Friday, 9 August 2019

VERITATIS GAUDIUM


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.

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