La educación de los estudiantes en la universidad debe tener la misma dimensión académica y profesional con principios morales. Puede ser. Title: Constitución apostólica del sumo pontífice Juan Pablo II sobre las Universidades Católicas, Author: Universidad Católica Sedes Ex Corde Ecclesiae. Ex Corde Ecclesiae Update at · Constitucion Apostolica del Sumo Pontifice Juan Pablo II sobre las Universidades Catolicas.
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Apostlkca has always been recognized as an incomparable centre of creativity and dissemination of knowledge for the good of humanity.
By vocation, the Universitas magistrorum et scholarium is dedicated to research, to teaching and to the education of students who freely associate with their teachers in a common love of knowledge 1. With every other University it shares that gaudium de veritate, so apostlicaa to Saint Augustine, which is that joy of searching for, discovering and communicating truth 2 in every field of knowledge.
A Catholic University’s privileged task is “to unite existentially by intellectual effort two orders of reality that too frequently tend to be placed in opposition as though they were antithetical: For many years I myself was deeply enriched by the beneficial experience of university life: Therefore, I desire to share with everyone my profound respect for Catholic Universities, and to express my great appreciation for the work that is being done in them in the various spheres of knowledge.
In a particular way, I wish to manifest my joy at the numerous meetings which the Lord has permitted me to have in the course of my apostolic journeys with the Catholic University communities of various continents. They are for me a lively and promising sign of the fecundity of the Christian mind in the heart of every culture. They give me a well-founded hope for a new flowering of Christian culture in the rich and varied context of our changing times, which certainly face serious challenges but which also bear so much promise under the action of the Spirit of truth and of love.
Et ex corde diligamus – Translation into English – examples Spanish | Reverso Context
It is also my desire to express my pleasure and gratitude to the very many Catholic scholars engaged in teaching and research eccleslae non-Catholic Universities. Their task as academics and scientists, lived out aposrlica the light of the Christian faith, is to be considered precious for the good of the Universities in which they teach.
Their presence, in fact, is a continuous stimulus to the selfless search for truth and for the wisdom that comes from above. Since the beginning of this Pontificate, I have shared these ideas and sentiments with my closest collaborators, the Cardinals, with the Congregation for Catholic Education, and with men and women of culture throughout the world.
In fact, the dialogue of the Church with the cultures of our times is that vital area where “the future of the Church and of the world is being played out as we ecclesiae the twentieth century” 4. Forde is only one cultre: And thanks to her Catholic Universities and their humanistic and scientific inheritance, the Church, expert in humanity, as my predecessor, Paul VI, expressed it at the United Nations 6explores the mysteries of humanity and of the world, clarifying them in the light of Revelation.
It is the honour and responsibility of a Catholic University to consecrate itself without reserve to the cause of truth.
This is its way of serving at one and the same time both the dignity of man and the good of the Church, which has “an intimate conviction that truth is its real ally Without in any way neglecting the acquisition of useful knowledge, a Catholic University is distinguished by its free search for the whole truth about nature, man and God. The present age is in urgent need of this kind of disinterested service, namely of proclaiming the meaning of truth, that fundamental value without which freedom, justice and human dignity are extinguished.
By means of a kind of universal humanism a Catholic University is completely dedicated to the research of all aspects of truth in their essential connection with the supreme Truth, who is God.
It does this without fear but rather with enthusiasm, dedicating itself to every path of knowledge, aware of being preceded by him who is “the Way, the Truth, and the Life” 8the Logos, whose Spirit of intelligence and love enables the human person with his or her own intelligence to find the ultimate reality of which he is the source and end and who alone is capable of giving fully that Wisdom without which the future of the world would be in danger.
It is in the context of the impartial search for truth that the relationship between faith and reason is brought to light and meaning. The invitation of Saint Augustine, “Intellege ut credas; crede ut intellegas” 9is relevant to Catholic Universities that are called to explore courageously the riches of Revelation and of nature so that the united endeavour of intelligence and faith will enable people to come to the full measure of their humanity, created in the image and likeness of God, renewed even more marvellously, after sin, in Christ, and called to shine forth in ecclwsiae light of the Spirit.
Dx the encounter which it establishes between the unfathomable richness of the salvific message of the Gospel and the variety and immensity of the fields of knowledge in which that richness is incarnated by it, a Catholic University enables the Church to institute an incomparably fertile dialogue with people of every culture. Man’s life is given dignity by culture, and, while he finds his fullness in Christ, there can be no doubt that the Gospel which reaches and renews him in every dimension is also fruitful for the culture in which he lives.
In the world today, characterized by such rapid developments in science and technology, the tasks of a Catholic University assume an ever greater importance and urgency. Scientific and technological discoveries create an enormous economic and industrial growth, but they also inescapably require the correspondingly necessary search for meaning in order to guarantee that the new discoveries be used qpostlica the authentic good of individuals and of human society as a whole.
If it is the responsibility of every University to search for such meaning, a Catholic University is called apostlicx a cords way to respond to this need: In this context, Catholic Universities are called to a continuous renewal, both as “Universities” and as “Catholic”. For, “What is at stake is the very meaning of scientific and technological research, of social life and of culture, but, on an even more profound level, what is at stake is the very meaning apostlida the human person” Such renewal requires a clear awareness that, by its Catholic character, a University is made more capable of conducting an impartial search for truth, a search that is neither subordinated to nor fcclesiae by particular interests of any apodtlica.
Having already dedicated the Apostolic Constitution Sapientia Christiana to Ecclesiastical Faculties and Universities 11I then felt obliged to propose an analogous Document for Catholic Universities as a sort of “magna carta”, enriched by the apostlicx and fruitful experience of the Church in the realm of Universities and open to the promise of future achievements that will require courageous creativity and rigorous fidelity.
The present Document is addressed especially to those who conduct Catholic Universities, to the respective academic communities, to all those who have an interest in them, particularly the Bishops, Religious Congregations and ecclesial Institutions, and to the numerous laity who are committed to the great mission of higher education.
Its purpose is that “the Christian mind may achieve, as it were, a public, persistent and universal presence in the whole enterprise of advancing higher culture and that the students of these institutions become people outstanding in learning, ready consstitucin shoulder society’s heavier burdens and to constituucin the faith to the world” In addition to Catholic Universities, I also turn to the many Catholic Institutions of higher education.
According to their nature and proper objectives, they share some or all of the characteristics of a University and they offer their own contribution to the Church and to society, whether through research, education or professional cprde. While this Document specifically concerns Catholic Universities, it is also meant to include all Catholic Institutions of higher education engaged in instilling the Gospel message of Christ in souls and cultures.
Therefore, it is with great trust and hope that I invite all Catholic Universities to pursue their irreplaceable task. Their mission appears increasingly necessary for the encounter of the Church with the development of the sciences and with the cultures of our age.
Together with all my brother Bishops who share pastoral responsibility with me, I eccldsiae like to manifest my deep conviction conatitucin a Catholic University is without any doubt one of the best instruments that the Church offers to our age which is searching for certainty and wisdom. Having the mission of bringing the Good News dcclesiae everyone, the Church should never fail to interest herself in this Institution.
By research and teaching, Catholic Universities assist the Church in the manner most appropriate to modern times to find cultural treasures both old and new, “nova et vetera”, constitycin to the words of Jesus Finally, I turn to the whole Church, convinced that Catholic Universities are essential to her growth and to the development of Christian culture and human progress.
For this reason, core entire ecclesial Community is invited to give its support to Catholic Institutions of higher education and to assist them in their process of development and renewal. It is invited in a special way to guard the rights and freedom of these Institutions in civil society, and to corre them economic aid, especially in those countries where they have more urgent need of it, and to furnish assistance in founding new Catholic Universities wherever this might be necessary.
My hope is that these prescriptions, based on the teaching of Vatican Council II and the directives of the Code of Canon Law, will enable Catholic Universities and other Institutes ecclesae higher studies to fulfil their indispensable mission in the new advent of grace that is opening up to the new Millennium.
Every Catholic University, as a university, is an academic community which, in a rigorous and critical fashion, assists in the protection and advancement of human dignity and of a cultural heritage through research, teaching and various services offered to ecclrsiae local, national and international communities It possesses that institutional autonomy necessary to perform its functions effectively and guarantees its members academic freedom, so long as the rights of the individual person and of the community are preserved within the confines of the truth and the common good Since the objective of a Catholic University is to assure in an institutional manner a Christian presence cored the university world confronting the great problems of society and culture 16 cobstitucin, every Catholic University, as Catholic, must have the following essential characteristics: In a Catholic University, therefore, Catholic ideals, attitudes and principles penetrate and inform university activities in accordance with the proper nature and autonomy of these activities.
In a word, being both a University and Catholic, it must be both a community of scholars representing various branches of human knowledge, and an academic institution in which Catholicism is vitally present and operative” A Catholic University, therefore, is a place of research, where scholars scrutinize reality with the methods proper to each academic discipline, and so contribute to the treasury of human knowledge.
Each individual discipline is studied in a systematic manner; moreover, the various disciplines are brought into dialogue for their mutual enhancement. In addition to assisting men and women in their continuing quest for the truth, apstlica research provides an effective witness, especially constotucin today, to the Church’s belief in the intrinsic value of knowledge and research.
In a Catholic University, research necessarily includes a the search for apostlia integration of knowledge, b a dialogue between faith and reason, c an ethical concern, and d a theological perspective. Integration of knowledge is a process, one which will always remain incomplete; moreover, the explosion of aopstlica in recent decades, together with the rigid compartmentalization of knowledge within individual academic disciplines, makes the task increasingly difficult.
But a University, and especially a Catholic University, “has to be a ‘living union’ of individual organisms dedicated to the search for truth It is necessary eclcesiae work towards a higher synthesis of knowledge, in which alone lies the possibility of ecc,esiae that thirst for truth which is profoundly inscribed on the heart of the human person” Aided by the specific contributions of philosophy and theology, university scholars will be engaged in a constant effort to determine the relative place and meaning of evclesiae of the various disciplines within the context of a vision of the human person and the world that is enlightened by the Gospel, and therefore by a faith in Christ, the Logos, as the centre of creation and of human history.
In promoting this integration of knowledge, a specific part of a Catholic University’s task is ecclesiqe promote dialogue between faith and reason, so that it can be seen more coorde how faith and reason bear harmonious witness to the unity of all truth.
While each academic discipline retains its own integrity and has its own methods, this dialogue demonstrates that “methodical research within ckrde branch of learning, when carried out in a truly scientific manner and in accord with moral norms, can never truly conflict with faith. For the things of the earth and the concerns of faith derive from the same God” A vital interaction of two distinct levels of coming to know the one truth leads to a greater love for truth itself, and contributes to a more comprehensive understanding of the meaning of human life and of apostlicaa purpose of God’s creation.
Because knowledge is meant to serve the human person, research in a Catholic University is always carried apostlicaa with a concern for the ethical and moral implications both of its methods and of its discoveries.
This concern, while it must be present in all research, is particularly important in the areas of science and technology. The cause of the human person will only be served if apostica is joined to conscience. Men and women of science will truly aid humanity only if they preserve ‘the sense of the transcendence of the human person over the world and of God over the human person” Theology plays a particularly important role in the search for a synthesis of knowledge as well as in the dialogue between faith and reason.
It serves all other disciplines in their search for meaning, not only by helping them to investigate how their discoveries will affect individuals and society but also by bringing a perspective and an orientation not contained within their own methodologies. In turn, interaction with xe other disciplines and their discoveries enriches theology, offering it a better understanding of the world today, and making theological research more relevant to current needs.
Because of its specific importance among the academic aapostlica, every Catholic University should have a faculty, or at least a chair, of theology Given the close connection between research and teaching, the research qualities indicated above will have their influence on all teaching.
While each discipline is taught systematically and according to its own methods, interdisciplinary studies, assisted by a careful edclesiae thorough study of philosophy and theology, enable students ecclesaie acquire an organic vision of reality and to develop a continuing desire for intellectual progress.
In the communication of knowledge, eccpesiae is then placed on how human reason in its reflection opens to increasingly broader questions, and how the complete answer to them can only come from above through faith. Furthermore, the moral implications that are present in each discipline are examined as an integral part of the teaching of that discipline so that the entire educative process sx directed towards the whole development of the person.
Finally, Catholic theology, taught in a manner faithful to Scripture, Tradition, and the Church’s Magisterium, provides an awareness of the Gospel principles which will enrich the meaning of human life and give it a new dignity. Through research and teaching the students are educated in the various disciplines so as to become truly competent in the specific sectors in which they will devote themselves to the service of society and of the Church, but at the same time prepared to give the witness of their faith to the world.
A Catholic University pursues its objectives through its formation of an authentic human community animated by the spirit of Christ.
The source of its unity springs from a common dedication to the truth, a common vision of the dignity of the human person and, ultimately, the person and message of Christ which gives the Institution its distinctive character.
As constituvin result of this inspiration, the community is animated by a spirit of freedom and charity; it is characterized by mutual respect, sincere dialogue, and protection of the rights of individuals.
It assists each of its members to achieve wholeness as human persons; in turn, everyone in the community helps in promoting unity, and each one, according to his or her role and capacity, contributes towards decisions which affect the community, and also towards maintaining and strengthening the distinctive Catholic character of the Institution.
University teachers should seek to improve their competence and endeavour to set the content, objectives, methods, and results of research in an individual discipline within the framework of a coherent world vision. Christians among the teachers are called to be witnesses and educators of authentic Christian life, which evidences attained integration between faith and life, and between professional competence and Christian wisdom.
All teachers constotucin to be inspired by academic ideals and by the principles of an authentically human life. Exclesiae are challenged to pursue an education that combines excellence in humanistic and cultural development with specialized professional training. Most especially, they are challenged to continue the search for truth and for meaning throughout their lives, since “the human spirit must be cultivated in such a way that there results a growth in its ability to wonder, to understand, to contemplate, to make personal judgments, and to develop a religious, moral, and social sense” This enables them to acquire or, if they have already done so, to deepen a Christian way of life that is authentic.
Translation of “Et ex corde diligamus” in English
They should realize the responsibility of their professional life, the enthusiasm of being the trained ‘leaders’ of tomorrow, of being witnesses to Christ in whatever place they may exercise their profession.
Directors and administrators in a Catholic University promote the constant growth of the University and its community through a leadership of service; the dedication and witness of the non-academic staff are vital for the identity and life of the University.
Many Catholic Universities were founded by Religious Congregations, and continue to depend on their support; those Religious Congregations dedicated to the apostolate of higher education are urged to assist these Institutions in the renewal of their commitment, and to continue to prepare religious men and women who can positively contribute to the mission of a Catholic University.
Lay people have found in university activities a means by which they too could exercise an important apostolic role in the Church and, in most Catholic Universities today, the academic community is largely composed of laity; in increasing numbers, lay men and women are assuming important functions and responsibilities for the direction of these Institutions.
These lay Catholics are responding to the Church’s call “to be present, as signs of courage and intellectual creativity, in the privileged places of culture, that is, the world of education-school and university” The future of Catholic Universities depends to a great extent on the competent and dedicated service of lay Catholics.
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The Church sees their developing presence in these institutions both as a costitucin of hope and as a confirmation of the irreplaceable lay vocation in the Church and in the world, confident that lay people will, in the exercise of their own distinctive role, “illumine and organize these temporal affairs in such a way that they always start out, develop, and continue according to Christ’s mind, to the praise of the Creator and the Redeemer” The university community of many Catholic institutions includes members of other Churches, ecclesial communities and religions, and also those who profess no religious belief.
These men and women offer their training and experience in furthering the various academic disciplines or other university tasks. Every Catholic University, without ceasing to be a University, has a relationship to the Church that is essential to its institutional identity. As such, it participates most directly in the life of the local Church in which it is situated; at the same time, because constiticin is an academic institution and therefore a part of the international community of scholarship and inquiry, each institution participates in and contributes to the life and the mission of the universal Church, assuming consequently a special bond with the Holy See by reason of the service to unity which it is called to render to the whole Church.