will begin with a and Pneumatology and the limits and consideration of the affective dimension place of human language in any discourse of human love. Under this dimension, it on God. These questions are examined will consider Eros (Plato); the natural through the most important texts of the “desire for happiness” (St. Thomas); the early Greek and Latin tradition on the “enjoyment” of the ultimate object of person of the Holy Spirit and some that desire and the “use” of everything

46 JOHN PAUL II I NSTITUTE else (St. Augustine); and finally love as fade out of contemporary consciousness, the first of the passions (St. Thomas). both in the popular as well as the learned It will then turn toward the effective culture, with important consequences for dimension of love, by considering the the culture at large. Readings will include “objects” of love (God, self, and texts from Avicenna, Matthew of neighbor), as well as the central question Aquasparta, Duns Scotus, Aquinas, about the hierarchy of friendships ( ordo Descartes, Kant, Husserl, and Marcel. amoris ) relative to love of self (Aristotle and St. Thomas). Next the course will 3 credits take up the modern and post-modern claim about the fundamental JPI 938 incompatibility of Eros and Agape Biotechnology and the Good (Luther, Derrida). With that problematic The purpose of this course is to reflect on in view, the course will, finally, consider the meaning of bios and technê in light of elements from the theology of the Trinity the origin and nature of the (ethical) (Richard of St. Victor, Balthasar) as well good. The starting point for reflection is as from recent thought on sexual set by John Paul II’s writings regarding the difference and spousal love (John Paul II, “nuptial body” (what does this notion Scola) that could be brought to bear on imply for an understanding of biology?); the question. by Evangelium vitae ’s understanding of human life (what is its nature and whence 3 credits arises its dignity?); by Veritatis splendor ’s rejection of the notion of a “premoral” JPI 930 body and of the detachment of human The Trinitarian Meaning of Human freedom from “its essential and Suffering constitutive relationship to truth.” The This course takes as its starting point John course will focus on foundational sources Paul II’s encyclicals Redemptor hominis , regarding the meaning of bios and technê. Dives in misericordia, and Dominum et Readings will be drawn variously from vivificantem , and the apostolic letter Christian theology (e.g., R. Brague, Salvifici doloris. The course attempts to Maximus the Confessor, W. Pannenberg, advance a theological understanding of the H.U. von Balthasar); the “ancients” (e.g., meaning of evil and suffering. This Plato, Aristotle); the “moderns” (e.g., reflection is set against the backdrop of the Galileo, Descartes, Bacon, Boyle, Huygens, examination in the contemporary Newton); and alternatives to either (both) reflection on the meaning of suffering and the ancients or (and) the moderns (e.g., innocent suffering. In addition to the work Goethe, Heidegger, Jonas, MacIntyre, of John Paul II and several contemporary Bohm, Portmann, Monod, Dawkins). The authors, the course also examines some of course will also discuss the ethical issues the works of Plotinus, Aquinas, Hegel, von raised by biotechnology in the current Balthasar, and E. Mounier. cultural situation. Readings will also be drawn variously from the writings of B. 3 credits Commoner, W. Berry, G. Grant, J. Rifkin, L. Kass, the President’s Council on JPI 937 Bioethics. Causality and Retrieval of Interiority The course is dedicated to the recovery of 3 credits a philosophical sense of interiority. It will begin by distinguishing other forms and JPI 940 modes of inwardness: physical dissection, Revelation and the Logic of Experience: psychological introspection, artistic and Issues in the Meaning of Love literary character depiction, religious The concept of experience and its mysticism. The appreciation of a properly relation to Christian revelation, an philosophical interiority has tended to indispensable term when faith is

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understood as the encounter between the reappearance of “domestic church” at whole person and God ( Dei verbum , 2, 8; Vatican II and its development in modern Deus caritas est, 1), is the methodological magisterial teaching. Key themes: creation; kernel of John Paul II’s anthropology. the Abrahamic family/covenant; Semitic The seminar thus seeks to explore the categories of thought; family and the adequacy of this term for the Hebraic cult; educative role; fulfillment in understanding of the nature of love and Christ and its relationship to baptism and of the human person. The seminar first eschatology. The course concludes with an approaches the structure of human analysis of the problems of its modern experience in order to uncover its appropriation. Authors will include John relation with Christian experience. Then, Paul II, J. Ratzinger, Jeremias, de Lubac, in light of Dei verbum , it elucidates the Evdokimov, Kaplan, Lampe, Pedersen, main elements of the concept of von Rad, Schnackenburg, Rahner, and Christian experience as presented in H. Wheeler Robinson. Scripture. The third part of the course examines the objective and subjective 3 credits dimensions of Christian experience. Since Christian experience springs from the JPI 949 encounter with God, understanding this Modernity in America concept requires examining both the This course ponders how best to interpret meaning of the spiritual senses, the roles modernity in America, in light of the of reason and freedom as man comes to assumption that there exists an organic see and adhere to the Incarnate Logos, link between modernization and and the understanding of the person as secularization. Does America offer an called to love ( Redemptor hominis , 10). “exception” to this assumption? Is Europe Lastly, after having studied the subjective secular because it is modern, or is it dimension of the concept of experience, secular because it is European? Is there the course seeks to elucidate its objective only one road to modernity? What is one side by approaching the ecclesiological to make of the difference between the dimension of experience. The main French and the American Enlightenments? authors treated in this seminar are: The course will address these questions in John Paul II, Origen, J. Mouroux, terms of the root meaning of religion, or F. Schleiermacher, selected contemporary ontology of creatureliness, affirmed in feminist theologians, H. U. von Balthasar, Christianity: in terms of the meaning of and L. Giussani. man as capax Dei , as male and female, and as exerciser of dominion over creation. 3 credits The purpose of the course is to show that an adequate idea of creatureliness is the JPI 946 necessary condition for answering the Domestic Church: Biblical Foundations questions. This course will critically examine the concept of the family as ecclesia domestica . The intended outcome of the course is We will investigate its biblical and that the student will have arrived at an theological foundations to construct a understanding of religion and modernity well-grounded theology of the family (in America) sufficient for engaging the which is currently lacking. This requires above questions critically. the development of an adequate Scriptural hermeneutic (symbolic realism) and an Readings in the course will be drawn from analysis of the Old and New Testament representative moderns–European and texts showing a.) the constitutive role of American, as well as twentieth century theology of creation b.) the family’s role in and more contemporary authors (e.g., salvation history; b.) its development in Descartes, Bacon, M. Weber, P. Berger, the early Church; and c.) the sudden D. Martin, G. Himmelfarb, S. Bruce,

48 JOHN PAUL II I NSTITUTE G. Davie, J. Ratzinger/Benedict XVI, JPI 954 H.U. von Balthasar). God, Modern Biology, and the Metaphysics of the Person 3 credits Modern evolutionary biology, it is often assumed, has rendered God irrelevant for JPI 950 our understanding of the natural and Feminism in Theology and Culture particularly biological world. But what With an eye to the “New Feminism” of sort of God is excluded by this theory, John Paul II, this course will examine the what are the effects of this exclusion on key elements of contemporary feminism our understanding of nature and persons, (both theological and otherwise), in what and what are its practical and existential has come to be its two main radical consequences? This course will examine manifestations, viz., “equality feminism” the development of modern biology from and “difference feminism”: its critique of Darwin to the present and the ways that patriarchy, its appeal to “experience” as this discipline determines the status of God norm, and its understanding of gender as and the human person for contemporary either a matter of social construction (in culture, with particular attention given to the case of the former) and or an essential the theological, metaphysical, and (post-modern) difference (in the case of anthropological assumptions of this the latter). The course will, moreover, discipline. Along the way, we will also consider these elements at work in the discuss the proper relationship between feminist re-formulation of the main science, theology, and metaphysics more theological loci (Trinity, Christology, generally and the implications of a proper Ecclesiology, Mariology). Students will understanding of creation ex nihilo for this become familiar with the key figures in relationship and for the truth claims of feminism and the essential features of its modern biology. We will consider how thought. modern biology is affected by modern culture and capitalist economics and how Key texts representing feminist thought these in turn are affected by modern (Beauvoir, Millet, Firestone, Irigaray, biology. And we will consider the tragic Kristeva), its theoretical background relationship between modern biology, (Hegel, Freud, Marx, Foucault), its classical eugenics, and contemporary theological manifestation (Daly, Johnson, developments in biotechnology, asking in Hampson, Schüssler-Fiorenza) as well as what ways it can be attributed to the failure its critique (John Paul II, Edith Stein, Ong, of modern biology to acknowledge its own Stern) will be read. metaphysical and theological debts and to embrace an adequate theological 3 credits anthropology.

JPI 953 3 credits Issues in 2 0th Century Catholic Metaphysics JPI 955 After a brief survey of the recovery and Nature and History renewal of mediaeval philosophy, and The purpose of this course is to ponder especially of the study of St. Thomas the ontological (philosophical, Aquinas, the course will turn to the works theological) issues surrounding the of Etienne Gilson and Jacques Maritain in problem of nature and history: the the philosophy of being, and Gabriel problem of what is often called Marcel’s phenomenology of presence. historicism, or historical relativism. What is nature and what is history, and in 3 credits what sense does being participate at once in both? In what sense are nature and history mutually inclusive? Is intelligible

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order compatible with historical novelty? reaching its fulfillment in Christ. While the The problem of nature and history thus theme is adumbrated in the earlier strata of concerns the meaning of being in its most Scripture, it is with the prophets that the basic “givenness.” In what sense is our own nuptial nature of the covenant is explicitly being and the being of everything (human announced and orients us towards its and subhuman), in its primitive fulfillment in the Messiah, whom the New constitution as given, a matter of truth Testament presents as the Bridegroom. This and goodness? What most basically ‘ontological’ turn is reinforced by the establishes being as true and as good, and nuptial dimensions in the Eucharistic and what is the relation between the two? In Marian dimensions of the covenant in the what sense is this truth and goodness to be New Testament. At the heart of this study is ascribed to things qua natural and qua the relationship of the Old to the New (ongoingly) historically differentiated ? Such Testament. In examining Pauline theology, questions carry in their train several the critical issue will be the relationship of further cognate questions, regarding the law to grace within a covenantal framework. meaning of being qua universal and The answer here determines the singular; qua bearer of the past and open relationship between law (and of obedient to the future; qua eternal and open to behavior) and salvation. Is salvation time; qua necessary and spontaneous predicated on being a member of the (free); qua same and other; and so on. covenantal community or is faithful The intended outcome of the course is following of the Law essential? Within the that the student will understand the sense Old Testament there is the crucial witness in which nature transcends history and at of the prophets who raise a devastating critique against covenantal the same time remains in principle open presumptuousness (“the temple, the to and inclusive of history: such that it is temple”) while in the New Testament there possible–indeed, in principle is the struggle within the early Church over necessary–for a thinker to take seriously the issue of faith vs. works. In particular, the being and meaning of the present even the question of antinomism vs. covenantal as he avoids historicism. nomism which deals with the question of These questions with which the course is legal observance, free will, and grace will occupied are framed most basically within be examined. Authors will include the horizon of the relation between the Westermann, Wenham, Cassuto, Dumbrell, “ancients” (“classical” culture) and the Eichrodt, Heschel, Hugenberger, Barth, “moderns” (“modern” culture), and von Balthasar, John Paul II, Ratzinger, between “Jerusalem” (or Christian Blenkinsopp, N.T. Wright, and Wyschogrod. revelation) and “Athens” (reason: philosophy and science). Readings will be 3 credits drawn from L. Strauss, Plato, Aristotle, R. Spaemann, H. U. Von Balthasar, J. Ratzinger, JPI 957 J. Monod, G. Hegel, among others. Cosmological Community: Man’s Place in the Cosmos 3 credits The modern ‘displacement’ of humanity from its ‘home’ in the ‘center’ of the JPI 956 cosmos is an epochal event—even a Covenant, Nuptiality, and the Biblical celebrated fact in some quarters—that Vision of Reality continues to reverberate through virtually At the heart of Biblical revelation is a vision every facet of contemporary life: from the of creation that is relational and covenantal. ‘bifurcation’ of nature, to the separation of It is the reality of covenant that grounds the humanities and the sciences, to the creation. This course will follow a critical reductive and accidental character of the analysis of the development trajectory that human being posited by modern biology, the theology of covenant takes as it appears to the atomization of liberal society. These in the various moments of Israelite history developments betoken not just a change in

50 JOHN PAUL II I NSTITUTE humanity’s ‘place’ in the universe, but the JPI 960 very abolition of ‘place’ ( topos ) and Truth & Freedom in the Theology of perhaps the very unity or wholeness which Benedict XVI and Balthasar led Platonic, Aristotelian, and Medieval This course aims to familiarize students Christian cosmology to the idea of a uni- with the theological anthropology of verse in the first place. This provokes the Joseph Ratzinger/Benedict XVI and Hans question: in what does the unity of the Urs von Balthasar. In dialogue with the universe consist? In what sense is it a single modern concept of freedom, both authors order at all, and how are we to understand seek to develop a renewed understanding our place in it? Where does the communio of freedom’s “essential and constitutive personarum fit in this order? We will relationship to truth” ( Veritatis splendor , examine ancient and modern attempts to 4). The key to this development is an address this question from Aristotle and ontological and ultimately trinitarian Plotinus, to Maximus, Dionysius the conception of the personal or dramatic Areopagite, and Aquinas, to Descartes, meaning of truth. Readings include: J. Newton and beyond. We will argue that Ratzinger/Benedict XVI, Introduction to only a theology that has recovered its Christianity ; Truth and Tolerance ; Without metaphysical and cosmological ambitions Roots ; Deus caritas est ; Spe salvi ; H.U. von can finally countenance and sustain the Balthasar, Theo-Logic, I-III; Theo-Drama, notion of the universe as a cosmos that is II; Epilogue ; “On the Tasks of Catholic big enough for man. Philosophy in Our Time."

3 credits 3 credits

JPI 959 JPI 961 The Family in America: Historical Early Modern Thought Perspectives This course will seek to assess ‘the This course will address the effects of meaning of modernity’ by examining its capitalism and other liberal institutions on founding ontological commitments, by marital-familial integrity and stability, considering how these commitments are fertility rates, the roles of men and women operative in modern conceptions of (i.e. the feminist question), homosexuality, nature and scientific knowledge, politics and so forth, while at the same time taking and the state, and freedom and up the agrarian (e.g., Berry) and anthropology, and by evaluating their distributivist (e.g., Chesterton) theological significance, especially in light movements and their implications for the family. How do liberal institutions shape of developments at the Second Vatican the American family? What are the long- Council and in the pontificates of John term implications of capitalism’s collusion Paul II and Benedict XVI regarding the with socialism, according to which, on the meaning of the human person. The course one hand, familial relations and roles are will center largely on primary sources increasingly appropriated to governmental which may include Machiavelli, Bacon, institutions, while, on the other, both Hobbes, Descartes, Locke, Rousseau, Vico, parents are directed toward employment and Newton. in the market economy? What is implied for the family by alternative proposals 3 credits (e.g., agrarianism and distributivism)? As a backdrop, the course will also discuss the JPI 962 relationship, antecedents, similarities and Revelation, Practical Reason, and Natural differences, between the American Law situation and historical developments Natural law has been the traditional in Europe. cornerstone of Catholic moral thought, particularly in supporting Church 3 credits teaching concerning “moral absolutes” in,

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for example, sexual ethics. But the concept ‘created in the image of God.’” This course of natural law has raised at least as many seeks to show how Christian marriage and questions as it has answered. In particular, consecrated life each reveal something there are two fundamental issues, each essential about the meaning of love as a revolving around the content of “natural.” total and irrevocable gift of one's life in First, “natural” is often taken to bespeak response to Christ, and as such provide the the difference between the natural and basis for the Church’s mission in the world. revealed orders. The significance of this Readings include: Vatican II, Lumen difference invites a debate over the gentium ; Gaudium et spes ; John Paul II, relationship between philosophy and Christifideles laici ; Vita consecrata ; H.U. von theology or creation and redemption as Balthasar, The Christian State of Life ; The well as the nature of human participation Laity and the Life of the Counsels ; D. in eternal law. Second, “natural” is Crawford, Marriage and the Sequela Christi . traditionally taken to indicate that natural law is in some manner rooted in human 3 credits nature. But this invites debate over the precise content of human nature, the JPI 964 extent and precise meaning of this Issues in Biology and Bioethics rootedness, and the concomitant questions A great deal of the confusion that results of the relationships between speculative from contemporary biotechnological and practical reason, between reason, ‘advances’ and attends contemporary inclination, and the body as “sign,” and bioethical deliberation can be attributed to whether the whole enterprise of natural the unsatisfactory answers often (tacitly) law should be abandoned as naïvely based given by biology and bio-philosophy to on the naturalistic fallacy. Do these two more fundamental questions: What is life? debates simply entail two different What is an organism, and how does it discourses, or are they energized by similar differ from a machine? What is the assumptions? The seminar will focus this principle of organic unity, and how are we question in terms of the concept of to understand the relation between parts “unnatural acts.” Readings will be drawn and wholes in living things? In what sense from Aristotle, St. Thomas, F. Suarez, is the world of living things hierarchical? H. Jonas, A. MacIntyre, G. Grisez, This course will draw on important texts H. Veatch, R. McInerny, M. Rhonheimer, in the natural philosophy and biology E. Schockenhoff, R. Spaemann, J. Porter, from Aristotle to the twenty-first century H. de Lubac, H. U. von Balthasar, in order to address these questions, and J. Ratzinger, John Paul II. will ponder various issues raised in modern and contemporary bioscience and 3 credits bioethics in light of the answers. Readings may include Aristotle, C. Darwin, JPI 963 C. Barnard, Goethe, H. Driesch, H. Jonas, Christian States of Life and the Vocation R. Dawkins, B. Goodwin, and R. George. of the Laity Vatican II called upon the lay faithful to 3 credits work for the coming of God’s kingdom within the structures of the saeculum , of JPI 966 the world. How is this vocation specified Symbolic Ontology and Practical Reason and mediated by a Christian state of life? This course will take a close look at the According to John Paul II, “Christian constitution of practical reason and its revelation recognizes two specific ways of relationship to physicality and, in realizing the vocation of the human person particular, the body. This will require a in its entirety, to love: marriage and review of texts dealing with a cluster of virginity or celibacy. Either one is, in its knotty themes: the constitution of practical own proper form, an actuation of the most reason; the role/meaning of form and profound truth of man, of his being matter; the real and the symbolic; the

52 JOHN PAUL II I NSTITUTE relation between cosmos and person; JPI 969 personal and biological aspects of Recovering Origins: God’s Eternal physicality and the body; subjectivity and Beginning and the Experience of objectivity. Readings drawn from Plato, Fatherlessness Aristotle ( De Anima, Nicomachean Ethics ), The purpose of the course is to approach Thomas, Hume, Kant ( Groundwork of the one of the most significant aspects of our Metaphysics of Morals, Critique of Practical contemporary culture: the rejection of the Reason ), de Lubac ( Corpus Mysticum ), father, which, ultimately, is a rejection of Balthasar, John Paul II ( Theology of the God. The seminar intends to examine the Body ). question of the rejection of fatherhood from an anthropological and a 3 credits philosophical point of view. The seminar seeks to grapple with the question of the JPI 967 rejection of human and divine fatherhood The Pauline Vision of Marriage and by means of a careful reading of some key Family texts of our Western tradition. For St. Paul, marriage and family become 3 credits radically redefined in Christ. This course examines how Paul develops his JPI 970 Christological vision, showing how both Action, Object, and the Body realize their divinely ordained purpose in This course will focus on the question of the Paschal mystery. We will examine key the constitution and meaning of human texts on the body, gender differentiation, action from both theological and sexuality, and celibacy; their philosophical perspectives. Is action functional/symbolic meaning in constituted only in rational deliberation? creation/salvation; and the nature of Do the body and its structures play a role? marriage/divorce/family within the What is really expressed in relation to Paschal mystery. A proper understanding reality and human destiny by action? of Paul requires a careful exegesis of key Discussion will center on various authors’ texts (in Romans, Corinthians, Ephesians, theory of action, the conditions and etc.) and locating his specific teachings structure of human action, and the within the wider context of his theology of continuities and discontinuities between creation and justification in Christ, as well various theories. Readings will include as his appropriation of Semitic categories selections from St. Thomas, M. Blondel, P. of thought operative in the Old Testament. Ricoeur, H. U. von Balthasar, E. Anscombe, In discussing texts, we will examine the R. McInerny, M. Rhonheimer, different ways these texts have been Wojtyła/John Paul II. appropriated and the critical theological 3 credits controversies that developed because of them (especially in the Reformation and JPI 971 modern eras e.g., New Pauline Perspective The Meaning of Courtship and Covenantal Nomism). Readings In light of cultural shifts (owing to include Pauline letters, Augustine, liberalism, feminism, the sexual Aquinas, Luther, Barth, von Balthasar, revolution, and technology) which have N. T. Wright, Sanders, Dunn, Fitzmeyer, called the system of courtship (leading to and Watson. marriage) into question, this course will consider the basic assumptions of that 3 credits approach to marriage, namely: (i) that the chief undertaking of youth (adolescence) is to find someone with whom to bind

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oneself irrevocably in the hope of fruitful JPI 974 life, (ii) that the undertaking follows Americanism: An Ontological Inquiry in some determined (given) pattern, (iii) Light of Vatican II that it is guided from within a This course reflects on the problem community, (iv) that the goal itself has historically identified as “Americanism” far-reaching social/economic implications (cf. Leo XIII, Testem benevolentiae , 1899). (not being a private affair). The purpose of the course is to assess the presuppositions that have shaped the Above all the course will consider these dominant self-understanding of Catholics (challenged) assumptions in light of their in their relation to America. The course anthropological (philosophical and will focus primarily on the writings of theological) roots, beginning with the Isaac Hecker (d. 1888) and John Courtney most basic one – the orientation of human Murray (d. 1967), arguably the two most life towards a “state of life” and of human important Catholic figures for the love ( eros ) toward a transcendent horizon. constellation of issues linked with It will furthermore consider the “Americanism” and the encounter between conception of “youth” (“adolescence”) and Catholicism and America’s liberal “adulthood” (and therefore of education) tradition. The method of the course is that courtship implies, as well as the theological and ontological; among the public dimension of love, marriage, and main issues to be pondered are: the sex that courtship assumes. integrity of reason/nature relative to faith/the supernatural; human Readings for the course will include texts individuality and freedom; the “worldly” from Denis de Rougement, Bailey, Coontz, (cultural) mission of the Church; the Carlson (historical), from Kass and nature and distinct roles of laity, religious, Bloom, Whitehead, Hymowitz, and and priests relative to this “worldly” mission; rights, religious freedom, and Marquardt (cultural), Austen, Tolstoy, truth. The terms of reflection are set by Berry, Wojtyła (literary), finally from the ancient-medieval view of the human Plato, Bacon, Smith, Tocqueville, being and action as developed in light of Balthasar, Giussani (anthropological). the Second Vatican Council (and authors associated with the pontificates of John 3 credits Paul II and Benedict XVI), on the one hand, and the historical patterns of life, JPI 973 thought, and action in America, on the Dionysius on Beauty and His Tradition other. The course concludes by The goal of this seminar is to give an considering the distinct American account of the fruitfulness of the platonic (personalist-distributist) approach to doctrine of Beauty and Eros in Dionysius’s cultural problems expressed in the work of theology and mystical doctrine. This Dorothy Day and Peter Maurin. account will follow the process of metamorphosis that this doctrine Readings will include the following books: undergoes thanks to the creative dialogue Isaac Hecker, Aspirations of Nature ; of the Fathers with the writings of Plato, Hecker, The Church and The Age ; John Plotinus and the Neoplatonists. The Courtney Murray, We Hold These Truths: seminar also studies the influence of Catholic Reflections on the American Dionysius on the subsequent tradition, Proposition ; Murray, Religious Liberty: with a particular focus on medieval authors Catholic Struggles with Pluralism ; Dorothy (St. Thomas, Richard of St. Victor, etc.). Day, On Pilgrimage ; Mark and Louise Zwick, The Catholic Worker Movement: 3 credits Intellectual and Spiritual Origins . Other readings will include several articles by Murray reflecting the range of his

54 JOHN PAUL II I NSTITUTE concerns over the span of his career; and passage of the New Testament regarding selections from Walter Elliott, biographer Adam/Eve Christ/Church typology (cycle of Hecker, and from contemporary V), and on one of the most debated books interpreters and critics of Murray such as of Scripture: the Song of Songs (cycle V). Hermínio Rico, Joseph Komonchak, and The intention of the seminar is to study David L. Schindler. the biblical texts, taking into consideration the perspective of the history of their 3 credits interpretation, in order to enable the student to appreciate simultaneously the JPI 975 continuity and the creative originality of Scriptural Exegesis of the Fathers and John Paul II’s exegesis—both in its John Paul II/Benedict XVI relationship to the tradition of the Church This seminar aims to familiarize students and considering the positive contribution with the guiding principles and the of contemporary exegetes and theologians concrete results of the Scriptural exegesis regarding his exegetical essays. of some of the most significant doctors of the early Church. At the same time, it also 3 credits seeks to introduce students to the contemporary debate about the actuality JPI 977 of the exegesis of the Fathers, focusing Anarchy, Causality, and the Gift of Self especially on the similar but different Through key philosophical and approach of two theologians: Henri de theological texts, this seminar seeks to Lubac and Jean Daniélou. Benedict XVI ponder in what sense the perception of will be often taken as an example of a being as gift is able to retrieve and deepen creative representation of spiritual exegesis an adequate account of causality. This in the contemporary milieu. The main reflection is also at the service of the goal of the seminar is in this sense not so clarification of what it means to give of much an historical or philological oneself. The contemporary conception of exploration of the Fathers’ exegesis, but an causality as extrinsic imposition of effort to appropriate a method of (normally topographic) movement by approach to the Scripture in the light of means of force has silenced the classic Christ, able to inspire us here and now. conception of causality as the The students will be invited in this way to communication of esse as act (Aquinas, De risk a personal work of “spiritual” principiis naturae ). It has also established interpretation of the studied Scriptural anarchy, lack of principle, as a passages, “boldly” interacting with the fundamental contemporary axiom. Since tradition. one of the main reasons for this radical shift was the corresponding change in the 3 credits perception of the transcendental good— from perceiving the good in terms of JPI 976 generosity to those of power (dominance, Man and Woman He Created Them: ruling, and ordering)—it is crucial to Adam/Eve Typology in Scripture elucidate in what sense perceiving the It is evident to any reader of John Paul II’s communication of esse in light of gift, Theology of the Body how much this thus retrieving generosity, may yield an teaching is grounded on the Pope’s reading adequate understanding of causality. and exegesis of some crucial passages of Pondering the meaning of causality, Scripture. As is well known, of therefore, is a twofold task. First, it foundational importance in this context is, necessitates a philosophical reflection on on the one hand, John Paul II’s reading of the specificity and interconnectedness of chapters 2 and 3 of Genesis (cycles I & II); the fourfold causality. Second, it requires a and on the other hand, his broad reflection theological reflection on the divine on Ephesians 5:22-32, the most important communication of esse ; that is, to ask what

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it means for God to give in and to himself comprehensive horizon set by the and to give in such a radical way that it ontological order of love indicated by allows the concrete singular both the creation ex nihilo . The course, then, in possibility of being and the capacity to sum, explores the nature of this ontological give. The seminar approaches the order of love vis-a-vis alternative accounts speculative issue of causality from a of the origins of America’s distinctive sense historical perspective. The seminar is of freedom and intelligence, and of divided into three parts. The first revisits economic, political, academic, and the Greek understanding of causality and religious activity and institutions. the good (Plato, Aristotle, Plotinus). The second examines the understanding of 3 credits causality within the framework of the Triune God (Dionysius, Aquinas, JPI 980 Ockham). The third approaches the Vatican II and the Theology of the Laity modern shift that reads causality in terms The aim of this course is twofold: First, of power (Hume, Hegel, Heidegger). students will gain a deeper understanding of the teaching of the Second Vatican Council, 3 credits which John Paul II ( Novo millenio ineunte , 57) described as “the great grace bestowed JPI 978 on the Church in the twentieth century . . . Action and Destiny: Blondel, Thomas, [and] a sure compass by which to take our Wojtyła bearings in the century now beginning.” This course will take a close look at the Secondly, the course will familiarize philosophical and theological meanings of students with the specific vocation and human action in each of the three writers. manner of life of the lay faithful. In Christifideles laici , John Paul II observed 3 credits that “in responding to the question ‘Who are the lay faithful?’ the Second Vatican JPI 979 Council went beyond previous The “American Way of Life”: Historical interpretations which were predominately and Theological-Ontological Roots negative.” Instead, the Council affirmed that At the heart of every culture or institution the laity have a specific vocation which lies, “at least implicitly, a vision of man and consists in representing and embodying the his destiny, from which it derives the point mystery of the Church within the temporal of reference for its judgment, its hierarchy or secular order — stated differently, the lay of values, its line of conduct” (CCC, 2244). faithful are called to order the world from The course seeks to exhibit the truth of within to the kingdom of God; to bring the this statement with respect to America’s world into communion with the body of dominant patterns of life as expressed in Christ. At the heart of the authentic its main institutions. The argument will be “secularity” proper to the lay vocation is an developed in conversation with selected acknowledgment that creation itself, as well 20 th and 21 st century genealogies of these as each distinct aspect of human culture patterns of life, and in light of the (science, economics, politics, etc.), has Christian understanding of creation ex been endowed by the Creator with a nihilo : of the human creature as conceived certain “rightful autonomy.” The key by Saint John Paul II in terms of “original question, then, is what sort of autonomy? solitude” and “original unity.” The purpose And how is this autonomy related to the of the course is to show that one can mystery of Christ and the mission of the rightly interpret the claims made in these Church? This course will explore these different genealogies–in a way that sustains questions in the context of interpreting the what is true in each claim–only to the major texts of the Second Vatican Council. extent that one integrates such claims in terms of the deeper and more 3 credits

56 JOHN PAUL II I NSTITUTE JPI 981 Science of Logic , and of Heidegger’s 1955 Technology and Truth essay, “On the Question of Being.” These The advent of modern science and two texts are essential reference points for technological society generated not only a Ulrich’s own reflection on the meaning of new method for ascertaining the truth of being and engagement with modern nature, but new conceptions of nature, philosophy. The rest of the course will be reason, and truth. This seminar will a slow working through of Ulrich’s text, consider the ‘fate of truth’ in the light of based on a translation that is currently in this transformation. Reflecting preparation. philosophically and theologically on the meaning and history of truth, we will take 3 credits special care to consider how a mechanistic ontology alters our understanding of JPI 983 truth, the means of attaining it, and our Happiness, Law, and the Christian Basis desire to seek it. Reading for the course for Moral Action will draw from such thinkers as Plato, This course will consider the perennial Aristotle, Augustine, Aquinas, Balthasar, division between eudaimonistic and law- Ratzinger, Descartes, Bacon, Locke, Hume centered theories of the moral life. Is Kant, Nietzsche, James, Dewey, and reconciliation possible for these seemingly Heidegger. diverse avenues for understanding the meaning of human action and goodness? 3 credits Can revelation and an adequate sense of creation and the Christian state(s) of life JPI 982 help to arrive at a higher synthesis? The Task of Christian Metaphysics: A Readings will be drawn from Aristotle, Reading of F. Ulrich’s Homo Abyssus Aquinas, Kant, Spaemann, de Lubac, and According to Hans Urs von Balthasar, the von Balthasar. contemporary metaphysician Ferdinand 3 credits Ulrich “stands face-to-face with the innermost mysteries of Christian JPI 984 revelation and opens them up without The Memory of God ever departing from the strictly How do we arrive at the idea of God, at philosophical realm. He therefore the awareness of his existence? The course overcomes the disastrous dualism between ponders this question in terms of such philosophy and theology perhaps better issues as whether knowledge of God is than anyone before him.” Not only does immediate (innate, “a priori”) or Ulrich attempt to elucidate the meaning inferential (“a posteriori”); whether of being on the basis of the generic affirmation of God’s existence is a “divine,” or even of “God,” simply, but in function primarily of some (non- fact he draws on the revelation of the cognitive) human need (e.g., for security); supernatural realities of the Trinity, the whether the act by which we reach God is Church, the Eucharist, Mary, and so forth. a matter of freedom or intelligence (or In this respect, his work represents one of affectivity), of supernatural faith or man’s the boldest examples of “Christian natural capacities. The overarching philosophy” in modern history. This purpose of the course is to consider the course consists of a careful reading of sense in which the idea of God operates in Ulrich’s Homo Abyssus , which was one of every act of human consciousness, and in his earliest publications and has remained which the memory of God is necessary for the metaphysical foundation for all of his the integrity of human experience other writings. We will begin the course (human being, thinking, and acting). with a reading of Hegel’s understanding of Readings for the course will be drawn being and the beginning of philosophy, as from among the following: Plato; he lays it out in the first section of his Aristotle; Augustine; Aquinas; Hume;

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Locke; Kant; de Lubac; Balthasar; be God and how can a human being be Ratzinger; Polanyi; writings from 20 th /21 st God preserving intact the infinite century debates among Catholic difference (Lateran IV) between his (Thomistic) philosophers as these bear on humanity and His divinity? To face these the concerns of the course. questions is tantamount to unpacking the meaning of the above quoted statement of 3 credits GS 22, according to which Jesus Christ reveals simultaneously the Truth of God JPI 985 and the perfection of man. The Mystery of Christ: Questions of Revelation and Soteriology 3 credits This seminar seeks to study the two most important questions of Christology (the JPI 986 Hypostatic Union and Soteriology, Christian Marriage as Nature and Incarnation and Paschal Mystery) in light Sacrament of the guiding principle formulated in "The Eucharist, as the sacrament of Gaudium et spes 22: “Christ the new charity, has a particular relationship with Adam, in the very revelation of the the love of man and woman united in mystery of the Father and of His love, fully marriage" ( Sacramentum caritatis , 27). reveals man to himself and brings to light This course will consider the reciprocal his most high calling.” Jesus is the One, relationship between the Eucharist and who simultaneously makes visible the marriage in light of the supreme Truth of God and the perfection of man. revelation of love in the death and How to understand this double claim? The Resurrection of Jesus Christ. This means, first part of the course tries to face this on the one hand, showing that the question, through an in depth study of the Eucharist itself is a nuptial mystery; it is classical problem of the communication of the Sacrament of God's espousal to the properties between the two natures of world—a mystery announced by the Christ’s person, revisited through the lens prophets of the Old Testament and of the theology of Revelation: is the fulfilled on Golgotha. On the other hand, classical doctrine of communicatio we will consider how Christian marriage is idiomatum just a linguistic paradox? If we interiorly ordered to the Eucharistic can legitimately say, because of the unity sacrifice as "the source from which their of the Hypostasis, that One of the Trinity own marriage covenant flows, is interiorly has suffered (Constantinople II), is it truly structured and continuously renewed" possible to maintain an absolute (Familiaris consortio , 57). Readings for the opposition between the participation of course include: Thomas Aquinas, Summa his divine (impassible) and his human theol . III, qq. 73-83; H. de Lubac, Corpus (passible) nature in this suffering without Mysticum ; J. Ratzinger, God is Near Us; threatening the unity of Christ’s Person? John Paul II, Familiaris consortio ; Letter to And again: How can we reconcile this Families ; Ecclesia de Eucharistia ; Benedict tenet of patristic and medieval XVI, Sacramentum caritatis ; M. Ouellet, Christology, with the bold claim of the The Divine Likeness: Toward a Trinitarian Johannine theology of Revelation, Anthropology of the Family . according to which in the Word made flesh we can truly—although of course 3 credits analogically—see the Father (Jn 1:18; 15:9)? This is nothing but a new way of JPI 987 framing the perennial question of The Roots of Catholic Phenomenology ontological Christology: how can the Phenomenology has been one of the main hypostatic union be possible? How can a philosophical movements of the 20 th and divine Person be man without ceasing to 21 st Centuries, and has occupied the

58 JOHN PAUL II I NSTITUTE 58 attention of Catholic thinkers from the beginning. The purpose of this course is, on the one hand, to reflect on the project of phenomenology as it was formulated by its founder, Edmund Husserl, at the beginning of the last century, and as it was developed in its “realist” and ethical direction by Max Scheler. On the other hand, the class will explore the reception of this approach to philosophy in its early and realist form by certain Catholic philosophers: Edith Stein, Dietrich von Hildebrand, and Karol Wojtyła. The aim is to reflect on both what it is in phenomenology that has attracted Catholic thinkers and what has proved to be an obstacle to a full integration into a Catholic vision of the world. One of the regular themes of the course will be a comparison between phenomenology and more traditional metaphysics as an approach to philosophical reflection on God, the world, and the meaning of man.

3 credits

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FULL-TIME FACULTY Joseph C. Atkinson Associate Professor of Sacred Scripture Carl A. Anderson Registrar Vice President B.A., English, Kings College Professor of Family Law B.Ed., Acadia University B.Th., McGill University B.A., Philosophy, Seattle University M.Div., Montreal Diocesan Theological J.D., University of Denver College S.T.L., S.T.D., Pontifical John Paul II Professor Anderson has served as Vice Institute, Washington, D.C. President of the Washington Session of the Institute since its founding in 1988, Dr. Atkinson’s work has included and was its Dean until 1998. Since 1983, foundational research in developing the he has also taught as a visiting professor Biblical and theological foundation of the at the Institute’s Rome Session at the family. He is a primary authority on the Pontifical Lateran University. As Supreme concept of the Domestic Church, which Knight of the Knights of Columbus, explores the ecclesial structure and meaning he leads the world’s largest lay Catholic of the family. The Domestic Church is an organization with more than 1.8 million ancient idea that has achieved critical members worldwide. From 1983 to 1987, prominence since Vatican II. He teaches he worked in the White House of on the Biblical structure and meaning of President Ronald Reagan. For nearly a marriage and the family, on the Jewish decade, Professor Anderson served on the background of the family, on the nature and U.S. Commission on Civil Rights. He has role of covenant, and on hermeneutics and been a frequent participant in international the role of symbol. He has produced a 13- congresses on the family organized by the part series with EWTN on the Domestic Holy See. In 1998, he was appointed by Church and has authored numerous articles Pope John Paul II to the Pontifical on Scriptural exegesis and the biblical vision Academy for Life. He was appointed as of the family including “Ratzinger’s ‘Crisis an auditor to four Synods of Bishops. in Biblical Interpretation’: 20th Anniversary He currently serves as a member of the Assessment,” “Nuptiality as a Paradigmatic Pontifical Council for the Laity Structure of Biblical Revelation,” and and for the Family, and as a consultor “Paternity in Crisis: Biblical and to the Pontifical Council for Social Philosophical Roots of Fatherhood,” and Communications. He is the author of presented the research report, “Primordial A Civilization of Love and co-author of Biblical Triptych: The Symbolic Structure of Our Lady of Guadalupe: Mother of the Water in the OT,” at the Catholic Biblical Civilization of Love , both New York Times Association. His work also includes “The bestsellers. He was also the editor with Revelation of Love in the Song of Songs” in Msgr. Livio Melina of The Way of Love: The Way of Love (Ignatius Press) and Reflections on Pope Benedict XVI’s “Family as Domestic Church: Encyclical Deus Caritas Est and co-author Developmental Trajectory, Legitimacy and with Father José Granados of Called to Problems of Appropriation” ( Theological Love: Approaching John Paul II’s Theology Studies ). His book The Biblical and of the Body. Theological Foundations of the Family: The Domestic Church is published by CUA Press. He is founder of the Theology of the Family Project which promotes the recovery of the Biblical vision of marriage and family.

60 JOHN PAUL II I NSTITUTE David S. Crawford contributed chapters to a number of Associate Professor of Moral Theology volumes and is also author of articles and Family Law appearing in Communio , Modern Theology , Associate Dean for Academic Affairs Pro Ecclesia , Theology Today , and First S.T.L., S.T.D., and Ph.D. Program Advisor Things . B.A., English, University of Iowa M.A., Writing, University of Iowa Nicholas J. Healy J.D., University of Michigan Law School Assistant Professor of Philosophy M.T.S., S.T.L., S.T.D., Pontifical John Paul II and Culture Institute, Washington, D.C. M.T.S. Program Advisor B.A., History, M.A. Philosophy, Franciscan Dr. Crawford teaches and writes in the University of Steubenville areas of fundamental moral theology, bio- D.Phil., Theology, Oxford University and sexual ethics, marriage and family, and law. Recent articles have addressed issues Professor Healy received his doctorate such as gender, sexuality, “gay marriage,” from Oxford University, with a dissertation human action, natural law, and the on the theology of Hans Urs von Balthasar. anthropological implications of modern Since 2002 he has served as an Editor of civil law. He is currently engaged in the North American edition of Communio: research concerning morality and International Catholic Review . He is the nature, as well as the theological and author of The Eschatology of Hans Urs von anthropological issues arising under Balthasar: Being as Communion (Oxford modern legal theory, particularly as they University Press, 2005) and the co-author concern marriage, family, and the person. of Freedom, Truth, and Human Dignity: He is the author of Marriage and the The Second Vatican Council's Declaration Sequela Christi , published by the Lateran on Religious Freedom (Eerdmans, 2015). University Press. Recent articles have addressed the doctrine of providence, the question of “Christian Michael Hanby philosophy,” the sacramentality of marriage, Associate Professor of Religion and and the theological anthropology of Philosophy of Science Thomas Aquinas and Henri de Lubac. B.S., University of Colorado Currently he is working on the theology of M.Div., Duke University the Eucharist and Christian states of life. Ph.D., University of Virginia Antonio López, F.S.C.B. Professor Hanby came to the Institute in Provost/Dean 2007 from Baylor University where he was Associate Professor of Theology Assistant Professor of Theology in the Phil.L., Universidad Complutense Honors College and Associate Director of (Madrid, Spain) the Baylor Institute for Faith and Learning. S.T.B., Gregorian University S.T.L., Weston Jesuit School of Theology Before that he was Arthur J. Ennis Fellow Ph.D., Boston College in the Humanities at Villanova University. Professor Hanby is author of the 2013 Rev. López teaches and writes in the areas monograph from Wiley-Blackwell, No God, of Trinitarian theology, metaphysics, No Science? Theology, Cosmology, Biology sacramentality of marriage, and theological which reassesses the relationship between anthropology. He is the author of Spirit’s the doctrine of creation, Darwinian Gift: The Metaphysical Insight of Claude evolutionary biology, and science more Bruaire (CUA Press, 2006), Gift and the generally. He is also author of Augustine Unity of Being (Wipf & Stock, 2013), and and Modernity (Routledge 2003), a re- Rinascere: La memoria di Dio in una reading of Augustine's Trinitarian theology cultura tecnologica (Lindau, 2015). With and a protest against the contemporary Rev. Javier Prades he has edited Retrieving argument for continuity between Origins and the Claim of Multiculturalism Augustine and Descartes. He has (Eerdmans, 2015). He serves as editor of

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Humanum , the Institute’s imprint with D. C. Schindler Eerdmans Publishing Co., and of the Associate Professor of Metaphysics and English Critical Edition of the Works of Anthropology Karol Wojtyła and John Paul II, B.A., Program of Liberal Studies, forthcoming from CUA Press. The University of Notre Dame M.T.S., Pontifical John Paul II Institute, Margaret Harper McCarthy Washington, D.C. Assistant Professor of Theological M.A., Ph.D., Philosophy, The Catholic Anthropology University of America B.A., Religion/French, Grove City College M.A., Theology, University of St. Thomas Professor Schindler received his Ph.D. S.T.L., S.T.D., Pontifical John Paul II from The Catholic University of America Institute, Pontifical Lateran University in 2001, writing his dissertation on the philosophy of Hans Urs von Balthasar. Professor McCarthy received her doctoral He taught at Villanova University from degree in theology at the Pontifical John 2001-2013, first as a teaching fellow in the Paul II Institute at the Lateran University in Philosophy Department, and then in the Rome (1994), with a dissertation on the Department of Humanities, where he contemporary theology of predestination. received tenure in 2007. He received an Since then her teaching and writing has Alexander von Humboldt fellowship to focused on various themes belonging to do research in Munich from 2007-2008. theological anthropology especially in their The author of four books, Hans Urs von relation to the question of sexual difference: Balthasar and the Dramatic Structure of the imago Dei, person, equality, experience, Truth: A Philosophical Investigation as well as the problem of love (the “eros- (Fordham, 2004), Plato's Critique of agape problem”). She has been teaching Impure Reason: On Truth and Goodness in at the John Paul II Institute since 1992. the Republic (CUA Press, 2008), The She serves on the editorial board of the Perfection of Freedom: Schiller, Schelling, English edition of Communio: and Hegel Between the Ancients and the International Catholic Review. Moderns (Cascade Books, 2012), and The Paolo Prosperi, F.S.C.B. Catholicity of Reason (Eerdmans, 2013), Assistant Professor of Patristic and he is currently working on a multi-volume Systematic Theology critique of the modern concept of B.A., Philosophy, Pontifical Lateran freedom as the power to choose in light University, Rome of a metaphysics of freedom based on S.T.B., S.T.L, S.T.D., Pontificio Istituto actuality. Professor Schindler is a Orientale, Rome translator of French and German, and has served as an Editor of Communio: Rev. Prosperi joined the faculty of the International Catholic Review since 2002. Institute in January 2011, bringing his expertise in the Greek Fathers as well as in Scriptural symbolism and typology. He has taught on the nuptial dimension of the Paschal Mystery in Rome and also in St. Petersburg and Moscow, Russia. In addition to being published in Communio on the subject of typological exegesis, Rev. Prosperi is preparing his dissertation Beyond the Word, Apophatism and Personalism in the Thought of Vladimir Lossky for publication.

62 JOHN PAUL II I NSTITUTE David L. Schindler Thought (1986); Act and Agent: Philosophical Dean Emeritus Foundations of Moral Education , with Jesse Edouard Cardinal Gagnon Mann and Frederick Ellrod (1986); Professor of Fundamental Theology Catholicism and Secularism in America B.A., M.A., Philosophy, Gonzaga (1990); and Hans Urs Von Balthasar: His University (1967; 1970) Life and Work (1991). Professor Schindler Ph.D., Religion, Claremont Graduate was appointed by Pope John Paul II as a School (1976) Consultor to the Pontifical Council for the Laity from 2002 to 2007. Formerly a Weaver Fellow (1972-73) and a Fulbright Scholar (1974-75, Austria), ADJUNCT FACULTY Professor Schindler taught in the Program of Liberal Studies at the University of Notre Allen J. Aksamit Dame (1979-92), where he received tenure (Associate Professor of Neurology, Mayo in 1985, and in Philosophy at Mount St. Graduate School of Medicine) Mary’s University (1976-79), where he Adjunct Assistant Professor of Biomedical received tenure in 1978. Since 1982 he has Science been editor-in-chief of the North American M.D., Loyola University of Chicago-Stritch edition of Communio: International Catholic School of Medicine Review , a federation of journals founded in 1972 by Hans Urs von Balthasar, Joseph Timothy R. Aksamit Ratzinger (Pope Benedict XVI), Henri de (Associate Professor of Medicine, Mayo Lubac, and other European theologians. He Graduate School of Medicine) serves as editor of the series “ Ressourcement : Adjunct Assistant Professor of Biomedical Retrieval and Renewal in Catholic Thought” Science with Eerdmans Publishing Company. B.S., University of Illinois Professor Schindler has published over M.D., Northwestern University School seventy-five articles (translated into ten of Medicine languages) in the areas of metaphysics, philosophical issues in biology and Ruth Ashfield biotechnology, and the relation of (Heart Failure Specialist Nurse, theology/philosophy and culture. He is the Royal Surrey County Hospital; author (with Nicholas Healy) of Freedom, Palliative Care Nurse, Sam Beare Hospice, Truth, and Human Dignity: The Second Weybridge, Surrey) Vatican Council’s Declaration on Religious Adjunct Assistant Professor of Freedom (Eerdmans, 2015); Ordering Love: Biomedical Science Liberal Societies and the Memory of God M.A., (Oxon.), Lady Margaret Hall, (Eerdmans, 2011); and Heart of the World, Oxford University Center of the Church: Communio M.T.S., Pontifical John Paul II Institute, Ecclesiology, Liberalism, and Liberation (T&T Washington, D.C. Clark and Eerdmans, 1996). He is Editor B.Sc. Hons., Kingston University/St. (with Doug Bandow) and contributor to George’s Hospital Medical School Wealth, Poverty, and Human Destiny (ISI, 2003). His most recent edited collections are Andrea D’Auria, F.S.C.B. Love Alone is Credible: Hans Urs Von (Procurator General, Priestly Fraternity of Balthasar as Interpreter of the Catholic St. Charles Borromeo) Tradition (Eerdmans, 2008); Joseph Adjunct Professor of Canon Law Ratzinger in Communio , Vol. 1, The Unity of Baccalaureate in Law, Catholic University the Church (Eerdmans, 2010); and Joseph of the Sacred Heart (Milan) Ratzinger in Communio , Vol. 2, Anthropology S.T.B., Pontifical Lateran University and Culture (Eerdmans, 2013). Other edited J.C.L., Pontifical Lateran University collections include Beyond Mechanism: The J.C.D., Pontifical Gregorian University Universe in Recent Physics and Catholic

JOHN PAUL II I NSTITUTE 63 FACULTY

Sara Deola M.T.S., Pontifical John Paul II Institute, (Consultant Physician, Bone Marrow Washington, D.C. Transplant Program, Medical and Psy.D., Institute for Psychological Sciences Research Center Sidra) Adjunct Assistant Professor of Biomedical Victoria Thorn Science (Founder, National Office for Post M.D., University of Milan Abortion Reconciliation and Healing Ph.D., University of Milan and Project Rachel) Adjunct Assistant Professor of Psychology John I. Lane B.S., University of Minnesota (Professor of Radiology, Mayo Graduate School of Medicine) Adjunct Assistant Professor of VISITING FACULTY Biomedical Science B.S., University of Scranton José Granados, dcjm M.D., Jefferson Medical College (Vice President, Rome Session) Visiting Professor of Patrology and Margaret Laracy Systematic Theology (Psychologist, Vital Sources Psychological M.S., Engineering, Pontifical University of Services) Comillas, Madrid Adjunct Assistant Professor of Psychology S.T.L., S.T.D., Pontifical Gregorian B.A., University of Notre Dame University, Rome M.S., Institute for the Psychological Sciences Psy.D., Institute for the Psychological Stanisław Grygiel Sciences (Professor Emeritus , Rome Session) Visiting Professor of Philosophical Andrew J. Majka Anthropology (Instructor of Medicine, Mayo Graduate M.A., Philology, Jagiellonian University, School of Medicine) Krakow Adjunct Assistant Professor of Biomedical Ph.D., Catholic University of Lublin Science M.D., State University of New York, Buffalo Stephan Kampowski (Professor of Philosophical Anthropology, Dennis M. Manning Rome Session) (Assistant Professor of Medicine, Mayo B.A., Theology and Philosophy, Franciscan Graduate School of Medicine) University of Steubenville Adjunct Assistant Professor of Biomedical M.A., Philosophy, Franciscan University Science of Steubenville M.D., Hahnemann University School of M.A., Theology, Franciscan University of Medicine Steubenville S.T.L., International Theological Institute David A. Prentice for Studies on Marriage and the Family, (Vice President & Director of Research, Gaming, Austria Charlotte Lozier Institute) S.T.D., Pontifical John Paul II Institute, Rome Adjunct Professor of Molecular Genetics B.A., Cellular Biology, University of Kansas Rev. Msgr. Livio Melina Ph.D., Biochemistry, University of Kansas (President, Pontifical John Paul II Institute) Visiting Professor of Moral Theology Andrew Sodergren Ph.D., Universitá di Padova (Staff Psychologist, Ruah Woods Center) S.T.D., Pontifical John Paul II Institute, Adjunct Assistant Professor of Psychology Rome, Italy B.S., University of Illinois M.S., Institute for Psychological Sciences

64 JOHN PAUL II I NSTITUTE José Noriega, dcjm translated into Polish. The Gilbert Ryle (Professor of Moral Theology, Rome Session) Lectures at Trent University are published Visiting Professor of Moral Theology as The Recovery of Wonder (McGill- S.T.B., S.T.L., Pontificia Universidad del Queen’s Press). Norte de España, Burgos S.T.D., Pontifical John Paul II Institute, Rome The McGivney Angelo Cardinal Scola Lecture Series (Patriarch of Venice) Visiting Professor of Theological Visiting lecturers add an essential Anthropology dimension to the educational experience at Ph.D., Catholic University of the Sacred the Institute. Father Michael J. McGivney Heart, Milan founded the Knights of Columbus in 1882 as S.T.D., Université de Fribourg, Switzerland a fraternal benefit society to protect the widows and children of working men and to foster their faith and their social progress. In EMERITUS FACULTY honor of Father McGivney, the Institute invites distinguished Catholic scholars to Kenneth Schmitz lecture in the fields of theology, philosophy, Professor Emeritus and allied disciplines. Lecturers have B.A., University of Saskatchewan included John Finnis; Elizabeth Anscombe; M.A., University of Toronto Ralph McInerny; Kenneth Schmitz; Benedict M.S.L., Pontifical Institute of Medieval Ashley, O.P.; Jérôme Lejeune; Christoph Studies, Toronto Cardinal Schönborn, O.P.; Marc Cardinal Ph.D., University of Toronto Ouellet, P.S.S.; Luis Alonso Schökel, S.J.; Francis Martin; and Marko Ivan Rupnik, S.J., A Fellow of Trinity College, University of artist and theologian; renowned philosopher Toronto, and Emeritus Professor of Robert Spaemann; Stanislaw Grygiel; and Philosophy at the University of Toronto, Giorgio Buccellati. Professor Schmitz has taught at Loyola University of Los Angeles, Marquette University, Indiana University, and The Distinguished Lecturers Catholic University of America. Past president of the American Catholic In addition to the McGivney Lecture Philosophical Association (1977-78), the Series, the Institute sponsors periodic Metaphysical Society of America (1979- conferences and special visits by noted 80), and the Hegel Society of America scholars and Church leaders. These (1974-76), he was elected a member of the interdisciplinary discussions engage the European Academy of Sciences and Arts in entire academic community of the Institute. 1991. In 1992, he was awarded the Aquinas Among those who have visited and lectured Medal from the ACPA. Professor Schmitz’s at the Institute in Washington, D.C., are most recent publications include such Joseph Cardinal Ratzinger (Pope Benedict articles as “Substance is Not Enough. XVI); Edouard Cardinal Gagnon; Hegel’s Slogan: From Substance to Archbishop Jan Schötte; Archbishop Daniel Subject,” “From Anarchy to Principles: E. Pilarczyk; Avery Cardinal Dulles, S.J.; Deconstruction and the Resources of Louis Bouyer; Andrzej Szostek; Leon Kass; Christian Philosophy,” “Theological and Bishop Elio Sgreccia. Clearances: Foreground to a Rational Recovery of God,” and “The First Principle of Personal Becoming.” His 1991 McGivney Lectures, entitled At the Center of the Human Drama: The Philosophy of Karol Wojtyła/Pope John Paul II , are published by The Catholic University of America Press and have recently been

JOHN PAUL II I NSTITUTE 65 GOVERNANCE & ADMINISTRATION

STRUCTURES OF II. The Collegial Authorities GOVERNANCE of the Institute

The Pontifical John Paul II Institute, • The Corporation which is the legal according to the provisions of its own organizational body established in the Statutes and of the Apostolic Constitution District of Columbia under the name Sapientia christiana , is governed by personal “John Paul II Shrine and Institute, Inc.” and collegial authorities. and

I. Personal Authorities of the Institute • the Board of Governors of the Corporation, which is composed of the • His Eminence Agostino Cardinal Vallini Supreme Officers of the Knights of Grand Chancellor (who is always the Columbus. Cardinal Vicar for the Diocese of Rome) III. Members of the Corporation • His Excellency Donald W. Cardinal Wuerl Vice Chancellor (who is always the Carl A. Anderson, President Archbishop of Washington) Logan T. Ludwig, Vice President Charles E. Maurer, Jr., Secretary • Rev. Msgr. Livio Melina, President Michael J. O’Connor, Treasurer John A. Marrella, Corporation Counsel • Carl A. Anderson, Vice President Most Rev. William E. Lori Virgil C. Dechant • Rev. Antonio López, Provost/Dean Thomas P. Smith, Jr. Patrick E. Kelly • David S. Crawford Associate Dean for Academic Affairs

• John E. Sites, Associate Dean for Institutional Effectiveness

• Nick J. Bagileo, Associate Dean for Programs and Administration

• Joseph C. Atkinson, Registrar

• Sara L. Trudeau, Director of Admissions

66 JOHN PAUL II I NSTITUTE STUDENT ENROLLMENT

ENROLLMENT Grand Séminaire de Montreal Harvard University 1988-2015 Hebrew University (Israel) Holy Apostles Seminary and College Institutions Represented Holy Cross College (India) Academia Alfonsiana (Rome) Immaculata College Acadia University (Canada) Indiana University Adelphi University Indiana University School of Law Antioch International Writing Program Iona College (England) Iowa State University Ateneo Romano della Santa Croce (Rome) Istituto Salesiano (Italy) Atlantic School of Theology (Canada) Jersey City Medical Center School of Bethlehem University (Israel) Nursing Boston College Kaunas Interdiocesan Seminary (Lithuania) Cambridge University Kaunas Medical Institute (Lithuania) Catholic Institute of Sydney (Australia) Kenrick Seminary The Catholic University of America Leopold Franzen University (Austria) Christ the King Seminary London School of Economics Christendom College Loyola College Claremont McKenna College Luther Rice Seminary Cleveland State University Magdalen College College of Notre Dame of Maryland Marquette University College of St. Thomas Marquette University Law School College of the Holy Cross Mary Immaculate Seminary Colorado State University Maryknoll School of Theology Conception Seminary McGill University Concordia University (Canada) Metropolitan University Cornell University Monterrey Institute of Technology (Mexico) Creighton University Montreal University of Ministry D’Youville College Mount Saint Alphonsus Dalhousie University (Canada) Mount Saint Mary’s Seminary De Paul University Mundelein College Delta College New York Archdiocese Catechetical Institute Digby Stuart College Niagara University Dominican House of Studies Northwestern University Dominican School of Philosophy and Ohio State University Theology Ohio Wesleyan University Duquesne University Oxford University Eastern Virginia Medical Center Pontifical College Josephinum Eckerd College Pontifical Gregorian University Episcopal Divinity School Pontifical Lateran University Fordham University Pontifical University of St. Thomas Aquinas Franciscan University of Steubenville (Angelicum) Gallaudet University Princeton Theological Seminary George Mason University Princeton University George Washington University Providence College Georgetown University Queen Elizabeth College, University of Graduate Theological Union, Berkeley London

JOHN PAUL II I NSTITUTE 67 STUDENT ENROLLMENT

Rice University University of California at Berkeley Law Sacred Heart Major Seminary School Saint Mary’s College, Notre Dame University of Costa Rica Saint Nicholas Training Centre (England) University of Dallas Saints Peter and Paul (Nigeria) University of Delaware School of Applied Theology, Berkeley University of Detroit Seneca College University of Illinois (Urbana) Seton Hall University University of Iowa South Alabama College of Medicine University of London South Dakota School of Mines and University of Louvain Technology University of Manchester (England) Southeastern Massachusetts University University of Maryland Southern Connecticut State University University of Michigan Southern Illinois University University of Michigan Law School St. Albert’s College University of Minnesota St. Alphonsus College University of Navarre St. Alphonsus School of Theology University of Nebraska (Philippines) University of New Brunswick St. Ambrose University University of New Hampshire St. Anselm College University of New South Wales St. Bonaventure University University of New York St. Charles Borromeo Seminary University of Nigeria St. John’s University University of North Colorado St. Joseph’s Seminary University of Notre Dame St. Joseph’s University University of Oklahoma St. Leo College University of Pittsburgh School of Law St. Mary’s University University of Prince Edward Island St. Meinrad College University of Rio Grande do Sul (Brazil) St. Patrick’s College (Ireland) University of Rochester St. Paul’s Seminary (India) University of Salamanca (Spain) St. Thomas University University of San Francisco Stella Matituna College of Education University of Scranton (India) University of Southern California Temple University of Pharmacy University of St. Thomas Thomas Aquinas College University of Texas Thomas More College University of Toronto Thomas More Institute University of Utah Towson State University University of Virginia Tulane University University of Virginia School of Law Union College University of the West Indies United States Air Force Academy University of Western Ontario United States Naval Academy University of Windsor (Canada) Universidad Central Bayamón (Puerto University of Wisconsin Rico) Villanova University Université de Fribourg (Switzerland) West Virginia Wesleyan College University College Dublin Western Connecticut State College University of the Americas (Puebla) Xavier University University of Baltimore Law School Yale Divinity School University of Buffalo Yale University

68 JOHN PAUL II I NSTITUTE GEOGRAPHICAL DISTRIBUTION

United States Foreign Countries Alabama Argentina Alaska Australia Arizona Brazil Arkansas Cameroon California Canada Colorado China Connecticut Colombia Florida Costa Rica Georgia England Hawaii El Salvador Idaho France Illinois Ghana Indiana Hong Kong Iowa Hungary Kansas India Kentucky Ireland Louisiana Israel Maine Italy Maryland Kenya Massachusetts Korea Michigan Lebanon Minnesota Liberia Missouri Lithuania Montana Mexico Nebraska Nigeria Nevada Peru New Hampshire Philippines New Jersey Poland New Mexico Sierra Leone New York South Africa North Carolina Spain Ohio Sweden Oklahoma Taiwan Oregon Trinidad and Tobago Pennsylvania Uganda Rhode Island Venezuela South Carolina Vietnam South Dakota Total: 37 Tennessee Texas Vermont Virginia West Virginia Wisconsin Wyoming District of Columbia Puerto Rico Total: 47

JOHN PAUL II I NSTITUTE 69 Magnum Matrimonii Sacramentum APOSTOLIC CONSTITUTION John Paul, Bishop, Servant of the Servants of God as an everlasting memorial

1. The Church has always shown her special concern it will be to promote the basic pastoral concern for the great sacrament of theological and pastoral study of marriage Matrimony (cf. Eph 5:32), since she is and family for the good of the whole “conscious that marriage and the family are Church. one of the greatest goods belonging to the 3. Therefore, after mature deliberation, We human race” ( Familiaris consortio , n. 1). determine and decree that the Pontifical Indeed “the salvation of the individual Institute for the Study of Marriage and as well as of human and Christian society Family, which has already been set up at the itself is intimately connected with the health Pontifical Lateran University, should now be and well-being of marriage and the family” given juridical form. This is done so that (Gaudium et spes , n. 47). the truth of Marriage and the Family may A sign of this special pastoral concern is be given ever closer attention and study, the very lengthy treatment which the and so that lay people, religious and priests Vatican Council II gave to it in its can receive scholarly formation in the study deliberations. of marriage and the family either in a The popes and bishops of the entire philosophical-theological way, or from the world have never tired of teaching and point of view of the human sciences. In furthering the loftiest ideals of marriage such a way their pastoral and ecclesial and the family, while at the same time ministry for the good of the People of God supplying answers to the questions of today will be more carefully and effectively carried as our Predecessor Pope Paul VI did when out. he issued his encyclical, Humanae vitae . Central to the concept of this Institute Among the many signs of this great will be its right to confer the following concern in more recent times has been the academic degrees: Synod of Bishops held in Rome from 26 • The Doctorate in Sacred Theology with a September until 25 October 1980, as well as specialization in the Theology of the establishment of the Pontifical Council Marriage and the Family. for the Family. • The Licentiate in Theology of Marriage and the Family. 2. Among the major responsibilities • The Diploma in the study of Marriage entrusted to the Church which have to do and the Family. with marriage and the family, one of the most distinct is the duty to “state to 4. The Institute will implement the everyone the plan of God for marriage and following objectives: the family in order to safeguard its full vigor a. The establishment of a curriculum and advancement both in a human and a leading to a Doctorate in Sacred Christian sense” ( Familiaris consortio , n. 3). Theology in the theological study of This is the reason why the Church was Marriage and the Family for those who so zealous to study the theology of marriage already have attained the Licentiate in and to set up institutes which would Sacred Theology. encourage the pastoral care of marriage and b. The establishment of a curriculum for the family. These institutes were to work in the Licentiate in Sacred Theology for a special way in the field of pastoral care. those who have received the Bachelor’s Now it has become necessary to found a degree in Sacred Theology. primary Institute of studies whose special c. The establishment of a curriculum for

70 JOHN PAUL II I NSTITUTE the Diploma in the Theology of Marriage must be scrupulously observed by all and the Family for those who are entitled concerned, notwithstanding anything to the to take courses at the university level in contrary. their own nation. Given at Rome, at St. Peter’s, on the 7th d. The planning of study-seminars to of October, on the feast of Our Lady of the “which people of sound judgment may Rosary, in the year 1982, the fourth year of be invited to consider the more serious our Pontificate. and important questions pertaining to Marriage and the Family. These seminars may take place either at the request of the Dicasteries of the Roman Curia or of individual Episcopal Conferences.”

5. The academic authorities of the Institute consist of the Chancellor and Rector of the Pontifical Lateran University, the President and Council of the Institute. The Supreme Pontiff shall name the President who shall be ex officio a member of the Academic Senate of the Pontifical Lateran University.

6. Whatever this Apostolic Constitution establishes shall in due time be put into effect by the specific regulations of the Institute. These shall be approved by the legitimate authority of the Holy See after hearing the advice of the Academic Senate of the Pontifical Lateran University.

7. The Institute shall have a special connection with the Pontifical Council for the Family in accord with the terms of the Motu Proprio, Familia a Deo Instituta , 5f.

8. The Institute is entrusted in a special way to the care of the Most Blessed Virgin Mary under her title, Our Lady of Fatima.

9. The Constitution, which, contrary to custom, is promulgated by publication in L’Osservatore Romano , shall take effect from 14 October 1982.

Finally, We want this Constitution of ours to be firm, valid, and effective, and it

JOHN PAUL II I NSTITUTE 71 John Paul II Speaks to the Institute August 27, 1999

Papal Address to the Faculty of the Pontifical John Paul II Institute for Studies on Marriage and Family, Castel Gandolfo, Italy (August 27, 1999)

Your Eminences, Esteemed Brothers in between theology and pastoral care, is truly the Episcopate, Distinguished Ladies and decisive. Looking back on my own Gentlemen. I am glad to welcome all of you experience, I can see to what extent my who are taking part in the International work with young people as a student Study Week organized by the Pontifical chaplain at the University of Krakow has Institute for Studies on Marriage and been an aid to my meditation on certain Family. In the first place I would like to fundamental aspects of Christian life. The greet Bishop Angelo Scola, Rector of the fact of sharing daily life with the students, Pontifical Lateran University and President the opportunity to be with them in their of the Institute, and to thank him for his joys and difficulties, their own desire to live words to me at the beginning of our to the full the vocation to which the Lord meeting. Along with Bishop Scola, I also was calling them—all of this helped me to greet his predecessor, Bishop Carlo Caffarra, understand more and more deeply the truth now the Archbishop of Ferrara, the that man grows and matures in love, that is, Cardinal Vicar of Rome, Camillo Ruini, in self-gift, and that precisely in giving Cardinal Alfonso López Trujillo, President himself he is enabled in turn to attain his of the Pontifical Council for the Family, the own fulfillment. One of the highest Prelates present here, the professors whose expressions of this principle is marriage, interesting presentations I have just heard, “which God the Creator, in his wisdom and and all those who, in various ways, are providence, instituted in order to realize in helping to make this gathering a success. humanity his plan of love. By means of My greetings to you, dear members of the their exclusive mutual self-giving as teaching staff of the many sessions of the persons, spouses tend towards the Institute, who have gathered in Rome for an communion of their persons, whereby they organic reflection on the foundation of perfect one another, thus collaborating with God’s plan for marriage and the family [ il God in the generation and education of disegno divino sul matrimonio e la new lives” ( Humanae vitae , 8). famiglia ].

The praiseworthy service Remembering my experience of the institute in many with youth at the parts of the world. University of Krakow. Inspired by this profound unity between Since its inception eighteen years ago, the truth proclaimed by the Church and the Institute for Studies on Marriage and concrete life options and experiences, your Family has made it a special task to delve Institute has performed a praiseworthy more deeply into God’s plan for the person, service in the years since its founding. With marriage, and the family, joining the sessions located in Rome (at the Lateran theological, philosophical, and scientific University), Washington, Mexico City, and reflection with an unflagging concern for Valencia, the academic centers in Cotonou the cura animarum . (Benin) and Changanacherry (India), which This relation between thought and life, are already on their way to full

72 JOHN PAUL II I NSTITUTE John Paul II Speaks to the Institute August 27, 1999

incorporation, and the soon-to-be- harmoniously joined and intimately allied” inaugurated center in Melbourne (Veritatis splendor , 50). (Australia), the Institute will have seats on The truth is that the sexual the five continents. This is a development configuration of bodiliness is an integral for which we want to give thanks to the part of God’s original plan, in which man Lord, while expressing the gratitude that we and woman are created in the image and owe to those who have contributed, and likeness of God (Gen. 1:27) and are called continue to contribute, to making this work to enact a faithful and free, indissoluble and a reality. fruitful communion that is a reflection of the richness of trinitarian love (cf. Col. 1:15-16). Fatherhood and motherhood, then, The urgent challenges that before being a project of human freedom, the Church’s mission must face. constitute a vocation inscribed in conjugal I would now like to turn our gaze love. This vocation is meant to be lived as a towards the future, beginning with a careful unique responsibility before God by look at the urgent challenges in this area welcoming children as his gift (cf. Gen. 4:1) that the Church’s mission and, therefore, in the worship of that divine fatherhood your Institute, must face. “from whom all fatherhood in the heavens The challenge posed by the secularist and on earth takes its name” (Eph. 3:15). mentality to the truth about the person, To eliminate the mediation of the body marriage, and the family has in a certain in the conjugal act as the enabling locus of sense become even more radical than what the origination of new life means, at the it was when you set out on your academic same time, to degrade procreation from a venture eighteen years ago. It is no longer a collaboration with God the Creator to a matter simply of calling into question technically controlled “re-production” of individual moral norms regarding sexual another specimen of a species and, and family ethics. An alternative therefore, to lose the child’s unique personal anthropology is being offered in place of dignity (cf. Donum vitae , II B/5). In fact, the image of man/woman belonging to only integral respect for the essential natural reason and, in particular, characteristics of the conjugal act as a Christianity. This anthropology refuses to personal gift of the spouses that is at once acknowledge the basic given that the sexual bodily and spiritual also ensures respect for difference constitutes the very identity of the person of the child and enables a the person. As a result, the idea that the manifestation of his origin from God, the family, grounded in the indissoluble source of every gift. marriage between a man and a woman, is By contrast, when one treats one’s own the natural and basic cell of society, is in a body, the sexual difference inscribed in it, state of crisis. Fatherhood and motherhood and one’s procreative powers themselves as are conceived merely as a private project to nothing but inferior biological items that be realized, if necessary, by using are susceptible to manipulation, one ends biomedical techniques that can bypass the up denying the limit and the vocation in exercise of conjugal sexuality. Presupposed, bodiliness. At the same time, one displays a then, is an unacceptable “division between presumption that, beyond one’s subjective freedom and nature,” which in reality “are intentions, fails to acknowledge one’s own

JOHN PAUL II I NSTITUTE 73 John Paul II Speaks to the Institute August 27, 1999

being as a gift from God. In the light of The vocation of man these most pressing issues, I want to and woman to communion. reaffirm with even greater conviction what I The second perspective that I would like taught in the Apostolic Exhortation to recommend to your study regards the Familiaris consortio : “The destiny of vocation of man and woman to humanity passes through the family” (86). communion. This vocation likewise sinks its roots in the mystery of the Trinity; it is fully revealed to us in the incarnation of the Son of God—in whom human nature and Deeper reflection on divine nature are united in the Person of God’s plan for the person, the Word—and it enters historically into marriage, and the family. the sacramental dynamism of the Christian Faced with these challenges, the Church economy. In fact, the nuptial mystery of has no other recourse than to turn her eyes Christ, the Church’s Bridegroom, finds a to Christ, the Redeemer of man, the fullness unique expression through sacramental of revelation. As I stated in the Encyclical marriage, which is a fruitful community of Fides et ratio , “Christian revelation is the life and love. true lodestar of man as he makes his way amidst the pressures of an immanentist habit of mind and the constrictions of a technocratic logic” (15). We are offered this In the sacramental guidance precisely through the revelation of reality of the Church. the foundation of reality, that is, of the In this way, the theology of marriage Father who created it and keeps it in being and the family—and this is my third from moment to moment. suggestion for further reflection—is Deeper reflection on God’s plan for the inscribed in the mystery of the triune God person, marriage, and the family is the task who invites all human beings to the in which you must be engaged, with wedding feast of the Lamb that is celebrated renewed vigor, at the beginning of the third in the Lord’s Passover and offered to man’s millennium. freedom in the sacramental reality of the Church.

In the light of the mystery of the Most Holy Trinity. Special attention to the relation I would now like to suggest some between the person and society. perspectives for this deeper reflection. The Furthermore, reflection on the person, first concerns the foundation in the strict marriage, and the family can be deepened sense: the mystery of the Most Holy by devoting special attention to the Trinity, the very source of being and, relationship between person and society. therefore, the ultimate key to The Christian response to the failure of anthropology. In the light of the mystery individualist and collectivist anthropology of the Trinity, the sexual difference fully calls for an ontological personalism rooted reveals its nature as an expressive sign of in the analysis of the primary family the whole person. relations. The rationality and relationality

74 JOHN PAUL II I NSTITUTE John Paul II Speaks to the Institute August 27, 1999

of the human person, unity and difference Institute’s “curricula” are in fact organized. in communion, and the constitutive All three of these areas are necessary for the polarities of man and woman, spirit and completeness and the consistency of your body, and individual and community are research, teaching, and study. How, in fact, co-essential and inseparable dimensions. In could we prescind from the “phenomenon this way, reflection on the person, marriage, of man” as the various sciences present it to and the family can be integrated into the us? How could we forego the study of Church’s social teaching and become one of freedom, which is the linchpin of every its most solid roots. anthropology and the gateway to the primordial ontological questions? How could we do without a theology in which nature, freedom, and grace are seen in [their] articulated unity in the light of the Interactive dialogue with the mystery of Christ? This is the point of findings of philosophical reason synthesis for all your work, since “in truth, and the human sciences. it is only in the mystery of the incarnate These and other perspectives for the Word that the mystery of man is illumined” future work of the Institute require (Gaudium et spes , 22). development in line with the twofold methodological dimension that is also displayed in your meeting. On the one hand, it is a sine qua non to The Institute: Model of begin with the unity of God’s plan for the person, marriage, and the family. Only this the dual unity of the unitary starting-point can ensure that the Roman and the universal. teaching offered by the Institute does not The novelty of the Pontifical Institute become the simple juxtaposition of what for Studies on Marriage and Family does theology, philosophy, and the human not have to do only with the content and sciences have to tell us about these matters. method of research, but is also expressed in Christian revelation is the source of an its specific juridical and institutional figure. adequate anthropology and a sacramental The Institute is in a certain sense an vision of marriage that can engage in “unicum” among the Ecclesiastical interactive dialogue with the findings of Academies. In fact, the Institute is one (with philosophical reason and the human one Chancellor and one President) and, at sciences. This original unity also forms the the same time, it is structured on each basis of collaboration among teachers of continent by means of the juridical figure various subjects and enables an known as the session. interdisciplinary research and teaching The Institute thus translates, in juridical whose object is the “unum” of the person, and institutional terms, the normal marriage, and the family, which is dynamism of communion that flows investigated with specific methodologies between the universal Church and the from different, complementary points of particular Churches. The Institute is thus a view. model of the dual unity of the Roman and On the other hand, we should the universal that characterizes the underscore the importance of the three universities of the Urbe, especially the thematic areas around which all of the Pontifical Lateran University, where the

JOHN PAUL II I NSTITUTE 75 John Paul II Speaks to the Institute August 27, 1999

central session is located and which article 1 beings might participate, as members of the of the Statutes defines as “the university of Church, in his very life. For this reason, the the Supreme Pontiff par excellence.” Holy Family of Nazareth, which is the If we consider the Institute and its “primordial domestic Church” ( Redemptoris history, we see the fruitfulness of the custos , 7), is a privileged guide for the work principle of unity in pluriformity! This of the Institute. The Holy Family shows principle finds concrete expression not only clearly the family’s role within the mission in a doctrinal unity vitalizing research and of the incarnate, redeeming Word, and teaching, but in actual communion among sheds light on the mission of the Church teachers, students, and staff. This is true, itself. moreover, both within each session and in May Mary, Virgin, Spouse, and Mother, the reciprocal exchange among sessions that protect the teachers, students, and staff of are otherwise so different. In this way, you your Institute. May she accompany and collaborate in the enrichment of the life of sustain your reflection and your work so the Churches and, in the final analysis, of that the Church of God may find in you an the Catholica itself. assiduous and invaluable help in her task of proclaiming to all men the truth of God about the person, marriage, and the family. To all of you my thanks and my blessing. The Holy Family of Nazareth: A privileged guide for your work. Translated by Adrian Walker The Son of God chose to become a member of a human family so that human

76 JOHN PAUL II I NSTITUTE John Paul II Speaks to the Institute May 31, 2001

Papal Address to the Faculty on the Twentieth Anniversary of the Founding of the Pontifical John Paul II Institute for Studies on Marriage and Family, Vatican City (May 31, 2001)

Eminent Cardinals, Venerable Brothers person as male and female represents one in the Episcopate, Brothers and Sisters, of the major critical problems of 1. I am very happy to celebrate with contemporary society, and it brings with it you, teachers, students, and staff, the a sweeping decline in respect for the twentieth anniversary of your, or rather human person in cultural expressions, our, Institute for Studies of Marriage and moral sensitivity, and legal enactments. Family. Thank you for your welcome When the principle gets lost, the presence. perception of the singular dignity of the I cordially greet all of you, and I wish human person is lost, and the way is open to greet in a special way the Chancellor, for an invasive “culture of death.” Cardinal Camillo Ruini; the President of However, the experience of love, the Superior Council of the Institute, properly understood, remains a simple and Cardinal Alfonso Lopez Trujillo; and universal gateway through which everyone Archbishop Carlo Caffarra of Ferrara, who can pass in order to gain an awareness of launched the Institute. Finally, let me offer what makes a person a human being: a special greeting to Bishop Angelo Scola, reason, affection, and freedom. Within the President of the Institute, the teachers and continuously raised questions about the students, the staff and all those who in any meaning of the person, and moving from way cooperate in the activity of the the principle of the human person’s being academic center. created male and female in the image and This anniversary is an obvious sign of likeness of God, the believer can recognize the Church’s involvement in marriage and the mystery of the Trinitarian face of God, the family, which are among the greatest who creates a human being by placing on goods of humanity, as I said in the him the seal of his reality of love and Apostolic Exhortation Familiaris consortio , communion. written 20 years ago this year. 3. The sacrament of marriage and the From the moment that the Institute has family that proceeds from it represents a been present with different sessions on all valid way through which the grace of continents, the original intuition behind Christ grants to the children of the Church the founding of the Institute has become a real participation in Trinitarian fruitful, coming into contact as it does communion. The Risen Lord’s spousal love with new situations and facing today’s for his Church, offered in the sacrament of radical challenges. marriage, also raises up in the Church the 2. Taking up the themes dealt with in gift of virginity for the kingdom. In its previous talks to the Institute, I want to turn, virginity indicates the final destiny of draw your attention to the great need of an conjugal love. In this way, the nuptial adequate anthropology that intends to mystery helps us to discover that the understand and interpret the human Church is the family of God. In this person in what makes him or her connection, see how, by exploring the essentially human. nature of the sacrament of matrimony, the In fact, the forgetfulness of the Institute contributes to the renewal of principle of God’s creation of the human ecclesiology.

JOHN PAUL II I NSTITUTE 77 John Paul II Speaks to the Institute May 31, 2001

4. The whole question of the origin of components, which certainly also form a human life and methods of procreation is part of his personal dignity. Every person another burning issue that affects the who comes into the world is called from prospects for marriage and family. With eternity to participate in Christ, through growing insistence, plans are devised that the Spirit, in the fullness of life in God. place the beginnings of human life in That is why, from the mysterious instant of situations that are completely divorced his conception, he must be accepted and from the marital union of husband and treated as a person created in the image wife. These plans are often supported by and likeness of God himself (cf. Gn 1:26). purported medical and scientific reasons. 5. Another set of challenges that await In fact, with the pretext of ensuring a an adequate response from the research better quality of life through genetic and activity of the Institute are of a legal control, or of progress in medical and and social nature. scientific research, experiments on human In some countries in recent years, embryos and methods for their production permissive legislation, founded on partial are proposed that open the door to the use or erroneous concepts of freedom, have of the person as an object and run the risk favored what are called alternative models of abuse by those who arrogate to of family, which are not founded on the themselves an arbitrary and limitless irrevocable commitment of a man and a power over the human being. woman to form a “lifetime community.” The full truth on marriage and family, The specific rights recognized up until revealed in Christ, is a light that allows us now for the family, the primary cell of to discern what constitutes the society, have been extended to forms of authentically human elements in association, de facto unions, civil pacts of procreation. As the Second Vatican solidarity (PAC), tailored only to personal Council taught, “the spouses joined by the needs and desires, to the struggle for marriage bond are called to express by juridical and legal recognition of options means of acts that are moral and worthy of unjustly considered as the vanguard of marriage” ( Gaudium et spes, n. 49) their freedom. Who cannot see that the mutual self-giving and to accept with misleading promotion of such juridical responsibility and gratitude children, “the and institutional models creates yet most precious gift of marriage” (ibid., n. another trend to dissolve the primary right 50). They become collaborators in their of the family to be recognized as the chief physical self-giving with the love of God subject of social rights and obligations? the Creator. Participating in the gift of life I want to repeat forcefully that the and love, they receive the capacity of institution of the family, created to allow corresponding to it and transmitting it in the human person to attain in an adequate turn. way a sense of his own dignity, offers him The union of the spouses in a place to grow in conformity with his matrimonial love and the corporal natural dignity and his vocation as a mediation of the conjugal act are the only human person. Family bonds come first place in which the singular value of the and pave the way for other forms of new human being called to life is fully solidarity in society. By promoting an in- recognized and respected. Man cannot be depth awareness of the family in reduced to his genetic and biological conformity with its academic statutes and

78 JOHN PAUL II I NSTITUTE John Paul II Speaks to the Institute May 31, 2001

mission, the Institute contributes to your work to Our Lady of Fatima, in these developing the culture of life that I have years the kind and strong Patroness of often advocated. your Institute. To her, as Queen of the 6. Twenty years ago in Familiaris Family, I entrust all your plans and the consortio , I affirmed that “the future of course that opens before you at the humanity passes by way of the family” (n. beginning of the third millennium. In 86). I repeat it again today with greater assuring you of my prayers, I cordially conviction and increasing concern. I repeat impart my blessing. it with full confidence, entrusting you and

JOHN PAUL II I NSTITUTE 79 area map

CUA CAMPUS MAP DIRECTORY

Raymond A. DuFour Admissions, McMahon Hall . . . D13 McGivney Hall ...... D15 (athletic) Center Alumni Relations, McMahon Hall ...... D13 McMahon Hall ...... D13 Metro Station, Aquinas Hall ...... D8 Brookland/CUA ...... J15 Architecture and Planning, Metropolitan College, Crough Center ...... F14 Pangborn Hall ...... G14 Arts and Sciences, Millennium North ...... G8 McMahon Hall ...... D13 M Millennium South ...... G9 Athletics, DuFour Center...... F1 M Music, Ward Hall ...... A12 M TAYLO Bookstore, Pryzbyla Center . . . E12 R ST. NE Nugent Hall ...... A8 Caldwell Hall, Auditorium Nursing-Biology Building . . . . G15 and Chapel ...... C12 Nursing, Gowan Hall...... H15 Callan Theatre, Hartke Theatre . A9 Capuchin O’Boyle Hall ...... B7 College Camalier House ...... E9 Opus Hall...... F6 Facilities Grounds Center Opus Hall Campus Ministry, Caldwell Hall . C12 (under construction) (under construction) Pangborn Hall ...... G14 Canon Law, Caldwell Hall . . . . C12 Philosophy, Aquinas Hall . . . . . D8 Cardinal Hall ...... E16 Police/Public Safety, Career Services, Leahy Hall ...... A11 Marist Pryzbyla Center...... E12 Annex Power Plant, Maintenance. . . . G13 Flather Centennial Village...... E10 Hall Pryzbyla Center...... E12 O’Boyle Hall Columbus School of Law . . . . G11 Public Affairs, McMahon Hall . . D13 Marist Hall Millennium Aquinas Hall Computer Center, Leahy Hall . . A11 North Quinn House ...... D10 Regan Marian Curley Conaty Hall ...... F17

Scholasticate Hall E Reardon House ...... D9 Nugent Hall Court N

. Crough Center ...... F14 D

E R Regan Hall ...... F8

N Eugene I. Kane K

. Curley Court ...... C9 St. Vincent de C D Student Registrar, McMahon Hall. . . . . D13

R Camalier Health & Fitness Paul Chapel A M Curley Hall ...... C10

D House R

O Center Residence Life, Cardinal Hall . . E16 O O

Reardon House C Dean of Students, c W

E Ryan Hall...... G9 Curley Walton House Ryan M Pryzbyla Center...... E12 R Court Millennium A Hall

H St.Vincent de Paul Chapel. . . . G9

Quinn House South N Drama Department,

Curley Hall H Hartke Centennial O

J Hartke Theatre ...... A10 Salve Regina Hall and Theatre Village McDonald House Engelhard House DuFour Center ...... F1 Art Gallery ...... C11 Salve Regina Magner House Hall Seton Wing, Caldwell Hall . . . . C12 Unanue House Engelhard House...... D10 Leahy Shahan Hall...... D14 Hall Hannan Engineering, Pangborn Hall. . . G14 Caldwell McMahon Columbus School Hall of Law Facilities Grounds Center. . . . . A5 Shrine, Basilica of the National Hall Parking Shrine of the Immaculate Financial Aid, McMahon Hall . . D13 Univarkingersity P Conception ...... B15 Seton Garage Flather Hall...... F7 Spalding Hall ...... F18 Wing Edward J. Pryzbyla Gibbons Hall ...... C17 Ward University Center Spellman Hall...... F18 Hall Paulist Place Gowan Hall and Auditorium . . H15 Power Plant Social Service, Shahan Hall . . . D14 McCormack Graduate Admissions, McMahon Plaza Student Accounts, Leahy Hall . . A11 Basilica of Hall McMahon Hall ...... D13 the National Student Life, Pryzbyla Center. . E12 Shrine of the Edward M. Crough P Hannan Hall, Immaculate Center for Summer Sessions, Conception Pangborn Hall Herzfeld Auditorium . . . . . D11 E Architectural Studies Pangborn Hall ...... G14 N . Hartke Theatre ...... A10 D

R Theological College...... B19

D Shahan Housing Services, Cardinal Hall. E16 O P Hall Theology and Religious Studies, O Meters Nursing-Biology

W Only John K. Mullen Building Human Resources, Caldwell Hall ...... C12 E Pryzbyla Plaza R of Denver McCort-Ward Gowan M Leahy Hall ...... A11 A Hall metro Unanue House ...... E11 H Building Memorial Library Judicial Affairs and Ethical McGivney University Development, Hall Maloney Development, Cardinal Hall . E16 Hall Aquinas Hall ...... D8 Kane Student Health and University Parking Garage . . . F12 Cardinal . NE Fitness Center ...... F9 AVE Hall AN M Visitors’ Information, HIG metro Koubek Auditorium, MIC Pryzbyla Center...... E12 Gibbons Crough Center ...... F14 Hall WaltonHouse...... E9 MONRO M Law School ...... G11 E ST. NE M Leahy Hall ...... A11 Ward Hall and Recital Hall. . . A12 Conaty Hall M Library, Mullen ...... E15 Spalding Hall M

E Library and Information Science,

N E Dominican House .

N Marist Hall ...... C7 T

Spellman . of Studies S E T

N Hall S H

. Magner House ...... E10 T

H T 8

S T Theological College 7 H Maloney Hall and Auditorium . G15

T 4 Marist Hall ...... C7 McCort-Ward Hall ...... G15 McDonald House ...... F10

80 JOHN PAUL II I NSTITUTE This catalog is issued to supply information. It does not constitute a contract between the Institute and a student. The Institute reserves the right to advance and revise requirements for graduation and degrees, curricula, schedules, charges for tuition and other fees, and all regulations affecting students whether incoming or previously enrolled. Committed to the teaching of Vatican Council II that every type of discrimination, whether based on sex, race, color, social condition, language, or religion, is to be overcome and eradicated as contrary to God's intent ( Gaudium et spes , n. 29), the Pontifical John Paul II Institute admits students of any race, color, national and ethnic origin to all the rights, privileges, programs, and activities generally accorded or made available to students at the Institute. It does not discriminate on the basis of race, color, national and ethnic origin in the administration of its educational policies, admissions policies, scholarship and loan programs, and other Institute-administered programs. For more information, contact: Director of Admissions Pontifical John Paul II Institute for Studies on Marriage and Family McGivney Hall The Catholic University of America Washington, DC 20064 (202) 526-3799 (202) 269-6090 Fax 7 1

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