Fifty years ago this summer, in July 1967, a group of Catholic university presidents and administrators met at a retreat centre in Land O’Lakes, Wisconsin to discuss the future of Catholic higher education in the United States. That summit worked at developing a vision for Catholic higher education in response to the teaching of the Second Vatican Council in its decree Gravissimum Educationis. The summit produced a document at the country estate of Notre Dame University that effectively began a process that would distance Catholic higher education from the Church’s hierarchy. Universities had begun the process of separating themselves from their sponsoring dioceses and religious institutes. Theology faculties increasingly stepped out from orthodox …show more content…
In certain circles, Catholic intellectuals and academics had become more eager to be identified as sophisticated members of modernity, and to play down those elements of faith that were out of step with prevailing American culture. The Land O’Lakes statement redefined the mission of the Catholic university. It rejected the authority of the Church, and of her doctrinal teaching. It rejected the idea that faith and reason work best in communion with one another. It prioritized the standards and culture of secular universities over the authentic mission of Catholic education. It signalled that the secularization of society included the life of the church and Catholic academe. Not all US Catholic universities embraced the new vision. Many remained faithful to the mission of the Gospel. And many have since undergone profound and sincere renewals in faith and mission. At the same time, the Holy See clearly reasserted the essential elements of Catholic identity at the core of Catholic higher education, beginning with St. John Paul’s 1979 constitution for ecclesiastical faculties Sapientia christiana, his promulgation of the 1983 Code of Canon Law, and especially his 1990 Apostolic Constitution Ex corde Ecclesiae. …show more content…
Paul urged them to look to the Lord Jesus as the source of all their wisdom, since all else exists “through Him and for Him.” Indeed, he declared, “in Christ all the fullness of God was pleased to dwell.” Here’s the good news. If dissenting universities, actively distancing themselves from Catholic identity, can have a profound impact on Catholic and civic culture, then faithful schools such as your own Dominican University College, alive in the best traditions and wisdom of the Church, and dedicated to the formation of disciples, can be an unparalleled instrument for the revitalization of Catholic culture. If you want authentically Catholic culture, you need authentically Catholic schools. In a certain sense, I am calling for a continuing commitment to a movement of the era of Vatican II, a ressourcement in Catholic education: a return to, and fidelity towards, the sources, history, and patrimony of tradition, and a renewal of Christian culture rooted in the formation of minds and hearts alive in Jesus Christ, alive in faith, and alive in wonder. The impact of that renewal will be
Here we must make an aside in regard to the U.S. Catholic culture in America is practically non-existent, except in attenuated form among such peoples as the Hispanos and Indians of Northern New Mexico, the Cajuns and Creoles of Louisiana and the other Gulf States, and the old English Catholic settlements of Maryland and Kentucky. Elsewhere the Faith was brought by immigrants, and its attendant culture has, like all imported ones in the States, veered between preservation and assimilation. This was exacerbated by the fact that Catholic leadership in the United States was early committed to a programme of cultural melding. In addition, this leadership was primarily Irish, a nationality which had been deprived of much of its native culture by centuries of Protestant Ascendancy. Hence it has been extremely difficult for Americans, even American Catholics, to understand or appreciate the Catholic thing (as Chesterton described it) in a cultural context. I am reminded of the astonishment of a classmateof mine (from a typical American Catholic High School) at seeing an anthology of Catholic poetry. This situation has been greatly accentuated in the past twenty years by the changes occurring after Vatican II.
With the hindsight of the 1960s, it is easy for us to view how influencers of the era have reformed and revitalised the Christian tradition to a great extent. Because of this hindsight of the 1960s, an era in which the zeitgeist was full of intellectuals, poets, musicians and authors, we can see the traditions of Christianity were considered to be backward to a world that was changing in terms of beliefs and ethics as society embraced these social reforms. The statement then clearly reflects Pope John XXIII and his impacts on Catholicism. Pope John XXIII recognized these changes and through his leadership, the impacts he had on Christianity had a substantially large influence over the Catholic Church as he ultimately altered the Christian tradition by creating the Vatican II. By doing so, he adjusted traditional Church Scriptures (ressourcement), involved himself with promoting ecumenicalism and also interfaith-dialogue as well as becoming engaged in the modern world (aggiornamento), therefore meeting the needs of the evolving society by revitalising the old traditions.
Saunders, William P. Straight Answers: Answers to 100 Questions about the Catholic Faith. Baltimore, MD: Cathedral Foundation, 1998. Print.
The following three articles examine the different effects secularization has had on society. Firstly, Swezey & Ross (2012) discuss what potential implications secularization may have on faculties’ perception of religious institutions who appear to be abandoning its religious mission to bolster academic creditability. On a similar note, Stallones (2011) discusses the implications that secularization has on the development of progressive educators. The takeaway of this article is that progressive educators need to be reminded that education should be student-centered. Stallone states: “[T]his value arose from a conviction each child has dignity, which in turn has its roots in the theological concept [. . .] that people have intrinsic value because they bear the image of God. [. . .] that the school is a community derives from the ecclesiological idea that the Church is actually an expression of the Body of Christ” (p.
...sts discovered when they tried to cater to the individual needs of immigrants, to emphasize one objective is to sacrifice the other. The plight of blacks and women in the first part of the 20th century suggests that even the noblest of philosophies are not guaranteed to serve individuals in practice. Further, federal intervention into education, such as with the No Child Left Behind Act, should give educators pause to question what educational oversights would cause the federal government to intervene in its historical role as protector of the overlooked and unnoticed. Finally, the success of Catholic schools in the 1950’s and 1960’s is suggestive of the value of a standard, academic curriculum, but one must remember that Catholic schools enjoy the luxury of choosing the students they educate.
In de-emphasizing the role of the Church, it’s rituals, and offices, and supplanting them with a more direct and personal approach to God and spirituality; the Protestant Reformation, through the works of Martin...
Christianity is clearly a living religious tradition through both the significant person in Roncalli, and the practice of baptism. The continuing effects of the impacts of Pope John XXIII in his encyclicals and himself catalysing Vatican 2 and ‘aggiornamento’ create the sense that Christianity is a living religious tradition. The sacred practice of baptism allows adherents to make physical their faith, including the belief in the trinity, and allows candidates to become one with God through the renewal of life, abolishing original sin. It is evident that both aspects of the Christian faith have lead to Christianity being considered a living religious tradition.
...the transition between the two practices, where the Deists whom were once thought to be strict “rationalize” shifting into becoming “enthusiastic” and the Methodists whom were thought to be “enthusiastic” became more “rationalize”. As mention earlier, Deism may strictly seem as a rationalistic movement and Methodism as a totally enthusiastic, but both provided a lot of devotion and commitment to publicize addressing religious problems and liberated it from the four walls of the church. They used the benefit of the religious freedom that they gained in forming societies and organizations to further discourse and exercise alternative religious approaches. Even though they might not recognize that they have a lot in common, and claimed that one over another was unorthodox, but in the end they both sought to locate their religious belief based on their experience.
Of course, as a Catholic, I am not opposed to the Church’s traditions, nor do I see them as inadequate. Since the Church is a human institution meant to represent the divine and is not divine itself, however, I feel that there must be room for improvement. For example, I recently became curious as to why women were still not allowed to become priests, so I decided to find out. I questioned two priests, my religion teacher, and numerous other practicing Catholics, and the best answer anyone could give me was, “That’s just the way we’ve always done it.” While traditions provide stability and unity within a group of people, to be unquestionably planted in tradition can restrict growth. How often do traditions that once held deep meaning fade to become mundane tasks too difficult to let go? Too often, I see the congregation of a church monotonously reciting the Lord’s prayer, a prayer which Catholics believe was spoken directly from the mouth of God, with little regard for its meaning, or singing a joyful song such as the “Alleluia” with a positively depressing expression. No fault lies within these traditions themselves, but only in the way we view them. The Church must remind its members of the purpose of every prayer, every symbol, and every law so that Catholics do not lose the meaning of their religion.
Roles of the Catholic Church in Western civilization has been scrambled with the times past and development of Western society. Regardless of the fact that the West is no longer entirely Catholic, the Catholic tradition is still strong in Western countries. The church has been a very important foundation of public facilities like schooling, Western art, culture and philosophy; and influential player in religion. In many ways it has wanted to have an impact on Western approaches to pros and cons in numerous areas. It has over many periods of time, spread the teachings of Jesus within the Western World and remains a foundation of continuousness connecting recent Western culture to old Western culture.-
Even though the tradition is longer than the university, the Catholic college serves as a platform to maintain, communicate, and advance it. In Mary Ellen O’Donnell’s essay, she quotes Father Leo Ward from the University of Notre Dame, who claims, “Just as we reject the principle of divorcing faith and works, so we reject the principle and the practice of divorcing the life of faith and the life of study,” (O’Donnell 43). Meaning, Catholic universities aren’t disconnecting faith from their education. Specifically, these institutions have played a crucial role in the cultivation of the intellectual heritage. Today, most things are done through reason alone. The Catholic university’s role is to maintain the relationship between faith and reason. Even though, as what O’Donnell describes, The Catholic Intellectual can be seen as an oxymoron, the Catholic university is committed to keeping the tradition a part of their overall mission. More importantly, these institutions try and reinforce faith and reason to solve complex problems of the world, and by doing so, they are furthering the advancement of the living tradition. O’Donnell adds, “With the criteria of the Catholic intellectual tradition at the heart of their mission and identity, then Catholic universities and colleges bear much of the burden of keeping the tradition alive and encouraging its growth and development,” (O’Donnell 61-62). Because the need for both faith and reason in the world is so imperative, without Catholic colleges, the tradition’s chance to continue to be living would significantly
The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved February 21, 2010 from New Advent: http://www.newadvent.org
Until 381CE, Christianity had experienced many persecutions. However, over time it became the central religion of the Roman Empire. Conversely, in the 11th century, Christianity had split into two main denominations, the Church of the East, known as the Orthodox Church, and the Church of the West, known as the Roman Church. This was due to the breakdown of the Roman Empire. Similarly, in the 16th century the ‘Reformation in Europe’ led to more divisions.
Turner, William. (March 1, 1907) The Catholic Encyclopedia, Volume I, online edition. Retrieved February 2, 2002 from the World Wide Web: http://www.newadvent.org/cathen/01713a.htm
Abelman, R., & Dalessandro, A. (2009). Institutional Vision in Christian Higher Education: A Comparison of ACCU, ELCA, and CCCU Institutions. Journal of Research on Christian Education, 18(1), 84-119. Retrieved October 6, 2011 from http://library.gcu.edu:2048/login?url=http://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=37208318&site=ehost-live&scope=site