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ACADEMIC CATALOG 2017 - 2019

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

ACADEMIC CATALOG 2017 - 2019 © Copyright 2017 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 2017-18 A CADEMIC CALENDAR 10 (M.T.S.) 23 STUDENT LIFE 11 The in Sacred 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.) 28 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.) 30 Parking 14 Inclement Weather 14 COURSES OF INSTRUCTION 33 Post Office 14 FACULTY 58 Student Grievances 14 Sexual Harassment Policy 14 THE MCGIVNEY LECTURE SERIES 63 Career and Placement Services 15 DISTINGUISHED LECTURERS 63 ADMISSIONS AND FINANCIAL AID 16 GOVERNANCE & A DMINISTRATION 64 TUITION AND FEES 16 STUDENT ENROLLMENT 65

ACADEMIC INFORMATION 17 Registration 17 MAGNUM MATRIMONII SACRAMENTUM 68 Advising and Dissertation Direction 17 Classification of Students 17 PAPAL ADDRESS TO THE FACULTY OF Auditing 17 THE PONTIFICAL JOHN PAUL II Class Attendance 18 INSTITUTE FOR STUDIES ON Transfer of Credits 18 MARRIAGE AND FAMILY , C ASTEL Change of Courses 18 GANDOLFO , I TALY (A UGUST 27, 1999) 70 Plagiarism 18 Grade Reports 18 PAPAL ADDRESS TO THE FACULTY ON Grade Appeals 18 THE TWENTIETH ANNIVERSARY OF Transcripts and Diplomas 18 THE FOUNDING OF THE PONTIFICAL Records and Directory Information 19 Incompletes 19 JOHN PAUL II I NSTITUTE FOR STUDIES Leave of Absence 19 ON MARRIAGE AND FAMILY , V ATICAN Text Books 19 CITY (M AY 31, 2001) 75 Library Resources 19 Commencement 20 AREA MAP 78

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 and John Paul II, by 4. To prepare graduates (laypersons, means of a multidisciplinary , 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 “” 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 biotechnology and ethics in light and publication relative to the of 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. Wojtyła once said that Wojtyła 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 , 11; , person his living image” ( , 10; , 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 , 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 union of the divine persons among Pontifical John Paul II Institute, in sum, lies themselves” (CCC, 1702; cf. 1878). (2) The in conceiving marriage and the family, and covenant with the world that God all the moral problems associated with establishes in Jesus Christ through his these, within an entire vision of reality. The Church is one of nuptiality (CCC, 1612; cf. uniqueness of the Institute lies, further, in FC, 12). (3) The family is the “Church in its anchoring of this vision of reality, and miniature” ( Ecclesia domestica : FC, 49). this marital-familial love, in God’s self- Christian marriage is an efficacious sign, or revelation as a trinitarian communion of sacrament, of the love between Christ and persons (LF, 6: “The primordial model of his Church (CCC, 1617; FC, 3). (4) Marital- the family is to be sought in God himself, familial love is one of the two specific in the trinitarian 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 ( : 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 , 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 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 Msgr. Pierangelo Sequeri) is Pontifical Institute for Studies on Marriage directly appointed by the Holy Father. and Family and the 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 that grants Wednesday audience on May 13, 1981. degrees by the authority of the . 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 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 , 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 (); 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 (); Changanacherry (); and entered into an agreement with The (); Beirut (Lebanon); Catholic University of America in Daejeon (Korea); Bacolad (Philippines). Washington, D.C., pursuant to such Together these campuses have offered the cooperation. Institute’s programs to thousands of students The Institute resides in McGivney Hall from almost every nation. Faculty and on the campus of The Catholic University students have come to the Washington of America, and has a special “cooperative session from Asia, the Middle East, Africa, agreement” with the university. This America, and Europe, as well as Canada agreement permits cross-registration of and the United States. The John Paul II certain courses in accord with established Institute is thus a community of scholars, norms and with the approval of the global in its environment and vision and pertinent deans at each institution and multidisciplinary in its academic scope. encourages shared facilities, cooperation in scholarship, and jointly sponsored events. Domestic Institutional Affiliations Sapientia christiana and , the documents that govern pontifical

JOHN PAUL II I NSTITUTE 9 GENERAL INFORMATION 2017-18 ACADEMIC CALENDAR Friday, August 18 Ph.D. Booklist Examinations Friday, August 25 Orientation and Opening Charge Monday, August 28 Classes begin Monday, September 4 Labor Day (holiday) Friday, September 8 Last day to add or drop courses without record; final day for 100% refund Monday, September 11 Opening Mass, 2:30 p.m. Saturday, September 16 Institute Picnic 1-5 p.m. Monday, October 9 Columbus Day (holiday) Tuesday, October 10 Ph.D./S.T.D. Dissertation Deposit Date Tuesday, October 10 Administrative Friday (Friday classes meet instead of Tuesday) Friday, October 13 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 2017 semester Monday, October 23 S.T.L. Dissertation Deposit Date Mon.-Fri., November 6-10 Registration for returning students Sat.-Mon., November 4 & 6 M.T.S. Comprehensive Examinations Friday, November 10 Last day to withdraw from courses with a mark of “W” (approved withdrawal) Wed.-Fri., November 22-24 Thanksgiving Recess November 27 Classes Resume Friday, December 8 Feast of the Immaculate Conception (holiday) Monday, December 11 Last day of classes Tues.-Sat., December 12-16 Final examinations Saturday, December 16 Christmas Gathering Mon., December 18-January 5 Christmas & New Year’s Break Monday, January 8 Spring Semester begins Mon.-Fri., January 8-12 Registration for new students Monday, January 15 Martin Luther King, Jr., Day (holiday) Tuesday, January 19 Last day to add or drop courses without record; final day for 100% refund January 22-26 Ph.D. Qualifying Examinations Tuesday, February 20 Administrative Monday (Monday classes instead of Tuesday) Friday, February 23 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 semester Monday, March 5 Ph.D./S.T.D. Dissertation Deposit Date Mon.-Fri., March 5- 9 Spring Recess Monday, March 12 Classes resume Sat. & Mon., March 17 & 19 M.T.S. Comprehensive Examinations Monday, March 19 S.T.L. Dissertation Deposit Date Mon.-Wed., March 26-28 Registration for returning students Wednesday, March 28 Last day to withdraw from courses with a mark of “W” (approved withdrawal) Thursday, March 29 Holy Thursday (holiday) Friday, March 30 Good Friday (holiday) Monday, April 2 Easter Monday (holiday) Tuesday, April 3 Classes Resume Friday, April 27 Last day of classes Mon.-Fri., April 30-May 4 Final Examinations May TBA Graduation Ball Monday, May 7 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. Rosary House is a but who will also contribute to its Catholic ten-minute walk from the Institute. moral and cultural milieu. A student enrolling in the Institute assumes an Centro Maria Residence obligation to live in a manner compatible 650 Jackson St., N.E. with the Institute’s mission as a Catholic Washington, D.C. 20017 (202) 635-1697 educational institution. Centro Maria Residence is located two FACILITIES blocks from the Institute and offers housing The administrative and faculty offices for women only, ages 18-29. Rates are for of the Institute are located on the second single air-conditioned rooms in a smoke- and third floors of McGivney Hall on the free building. Applications may be made in campus of The Catholic University of writing or in person. Rates include breakfast America. Office hours are from 9:00 a.m. and dinner six days a week, and facilities to 5:00 p.m., Monday through Friday. include a chapel, dining room, laundry, TV The telephone number of the Institute is room and limited maid service. (202) 526-3799. Classrooms are located on the ground St. Francis Capuchin Friary floor of McGivney Hall. 4121 Harewood Rd., N.E. Washington, D.C. 20017 BROOKLAND/CUA AREA (202) 529-2188 Located across the mall from the Basilica of the National Shrine of the Immaculate The Capuchin College is a house of Conception, on the campus of The Catholic formation for the Capuchin community. University of America, the Institute situates Residence is available to men religious and priests. All student residents are asked to its students in the center of the life of participate in common prayer and meals the Church in the United States. The and to help maintain the house. For more Brookland/CUA area is home to a number information, write to the local superior at of religious communities, including the the above address. Franciscan Monastery. When traveling throughout the Brookland Casa Sacri Cuori area students should exercise normal 3620 15th St. N. E. prudence. The Catholic University of America Washington, D.C. 20017 campus is staffed 24 hours-a-day, seven days- (202) 526-0130 a-week by campus police officers. www.littleworkers.org Sr. Ada Grano, POSC HOUSING OPTIONS The following residences may have Casa Sacri Cuori is a residence run by rooms available for students of the Institute. the Little Workers of the Sacred Hearts Arrangements should be made directly with which offers housing for women studying each facility. Costs and fees are subject to or working in the Washington, D.C. area. change and inquiries should be made Rates are for single, unair-conditioned directly of the appropriate institution. rooms in a smoke-free building.

JOHN PAUL II I NSTITUTE 11 GENERAL INFORMATION

Applications may be made in writing or in MEDICAL INSURANCE person. Rates include all utilities paid, large Medical insurance is required of all common library, cable internet service in full-time domestic students and of all full- each room, washer and dryer, large chapel, time and part-time international students. large kitchen with unlimited use, and large Student health insurance is available through The Catholic University of America common dining room and TV room. to students enrolled full-time and part-time Limited maid service. Some parking is at the Institute. Students interested in this available off main road but is limited. option should direct questions to the Unlimited phone use in the continental Administrative Assistant (Room 312), USA. Casa Sacri Cuori is a ten-minute walk where enrollment procedures will be to the Red Line Brookland/CUA metro explained. station and a fifteen-minute walk to Opportunities for enrollment are in the Institute. January and August. There is no option for a prorated fee in the case of late enrollment. Housing Listings The policy is portable for domestic students The Institute maintains a housing page who withdraw from the Institute during the course of the year. For international on its website that lists private rental and students, the coverage ends when the roommate opportunities that may be of student returns to his or her own country. interest to its students. Additional listings This health insurance policy does not may be found at the Online Off-Campus include services at The Catholic University Housing Resource Center at The Catholic of America Student Health Service. University of America http://offcampushousing.cua.edu STUDENT IDENTIFICATION CARDS Student identification cards are available The online off-campus housing resource through the Office of Public Safety, Room center is designed to assist CUA students in 121, Leahy Hall. These cards allow Institute students access to the John K. Mullen search of living accommodations. These Memorial Library at The Catholic accommodations are available in privately- University of America. Students may obtain owned homes, apartments, and rooming admission to some theaters and other houses. Organized as a self-help service, the events at a student rate with this card. online center provides listings of available housing and a roommate search function. LITURGICAL LIFE Study at the Institute affords students the MEALS opportunity to participate in liturgical life The cafeteria at the Basilica of the with fellow students and faculty. An National Shrine of the Immaculate Institute Mass is celebrated each Tuesday at 12:30 p.m. in the chapel of Caldwell Hall on Conception is open for breakfast and lunch. the campus of The Catholic University of Dining services are also available at the America. Students, faculty, and staff are Pryzbyla Center on The Catholic University encouraged to participate in this liturgy. of America campus. The student restaurant There are also a number of parishes and on the third floor offers a buffet for religious houses in the area with breakfast, lunch, and dinner Monday opportunities for Mass and/or Adoration: through Friday and brunch and dinner on the weekend. The food court on the second Dominican House of Studies floor offers breakfast, lunch, and dinner 487 Michigan Avenue, N.E. 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 7:00 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 12:00 p.m., Monday-Saturday. Immaculate Conception Sunday Mass at 11:00 a.m. and 2:00 p.m. 400 Michigan Avenue, N.E. Confessions: 30 minutes before each Mass Washington, D.C. 20017-1566 Hour of Mercy: Remembered daily at 202-526-8300; www.nationalshrine.com 3:00 p.m. Daily Mass at 7:00, 7:30, 8:00, 8:30 a.m., and at 12:10 and 5:15 p.m. St. Anthony’s Parish Sunday Mass at 5:15 p.m. (Saturday Vigil), 1029 Monroe Street N.E. 7:30, 9:00, 10:30 a.m., and at 12:00 (Choir), Washington, D.C. 20017 1:30 (Spanish) and 4:30 p.m. 202-526–8822; Holy Days of Obligation at 5:15 p.m. (vigil), www.stanthonyofpaduadc.org 7:00, 7:30, 8:00, 8:30, 10:00 a.m., and at Daily Mass at 8:00 a.m. 12:00 and 5:15 p.m. Sunday Mass at 5:00 p.m. (Saturday vigil), Confessions: Monday to Saturday, at 7:45 7:00 a.m., 10:00 a.m., 12:00 p.m. and a.m.-8:15 a.m., 10:00 a.m.-12:00 noon, 6:30 p.m. 3:30 p.m. -6:00 p.m.; Sunday, at 10:00 a.m.- Confessions: Saturdays, 4:00-4:45 p.m 12:00 noon, 12:30 p.m.-1:30 p.m. (Spanish), 2:00 p.m.-4:00 p.m. DRESS CODE Exposition of the Blessed Sacrament: Modesty in dress and dignified apparel Mondays 9:00 a.m.-12:00 noon, reflects the Christian understanding of Fridays 1:00 p.m.-5:00 p.m., the human person. The appearance and First Saturdays 1:00 p.m-4:30 p.m. behavior of students during the normal class periods, and in all Institute-related CUA Campus Ministry activities, should therefore reflect positively Ground Floor Caldwell Hall on the student and the Institute. The The Catholic University of America Institute expects that all students will 620 Michigan Avenue, N.E. maintain a neat, clean, and modest mode Washington, D.C. 20064 of dress and appearance. Extremes of dress 202-319-5575; ministry.cua.edu should be avoided. Daily Mass at 12:30 p.m. and 5:10 p.m. For women, inappropriate dress Monday-Friday in Caldwell Chapel. includes, but is not limited to: casual Daily Mass at 12:10 p.m. in the Columbus Law School Chapel. sandals such as flip-flops, sneakers, tee Exposition of the Blessed Sacrament in shirts, athletic wear, shorts, leggings, jeans, Caldwell Chapel on Wednesdays, 9:00 p.m.- spaghetti straps, tank tops, and the like. 10:00 p.m. (praise and worship), and For men, inappropriate dress includes, Thursdays, 9:00 p.m.-10:00 p.m. (solemn). but is not limited to: casual sandals such as flip-flops, sneakers, tee shirts, athletic wear, Franciscan Monastery shorts, jeans, and the like. 1400 Quincy St., N.E. Washington, D.C. 20017 CULTURAL EVENTS 202-526-6800; www.myfranciscan.org The unique setting of Washington, D.C. Daily Mass is at 6:00 and 7:00 a.m., enriches the Institute’s academic programs. Monday-Friday except Tuesday; 6:00 a.m., From the Library of Congress to the 9 a.m., and 5:30 p.m. on Tuesdays; historic Woodstock Library at Georgetown Saturdays at 7:00 a.m. University, from the National Institutes Sunday Mass at 5:00 p.m. (Saturday Vigil), of Health to the National Academy of 8:00 a.m., 10:00 a.m., and 12:00 noon; Sciences, from Mount Vernon to the Spanish Mass is at 2:00 p.m. on Sunday. Kennedy Center, educational and research Confessions : Monday-Saturday on the hour, opportunities abound. 9:00 a.m.-4:00 p.m. (except at noon). Washington, D.C. also offers a variety of opportunities for students to deepen their Saint John Paul II National Shrine appreciation for and understanding of the 3900 Harewood Road, N.E. arts. The Institute encourages attention Washington, D.C. 20017 to beauty as an essential dimension of 202-635-5400; www.jp2shrine.org building a culture of life. To complement

JOHN PAUL II I NSTITUTE 13 GENERAL INFORMATION

the numerous local activities that are free POST OFFICE of charge, the Institute sometimes sponsors The Catholic University of America a limited number of student tickets to operates a Contract Postal Station of the performances by local groups such as the Washington, D.C., Post Office, identified as Washington Bach Consort, Chantry, and Cardinal Station. The station is located on the National Philharmonic Orchestra. the ground floor of McMahon Hall. Postal hours are from 9:00 a.m. to 4:00 p.m., TRANSPORTATION Monday through Friday. Telephone: 202 319-5225. The Brookland/Catholic University The Brookland Station Post Office is Metrorail stop is located to the east of The located at 3401 12th St., N.E., Washington, Catholic University of America campus, D.C. 20017. Telephone: 202 842-3374. near the intersection of Michigan Avenue and John McCormack Road, which is a five STUDENT GRIEVANCES minute walk to the Institute. Should a student encounter a problem Patrons of Metro must purchase a with a member of the faculty or SmarTrip card, which is a permanent, administration of the Institute, the matter rechargeable fare-card. See www.wmata.com should first be discussed with that person. for details. It is preferable that any conflicts be resolved informally. However, when this is not PARKING possible, the student may submit a written Catholic University of America parking grievance to the Provost/Dean within 60 permits (on-campus) are available at Leahy days of the semester in which the incident Hall, Room. 121. Students may purchase occurred. The Provost/Dean will review the only one vehicle hangtag permit. Permits grievance and respond to the student within are not transferable. Students may inquire two weeks. 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 time. The same principle holds for the of 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 ability to pursue its mission and therefore For details, students may check the will not be permitted. Institute’s website or call the Institute’s Sexual harassment is defined as any main line, 202-526-3799. On days when the unsolicited, offensive behavior on the part class schedule is affected by the weather, of any member of the administration, a message will be posted by 7:00 a.m. faculty, staff, or student body that is indicating the starting time for classes. inappropriately directed at another Information regarding CUA’s decision may member of the Institute community, such also be found by visiting the CUA home as unwelcome sexual advances, requests for page (www.cua.edu) or calling the CUA sexual favors, unwanted and repeated switchboard (202-319-5000). requests for dates, and other verbal or

14 JOHN PAUL II I NSTITUTE physical conduct of a sexual nature when: education, research, publication, and (1) such conduct has the purpose or teaching positions at seminaries, colleges, effect of unreasonably interfering with and Catholic secondary schools. Others an individual’s work or educational assume leadership positions in parishes and performance or creating an intimidating, dioceses, as directors of religious education, hostile, or offensive work or learning family life offices, and pro-life offices. environment; or (2) submission to such Institute graduates also have taken positions conduct is made either explicitly or in health care, public interest and affairs implicitly a term or condition of organizations, and government. employment or academic admission or The Institute endeavors to help its advancement or is used as the basis (or students and graduates to find professional threatened to be used as the basis) for options by posting information about job employment actions or academic decisions opportunities. In addition, the Institute stays or evaluations. in contact with Institute alumni and All forms of sexual harassment are alumnae, who may know of positions in violations of the Institute’s policy and will their areas of employment. The faculty of not be tolerated. In cases where it is the Institute maintains a special interest in determined that sexual harassment the professional development of students occurred, the Institute will take appropriate attending the Institute, and faculty members disciplinary action against the perpetrator are available to provide career guidance. of the conduct, up to and including Students are encouraged to seek faculty termination of employment or, in the case guidance to develop a well-defined sense of of a student, expulsion. their interests, abilities, and vocation. The jobs taken by Institute graduates reflect not CAREER AND PLACEMENT SERVICES only the diverse interests and backgrounds Institute graduates enter a variety of of those studying at the Institute but also the careers involving education and the pastoral variety of opportunities open to Institute care of families. They serve in theological 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 admissions policies, scholarship and Michigan 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 Applicants 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 Tuition and Fees admission to the various degree programs is January 20. After this date, the Institute The following tuition and fees are effective for the 2017-18 academic year: considers degree-seeking applications on a Tuition per Semester: rolling basis, when places remain available. Full-time $8,600 Part-time (per credit) $850 FINANCIAL AID Audit (per course) $400 Fees Government Loans and McGivney Application (non-refundable) $75 Scholarship Program Registration (per academic year) $60 The Institute administers financial aid in Student Activity Fee $200 per semester such a way as to affirm the financial (full-time) responsibility and integrity of both the $100 per semester student and the Institute. Responsibility for (part-time) securing the necessary financial resources Thesis Direction Fee $1,600 per semester rests ultimately with the student. Graduation and Diploma $150 Students enrolled at the John Paul II Late Registration $50 Institute who carry at least six academic Deferred Payment Plan $100 credits are eligible to apply for student loans Returned Check Fee $75 to pay tuition and living expenses through Wire Transfer Fee $60 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, to the degree program, guides the student graduation, etc. through questions regarding the degree Scholarships are renewable based on requirements, assists the student in selecting assessment of academic performance and the dissertation director, and gives final subject to availability of funds. Recipients approval to course selection. are notified by mail at the end of March. The dissertation director, normally selected by registration week of the fifth The Sobota-Kardos Fellowships semester, guides the student in preparing The Sobota-Kardos Fellowships are the dissertation prospectus, and serves as awarded through a fund established by Paul mentor during the dissertation writing and Paulette (Sobota) Kardos. These process. fellowships make a small living stipend Other faculty members are available to available to lay students qualifying for offer academic and career advice to students financial assistance. Special consideration is according to their own experience and fields given to married students. The stipend is of interest. dispensed in equal payments at the beginning of each semester of the academic year for Classification of Students which the fellowship is awarded. In some cases, the awards are given as tuition Degree-seeking students remission. There are two classifications of degree- seeking students: full-time and part-time. ACADEMIC INFORMATION Full-time students take at least three courses (nine credits) each semester. Part-time Registration students take either one or two courses per semester. Only full-time students may apply Students registering for the first time for scholarships, in accord with the After students have notified the Institute of stipulations for each degree program. their decision to enroll, a registration package Students in the S.T.L., S.T.D. and Ph.D. is sent, along with directions for registration programs who have finished coursework for classes. Prior to registration, students who and are completing their dissertations are are not citizens of the United States must have considered full-time students. completed an “Admissions Supplement” form. This form is sent to the student upon Non-degree-seeking students application to the Institute and is necessary Persons who do not wish to pursue a for the completion of the I-20 form. degree but nevertheless desire to take courses at the Institute may apply to be Continuing students special students, with “non-degree-seeking” Registration packets are available for the status. Limited numbers of non-degree- coming semester after midterm. seeking students are admitted based on their preparation for graduate study. A Fees bachelor’s degree is required for admission. An annual registration fee of $60 is Financial aid is not available to non-degree- assessed at the beginning of each academic seeking students. Non-degree-seeking year. Each fall and spring students who fail students who later desire to be admitted to to comply with registration deadlines will a degree program must apply as degree- be charged a late fee in addition to the seeking students and complete the registration fee. admission requirements for the relevant program. Following admission to a degree Finances program, the student may petition the Students who have outstanding financial Office of the Provost/Dean to have balances cannot (1) register for classes; (2) previously completed Institute courses receive grades or transcripts; or (3) graduate applied toward the degree requirements. until their accounts are paid in full. Auditing Advising and Dissertation Direction A student enrolled at the Institute may The Program Advisor orients the student register for additional classes without course

JOHN PAUL II I NSTITUTE 17 ACADEMIC INFORMATION

or degree credit, within his or her own Grading System program, if desired. In order for the course to appear on the student’s transcript as an Numerical audited course, the student must abide by Grade Meaning Equivalent the regular attendance policy of the Institute. A Excellent 4.00 Full-time students may audit up to two A- 3.66 courses per semester without additional B+ 3.33 charge (however, to enroll in more than five B Satisfactory 3.00 courses per semester requires the permission B- 2.66 of the Provost/Dean). Part-time students Passing but must pay the fee of $400 per course to audit. C marginal 2.00 F Failure 0.00 Class Attendance P Pass Students’ presence at every class session I Incomplete 0.00 (for both credit and audit classes) is W Withdrawal 0.00 mandatory. At the professor’s discretion, AU Audit 0.00 an excused absence for serious reasons may be permitted. After two excused absences Grade Reports the professor may require that the student Grade reports are issued by the Registrar obtain permission from the Provost/Dean after the end of each semester according to in order to remain in the course. the system at the right. 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 to transfer up to six credits from another Grade Appeals graduate school with the written permission A student who wishes to appeal a course of the Provost/Dean. Transfer of credits in grade must do so within the first 30 days of the S.T.L., S.T.D., and Ph.D. programs is the semester following the semester of the considered on a case-by-case basis by the course in question. He or she should first take Provost/Dean. Only courses from an up the matter with the professor of the equivalent degree program may be considered course. The professor must respond within transferable. Please note that transfer credits 30 days. If a satisfactory resolution is not are not automatic and may be denied based reached within this period, the student may on the Institute’s current curriculum. appeal formally to the Provost/Dean, who will discuss the matter with the student and Change of Courses the professor and make a final decision Students may add or drop courses with within 30 days. The grade appeal form is the approval of the Program Advisor and in available in the Registrar’s Office (Room accord with the deadlines published in the 308). A successful appeal of an “F” grade will academic calendar. Forms are available in the result in a mandatory grade of “P.” Registrar’s Office.

Plagiarism/Unethical Submission of Work Transcripts and Diplomas A student who submits the academic Each student may request one transcript work of another, including a research agency, free of charge. Further transcripts may be as his/her own, or who uses prohibited obtained for a fee of $5 each by check made materials in completing an examination, payable to the “John Paul II Shrine and paper, thesis, dissertation, or other graded Institute, Inc.” Requests for transcripts may work is subject to a grade of F (failure) for be obtained through use of our on-line form the course or for the dissertation project. and submitted to the Office of the Registrar. Further penalties, including possible Diplomas for the M.T.S., S.T.L., and expulsion, may be imposed in accordance S.T.D. degrees are issued through the with particular circumstances. Pontifical University in .

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

JOHN PAUL II I NSTITUTE 19 ACADEMIC INFORMATION

materials in the areas of religious studies For more information, visit the library’s and philosophy. homepage at http://libraries.cua.edu. As a benefit of CUA’s membership in the Washington Research Library Consortium Washington Theological Consortium (WRLC), students have access to ALADIN, In the Washington, D.C., metropolitan a shared electronic library system serving area, the libraries of institutions which several universities in the Washington, D.C. participate in the Washington Theological area. ALADIN includes the online library Consortium are available to students of the catalog as well as article databases, electronic Institute for research and study through the journals, image collections, and Internet Institute’s affiliation with Mullen Library. resources. Students may access ALADIN The institutions in the Consortium are databases remotely, i.e., from home or The Catholic University of America School of Theology and Religious Studies, the office. In addition to the Consortium Loan Dominican House of Studies, Howard Service, which allows students to borrow University School of Divinity, Lutheran volumes from other universities in the Theological Seminary in Gettysburg, WRLC via a courier service, interlibrary Virginia Theological Seminary, Wesley loan from non-WRLC-member schools is Theological Seminary, John Leland Center available, and requests for both loan services Library, Reformed Theological Seminary, may be submitted to the Access Services Virginia Union Proctor Theological Library, desk via the Mullen Library website. All Al-Alwani Library in Islamic Studies, faculty and students are invited to take Woodstock Theological Library advantage of group and individual (Georgetown). Institute students should instruction in the use of electronic library bring their Mullen Library cards when resources at Mullen Library. researching in Consortium libraries. Access Mullen Library has a number of to Consortium libraries is for research computer stations located throughout the only; to check out books, Institute students building that are available for research and may use the interlibrary loan services of internet use. In addition, Dell PC laptops Mullen Library. can be checked out from the Circulation Desk for use inside the library. The laptops Other Collections have word-processing capability and are Other significant collections open to the connected to Mullen’s wireless network. public in the Washington, D.C. area include Students may purchase a photocopy the Kennedy Institute of Ethics library, the card for use with the Mullen photocopying Library of Congress, the National Library of Medicine, and other university libraries. machines. The regular semester hours of Mullen Commencement Library are as follows: A graduation Mass is celebrated in the Redemptor Hominis Chapel of the Saint Monday-Thursday: 8 a.m.-11:30 p.m. John Paul II National Shrine. All candidates Friday: 8 a.m.-10 p.m. on whom degrees are to be conferred must Saturday: 9 a.m.-8 p.m. be present at the commencement exercises Sunday: 11.a.m.-11:30 p.m. of the Institute, unless excused for serious reasons by the Provost/Dean. Mullen Library has extended hours An annual Graduation Ball completes during the final exam periods. For vacation the academic year; it typically takes place hours, students may call the schedule between final examinations and the information number: 202-319-5077. 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 on the areas of study in the M.T.S. (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 has its own examination, in accordance with as well as for professional work in a variety the differences in the two curricula. In either of 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 may be required to retake the examination in arts 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 interpretations, pertinent interrelationships a background in philosophy and theology between fields, and relevant concluding are 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 academic year, with a grade- in fiction, poetry, drama, essays, and the like. point average of at least 3.0 on a 4.0-point The authors to be read will include Bernanos, scale. Additionally, students must pass a Chesterton, Claudel, O’Connor, Péguy, Berry, comprehensive examination administered in (possibly Eliot, Waugh, Percy, and others). the final semester of study. In the words of Joseph Ratzinger, “Culture As part of the M.T.S. curriculum, at its core means an opening to the divine.” master’s program students are expected to At the heart of every culture is an implicit participate in the Book Forum during the understanding of ultimacy, of the meaning second and third semesters of their degree of 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 systematic theology, philosophy, moral Ethics (M.T.S.) theology, law, and science. Each of the M.T.S. specializations (see above for a description of Introduction the Marriage and Family specialization) has In light of the mission statement of the its own examination, in accordance with the Institute, the M.T.S. Biotechnology and differences in the two curricula. In either Ethics program prepares students for further case, the purpose of the comprehensive academic study in higher degree programs as examination is to assist the candidate in well as for professional engagement in a synthesizing and integrating his or her variety of contexts such as teaching, research, knowledge in the specialization. policy development, and clinical consultation The examination consists in three two- work related to bioethics. The program also hour written examinations. All components offers continuing education for professionals are graded on a pass-fail basis. If a student in the medical, legal, and other fields. The M.T.S. conforms to the special should fail any one of the questions, he provisions of Magnum matrimonii or she may be required to retake the sacramentum , which establish a basic examination in whole or in part. If a pontifical degree program for students who student fails the second time, he or she will have completed an undergraduate liberal arts cease to 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 family as these have been articulated the 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 opening to the divine.” At the heart of every in 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 master’s program students are expected to in 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 in order to discern how a culture conceives based 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 faculty. This requirement must be fulfilled by and Family (S.T.L.) the end of the third semester, but students are urged to fulfill it by the end of the first year. Introduction The S.T.L. program prepares the graduate Lectio Coram for teaching posts, especially in Roman S.T.L. students must satisfactorily present Catholic seminaries, colleges, and universities, a lectio coram – a public lecture – during the as well as for further studies at the doctoral final semester of study, to be presented on the level. This is a post-S.T.B program offering same day as the thesis defense. Before a panel further academic development and research of examiners, consisting in the thesis director skills in accordance with the mission and two readers of the thesis, the lectio statement of the Institute. As an ecclesiastical coram should demonstrate the candidate’s degree, the licentiate is granted by the competence in theology and as a teacher. It authority of and in the name of the Holy See. must be clearly and logically organized, The S.T.L. program conforms in its manifest the candidate’s familiarity with a specifications to the requirements set forth wide range of relevant literature, and in Sapientia christiana and Magnum exhibit soundness of theological judgment. matrimonii sacramentum . As the name implies, the lectio coram is open to the public. Admissions Requirements The thesis director will propose a topic Admission to the S.T.L. program requires unrelated to the thesis. The candidate is the pontifical Bachelor of Sacred Theology notified of the selected topic 48 hours prior (S.T.B.) or a graduate degree with to the lectio coram . coursework that is equivalent to that of the The candidate may present the lecture S.T.B. In the case of applicants with a Master using a one-page written outline. The lecture of Arts in Theology, normally two years of may not be delivered from a written text. If additional full-time study in theology and an outline is used by the candidate, copies philosophy will be required to meet the must be submitted to the board prior to the equivalency requirement. Further lecture. After the lectio coram each examiner requirements are enumerated in the gives a secret grade, and the final grade is the application for the program. average of those grades. If the candidate fails this examination, he or she is not permitted Degree Requirements to defend the thesis, which otherwise occurs S.T.L. students must complete 48 credits immediately following the lectio coram . The of prescribed three-credit courses, in addition Provost/Dean, in consultation with the to selected seminars as announced during the chairman of the panel of examiners, will course of the school year, with a grade-point determine whether the examination may be average of at least 3.3 on a 4.0-point scale. repeated. Should a student fail a second time, S.T.L. students must write and defend a thesis he or she ceases to be a candidate for the and satisfactorily present a lectio coram in licentiate degree. order to receive the degree. Thesis Languages The thesis is an integral part of the S.T.L. Students are required to demonstrate curriculum, requiring several months ’ reading proficiency in scholastic Latin planning, research, analysis, exposition, by successful completion of a written revision, and discussion. It entails both the examination administered by Institute independent investigation of some significant faculty. This requirement is to be fulfilled question arising from the work of the during the first semester of residency. program and a defense of the conclusions Students must also demonstrate reading reached. It should give evidence of training proficiency in a modern language from the in research and make a contribution to following list: French, Spanish, Italian, or theological and/or philosophical knowledge German. Proficiency is demonstrated by involving a limited yet significant issue. It

JOHN PAUL II I NSTITUTE 25 DEGREE PROGRAMS

must demonstrate the student’s familiarity completed thesis to the Program Advisor. with basic methods and techniques of The copies must be bound with a black research, mastery of a limited topic, and plastic “comb binding,” a black vinyl back ability to exercise sound theological judgment cover, and a clear plastic front cover. The and to formulate accurate conclusions. The copies of the thesis are distributed to the thesis director, more a critic than a teacher, thesis director and the other board members. provides assistance in defining the question The thesis must be 60 to 70 pages in to be examined. The student alone is length, excluding the bibliography (page responsible for working out the question limits are strictly enforced), and written and its resolution. according to the Chicago Manual of . Upon completion of the thesis, the thesis Schedule of Production of the Thesis director and first reader signify their By the end of the first semester, and in approval in writing. (The thesis director consultation with the S.T.L. Program and first reader may judge the thesis Advisor, the student asks a faculty member substantively complete and worthy of to direct his thesis. Once a faculty member defense, while noting some mandatory agrees to direct the thesis, the Program corrections to be made prior to final Advisor, in consultation with the thesis acceptance.) The date for the lectio coram director, appoints two other faculty members and the thesis defense cannot be set prior to a thesis board. One of the two faculty to this written approval; approval must be members is designated the first reader of received at least 30 days in advance of the the thesis. defense. Also, the defense of the thesis By midterm of the second semester, cannot be scheduled until all language and in consultation with the thesis director, requirements have been met. the student prepares and submits to the Program Advisor a five-page proposal, Defense of the Thesis including the title; a detailed statement of After successful completion of the lectio the proposed topic, its background and its coram , the student must defend the thesis purpose; the methodology; and a proposed by oral examination, to be conducted by table of contents. In addition, a preliminary the thesis board (the thesis director and the bibliography is submitted at this time. two readers). The student begins with a Within two weeks, the thesis board 5-minute presentation of his thesis. This meets with the candidate to discuss the presentation is followed by a 25-minute proposal. The thesis director, other board questioning period by the panel. At the end members, and the Program Advisor may of the defense, the written thesis and the accept or reject the proposal, or they oral examination are graded separately by may specify required modifications to it the members of the defense board. The (acceptance sub condition e). If substantial votes are taken in secret and supervised by revision is required, the board meets again the chairman of the examination. The final with the student, either accepting or grade is the average of the grades submitted rejecting the proposal or requiring further by each board member. If a candidate fails modifications. The proposal is deemed to this examination, he must obtain permission be approved when it has been signed by from the Provost/Dean to schedule another the thesis director, the other two board defense. A candidate will not be permitted members, and the Program Advisor. The to retake the examination until at least one proposal, with original signatures, is held semester, or an equivalent period of time, has in the student’s official file. elapsed since the date of the failure. If the Once the proposal has been approved, student fails a second time, he or she ceases the student is free to commence writing to be a candidate for the licentiate degree. the thesis in consultation with the thesis director and the other board members. Residency At least six weeks prior to the expected The S.T.L. program requires four date of defense, and on or before the due semesters of full-time study in residence. date listed in the academic calendar, the In certain cases, the Provost/Dean student must submit five copies of the will consider requests to fulfill course

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

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 German. Proficiency is demonstrated Introduction by successful completion of a written The S.T.D. is a post-S.T.L. degree examination. This requirement must be completing academic formation in fulfilled by the beginning of the third conformity with the mission statement of the semester of the program. Institute; it qualifies the graduate for teaching posts in Roman Catholic seminaries, colleges, S.T.D. Dissertation and universities. As an ecclesiastical degree, The dissertation should demonstrate the S.T.D. is granted by the authority of and maturity of theological judgment based on in the name of the Holy See. advanced graduate study. It should give The S.T.D. conforms in its specifications evidence of research skills commensurate to the requirements set forth in S apientia with doctoral-level study, the ability to christiana and Magnum matrimonii 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 magna cum laude does not guarantee in 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; Languages a concise statement of the proposed thesis Reading proficiency in scholastic Latin of the dissertation; a statement of the is presupposed at admission and must be contribution and originality of the thesis; demonstrated by successful completion of a 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 secondary sources must be submitted with by 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 readers, and the Program Advisor. The be taken in secret and supervised by the proposal, with original signatures, is held in chairman of the examining committee. the student’s official file. The 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 candidate fails the oral examination, he must his 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 first defense. If the student fails a second listed in the academic calendar, the student time, he or she ceases to be a candidate for must submit six copies of the completed the S.T.D. 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. completed dissertation must be defended At 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 After the prospectus has been approved, in Theology with a students are expected to complete their Specialization in Person, dissertations in two years. Marriage, and Family (Ph.D.) Courses Ph.D. courses are generally offered on a Introduction three-year cycle, and students may choose The purpose of the Ph.D. program is any 15 courses of those offered at the the formation of students toward an Institute during the first five semesters. understanding of person, marriage, and Ph.D. students who are new to the family, in accord with the mission statement Institute are typically required to take of the Institute. The program prepares additional courses at the master’s or students to carry out significant research licentiate level. With the permission of the and publication and qualifies students for Ph.D. Program Advisor and the fulfillment of academic positions in universities, colleges, an additional writing requirement, one of and seminaries. these courses may be substituted for a Ph.D.- level course. A maximum of two additional Admissions Requirements non-Ph.D. courses may be audited during the Admission to the Ph.D. program requires years of course work. the successful completion of a master’s degree in theology or a related field and the Languages completion of the application process as 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 Degree Requirements by successful completion of a written The Ph.D. program is a 45-credit program (15 courses); course work is to be examination administered by Institute completed over three years. Ph.D. students faculty. must be in residence for full-time study One ancient and one modern language during the first three years of the program, examination must be taken before the end of and ordinarily for the two years of the first semester. The remaining language dissertation writing. Full-time study is examinations must be taken by the end of the defined as taking three courses per semester third semester. and fulfilling the requirements of the An additional language may be required, Symposium, which meets four times depending on the dissertation topic. each semester. Proficiency in four languages is required Symposium of all Ph.D. students: scholastic-ecclesiastical The Symposium consists in monthly Latin, New Testament Greek, and two evening seminars on selected “Great Books” modern languages, as delineated below. (and occasionally works of art or music), for Additionally, students are expected to the purpose of developing a community of complete successfully the two foundational conversation among all Ph.D. students and works examinations at the start of the second the faculty around the themes of God, and third years of study and qualifying person, love, marriage, and family as these examinations by the end of January of the have been articulated by, and shape, the sixth term of study. (More precise guidelines tradition of and the West. This are given below.) community of conversation is integral to Following completion of coursework, both the method and the substance of the language requirements, foundational works educational mission of the Institute. An examinations, and qualifying examinations, overarching concern of the conversation is to Ph.D. students must successfully defend the explore the sense in which the meaning and dissertation prospectus by the end of dignity of human life are recognized and can November of the seventh term of study. finally be sustained only from within a

30 JOHN PAUL II I NSTITUTE culture of gratitude. John Paul II wrote often 3. Modern writers: Machiavelli, Hobbes, of a “civilization of love” or again a “culture Bacon, Descartes, Locke, Kant of life.” The Symposium examines 4. Recent Christian authors and the civilization, love, and life as matters above all Second Vatican Council: Balthasar, De of what the Greeks termed “ morphosis ,” or Lubac, Rahner, Selected Documents of “morphe ,” of being formed, hence of “form.” Vatican II Literature and art (along with the theology 5. American authors: I. Hecker, J. C. and philosophy comprising the rest of the Murray, J. Rawls curriculum) constitute a primary mode of A list of the selected works by each this fully human formation. of these authors is available in the administrative offices of the Institute. Foundational Works Section 2: This section requires The two foundational works reading lists critical elucidations of the fundamental cultivate both the breadth and depth of anthropological-ontological, theological, and students’ knowledge of theology, philosophy, moral teaching of Karol Wojtyła/John Paul II and of the Catholic intellectual tradition. The and Joseph Ratzinger/Benedict XVI. two examinations based on these lists require Students will answer questions regarding students to demonstrate a profound grasp of such topics as the meaning of person, being the main concepts, issues, and themes as gift, nuptiality, action and freedom contained in each of the works constituting Section 3: This section requires students the reading lists. to take up currently vexed issues in theology The foundational works reading list is and philosophy pertinent to marriage, family, available in the administrative offices of the and the person. Questions will be drawn Institute. Although some of these books from such areas as sexual ethics, bioethics, appear on course bibliographies, each student sacramental theology, feminism, gender, and is expected to read and prepare on his or her their social, cultural, and political/juridical 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 the 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 of 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 production the following sections. of the dissertation prospectus and the Section 1: This section treats what is collegial process of guidance by the termed “the quarrel between the ancients and dissertation director and the first and the moderns.” The examination should second 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 15 of the sixth semester,

JOHN PAUL II I NSTITUTE 31 DEGREE PROGRAMS

if possible, but no later than November 1 of guides the student through questions the seventh semester. Faculty members have regarding the degree requirements, assists the two 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 The prospectus is deemed to be finally dissertation 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 semesters of full-time study in residence, plus in 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 research or teaching assistantships during the study. It should give evidence of capacity fourth and fifth years of study, as available. for research and reflection commensurate The assistantships may entail ten to fifteen with 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 Ph.D. Dissertation Ph.D. Handbook After acceptance of the dissertation by Further details of the Ph.D. program the director and readers, the student must requirements are elaborated in the Ph.D. defend the dissertation in a public defense Handbook, distributed to Ph.D. students at of at least two hours. The student will begin orientation and available from the Institute’s with a 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 Theological Anthropology: a decisive role in these controversies. History and Method Attention is paid to the patristic era Beginning with an examination of the and to the gradual development of the problem of anthropology in modernity, understanding of the crucial concepts of this course will examine the main themes nature and person. The sense in which of a theological anthropology. They are: 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), man as imago Dei , the relation between nature 3 credits and grace, the meaning of person, the meaning of sexual difference, original sin, JPI 518/757 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 Mariology and history of American culture, as well as (Immaculate Conception, Virginity, Divine from significant Catholic interpretations Motherhood, Assumption, collaboration of the culture. in the redemption, etc.) will be covered as we consider Mary’s course of existence 3 credits (from her Old Testament roots to the final Parousia). Her pilgrimage in faith will give JPI 517/817 us the key to contemplating the whole life Jesus Christ: Revealer of God and Man of Jesus as a mystery, that is, as the This course seeks to give students an revelation and action of the Triune God in introduction to Christology that will help 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 546/762 familiarity with the development and The Nuptial Mystery according to St. John significance of key ideas in Christology. This course is an introduction to the The first part of the course presents theological doctrine of love ( agape ) offered Christ’s self-revelatory method, examining by the Fourth . It imparts familiarity what he reveals of God and how this with the key words and concepts necessary revelation occurs. The second part of the to deepen John’s understanding of Jesus course studies the major controversies Christ as the Revealer and Giver of God’s surrounding the person and mission of Trinitarian Love by exploring the different

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dimensions of the rich Johannine doctrine perfection,” and the relation of the two states on love: Christological, Trinitarian, to the human person’s most fundamental sacramental, ecclesiological. Finally the and interior level of freedom. Readings course wants to initiate the students to the include texts drawn from John Paul II, still little-explored study of John’s highly H. U. von Balthasar, St. Thomas Aquinas, theological usage of symbolism. The D. Crawford, and M. Ouellet. course focuses particularly the nuptial symbolism as a fitting key to grasp the very 3 credits core of John’s gaze upon the flesh of Jesus. Jesus’ flesh is the true temple where those JPI 550/850 who believe in Him can finally arrive to see Gender/ The Sexual Difference (Jn 1:14, 18; 14:9; 17:24) and to participate This course considers the question of in the glory of God’s Trinitarian Love gender/the sexual difference in terms of (Jn 17:26). its theological and anthropological foundations, and in light of issues raised 3 credits regarding this question in the current cultural situation. Readings are drawn JPI 548/748 from Aristotle and Aquinas, St. John Paul Fundamental Moral Theology: Freedom II, various Church documents, and a and Human Action variety of contemporary authors (e.g., This course takes up themes arising within biologists, social scientists, theologians, fundamental moral theology. In what gender theorists, cultural critics). sense is moral theology really a theology? What constitutes morality? What role do 3 credits desire, fulfillment, love, truth, beauty, and the invitation to communion (cf. Veritatis JPI 553/763 splendor , ch. 1) play in our grounding of Being as Gift: Philosophical Foundations moral theology? The course takes up the This course elucidates the constitutive question of freedom, the foundation and elements of a metaphysics of love meaning of natural law, and the structure necessary to undergird John Paul II’s and character of moral action. Readings nuptial anthropology. John Paul II’s include and texts drawn anthropology, to which his interpretation from J. Ratzinger, St. Thomas Aquinas, of Gaudium et spes 22 and 24 in terms of Kant, H. U. von Balthasar, S. Pinckaers, nuptial mystery witnesses, is rooted in the M. Rhonheimer, and L. Melina. recognition that being (both God and man) is gift. Through readings of Plato, 3 credits Aristotle, Dionysius, Aquinas, Hegel, F. Ulrich, Balthasar, and John Paul II, JPI 549/752 the course revisits main philosophical Marriage and Virginity as States of Life themes—form, nature, substance, relation, This course considers the concept of a the transcendentals, and causality—in “state of life” as a specification of the light of an ontology of gift. In so doing, human vocation to love ( Familiaris the course seeks to illustrate the intrinsic consortio , 11). The tradition has often relation between theology and philosophy stated that marriage and virginity are as presented in John Paul II’s . complementary rather than fundamentally opposed to each other. At the center of 3 credits this complementarity is each state’s analogous realization of the interior JPI 554/764 “form” of the vocation of human nature Catechesis on Human Love itself as revealed in the life and mission of This course studies John Paul II’s Man and Christ. The course explores the foundation Woman He Created Them: A Theology of the of the two states in creation and their Body through a sequential reading of the eschatological destiny, whether and in what text and a discussion of its scriptural, sense we might call marriage a “state of theological, and philosophical methodology.

34 JOHN PAUL II I NSTITUTE The course seeks to elucidate the spousal from Redemptor hominis (1979) through meaning of the body as it is revealed by (2003). The unifying Christ, in the first place, through his theme for our interpretation of the deepening of the historical condition of thought of John Paul II is the intersection married love in two directions: towards the of theology and anthropology as set forth beginning when Christ confirms marriage’s in the great text of Gaudium et spes , 22: absolute indissolubility (Mt 19:3-9) and “In reality it is only in the mystery of the towards the eschaton when he states that Word made flesh that the mystery of man man and woman “neither marry nor are becomes clear. . . Christ the new Adam, given in marriage” (Mt 22:30). The in the very revelation of the mystery of beginning consists of three original the Father and His love, fully reveals experiences (solitude, unity, nakedness) to man to himself and brings to light his which we have a certain access in our fallen high calling.” In order to deepen our condition. The eschaton reveals the final understanding of John Paul II’s form of the spousal meaning of the body, a contribution to and meaning that is enjoyed in inchoate way in philosophy, we will situate his writings the virginal state and of which the in the context of the development of sacrament of matrimony is a historical Catholic Social Doctrine from Rerum expression. In the second place, Christ novarum through the Second Vatican reveals the spousal meaning of the body, Council. The course concludes with a and hence of human existence, through the reflection on Pope Benedict XVI’s sacrificial gift of himself for the Church on interpretation and development of John the Cross. This redemptive act that brings Paul II’s theology and the challenge of the man the gift of divine sonship is, at the new evangelization. same time, a nuptial act: the forgiveness of man’s sins is at the service of the 3 credits fruitful nuptial union of the Church, the immaculate Bride, with Christ, the JPI 568/768 Bridegroom. Participating in a real and Revelation, Scripture, and the Nature sacramental way in Christ’s love for the of Exegesis Church, the sacrament of marriage acquires Dei verbum teaches that Scripture is the a depth that both transforms and super- “soul of theology,” thus showing its abundantly confirms natural marriage and fundamental importance to the the created order. This participation in theological endeavor. This course will Christ’s total, indissoluble, and fruitful love operate along two major thematic lines: grounds the adequate anthropology that, the text as sacred text and the according to John Paul II, undergirds development of an exegetical approach Humanae vitae’s defense of the congruent with the text. The lectures will inseparability of the unitive and procreative examine the phenomenon of divine self- dimensions of the conjugal embrace as well disclosure within the created order and as the Christian understanding of the the specific form this communication goods of marriage. takes within the community of God’s people. Included in this study will be 3 credits an examination of a) the nature of revelation; b) the nature of the Word JPI 555/716 of God as Scripture; c) the relationship of John Paul II between eternal Word and human event; The aim of this course is to familiarize d) the categories by which truth is students with the theological vision of conveyed, including Semitic categories John Paul II as embodied in his of thought, the actualizing power of the Letters. The course begins with an overview word, vows, covenantal reality, etc.; and of the life and thought of Karol Wojtyła / e) the relationship of the two testaments. John Paul II. The second, and longest, part Central to this investigation will be the of the course consists of close reading of insight of John Paul II and his linking of nine of John Paul II’s Encyclical Letters the Incarnation to the Scriptural text

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itself. The second theme is centered on JPI 570/770 the interpretation of the text and the Sexual Ethics and the Person appropriation of an exegetical model This course will study the personal which enables the truth of the text to character and meaning of the body as a emerge. Here, an examination of the foundation for sexual ethics. Starting with modern methodological crisis will be the specificity of the moral point of view, made (re Bultmann et al ) along with the course will develop the main lines of the response of Ratzinger ( Biblical an ethics of sexuality in which the human Interpretation in Crisis ). Included here person as a created whole, corpore et anima will be an examination of how the Early unus , is “ the subject of his own moral acts ” Church Fathers read the Scriptures, a (Veritatis splendor , 48). As John Paul II thorough investigation of the magisterial said, we find in the body “the anticipatory documents on biblical interpretation signs, the expression and the promise of (especially Providentissimus deus, Divino the gift of self, in conformity with the wise afflante spiritu , and Dei verbum ) and a plan of the Creator” (ibid.). Particular review of the different methodologies issues will include the ethics of conjugal informing today’s exegesis, with reference relations, contraception, homosexuality, to the Pontifical Biblical Commission’s and the use of condoms to prevent Interpretation of the Bible . The importance HIV/AIDS. ( Fundamental Moral Theology: of the re-discovery of symbolic realism Freedom and Human Action is highly (which allows for the typological recommended as a background.) structure of Scripture to be operative) will be discussed. The work of John Paul II, 3 credits Cardinal Ratzinger (Benedict XVI), Henri de Lubac, von Balthasar, Childs, Cassuto, JPI 605/839 Issues in Psychological and Eichrodt, and Fishbane (among others) Neurological Science: Marriage, will be central to this study. Family, and the Sexual Difference Pope John Paul II stated, “Only a Christian 3 credits anthropology, enriched by the contribution of indisputable scientific data, including JPI 569/866 that of modern psychology and psychiatry, Dominion and Technê can offer a complete and thus realistic This course is essentially an exploration vision of humans.” This vision will guide of the philosophical and theological the exploration of the neurological and meaning of work. In order to illuminate psychological discoveries regarding male that meaning of work, we explore the and female gender. Topics to be covered philosophical roots of dominion (God’s also include divorce, sexual and physical command to “subdue the earth”) and of abuse, homosexuality, abortion, technê (the root of technique, technology). psychotherapy, marriage counseling, The first part of the course will be a family therapy, and pastoral responses survey of the attitudes toward work in the to these issues. ancient Jewish and Greek traditions, the assumption of work into Christian life in 3 credits light of a metaphysics of creation in monasticism, and then the origin of the JPI 613/848 modern notion of work in the Protestant History of the Church reinterpretation. We will then reflect on the The aim of this course is to familiarize challenges posed to the meaning of work by students with the historical unfolding of modern technology and capitalism, and the the life and mission of Church. The attempt to recover the classical ethos in Church is both “in history, but at the same contemporary thinkers and John Paul II’s time she transcends it. It is only ‘with the encyclical . eyes of faith’ that one can see her in her visible reality and at the same time in her 3 credits spiritual reality as bearer of divine life”

36 JOHN PAUL II I NSTITUTE (Catechism of the Catholic Church , 770). responds to suffering and death and so Following an introductory reflection finds itself inescapably caught up in these on the nature of the Church and the anthropological questions of meaning. Yet relationship between time and eternity, contemporary medicine seeks to operate the course will consider some of the key within a thoroughly secular anthropological events in the life of Church such as the framework that adopts technological and apostolic witness and the development of mechanistic principles from the outset. the canon of Scripture, the Trinitarian and Such an approach radically alters how Christological controversies of the fourth medicine meets the suffering person, and fifth centuries, the development of which in turn affects man’s experience of monasticism, the tragic split between East suffering and his own search for meaning. and West, medieval theology and the rise of universities, the Protestant , 3 credits the Church’s encounter with the Enlightenment, and the First and Second JPI 615 Vatican Councils. Readings include Biotechnical Anthropology primary sources from the Church Fathers, Technology is not merely an instrument conciliar documents, Robert Louis Wilken, to be used licitly or illicitly, but the all- The First Thousand Years: A Global History embracing milieu in which we moderns of Christianity , Alexander Schmemann, live. This milieu embeds fundamental The Historical Road of Eastern Orthodoxy , assumptions about being and the nature and Christopher Dawson, The Dividing of the human person, and these in turn, lie of Christendom . at the root of bioethical dilemmas, made possible by our biotechnical prowess, 3 credits which seem to grow exponentially by the day. Drawing on a wide range of sources JPI 614 including C.S. Lewis, Hans Jonas, John Theology of the Suffering Body Dewey, and Hannah Arendt, this course will This course considers the question of the consider the philosophical foundations suffering human person and contemporary and fundamental anthropological medicine’s response to him/her in the light assumptions of the biotechnical revolution of John Paul II’s Theology of the Body as well as its practical implications. and the clinical experience of physicians and nurses working ‘in the field.’ It will 3 credits explore how competing philosophical anthropologies directly affect patient care JPI 617 and the daily life, practice and self- Bioethics I: Biology, Medicine, and understanding of medical professionals. the Contours of Human Life It will consider how medicine’s response This course develops foundations for to suffering plays a central role in the call bioethical inquiry in view of the doctrine to build a civilization of love. “The theme of creation, the nuptial anthropology of suffering…is a universal theme that proposed by John Paul II, and seminal accompanies man at every point on earth: documents from the recent magisterium it co-exists with him in the world and thus of the Church. Bioethics I provides demands to be constantly reconsidered” theological, historical-cultural, and ( , 2). The experience of biological context for reflection on suffering provokes in man the deepest particular issues, with an eye also to the questions of existence and at the same contributions of recent thinkers including time reveals to him fundamental truths of Robert Spaemann, Hans Jonas, and the human person and of reality. Suffering Stephen Talbott, whose work exposes the leads us to the heart of our desire for dualism and materialism that has shaped meaning; it does so directly through the modern science and medicine, and points body and most strikingly when we face the the way to a more adequate vision of the fact of our mortality. Medicine arises as embodied person amid the vicissitudes the discipline which most frequently of birth, illness, and death. Specific

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bioethical issues are treated in Bioethics II. unity in the communion of the Father, Son (Fundamental Moral Theology: Freedom and Holy Spirit” ( , 7). and Human Action is highly recommended At the same time, he also said that “the as a background.) primordial model of the family is to be sought in God himself, in the trinitarian 3 credits mystery of his life” ( Letter to Families , 6). This course seeks then to explore what it JPI 619 means to say that the Triune God is a Bioethics II: Life, Death, and communion of persons and how the Human Person “communion” is to be understood. This course treats questions concerning illness, medical treatments, and death 3 credits within the ambit of the anthropological foundations developed in Bioethics I. JPI 634/826 Study of the virtue of prudence aids in Sacramentality of Marriage developing an adequate method for ethical discernment. Issues such as stem cell The sacrament of marriage is a privileged research and artificial reproductive point of contact between nature and technologies are considered in light of grace. Christ did not establish a new magisterial teaching and current “outward sign” or a new form for entering theological and philosophical reflection. into marriage. Instead, he recalled the End-of-life issues are also treated, original truth of creation: “he who made including questions concerning life them from the beginning made them male support and its withdrawal, the use of and female . . . ‘For this reason a man shall ordinary/proportionate and leave his father and mother and be joined extraordinary/disproportionate means, the to his wife, and the two shall become one distinction between killing and letting die, . . . therefore what God has joined together and criteria for determining death, let no man put asunder” (Mt 19:4-6). including the “brain death” criterion. Rather than “adding” something to marriage from outside, Christ reveals the 3 credits fullness of God’s original plan for marriage and accomplishes this plan JPI 620/813 through his death and Resurrection. Communio Personarum: The Triune God Henceforth, marriage between baptized John Paul II’s anthropology of love rests represents and participates in Christ’s on the divine revelation that God is love spousal love for the Church. In order to and that this infinite love is a triune gain a deeper understanding of this communion of persons. As the origin and mystery, the course consists of three parts. telos of all that is given to be, divine triune Part One provides an overview of the love gives form to and is imaged by all nature and sacramentality of Christian of creation. Thus, to offer an adequate marriage. The second part of the course elucidation of the nature of finite being explores the history of the doctrine of and of human love requires embracing the task of approaching the mystery of divine marriage within the Catholic tradition love as it has revealed itself in Jesus Christ. from Augustine through the Second John Paul II identified the communion of Vatican Council. We will also consider the the Church and the familial union formed understanding of marriage in Protestant by a man and a woman as two images of theology and in the Orthodox Churches. particular importance. Speaking about the The last part of the course explores some dual unity of man and woman, John Paul disputed questions and controversies II wrote that “being a person in the image regarding the nature and sacramentality and likeness of God thus also involves of marriage in light of the theology of existing in a relationship, in relation to the John Paul II. other ‘I.’ This is a prelude to the definitive self-revelation of the Triune God: a living 3 credits

38 JOHN PAUL II I NSTITUTE JPI 635/846 and family ( carrier of the covenant ) Marriage and Canon Law functioned in the Old Testament. The purpose of this course is to explore Within the Prophetic period there is an the canonical profile of marriage intensification of marital imagery for the articulated in the 1983 Code of Canon covenant, and in the Wisdom Literature Law in light of a nuptial sacramental we find the ideal vision of marriage which theology and the ecclesiology of the re-establishes the divine vision. The final Second Vatican Council. To this end, the part of the course is a brief survey of the first part of the course addresses the basic theological understanding of marriage historical and methodological issues in the Intertestamental period. We will necessary for discerning the relationship conclude by an examination of how the between canon law and theology, and for trajectory of the OT reaches its conclusion understanding correctly the nature of in Jesus’ teaching on marriage (Matt 19). canon law’s mission in the life of the This study will take an integrative Church. The second part of the course approach which will situate the texts specifically considers the canonical within the Jewish context but also allude principles and issues relevant to the to their appropriation in the Christian pastoral care of marriage, especially the community. We will see how a balanced implications of the sacrament’s theological theological perspective developed based and juridical elements for annulments, on the legal/cultic prescriptions along dissolutions, and convalidations. In this with the ‘lived theology’ found in the regard, special attention is given to the patriarchal and prophetic experiences. adequacy of matrimonial jurisprudence in American tribunals. 3 credits

3 credits JPI 662/862 Modernity and Humanism JPI 532/707 This course examines, from a philosophical Biblical Theology of Marriage perspective, the dynamics of the process and Family: Old Testament of modernization that has continued from The purpose of this course is to help the the late Middle Ages to today in Western student discover the Biblical vision of the culture and is making its impact felt person, marriage, and family as presented throughout the world. The course’s in the Old Testament. Consequently, this focal point is upon the impact of the is a text-oriented course which will Enlightenment, which summed up and examine key biblical texts which provide crystallized the shape of modernity in the foundation for these fundamental Europe and elsewhere. human realties. The course begins by providing the student with an adequate 3 credits understanding of the nature of God’s Word and of the process of appropriate JPI 665 exegesis. This is accomplished by an Beginning / End of Life Issues examination of the key magisterial This course examines the ethical problems documents which deal with hermeneutics. raised when dealing with human life at its In the extended examination of the beginning. The different biological and creation narrative of Gen 1-3, we will medical techniques that manipulate uncover the ground for all Biblical human subjects and genetic materials in anthropology. For the Hebrew mind, the order to obtain some positive outcome narrative and legal texts are also critically will be described and the social and moral important because they give a concrete aspects of its use will be discussed. The vision of the value and purpose of second part of the course will consider the marriage and family. Thus, we will study ethical problems concerning the end of life the patriarchal narratives, the legal texts, of a person. and the familial rituals in the cult of Israel to understand how the person ( imago Dei ) 3 credits

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JPI 666 theology is a preoccupation of modern Creation: Nature and Life scientific and political culture with great This course will deal with the stakes hanging in the balance. Virtually philosophical foundations needed for a everyone agrees that there is an essential correct understanding of the phenomenon difference between them and that each has of life. What is organic life and how can a proper, relative autonomy, but in what we recognize its presence? In what does its does this autonomy consist? Is scientific novelty consist with respect to the material integrity, for instance, constituted by world? How does an organism differ from science’s independence from metaphysical a machine? How essential are theology and and theological considerations? Must the doctrine of creation to the adjudication metaphysical or theological criticism of of these questions? By analyzing these and science confine itself to morality, and is similar questions, the course will provide such criticism possible without lapsing the adequate philosophical basis needed into fideism or violating scientific for dealing with the ethical problems autonomy? Beginning with a philosophical posed by biotechnology. inquiry into the nature of scientific knowledge, exploring the historical 3 credits relationship between science, philosophy, and theology and the effect of this JPI 668/868 relationship on our fundamental Law, Family, and the Person conceptions of nature, this course will This course closely examines the treatment address these and other such questions. of marriage, family, and the person, as well It will contend that science is internally as the related issues of sexual difference, constituted by its relationship to procreation, and bio-technology, under metaphysics and theology and that civil law. The course will be divided into science’s proper integrity and autonomy three parts. The first part will offer a follow from a deeper understanding of philosophical and historical context by that relationship. This then opens up examining a number of ancient, modern, largely ignored possibilities for thinking and post-modern thinkers, as well as a few of the relationship between scientific legal cases and Church documents, in knowledge and ethics. relation to the nature of law, the questions of natural law, law and the body, and so 3 credits forth. The second part of the course will draw on this philosophical/anthropological JPI 670 foundation to examine the developing Environment and the Cosmological Order treatment of marriage and sexuality under In calling the human being to subdue the the law, as present in important judicial earth and have dominion over it, the Book opinions and other legal materials. Topics of Genesis reveals an intimate relationship will include the so-called “fundamental between human making and the natural right” to marriage, contraception, the world. But how are we to understand this “right to privacy” in the area of sexuality, relationship in light of an environmental “gay adoption,” and “same-sex marriage.” crisis brought about largely by human The third part of the course, also focusing technology? And how does this on court cases and other legal materials, relationship help us to understand the will address the treatment of the person in nature of the ecological crisis? Developing the developing context of biotechnology. the foundations that underlie this mission Topics will include abortion, surrogate entrusted to the human person, this motherhood, artificial “reproduction,” course will examine the destructive cloning, and end-of-life issues. transformation of this relationship and explore the relevance of the doctrine of 3 credits creation and a corresponding theological anthropology for thinking about the JPI 669/769 ecological crisis and our technological age. Science, Theology, and Ethics The relationship between science and 3 credits

40 JOHN PAUL II I NSTITUTE JPI 671 the Christological form of the covenant. Issues in Science: Genetics & Embryology Critical to our study is the complex question Modern bioethics encompasses numerous of how the Old and New Covenants are new scientific and medical techniques, and related. Key Pauline texts will be studied requires an understanding of the scientific and will include a critique of the modern basics in order to frame knowledgeable proposal of covenantal nomism . bioethical questions and answers. This course will survey basic bioscience with 3 credits particular emphasis on new genetic and embryological techniques, including stem JPI 719 cells, cloning, genetic engineering, and Issues in the Gospel of John other new biotechnologies. The science This course deals with the Gospel of John as well as the ethical questions raised by and the critical themes that form its new biotechnologies will be discussed. architectural structure. This course will closely examine the Biblical text with 3 credits special reference to the original Greek. We will identify those themes that are central JPI 672/818 to the Johannine proclamation of the Bioethics and the Family Gospel and identify and examine the This course will address the development specifics of John’s anthropology and how and content of Catholic bioethics. Issues it affects his understanding of soteriology, to be discussed include reproductive ecclesiology, and pneumatology. We will technologies, embryo transfer, abortion, examine the various exegetical approaches death and euthanasia, cloning, and stem that have evolved, including the Patristic, cell research. ( Fundamental Moral medieval, and modern periods. Critical to Theology: Freedom and Human Action this study is the examination of John’s use is a prerequisite for Institute students.) of specific words (faith, light, sent, believe, life, glory, etc.) and his use of parallelisms 3 credits and chiastic structures. This course will investigate the critical theological themes JPI 715 in John, particularly the role of the Spirit, Covenantal Reality: Biblical Foundations the relationship of the Son to the Father, Covenant is at the heart of God’s the realism of the Eucharistic discourse, relationship to his people. This course will the pneumatic and Mariological examine the numerous covenants within dimensions of ecclesiology, and the the Scriptures, their constitutive structure, underlying sacramental nature of reality. and the relationship they have to each All of these elements become critical other. Within the OT, the meaning of components in the anthropological covenant, its development within the vision that John presents, which will canon, its relationship to its ancient Near be unpacked. Eastern context, and the trajectory it takes within the prophetic and messianic texts 3 credits will be explored. Fundamental here are the critical questions of a) creation as a JPI 814 covenant; and b) the role of human Eros and Agape: The Meaning of Love response and freedom. The experience While most people intuit what love is − of divine revelation and of covenant recognizing it when they see it − it is not profoundly affected Israel’s view of the always easy to say what it is. Moreover, human person, marriage, and family. As while everyone experiences love as the covenant is fulfilled in Christ, at the dramatic and often problematic, most do heart of our study will be how the Paschal not think of love as a philosophical and mystery effects a re-constitution of the theological problem. Our very word “love” covenant such that it becomes “new.” witnesses to the problem, in its resistance Here, we will examine the Marian, to the perennial attempts to tie it down to Eucharistic, and somatic dimensions of one of its many elements. The tendency to

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partiality is instantiated well in the so- an analysis of Wojtyła’s philosophical called “problem of love” where ascending writings, especially the Lublin Lectures, eros (now taken to be “need love,” The Acting Person , and several articles. “interested love,” “egoism”) is understood to be incompatible with the Christian 3 credits descending agape (now taken to be self- abnegation, “disinterested” or “altruistic” JPI 816 concern for the other alone). Domestic Church: Biblical Foundations John Paul II stated that the future of It is evident that persons ought to be loved humanity “passes by way of the family.” The “for their own sakes,” as ends, not as means. purpose of this course is to construct a It is also evident that one cannot but desire theology of the Domestic Church. This task one’s own happiness and fulfillment, which requires the development of a hermeneutic desire stands at the heart of the most basic for the recovery of a Scriptural view of natural inclinations. What is not clear, reality, an analysis of the biblical basis for however, is how these two loves are to be this doctrine from both the Old and New held together in unity. This course attempts Testaments, and an examination of how to give an account of that unity. It does so these biblical categories were developed by considering the various polarities of love: through the Early Church and the Fathers love as an inclination ( amor naturalis ) and up to the Middle Ages. This course will love as an act ( amor rationalis ); “love of examine the sudden reappearance of the concupiscence” and “love of friendship;” term “domestic church” at Vatican II and and ascending “eros” and descending its further development in modern times, “agape.” It also considers also the various particularly in magisterial teaching. “objects” of love (self, neighbor, and God) Thematically, the course examines the and the order between them (the ordo structure of creation, the role of the family amoris ). All of this is done with an eye to within the Abrahamic covenant, the the novelty of Christian love and the importance of fatherhood and its link to claims made on account of it (Nygren) memory of the faith, the family as the locus and against it (Comte). of the Hebraic cult, and the educative role of the family in the Scriptures. The course The course follows an historical trajectory, concludes with an analysis of the problems beginning with Plato ( eros ), Aristotle (the of the modern appropriation of the three friendships) St. Augustine (the uti-frui concept of family as domestic church. distinction), the Cistercians and Victorines (the “stages” of the love of God), St. Thomas 3 credits (the natural desire for happiness, love as a passion, the two-fold distinction, and JPI 837 the order of love), and, finally, modern Knowledge of God in the Fathers and post-modern altruism (Comte, Mill, This course will address important Derrida). The course will end with a questions: While Catholic dogma affirms consideration of the nature of the that man can see God, in what does this Christian novelty with respect to love ‘vision of God’ precisely consist; what is (Richard of St. Victor, Balthasar, John its real object; what are its limits? Does Paul II, Scola). this vision deal only with eschatology, or is it an experience “inchoately” possible 3 credits for man here and now, even if only through the speculum (mirror) of faith? JPI 809/928 What have “mystery” and “mysticism” Anthropology of Karol Wojtyła/ meant from the very beginning of the John Paul II Christian tradition? Does man desire to This course examines, in its first half, the see God? Is this vision necessary in order philosophical sources used by Karol Wojtyła, to become a perfect human person? The in particular, Kant, Schelling, and Hume. goal of the seminar is to show: 1) that the The course’s second part is given over to affirmative answers to the questions above

42 JOHN PAUL II I NSTITUTE have deep roots lying in both the Old and in the order in which they concretely New Testaments of Scripture itself and 2) emerged throughout the people of God’s how the Fathers achieved – more or less experience of divine Revelation and in and successfully – a creative synthesis of the through the development of the Church’s genuine biblical inheritance with the history. The course will be therefore contemplative ideal of Greek tradition. divided in five sections that follow the Focus will include study of biblical historical development of Catholic theophanies, especially of the Exodus; the doctrine and theological debate on faith: complex origins of Christian mysticism, paying attention to both the platonic and 1. Scripture, from the Old to the the biblical understanding of “mystery”; New Testament Philo of Alexandria’s exegesis of the 2. Pillars of the Tradition: St. Augustine, biblical passages studied, as well as St. Thomas, and St. John of the Cross insights drawn from Origen and Gregory 3. Re-reading the Tradition: Rousselot, of Nyssa. Pieper, Ratzinger, von Balthasar 4. Specific questions, including the 3 credits measure of Jesus’ knowledge and the role of Mary’s faith in the Church JPI 844 5. The recent Magisterium of the Christ: Icon of the Father’s Love Church, especially Lumen Fidei by What exactly does it mean that in Christ . the “Word became flesh,” and therefore in Him we can really see the invisible God? 3 credits This seminar follows the theological debate concerning the mystery of Jesus JPI 851/950 Christ until Nicea II (787 AD), the Council Feminism in Theology and Culture that proclaimed the legitimacy and With an eye to the “New Feminism” of importance of the Icons for Christian John Paul II, this course examines the key religion and devotion. Far from being a elements of contemporary feminism in “marginal appendix,” this Council has to what has come to be its two main radical be understood as an important integration manifestations: “equality feminism” and of the previous ones more directly “difference feminism”: its critique of concerning the ontology of Christ’s divine patriarchy, its central concern about women and human Person. Only with the and work, its appeal to “experience” as iconoclastic debate, in a sense, did the norm, and its understanding of gender as new understanding of the human being’s either a social construct or an essential mysterious dignity as an inseparable unity (post-modern) difference. The course will, of body and spirit fully emerge, brought moreover, consider these elements at work about by and through the Incarnation of in the feminist critique and re-formulation the Logos in Jesus Christ ( GS II ). (if not rejection) of the main theological loci (Trinity, Christology, Ecclesiology, 3 credits Mariology). Students will become familiar with the key figures in feminism and the JPI 847 essential features of its thought. Credo ut intellegam, Intellegam ut credam: Faith and Knowledge in the Key texts representing feminist thought Catholic Tradition (Mill, Beauvoir, Firestone, Irigaray), In the words of Benedict XVI, faith is the its theoretical background (Hegel, “fundamental act of Christian existence.” Freud, Marx, Foucault), its theological The seminar explores the main dimensions manifestation (Daly, Johnson, Hampson, and questions concerning the act of Schüssler-Fiorenza) as well as its critique “faith.” The approach will be both (John Paul II, Edith Stein, Ong, Stern, historical (diachronic) and thematic Hans Urs Balthasar) will be read. (synchronic): we will focus on the constitutive dimensions of the act of faith, 3 credits

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JPI 852 modern context, with particular attention Person and Community: The Social given to the nature of the body/soul Nature of the Human Being relationship. In addition to this theme, Contemporary thought and culture assumes some others explored in the course are the that man is essentially an active, individual relationship between self and other as agent, with only accidental relationships expressed in the structure of the acts of to others in society. In response to the intellect and will, the relationship between various crises this assumption generates, human nature and nature more generally, this course is meant to be an exploration man’s place in the cosmos, and man’s in the philosophy of human nature, with a fundamental relationship to God in all particular focus on the subsistence of that of this. nature in community. Although the ultimate root of the contemporary problems is 3 credits theological, a specifically philosophical perspective is indispensable, since what is JPI 921 at issue is indeed the meaning of human Thomism, Ressourcement , and Vatican II nature (and of course, indissoluble from This course aims to familiarize students that, the meaning of being). Accordingly, with the key debates of twentieth-century we will begin the course by reading theology which form the backdrop to contemporary figures in political the Second Vatican Council and still philosophy who present an assessment of significantly influence its interpretation the state of the modern world. Next, we today. Particular attention will be given will study the basic insights of ancient to the relation between nature and grace, political thought in the major works of as well as the relation between being and Plato and Aristotle, along with Aquinas’s love, in light of a renewed interpretation appropriation of Aristotle. Then, we will of Thomas Aquinas. Authors studied explore the radical shift that occurred in include Maurice Blondel, Henri de Lubac, modern thought by reading the founders Etienne Gilson, Joseph Ratzinger, and of Western liberalism (Hobbes, Locke, and Yves Congar. Rousseau) and an insightful description of the concrete case of the United States 3 credits (Tocqueville). JPI 922 3 credits God the Giver of Life Following John Paul II’s reflection on JPI 854 Evangelium vitae and the Holy Spirit Philosophical Anthropology (Dominum et vivificantem ), this seminar The philosophical study of human nature explores the understanding of “life” as is as old as philosophy itself; nevertheless, disclosed in Christian revelation. Through a distinct field known as “philosophical an examination of the third hypostasis, the anthropology” was explicitly delineated “person-gift” and of his role in God’s work in the early 20th Century, above all in the of salvation, the first part of the seminar work of Max Scheler. One of the hallmarks deals with the nature of Triune divine life of the thought of John Paul II, himself as revealed in Christ. It thus approaches influenced by Scheler, was the central the issue regarding the criteria for adequate significance he gave to anthropology in his speech about God and hence studies approach to problems in both philosophy the relation between Christology and and theology. The first half of this course Pneumatology and the limits and place of will be a careful study of the classical human language in any discourse on God. interpretation of human nature through These questions are examined through the a reading of Plato, Aristotle, and the most important texts of the early Greek “Treatise on Man” in Aquinas’s Summa and Latin tradition on the person of the Theologiae . The second half will be a Holy Spirit and some Eastern and Western reading of programmatic texts on aspects theologians. The Holy Spirit, rightly called of philosophical anthropology in the by Irenaeus communicatio Christi , gives to

44 JOHN PAUL II I NSTITUTE man that divine life which in Christ has amoris ). All of this is done with an eye revealed itself to be a communion of love. to the novelty of Christian love and the The second part of the seminar therefore claims made on account of it (Nygren) explores the form of this communication, and against it (Comte). in particular with regard to the nature of the Church, the sacrament of marriage, The course follows an historical trajectory, and the life of prayer. The course deals with beginning with Plato ( eros ), Aristotle major works of the following authors: (the three friendships) St. Augustine (the Basil the Great, Gregory Nazianzen, uti-frui distinction), the Cistercians and Pseudo-Dionysius, St. Augustine, John Victorines (the “stages” of the love of Paul II, H. U. von Balthasar, Y. Congar, God), St. Thomas (the natural desire for S. Bulgakov, Symeon the New Theologian, happiness, love as a passion, the two-fold A. Scola, and M. Ouellet. distinction, and the order of love), and, finally, modern and post-modern altruism 3 credits (Comte, Mill, Derrida). The course will end with a consideration of the nature JPI 927 of the Christian novelty with respect to Spousal Love and the Relationship love (Richard of St. Victor, Balthasar, between Eros and Agape John Paul II, Scola). While most people intuit what love is − recognizing it when they see it − it is not 3 credits always easy to say what it is. Moreover, while everyone experiences love as dramatic JPI 930 and often problematic, most do not think The Trinitarian Meaning of of love as a philosophical and theological Human Suffering problem. Our very word “love” witnesses This course takes as its starting point John to the problem, in its resistance to the Paul II’s encyclicals Redemptor hominis , perennial attempts to tie it down to one , and Dominum et of its many elements. The tendency to vivificantem , and the apostolic letter partiality is instantiated well in the so- Salvifici doloris . The course attempts to called “problem of love” where ascending advance a theological understanding of eros (now taken to be “need love,” the meaning of evil and suffering. This “interested love,” “egoism”) is understood reflection is set against the backdrop of to be incompatible with the Christian the examination in the contemporary descending agape (now taken to be self- reflection on the meaning of suffering and abnegation, “disinterested” or “altruistic” innocent suffering. In addition to the work concern for the other alone). of John Paul II and several contemporary authors, the course also examines some of It is evident that persons ought to be loved the works of Plotinus, Aquinas, Hegel, von “for their own sakes,” as ends, not as Balthasar, and E. Mounier. means. It is also evident that one cannot but desire one’s own happiness and 3 credits fulfillment, which desire stands at the heart of the most basic natural inclinations. JPI 937 What is not clear, however, is how these Causality and Retrieval of Interiority two loves are to be held together in unity. The course is dedicated to the recovery of This course attempts to give an account a philosophical sense of interiority. It will of that unity. It does so by considering begin by distinguishing other forms and the various polarities of love: love as an modes of inwardness: physical dissection, inclination ( amor naturalis ) and love psychological introspection, artistic and as an act ( amor rationalis ); “love of literary character depiction, religious concupiscence” and “love of friendship;” mysticism. The appreciation of a properly and ascending “eros” and descending philosophical interiority has tended to “agape.” It also considers also the various fade out of contemporary consciousness, “objects” of love (self, neighbor, and God) both in the popular as well as the learned and the order between them (the ordo culture, with important consequences for

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the culture at large. Readings will include the understanding of the nature of love texts from Avicenna, Matthew of and of the human person. The seminar Aquasparta, Duns Scotus, Aquinas, first approaches the structure of human Descartes, Kant, Husserl, and Marcel. experience in order to uncover its relation with Christian experience. Then, in light 3 credits of Dei verbum , it elucidates the main elements of the concept of Christian JPI 938 experience as presented in Scripture. The Biotechnology and the Good third part of the course examines the The purpose of this course is to reflect on objective and subjective dimensions of the meaning of bios and technê in light Christian experience. Since Christian of the origin and nature of the (ethical) experience springs from the encounter good. The starting point for reflection is with God, understanding this concept set by John Paul II’s writings regarding the requires examining the meaning of the “nuptial body” (what does this notion spiritual senses, the roles of reason and imply for an understanding of biology?); freedom as man comes to see and adhere to by Evangelium vitae’s understanding of the Incarnate Logos, and the understanding human life (what is its nature and whence of the person as called to love ( Redemptor arises its dignity?); by Veritatis splendor’s hominis , 10). Lastly, after having studied rejection of the notion of a “premoral” the subjective dimension of the concept body and of the detachment of human of experience, the course seeks to elucidate freedom from “its essential and constitutive its objective side by approaching the relationship to truth.” The course will ecclesiological dimension of experience. focus on foundational sources regarding The main authors treated in this seminar the meaning of bios and technê . Readings are: John Paul II, Origen, J. Mouroux, F. will be drawn variously from Christian Schleiermacher, selected contemporary theology (e.g., R. Brague, Maximus the feminist theologians, H. U. von Balthasar, , W. Pannenberg, H.U. von and L. Giussani. Balthasar); the “ancients” (e.g., Plato, Aristotle); the “moderns” (e.g., Galileo, 3 credits Descartes, Bacon, Boyle, Huygens, Newton); and alternatives to either (both) JPI 942 the ancients or (and) the moderns (e.g., Nature, Common Good, and the Goethe, Heidegger, Jonas, MacIntyre, Language of Heterosexuality Bohm, Portmann, Monod, Dawkins). The Emerging conceptions of sexuality and gender course will also discuss the ethical issues are often criticized as failing to acknowledge raised by biotechnology in the current or give an account of the vital links between cultural situation. Readings will also be what is typically called “heterosexual” drawn variously from the writings of marriage and family and broader civil society. B. Commoner, W. Berry, G. Grant, J. From ancient times and in all cultures, Rifkin, L. Kass, the President’s Council on marriage’s integral relationship with Bioethics. childbearing has made its relevance to the common good obvious. Because emerging 3 credits conceptions have clearly challenged this anthropological/metaphysical starting JPI 940 point, it is natural to blame the new Revelation and the Logic of Experience: sexuality for being radically anti- or non- Issues in the Meaning of Love communitarian. Yet, it may be more The concept of experience and its relation accurate to say that the new sexuality to Christian revelation, an indispensable expresses perfectly modern, liberal term when faith is understood as the conceptions of common good, reason, encounter between the whole person and and human community. God ( Dei verbum , 2, 8; , 1), is the methodological kernel of John Paul This seminar will ask how our changing II’s anthropology. The seminar thus seeks assumptions concerning what constitutes to explore the adequacy of this term for common good ( bonum commune ) might

46 JOHN PAUL II I NSTITUTE give rise to forms of reason and sexuality assumption? Is Europe secular because whose clearest expression is summed up it is modern, or is it secular because it in the concept and language of “sexual is European? Is there only one road to orientation” and its correlates, such as modernity? What is one to make of the “homosexuality” or “heterosexuality.” difference between the French and the The seminar will be both historical and American Enlightenments? The course speculative in nature. Readings will include: will address these questions in terms of Aristotle, St. Thomas, F. Bacon, D. Hume, the root meaning of religion, or ontology I. Kant, J. Maritain, Ch. de Koninck, of creatureliness, affirmed in Christianity: L. Strauss, B. Tierney, J. Rawls, M. Foucault, in terms of the meaning of man as capax and St. John Paul II. Dei , as male and female, and as exerciser of dominion over creation. The purpose of 3 credits the course is to show that an adequate idea of creatureliness is the necessary condition JPI 946 for answering the questions. Domestic Church: Water and the Mystery of Baptism The intended outcome of the course is The family in the Old Testament became a that the student will have arrived at an special sphere of holiness, inextricably tied understanding of religion and modernity to the covenant. Critically, the purity/holiness (in America) sufficient for engaging the of the family was determined by a series of above questions critically. water rituals. In the Hebrew worldview, people were believed to have contracted Readings in the course will be drawn from impurity by way of different events, representative modern s–European and objects, or states in life which rendered a America n–as well as twentieth century person clean or unclean. To remove and more contemporary authors (e.g., impurity, ablutions or immersions were Descartes, Bacon, M. Weber, P. Berger, required. In certain cases, the penalty for D. Martin, G. Himmelfarb, S. Bruce, continuing in impurity was death. Thus, G. Davie, J. Ratzinger/Benedict XVI, water rituals were at the heart of the H.U. von Balthasar). identity of Israel, negotiating between the four states of being and regulating the 3 credits individual’s and community’s status before God, maintaining family purity. JPI 953 Issues in 2 0th Century Catholic Our study will consist of two themes. Metaphysics First, we will develop a hermeneutic which After a brief survey of the recovery and can adequately provide a fuller exegesis renewal of mediaeval philosophy, and of Scriptures. In urging the recovery of a especially of the study of St. Thomas symbolic reading of reality we will investigate Aquinas, the course will turn to the works the psychological underpinnings of of Etienne Gilson and Jacques Maritain in symbolic archetypes. The second part will the philosophy of being, and Gabriel investigate the meaning and use of water Marcel’s phenomenology of presence. in the OT by examining critical events and practices. 3 credits

3 credits PI 954 God, Modern Biology, and the JPI 949 Metaphysics of the Person Modernity in America Modern evolutionary biology, it is often This course ponders how best to interpret assumed, has rendered God irrelevant for modernity in America, in light of the our understanding of the natural and assumption that there exists an organic link particularly biological world. But what between modernization and secularization. sort of God is excluded by this theory, Does America offer an “exception” to this what are the effects of this exclusion on

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our understanding of nature and persons, what sense is this truth and goodness to be and what are its practical and existential ascribed to things qua natural and qua consequences? This course will examine (ongoingly) historically differentiated ? the development of modern biology from Such questions carry in their train several Darwin to the present and the ways that further cognate questions, regarding the this discipline determines the status of God meaning of being qua universal and and the human person for contemporary singular; qua bearer of the past and open culture, with particular attention given to the future; qua eternal and open to to the theological, metaphysical, and time; qua necessary and spontaneous anthropological assumptions of this (free); qua same and other; and so on. discipline. Along the way, we will also discuss the proper relationship between The intended outcome of the course is science, theology, and metaphysics more that the student will understand the sense generally and the implications of a proper in which nature transcends history and at understanding of creation ex nihilo for this the same time remains in principle open relationship and for the truth claims of to and inclusive of history: such that it is modern biology. We will consider how possible–indeed, in principle necessary– modern biology is affected by modern for a thinker to take seriously the being culture and capitalist economics and how and meaning of the present even as he these in turn are affected by modern avoids historicism. biology. And we will consider the tragic relationship between modern biology, These questions with which the course is classical eugenics, and contemporary occupied are framed most basically within developments in biotechnology, asking the horizon of the relation between the in what ways it can be attributed to the “ancients” (“classical” culture) and the failure of modern biology to acknowledge “moderns” (“modern” culture), and between its own metaphysical and theological debts “Jerusalem” (or Christian revelation) and and to embrace an adequate theological “Athens” (reason: philosophy and science). anthropology. Readings will be drawn from L. Strauss, Plato, Aristotle, R. Spaemann, H. U. Von 3 credits Balthasar, J. Ratzinger, J. Monod, G. Hegel, among others JPI 955 Nature and History 3 credits The purpose of this course is to ponder the ontological (philosophical, theological) JPI 956 issues surrounding the problem of nature Covenant, Nuptiality, and the and history: the problem of what is often Biblical Vision of Reality called historicism, or historical relativism. At the heart of Biblical revelation is a vision of creation that is relational and What is nature and what is history, and in covenantal. It is the reality of covenant that what sense does being participate at once grounds creation. This course will follow in both? In what sense are nature and a critical analysis of the development history mutually inclusive? Is intelligible trajectory that the theology of covenant order compatible with historical novelty? takes as it appears in the various moments of Israelite history reaching its fulfillment The problem of nature and history thus in Christ. While the theme is adumbrated concerns the meaning of being in its most in the earlier strata of Scripture, it is with basic “givenness.” In what sense is our own the prophets that the nuptial nature of the being and the being of everything (human covenant is explicitly announced and and subhuman), in its primitive orient us towards its fulfillment in the constitution as given, a matter of truth Messiah, whom the NT presents as the and goodness? What most basically Bridegroom. This ‘ontological’ turn is establishes being as true and as good, and reinforced by the nuptial dimensions in what is the relation between the two? In the Eucharistic and Marian dimensions

48 JOHN PAUL II I NSTITUTE of the covenant in the NT. At the heart of address this question from Aristotle and this study is the relationship of the Old to Plotinus, to Maximus, Dionysius the the New Testament. In examining Pauline Areopagite, and Aquinas, to Descartes, theology, the critical issue will be the Newton and beyond. We will argue that relationship of law to grace within a only a theology that has recovered its covenantal framework. The answer here metaphysical and cosmological ambitions determines the relationship between law can finally countenance and sustain the (and of obedient behavior) and salvation. notion of the universe as a cosmos that is Is salvation predicated on being a member big enough for man. of the covenantal community or is faithful following of the Law essential? Within 3 credits the OT there is the crucial witness of the prophets who raise a devastating critique JPI 959 against covenantal presumptuousness (“the The Family in America: Historical temple, the temple”) while in the NT there Perspectives is the struggle within the early Church over This course addresses the effects of the issue of faith vs. works. In particular, capitalism and other liberal institutions the question of antinomism vs. covenantal on marital-familial integrity and stability, nomism which deals with the question fertility rates, the roles of men and women of legal observance, free will, and grace (i.e. the feminist question), homosexuality, will be examined. Authors will include and so forth, while at the same time Westermann, Wenham, Cassuto, Dumbrell, taking up the agrarian (e.g., Berry) Eichrodt, Heschel, Hugenberger, Barth, and distributivist (e.g., Chesterton) von Balthasar, John Paul II, Ratzinger, movements and their implications for the Blenkinsopp, N.T. Wright, and Wyschogrod. family. How do liberal institutions shape the American family? What are the long- 3 credits term implications of capitalism’s collusion with socialism, according to which, on the JPI 957 one hand, familial relations and roles are Cosmological Community: Man’s increasingly appropriated to governmental Place in the Cosmos institutions, while, on the other, both The modern ‘displacement’ of humanity parents are directed toward employment from its ‘home’ in the ‘center’ of the in the market economy? What is implied cosmos is an epochal event—even a for the family by alternative proposals celebrated fact in some quarters—that (e.g., agrarianism and distributivism)? As continues to reverberate through virtually a backdrop, the course would also discuss every facet of contemporary life: from the the relationship, antecedents, similarities ‘bifurcation’ of nature, to the separation and differences, between the American of the humanities and the sciences, to the situation and historical developments reductive and accidental character of in Europe. human being posited by modern biology, to the atomization of liberal society. These 3 credits developments betoken not just a change in humanity’s ‘place’ in the universe, but JPI 960 the very abolition of ‘place’ ( topos ) and Truth & Freedom in the Theology perhaps the very unity or wholeness which of Benedict XVI and Balthasar led Platonic, Aristotelian, and Medieval This course aims to familiarize students Christian cosmology to the idea of a with the theological anthropology of uni-verse in the first place. This provokes Joseph Ratzinger/Benedict XVI and Hans the 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

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ontological and ultimately trinitarian law is in some manner rooted in human conception of the personal or dramatic nature. But this invites debate over the meaning of truth. Readings include: J. precise content of human nature, the Ratzinger/Benedict XVI, Introduction to extent and precise meaning of this Christianity ; Truth and Tolerance ; Without rootedness, and the concomitant questions Roots ; Deus caritas est ; Spe salvi ; H.U. von of the relationships between speculative Balthasar, Theo-Logic , I-III; Theo-Drama , and practical reason, between reason, II; Epilogue ; “On the Tasks of Catholic inclination, and the body as “sign,” and Philosophy in Our Time.” whether the whole enterprise of natural law should be abandoned as naïvely based 3 credits on the naturalistic fallacy. Do these two debates simply entail two different JPI 961 discourses, or are they energized by similar Early Modern Thought assumptions? The seminar will focus This course will seek to assess ‘the this question in terms of the concept of meaning of modernity’ by examining its “unnatural acts.” Readings will be drawn founding ontological commitments, by from Aristotle, St. Thomas, F. Suarez, considering how these commitments are H. Jonas, A. MacIntyre, G. Grisez, operative in modern conceptions of H. Veatch, R. McInerny, M. Rhonheimer, nature and scientific knowledge, politics E. Schockenhoff, R. Spaemann, J. Porter, H. de Lubac, H. U. von Balthasar, and the state, and freedom and J. Ratzinger, John Paul II. anthropology, and by evaluating their theological significance, especially in light 3 credits of developments at the Second Vatican Council and in the pontificates of John JPI 963 Paul II and Benedict XVI regarding the Christian States of Life and the meaning of the human person. The course Vocation of the Laity will center largely on primary sources Vatican II called upon the lay faithful to which may include Machiavelli, Bacon, work for the coming of God’s kingdom Hobbes, Descartes, Locke, Rousseau, Vico, within the structures of the saeculum , of and Newton. the world. How is this vocation specified and mediated by a Christian state of life? 3 credits According to John Paul II, “Christian revelation recognizes two specific ways of JPI 962 realizing the vocation of the human person Revelation, Practical Reason, in its entirety, to love: marriage and and Natural Law virginity or celibacy. Either one is, in its Natural law has been the traditional own proper form, an actuation of the most cornerstone of Catholic moral thought, profound truth of man, of his being particularly in supporting Church teaching ‘created in the image of God.’” This course concerning “moral absolutes” in, for seeks to show how Christian marriage and example, sexual ethics. But the concept consecrated life each reveal something of natural law has raised at least as many essential about the meaning of love as a questions as it has answered. In particular, total and irrevocable gift of one’s life in there are two fundamental issues, each response to Christ, and as such provide the revolving around the content of “natural.” basis for the Church’s mission in the world. First, “natural” is often taken to bespeak Readings include: Vatican II, Lumen the difference between the natural and gentium ; Gaudium et spes ; John Paul II, revealed orders. The significance of this ; ; H.U. difference invites a debate over the von Balthasar, The Christian State of Life ; relationship between philosophy and The Laity and the Life of the Counsels ; theology or creation and redemption as D. Crawford, Marriage and the Sequela well as the nature of human participation Christi . in eternal law. Second, “natural” is traditionally taken to indicate that natural 3 credits

50 JOHN PAUL II I NSTITUTE JPI 964 ontological criteria for assessing the Issues in Biology and Bioethics phenomenon of technology as a pervasive A great deal of the confusion that results feature of modern culture. from contemporary biotechnological ‘advances’ and attends contemporary Readings will be drawn from ancient, bioethical deliberation can be attributed to modern, and contemporary sources: the unsatisfactory answers often (tacitly) e.g., Genesis, Plato, Aristotle, W. Jaeger, given by biology and bio-philosophy to F. Juenger, H. Jonas, R. Brague, W. Berry, more fundamental questions: What is life? G. Grant, M. Heidegger, J. Ratzinger, What is an organism, and how does it H.U. von Balthasar, K. Kelly. differ from a machine? What is the principle of organic unity, and how are we 3 credits to understand the relation between parts and wholes in living things? In what sense JPI 966 is the world of living things hierarchical? Symbolic Ontology and Practical Reason This course will draw on important texts This course will take a close look at the in the natural philosophy and biology constitution of practical reason and its from Aristotle to the twenty-first century relationship to physicality and, in in order to address these questions, and particular, the body. This will require a will ponder various issues raised in review of texts dealing with a cluster of modern and contemporary bioscience and knotty themes: the constitution of practical bioethics in light of the answers. Readings reason; the role/meaning of form and may include Aristotle, C. Darwin, C. matter; the real and the symbolic; the Barnard, Goethe, H. Driesch, H. Jonas, relation between cosmos and person; R. Dawkins, B. Goodwin, and R. George. personal and biological aspects of physicality and the body; subjectivity and 3 credits objectivity. Readings drawn from Plato, Aristotle ( De Anima , Nicomachean Ethics ), JPI 965 Thomas, Hume, Kant ( Groundwork of the Technê: Ancient and Modern Metaphysics of Morals, Critique of Practical This course considers the theological and ontological roots of the meaning of technê Reason ), de Lubac ( Corpus Mysticum ), (skill)/technology, in light of the dominion Balthasar, John Paul II (T heology of granted to man in God’s command to the Body ). “subdue the earth.” Central concerns of the course are to examine what kind of 3 credits knowledge is involved in an adequate notion of technê /technology; what kind JPI 967 of technê is proper to man in his The Pauline Vision of Marriage creatureliness; and, finally, what is the and Family place of technological intervention in the For St. Paul, marriage and family become enhancement of human life? The course radically redefined in Christ. This course considers the biblical-Christian meaning of examines how Paul develops his dominion and the ancient (classical) Greek Christological vision, showing how both understanding of technê ; and then focuses realize their divinely ordained purpose in the on the reconfiguration of that meaning that Paschal mystery. We will examine key texts occurs in modernity, in the seventeenth- on the body, gender differentiation, sexuality, century beginnings of modern science and and celibacy; their functional/symbolic on into the contemporary period. What is meaning in creation/salvation; and the meant by the claim that technology is nature of marriage/divorce/family already the form and not merely the within the Paschal mystery. A proper eventual product of modern science? That understanding of Paul requires a careful technology is “the ontology of modernity”? exegesis of key texts (in Romans, Corinthians, Ephesians, etc.) and locating The intended outcome of the course is his specific teachings within the wider that the student will develop theological- context of his theology of creation and

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justification in Christ, as well as his At a time in which it is ever more crucial appropriation of Semitic categories of for theological reflection to have solid thought operative in the OT. In discussing foundations, this seminar is dedicated to texts, we will examine the different ways learning with the help of St. Augustine these texts have been appropriated and the what it means to contemplate the mystery critical theological controversies that of God, what God has revealed about developed because of them (especially in himself, and what the Christological the Reformation and modern eras e.g., revelation of the Deus Trinitas discloses of New Pauline Perspective and Covenantal the mystery of the human being. This text, Nomism). Readings include Pauline which has shaped the Church’s Trinitarian letters, Augustine, Aquinas, Luther, Barth, dogmatic reflection, was composed with von Balthasar, N. T. Wright, Sanders, the desire to address fundamental Dunn, Fitzmeyer, and Watson. questions such as: (1) How does God’s action reveal his tri-personal being? (2) 3 credits What does it mean to say that God is One and Triune? (3) What can be said of the JPI 968 person of the Holy Spirit? The seminar Eucharist and Marriage studies Augustine’s immensely rich work “The Eucharist, as the sacrament of with the desire to listen to Augustine’s charity, has a particular relationship with questions and answers while letting them the love of man and woman united in open up new vistas that can help us think marriage” ( Sacramentum caritatis , 27). through and deepen our contemporary This course will consider the reciprocal questions. relationship between the Eucharist and marriage in light of the supreme 3 credits revelation of love in the death and Resurrection of Jesus Christ. This means, JPI 970 on the one hand, showing that the Action, Object, and the Body Eucharist itself is a nuptial mystery; it is This course will focus on the question of the Sacrament of God’s espousal to the the constitution and meaning of human world—a mystery announced by the action from both theological and prophets of the Old Testament and philosophical perspectives. Is action fulfilled on Golgotha. On the other hand, constituted only in rational deliberation? we will consider how Christian marriage is Do the body and its structures play a role? interiorly ordered to the Eucharistic What is really expressed in relation to reality sacrifice as “the source from which their and human destiny by action? Discussion own marriage covenant flows, is interiorly will center on various authors’ theory of structured and continuously renewed” action, the conditions and structure of (Familiaris consortio , 57). Readings for the human action, and the continuities and course include: Thomas Aquinas, Summa discontinuities between various theories. theol . III, qq. 73-83; H. de Lubac, Corpus Readings will include selections from St. Mysticum ; J. Ratzinger, God is Near Us ; Thomas, M. Blondel, P. Ricoeur, H. U. von John Paul II, Familiaris consortio ; Letter to Balthasar, E. Anscombe, R. McInerny, Families; Ecclesia de Eucharistia ; Benedict M. Rhonheimer, Wojtyła /John Paul II. XVI, Sacramentum caritatis ; M. Ouellet, The Divine Likeness: Toward a Trinitarian 3 credits Anthropology of the Family . JPI 971 3 credits The Meaning of Courtship In light of cultural shifts (owing to JPI 969 liberalism, feminism, the sexual revolution, Recovering Origins: Augustine, De and technology) which have called the Trinitate system of courtship (leading to marriage) This doctoral seminar offers a careful into question, this course will consider the reading of St. Augustine’s De Trinitate . basic assumptions of that approach to

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

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

54 JOHN PAUL II I NSTITUTE within the framework of the Triune God JPI 980 (Dionysius, Aquinas, Ockham). The third Vatican II and the Theology of the Laity approaches the modern shift that reads The aim of this course is twofold: First, causality in terms of power (Hume, Hegel, students will gain a deeper understanding Heidegger). of the teaching of the Second Vatican Council, which John Paul II ( Novo millenio 3 credits ineunte , 57) described as “the great grace bestowed on the Church in the twentieth JPI 978 century . . . [and] a sure compass by which Action and Destiny: Blondel, to take our bearings in the century now Thomas, Balthasar beginning.” Secondly, the course will This course will take a close look at the familiarize students with the specific vocation and manner of life of the lay philosophical and theological meanings of faithful. In Christifideles laici , John Paul II human action in each of the three writers. observed that “in responding to the question ‘Who are the lay faithful?’ the 3 credits Second Vatican Council went beyond previous interpretations which were JPI 979 predominately negative.” Instead, the The “American Way of Life”: Historical Council affirmed that the laity have a and Theological-Ontological Roots specific vocation which consists in At the heart of every culture or institution representing and embodying the mystery lies, “at least implicitly, a vision of man of the Church within the temporal or and his destiny, from which it derives the secular order — stated differently, the lay point of reference for its judgment, its faithful are called to order the world from hierarchy of values, its line of conduct” within to the kingdom of God; to bring the (CCC, 2244). The course seeks to exhibit world into communion with the body of the truth of this statement with respect Christ. At the heart of the authentic to America’s dominant patterns of life as “secularity” proper to the lay vocation is an expressed in its main institutions. The acknowledgment that creation itself, as argument will be developed in conversation well as each distinct aspect of human with selected 20 th and 21 st century culture (science, economics, politics, etc.), genealogies of these patterns of life, and has been endowed by the Creator with a in light of the Christian understanding of certain “rightful autonomy.” The key creation ex nihilo : of the human creature question, then, is what sort of autonomy? as conceived by Blessed John Paul II in And how is this autonomy related to the terms of “original solitude” and “original mystery of Christ and the mission of the unity.” The purpose of the course is to Church? This course will explore these show that one can rightly interpret the questions in the context of interpreting the major texts of the Second Vatican Council. claims made in these different genealogies– in a way that sustains what is true in each 3 credits claim–only to the extent that one integrates such claims in terms of the deeper and JPI 981 more comprehensive horizon set by the Truth and Technology ontological order of love indicated by The advent of modern science and creation ex nihilo . The course, then, in sum, technological society generated not only a explores the nature of this ontological new method for ascertaining the truth of order of love vis-a-vis alternative accounts nature, but new conceptions of nature, of the origins of America’s distinctive reason, and truth. This seminar will sense of freedom and intelligence, and consider the ‘fate of truth’ in the light of economic, political, academic, and of this transformation. Reflecting religious activity and institutions. philosophically and theologically on the meaning and history of truth, we will take 3 credits special care to consider how a mechanistic

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ontology alters our understanding of truth, semester, as we read some of the classic the means of attaining it, and our desire to texts on freedom in late antiquity, among seek it. Reading for the course will draw the Church Fathers, and in the beginning from such thinkers as Plato, Aristotle, and end of the High Middle Ages. Augustine, Aquinas, Balthasar, Ratzinger, Descartes, Bacon, Locke, Hume Kant, 3 credits Nietzsche, James, Dewey, and Heidegger. JPI 983 3 credits Happiness, Law, and the Christian Basis for Moral Action JPI 982 This course will consider the perennial Christian Metaphysics: Divine division between eudaimonistic and law- and Human Freedom centered theories of the moral life. Is According to Hegel, freedom is Christianity’s reconciliation possible for these seemingly gift to the world. But why is freedom diverse avenues for understanding the especially Christian and Christianity meaning of human action and goodness? especially concerned with freedom? What Can revelation and an adequate sense of is freedom, after all? What exactly does it creation and the Christian state(s) of life mean to say that freedom is a perfection, help to arrive at a higher synthesis? which God himself is most sovereignly, Readings will be drawn from Aristotle, and which he shares in some sense with Aquinas, Kant, Spaemann, de Lubac, and man? The purpose of this course is to von Balthasar. explore the meaning of freedom as it pertains to God, and then analogously 3 credits to man, and to do so above all from a philosophical perspective—specifically, JPI 984 that of metaphysics. The path that we will The Memory of God follow in this particular course will be How do we arrive at the idea of God, at the guided by a set of theses: First, we will awareness of his existence? The course suggest that the conventional modern view ponders this question in terms of such that identifies freedom simply with the issues as whether knowledge of God is power to choose between alternatives is immediate (innate, “a priori”) or inferential both problematic in itself and significantly (“a posteriori”); whether affirmation of different from the traditional notion. God’s existence is a function primarily of Second, a genuine tradition always hands some (non-cognitive) human need (e.g., on something greater than it itself can for security); whether the act by which we articulate at any given time: what is given reach God is a matter of freedom or exceeds the giving. The traditional notion intelligence (or affectivity), of supernatural of freedom thus cannot be identified with faith or man’s natural capacities. The any single formulation, and is far richer overarching purpose of the course is to and more mysterious than is typically consider the sense in which the idea of recognized. Arguably, we still need properly God operates in every act of human to receive the meaning of freedom that has consciousness, and in which the memory been handed down to us. Third, it seems of God is necessary for the integrity of that the problematic modern notion of human experience (human being, freedom as nothing but the power to thinking, and acting). Readings for the choose has arisen in part precisely from course will be drawn from among the a failure properly to receive this fullness, following: Plato; Aristotle; Augustine; and so from an impoverishment of the Aquinas; Hume; Locke; Kant; de Lubac; original sense of the term. A decisive Balthasar; Ratzinger; Polanyi; writings moment of this impoverishment appears from 20 th /21 st century debates among to be the emergence of nominalism and Catholic (Thomistic) philosophers as the attendant “voluntarism” of the late these bear on the concerns of the course. middle ages. We will consider these theses, and “test” them, over the course of the 3 credits

56 JOHN PAUL II I NSTITUTE JPI 987 between the soul and body, the nature of The Roots of Catholic Phenomenology the powers of the soul (senses, intellect, Phenomenology has been one of the main and will), the relationship between the philosophical movements of the 20 th and individual and the community, and the 21 st Centuries and has occupied the relationship between man and God. In the attention of Catholic thinkers from the first half of the semester, we will begin beginning. The purpose of this course is, with a reading of De Lubac’s seminal essay on the one hand, to reflect on the project on the Tripartite Anthropology in patristic of phenomenology as it was formulated thought, and then turn our focus to by its founder, Edmund Husserl, at the Aquinas’s “Treatise on Man” from the beginning of the last century, and as it Summa Theologiae . In the second half we was developed in its “realist” and ethical will study Hegel’s Philosophy of Spirit , direction by Max Scheler. On the other giving special attention to the social hand, the class will explore the reception dimension of human existence (“objective of this approach to philosophy in its early spirit”), which Hegel elaborates in his and realist form by certain Catholic Philosophy of Right . philosophers: Edith Stein, Dietrich von Hildebrand, and Karol Wojtyła. The 3 credits aim is to reflect on both what it is in phenomenology that has attracted JPI 990 Catholic thinkers and what has proved to Augustine be an obstacle to a full integration into a This doctoral seminar will reflect on major Catholic vision of the world. One of the themes in the thought of St. Augustine, his regular themes of the course will be a anthropology, his ecclesiology, his theology comparison between phenomenology of history and of grace, as well as his and more traditional metaphysics as an historical importance, by concentrating on approach to philosophical reflection on principal works such as the Confessions God, the world, and the meaning of man. and the City of God. Additional works and secondary sources may be assigned by 3 credits the professor.

JPI 988 3 credits Philosophical Anthropology: Body, Soul, Spirit This course will be a study in philosophical anthropology, focusing on Thomas Aquinas, on the one hand, and Hegel on the other. Aquinas represents a culmination of the classical Christian tradition, and Hegel is one of the few modern thinkers who sought, not to replace the classical tradition , but to embrace it and carry it forward in the light of new developments. One of the reasons Hegel is especially interesting is because of his efforts to integrate a specifically Trinitarian conception of spirit into our understanding of human nature, though, as we will see, he arguably does so at the cost of eliminating a radical difference between God and man. Our aim in this course will be, first, to come to an understanding of these two thinkers through a careful reading of their primary texts, and, second, to compare the positions they take on such themes as: the relationship

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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.A., Philosophy, Seattle University B.Th., McGill University J.D., University of Denver M.Div., Montreal Diocesan Theological College Professor Anderson has served as Vice S.T.L., S.T.D., Pontifical John Paul II President of the Washington Session of the Institute, Washington, D.C. Institute since its founding in 1988, and was its Dean until 1998. While Dean, he Professor Atkinson’s work has included also taught as a visiting professor at the foundational research in developing the Institute’s Rome Session at the Pontifical Biblical and theological foundation of the Lateran University. As Supreme Knight family. He is a primary authority on the of the Knights of Columbus, he leads the concept of the Domestic Church, which world’s largest lay Catholic organization explores the ecclesial structure and meaning with more than 1.9 million members of the family. The Domestic Church is an worldwide. From 1983 to 1987, he worked ancient idea that has achieved critical in the White House of President Ronald prominence since Vatican II. He teaches Reagan. For nearly a decade, Professor on the Biblical structure and meaning of Anderson served on the United States marriage and the family, on the Jewish Commission on Civil Rights. He has been background of the family, on the nature and a frequent participant in international role of covenant, and on hermeneutics and congresses on the family organized by the role of symbol. He has produced a 13- the Holy See. He was appointed to the part series with EWTN on the Domestic for Life in 1998 by Church and has authored numerous articles Pope John Paul II, and again in 2017 on Scriptural exegesis and the biblical vision by Pope Francis. He is the author of of the family including “Ratzinger’s ‘Crisis A Civilization of Love and co-author of in Biblical Interpretation’: 20 th Anniversary Our Lady of Guadalupe: Mother of the Assessment,” “Nuptiality as a Paradigmatic Civilization of Love , both New York Times Structure of Biblical Revelation,” and bestsellers. He was also the editor with “Paternity in Crisis: Biblical and Msgr. Livio Melina of The Way of Love: Philosophical Roots of Fatherhood,” and Reflections on Pope Benedict XVI’s presented the research report, “Primordial Encyclical Deus Caritas Est and co-author Biblical Triptych: The Symbolic Structure of with Rev. José Granados of Called to Love: Water in the OT,” at the Catholic Biblical Approaching John Paul II’s Theology of Association. His work also includes “The the Body . Revelation of Love in the Song of Songs” in The Way of Love (Ignatius Press) and “Family as Domestic Church: Developmental Trajectory, Legitimacy and Problems of Appropriation” ( Theological Studies ). His book The Biblical and 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.

58 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 Associate Professor of Philosophy and M.T.S., S.T.L., S.T.D., Pontifical John Paul II Culture Institute, Washington, D.C. M.T.S. Program Advisor B.A., History, M.A. Philosophy, Franciscan Professor Crawford teaches and writes in University of Steubenville the areas of fundamental moral theology, D.Phil., Theology, Oxford University bio- and sexual ethics, marriage and family, and law. Recent articles have Professor Healy received his doctorate addressed issues such as gender, sexuality, from Oxford University, with a dissertation “gay marriage,” human action, natural law, on the theology of Hans Urs von Balthasar. and the anthropological implications of Since 2002 he has served as an Editor of modern civil law. He is currently engaged the North American edition of Communio: in 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 Before that he was Arthur J. Ennis Fellow S.T.L., Weston Jesuit School of Theology in the Humanities at Villanova University. Ph.D., Boston College Professor Hanby is author of the 2013 monograph from Wiley-Blackwell, No God, Rev. López teaches and writes in the areas No Science? Theology, Cosmology, Biology of Trinitarian theology, theological which reassesses the relationship between anthropology, sacramentality of marriage, the doctrine of creation, Darwinian and metaphysics. He is the author of evolutionary biology, and science more Spirit’s Gift: The Metaphysical Insight of generally. He is also author of Augustine Claude Bruaire (CUA Press, 2006), Gift and and Modernity (Routledge 2003), a re- the Unity of Being (Wipf & Stock, 2013), reading of Augustine’s Trinitarian theology and Rinascere: La memoria di Dio in una and a protest against the contemporary cultura tecnologica (Lindau, 2015). With argument for continuity between Rev. Javier Prades he edited Retrieving Augustine and Descartes. He has Origins and the Claim of Multiculturalism

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(Eerdmans, 2015). He serves as editor of addition to being published in Communio Humanum Academic Press and of the on the subject of typological exegesis, English Critical Edition of the Works of Rev. Prosperi is the author of Al di lá della Karol Wojtyła and John Paul II, parola: Apofatismoe personalismo nel forthcoming from CUA Press. pensiero di Vladimir Losskij published by Roma: Cittá nuova in 2014 . Margaret Harper McCarthy Assistant Professor of Theological D. C. Schindler Anthropology Associate Professor of Metaphysics and B.A., Religion/French, Grove City College Anthropology M.A., Theology, University of St. Thomas B.A., Program of Liberal Studies, The S.T.L., S.T.D., Pontifical John Paul II University of Notre Dame Institute, Pontifical Lateran University M.T.S., Pontifical John Paul II Institute, Washington, D.C. Professor Margaret Harper McCarthy M.A., Ph.D., Philosophy, The Catholic received her doctoral degree in theology at University of America the Pontifical John Paul II Institute at the Lateran University in Rome (1994), with a Professor Schindler received his Ph.D. dissertation on the contemporary theology from The Catholic University of America of predestination. Since then her teaching in 2001, writing his dissertation on the and writing has focused on various themes philosophy of Hans Urs von Balthasar. belonging to theological anthropology: He taught at Villanova University from creation, predestination, christocentrism, 2001-2013, first as a teaching fellow in the the relation between nature and grace, the Philosophy Department, and then in the “imago Dei ,” person, the nature of love and Department of Humanities, where he sexual difference (feminism, equality, received tenure in 2007. He received an fertility, courtship, work, divorce and Alexander von Humboldt fellowship to “gender”). She is the editor of Torn Asunder do research in Munich from 2007-2008. – Children, the Myth of the Good Divorce, The author of six books, Hans Urs von and the Recovery of Origins , published by Balthasar and the Dramatic Structure of Eerdmans Publishing Co. in 2017. She is Truth: A Philosophical Investigation also the editor of the quarterly review of (Fordham, 2004), Plato’s Critique of Humanum books and serves on the Impure Reason: On Truth and Goodness editorial board of the English edition of in the Republic (CUA Press, 2008), The Communio: International Catholic Review , Perfection of Freedom: Schiller, Schelling, where she publishes regularly. Professor and Hegel Between the Ancients and the McCarthy is a member of the Academy of Moderns (Cascade Books, 2012), The Catholic Theology. Professor McCarthy is Catholicity of Reason (Eerdmans, 2013), a wife and mother of three children. Freedom from Reality: The Diabolical Character of Modern Liberty (Notre Dame, Paolo Prosperi, F.S.C.B 2017), and Love and Reality: Philosophical Assistant Professor of Patristic and Anthropology in the Light of Beauty, Systematic Theology Goodness, and Truth (Humanum, in press), B.A., Philosophy, Pontifical Lateran he is currently working on additional University, Rome studies on the metaphysical roots of S.T.B., S.T.L., S.T.D., Pontificio Istituto freedom. 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

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

JOHN PAUL II I NSTITUTE 61 FACULTY

B.A., University of Notre Dame B.A., Theology and Philosophy, Franciscan M.S., Institute for the Psychological University of Steubenville Sciences M.A., Philosophy, Franciscan University of Psy.D., Institute for the Psychological Steubenville Sciences M.A., Theology, Franciscan University of Steubenville Andrew J. Majka S.T.L., International Theological Institute (Instructor of Medicine, Mayo Graduate of Studies on Marriage and Family, School of Medicine) Gaming, Austria M.D., State University of New York, S.T.D., Pontifical John Paul II Institute, Buffalo Rome

Dennis M. Manning Livio Melina (Assistant Professor of Medicine, Mayo Professor of Moral Theology, Rome Session Graduate School of Medicine) Visiting Professor of Moral Theology M.D., Hahnemann University School of Ph.D., Universitá di Padova Medicine S.T.D., Pontifical John Paul II Institute, Rome, David A. Prentice (Vice President & Director of Research – Charlotte Lozier Institute) José Noriega, dcjm Adjunct Professor of Molecular Genetics Professor of Moral Theology, Rome Session B.A., Cellular Biology, University of Kansas Visiting Assistant Professor of Moral Ph.D., Biochemistry, University of Kansas Theology S.T.B., S.T.L., Pontificia Universidad del Andrew Sodergren Norte de España, Burgos Adjunct Assistant Professor of Psychology S.T.D., Pontifical John Paul II Institute, Rome B.S., University of Illinois M.S., Institute for Psychological Sciences Angelo Cardinal Scola M.T.S., Pontifical John Paul II Institute, Archbishop Emeritus of Milan Washington, D.C. Visiting Professor of Theological Psy.D., Institute for Psychological Sciences Anthropology Ph.D., Catholic University of the Sacred VISITING FACULTY Heart, Milan S.T.D., Université de Fribourg, José Granados, dcjm Vice President, Rome Session M.S., Engineering, of Comillas, Madrid S.T.L., S.T.D., Pontifical Gregorian University, Rome

Stanisław Grygiel Professor Emeritus, Rome Session Visiting Professor of Philosophical Anthropology M.A., Philology, Jagiellonian University, Krakow Ph.D., Catholic University of Lublin

Stephan Kampowski Professor of Philosophical Anthropology, Rome Session

62 JOHN PAUL II I NSTITUTE The McGivney Lecture Series

Visiting lecturers add an essential dimension to the educational experience at the Institute. Father Michael J. McGivney founded the Knights of Columbus in 1882 as a fraternal benefit society to protect the widows and children of working men and to foster their faith and their social progress. In honor of Father McGivney, the Institute invites distinguished Catholic scholars to lecture in the fields of theology, philosophy, and allied disciplines. Lecturers have included John Finnis; Elizabeth Anscombe; Ralph McInerny; Kenneth Schmitz; Benedict Ashley, O.P.; Jérôme Lejeune; Christoph Cardinal Schönborn, O.P.; Marc Cardinal Ouellet, P.S.S.; Luis Alonso Schökel, S.J.; Francis Martin; and Marko Ivan Rupnik, S.J., artist and theologian; renowned philosopher Robert Spaemann; Stanislaw Grygiel; and Giorgio Buccellati.

Distinguished Lecturers

In addition to the McGivney Lecture Series, the Institute sponsors periodic conferences and special visits by noted scholars and Church leaders. These interdisciplinary discussions engage the entire academic community of the Institute. Among those who have visited and lectured at the Institute in Washington, D.C., are Joseph Cardinal Ratzinger (Pope Benedict XVI); Edouard Cardinal Gagnon; Archbishop Jan Schötte; Archbishop Daniel E. Pilarczyk; Avery Cardinal Dulles, S.J.; Louis Bouyer; Andrzej Szostek; Leon Kass; Elio Sgreccia; and Bishop Jean Laffitte.

JOHN PAUL II I NSTITUTE 63 GOVERNANCE & ADMINISTRATION

STRUCTURES OF II. The Collegial Authorities of the GOVERNANCE Institute • The Corporation which is the legal The Pontifical John Paul II Institute, organizational body established in the according to the provisions of its own District of Columbia under the name Statutes and of the Apostolic Constitution “John Paul II Shrine and Institute, Inc.” Sapientia christiana , is governed by personal and and collegial authorities. • the Board of Governors of the I. Personal Authorities of the Institute Corporation, which is composed of the Supreme Officers of the Knights of • Most Rev. , Columbus. Grand Chancellor III. Members of the Corporation • His Eminence Donald Cardinal Wuerl, Vice Chancellor (who is always the Carl A. Anderson, President Archbishop of Washington) Patrick E. Kelly, Vice President Michael J. O’Connor, Secretary • Msgr. Pierangelo Sequeri, President Ronald F. Schwarz, Treasurer • Carl A. Anderson, Vice President John A. Marrella Most Rev. William E. Lori • Rev. Antonio López, Provost/Dean Virgil C. Dechant Thomas P. Smith, Jr. • 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

64 JOHN PAUL II I NSTITUTE STUDENT ENROLLMENT

ENROLLMENT Grand Séminaire de Montreal Harvard University 1988-2016 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 Maryknoll School of Theology Colorado State University McGill University Conception Seminary Metropolitan University Concordia University (Canada) Monterrey Institute of Technology Cornell University (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 Queen Elizabeth College, University of Graduate Theological Union, Berkeley London

JOHN PAUL II I NSTITUTE 65 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

66 JOHN PAUL II I NSTITUTE GEOGRAPHICAL DISTRIBUTION

United States Foreign Countries Alabama Alaska Australia Arizona Brazil Arkansas Cameroon California Canada Colorado China Connecticut Colombia Delaware Costa Rica Florida England Georgia Hawaii Idaho Ghana Illinois Hong Kong Indiana Hungary Iowa India Kansas Ireland Kentucky 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 North Dakota Sweden Ohio Taiwan Oklahoma Trinidad and Tobago Oregon Uganda Pennsylvania Venezuela Rhode Island Vietnam South Carolina Total: 37 South Dakota Tennessee Texas Vermont Virginia West Virginia Wisconsin Wyoming District of Columbia Puerto Rico Total: 49

JOHN PAUL II I NSTITUTE 67 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 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 supplying answers to the questions of today God will be more carefully and effectively as our Predecessor Pope Paul VI did when carried 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

68 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 of the or of individual Episcopal Conferences.”

5. The academic authorities of the Institute consist of the Chancellor and 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 Institut a, 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 69 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 decisive. Looking back on my own the Episcopate, Distinguished Ladies and experience, I can see to what extent my Gentlemen. I am glad to welcome all of you work with young people as a student who are taking part in the International chaplain at the University of Krakow has Study Week organized by the Pontifical been an aid to my meditation on certain Institute for Studies on Marriage and fundamental aspects of Christian life. The Family. In the first place I would like to fact of sharing daily life with the students, greet Bishop , Rector of the the opportunity to be with them in their Pontifical Lateran University and President joys and difficulties, their own desire to live of the Institute, and to thank him for his to the full the vocation to which the Lord words to me at the beginning of our was calling them—all of this helped me to meeting. Along with Bishop Scola, I also understand more and more deeply the truth greet his predecessor, Bishop Carlo Caffara, that man grows and matures in love, that is, now the Archbishop of Ferrara, the in self-gift, and that precisely in giving of Rome, , himself he is enabled in turn to attain his Cardinal Alfonso López Trujillo, President own fulfillment. One of the highest of the Pontifical Council for the Family, the expressions of this principle is marriage, Prelates present here, the professors whose “which God the Creator, in his wisdom and interesting presentations I have just heard, providence, instituted in order to realize in and all those who, in various ways, are humanity his plan of love. By means of helping to make this gathering a success. their exclusive mutual self-giving as My greetings to you, dear members of the persons, spouses tend towards the teaching staff of the many sessions of the communion of their persons, whereby they Institute, who have gathered in Rome for an perfect one another, thus collaborating with organic reflection on the foundation of God in the generation and education of God’s plan for marriage and the family [ il new lives” ( Humanae vitae , 8). disegno divino sul matrimonio e la 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 between theology and pastoral care, is truly incorporation, and the soon-to-be-

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

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 harmoniously joined and intimately allied” being as a gift from God. In the light of

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

these most pressing issues, I want to The vocation of man reaffirm with even greater conviction what I and woman to communion. taught in the The second perspective that I would like Familiaris consortio : “The destiny of to recommend to your study regards the humanity passes through the family” (86). vocation of man and woman to 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 Deeper reflection on of God—in whom human nature and God’s plan for the person, divine nature are united in the Person of marriage, and the family. the Word—and it enters historically into Faced with these challenges, the Church the sacramental dynamism of the Christian has no other recourse than to turn her eyes economy. In fact, the nuptial mystery of to Christ, the Redeemer of man, the fullness Christ, the Church’s Bridegroom, finds a of revelation. As I stated in the Encyclical unique expression through sacramental 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 who invites all human beings to the person, marriage, and the family is the task wedding feast of the Lamb that is celebrated in which you must be engaged, with in the Lord’s Passover and offered to man’s renewed vigor, at the beginning of the third freedom in the sacramental reality of millennium. the Church.

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

72 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 same time, it is structured on each the basis of collaboration among teachers continent by means of the juridical figure of 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 particular Churches. The Institute is thus a of 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 73 John Paul II Speaks to the Institute August 27, 1999

central session is located and which article 1 beings might participate, as members of of the Statutes defines as “the university of the Church, in his very life. For this reason, the Supreme Pontiff par excellence.” the 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

74 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, (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 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 75 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 I want to repeat forcefully that the life and love, they receive the capacity of institution of the family, created to allow corresponding to it and transmitting it the human person to attain in an adequate in 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

76 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 77 area map

CUA CAMPUS MAP DIRECTORY

Admissions, Magner House ...... E10 Father O’Connell Hall. . . . . E16 Marist Hall...... C7 Raymond A. DuFour Athletic Center Alumni Relations, McCort-Ward Hall...... G15 Father O’Connell Hall. . . . . E16 McDonald House...... F10 Aquinas Hall ...... D8 McGivney Hall, Architecture and Planning, Keane Auditorium...... D15 Crough Center ...... F14 McMahon Hall ...... D13 Arts and Sciences, Metro Station, Brookland-CUA . . J15 M McMahon Hall ...... D13 M Athletics, DuFour Center ...... F1 Metropolitan School, M Pangborn Hall...... G14 TAYLO Basilica of the National R ST. NE Shrine of the Immaculate Millennium North...... G8 Conception...... B15 Millennium South...... G9

Capuchin Bookstore, Monroe Street Monroe Street Market ...... G18 College Market ...... F17 Music, Ward Hall...... A12 Facilities Business and Economics, Nugent Hall ...... A8 Grounds Center McMahon Hall ...... D13 Nursing-Biology Building . . . . . G15 Caldwell Hall, Nursing, Gowan Hall ...... H15 Auditorium and Chapel. . . . C12 Opus Hall O’Boyle Hall...... B7 Marist Camalier House ...... E9 Annex Opus Hall ...... F6 Campus Ministry, Flather Hall Caldwell Hall...... C12 Pangborn Hall...... G14 O’Boyle Hall Marist Hall Millennium Canon Law, Caldwell Hall. . . . . C12 Philosophy, Aquinas Hall...... D8 Aquinas Hall North Power Plant, Maintenance . . . . G13

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Hartke Curley Hall Centennial J Koubek Auditorium ...... F14 Theatre Village McDonald House Residence Life, Engelhard House Curley Hall ...... C10 Salve Regina Magner House Pryzbyla Center ...... E12 Hall Dean of Students, Unanue House Ryan Hall ...... G9 Leahy Pryzbyla Center ...... E12 Hall Hannan St. Vincent de Paul Chapel. . . . . G9 Caldwell McMahon Columbus School Drama Department, Hall of Law Hall Parking Hartke Theatre ...... A10 Salve Regina Hall, Art Gallery . . C11 Univaersity P rking DuFour Center...... F1 Seton Wing, Caldwell Hall. . . . . C12 Seton Garage Shahan Hall ...... D14 Wing Engelhard House ...... D10 Edward J. Pryzbyla Ward University Center Social Service, Shahan Hall. . . . D14 Hall Engineering, Pangborn Hall . . . G14 Paulist Place Power Plant Enrollment Services, Student Conduct and McCormack Ethical Development, McMahon Plaza Father O’Connell Hall. . . . . E16 Basilica of Hall Pryzbyla Center ...... E12 the National P Facilities Grounds Center...... A5 Shrine of the Edward M. Crough Student Life, Pryzbyla Center . . E12 Immaculate Center for Conception Pangborn Hall Father O’Connell Hall...... E16 Architectural Studies Theological College ...... B19 Financial Aid, Theology and Religious Studies, Cald- P Shahan Father O’Connell Hall. . . . . E16 Meters Hall Perini well Hall ...... C12 Only Flather Hall ...... F7 John K. Mullen Plaza Nursing-Biology Pryzbyla Plaza Building M Unanue House...... E11 of Denver Gowan metro Gibbons Hall...... C17 Hall Memorial Library McCort-Ward University Advancement, McGivney Building Gowan Hall, Auditorium . . . . . H15 Maloney Aquinas Hall ...... D8 Hall Graduate Admissions, Hall University Parking Garage . . . . F12 Father O’Connell Hall. . . . . E16 E E. N M Visitors’ Information, Father O’Connell AV AN metro Hannan Hall, Hall HIG Pryzbyla Center ...... E12 MIC Herzfeld Auditorium . . . . . D11 Gibbons Walton House...... E9 Hall Hartke Theatre, MO M NROE Ward Hall, Recital Hall ...... A12 M ST. NE Callan Theatre ...... A10 M Housing Services, Monroe Street Millennium South...... G9 M Market E

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78 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 9 1

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