Source: http://www.clsadb.com/document/21ad032c-cb79-484b-ada3-8ee2058a52aa
Timestamp: 2019-04-25 18:18:22+00:00

Document:
National Conference of Catholic Bishops, Particular Norms for the Application of Ex corde Ecclesiae to the United States, recognitio granted 3 May 2000.
Catholic higher education in the United States has a unique history. The opening of Georgetown in 1789 and subsequent growth into 230 Catholic colleges and universities is a remarkable achievement for the church and the United States.
Catholic colleges and universities are related to the ecclesial community, to the higher education enterprise of the United States and to the broader society. Founded and developed principally by religious communities of women and men, they now involve lay administrators, professors and trustees who are Catholic and not Catholic all committed to the vision of Catholic higher education.
Catholic colleges and universities, where culture and faith intersect, bring diversity to American higher education. Diversity is present among the institutions themselves: two-year colleges and graduate program universities; liberal arts colleges and research universities; schools for the professions and schools for technical education.
both the nation and ecclesial community are affected by their commitments and talents. Bishops want to maintain, preserve and guarantee the Catholic identity of Catholic higher education, a responsibility they share in various ways with sponsoring religious communities, boards of trustees, university administration, faculty, staff and students.
On Aug. 15, 1990, Pope John Paul II issued an apostolic constitution on Catholic higher education titled Ex Corde Ecclesiae.1 The apostolic constitution described the identity and mission of Catholic colleges and universities and provided general norms to help fulfill its vision.
The general norms are to be applied concretely by episcopal conferences, taking into account the status of each college and university and, as far as possible and appropriate, civil law. Accordingly, recognizing that the apostolic constitution Ex Corde Ecclesiae is normative for the church throughout the world, this document seeks to apply its principles and norms to all Catholic colleges, universities and institutions of higher learning within the territory encompassed by the National Conference of Catholic Bishops.
1. Pope John Paul II, Apostolic Constitution on Catholic Universities Ex Corde Ecclesiae, Aug. 15, 1990, Acta Apostolicae Sedis 82 (1990) pp. 1475-1509 [cited throughout the remainder of this document as ECE]. English translation: Origins, CNS Documentary Service, Oct. 4, 1990. In accordance with Canon 455, 1, the National Conference of Catholic Bishops promulgates this application as a response to the special mandate of the Apostolic See (cf. ECE, II, Art. 1, 2). The application refers to Catholic universities and other institutes of higher learning (cf. Canons 807-814); excluded from the application’s treatment are ecclesiastical universities and faculties (cf. Canons 815-821), which are governed by the apostolic constitution Sapientia Christiana (see below Footnote 19).
2. See Vatican Council II, Dogmatic Constitution on the Church (Lumen Gentium) 4, 7, 929 (Chapter II: The People of God) and passim; Congregation for the Doctrine of the Faith, “Letter to the Bishops of the Catholic Church on Some Aspects of the Church Understood as Communion,” Origins, 22 (1992), 108-112; Catechism of the Catholic Church, 787-801 and passim; 1985 Extraordinary Synod of Bishops, “A Message to the People of God,” Origins 15 (1985), 441-444, and “The Final Report,” Origins 15 (1985), 444-450.
3. ECE, II, Art. 5, 1.
4. ECE, I, 43. See also ECE, I, 49. For purposes of stylistic simplicity this document, in both the “Theological and Pastoral Principles” and “Particular Norms,” uses the word university as a generic term to include universities, colleges and other institutions of higher learning.
mission. The communion of the church embraces both the pastoral work of bishops and the academic work of Catholic universities, thus linking the bishops’ right and obligation to communicate and safeguard the integrity of church doctrine with the right and obligation of Catholic universities to investigate, analyze and communicate all truth freely.
5. ECE, I, 13, quoting from “The Catholic University in the Modern World,” the final document of the Second International Congress of Delegates of Catholic Universities, Rome, Nov. 20-29, 1972, Sec. 1.
7. “The Church’s Presence in the University and in University Culture,” II, 2, Origins, June 16, 1994, 74-80.
One of the ways this relationship is clarified and maintained is through dialogue that includes faculty of all disciplines, students, staff, academic and other administrative officers, trustees and sponsoring religious communities of the educational institutions, all of whom share responsibility for the character of Catholic higher education. The bishop and his collaborators in the local church are integral parties in this dialogue.
The Catholic university is related to the local and universal ecclesial community8 as well as to the broader society9 and the higher education academy.10 In this document we are directing special attention to the relationship between universities and church authorities. Ex Corde Ecclesiae provides one of the ecclesiological principles to address this specific relationship.
Each of these elements in the pastoral relationship of bishops with Catholic universities warrants attention.
8. ECE, I, 27-29, 31.
10. Ibid., I, 12, 37; II, Art. 7, 12.
11. Ibid., I, 28. The citation at the end is from John Paul II, address to Catholic higher education leaders, Xavier University of Louisiana, 4 [Sept. 12, 1987]: AAS 80 (1988) 764.
that are rooted in Scripture and tradition, as interpreted by the church, concerning the mystery of the Trinity: God the Father and Creator, who works even until now; God the Son and incarnate redeemer, who is the way and the truth and the life; and God the Holy Spirit, the Paraclete, whom the Father and Son send. In the spirit of communio, the relationship of trust between university and church authorities, based on these shared beliefs with their secular and religious implications, is fostered by mutual listening, by collaboration that respects differing responsibilities and gifts, and by a solidarity that mutually recognizes respective statutory limitations and responsibilities.
Collaborating to integrate faith with life is a necessary part of the “close personal and pastoral relationships”12 to which universities and bishops are called. Within their academic mission of teaching and research, in ways appropriate to their own constituencies and histories, including their sponsorship by religious communities, institutions offer courses in Catholic theology that reflect current scholarship and are in accord with the authentic teaching of the church.
Many cooperative programs related to Gospel outreach already flourish throughout the country. It is highly desirable that representatives of both educational institutions and church authorities jointly identify, study and pursue solutions to issues concerning social justice, human life and the needs of the poor.
Allocation of personnel and money to assure the special contributions of campus ministry is indispensable. In view of the presence on campus of persons of other religious traditions, it is a concern of the whole church that ecumenical and interreligious relationships should be fostered with sensitivity.
A structure and strategy to insure ongoing dialogue and cooperation should be established by university and church authorities.
– A manifest openness to a further analysis and local appropriation of Catholic identity.
– A conviction that conversation can develop and sustain relationships.
A need exists for continued attention and commitment to the far-reaching implications curricular, staffing, programming of major themes within Ex Corde Ecclesiae. These include Catholic identity, communio, relating faith and culture, pastoral outreach, the new evangelization and relationship to the church.
13. Pope John Paul II, address at the Catholic University of America to presidents of Catholic colleges and universities and other members of the academic community, Oct. 6, 1979: AAS 71:13 (1979) 1260.
1. Christian inspiration in individuals and the university community.
2. Reflection and research on human knowledge in the light of the Catholic faith.
3. Fidelity to the Christian message in conformity with the magisterium of the church.
Catholic universities cherish their Catholic tradition and in many cases the special charisms of the religious communities that founded them. In the United States, they enjoyed the freedom to incorporate these religious values into their academic mission. The principles of Ex Corde Ecclesiae afford them an opportunity to reexamine their origin and renew their way of living out this precious heritage.
– Commitment to be faithful to the teachings of the Catholic Church.
– Commitment to serve others, particularly the poor, underprivileged and vulnerable members of society.
14. ECE, I, 13 [quoting “The Catholic University in the Modern World,” Sec. 1].
15. See ECE, I, 12 and Footnote 15; Vatican Council II, Pastoral Constitution on the Church in the Modern World (Gaudium et Spes) 59; Declaration on Catholic Education (Gravissimum Educationis), 10.
16. See ECE, II, Art. 2, 45.
and acknowledgment and respect on the part of nonCatholic teachers and administrators of the university’s Catholic identity and mission.
– Commitment to provide courses for students on Catholic moral and religious principles and their application to critical areas such as human life and other issues of social justice.
– Commitment to care pastorally for the students, faculty, administration and staff.
– Commitment to provide personal services (health care, counseling and guidance) to students as well as administration and faculty in conformity with the church’s ethical and religious teaching and directives.
– Commitment to create a campus culture and environment that is expressive and supportive of a Catholic way of life.
Catholic universities should make every effort to enhance their communion with the hierarchy so that through this special relationship they may assist each other to accomplish the mission to which they are mutually committed.
18. See ECE, II, Art. 1, 12.
2. Catholic universities are to observe the general norms of Ex Corde Ecclesiae and the following particular norms as they apply to their individual institutions, taking into account their own statutes and, as far as possible and appropriate, relevant provisions of applicable federal and state law, regulations and procedures.
a. Those universities established or approved by the Holy See, by the NCCB, by other hierarchical assemblies or by individual diocesan bishops are to incorporate, by reference and in other appropriate ways, the general and particular norms into their governing documents and conform their existing statutes to such norms. Within five years of the effective date of these particular norms, Catholic universities are to submit the aforesaid incorporation for review and affirmation to the university’s competent ecclesiastical authority.
19. ECE, II, Art. 11: “Any particular laws or customs presently in effect that are contrary to this constitution are abolished. Also, any privileges granted up to this day by the Holy See whether to physical or moral persons that are contrary to this present constitution are abolished.” These particular norms are not applicable to ecclesiastical universities and faculties insofar as they are governed by the apostolic constitution Sapientia Christiana.
20. See ECE, II, Art. 1, 3.
21. See ECE, II, Art. 3, 4.
22. See Canon 807 and ECE, Art. 3; Congregation for Catholic Education, “Directives to Assist in the Formulation of the Ordinances for the Apostolic Constitution Ex Corde Ecclesiae,” not dated, B1.
23. See above Footnote 15.
24. Gaudium et Spes, 62. A university’s commitment to Catholic ideals, principles and attitudes is not only consistent with academic freedom and the integrity of secular subjects, it requires “[f]reedom in research and teaching” and respect for “the principles and methods of each individual discipline.” ECE, II, Art. 2, 5.
5. A responsibility of every Catholic university is to affirm its essential characteristics, in accord with the principles of Ex Corde Ecclesiae, through public acknowledgment in its mission statement and/or its other official documentation of its canonical status28 and its commitment to the practical implications of its Catholic identity, including but not limited to those specified in Part 1, Section VII of this document.
26. See ECE, II, Art. 2, 5.
27. Though thoroughly imbued with Christian inspiration, the university’s Catholic identity should in no way be construed as an excuse for religious indoctrination or proselytization. See Vatican Council II, Declaration on Religious Liberty (Dignitatis Humanae) 24.
28. See Footnote 31 for a listing of canonical categories.
29. In this regard, the university may wish to establish a “mission effectiveness committee” or some other appropriate structure to develop methods by which Catholics may promote the university’s Catholic identity and those who are not Catholic may acknowledge and respect this identity.
30. ECE, II, Art. 3, 13, cf. Canon 808. Note that under Canon 322, private associations of the faithful can acquire juridic personality by the issuance of a formal decree of competent ecclesiastical authority (1) and approval of their statutes, retaining, all the while, their private character (2).
a. The university as an apostolate of the Holy See. The Holy See may erect a university or approve an already-established university as an apostolate of the Holy See itself. Such universities, which are sometimes granted the title of pontifical, are erected or approved by a decree of the Holy See and their statutes must be approved by the Holy See. The “competent ecclesiastical authority” to which such universities are related is the Holy See through the Congregation for Catholic Education.
b. The university as an apostolate of the NCCB. An episcopal conference has the right to erect a university or approve an already-established university as an apostolate of the conference itself through the issuance of a decree and approval of its statutes. The “competent ecclesiastical authority” to which such a university is related is the NCCB.
c. The university as an apostolate of a diocesan bishop or a group of diocesan bishops. Diocesan bishops, acting individually or jointly, have the right to erect a university or approve an already-established university as a diocesan or interdiocesan apostolate through the issuance of a decree and approval of its statutes. The “competent ecclesiastical authority” to which such a university is related is the individual diocesan bishop or the group of diocesan bishops establishing or approving it.
e. The university as public juridic person. A university may itself be erected as a public association of the faithful or some other type of public juridic person (universitas rerum or universitas personarum). Such juridic personality requires the issuance of a decree of erection and approval of the statutes by the Holy See, the NCCB, or an individual or group of diocesan bishops.
f. The university established by individuals. Individual Catholics may found a university or convert an existing university into a Catholic institution without its being established or approved by the Holy See, the NCCB, individual diocesan bishops or a public juridic person. Nonetheless, in accordance with Canon 808, such a university may refer to itself as Catholic only with the consent of the competent ecclesiastical authority.
1. The responsibility for safeguarding and strengthening the Catholic identity of the university rests primarily with the university itself. All the members of the university community are called to participate in this important task in accordance with their specific roles: the sponsoring religious community, the board of trustees, the administration and staff, the faculty, and the students.34 Men and women of religious faiths other than Catholic on the board of trustees, on the faculty and in other positions can make a valuable contribution to the university. Their presence affords the opportunity for all to learn and benefit from each other. The university should welcome them as full partners in the campus community.
a. Each member of the board must be committed to the practical implications of the university’s Catholic identity as set forth in its mission statement or equivalent document.
32. ECE, II, Art. 3, 4.
34. ECE, II, Art. 4, 1. In these norms the phrases board of trustees, president and administration are used to denote the highest bodies of governance within the university’s corporate and operational structure. If, in an individual case, the university’s governance uses a different structure or other titles, the norms should be applied accordingly.
b. To the extent possible, the majority of the board should be Catholics committed to the church.
d. The board should analyze ecclesiastical documents on higher education such as Ex Corde Ecclesiae and this application, and develop specific ways of implementing them appropriate to the structure and life of the university.
e. The board should see to it that the university periodically undertakes an internal review of the congruence of its mission statement, its courses of instruction, its research program and its service activity with the ideals, principles and norms expressed in Ex Corde Ecclesiae.
b. The administration should inform faculty and staff at the time of their appointment regarding the Catholic identity, mission and religious practices of the university and encourage them to participate, to the degree possible, in the spiritual life of the university.
35. In individual situations, it may be possible and appropriate to invite the diocesan bishop or his delegate to be a member of the board itself. In other cases, arranging periodic meetings to address the university’s Catholic identity and mission may prove more practical and effective.
36. Upon assuming the office of president for the first time, a Catholic should express his or her commitment to the university’s Catholic identity and to the Catholic faith in accordance with Canon 833, 7 (See also Congregation for the Doctrine of the Faith, “Profession of Faith and Oath of Fidelity,” July 1, 1988: AAS 81  104-106; and CDF, “Rescriptum ex audientia SS. mi Quad Affinet,” Sept. 19, 1989, AAS 81  1169). When a candidate who is not a Catholic is being considered for appointment as president of a Catholic university, the university should consult with the competent ecclesiastical authority about the matter. In all cases the president should express his or her commitment to the university’s Catholic mission and identity.
c. The administration should be in dialogue with the local bishop about ways of promoting Catholic identity and the contribution that the university can make to the life of the church in the area.
a. In accordance with its procedures for the hiring and retention of professionally qualified faculty and relevant provisions of applicable federal and state law, regulations and procedures, the university should strive to recruit and appoint Catholics as professors so that, to the extent possible, those committed to the witness of the faith will constitute a majority of the faculty. All professors are expected to be aware of and committed to the Catholic mission and identity of their institutions.
37. The identity of a Catholic university is essentially linked to the quality of its professors and to respect for Catholic doctrine. The church’s expectation of “respect for Catholic doctrine” should not, however, be misconstrued to imply that a Catholic university’s task is to indoctrinate or proselytize its students. Secular subjects are taught for their intrinsic value, and the teaching of secular subjects is to be measured by the norms and professional standards applicable and appropriate to the individual disciplines. See ECE, II, Art. 4, 1 and above Footnotes 24 and 27.
disciplines have a corresponding duty to be faithful to the church’s magisterium as the authoritative interpreter of sacred Scripture and sacred tradition.
1) The mandatum is fundamentally an acknowledgment by church authority that a Catholic professor of a theological discipline is a teacher within the full communion of the Catholic Church.
3) The mandatum recognizes the professor’s commitment and responsibility to teach authentic Catholic doctrine and to refrain from putting forth as Catholic teaching anything contrary to the church’s magisterium.
40. Canon 812 and ECE, II, Art. 4, 3.
41. Mandatum is a technical term referring to the juridical expression of the ecclesial relationship of communion that exists between the church and the Catholic teacher of a theological discipline in the Catholic university. The prescription of Canon 812 is grounded in the right and responsibility of bishops to safeguard the faithful teaching of Catholic doctrine to the people of God and to assure the authentic presentation of the church’s magisterium. Those with such a mandatum are not agents of the magisterium; they teach in their own name, not in the name of the bishop. Nonetheless, they are not separate from the church’s teaching mission. Responding to their baptismal call, their ecclesial task is to teach, write and research for the benefit of the church and within its communion. The mandatum is essentially the recognition of an ecclesial relationship between the professor and the church (See Canon 229, 3). Moreover, it is not the responsibility of a Catholic university to seek the mandatum; this is a personal obligation of each professor. If a particular professor lacks a mandatum and continues to teach a theological discipline, the university must determine what further action may be taken in accordance with its own mission and statutes (see Canon 810, 1).
4) The following procedure is given to facilitate, as of the effective date of this application, the process of requesting and granting the mandatum. Following the approval of the application, a detailed procedure will be developed outlining the process of requesting and granting (or withdrawing) the mandatum.
(b) Without prejudice to the rights of the local bishop,43 a mandatum, once granted, remains in effect wherever and as long as the professor teaches unless and until withdrawn by competent ecclesiastical authority.
42. The attestation or declaration of the professor that he or she will teach in communion with the church can be expressed by the profession of faith and oath of fidelity or in any other reasonable manner acceptable to the one issuing the mandatum.
43. Although the general principle is that, once granted, there is no need for the mandatum to be granted again by another diocesan bishop, every diocesan bishop has the right to require otherwise in his own diocese.
44. Administrative acts in the external forum must be in writing (Canon 37). The writing not only demonstrates the fulfillment of Canon 812, but in cases of denial or removal it permits the person who considers his or her rights to have been injured to seek recourse. See Canons 1732-1739.
a. Catholic students have a right to receive from a university instruction in authentic Catholic doctrine and practice, especially from those who teach the theological disciplines. They also have a right to be provided with opportunities to practice the faith through participation in Mass, the sacraments, religious devotions and other authentic forms of Catholic spirituality.
b. Courses in Catholic doctrine and practice should be made available to all students.
c. Catholic teaching should have a place, if appropriate to the subject matter, in the various disciplines taught in the university.46 Students should be provided with adequate instruction on professional ethics and moral issues related to their profession and the secular disciplines.
b. The university plan should address intellectual and pastoral contributions to the mission of communicating Gospel values,48 service to the poor, social justice initiatives, and ecumenical and interreligious activities.
46. See above Footnotes 27 and 37.
47. See ECE, I, 38ff. and Footnote 44.
48. See ECE, I, 4849.
49. See ECE, II, Art. 5, 2. See also the responsibilities of the diocesan bishop set forth in Canons 392, 1; 394, 1; 756, 2; 810, 2; 813.
b. Bishops should, when appropriate, acknowledge publicly the service of Catholic universities to the church and support the institution’s Catholic identity if it is unjustifiably challenged.
c. Diocesan and university authorities should commit themselves mutually to regular dialogues to achieve the goals of Ex Corde Ecclesiae according to local needs and circumstances.
– Arranging for the diocesan bishop or his delegate and members of the religious institute to be involved in the university’s governance, perhaps through representation on the board of trustees or in some other appropriate manner.
– Sharing the university’s annual report with the diocesan bishop and the religious institute, especially in regard to matters affecting Catholic identity and the religious institute’s charism.
– Scheduling regular pastoral visits to the university on the part of the diocesan bishop and the religious institute’s leadership and involving the members of the diocese and the institute in campus ministry.
– Collaborating on evangelization and on the special works of the religious institute.
– Conducting dialogues on matters of doctrine and pastoral practice and on the development of spirituality in accordance with the religious institute’s charism.
– Participating together in ecumenical and interfaith endeavors.
– Contributing to the diocesan process of formulating the quinquennial report to the Holy See.
of the theological disciplines and administrators of universities to promote informal cooperation and collaboration in the church’s teaching mission and the faithful observance within Catholic universities of the principles of Catholic doctrine.
g. The NCCB, through an appropriate committee structure, should continue to dialogue and collaborate with the Catholic academic community and its representative associations about ways of safeguarding and promoting the ideals, principles and norms expressed in Ex Corde Ecclesiae.
51. See NCCB, “Doctrinal Responsibilities: Approaches to Promoting Cooperation and Resolving Misunderstandings Between Bishops and Theologians,” June 17, 1989, Washington, D.C.: USCC, III, C, pp. 16-22. When such disputes are not resolved within the limits of informal or formal dialogue, they should be addressed in a timely manner by the competent ecclesiastical authority through appropriate doctrinal and administrative actions, taking into account the requirements of the common good and the rights of the individuals and institutions involved.
53. See ECE, II, Art. 6, 2.
3. When selecting pastoral ministers priests, deacons, religious and laypersons to carry on the work of campus ministry, the university authorities should work closely with the diocesan bishop and interested religious institutes. Without prejudice to the provision of Canon 969, 2, priests and deacons must enjoy pastoral faculties from the local ordinary in order to exercise their ministry on campus.
4. With due regard for religious liberty and freedom of conscience, the university, in cooperation with the diocesan bishop, should collaborate in ecumenical and interfaith efforts to care for the pastoral needs of students, faculty and other university personnel who are not Catholic.
54. See ECE, II, Art. 7, 1; NCCB, “Sons and Daughters of the Light: A Pastoral Plan for Ministry with Young Adults,” Origins, Nov. 28, 1996, 384-402, esp. 398-401; “Letter to College Students,” Origins, Dec. 7, 1995, 429-430; “Empowered by the Spirit,” Washington, D.C.: USCC, 1985.
55. See ECE, I, 35 and ECE, II, Art. 7, 2.
56. See ECE, I, 3235.
This application will become effective one year after its recognitio by the Holy See.
During the five years following the effective date of this application, the NCCB, in collaboration with representatives of Catholic universities, should develop a mutually agreeable process to review and evaluate the implementation of Ex Corde Ecclesiae and this application, particularly regarding the nature, mission and Catholic identity of the universities.
Ten years after the effective date of this application, the NCCB will review this application of Ex Corde Ecclesiae for the United States.

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