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

ACADEMIC CATALOG 2011 - 2013 © Copyright 2011 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 20 The Master of Theological Studies NATURE AND PURPOSE in Marriage and Family OF THE INSTITUTE 5 (M.T.S.) 20 The Master of Theological Studies GENERAL INFORMATION 8 in Biotechnology and Ethics 2011-12 A CADEMIC CALENDAR 10 (M.T.S.) 22 The Licentiate in Sacred Theology STUDENT LIFE 11 of Marriage and Family Facilities 11 (S.T.L.) 24 Brookland/CUA Area 11 Housing Options 11 The Doctorate in Sacred Theology Meals 12 with a Specialization in Medical Insurance 12 Marriage and Family (S.T.D.) 27 Student Identification Cards 12 The Doctorate in Theology with Liturgical Life 12 a Specialization in Person, Dress Code 13 Marriage, and Family (Ph.D.) 29 Cultural Events 13 Transportation 13 COURSES OF INSTRUCTION 32 Parking 14 FACULTY 52 Inclement Weather 14 Post Office 14 THE MCGIVNEY LECTURE SERIES 57 Student Grievances 14 DISTINGUISHED LECTURERS 57 Career and Placement Services 14 GOVERNANCE & A DMINISTRATION 58 ADMISSIONS AND FINANCIAL AID 15 STUDENT ENROLLMENT 59 TUITION AND FEES 15 APOSTOLIC CONSTITUTION ACADEMIC INFORMATION 16 MAGNUM MATRIMONII SACRAMENTUM 62 Registration 16 Academic Advising 16 PAPAL ADDRESS TO THE FACULTY OF Classification of Students 16 Auditing 16 THE PONTIFICAL JOHN PAUL II Class Attendance 17 INSTITUTE FOR STUDIES ON Transfer of Credits 17 MARRIAGE AND FAMILY , C ASTEL Change of Courses 17 GANDOLFO , I TALY (A UGUST 27, 1999) 64 Grade Reports 17 Grade Appeals 17 PAPAL ADDRESS TO THE FACULTY ON Transcripts and Diplomas 17 THE TWENTIETH ANNIVERSARY OF Records and Directory Information 18 THE FOUNDING OF THE PONTIFICAL Incompletes 18 JOHN PAUL II I NSTITUTE FOR STUDIES Leave of Absence 18 Text Books 18 ON MARRIAGE AND FAMILY , V ATICAN Library Resources 18 CITY (M AY 31, 2001) 69 Master Class Week 19 Commencement 19 AREA MAP 76

JOHN PAUL II I NSTITUTE 3 MISSION STATEMENT

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

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

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

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

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

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

JOHN PAUL II I NSTITUTE 7 GENERAL INFORMATION

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

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

JOHN PAUL II I NSTITUTE 9 GENERAL INFORMATION 2011-12 ACADEMIC CALENDAR Fall 2011 Saturday, August 27 Orientation and Opening Charge Monday, August 29 Classes begin Monday, September 5 Labor Day (holiday) Friday, September 9 Last day to add or drop courses without record; final day for 100% refund Saturday, September 10 Institute Picnic Tuesday, September 13 Opening Mass, 2:30 p.m. Friday, October 7 Ph.D./S.T.D. Dissertation Deposit Date Monday, October 10 Columbus Day (holiday) Friday, October 14 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 2011 semester Friday, October 21 S.T.L. Dissertation Deposit Date Mon.-Fri., Nov. 7-11 Registration for returning students Friday, November 11 Last Day to withdraw from courses with a mark of “W” (approved withdrawal) Saturday, November 5 & 12 M.T.S. Comprehensive Examinations Wed.-Fri., November 23-25 Thanksgiving Recess Thursday, December 8 Feast of the Immaculate Conception (holiday) Monday, December 12 Last day of classes Tues.-Fri., December 13-16 Final examinations Saturday, December 17 Christmas Gathering Mon., December 19-Fri., Jan. 6 Christmas & New Year’s Break Spring 2012 Mon.-Fri., January 9-13 Theology of the Body class, Week 1 Mon.-Fri., January 9-13 Registration for new students Monday, January 16 Martin Luther King, Jr., Day (holiday) Tuesday, January 17 Regular Classes begin Tues.-Fri., January 17-20 Theology of the Body class, Week 2 Friday, January 20 Last day to add courses or to drop courses without record; final day for 100% refund Monday, February 20 Ph.D./S.T.D. Dissertation Deposit Date Tuesday, February 21 Administrative Monday Friday, February 24 Midterm Last day to change from "credit” to “audit”; last day to receive a 50% refund; last day to resolve grades of “I” from previous Fall 2011 semester Monday, March 5 S.T.L. Dissertation Deposit Date Mon.-Fri., March 5-9 Spring Recess Saturday, March 17 & 24 M.T.S. Comprehensive Examinations Mon.-Fri., March 26-30 Registration for returning students Friday, March 28 Last Day to withdraw from courses with a mark of “W” (approved withdrawal) Thursday, April 5 Holy Thursday (holiday) Friday, April 6 Good Friday (holiday) Monday, April 9 Easter Monday (holiday) Friday, April 27 Last day of classes Mon.-Fri., Apr. 30 – May 4 Final Examinations Monday, May 7 Graduation Ball Tuesday, May 8 Graduation Mass, 2:30 p.m.

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 who are not only professionally competent Breakfast foods and dinner are provided but who will also contribute to its Catholic during the week. The cost is $600 per moral and cultural milieu. A student month for a single room. Rosary House is a enrolling in the Institute assumes an ten-minute walk from the Institute. obligation to live in a manner compatible with the Institute’s mission as a Catholic Centro Maria Residence educational institution. 650 Jackson St., N.E. Washington, D.C. 20017 (202) 635-1697 FACILITIES The administrative and faculty offices of Centro Maria Residence is located two the Institute are located on the second and blocks from the Institute and offers housing third floors of McGivney Hall on the for women only, ages 18-29. Rates are for campus of The Catholic University of single air-conditioned rooms in a smoke- America. Office hours are from 9:00 a.m. to free building. Applications may be made in 5:00 p.m., Monday through Friday. The writing or in person. Rates include breakfast telephone number of the Institute is (202) 526-3799. and dinner six days a week, and facilities Classrooms are located on the ground include a chapel, dining room, laundry, TV floor of McGivney Hall. room and limited maid service. The rates are $175 per week ($70 0/ 4 weeks), with a $75 registration fee. BROOKLAND/CUA AREA Located across the mall from the Basilica Capuchin College of the National Shrine of the Immaculate 4121 Harewood Rd., N.E. Conception, on the campus of The Catholic University of America, the Institute situates Washington, D.C. 20017 its students in the center of the life of the (202) 529-2188 Church in the United States. The The Capuchin College is a house of Brookland/CUA area is home to a number formation for the Capuchin community. of religious communities, including the Residence is available to men religious and Franciscan Monastery. priests. All student residents are asked to When traveling throughout the Brookland participate in common prayer and meals area, students should exercise normal and to help maintain the house. The fee is prudence. The Catholic University of America $25 per day, which includes food and campus is staffed 24 hours-a-day, seven days- lodging. It may be possible to obtain a a-week by campus police officers, so it is wise special rate for each semester. For more to travel on campus when possible. information, write to the local superior at the above address. HOUSING OPTIONS The following residences may have Housing Organizations rooms available for the students of the The organizations listed may help Institute. Arrangements should be made students find housing in the Washington, directly with each facility. Costs and fees are D.C., metropolitan area. As with the above subject to change and inquiries should be residences, arrangements must be made made directly of the appropriate institution. directly with the organization.

JOHN PAUL II I NSTITUTE 11 GENERAL INFORMATION

Arlington County Housing Division students, the coverage ends when the 2100 Clarendon Blvd., Suite 701 student returns to his or her own country. Arlington, VA 22201 This health insurance policy does not (703) 228-3765 include services at The Catholic University The housing office gives information on of America Student Health Service. apartments in the Arlington area and on questions relative to tenant/landlord issues. STUDENT IDENTIFICATION CARDS Student identification cards are available Online Off-Campus Housing Resource through the Office of Public Safety, Room Center at The Catholic University of 121, Leahy Hall. These cards allow Institute America students access to the John K. Mullen http://housing.cua.edu/och/ Memorial Library at The Catholic The online off-campus housing resource University of America. Students may obtain center is designed to assist CUA students in admission to some theaters and other search of living accommodations. These events at a student rate with this card. accommodations are available in privately- owned homes, apartments, and rooming LITURGICAL LIFE houses. Organized as a self-help service, the Study at the Institute affords students the online center provides listings of available opportunity to participate in the liturgical housing, local realtors, hotels, and rental life with fellow students and faculty. An furniture outlets. Institute Mass is celebrated each Tuesday at 12:15 p.m. in the chapel of Caldwell Hall on MEALS the campus of The Catholic University of The cafeteria at the Basilica of the America. Students, faculty and staff are National Shrine of the Immaculate encouraged to participate in this liturgy. Conception is open for breakfast and lunch. There are also a number of parishes and Dining services are also available at the religious houses in the area with Pryzbyla Center on The Catholic University opportunities for Mass and/or Adoration: of America campus. The student restaurant on the third floor offers a buffet for Dominican House of Studies breakfast, lunch, and dinner Monday 487 Michigan Avenue, N.E. through Friday and brunch and dinner on Washington, D.C. 20017 the weekend. The food court on the second 202-529-5300 floor offers breakfast, lunch, and dinner Daily Mass at 7:00 a.m., followed by Monday through Friday. Additionally, there Morning Prayer. is a convenience store located on the first floor of the Pryzbyla Center. Basilica of the National Shrine of the Immaculate Conception MEDICAL INSURANCE 400 Michigan Avenue, N.E. Medical insurance is required of all full- Washington, D.C. 20017-1566 time students and all full-time and part- 202-526-8300 time international students. Student health Daily Mass at 7:00, 7:30, 8:00, 8:30 a.m., and insurance is available through The Catholic at 12:10 and 5:15 p.m. University of America to students enrolled Sunday Mass at 5:15 p.m. (Saturday Vigil), full-time and part-time at the Institute. 7:30 a.m., 9:00 a.m., 10:30 a.m., 12:00 noon Students interested in this option should (solemn), 1:30 p.m. (Spanish) and 4:30 p.m. direct questions to the Office Manager Holy Days of Obligation at 5:30 p.m. (vigil), (Room 312), where enrollment procedures 7:00 a.m., 7:30 a.m., 8:00 a.m., 8:30 a.m., will be explained. 10:00 a.m., 12:00 noon (solemn) and 5:15 p.m. Opportunities for enrollment are in Confessions: Monday to Saturday, at 7:45 January and August. There is no option for a.m.-8:15 a.m., 10:00 a.m.-12:00 noon, a prorated fee in the case of late enrollment. 3:30-6:00 p.m.; Sunday, at 10:00 a.m.-12:00 The policy is portable for domestic students noon, 12:30-1:30 p.m. (Spanish), who withdraw from the Institute during the 2:00-4:00 p.m. course of the year. For international Exposition of the Blessed Sacrament:

12 JOHN PAUL II I NSTITUTE Mondays 9:00 a.m.-12:00 noon, Fridays 7:00 a.m., 9:00 a.m., 11:30 a.m. 1:00-5:00 p.m., first Saturdays 1:00-4:00 p.m. Confessions: Saturdays, 4:00-4:45 p.m. Exposition of the Blessed Sacrament: CUA Campus Ministry Thursdays from 12:30 p.m.-7:30 p.m. Ground Floor Caldwell Hall The Catholic University of America DRESS CODE 620 Michigan Avenue, N.E. Modesty in dress and dignified apparel Washington, D.C. 20064 reflects the Christian understanding of the 202-319-5575 human person. The appearance and Daily Mass at 12:15 p.m. in Caldwell Chapel behavior of students during the normal Daily Mass at 12:10 p.m. in the Columbus class periods, and in all Institute-related Law School Chapel activities, should therefore reflect positively Exposition of the Blessed Sacrament in on the student and the Institute. The Caldwell Chapel on Wednesdays, 9:00-10:00 Institute expects that all students will p.m. (praise and worship), and Thursdays, maintain a neat, clean, and modest mode of 9:00-10:00 p.m. (solemn). During Advent dress and appearance. Extremes of dress and Lent, the Blessed Sacrament is exposed should be avoided. after the 12:15 p.m. daily Mass until 8:00 or For women, inappropriate dress 9:00 p.m. Sunday Mass at 11:00 a.m. and includes, but is not limited to: casual 9:00 p.m. in St. Vincent’s Chapel; and at sandals such as flip-flops, sneakers, tee 4:00 p.m. in the National Shrine Crypt shirts, athletic wear, shorts, leggings, jeans, Church. spaghetti straps, tank tops, and the like. For men, inappropriate dress includes, Franciscan Monastery but is not limited to: casual sandals such as 1400 Quincy St., N.E. flip-flops, sneakers, tee shirts, athletic wear, Washington, D.C. 20017 shorts, jeans, and the like. 202-526-6800 Daily Mass at 6:00 and 7:00 a.m., Monday- CULTURAL EVENTS Friday, with additional Masses at 9:00 a.m. The unique setting of Washington, D.C. and 5:30 p.m. on Tuesdays. Mass for enriches the Institute’s academic programs. Saturday is at 7:00 a.m. From the Library of Congress to the Sunday Mass at 5:00 p.m. (Saturday Vigil), historic Woodstock Library at Georgetown 8:00 a.m., 10:00 a.m., and 12:00 noon University, from the National Institutes of Confessions : Monday-Saturday on the hour, Health to the National Academy of 9:00 a.m.-4:00 p.m. (except at noon). Sciences, from Mount Vernon to the Kennedy Center, educational and research Our Lady of the Most Blessed Sacrament opportunities abound. Monastery Washington, D.C. also offers a variety of (Poor Clares of Perpetual Adoration) opportunities for students to deepen their 3900 13th Street, N.E. appreciation for and understanding of the Washington, D.C. 20017-2699 arts. The Institute encourages attention to 202-526-6808 beauty as an essential dimension of Daily Mass at 7:00 a.m. (Saturdays: 8:00 a.m.) building a culture of life. To complement Sunday Mass at 9:00 a.m. the numerous local activities that are free of Exposition of the Blessed Sacrament : Every charge, the Institute sometimes sponsors a day, 7:00 a.m.-7:00 p.m. limited number of student tickets to performances by local groups such as the St. Anthony’s Parish Washington Bach Consort, Chantry, and the 12th and Monroe Streets, N.E. National Philharmonic Orchestra. Washington, D.C. 20017 202-526–8822 TRANSPORTATION Daily Mass at 8:00 a.m. and 12:00 noon The Brookland/Catholic University (Saturdays: 8:00 a.m. and 12:00 noon only) Metrorail stop is located to the east of The Sunday Mass at 5:00 p.m. (Saturday vigil), Catholic University of America campus,

JOHN PAUL II I NSTITUTE 13 GENERAL INFORMATION

near the intersection of Michigan Avenue STUDENT GRIEVANCES and John McCormack Road. Should a student encounter a problem Frequent patrons of Metro may wish to with a member of the faculty or purchase a SmarTrip card, which is a administration of the Institute, the matter permanent, rechargeable fare-card. See should first be discussed with that person. It http://www.wmata.com for details. is preferable that any conflicts be resolved PARKING informally. However, when this is not Catholic University of America parking possible, the student may submit a written permits (on-campus) are available at Leahy grievance to the Provost/Dean within 60 Hall, Rm. 121. Students may purchase only days of the semester in which the incident one vehicle hangtag permit. Permits are not occurred. The Provost/Dean will review the transferable. Students may inquire in grievance and respond to the student within McGivney Rm. 312 about possible two weeks. availability of limited permits for off-campus parking at 3900 Harewood Road, NE. CAREER AND PLACEMENT SERVICES Institute graduates enter a variety of INCLEMENT WEATHER careers involving education and the pastoral The Institute follows the decision of The care of families. They serve in theological Catholic University of America regarding a full day’s closure of campus or a delay of education, research, publication, and classes, with the following exceptions to teaching positions at seminaries, colleges, accommodate the Institute’s unique class and Catholic secondary schools. Others schedule: in the case of a two-hour delay assume leadership positions in parishes and (campus opening at 10 a.m.), the Institute’s dioceses, as directors of religious education, morning classes will meet at 10 a.m. and family life offices, and pro-life offices. will conclude at their normally scheduled Institute graduates also have taken positions time. The same principle holds for the in health care, public interest and affairs Institute’s afternoon classes if campus does organizations, and government. not open until the afternoon hours. The Institute endeavors to help its For details, students may call the students and graduates to find professional Institute’s main line, 202-526-3799. On options by posting information about job days when the class schedule is affected by opportunities. In addition, the Institute the weather, a message will be recorded by stays in contact with Institute alumni and 7:30 a.m. indicating the starting time for classes. Information regarding CUA’s alumnae, who may know of positions in decision may also be found by visiting the their areas of employment. The faculty of CUA home page (www.cua.edu) or calling the Institute maintains a special interest in the CUA switchboard (202-319-5000). the professional development of students attending the Institute, and faculty POST OFFICE members are available to provide career The Catholic University of America guidance. Students are encouraged to seek operates a Contract Postal Station of the faculty guidance to develop a well-defined Washington, D.C., Post Office, identified as sense of their interests, abilities, and Cardinal Station. The station is located on vocation. The jobs taken by Institute the ground floor of McMahon Hall. Postal graduates reflect not only the diverse hours are from 9:00 a.m. to 4:00 p.m., interests and backgrounds of those studying Monday through Friday. Telephone: (202) at the Institute but also the variety of 319-5225. The Brookland Station Post Office is opportunities open to Institute alumni and located at 3401 12th St., N.E., Washington, alumnae. D.C. 20017. Telephone: (202) 842-3374.

14 JOHN PAUL II I NSTITUTE ACADEMIC INFORMATION

ADMISSIONS academic merit and financial need. These scholarships are provided in memory of Applications for Admission Knights of Columbus founder, the Reverend Committed to the teaching of Vatican Michael J. McGivney, through the support of Council II that every type of discrimination, the Knights of Columbus. Scholarship whether based on sex, race, color, social recipients are required to be enrolled full- condition, language, or religion, is to be time (that is, to carry a minimum of three overcome and eradicated as contrary to God’s courses per semester for credit). To be intent ( Gaudium et spes , n. 29), the Pontifical considered for a scholarship, the application John Paul II Institute admits students of any must be completed and received by January 31. race, color, national and ethnic origin to all Scholarship request forms may be the rights, privileges, programs, and activities obtained online or from the Director of generally accorded or made available to Admissions, Pontifical John Paul II Institute students at the Institute. It does not for Studies on Marriage and Family, The discriminate on the basis of race, color, Catholic University of America, 620 Michigan national and ethnic origin in the Ave., NE, Washington, D.C. 20064. administration of its educational policies, In the M.T.S. and S.T.L. programs, admissions policies, scholarship and scholarships are renewable for a period of up fellowship programs, and other Institute- to four semesters, while S.T.D. scholarships administered programs. are renewable for two semesters, during full- Applications for admission are available time course enrollment. Ph.D. scholarships online (www.johnpaulii.edu) and at the (and fellowships) are renewable each year for administrative offices of the Institute. up to five years. Scholarships do not include Students may contact the Director of any type of fees: application, student activity, Admissions for information regarding registration, dissertation direction, admission and to arrange to visit the graduation, etc. Institute. The application deadline for admission to the various degree programs is Tuition and Fees January 30. After this date, the Institute The following tuition and fees are effective considers degree-seeking applications on a for the 2011-12 academic year: rolling basis, when places remain available. Tuition per Semester: Full-time $7,900 Part-time (per credit) $700 FINANCIAL AID Audit (per course) $350 Government Loans and McGivney Fees Scholarship Program Application (non-refundable) $60 The Institute administers financial aid in Registration (per academic year) $50 such a way as to affirm the financial Student Activity Fee $175 per semester responsibility and integrity of both the (full-time) student and the Institute. Responsibility for $75 per semester securing the necessary financial resources (part-time) rests ultimately with the student. Thesis Direction Fee $1,300 per semester Students enrolled at the John Paul II Graduation and Diploma $125 Institute who carry at least six academic Late Registration (additional fee) $50 Deferred Payment Plan $50 credits are eligible to apply for student loans Returned Check Fee $75 to pay tuition and living expenses through the Stafford Direct and Graduate Plus loan Refund Policy programs. Students may apply for these loans During first two weeks of term* 100% by completing the FAFSA online. Until mid-term* 50% Additionally, the Institute designates Following mid-term 0% yearly a limited number of complete and *For exact dates, please refer to academic calendar. partial tuition scholarships on the basis of Fees and tuition are subject to change without notice.

JOHN PAUL II I NSTITUTE 15 ACADEMIC INFORMATION

Scholarships are renewable based on degree requirements. The Program Advisors assessment of academic performance and are available prior to registration for subject to availability of funds. Applicants are consultation with M.T.S., S.T.L., Ph.D., and notified by mail at the end of March. S.T.D. students who require guidance in the selection of courses. Ph.D. students in the The Sobota-Kardos Fellowships second or third year should consult their The Sobota-Kardos Fellowships are personal advisors to discuss the selection of awarded through a fund established by Paul their courses, which must also be approved and Paulette (Sobota) Kardos. These by the Program Advisor (regarding personal fellowships make small living stipends advisors, see the section entitled “Advising” in available to lay students qualifying for the description of the Ph.D. degree program financial assistance. Special consideration is below). given to married students. The stipends are Other faculty members are available to dispensed in equal payments at the beginning offer academic and career advice to students of each semester of the academic year for according to their own experience and fields which the fellowship is awarded. In some of interest. cases, the awards are given as tuition remission. Classification of Students Degree-seeking Students ACADEMIC INFORMATION There are two classifications of degree- seeking students: full-time and part-time. Registration Full-time students take at least three courses (nine credits) each semester. Part-time Students registering for the first time students take either one or two courses per Once students have notified the Institute of semester. Only full-time students may apply their decision to enroll, a registration package for scholarships, in accord with the is sent, along with directions for registration stipulations for each degree program. for classes. Prior to registration, students who are not citizens of the United States must have Non-degree-seeking Students completed an “Admissions Supplement” form. Persons who do not wish to pursue a This form is sent to the student upon degree but nevertheless desire to take courses application to the Institute and is necessary for at the Institute may apply to be special the completion of the I-20 form. students, with “non-degree-seeking” status. A limited number of non-degree-seeking Continuing students students are admitted based on their Registration packets are available for the preparation for graduate study. A bachelor’s coming semester after midterm. degree is required for admission. Financial aid is not available to non-degree-seeking Fees students. Non-degree-seeking students who An annual registration fee of $50 is later desire to be admitted to a degree assessed at the beginning of each academic program must apply as degree-seeking year. Each fall and spring students who fail students and complete the admission to comply with registration deadlines will requirements for the relevant program. be charged a late fee in addition to the Following admission to a degree program, the registration fee. student may petition the Office of the Dean to have previously completed Institute courses Finances applied toward the degree requirements. Students who have outstanding financial balances cannot (1) register for classes; (2) Auditing receive grades or transcripts; or (3) graduate A student enrolled at the Institute may until their accounts are paid in full. register for additional classes without course or degree credit, within their own program, if Academic Advising desired. In order for the course to appear on The Program Advisors for each degree the student’s transcript as an audited course, bear primary responsibility for advising the student must abide by the regular students about their course work and other attendance policy of the Institute.

16 JOHN PAUL II I NSTITUTE Full-time students may audit up to two Grading System courses per semester without additional charge (however, to enroll in more than five Numerical courses per semester requires the permission Grade Meaning Equivalent of the Provost/Dean). Part-time students A Excellent 4.00 must pay the fee of $350 per course to audit. A- 3.66 B+ 3.33 Class Attendance B Satisfactory 3.00 Students’ presence at and participation in B- 2.66 every class session is expected. In each Passing but course, a student is allowed, for serious C marginal 2.00 reason, an absence equal to the number of F Failure 0.00 hours the course meets for one individual P Pass session. It is at the discretion of the professor I Incomplete 0.00 to decide whether make-up work for W Withdrawal 0.00 absences is to be permitted and in what way AU Audit 0.00 it is to be graded. If the student exceeds the permitted number of hours of absence, the professor may require that he or she obtain permission from the Provost/Dean in order Grade Reports to remain in the course. Grade reports are issued by the Registrar after the end of each semester according to Transfer of Credits the system above. To remain in any of the Students may apply to transfer credits degree programs at the Institute, students from previous study using the form available must maintain a grade-point average of at in the Reception Office (Room 313). In the least 3.0. M.T.S. program, a student may transfer up to six credits from another graduate school with Grade Appeals the written permission of the Provost/Dean. A student who wishes to appeal a course Transfer of credits in the S.T.L., S.T.D., and grade must do so within the first 30 days of Ph.D. programs is considered on a case-by- the semester following the semester of the case basis by the Provost/Dean. Only courses course in question. He or she should first take from an equivalent degree program may be up the matter with the professor of the considered transferable. Please note that course. The professor must respond within transfer credits are not automatic and may be 30 days. If a satisfactory resolution is not denied based on the Institute’s current reached within this period, the student may 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 Reception Office (Room 313). accord with the deadlines published in the A successful appeal of an “F” grade will result academic calendar. Forms are available in the in a mandatory grade of “P.” Reception Office (Room 313). Transcripts and Diplomas Plagiarism/Unethical Submission of Work Each student may request one transcript A student who submits the academic free of charge. Further transcripts may be work of another, including a research agency, obtained for a fee of $5 by check made as his/her own, or who uses prohibited payable to the K of C Family Life Bureau, Inc. materials in completing an examination, Requests for transcripts may be obtained paper, thesis, dissertation, or other graded through use of our on-line form and work is subject to a grade of F (failure) for submitted to the Office of the Registrar. the course or for the dissertation project. Diplomas for the M.T.S., S.T.L., and Further penalties, including possible S.T.D. degrees are issued through the expulsion, may be imposed in accordance Pontifical Lateran University in Rome. with particular circumstances.

JOHN PAUL II I NSTITUTE 17 ACADEMIC INFORMATION

Records and Directory Information the date of the mid-semester following the The Pontifical John Paul II Institute reported “I” grade. complies fully with the provisions of the Family Educational Rights and Privacy Act of Leave of Absence 1974 (also known as the Buckley Students may request a leave of absence, Amendment), 20 U.S.C. 1232 et. seq. (1975), no longer than a year, for sufficient reason, which guarantee the confidentiality of such as prolonged illness, financial difficulty, student records. or military service. Students must submit a The following data are considered to be written request, including a specific statement directory information and, at the discretion of the reason, to the Provost/Dean, using the of the Institute, may be given to an inquirer, form available in the Reception Office (Room either in person, by mail, or by telephone, 313). If permission is granted, the period of and may otherwise be made public: name of the leave of absence will not be counted student; address (both local and permanent); against residency or other program email address; telephone (both local and requirements. Any grades of “Incomplete” permanent); date of registered attendance; must be completed in accord with the school or division of enrollment; field of academic calendar and Institute policy, study; nature and dates of degrees and whether the student is enrolled in classes or awards received. If an inquiry is made in on leave of absence in the following semester. person or by mail, a student’s signature and The student may petition the Provost/Dean date and place of birth may be confirmed. for exceptions to the leave of absence policy. An individual student may request that no such directory information be disclosed Text Books by completing the appropriate form, available Prior to each semester a book list for all in the Reception Office (Room 313). courses is available at the Institute’s A student who alleges that the Institute administrative offices or on the Institute has failed to comply with the requirements of website. Books may be purchased at Newman Section 438 of the Act has the right to file a Bookstore, located at the Hecker Center, 3025 complaint with the Family Educational 4th Street NE, Suite 120, Washington, DC Rights and Privacy Act Office of the 20017; telephone: (202) 526-1036. Store Department of Education. hours are from 9:00 a.m. to 5:00 p.m., Monday through Friday, and from 10:00 a.m. Incompletes to 4:00 p.m. on Saturday. Coursework is to be completed by the end Course compendia may also be purchased of the semester in which the course is taken. at Newman Bookstore. 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 Office of Admissions. The Library and the Kathryn J. DuFour Law grade of “I” is not given to one who has Library of The Catholic University of simply failed to meet the academic America. At the beginning of each semester, requirements of the course on time. registered Institute students receive a library Incomplete grades must be removed bar code at the circulation desk of Mullen before mid-semester of the succeeding term, Library upon presenting an Institute student whether or not the student continues in ID. 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 materials course and the Provost/Dean for an extension in the areas of religious studies and of the period normally allowed for removal philosophy. of the “I.” This petition must be made before As a benefit of CUA’s membership in the

18 JOHN PAUL II I NSTITUTE Washington Research Library Consortium participate in the Washington Theological (WRLC), students have access to ALADIN, a Consortium are available to students of the shared electronic library system serving Institute for research and study through the several universities in the Washington, D.C. Institute’s affiliation with Mullen Library. The area. ALADIN includes the online library institutions in the Consortium are The catalog as well as article databases, electronic Catholic University of America School of journals, image collections, and Internet Theology and Religious Studies, the resources. Students may access ALADIN Dominican House of Studies, Howard databases remotely, i.e., from home or office. University School of Divinity, Lutheran Additional databases on CD-ROM are Theological Seminary in Gettysburg, the available in the libraries. In addition to the Richmond Consortium, Virginia Theological Consortium Loan Service, which allows Seminary, Washington Theological Union, students to borrow volumes from other Wesley Theological Seminary, the College of universities in the WRLC via a courier Preachers (associate member), and St. Paul’s service, interlibrary loan from non-WRLC- College (associate member). Institute member schools is available, and requests for students should bring their Mullen Library both loan services may be submitted to the cards when researching in Consortium Access Services desk via the Mullen Library libraries. Access to Consortium libraries is for website. All faculty and students are invited to research only; to check out books, Institute take advantage of group and individual students may use the interlibrary loan instruction in the use of electronic library services of Mullen Library. resources at Mullen Library. Mullen Library has a number of Other Collections computer stations located throughout the Other significant collections open to the building that are available for research and public in the Washington, D.C. area include internet use. In addition, Dell PC and the Kennedy Institute of Ethics library, the Macintosh iBook laptops can be checked out Library of Congress, the National Library of from the Circulation Desk for use inside the Medicine, and other university libraries. library. The laptops have word-processing capability and are connected to Mullen’s Master Class Week wireless network. Students who own a laptop Each January, professors of the central may check out a wireless network card from Roman session of the Institute offer a week of the Circulation Desk for access to the lectures on various theological- network. Further information about the anthropological themes for the students of wireless network is available at: the Washington, D.C. session. Regular classes http://libraries.cua.edu/access/wireless.html. are not held during this week so that students Students may purchase a photocopy card are available to attend the morning and for use with the Mullen photocopying afternoon sessions of Master Class Week. machines on the second floor. Graduates of the Institute and members The regular semester hours of Mullen of the wider community may attend the Library are as follows: lectures of Master Class week; the fee is $250.

Monday-Thursday: 8 a.m.-11:30 p.m. Commencement Friday: 8 a.m.-10 p.m. A graduation Mass is celebrated in the Saturday: 9 a.m.-10 p.m. Crypt Church of the Basilica of the National Sunday: 11.a.m.-11:30 p.m. Shrine of the Immaculate Conception. All candidates on whom degrees are to be Mullen Library has extended hours conferred must be present at the during the final exam periods. For vacation commencement exercises of the Institute, hours, students may call the schedule unless excused for serious reasons by the information number: 202-319-5077. For Provost/Dean. more information, visit the library’s An annual Graduation Ball completes the homepage at http://libraries.cua.edu. academic year; it typically takes place between final examinations and the Washington Theological Consortium graduation exercises. In the Washington, D.C., metropolitan area, the libraries of institutions which

JOHN PAUL II I NSTITUTE 19 DEGREE PROGRAMS

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

20 JOHN PAUL II I NSTITUTE twentieth century Catholic/Christian authors great works of literature is integral to cultural in fiction, poetry, drama, essays, and the like. discernment, and thus integral to the The authors to be read will include Bernanos, educational mission of the Institute. Chesterton, Claudel, O’Connor, Péguy, Berry, Students receive a “pass” or “fail” grade for (possibly Eliot, Waugh, Percy, and others). In the Book Forum based on attendance and the words of Joseph Ratzinger, “Culture at its participation in the discussion and on a short core means an opening to the divine.” At the paper, to be submitted the day before the heart of every culture is an implicit meeting. understanding of ultimacy . . . of the meaning of our existence in relation to God. It is this Residency relation to God that endows all of the This degree program requires four activities of a culture - raising and educating semesters of full-time study in residence. In children, marriage, music, dance, certain cases, the Provost/Dean will consider architecture, economy, etc. - with their requests to fulfill course requirements on a deepest significance. Reciprocally, in order to part-time basis. In all cases, total tuition discern how a culture conceives the human payments for the degree must equal at least being’s relation to God, all the aspects of that the cost of four full-time semesters. culture should be considered. Reflection on

JOHN PAUL II I NSTITUTE 21 DEGREE PROGRAMS

The Master of Theological master’s program students are expected to Studies: Biotechnology and attend the Book Forum during the second Ethics (M.T.S.) and third semesters of their degree program.

Introduction Comprehensive Examination In light of the mission statement of the The comprehensive examination is based Institute, the M.T.S. Biotechnology and on the areas of study in the M.T.S. Ethics program prepares students for further curriculum, including the areas of Sacred academic study in higher degree programs as Scripture, biotechnology, fundamental and well as for professional engagement in a systematic theology, philosophy, moral variety of contexts such as teaching, research, theology, law, and science. Each of the policy development, and clinical consultation M.T.S. specializations (see above for a work related to bioethics. The program also description of the Marriage and Family offers continuing education for professionals specialization) has its own examination, in in the medical, legal, and other fields. accordance with the differences in the two The M.T.S. conforms to the special curricula. In either case, the purpose of the provisions of Magnum matrimonii comprehensive examination is to assist the sacramentum , which establish a basic candidate in synthesizing and integrating his pontifical degree program for students who or her knowledge in the specialization. have completed an undergraduate liberal arts The examination consists in three two- curriculum. hour written examinations. All components are graded on a pass-fail basis. If a student Admissions Requirements should fail any one of the questions, he or Applicants must possess an undergraduate she may be required to retake the degree from an accredited institution in the examination in whole or in part. If a student United States or from its equivalent in foreign fails the second time, he or she will cease to countries. While it is advisable that applicants be a candidate for the degree. for admission have a previous background in In the examination, the student must philosophy and theology, students without a demonstrate a mastery of the material background in philosophy and theology are covered in the program commensurate with strongly encouraged to apply. Further graduate study, including concrete historical requirements are enumerated in the and theoretical bases, and offer substantive application for the program . interpretations, pertinent interrelationships between fields, and relevant concluding Degree Requirements judgments. M.T.S. students are subject to the degree requirements of the academic catalog of the Book Forum year in which they were first enrolled as The Book Forum consists of a series of degree-seeking students. evening lectures followed by discussion on M.T.S. students must complete 48 credits selected works of literature. The purpose of of course work, in addition to a certain the Book Forum class is to promote number of audits, as announced during the common reflection and conversation around course of the school year, with a grade-point the themes of person, God, love, marriage, average of at least 3.0 on a 4.0-point scale. and family as these have been articulated Additionally, students must pass a especially within the great tradition of comprehensive examination administered in twentieth century Catholic/Christian authors the final semester of study. in fiction, poetry, drama, essays, and the like. As part of the M.T.S. curriculum, The authors to be read will include

22 JOHN PAUL II I NSTITUTE Bernanos, Chesterton, Claudel, O’Connor, integral to the educational mission of the Péguy, Berry, (possibly Eliot, Waugh, Percy, Institute. and others). In the words of Joseph Students receive a “pass” or “fail” grade Ratzinger, “Culture at its core means an for the Book Forum based on attendance opening to the divine.” At the heart of every and participation in the discussion and on a culture is an implicit understanding of short paper, to be submitted the day before ultimacy . . . of the meaning of our existence the meeting. in relation to God. It is this relation to God that endows all of the activities of a culture - Residency raising and educating children, marriage, This degree program requires four music, dance, architecture, economy, etc. - semesters of full-time study in residence. In with their deepest significance. Reciprocally, certain cases, the Provost/Dean will consider in order to discern how a culture conceives requests to fulfill course requirements on a the human being’s relation to God, all the part-time basis. In all cases, total tuition aspects of that culture should be considered. payments for the degree must equal at least Reflection on great works of literature is the cost of four full-time semesters. integral to cultural discernment, and thus

JOHN PAUL II I NSTITUTE 23 DEGREE PROGRAMS

The Licentiate in Students must also demonstrate reading Sacred Theology of Marriage proficiency in a modern language from the and Family (S.T.L.) following list: French, Spanish, Italian, or German. Proficiency is demonstrated by successful completion of a written Introduction examination administered by Institute The S.T.L. program prepares the graduate faculty. This requirement must be fulfilled by for teaching posts, especially in Roman the end of the third semester, but students are Catholic seminaries, colleges, and universities, urged to fulfill it by the end of the first year. as well as for further studies at the doctoral level. This is a post-S.T.B program offering Lectio Coram further academic development and research S.T.L. students must satisfactorily present skills in accordance with the mission a lectio coram —a public lecture—during the statement of the Institute. As an ecclesiastical final semester of study, following the degree, the licentiate is granted by the completion and approval of the thesis. Before authority of and in the name of the Holy See. a panel of examiners, consisting in the thesis The S.T.L. program conforms in its director and two readers of the thesis, the specifications to the requirements set forth in lectio coram should demonstrate the Sapientia christiana and Magnum matrimonii candidate’s competence in theology and as a sacramentum . teacher. It must be clearly and logically organized, manifest the candidate’s Admissions Requirements familiarity with a wide range of relevant Admission to the S.T.L. program requires literature, and exhibit soundness of the pontifical Bachelor of Sacred Theology theological judgment. As the name implies, (S.T.B.) or a graduate degree with coursework the lectio coram is open to the public. that is equivalent to that of the S.T.B. In the The thesis director will propose a topic case of applicants with a Master of Arts in Theology, normally two years of additional unrelated to the thesis. The candidate is full-time study in theology and philosophy notified of the selected topic 48 hours prior will be required to meet the equivalency to the lectio coram . stipulation. Further requirements are The candidate may present the lecture enumerated in the application for the using a one-page written outline. The lecture program. may not be delivered from a written text. If an outline is used by the candidate, copies Degree Requirements must be submitted to the board prior to the S.T.L. students must complete 48 credits lecture. After the lectio coram each examiner of prescribed three-credit courses, in addition gives a secret grade, and the final grade is the to selected seminars as announced during the average of those grades. If the candidate fails course of the school year, with a grade-point this examination, he or she is not permitted average of 3.0. S.T.L. students must write and to defend the thesis, which otherwise occurs defend a thesis and satisfactorily present a immediately following the lectio coram . The lectio coram in order to receive the degree. Provost/Dean, in consultation with the chairman of the panel of examiners, will Languages determine whether the examination may be Students are required to demonstrate repeated. Should a student fail a second time, reading proficiency in scholastic Latin by he or she ceases to be a candidate for the successful completion of a written licentiate degree. examination administered by Institute faculty. This requirement is to be fulfilled Thesis during the first semester of residency. The thesis is an integral part of the

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

JOHN PAUL II I NSTITUTE 25 DEGREE PROGRAMS

brief presentation of his thesis. At the end Residency of the defense, the written thesis and the The S.T.L. program requires four oral examination are graded separately by semesters of full-time study in residence. In the members of the defense board. The certain cases, the Provost/Dean will votes are taken in secret and supervised by consider requests to fulfill course the chairman of the examination. The final requirements on a part-time basis. All the grade is the average of the grades submitted requirements for the S.T.L. degree must be by each board member. If a candidate fails completed within five years of the date the this examination, he must obtain student enters the S.T.L. program at the permission from the Provost/Dean to Institute. If a student does not complete all schedule another defense. A candidate will requirements within five years, the student not be permitted to retake the examination may petition the Provost/Dean for a one- until at least one semester, or an equivalent year extension. If a student fails to complete period of time, has elapsed since the date of all requirements within this period, he or the failure. If the student fails a second she ceases to be a candidate for the S.T.L. In time, he or she ceases to be a candidate for all cases, total tuition payments for the the licentiate degree. degree must equal at least the cost of four full-time semesters.

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

JOHN PAUL II I NSTITUTE 27 DEGREE PROGRAMS

of the dissertation; and a proposed table of Provost/Dean distributes the copies of the contents. A preliminary bibliography dissertation to the dissertation director and containing the most important primary and the other board members. secondary sources must be submitted with The date for defense cannot be the proposal. confirmed prior to approval by the Once the thesis director deems the dissertation director and the board proposal acceptable, it is circulated among members who are Institute faculty; approval the entire faculty. Every member of the must be given at least 30 days before the faculty is expected to submit his or her expected date of the defense. Also, the approval, comments, objections, and defense of the dissertation cannot be questions to the thesis director and scheduled until all language and course- Program Advisor within two weeks of work requirements have been met. having the proposal. The completed dissertation must be After this review, the student may defended within five years of the date the defend the proposal before the board, student enters the S.T.D. program at the comprised of the director and two readers. Institute. If the student is not able to defend The dissertation director, the other board the thesis within five years, the student may members, and the Program Advisor may petition the Provost/Dean for a one-year accept or reject the proposal, or they may extension. If a student fails to defend the specify required modifications to it thesis within this period, he or she ceases to (acceptance sub conditione ). If substantial be a candidate for the S.T.D. revision is required, the board and Program Advisor meet again with the student, either Defense of the Dissertation accepting or rejecting the proposal or After acceptance of the dissertation by requiring further modifications. the dissertation director and readers, the The proposal is deemed to be finally student must defend the dissertation in an approved when it has been signed by the oral examination of at least two hours. The dissertation director, the first and second student will begin with a fifteen-minute readers, and the Program Advisor. The presentation of his dissertation. At the end of proposal, with original signatures, is held in the defense, both the written dissertation and the student’s official file. the oral examination will be graded. A vote Once the proposal has been finally will be taken in secret and supervised by the approved, the student may begin to write chairman of the examining committee. The his or her dissertation. final grade is the average of the grades submitted by each board member. If a Preparation for the Defense of S.T.D. candidate fails the oral examination, he must Dissertation obtain permission from the Provost/Dean to At least eight weeks prior to the repeat the examination. A candidate will not expected date of defense and on or before be permitted to retake the examination until the due date listed in the academic calendar, at least one semester, or an equivalent period the student must submit six copies of the of time, has elapsed since the date of the completed dissertation and six copies of an failure. If the student fails a second time, he abstract of 350 words to the Program or she ceases to be a candidate for the S.T.D. Advisor. The dissertation copies must be degree. bound with a black plastic “comb binding,” a black vinyl back cover, and a clear plastic Residency front cover. At this time, the S.T.D. Program This degree program requires two Advisor, in consultation with the semesters of full-time study in residence. dissertation director, selects a reader who is The completed dissertation must be not a member of the Institute faculty to defended within five years of the date the participate at the defense. The Office of the student enters the S.T.D. program at the

28 JOHN PAUL II I NSTITUTE Institute. If a student is unable to defend and two modern languages, as delineated the dissertation within five years, the below. student may petition the Provost/Dean for a Additionally, students are expected to one-year extension. If a student fails to complete successfully the two foundational defend the dissertation within this period, works examinations and qualifying he or she ceases to be a candidate for the examinations by the end of January of the S.T.D. In all cases, total tuition payments for sixth term of study. the degree must equal at least the cost of Following completion of coursework, two full-time semesters. language requirements, foundational works examinations, and qualifying examinations, Ph.D. students must take and pass the The Doctorate in Theology dissertation prospectus course by the end of with a Specialization in April of the sixth term of study. After the Person, Marriage, and Family prospectus has been approved, students are (Ph.D.) expected to complete their dissertations in two years. Introduction The purpose of the Ph.D. program is the Courses formation of students toward an Ph.D. courses are generally offered on a understanding of person, marriage, and three-year cycle, and students may choose family, in accord with the mission statement any 15 courses of those offered at the of the Institute. The program prepares Institute during the first five semesters, in students to carry out significant research addition to the prospectus seminar in the and publication and qualifies students for sixth semester. academic positions in universities, colleges, Ph.D. students who are new to the and seminaries. Institute are typically required to take additional courses at the master’s or Admissions Requirements licentiate level. With the permission of the Admission to the Ph.D. program Ph.D. Program Advisor and the fulfillment requires the successful completion of a of an additional writing requirement, one master’s degree in theology or a related field of these courses may be substituted for a and the completion of the application Ph.D.-level course. A maximum of two process as outlined on the appropriate additional non-Ph.D. courses may be admissions form. Prior to acceptance, an audited during the years of course work. on-site interview will be required. Languages Degree Requirements Students are required to demonstrate The Ph.D. program is a 48-credit reading proficiency in scholastic- program (16 courses), and course work is to ecclesiastical Latin, New Testament Greek, be completed over three years. Ph.D. and two modern languages (French, students must be in residence for full-time Spanish, Italian, or German). Proficiency is study during the first three years of the demonstrated by successful completion of a program, and ordinarily for the two years of written examination administered by dissertation writing. Full-time study is Institute faculty. defined as taking three courses per semester One ancient and one modern language and fulfilling the requirements of the examination must be taken before the end Symposium, which meets four times each of the first semester. The remaining semester. language examinations must be taken by Proficiency in four languages is required the end of the third semester. of all Ph.D. students: scholastic- An additional language may be required, ecclesiastical Latin, New Testament Greek, depending on the dissertation topic.

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Symposium three sections are treated in the oral The Symposium consists in monthly component. The qualifying examinations evening seminars on selected “Great Books” take place in the first week of the sixth (and occasionally works of art or music), semester of study. for the purpose of developing a community The written component is comprised of of conversation among all Ph.D. students the following sections. and the faculty around the themes of God, Section 1: This section treats what is person, love, marriage, and family as these termed “the quarrel between the ancients have been articulated by, and shape, the and the moderns.” This examination tradition of Christianity and the West. This involves in-depth consideration of one community of conversation is integral to author from each of the following four both the method and the substance of the categories: educational mission of the Institute. An 1. Ancient writers: Plato, Aristotle overarching concern of the conversation is 2. Modern writers: Machiavelli, Galileo, to explore the sense in which the meaning Hobbes, Bacon, Descartes, Locke, and dignity of human life are recognized Kant and can finally be sustained only from 3. Recent Christian authors and the within a culture of gratitude. John Paul II Second Vatican Council: Balthasar, writes often of a “civilization of love” or John Paul II, Ratzinger/Benedict XVI again a “culture of life.” The Symposium 4. American authors: I. Hecker, J. C. examines civilization, love, and life as Murray matters above all of what the Greeks termed Section 2: This section requires “morphosis ,” or “ morphe ” of being formed, students to present and discuss the status hence of “form.” quaestionis of current issues in marriage and family and pertinent topics, such as Foundational Works bioethics, gender, sacramentality. The two examinations on the Section 3: This section seeks the critical foundational works of theology are elucidation of foundational intended for students to display the breadth anthropological-ontological and theological and depth of their knowledge of philosophy issues pertinent to the thought of John Paul and of the Catholic tradition. Students II, as well as foundational issues of morality. should show significant grasp of the main Once a student has received a grade of theological and philosophical terms and “pass” for all qualifying examinations, he or issues discussed by the works of the authors she may defend the dissertation prospectus. that form the reading lists. The examinations should also indicate the Dissertation Prospectus student’s capacity for synthesis as well as his The dissertation prospectus course is a or her grasp of the thread that, where directed reading with the dissertation pertinent, manifests the unity in the director, who must be selected by development of doctrine. registration week of the fifth semester. The The foundational works reading list is key elements of the dissertation prospectus available in the administrative offices of the course are the production of the Institute. Although some of these books dissertation prospectus and the collegial appear on course bibliographies, each process of guidance by the dissertation student is expected to read and prepare on director and the first and second readers of his or her own all the books for the the dissertation. foundational works examinations. Dissertation Prospectus Defense Qualifying Examinations The student must have passed the The Qualifying Examinations consist of qualifying examinations before the prospectus both written and oral components. The may be defended. written component is divided into three Once the dissertation director deems the sections, and the student’s response in these prospectus acceptable, but not later than

30 JOHN PAUL II I NSTITUTE April 1st of the sixth semester, it is circulated regarding the degree requirements, assists among the entire faculty. Faculty members the student in selecting the dissertation may submit comments, objections, and/or advisor, and gives final approval to course questions to the thesis director and Program selection. The dissertation advisor, selected Advisor. during the third semester in the program, After this review, the student may defend guides the student in the selection of courses his or her prospectus before the board, and of a dissertation topic; normally the comprised of the director and two readers. dissertation advisor will serve as the The prospectus is deemed to be finally student’s dissertation director. approved when it has been signed by the dissertation director, the first and second Review of Academic Progress readers, and the Program Advisor. The The Ph.D. Program Advisor conducts an prospectus, with original signatures, is held interview with each doctoral student at the in the student’s official file. end of his or her first and third years of Once the prospectus has been approved, study to review the student’s academic work the student may begin to write his or her and to receive comments from the student dissertation. regarding his or her progress and concerning the program itself. At this time, Ph.D. Dissertation the Program Advisor communicates to the The Ph.D. degree is awarded after the student the results of the periodic evaluation successful completion of the doctoral of his or her progress by the faculty dissertation and a defense of the dissertation members of the Admissions Committee. before the dissertation board. The dissertation should not exceed 300 pages Residency (bibliography excluded) and should The Ph.D. program normally requires six demonstrate maturity of theological semesters of full-time study in residence, judgment based on advanced graduate plus two years of dissertation writing. The study. It should give evidence of capacity for completed dissertation must be defended research and reflection commensurate with within seven years of the date the student advanced study, an ability to perform enrolls in the Ph.D. program. If a student is independent intellectual work, and a unable to defend the dissertation within profound comprehension of the candidate’s seven years, the student may petition the chosen field of study. The dissertation Provost/Dean for a one-year extension. If a should be of sufficient quality to constitute a student fails to defend the dissertation genuine contribution to that field of study. within this period, he or she ceases to be a candidate for the Ph.D. degree. Defense of the PhD. Dissertation After acceptance of the dissertation by Assistantships the director and readers, the student must Ph.D. students will accept research or defend the dissertation in a public defense of teaching assistantships during the fourth at least two hours. The student will begin and fifth years of study, as available. The with a fifteen-minute presentation of the assistantships may entail ten to fifteen hours dissertation, which will be followed by a of work per week assisting a designated period of questions from each member of professor or teaching a course or part of a the dissertation board. course, depending on availability.

Advising Ph.D. Handbook Ph.D. students have two types of Further details of the Ph.D. program advisors: the Ph.D. Program Advisor and the requirements are elaborated in the Ph.D. dissertation advisor. The Program Advisor Handbook, distributed to Ph.D. students at orients the student to the degree program, orientation and available from the Institute’s guides the student through questions Reception Office.

JOHN PAUL II I NSTITUTE 31 COURSES OF INSTRUCTION

JPI 510/729 course studies the major controversies Theological Anthropology: surrounding the person and mission of History and Method Jesus Christ and the thinkers who played a Beginning with an examination of the decisive role in these controversies. problem of anthropology in modernity, Attention is paid to the patristic era and to this course will examine the main theses of the gradual development of the a theological anthropology which include: understanding of the crucial concepts of predestination (of Jesus Christ and of men nature and person. The sense in which in Jesus Christ); creation (in Christ); the Christ reveals man to himself is elucidated relation between nature and grace; man as in the last part of the course. imago Dei (ad imaginem) both in his personhood and in sexual difference; 3 credits original sin; and justification. JPI 518/757 3 credits Theology of Mary This course deals with the theological JPI 511/731 significance of the Virgin Mary, which can Faith and American Culture only be understood if presented in the This course attempts a theological- wide horizon of God’s plan to recapitulate ontological interpretation of American all things in Christ. That means that we culture against a background, most will consider Mary, following the immediately, of the Second Vatican guidelines traced by the Second Vatican Council and the pontificate of John Paul Council, in relation to the mystery of II. The purpose is to frame the Christ and the Church. In her unique fundamental terms of a Catholic’s relationship with Christ she appears as the presence in and engagement with fulfillment of the nuptial covenant of God modernity as expressed in the history of with the people of Israel and, at the same America. Readings for the course will be time, as the living and concrete image of drawn from authors influential in the the pilgrim Church. The structure of the founding and history of American culture, course follows an historical thread: the as well as from significant Catholic mysteries of the life of Mary. All the interpretations of and engagements with traditional topics of Mariology the culture. (Immaculate Conception, Virginity, Divine Motherhood, Assumption, collaboration 3 credits in the redemption, etc.) will be covered as we consider Mary’s course of existence JPI 517/817 (from her Old Testament roots to the final Jesus Christ: Revealer of God and Man Parousia). Her pilgrimage in faith will give This course seeks to give students an us the key to contemplating the whole life introduction to Christology that will help of Jesus as a mystery, that is, as the them to deepen their understanding of the revelation and action of the Triune God in Christocentric approach to anthropology the midst of human history. that characterizes the pontificate of John Paul II. The course thus seeks to impart 3 credits familiarity with the development and significance of key ideas in Christology. JPI 539/859 The first part of the course presents The “Nuptial Body” in Christ’s self-revelatory method, examining Historical–Theological Perspective what he reveals of God and how this This course studies John Paul II’s Man and revelation occurs. The second part of the Woman He Created Them: A Theology of

32 JOHN PAUL II I NSTITUTE the Body —his “Wednesday catecheses”— moral action, and the role of Church through a reading of the text and a teaching. Readings include Veritatis discussion of his scriptural, theological, splendor and texts drawn from J. Ratzinger, and philosophical methodology. It shows St. Thomas Aquinas, Kant, H. U. von how the dual unity of man and woman Balthasar, S. Pinckaers, M. Rhonheimer, and their interpersonal communion, even and L. Melina. in the body, image divine trinitarian life. The explanation will follow a historical 3 credits thread, from Creation to the final resurrection of the flesh. A chapter JPI 549/752 devoted to the redemption of the body Marriage and Virginity as States of Life brought about by Christ through his death This course considers the concept of a and resurrection will be added, in order to “state of life” as a specification of the better grasp the theological unity of the human vocation to love ( Familiaris proposal. John Paul II draws from this consortio , 11). The tradition has often christological anthropology the nuptial stated that marriage and virginity are nature of reality, which is expressed complementary rather than fundamentally differently in marriage and consecrated opposed to each other. At the center of celibacy, thus expressing the vocation of this complementarity is each state’s the Church as spouse of Christ. Special analogous realization of the interior emphasis will be made on the foundations “form” of the vocation of human nature of the Theology of the Body in the itself as revealed in the life and mission of Christian tradition. The course will draw Christ. The course explores the foundation also on other works by John Paul II that of the two states in creation and their deal with marriage and the family, such as eschatological destiny, whether and in The Jeweler’s Shop , Love and Responsibility, what sense we might call marriage a “state and Roman Triptych . of perfection,” and the relation of the two states to the human person’s most 3 credits fundamental and interior level of freedom. JPI 548/748 Readings include texts drawn from John Fundamental Moral Theology: Freedom Paul II, H. U. von Balthasar, St. Thomas and Human Action Aquinas, D. Crawford, and M. Ouellet. This course takes up themes arising within fundamental moral theology. In what 3 credits sense is moral theology really a theology? What role do desire, fulfillment, love, JPI 550 truth, beauty, and the invitation to Gender / The Sexual Difference communion (cf. Veritatis splendor , ch. 1) This course considers the question of the play in our grounding of moral theology? sexual difference (gender) in terms of its The course takes up the issue of the theological and ontological foundations, relationship between “norm-based” and and in light of issues raised regarding this “virtue-based” moral theology, as well as question in the current cultural situation. the different understandings of freedom Readings are drawn from Aristotle, John and moral action that correlate with these Paul II, Hans Urs von Balthasar, and a different starting points. The course then variety of contemporary authors (e.g., takes up the foundation and meaning of biologists, psychologists, theologians, natural law and the structure and cultural critics, American and French character of moral action. The course feminists). addresses specific themes raised by Veritatis splendor , such as freedom and 3 credits truth, conscience, fundamental option, proportionalism, the ecclesial setting for

JOHN PAUL II I NSTITUTE 33 COURSES OF INSTRUCTION

JPI 553/763 theme is centered on the interpretation of Being as Gift: Philosophical Foundations the text and the appropriation of an This course elucidates the constitutive exegetical model which enables the truth elements of a metaphysics of love of the text to emerge. Here, an necessary to undergird John Paul II’s examination of the modern nuptial anthropology. John Paul’s II methodological crisis will be made (of anthropology, to which his interpretation Bultmann et al ) along with the response of of GS 22 and GS 24 in terms of nuptial Ratzinger ( Biblical Interpretation in Crisis ). mystery witnesses, is rooted in the Included here will be an examination of perception that being (both God and how the Fathers read the Scriptures, a man) is gift. Through readings of Plato, thorough investigation of the magisterial Aristotle, Aquinas, Hegel, Bruaire, F. documents on biblical interpretation Ulrich, Balthasar, and John Paul II, the (especially Providentissimus deus , Divino course revisits main philosophical afflante Spiritu , and Dei verbum ) and a themes—nature, substance, relation, the review of the different methodologies transcendentals, childhood, and informing today's exegesis (with reference causality—in light of an ontology of gift. to the Pontifical Biblical Commission's In so doing, the course seeks to illustrate Interpretation of the Bible ). The the intrinsic relation between theology importance of the re-discovery of symbolic and philosophy as presented in John Paul realism (which allows for the typological II’s Fides et ratio . structure of Scripture to be operative) will be discussed. The work of Cardinal 3 Credits Ratzinger (Benedict XVI), Henri de Lubac, von Balthasar, Childs, Cassuto, Eichdrodt JPI 568/768 and Fishbane (among others) will be Revelation, Scripture, and the Nature of central to this study. Exegesis Dei verbum teaches that Scripture is the 3 credits “soul of theology,” thus showing its fundamental importance to the JPI 570/838 theological endeavor. This course will Sexual Ethics and the Person operate along two major thematic lines: This course will study the personal the text as sacred text and the development character and meaning of the body and of an exegetical approach congruent with conjugal love as a foundation for sexual the text. The lectures will examine the ethics. Starting with the specificity of the phenomenon of divine self-disclosure moral point of view, the course will develop within the created order and the specific the main lines of an ethics of sexuality in form this communication takes within the which the human person as a created whole, community of God's people. Included in corpore et anima unus , is “ the subject of his this study will be an examination of a) the own moral acts ” ( Veritatis splendor , 48). As nature of revelation; b) the nature of the John Paul II said, we find in the body “the Word of God as Scripture; c) the anticipatory signs, the expression and the relationship between eternal Word and promise of the gift of self, in conformity human event; d) the categories by which with the wise plan of the Creator” (ibid.). truth is conveyed, including Semitic Particular issues will include the ethics of categories of thought such as toledoth , conjugal relations, contraception, corporate personality, the actualizing homosexuality, and the use of condoms to power of the word, vows, covenantal prevent HIV/AIDS. ( Fundamental Moral reality, etc.; and e) the relationship of the Theology: Freedom and Human Action is two testaments. Central to this highly recommended as a background.) investigation will be the insight of John Paul II and his linking of the Incarnation 3 credits to the Scriptural text itself. The second

34 JOHN PAUL II I NSTITUTE JPI 605 “person.” In a second part, the course Issues in Psychological and examines the adequacy of John Paul II’s Neurological Science: Marriage, Family, and understanding of imago Dei . the Sexual Difference Pope John Paul II stated, “Only a Christian 3 credits anthropology, enriched by the contribution of indisputable scientific data, including JPI 634/826 that of modern psychology and psychiatry, Sacramentality of Marriage can offer a complete and thus realistic This course offers a nuptial account of vision of humans.” This vision will guide “sacrament,” understood as salvific the exploration of the neurological and mystery of communion, and of the psychological discoveries regarding male sacramentality of marriage in particular. and female gender. Topics to be covered also The course consists of three parts. The include divorce, sexual and physical abuse, first part of the course examines the main homosexuality, abortion, psychotherapy, elements needed for an elaboration of marriage counseling, family therapy, and nuptial sacramental theology. The second pastoral responses to these issues. part examines the history of the doctrine of marriage’s sacramentality with an eye to 3 credits grounding a sacramental nuptial theology and to developing a doctrine on marriage’s JPI 611 sacramentality in light of the Health & the Nature of Medicine: The Body, contributions of John Paul II and Benedict Healing, and Suffering XVI’s theology of love. This middle part The course considers the meaning of health examines readings taken from Tertullian, and the nature of medicine in the light of Augustine, Aquinas, Bonaventure, the their historical development, the Church’s Protestant Reformed Tradition, the understanding of the human person, and Council of Trent, Vatican II, and the the state of modern medicine. Special writings of Leo XIII, Pius XI, and John attention will be paid to the meaning of the Paul II. Bearing in mind the contemporary body and human suffering and to the debate and questions, the last part of the challenges faced by physicians and other course offers a theological account of the health care workers in a contemporary meaning of marriage’s unity, setting. indissolubility, and fecundity.

3 Credits 3 credits

JPI 620/813 JPI 635 Communio Personarum : Trinity and Marriage and Canon Law Church The purpose of this course is to explore This course seeks to account for the the canonical profile of marriage understanding of God as a communion of articulated in the 1983 Code of Canon persons that is foundational for John Paul Law in light of a nuptial sacramental II’s anthropology and nuptial sacramental theology and the ecclesiology of the theology. God reveals himself in Jesus Second Vatican Council. To this end, the Christ as a threefold, personal communion first part of the course addresses the basic of absolute love. The human being is historical and methodological issues created in the image of this Triune necessary for discerning the relationship mystery of Love and destined to share in between canon law and theology, and for its eternal life. Through a close reading of understanding correctly the nature of the writings of the Latin and Cappadocian canon law's mission in the life of the Fathers as well as some medieval authors, Church. The second part of the course the course explores the adequate specifically considers the canonical understanding of “communion” and of principles and issues relevant to the

JOHN PAUL II I NSTITUTE 35 COURSES OF INSTRUCTION

pastoral care of marriage, especially the and the familial rituals in the cult of Israel implications of the sacrament's theological to understand how the person ( imago dei ) and juridical elements for annulments, and family ( carrier of the covenant ) dissolutions, and convalidations. In this functioned in the Old Testament. Within regard, special attention is given to the the Prophetic period there is an adequacy of matrimonial jurisprudence in intensification of marital imagery for the American tribunals. covenant and in the Wisdom Literature we find the ideal vision of marriage which re- 3 Credits establishes the divine vision. In the New Testament marriage, family and the person JPI 641/841 are transformed in the person of Christ. Marriage and Family in Patristic Theology This reconciliation fundamentally alters This course provides an introduction to human nature to such a degree that the the study of marriage and family in the redeemed are said to be new creations in early Church through a reading of Christ. We will study the ‘renewed’ representative patristic texts that situates anthropology which is operative in the them within a particular literary and Gospels and in particular the teachings of historical context. Early Christian views of Jesus on marriage, celibacy, divorce, the the Incarnation, revelation, and salvation family and the human person. We will invoke elements of Christian anthropology investigate the idea of the Messianic that relate to marriage and family, e.g., family, i.e. , the Church becoming the competing concepts of the physical body, family of God with its specific and unique life, and death in the ancient world call to discipleship. At the heart of the necessarily raised questions as to whether New Testament experience is baptism. As Christians should marry and bear children we look at Pauline texts, we will study: a.) or practice celibacy. Issues of marriage and how this new creation in Christ is effected; family were also important in the Church’s b.) the relationship between the nature of efforts to combat heresy, since many flesh ( sarx ) and the life in the spirit groups identifying themselves as (pneumatikoi ); and c.) how baptism “Christian” discounted the need for fundamentally affects marriage and the marriage and procreation. family (household baptisms), bestowing on them greater iconic value. This study 3 credits will also include an examination of the meaning of celibacy in the new covenant JPI 661/861 and the practice of household baptisms. Biblical Theology of Marriage and Family The purpose of this course is to help the 3 credits student discover the Biblical vision of the person, marriage and family. JPI 662/862 Consequently, this is a text-oriented Modernity and Humanism course which will examine key biblical This course examines, from a texts which provide the foundation for philosophical perspective, the dynamics of these fundamental human realties. The the process of modernization that has Old Testament is indispensable because it continued from the late Middle Ages to explains the foundational keys to all of today in Western culture and is making its their natures. In the creation account we impact felt throughout the world. The will uncover the ground for all Biblical course’s focal point is upon the impact of anthropology. But for the Hebrew mind, the Enlightenment, which summed up and the narrative and legal texts are critically crystallized the shape of modernity in important because they too give a concrete Europe and elsewhere. vision of the value and purpose of marriage and family. Thus, we will study 3 credits the patriarchal narratives, the legal texts,

36 JOHN PAUL II I NSTITUTE JPI 665 course considers the meaning of dominion Beginning / End of Life Issues and technê as conceived and practiced in This course examines the ethical problems ancient Greece (e.g., Plato, Aristotle; W. raised when dealing with human life at its Jaeger). Finally, the third part of the course beginning. The different biological and reflects on the new meaning given medical techniques that manipulate dominion (work) and technê in human subjects and genetic materials in modernity—in the seventeenth century order to obtain some positive outcome beginnings of modern science and on into will be described and the social and moral the contemporary period (e.g., Descartes, aspects of its use will be discussed. The Bacon, J. Monod). A major concern in this second part of the course will consider the third part of the course will be to reflect ethical problems concerning the end of life not only on the sense in which modern of a person. science is technological in its original nature as such, but also on what is meant 3 credits by the assertion (cf., e.g., Heidegger, G. Grant) that “technology is the ontology of JPI 666 modernity.” An overarching purpose will Creation: Nature and Life be to examine the meaning of this This course will deal with the assertion in terms of the dominant philosophical foundations needed for a conceptions of reason, freedom, and God, correct understanding of the phenomenon as well as general patterns of life and of life. What is organic life and how can culture, in liberal societies (cf., e.g., F. we recognize its presence? In what does its Ulrich, W. Berry). The course will consider novelty consist with respect to the material further how these conceptions operate in world? How does an organism differ from current biotechnological theory and a machine? How essential are theology practice (therapeutic and reproductive and the doctrine of creation to the technologies, questions of gender and adjudication of these questions? By familial relations, and the like). Readings analyzing these and similar questions, the will be drawn, in addition to those course will provide the adequate mentioned above, from various classical, philosophical basis needed for dealing modern, and contemporary theologians, with the ethical problems posed by philosophers, and scientists, as well as from biotechnology. the writings of John Paul II and Ratzinger/Benedict XVI. 3 credits 3 credits JPI 667 Dominion and Technê JPI 668/868 This course ponders the theological and Law, Family, and the Person ontological roots of dominion ―God’s This course closely examines the treatment command to “subdue the earth”; and of of marriage, family, and the person, as well technê —technique, technology. The course as the related issues of sexual difference, begins with the Old and New Testaments, procreation, and bio-technology, under considering the biblical meaning of civil law. The course will be divided into dominion: its meaning as integral to man’s three parts. The first part will offer a imaging of God; in relation to man’s being philosophical and historical context by created male and female and being called examining a number of ancient, modern, “to be fruitful and multiply”; in terms of and post-modern thinkers, as well as a few the Covenant that God establishes with legal cases and Church documents, in man and with all of creation through man; relation to the nature of law, the questions and finally in terms of the new Covenant of natural law, law and the body, and so established by God in Jesus Christ through forth. The second part of the course will the Virgin Mary. The second part of the draw on this philosophical/anthropological

JOHN PAUL II I NSTITUTE 37 COURSES OF INSTRUCTION

foundation to examine the developing JPI 670 treatment of marriage and sexuality under Environment and the Cosmological Order the law, as present in important judicial In calling the human being to subdue the opinions and other legal materials. Topics earth and have dominion over it, the Book will include the so-called “fundamental of Genesis reveals an intimate relationship right” to marriage, contraception, the between human making and the natural “right to privacy” in the area of sexuality, world. But how are we to understand this “gay adoption,” and “same-sex marriage.” relationship in light of an environmental The third part of the course, also focusing crisis brought about largely by human on court cases and other legal materials, technology? And how does this will address the treatment of the person in relationship help us to understand the the developing context of biotechnology. nature of the ecological crisis? Developing Topics will include abortion, surrogate the foundations that underlie this mission motherhood, artificial “reproduction,” entrusted to the human person, this cloning, and end-of-life issues. course will examine the destructive transformation of this relationship and 3 credits explore the relevance of the doctrine of creation and a corresponding theological JPI 669 anthropology for thinking about the Science, Theology, and Ethics ecological crisis and our technological age. The relationship between science and theology is a preoccupation of modern 3 credits scientific and political culture with great stakes hanging in the balance. Virtually JPI 671 everyone agrees that there is an essential Issues in Science: Genetics & Embryology difference between them and that each has Modern bioethics encompasses numerous a proper, relative autonomy, but in what new scientific and medical techniques, and does this autonomy consist? Is scientific requires an understanding of the scientific integrity, for instance, constituted by basics in order to frame knowledgeable science’s independence from metaphysical bioethical questions and answers. This and theological considerations? Must course will survey basic bioscience with metaphysical or theological criticism of particular emphasis on new genetic and science confine itself to morality, and is embryological techniques, including stem such criticism possible without lapsing into cells, cloning, genetic engineering, and fideism or violating scientific autonomy? other new biotechnologies. The science as Beginning with a philosophical inquiry into well as the ethical questions raised by new the nature of scientific knowledge, biotechnologies will be discussed. exploring the historical relationship between science, philosophy, and theology 3 credits and the effect of this relationship on our fundamental conceptions of nature, this JPI 672 course will address these and other such Bioethics and the Family questions. It will contend that science is This course will address the development internally constituted by its relationship to and content of Catholic bioethics. Issues metaphysics and theology and that science’s to be discussed include reproductive proper integrity and autonomy follow from technologies, embryo transfer, abortion, a deeper understanding of that relationship. death and euthanasia, cloning, and stem This then opens up largely ignored cell research. ( Fundamental Moral possibilities for thinking of the relationship Theology: Freedom and Human Action is between scientific knowledge and ethics. highly recommended as a background.)

3 credits 3 credits

38 JOHN PAUL II I NSTITUTE JPI 703 JPI 725 Virtue and Human Action Theological Meaning of Love and Sexuality This course studies the place of virtue, This course will begin with a deliberation, choice, character, friendship, consideration of the affective dimension of ends and purposes, and other elements in human love through an analysis of the moral action. It examines the active and the Thomistic doctrine of connaturality (amor theoretical life and discusses various forms naturalis ) and the passion of love. The of goodness and badness in moral conduct. course will then move to an examination Half of the course deals with Aristotle’s of the specifically human love ( amor Nicomachean Ethics , the rest with Kant’s rationalis ) in its two basic manifestations, Foundations of the Metaphysics of Morals , (“love of concupiscence” and “love of Mill’s Utilitarianism , Simon’s A General friendship”). Such distinctions (which Theory of Authority , and selected passages also include that between selfishness and from Thomas Aquinas. The aim of the the proper love of one’s own good) will course is to provide a range of categories introduce the thorny problem of the that are essential to moral thinking. relation between the desire for happiness (fulfillment) and the requisite love of 3 credits another “for his own sake,” and its attendant problem of the “order of love” JPI 715 between love of God, love of self, and love Covenantal Reality: Biblical Foundations of neighbor. The contemporary debate Covenant is at the heart of God’s about the compatibility of eros and agape relationship to his people. This course will will then be considered. Finally, the examine the numerous covenants within course will end with a look at the essential the Scriptures, their constitutive structure, features of a theology of sexuality, and and the relationship they have to each how, in particular, the “dual unity” of man other. Within the OT, the meaning of and woman bears on the aforementioned covenant, its development within the classical distinctions. canon, its relationship to its ancient Near Eastern context, and the trajectory it takes 3 credits within the prophetic and messianic texts will be explored. Fundamental here are the JPI 758 critical questions of a) creation as a Confession: Reconciliation and covenant; and b) the role of human Communion response and freedom. The experience of The communion of persons to which man divine revelation and of covenant is called is a process carried forward along profoundly affected Israel’s view of the several stages. Reconciliation plays therein human person, marriage and family. As an important role, as attested to by the the covenant is fulfilled in Christ, at the place of the sacrament of penance in the heart of our study will be how the Paschal Christian life. This sacrament is also called mystery effects a re-constitution of the confession because of one of its central covenant such that it becomes new. Here, parts, which will be the object of our we will examine the Marian, Eucharistic course. The act of confession will be and somatic dimensions of the situated in its sacramental context, in Christological form of the covenant. relationship with the redemptive act of Critical to our study is the complex Christ. After considering the dogmatic question of how the Old and New foundations, we will continue our analysis Covenants are related. Key Pauline texts by a reading of St. Augustine’s Confessions will be studied and will include a critique and the works of other authors of the of the modern proposal of covenantal theological and philosophical tradition nomism. (St. Anselm, St. Thomas Aquinas, Paul Ricoeur, Joseph Ratzinger). All this will 3 credits allow us to understand the place of

JOHN PAUL II I NSTITUTE 39 COURSES OF INSTRUCTION

confession in the dynamism of JPI 837 communion, as the retrieval of that Knowledge of God in the Fathers original transparency that is part of God’s This course will address important plan from the beginning. questions: While Catholic dogma affirms that man can see God, in what does this 3 credits ‘vision of God’ precisely consist; what is its real object; what are its limits? Does this JPI 809/928 vision deal only with eschatology, or it is Anthropology of Karol Wojtyła/ an experience “inchoately” possible for John Paul II man here and now, even if only through This course examines, in its first half, the the speculum (mirror) of faith? What have philosophical sources used by Karol “mystery” and “mysticism” meant from Wojtyła, in particular, Kant, Schelling, and the very beginning of the Christian Hume. The course’s second part is given tradition? Does man desire to see God? Is over to an analysis of Wojtyła’s this vision necessary in order to become a philosophical writings, especially the perfect human person? Lublin Lectures , The Acting Person, and The goal of the seminar is to show: 1) that several articles. the affirmative answers to the questions above have deep roots lying in both the 3 credits Old and New Testaments of Scripture itself and 2) how the Fathers achieved – JPI 816 more or less successfully – a creative Domestic Church: Biblical Foundations synthesis of the genuine biblical inheritance with the contemplative ideal of John Paul II stated that the future of Greek tradition. Focus will include study humanity passes by way of the family. The of biblical theophanies, especially of the purpose of this course is to construct a Exodus; the complex origins of Christian theology of the Domestic Church. This mysticism, paying attention to both the task requires the development of a platonic and the biblical understanding of hermeneutic for the recovery of a “mystery”; Philo of Alexandria’s exegesis Scriptural view of reality, an analysis of of the biblical passages studied, as well as the biblical basis for this doctrine from insights drawn from Origen and Gregory both the Old and New Testaments, and an of Nyssa. examination of how these biblical categories were developed through the 3 credits Early Church and the Fathers up to the Middle Ages. This course will examine the JPI 921 sudden reappearance of the term Thomism, Ressourcement , and Vatican II “domestic church” at Vatican II and its This course aims to familiarize students further development in modern times, with the key debates of twentieth-century particularly in magisterial teaching. theology which form the backdrop to the Thematically, the course treats of the Second Vatican Council and still structure of creation, the role of the family significantly influence its interpretation within the Abrahamic covenant, the family today. Particular attention will be given to as the locus of the Hebraic cult, and the the relation between nature and grace, as educative role of the family in the well as the relation between being and Scriptures. The course concludes with an love, in light of a renewed interpretation analysis of the problems of its modern of Thomas Aquinas. Authors studied appropriation. include Maurice Blondel, Henri de Lubac, Etienne Gilson, Joseph Ratzinger, and Yves 3 credits Congar.

3 credits

40 JOHN PAUL II I NSTITUTE JPI 922 of love at its various levels: the relation God the Giver of Life between love itself and its alternative Following John Paul II’s reflection on (“rational self-interest”); the relation Evangelium Vitae and the Holy Spirit between love as inclination ( amor (Dominum et vivificantem ), this seminar naturalis ) or passion, and love as an act explores the understanding of “life” as (amor rationalis ); the relation (within disclosed in Christian revelation. Through amor rationalis ) between “love of an examination of the third hypostasis, the concupiscence” and “love of friendship;” “person-gift” and of his role in God’s work the relation between the various “objects” of salvation, the first part of the seminar of love (between the self and the other, deals with the nature of Triune divine life both God and neighbor); and finally the as revealed in Christ. It thus approaches relation between Eros and Agape . the issue regarding the criteria for adequate In order, the course will begin with a speech about God and hence studies the consideration of the affective dimension of relation between Christology and human love. Under this dimension, it will Pneumatology and the limits and place of consider Eros (Plato); the natural “desire human language in any discourse on God. for happiness” (St. Thomas); the These questions are examined through the “enjoyment” of the ultimate object of that most important texts of the early Greek desire and the “use” of everything else (St. and Latin tradition on the person of the Augustine); and finally love as the first of Holy Spirit and some Eastern and Western the passions (St. Thomas). It will then theologians. The Holy Spirit, rightly called turn toward the effective dimension of love, by Irenaeus communicatio Christi , gives to by considering the “objects” of love (God, man that divine life which in Christ has self, and neighbor), as well as the central revealed itself to be a communion of love. question about the hierarchy of The second part of the seminar therefore friendships ( ordo amoris ) relative to love explores the form of this communication, of self (Aristotle and St. Thomas). Next in particular with regard to the nature of the course will take up the modern and the Church, the sacrament of marriage, post-modern claim about the fundamental and the life of prayer. The course deals incompatibility of Eros and Agape with major works of the following authors: (Luther, Derrida). With that problematic Basil the Great, Gregory Nazianzen, in view, the course will, finally, consider Pseudo-Dionysius, St. Augustine, John Paul elements from the theology of the Trinity II, H. U. von Balthasar, Y. Congar, S. (Richard of St. Victor, Balthasar) as well as Bulgakov, Symeon the New Theologian, A. from recent thought on sexual difference Scola, and M. Ouellet. and spousal love (John Paul II, Scola) that could be brought to bear on the question. 3 credits 3 credits JPI 927 Spousal Love and the Relationship between JPI 930 Eros and Agape The Trinitarian Meaning of Human Though it is generally evident that the Suffering other is to be loved “for his own sake,” This course takes as its starting point John what is not so clear is what this evidence Paul II’s encyclicals Redemptor hominis , has to do with the love of self which Dives in misericordia, and Dominum et stands so much at the heart of the most Vivificantem , and the apostolic letter basic of natural inclinations. And were Salvifici doloris. The course attempts to these two aspects of love held together in a advance a theological understanding of the unity, one would still have to give an meaning of evil and suffering. This account for such unity. reflection is set against the backdrop of the This course will attempt to give such an examination in the contemporary account by taking up the thorny problem reflection on the meaning of suffering and

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innocent suffering. In addition to the work JPI 938 of John Paul II and several contemporary Biotechnology and the Good authors, the course also examines some of The purpose of this course is to reflect on the works of Plotinus, Aquinas, Hegel, von the meaning of bios and technê in light of Balthasar, and E. Mounier. the origin and nature of the (ethical) good. The starting point for reflection is set by 3 credits John Paul II’s writings regarding the “nuptial body” (what does this notion imply JPI 932 for an understanding of biology?); by Theology of the Body and the Development Evangelium vitae ’s understanding of human of Doctrine: Irenaeus and Newman life (what is its nature and whence arises its The Theology of the Body, as developed by dignity?); by Veritatis splendor ’s rejection of John Paul II in his “Wednesday catecheses,” the notion of a “premoral” body and of the follows a historical thread, from the detachment of human freedom from “its beginning of creation to the final essential and constitutive relationship to resurrection. This development is not truth.” The course will focus on accidental: the temporal dimension foundational sources regarding the meaning belongs to the very core of that theology. of bios and technê. Readings will be drawn In order to consider that fact, we will read variously from Christian theology (e.g., R. the work of Irenaeus of Lyon, which moves Brague, Maximus the Confessor, W. along the lines of the patient assimilation Pannenberg, H.U. von Balthasar); the of the human flesh to the divine Spirit. The “ancients” (e.g., Plato, Aristotle); the temporality of God’s communication in “moderns” (e.g., Galileo, Descartes, Bacon, history will then set the foundations for a Boyle, Huygens, Newton); and alternatives better understanding of the development to either (both) the ancients or (and) the of doctrine. The study of Irenaeus, moderns (e.g., Goethe, Heidegger, Jonas, completed with a reading of some works MacIntyre, Bohm, Portmann, Monod, by John H. Newman, will convey to us the Dawkins). The course will also discuss the most important clues for this task. ethical issues raised by biotechnology in the current cultural situation. Readings will also 3 credits be drawn variously from the writings of B. Commoner, W. Berry, G. Grant, J. Rifkin, L. JPI 937 Kass, the President’s Council on Bioethics. Causality and Retrieval of Interiority The course is dedicated to the recovery of 3 Credits a philosophical sense of interiority. It will begin by distinguishing other forms and JPI 940 modes of inwardness: physical dissection, Revelation and the Logic of Experience: psychological introspection, artistic and Issues in the Meaning of Love literary character depiction, religious The concept of experience and its relation mysticism. The appreciation of a properly to Christian Revelation, an indispensable philosophical interiority has tended to term when faith is understood as the fade out of contemporary consciousness, encounter between the whole person and both in the popular as well as the learned God ( Dei Verbum , 2, 8; Deus Caritas Est, culture, with important consequences for 1), is the methodological kernel of John the culture at large. Readings will include Paul II’s anthropology. The seminar thus texts from Avicenna, Matthew of seeks to explore the adequacy of this term Aquasparta, Duns Scotus, Aquinas, for the understanding of the nature of love Descartes, Kant, Husserl, and Marcel. and of the human person. The seminar first approaches the structure of human 3 credits experience in order to discover its relation with Christian experience. Then, in light of Dei Verbum , it elucidates the main

42 JOHN PAUL II I NSTITUTE elements of the concept of Christian the Church, as well as from the experience as presented in Scripture. The Christology of some modern theologians third part of the course examines the (such as J. Ratzinger, K. Rahner and H. U. objective and subjective dimensions of von Balthasar), in order to see the Christian experience. Since Christian fruitfulness of a Christology focused on experience springs from the encounter the mysteries of the life of Jesus. The with God, understanding this concept different mysteries of the life of Christ, requires examining both the meaning of understood in their interconnection and the spiritual senses, the roles of reason and development as an exodus of love and as freedom as man comes to see and adhere the very dynamic of Jesus’ self-giving (cf. to the Incarnate Logos, and the Deus caritas est, 7; 12), will reveal to us the understanding of the person as called to meaning of human history and the sense love ( Redemptor Hominis , 10). Lastly, after of time in human existence. having studied the subjective dimension of the concept of experience, the course seeks 3 credits to elucidate its objective side by approaching the ecclesiological dimension JPI 943 of experience. The main authors treated The Spousal Relation and the Nurturing in this seminar are: John Paul II, Origen, J. Body: Theological/Historical Perspectives Mouroux, F. Schleiermacher, selected Arguing from Angelo Scola’s proposition contemporary feminist theologians, H. U. that the nuptial mystery of love, sexual von Balthasar, and L. Giussani. difference, and procreation is the analogia princeps of the divine mysteries, this 3 Credits course examines how historically distortions in living out human sexuality JPI 941 have impacted doctrine, The Mysteries of Christ and the Meaning ecclesiology/mariology, faith and worship of Time and History and vice versa. The course examines how, A correct understanding of Gaudium et beginning in the late Middle Ages, these Spes , 22, is crucial for developing the distortions have led logically to modern adequate anthropology John Paul II speaks contraception and its attendant dualism. of in his writings. The contemplation of There will be two methodological Jesus Christ, who reveals the mystery of approaches: (1) Scola’s nuptial mystery the Father and his love, allows us to fully will be the overarching context. (2) Key see a new image of man. It is important to figures and their thought in each period— notice that this section of the pastoral from Bernard of Clairvaux, women constitution refers to the whole of the life mystics and philosophers, Descartes and of Christ, from the Incarnation to the Calvin, to von Balthasar, John Paul II, and Death and Resurrection of the Lord. Carl Djerassi, ambivalent inventor of the Christ “has truly been made one of us, like “Pill”—will be singled out as us in all things except sin,” and that in representative of the age’s distortion or turn means: He has assumed also human restoration of the nuptial mystery. The time and recapitulated in himself human course will stress particularly the interplay history. between the spousal relation and the This course focuses on how a nurturing body. consideration of the life of Christ opens a new understanding of human time and 3 credits history. A theological category will constitute the guideline of our discussion: JPI 946 the concept of Mystery, deemed by Joseph Domestic Church: Biblical Foundations Ratzinger to be the most fruitful of This course will critically examine the twentieth century theology. The course concept of the family as ecclesia domestica . will draw from the understanding of We will investigate its biblical and mystery in Scripture and the Fathers of theological foundations to construct a

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well-grounded theology of the family Readings in the course will be drawn from which is currently lacking. This requires representative moderns–European and the development of an adequate Scriptural American, as well as twentieth century hermeneutic (symbolic realism) and an and more contemporary authors (e.g., analysis of the Old and New Testament Descartes, Bacon, M. Weber, P. Berger, D. texts showing a.) the family’s role in Martin, G. Himmelfarb, S. Bruce, G. salvation history; b.) its development in Davie, J. Ratzinger/Benedict XVI, H.U. the early Church; and c.) the sudden von Balthasar). reappearance of “domestic church” at Vatican II and its development in modern 3 credits magisterial teaching. Key themes: creation; the Abrahamic family/covenant; Semitic JPI 950 categories of thought, family, and the Feminism in Theology and Culture Hebraic cult; educative role; fulfillment in With an eye to the “New Feminism” of Christ and its relationship to baptism and John Paul II, this course will examine the eschatology. The course concludes with an key elements of contemporary feminism analysis of the problems of its modern (both theological and otherwise), in what appropriation. Authors will include John has come to be its two main radical Paul II, J. Ratzinger, Jeremias, de Lubac, manifestations, viz., “equality feminism” Evdokimov, Kaplan, Lampe, Pedersen, von and “difference feminism”: its critique of Rad, Schnackenburg, Rahner, and H. patriarchy, its appeal to “experience” as Wheeler Robinson. norm, and its understanding of gender as either a matter of social construction (in 3 credits the case of the former) and or an essential (post-modern) difference (in the case of JPI 949 the latter). The course will, moreover, Modernity in America consider these elements at work in the This course ponders how best to interpret feminist re-formulation of the main modernity in America, in light of the theological loci (Trinity, Christology, assumption that there exists an organic Ecclesiology, Mariology). link between modernization and Key texts representing feminist thought secularization. Does America offer an (Beauvoir, Millet, Firestone, Irigaray, “exception” to this assumption? Is Europe Kristeva), its theoretical background secular because it is modern, or is it (Hegel, Freud, Marx, Foucault), its secular because it is European? Is there theological manifestation (Daly, Johnson, only one road to modernity? What is one Hampson, Schüssler-Fiorenza) as well as to make of the difference between the its critique (John Paul II, Edith Stein, Ong, French and the American Enlightenments? Stern) will be read. The course will address these questions in terms of the root meaning of religion, or 3 credits ontology of creatureliness, affirmed in Christianity: in terms of the meaning of JPI 951 man as capax Dei , as male and female, and Body, Love, and the Person: Philosophical as exerciser of dominion over creation. and Theological Perspectives The purpose of the course is to show that The consideration of the body is of crucial an adequate idea of creatureliness is the importance for the development of an necessary condition for answering the adequate anthropology, i.e., an questions. anthropology of love. Theology, inasmuch The intended outcome of the course is as it takes the Incarnation as its point of that the student will have arrived at an departure and as its continual foundation, understanding of religion and modernity is concerned in a particular way with the (in America) sufficient for engaging the body. As Tertullian put it: “The flesh is the above questions critically. hinge of salvation.” On the other hand, the

44 JOHN PAUL II I NSTITUTE 20th Century witnessed several efforts to way, we will also discuss the proper reconsider again this philosophical topic, relationship between science, theology, somehow forgotten during the course of and metaphysics more generally and the Modernity, from the time in which implications of a proper understanding of Descartes made a sharp distinction creation ex nihilo for this relationship and between the res cogitans and the res for the truth claims of modern biology. extensa . Thus, in the body we find a We will consider how modern biology is particular point of that encounter between affected by modern culture and capitalist human experience and divine revelation economics and how these in turn are which constitutes the key of John Paul II’s affected by modern biology. And we will method in his catecheses on human love. consider the tragic relationship between In the light of this consideration, the modern biology, classical eugenics, and course examines the contributions of contemporary developments in several philosophers (Maurice Merleau biotechnology, asking in what ways it can Ponty, Gabriel Marcel, Hans Jonas) and be attributed to the failure of modern theologians (Joseph Ratzinger, Henri de biology to acknowledge its own Lubac) for a better understanding of the metaphysical and theological debts and to meaning of the human body. embrace an adequate theological anthropology. 3 credits 3 credits JPI 953 Issues in 20 th Century Catholic JPI 955 Metaphysics Nature and History After a brief survey of the recovery and The purpose of this course is to ponder renewal of mediaeval philosophy, and the ontological (philosophical, especially of the study of St. Thomas theological) issues surrounding the Aquinas, the course will turn to the works problem of nature and history: the of Etienne Gilson and Jacques Maritain in problem of what is often called the philosophy of being, and Gabriel historicism, or historical relativism. Marcel’s phenomenology of presence. What is nature and what is history, and in what sense does being participate at once 3 credits in both? In what sense are nature and history mutually inclusive? Is intelligible JPI 954 order compatible with historical novelty? God, Modern Biology, and the Metaphysics The problem of nature and history thus of the Person concerns the meaning of being in its most Modern evolutionary biology, it is often basic “givenness.” In what sense is our own assumed, has rendered God irrelevant for being and the being of everything (human our understanding of the natural and and subhuman), in its primitive particularly biological world. But what constitution as given, a matter of truth sort of God is excluded by this theory, and goodness? What most basically what are the effects of this exclusion on establishes being as true and as good, and our understanding of nature and persons, what is the relation between the two? In and what are its practical and existential what sense is this truth and goodness to be consequences? This course will examine ascribed to things qua natural and qua the development of modern biology from (ongoingly) historically differentiated ? Such Darwin to the present and the ways that questions carry in their train several this discipline determines the status of further cognate questions, regarding the God and the human person for meaning of being qua universal and contemporary culture, with particular singular; qua bearer of the past and open attention given to the theological, to the future; qua eternal and open to metaphysical, and anthropological time; qua necessary and spontaneous assumptions of this discipline. Along the (free); qua same and other; and so on.

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The intended outcome of the course is JPI 957 that the student will understand the sense Cosmological Community: Man's Place in in which nature transcends history and at the Cosmos the same time remains in principle open The modern ‘displacement’ of humanity to and inclusive of history: such that it is from its ‘home’ in the ‘center’ of the possible–indeed, in principle cosmos is an epochal event—even a necessary–for a thinker to take seriously celebrated fact in some quarters—that the being and meaning of the present even continues to reverberate through virtually as he avoids historicism. every facet of contemporary life: from the These questions with which the course is ‘bifurcation’ of nature, to the separation of occupied are framed most basically within the humanities and the sciences, to the the horizon of the relation between the reductive and accidental character of “ancients” (“classical” culture) and the human being posited by modern biology, “moderns” (“modern” culture), and to the atomization of liberal society. These between “Jerusalem” (or Christian developments betoken not just a change in revelation) and “Athens” (reason: humanity’s ‘place’ in the universe, but the philosophy and science). Readings will be very abolition of ‘place’ ( topos ) and drawn from L. Strauss, Plato, Aristotle, R. perhaps the very unity or wholeness which Spaemann, H. U. Von Balthasar, J. Ratzinger, led Platonic, Aristotelian, and Medieval J. Monod, G. Hegel, among others. Christian cosmology to the idea of a uni- verse in the first place. This provokes the 3 credits question: in what does the unity of the universe consist? In what sense is it a JPI 956 single order at all, and how are we to Covenant, Nuptiality, and The Biblical understand our place in it? Where does Vision of Reality the communio personarum fit in this At the heart of Biblical revelation is a order? We will examine ancient and vision of reality that is relational and modern attempts to address this question constitutively nuptial. This theme, latent from Aristotle and Plotinus, to Maximus, in the earlier strata of Scriptures, the Areopagite, and Aquinas, to Descartes, nonetheless grounds creation and takes on Newton and beyond. We will argue that the specific form of divine covenants. The only a theology that has recovered its prophets explicitly announce the nuptial metaphysical and cosmological ambitions nature of the covenant which is finally can finally countenance and sustain the fulfilled in Christ, the Bridegroom. This notion of the universe as a cosmos that is ‘ontological’ turn is reinforced by the big enough for man. nuptial dimensions in the eucharistic and Marian dimensions of the covenant. While 3 credits a major theme in the magisterium, some consider nuptiality controversial, seeing it JPI 958 as merely metaphorical. The task of this The Holy Family—New Perspectives for a course will be to explore the Scriptural use Theology of the Family of nuptiality and its (constitutive) role in The new emphasis on a Trinitarian the Biblical vision of reality. Beyond Anthropology is shedding fresh light on the metaphor, it becomes the form of being Holy Family as a source of theological truth for all creation in a unique way. Authors on the family. In this course it will be will include Westermann, Wenham, argued that as Jesus is the ontological Cassuto, Dumbrell, Eichrodt, Heschel, fullness of human personhood (through his Hugenberger, Barth, von Balthasar, John union with human nature, human nature Paul II, Ratzinger, Blenkinsopp, L.T. comes to its fullness—Ratzinger) so the Johnson. Holy Family reveals the fullness of family life. Through the presence of Jesus in the 3 credits domestic church through Baptism and

46 JOHN PAUL II I NSTITUTE participation in the Eucharist and the other the family by alternative proposals (e.g., sacraments,the family comes to its fullness agrarianism and distributivism)? As a as a communion of persons both imaging backdrop, the course would also discuss the and participating in divine Trinitarian relationship, antecedents, similarities and communion (John Paul II). The Tradition differences, between the American situation from the Fathers through Thomas Aquinas and historical developments in Europe. holds that Joseph and Mary had the form of a true marriage, proles, fides sacramentum. 3 credits Since the mid-19 th century, papal and church documents have greatly expanded JPI 960 our understanding of Joseph as a true father Truth & Freedom in the Theology of through his marriage to Mary. The chaste Benedict XVI and Balthasar union between Mary and Joseph in the This course aims to familiarize students presence of Christ also invites us to with the theological anthropology of reconsider the relationship of conjugal love Joseph Ratzinger/Benedict XVI and Hans and chastity in marriage. Such an Urs von Balthasar. In dialogue with the ontological/ theological development of the modern concept of freedom, both authors Holy Family will help students to discern seek to develop a renewed understanding negative elements in contemporary of freedom's "essential and constitutive attitudes toward the family: children from relationship to truth" ( Veritatis Splendor , divorced vs. intact families, interventionist 4). The key to this development is an vs. cooperative reproductive technologies ontological and ultimately trinitarian (e.g. Na Pro technology), bodily presence vs. conception of the personal or dramatic virtual reality. Readings include texts on St. meaning of truth. Readings include: J. Joseph from the Fathers to John Paul II’s Ratzinger/Benedict XVI, Introduction to Redemptoris Custos , other texts from John Christianity ; Truth and Tolerance ; Without Paul II and Benedict XVI on the family, Roots ; Deus Caritas Est ; Spe salvi ; H.U. Ouellet’s Divine Likeness , as well as excerpts von Balthasar, Theo-Logic, I-III; Theo- from contemporary secular authors. Drama, II; Epilogue ; “On the Tasks of Catholic Philosophy in Our Time." 3 Credits 3 credits JPI 959 The Family in America: Historical JPI 961 Perspectives Early Modern Thought This course would address the effects of This course will seek to assess ‘the meaning capitalism and other liberal institutions on of modernity’ by examining its founding marital-familial integrity and stability, ontological commitments, by considering fertility rates, the roles of men and women how these commitments are operative in (i.e. the feminist question), homosexuality, modern conceptions of nature and and so forth, while at the same time taking scientific knowledge, politics and the state, up the agrarian (e.g., Berry) and and freedom and anthropology, and by distributivist (e.g., Chesterton) movements evaluating their theological significance, and their implications for the family. How especially in light of developments at the do liberal institutions shape the American Second Vatican Council and in the family? What are the long-term pontificates of John Paul II and Benedict implications of capitalism’s collusion with XVI regarding the meaning of the human socialism, according to which, on the one person. The course will center largely on hand, familial relations and roles are primary sources which may include increasingly appropriated to governmental Machiavelli, Bacon, Hobbes, Descartes, institutions, while, on the other, both Locke, Rousseau, Vico, and Newton. parents are directed toward employment in the market economy? What is implied for 3 credits

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the world. How is this vocation specified JPI 962 and mediated by a Christian state of life? Revelation, Practical Reason, and Natural According to John Paul II, "Christian Law revelation recognizes two specific ways of Natural law has been the traditional realizing the vocation of the human person cornerstone of Catholic moral thought, in its entirety, to love: marriage and particularly in supporting Church virginity or celibacy. Either one is, in its teaching concerning “moral absolutes” in, own proper form, an actuation of the most for example, sexual ethics. But the profound truth of man, of his being concept of natural law has raised at least 'created in the image of God.'" This course as many questions as it has answered. In seeks to show how Christian marriage and particular, there are two fundamental consecrated life each reveal something issues, each revolving around the content essential about the meaning of love as a of “natural.” First, “natural” is often taken total and irrevocable gift of one's life in to bespeak the difference between the response to Christ, and as such provide the natural and revealed orders. The basis for the Church's mission in the significance of this difference invites a world. Readings include: Vatican II, Lumen debate over the relationship between Gentium ; Gaudium et spes ; John Paul II, philosophy and theology or creation and Christifideles Laici ; Vita Consecrata ; H.U. redemption as well as the nature of von Balthasar, The Christian State of Life ; human participation in eternal law. The Laity and the Life of the Counsels ; D. Second, “natural” is traditionally taken to Crawford, Marriage and the Sequela Christ . indicate that natural law is in some manner rooted in human nature. But this 3 credits invites debate over the precise content of human nature, the extent and precise JPI 964 meaning of this rootedness, and the Issues in Biology and Bioethics concomitant questions of the relationships A great deal of the confusion that results between speculative and practical reason, from contemporary biotechnological between reason, inclination, and the body ‘advances’ and attends contemporary as “sign,” and whether the whole bioethical deliberation can be attributed to enterprise of natural law should be the unsatisfactory answers often (tacitly) abandoned as naïvely based on the given by biology and bio-philosophy to naturalistic fallacy. Do these two debates more fundamental questions: What is life? simply entail two different discourses, or What is an organism, and how does it are they energized by similar assumptions? differ from a machine? What is the The seminar will focus this question in principle of organic unity, and how are we terms of the concept of “unnatural acts.” to understand the relation between parts Readings will be drawn from Aristotle, St. and wholes in living things? In what sense Thomas, F. Suarez, H. Jonas, A. MacIntyre, is the world of living things hierarchical? G. Grisez, H. Veatch, R. McInerny, M. This course will draw on important texts Rhonheimer, E. Schockenhoff, R. in the natural philosophy and biology Spaemann, J. Porter, H. de Lubac, H. U. from Aristotle to the twenty-first century Balthasar, J. Ratzinger, John Paul II. in order to address these questions, and will ponder various issues raised in 3 credits modern and contemporary bioscience and bioethics in light of the answers. Readings JPI 963 may include Aristotle, C. Darwin, C. Christian States of Life and the Vocation of Barnard, Goethe, H. Driesch, H. Jonas, R. the Laity Dawkins, B. Goodwin, and R. George. Vatican II called upon the lay faithful to work for the coming of God's kingdom 3 credits within the structures of the saeculum , of

48 JOHN PAUL II I NSTITUTE JPI 965 anthropology of sexual difference to an Technê : Ancient and Modern androgynous one. What broader This course considers the theological and historical changes provide the background ontological roots of the meaning of techn ē of this historical shift? Can the modern (skill)/technology, in light of the claim to remain aloof from questions of dominion granted to man in God’s nature and truth be maintained command to “subdue the earth.” Central concretely? Does it contain internal concerns of the course are to examine contradictions? This class will address what kind of knowledge is involved in an these questions with a particular view to adequate notion of techn ē/technology; understanding the relationship between what kind of techn ē is proper to man in law and the meaning of the body. his creatureliness; and, finally, what is the Readings may include: Aristotle, St. place of technological intervention in the Thomas, D. Hume, I. Kant, J. S. Mill, L. enhancement of human life? The course Strauss, H. L. A. Hart, J. Rawls, R. George, considers the biblical-Christian meaning J. Finnis, M. Foucault, L. Irigaray. of dominion and the ancient (classical) Greek understanding of techn ē; and then 3 credits focuses on the reconfiguration of that meaning that occurs in modernity, in the JPI 967 seventeenth-century beginnings of The Pauline Vision of Marriage and modern science and on into the Family contemporary period. What is meant by For St. Paul, marriage and family become the claim that technology is already the radically redefined in Christ. This course form and not merely the eventual product examines how Paul develops his of modern science? That technology is Christological vision, showing how both “the ontology of modernity”? realize their divinely ordained purpose in The intended outcome of the course is the Paschal mystery. We will examine key that the student will develop theological- texts on the body, gender differentiation, ontological criteria for assessing the sexuality, and celibacy; their phenomenon of technology as a pervasive feature of modern culture. functional/symbolic meaning in Readings will be drawn from ancient, creation/salvation; and the nature of modern, and contemporary sources: e.g., marriage/divorce/family within the Genesis, Plato, Aristotle, W. Jaeger, F. Paschal mystery. A proper understanding Juenger, H. Jonas, R. Brague, W. Berry, G. of Paul requires a careful exegesis of key Grant, M. Heidegger, J. Ratzinger, H.U. texts (in Romans, Corinthians, Ephesians, von Balthasar, K. Kelly. etc.) and locating his specific teachings within the wider context of his theology of 3 credits creation and justification in Christ. In discussing texts, we will examine the JPI 966 different ways these texts have been Civil Law and Nature: From Sexual appropriated and the critical theological Difference to Androgyny controversies that developed because of Is civil law an expression of wisdom or them (especially in the Reformation and knowledge about the human person and modern eras e.g., New Pauline Perspective his nature? Classical conceptions of law and Covenantal Nomism.) Readings tend to answer this question affirmatively. include Pauline letters, Augustine, Modern jurisprudence, on the other hand, Aquinas, Luther, Barth, von Balthasar, N. characteristically begins with a denial of T. Wright, Sanders, Dunn, Fitzmeyer, and any intrinsic relation between law and Watson. either nature or truth. This denial implies a profound shift in the anthropology 3 credits mediated by law, indeed a shift from an

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JPI 968 JPI 970 Eucharist and Marriage Action, Object, and the Body "The Eucharist, as the sacrament of Pius XII once observed that “[t]he charity, has a particular relationship with greatness of the human act consists the love of man and woman united in precisely in surpassing the moment itself marriage" ( Sacramentum Caritatis , 27). in which it is completed to involve the This course will consider the reciprocal whole orientation of a life and lead it to its relationship between the Eucharist and position before the absolute.” This course marriage in light of the supreme will take up M. Blondel’s L’Action , K. revelation of love in the death and Wojtyla’s The Acting Person , G. E. M. Resurrection of Jesus Christ. This means, Anscombe’s Intention , and selections from on the one hand, showing that the St. Thomas, to address a fundamental Eucharist itself is a nuptial mystery; it is question: What is action? From this the Sacrament of God's espousal to the starting point, various related questions world—a mystery announced by the will arise: What are the respective roles of prophets of the Old Testament and reason, will and the body in constituting fulfilled on Golgotha. On the other hand, action? What is really expressed in we will consider how Christian marriage is relation to reality and human destiny by interiorly ordered to the Eucharistic action? The course will attempt to sacrifice as "the source from which their discover exactly what these four important own marriage covenant flows, is interiorly authors have to say to these and other structured and continuously renewed" related questions. (Familiaris Consortio , 57). Readings for the course include: Thomas Aquinas, 3 credits Summa theol . III, qq. 73-83; H. de Lubac, Corpus Mysticum ; J. Ratzinger, God is Near JPI 971 Us; John Paul II, Familiaris Consortio ; The Meaning of Courtship Letter to Families ; Ecclesia de Eucharistia ; In light of cultural shifts (owing to Benedict XVI, Sacramentum Caritatis ; M. liberalism, feminism, the sexual Ouellet, The Divine Likeness: Toward a revolution, and technology) which have Trinitarian Anthropology of the Family . called the system of courtship (leading to marriage) into question, this course will 3 credits consider the basic assumptions of that approach to marriage, namely: (i) that the JPI 969 chief undertaking of youth (adolescence) Rich in Mercy: Fatherhood and Sonship is to find someone with whom to bind In light of John Paul II’s Trinitarian oneself irrevocably in the hope of fruitful Encyclicals, this seminar seeks to address life, (ii) that the undertaking follows some the following questions: (1) How is determined (given) pattern, (iii) that it is “fatherhood” to be elucidated if, in Christ, guided from within a community, (iv) that the “beginning without beginning” has the goal itself has far-reaching revealed itself as a Father who gave his Son social/economic implications (not being a up for our salvation?; (2) What does private affair). mercy disclose of the divine logic of love? Above all the course will consider these Does love cost too much (for God)?; (3) (challenged) assumptions in light of their What metaphysical and theological anthropological (philosophical and account of Sonship does this revelation of theological) roots, beginning with the the Father require? Authors read in this most basic one – the orientation of human seminar are: Origen, Maximus the life towards a “state of life” and of human Confessor, Aquinas, G. Hegel, F. Schelling, love ( eros ) toward a transcendent horizon. John Paul II, Benedict XVI, H. U. von It will furthermore consider the Balthasar, L. Giussani, F. Ulrich. conception of “youth” (“adolescence”) and “adulthood” (and therefore of education) 3 credits that courtship implies, as well as the

50 JOHN PAUL II I NSTITUTE public dimension of love, marriage, and presuppositions that have, albeit often sex that courtship assumes. unwittingly, shaped the dominant self- Readings for the course will include texts understanding(s) of Catholics in their from Denis de Rougement, Bailey, Coontz, relation to America. Part I begins with Carlson (historical), from Kass and some broad considerations of the Catholic Bloom, Whitehead, Hymowitz, and ontology/anthropology of creation as Marquardt (cultural), Austen, Tolstoy, developed by selected Catholic thinkers in Berry, Wojtyla (literary), finally from light of the Second Vatican Council and Plato, Bacon, Smith, Tocqueville, vis-a-vis modernity; and in this Balthasar, Giussani (anthropological). connection clarifies the method whereby the criticisms of the course are to be taken 3 credits up. Part II looks at Leo XIII’s Testem Benevolentiae ; and considers some JPI 973 contemporary “scholastic” views regarding Dionysius on Beauty & Its Influence the nature of being as gift, as well as what on the Tradition is termed the “nature-grace” distinction. The class will outline the concrete Part III consists in a sustained engagement relationship of “creative dependence” of with the work of John Courtney Murray, the Greek Fathers on Plato and arguably the most significant Catholic neoplatonism in their use of platonic theologian in American history. The focus categories, images, symbolism and will be on his (often only partially concepts to express the experience of faith articulated) views regarding human being and the Mystery of Christ’s Beauty and and action, considered in light of the Love. This usage permits the discovery of problem of (theological) education and new “potentialities” not taken into account the laity, as well as institutional-cultural by the “philosophers.” To discover the life generally. Part IV examines Catholic reciprocal illumination of platonic “eros of Beauty” and the Christian revelation of documents regarding education in the the “Beauty of Love,” students will school and the university in America. Part consider Beauty and Eros in Plato and V is devoted to a constructive response to Plotinus; Beauty and Love in Origen and the ontological presuppositions explicated Gregory of Nyssa; Dionysius the by and/or operative in the Areopagite and his influence on authors/documents read in Parts II, III, subsequent tradition in Aquinas and the and IV. byzantine mystic Nicola Cabasilas; as well The question guiding the reflection of the as Ratzinger/Benedict XVI on Beauty course concerns the sense in which the (Rimini 2002) and the revelation of God’s logic of gift, rooted in an ontology of glory in Christ’s crucifixion as conveyed in creation and expressed “existentially” in John’s Gospel. the call to holiness whose objective form is realized finally in a “state of life,” can 3 credits rightly be said to be present in the innermost constitution of the JPI 974 person/creature. The course considers this Americanism: An Ontological Inquiry in question in light of America’s Light of Vatican II characteristic liberal institutions as The purpose of this course is to reflect on engaged by Catholics. the ontological roots of what is termed “Americanism”: to assess the ontological 3 Credits

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

52 JOHN PAUL II I NSTITUTE David S. Crawford Currently he is working to bring the Associate Professor of Moral Theology doctrine of creation into critical and Family Law engagement with Darwinian biology in a Associate Dean for Academic Affairs book tentatively titled Creation: Theology, B.A., English, University of Iowa Cosmology, and Biology , to be published by M.A., Writing, University of Iowa Blackwell. J.D., University of Michigan Law School M.T.S., S.T.L., S.T.D., Pontifical John Paul II Nicholas J. Healy Institute, Washington, D.C. Assistant Professor of Philosophy and Culture Dr. Crawford teaches and writes in the M.T.S. Program Advisor areas of fundamental moral theology, bio- B.A., History, M.A. Philosophy, Franciscan and sexual ethics, marriage and family, and University of Steubenville law. Recent articles have addressed issues D.Phil., Theology, Oxford University such as human action, natural law, homosexuality, condoms and HIV/AIDS, Professor Healy received his doctorate from and the anthropological implications of Oxford University, with a dissertation on modern civil law. He is currently engaged the theology of Hans Urs von Balthasar. in research concerning morality and Since 2002 he has served as an Editor of the nature, as well as the theological and North American edition of Communio: anthropological issues arising under International Catholic Review . His book modern legal theory, particularly as they The Eschatology of Hans Urs von Balthasar: concern marriage, family, and the person. Being as Communion was published by He is the author of Marriage and the Oxford University Press. Recent articles Sequela Christi , published by the Lateran have addressed the doctrine of providence, University Press. the question of "Christian philosophy," and the theological anthropology of Thomas Michael Hanby Aquinas and Henri de Lubac. Currently he Assistant Professor of Biotechnology is working on the theology of the Eucharist and Culture and Christian states of life. B.S., University of Colorado MDiv., Duke University Antonio López, F.S.C.B. Ph.D., University of Virginia Dean Associate Professor of Theology Professor Hanby came to the Institute in Phil.L., Universidad Complutense 2007 from Baylor University where he was S.T.B., Gregorian University Assistant Professor of Theology in the S.T.L., Weston Jesuit School of Theology Honors College and Associate Director of Ph.D., Boston College the Baylor Institute for Faith and Learning. Before that he was Arthur J. Rev. López’ research focuses on the Ennis Fellow in the Humanities at category of gift for an elucidation of the Villanova University. Professor Hanby is nature of love and being as well as for an author of the 2003 monograph from elaboration of a nuptial sacramental Routledge, Augustine and Modernity , theology more capable of accounting for which is simultaneously a re-reading of marriage’s sacramentality. In dialogue with Augustine's Trinitarian theology and a ancient, modern, and post-modern protest against the contemporary authors, Rev. López’ research seeks to argument for continuity between explore the understanding of God as Augustine and Descartes. He has absolute love which in Christ reveals contributed chapters to a number of himself as a communion of persons and of volumes and is also author of several the imago Dei in the human being that articles appearing in Communio , Modern corresponds to the God of Jesus Christ. In Theology , Pro Ecclesia , and Theology Today . addition to Spirit’s Gift: The Metaphysical

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Insight of Claude Bruaire (CUA Press, Personalism in the the Thought of Vladimir 2006), Rev. López has recently completed Lossky for publication. Gift and the Unity of Being ( Eerdmans Series, forthcoming) and At the Origin of David L. Schindler Alterity (edited with Rev. Javier Prades Provost and Edouard Cardinal Gagnon López, Eerdmans, forthcoming). Professor of Fundamental Theology B.A., M.A., Philosophy, Gonzaga Margaret Harper McCarthy University Assistant Professor of Theological Ph.D., Religion, Claremont Graduate Anthropology School B.A., Religion/French, Grove City College M.A., Theology, University of St. Thomas Formerly a Weaver Fellow (1972-73) and a S.T.L., S.T.D., Pontifical John Paul II Fulbright Scholar (1974-75, Austria), Institute, Pontifical Lateran University Professor Schindler taught in the Program of Liberal Studies at the University of Professor McCarthy received her doctoral Notre Dame (1979-92), where he received degree in theology at the Pontifical John tenure in 1985, and at Mount St. Mary’s Paul II Institute at the Lateran University University (1976-79), where he received in Rome (1994), with a dissertation on the tenure in 1978. Since 1982 he has been contemporary theology of predestination. editor-in-chief of the North American Since then her teaching and writing has edition of Communio: International focused on various themes belonging to Catholic Review , a federation of journals theological anthropology especially in founded in 1972 by Hans Urs von their relation to the question of sexual Balthasar, Joseph Ratzinger (Pope Benedict difference: the imago Dei, person, equality, XVI), Henri de Lubac, and other European experience, as well as the problem of love theologians. He serves as editor of the (the “eros-agape problem”). She has been series “ Ressourcement : Retrieval and teaching at the John Paul II since 1992. Renewal in Catholic Thought” with Eerdmans Publishing Company. Professor She is the Director of the Center for Schindler has published over seventy-five Cultural and Pastoral Research at the John articles (translated into nine languages) in Paul II Institute and serves on the editorial the areas of metaphysics, philosophical board of the English edition of issues in biology and biotechnology, and Communio: International Catholic Review. the relation of theology/philosophy and culture. Professor Schindler is the author Paolo Prosperi, F.S.C.B. of Heart of the World, Center of the Church: Assistant Professor of Patristic and Communio Ecclesiology, Liberalism, and Systematic Theology Liberation , published by T&T Clark and B.S., Philosophy, Pontifical Lateran Eerdmans (1996); and also of Ordering University, Rome Love: Vol. I: Liberal Societies and the MDiv., S.T.L, S.T.D., Pontificio Istituto Memory of God , and Vol. II: Thinking and Orientale, Rome Acting in a Technological Age (Eerdmans, August and October, 2011). His most Rev. Prosperi joined the Institute in recent edited collections are Love Alone is January 2011, bringing his expertise in the Credible: Hans Urs Von Balthasar as Greek Fathers as well as in Scriptural Interpreter of the Catholic Tradition symbolism and typology. He has taught (Eerdmans, 2008); and (with Doug on the nuptial dimension of the Paschal Bandow) Wealth, Poverty, and Human Mystery in Rome and also in St. Destiny (ISI, 2003). Other edited Petersburg and Moscow, Russia. In collections include Beyond Mechanism: addition to being published in Communio The Universe in Recent Physics and Catholic on the subject of typological exegesis, Rev. Thought (1986); Act and Agent: Prosperi is preparing his dissertation Philosophical Foundations of Moral Beyond the Word, Apophatism and Education (with Jesse Mann and Frederick

54 JOHN PAUL II I NSTITUTE Ellrod, 1986); Catholicism and Secularism Mary Shivanandan in America (1990); and Hans Urs Von Professor of Theology Balthasar: His Life and Work (1991). B.A., M.A., Newnham College, Cambridge Professor Schindler was appointed by S.T.L., S.T.D., Pontifical John Paul II Pope John Paul II as a Consultor to the Institute, Washington, D.C. Pontifical Council for the Laity from 2002 to 2007. After many years of research and lecturing on marriage, family, and natural family Kenneth Schmitz planning, both nationally and Professor of Philosophy internationally, Dr. Shivanandan obtained a licentiate and doctorate in theology, B.A., University of Saskatchewan specializing in the theological M.A., University of Toronto anthropology of John Paul II. Her book, M.S.L., Pontifical Institute of Medieval Crossing the Threshold of Love: A New Studies, Toronto Vision of Marriage in the Light of John Paul Ph.D., University of Toronto II’s Anthropology (published by The Catholic University Press) compares and A Fellow of Trinity College, University of contrasts the vision of the Holy Father Toronto, and Emeritus Professor of with contemporary thought concerning Philosophy at the University of Toronto, the nature of the human person and the Professor Schmitz has taught at Loyola meaning of the human body and of University of Los Angeles, Marquette human sexuality. Her current research University, Indiana University, and The explores how erroneous views of the body Catholic University of America. Past and sexuality affect belief in the president of the American Catholic Incarnation, worship, and practice. Dr. Philosophical Association (1977-78), the Shivanandan has also taught theological Metaphysical Society of America (1979- anthropology at the Pontifical John Paul II 80), and the Hegel Society of America Institute for Studies on Marriage and (1974-76), he was elected a member of the Family in India and Australia, and at the European Academy of Sciences and Arts in Franciscan Seminary in Singapore. 1991. In 1992, he was awarded the Aquinas Medal from the ACPA. Professor Schmitz’s EMERITUS FACULTY most recent publications include such articles as “Substance is Not Enough. William E. May Hegel’s Slogan: From Substance to Professor Emeritus Subject,” “From Anarchy to Principles: Michael J. McGivney Professor of Moral Deconstruction and the Resources of Theology Christian Philosophy,” “Theological B.A., M.A., Philosophy, The Catholic Clearances: Foreground to a Rational University of America Recovery of God,” and “The First Principle Ph.D., Marquette University of Personal Becoming.” His 1991 For many years an editor of philosophical McGivney Lectures, entitled At the Center and theological works, chiefly with the of the Human Drama: The Philosophy of Bruce Publishing Company, Professor May Karol Wojtyła/Pope John Paul II, are taught moral theology at The Catholic published by The Catholic University of University of America from 1971 until America Press and have recently been joining the faculty of the Institute in 1991. translated into Polish. The Gilbert Ryle He is the author and co-author of many Lectures at Trent University are published books, among them Sex, Marriage, and as The Recovery of Wonder (McGill- Chastity: Reflections of a Catholic Layman, Queen’s Press). Spouse, and Parent (1981); Catholic Sexual Ethics (revised ed. 1998; co-authored with Ronald Lawler and Joseph Boyle);

JOHN PAUL II I NSTITUTE 55 FACULTY

Humanae Vitae: A Defense (with Germain Timothy R. Aksamit Grisez, John Finnis, John Ford, and Joseph (Associate Professor of Medicine, Mayo Boyle), Marriage: The Rock on Which the Graduate School of Medicine) Family Is Built (1995); Catholic Bioethics M.D., Northwestern University Medical and the Gift of Human Life (2000); and School most recently , An Introduction to Moral Theology (second edition, 2003). He is the Sara Deola translator of Ramon Garcia de Haro’s Adjunct Assistant Professor of Biomedical Marriage and the Family in the Documents Science of the Magisterium and of Livio Melina’s M.D., University of Milan Sharing in Christ’s Virtues , and the editor Ph.D., University of Milan of The Church’s Mission of Evan gel ization . He has contributed chapters to over a Richard Fitzgibbons dozen other books, including three titles (Director, Institute for Marital Healing) in the Philosophy and Medicine Series. Adjunct Professor of Psychology The author of over 200 articles in such B.S., St. Joseph's University journals as The Thomist, Anthropotes, M.D., Temple University School of Scripta Theologica, Annales Teologici , Medicine National Catholic Bioethics Quarterly, and Psychiatry, Hospital of the University of Linacre Quarterly , he is the recipient of Medicine and the Philadelphia Child many awards, among them the Pro Guidance Center Pontifice et Ecclesia Medal and the Cardinal Wright Award from the John I. Lane Fellowship of Catholic Scholars. Professor (Professor of Radiology, Mayo Graduate May served as a peritus at the 1987 Synod School of Medicine) of Bishops and was a member of the M.D., Jefferson Medical College International Theological Commission from 1986 through 1996. In 2003 he was Andrew J. Majka appointed a consultor for the (Instructor of Medicine, Mayo Graduate Congregation for the Clergy. School of Medicine) M.D., State University of New York, ADJUNCT FACULTY Buffalo Dennis M. Manning Ruth Ashfield (Assistant Professor of Medicine, Mayo (Senior Staff Nurse, Cardiology, St. Graduate School of Medicine) George’s NHS Hospital Trust, London) M.D., Hahnemann University School of Adjunct Assistant Professor of Biomedical Medicine Science M.A., Lady Margaret Hall, Oxford John M. Pach University (Mayo Graduate School of Medicine) M.T.S., Pontifical John Paul II Institute, Adjunct Assistant Professor of Biomedical Washington, D.C. Science B.Sc. Hons., Kingston University/St. M.D., Loyola University of Chicago-Stritch George’s Hospital Medical School School Of Medicine

Allen J. Aksamit David A. Prentice (Associate Professor of Neurology, Mayo (Senior Fellow of Life Sciences at the Graduate School of Medicine) Family Research Council) M.D., Loyola University of Chicago-Stritch Adjunct Professor of Molecular Genetics School of Medicine B.A., Cellular Biology, University of Kansas Ph.D., Biochemistry, University of Kansas

56 JOHN PAUL II I NSTITUTE Andrew Sodergren Angelo Cardinal Scola Adjunct Assistant Professor of Psychology Patriarch of Venice B.S., University of Illinois Visiting Professor of Theological M.S., Institute for Psychological Sciences Anthropology M.T.S., Pontifical John Paul II Institute, Ph.D., Catholic University of the Sacred Washington, D.C. Heart, Milan Psy.D., Institute for Psychological Sciences S.T.D., Université de Fribourg, Switzerland

M. Maximilia Um, F.S.G.M. (Defender of the Bond, Diocese of The McGivney Springfield, Ill.) Lecture Series Adjunct Assistant Professor of Canon Law B.A., Franciscan University of Steubenville Visiting lecturers add an essential M.T.S., Pontifical John Paul II Institute, dimension to the educational experience at Washington, D.C. the Institute. Father Michael J. McGivney J.C.L., The Catholic University of America founded the Knights of Columbus in 1882 as a fraternal benefit society to protect the VISITING FACULTY widows and children of working men and to foster their faith and their social progress. In José Granados, dcjm honor of Father McGivney, the Institute Vice-President, Rome Session invites distinguished Catholic scholars to M.S., Engineering, Pontifical University of lecture in the fields of theology, philosophy, Comillas, Madrid and allied disciplines. Lecturers have S.T.L., S.T.D., Pontifical Gregorian included John Finnis; Elizabeth Anscombe; University, Rome Ralph McInerny; Kenneth Schmitz; Benedict Ashley, O.P.; Jérôme Lejeune; Christoph Stanisław Grygiel Cardinal Schönborn, O.P.; Marc Cardinal Professor Emeritus, Rome Session Ouellet, P.S.S.; Luis Alonso Schökel, S.J.; Visiting Professor of Philosophical Anthropology Francis Martin; Marko Ivan Rupnik, S.J., M.A., Philology, Jagiellonian University, artist and theologian; and renowned Krakow philosopher Robert Spaemann. Ph.D., Catholic University of Lublin Distinguished Lecturers Livio Melina President, Rome Session Visiting Professor of Moral Theology In addition to the McGivney Lecture Ph.D., Universitá di Padova Series, the Institute sponsors periodic S.T.D., Pontifical John Paul II Institute, conferences and special visits by noted Rome, Italy scholars and Church leaders. These interdisciplinary discussions engage the José Noriega, dcjm entire academic community of the Institute. Professor of Moral Theology, Rome Session Among those who have visited and lectured Visiting Assistant Professor of Moral at the Institute in Washington, D.C., are Theology Joseph Cardinal Ratzinger (Pope Benedict S.T.B., S.T.L., PontificiaUniversidad del XVI); Edouard Cardinal Gagnon; Norte de Espana (Burgos) Archbishop Jan Schötte; Archbishop Daniel S.T.D., Pontifical John Paul II Institute, E. Pilarczyk; Avery Cardinal Dulles, S.J.; Rome Louis Bouyer; Andrzej Szostek; Leon Kass; and Bishop Elio Sgreccia.

JOHN PAUL II I NSTITUTE 57 GOVERNANCE & ADMINISTRATION

STRUCTURES OF II. The Collegial Authorities GOVERNANCE of the Institute

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

I. Personal Authorities of the Institute • the Board of Governors of the Corporation, which is composed of the • His Eminence Agostino Cardinal Vallini Supreme Officers of the Knights of Grand Chancellor (who is always the Columbus. Cardinal Vicar for the Diocese of Rome) III. Members of the Corporation • His Eminence Donald W. Cardinal Wuerl Vice Chancellor (who is always the Carl A. Anderson, President Archbishop of Washington) Dennis A. Savoie, Vice President Charles E. Maurer, Jr., Secretary • Rev. Msgr. Livio Melina, President Logan T. Ludwig, Treasurer Most Rev. William E. Lori • Carl A. Anderson, Vice President Virgil C. Dechant Edward J. Mullen • David L. Schindler, Provost Thomas P. Smith, Jr. John A. Marrella • Rev. Antonio López, Dean

• 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

58 JOHN PAUL II I NSTITUTE STUDENT ENROLLMENT

ENROLLMENT Grand Séminaire de Montreal Harvard University 1988-2011 Hebrew University (Israel) Holy Apostles Seminary and College Institutions Represented Holy Cross College (India) Academia Alfonsiana (Rome) Immaculata College Acadia University (Canada) Indiana University Adelphi University Indiana University School of Law Antioch International Writing Program Iona College (England) Iowa State University Ateneo Romano della Santa Croce (Rome) Istituto Salesiano (Italy) Atlantic School of Theology (Canada) Jersey City Medical Center School of Bethlehem University (Israel) Nursing Boston College Kaunas Interdiocesan Seminary (Lithuania) Cambridge University Kaunas Medical Institute (Lithuania) Catholic Institute of Sydney (Australia) Kenrick Seminary The Catholic University of America Leopold Franzen University (Austria) Christ the King Seminary London School of Economics Christendom College Loyola College Claremont McKenna College Luther Rice Seminary Cleveland State University Magdalen College College of Notre Dame of Maryland Marquette University College of St. Thomas Marquette University Law School College of the Holy Cross Mary Immaculate Seminary Colorado State University Maryknoll School of Theology Conception Seminary McGill University Concordia University (Canada) Metropolitan University Cornell University Monterrey Institute of Technology (Mexico) Creighton University Montreal University of Ministry D’Youville College Mount Saint Alphonsus Dalhousie University (Canada) Mount Saint Mary’s Seminary De Paul University Mundelein College Delta College New York Archdiocese Catechetical Institute Digby Stuart College Niagara University Dominican House of Studies Northwestern University Dominican School of Philosophy and Ohio State University Theology Ohio Wesleyan University Duquesne University Oxford University Eastern Virginia Medical Center Pontifical College Josephinum Eckerd College Pontifical Gregorian University Episcopal Divinity School Pontifical Lateran University Fordham University Pontifical University of St. Thomas Aquinas Franciscan University of Steubenville (Angelicum) Gallaudet University Princeton Theological Seminary George Mason University Princeton University George Washington University Providence College Georgetown University Queen Elizabeth College, University of Graduate Theological Union, Berkeley London

JOHN PAUL II I NSTITUTE 59 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

60 JOHN PAUL II I NSTITUTE GEOGRAPHICAL DISTRIBUTION

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

JOHN PAUL II I NSTITUTE 61 Magnum Matrimonii Sacramentum APOSTOLIC CONSTITUTION John Paul, Bishop, Servant of the Servants of God as an everlasting memorial

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

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

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

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

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

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

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

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

JOHN PAUL II I NSTITUTE 63 John Paul II Speaks to the Institute August 27, 1999

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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 71 area map

CUA CAMPUS MAP DIRECTORY

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

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

. Crough Center ...... F14 D

E R Regan Hall ...... F8

N Eugene I. Kane K

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

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

D House R

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

Reardon House C Dean of Students, c W

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

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

Quinn House South N Drama Department,

Curley Hall H Hartke Centennial O

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

R Theological College...... B19

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

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

E Library and Information Science,

N E Dominican House .

N Marist Hall ...... C7 T

Spellman . of Studies S E T

N Hall S H

. Magner House ...... E10 T

H T 8

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

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

72 JOHN PAUL II I NSTITUTE