Recent debate regarding the implementation of Ex Corde Ecclesiae has led many Catholic colleges and universities to reexamine their identity in relation to the church. Often departments of theology and religious studies are charged with maintaining the “Catholic” character of a campus, with negative effects. Much of the reaction to Ex Corde has been framed in terms of free speech, American systems of tenure, and religious diversity. This paper, however, suggests that holiness, understood as an ever-deepening awareness of Mystery (Rahner) or as “a passion for the impossible” (Caputo) might be a more fruitful context for dialogue between Catholic institutions of higher education and the Vatican.

One of the primary concerns of feminist theology is to promote the full humanity of women and men by questioning forms of thought that demean human persons. The Christian doctrine of a triune God is open to such critique, because it has traditionally been presented in terms that are exclusive and even oppressive to some. Joseph A. Bracken, S.J. proposes a process model of the Trinity that is significant for contemporary feminist theology, because it potentially promotes human flourishing. It does this in at least two ways. First, because this model does not rely on relationships of origin to distinguish the divine persons, it invites the development of inclusive metaphors that embrace human diversity. Secondly, it proposes a nonhierarchical, interrelational view of the Trinity that is arguably compatible with the faith experience of persons who are subject to any sort of oppression. Further, this model illustrates the participation of human persons in the dynamic interrelationship shared by the divine persons.

Theological reflection on the problem of consumerism is often guided by the implicit assumption that beliefs and values are the principal causal factors within human action and culture. As a result, the most common tactic for countering consumerism is to contrast its premises and values with those of the gospel. Such an approach comes naturally to theology, a discipline in which the importance of belief is foundational. This approach is inadequate for addressing the problem of consumerism, however, because it overlooks its most fundamental challenge: the commodification of culture. The most pernicious effects of consumerism are manifest not by changes in the “content” of beliefs but in their underlying form. Religious and ethical beliefs are commodified—reduced to objects of exchange and consumption, to shallow, interchangeable commodities. Drawing from the extensive scholarship on the commodification of culture, this essay explores the effects of consumerism upon religious belief and practice. Guided by this analysis it will attempt to reconceive tactics for countering consumerism's negative effects.

This essay aims to present the challenges of teaching Catholic social thought to undergraduates at a Catholic college. It begins with a review of the three foundational principles of the Church's social tradition: dignity, community, and preferential option for the poor. It next moves to three primary obstacles to making these concepts come alive for college students: (1) the prevalence of social and economic stereotypes, (2) a Romanticized reduction of Christianity which emphasizes charity to the neglect of justice, and (3) an unwillingness to allow the resources of one's faith to challenge the policies of one's government. The essay concludes with some reflections on the appropriateness of all of these subjects at a college dedicated to the liberal arts. Throughout this paper, generous use is made of writings by my students that demonstrate the pedagogical principles and pitfalls I narrate.

Three-fourths of the 180 Centers for Teaching Excellence found in U.S. colleges and universities have been developed over the last decade. Excellence in Teaching has never been discussed more. Yet clarity about what actually constitutes quality in teaching is not at all apparent. This essay suggests a contrast between two ways of conceiving excellence in teaching—an excellence of achievement as compared to an excellence of desire. The one, based on a marketing model of education, stresses measurable outcomes, with an emphasis on the acquisition of information. The other, drawing from themes in the history of Christian spirituality, evokes a wisdom tradition that nourishes unsatisfied desire as a principal goal. In the latter, less importance is ascribed to the teacher's self-conscious need to call attention to his or her particular competence. Set free from “the maintenance of control,” the teacher can be more open to a common search (and excellence) to which everyone contributes.

The title of my reflections is “Between a Rock and A Hard Place,” which I think aptly describes the situation of Catholic theologians in the United States since the bishops' meeting of November 1999. The imagery refers to the rock of Peter, the hard place to the problems the mandatum raises for ourselves and our Catholic colleges and universities. My question is: What can the social sciences tell us about our present dilemma? First, I will look at the history of the problem as we have experienced it in the U.S. Next, the bishops' document is now in the hands of the Roman Curia, so I will look at the role of that institution. And finally, I will review quickly events to date in the light of evidence from the social sciences and suggest a possible strategy to deal with the situation in our U.S. context.