INTRODUCTION
Veritatis
Gaudium is an apostolic constitution of Pope Francis on ecclesiastical
universities and faculties. This constitution which translates to ‘the joy of
truth’ was signed by the Pontiff on the 8th of December 2017 and was
promulgated on the 29th of January 2018. Following in the footsteps of similar
documents, this document stipulates some guidelines to be followed and some
rules to be applied in studies in an ecclesiastical institution, with special
regards to philosophy and theology. There is a basic need for the acquisition
of knowledge. In knowledge we get in touch with the truth. However quest for
knowledge should be within the perspective of our Christian belief. In other
words we must not seek a knowledge that contradicts our Christian belief. Thus
Benedict XVI in his Encyclical Letter Caritas in veritate, explicated that the truth from a
Christian perspective cannot be considered apart from love. Therefore the
defending and promoting of the truth is a basic form of charity. However the
truth is more than knowledge. This is why the Congregation for Catholic
Education on the preamble of the decree
on the reform of ecclesiastical studies of philosophy calls
upon Universities
First
of all, to take up the challenge of exercising, developing and defending a
rationality with ‘broader horizons’, showing that “it again becomes possible to
enlarge the area of our rationality, to link theology, philosophy and science
between them in full respect of their
reciprocal autonomy, but also in the awareness of the intrinsic unity that
holds them together.” On an institutional level, to rediscover “this great logos”,
“this breadth of reason”, is precisely “the great task of the university.”[1]
SECTION III: FACUALTY OF PHILOSOPHY
The
paragraph one of the article eighty-one makes clear that within ecclesiastical
institutes and faculties, philosophical investigations must agree with the
rules and principles of science, and should be based on an efficient
philosophy. In the number three of his Encyclical Letter Fides et ratio, “Pope
John Paul II wished to emphasize the need for philosophy, so as to advance in
the knowledge of the truth and to render earthly existence ever more human. In
fact, philosophy “is directly concerned with asking the question of life’s
meaning and sketching an answer to it.’” This question arises both from the
wonder that man experiences in his encounter with others and with the cosmos,
and from the painful and tragic experiences that assail his life. Philosophical
knowledge, therefore, is seen as being ‘one of the noblest of human tasks’.[2] However,
proffering solutions to philosophical problems must be done based on a
systematic method that is strictly scientific and must be hinged on a
constantly renewed and updated philosophy. In other words, those responsible
for imparting philosophical knowledge in students must embark on a legacy of
never staying in the dark; they should always seek to update themselves in order
not to provide the students with an outdated knowledge and they too must ensure
that enquiries into the different subject matters of philosophy is not taking
with levity on the part of the students. Its search and enquiries must not be
outside the scope of natural reason and is to be in accordance with the
Christian view of the world, of man and of God. It should appropriately
represent the relationship of philosophy and theology. Philosophy and theology
are not courses in mutual opposition rather they work in collaboration. As the
two courses systematically represent reason and faith, they both work together;
thus where reason ends faith begins. Philosophy is the handmaid of theology just
as exemplified in the fides et ratio
of Pope John Paul II. This fact should be brought to the consciousness of the
students. The connection between philosophy and theology should not be lost.
This is why John Paul II plainly stated that a philosophical formation that is
open to faith is encouraged. However philosophy and theology must not be
confused or disconnected.
The
second paragraph stresses on continuity. Students should be prepared to be able
to teach and impart knowledge. This is to say that, after being taught, they should
be able to pass on the knowledge by teaching others. However they have to
impart an updated knowledge. They also should be made fit to assume intellectual
post and be equipped as promoters of Christian culture in dialogue. Foremost is
to be considered the Christian cultural and traditional heritage. Just as the
Pope said in Vatican City, “Catholic university programs in philosophy,
theology and canon law — especially those designed for future priests — must be
marked by fidelity to church tradition, academic rigor and an awareness of the
challenges to belief in the modern world”.[3] However,
as laid down in the article eighty-two, the study curriculum in an
ecclesiastical institute or faculty of philosophy should include for the first
cycle which is the first three years or six semesters a grounded and essential
introduction and a systematic interpretation and explanation of the different
parts of philosophy with special references to the world, Man and God. This is
to include the history of philosophy; where and how it all started, and an
introduction to scientific methodology of research.
This
article affirms the stipulations of the number 15 of the decree on the training
of priests which states that philosophical subjects should be taught in a way
that students are led gradually through a solid and consistent knowledge of man,
the world and God, and that students should rely on the philosophical patrimony
which is forever valid, but should also take account of modern philosophical
studies especially those with greater influence, as well as recent progress in
science. Correctly understanding the modern mind, students will be prepared to
enter into dialogue with their contemporaries.[4]
The
second cycle should be a period for specification and specialization. This is a
period of emphasizing and focusing on ones areas of particular interest. For
example philosophy as an academic discipline is made up of different branches
which may include epistemology, ethics, metaphysics and logic, and within each
of these branches are different epochs and subject matters of specific
considerations. Within this cycle, for a period of two years or four semesters
a more profound and particularized consideration of philosophical sectors
should be imparted considering special disciplines and seminars as a useful
tool in this enterprise. Students should be well animated in the areas of their
specialization by conducting seminars for them.
The third cycle which is to extend to at
least a time period of three years is dedicated to equipping a great mind and
ensuring the attainment of philosophical maturity. In other words, in this
level in philosophical studies, the student must have risen above the level of
being a philosophical amateur; this is a level of acquiring professionalism in
the field of philosophy. Ascertaining the maturity of the mind is done by means
of writing a doctoral dissertation. Philosophical maturity is very important as
John Paul II in his Fides et ratio
emphasized the need for philosophy and its importance in advancement in the
knowledge of the truth and adding to our human existence. However attaining
philosophical maturity here, can also be in the light of the number eleven of
the Decree on the Reform of
Ecclesiastical Studies of Philosophy of the Congregation
for Catholic Education which states that the students in Ecclesiastical
Faculties acquire a solid philosophy to make it possible to think, know and
reason with precision, and also to dialogue with everyone incisively and
fearlessly.
The
article eighty-three explains that each cycle of study ends with a degree. This
is to certify that a candidate have qualified under merits within the
particular standard of each cycle and have acquired the educational award due
to that particular level of studies. The first cycle ends with a degree of
baccalaureate while the second cycle ends with a specialized Licentiate and the
third cycle ends with a doctorate. However as stated in the article thirty five
of this document, Ecclesiastical Universities or Faculties which are
canonically erected or approved, the academic degrees are given by authority of
the Holy See.[5]
The
article eighty-four talks about the requirements for enrolment into the first
cycle of the faculty of philosophy. This demands that the student must have
completed preliminary studies necessary for enrolment. Within the Nigerian
context, for a student to enroll into a university requires that the student
completes his secondary school education, write and pass his WAEC or any other
valid secondary school graduation exam. However the article goes on to add that
faculties in their own statutes should determine what other requirements would
be necessary for enrolment. For instance a student who studied art in his
secondary school education will not possibly be admitted to study core science
in the university, and also there is a degree of grades required for enrolment
which is at least five credit passes.
For
students who completed the first cycle of the regular philosophical courses in
a theological faculty, due account must be taken in noting the courses they
offered during the particular course of studies in case if he want to continue
philosophical studies in order to obtain baccalaureate. For instance when a
student that studied philosophy in saints Peter and Paul Bodija goes for
theology in a different seminary, he would necessarily have to start from
theology two because he had already offered the courses that make up for his
theology one.
CONCLUSION: These
articles dealt with academic processes and procedures, specially highlighting
studies in philosophy. This is a stipulated guideline of what is expected in a
particular level of study and what is to be achieved after the level is
completed. However, all these should be in line with the faith.
[3] https://www.ncronline.org/news/vatican/training-mission-pope-revises-norms-theology-philosophy-studies
(accessed on March 19, 2019).
[4] Second Vatican Ecumenical Council, Decree on
the Training of Priests Optatam Totius, 15,
P.636-637.
