A note expanding on my post below about Fr. Roger Haight's difficulties with the Vatican.
I get asked a lot why Catholic theologians seem to stray into heresy so often. There are many, many reasons for this--adolescent attention-seeking, need for approval from the secular culture, embarrassment over the Church's use of dogmatic language and authority--but one thing I've never posted about is how the university system pushes academics to the edges and keeps them there.
What most normal people (i.e., non-academics) don't know about the academic world is how professors are hired, promoted and tenured. Every university has an elaborate system detailing every step in a professor's career, from the day he/she applies for a job to the day he/she is retired.
In this description I will have to stick to the liberal arts b/c I know nothing about how the natural sciences, business, medicine, etc. run their shows. I know the lib arts. Here's how it goes:
The theology department needs a new professor to teach systematic theology. The chair of the department informs the dean of the college who then approves (or not) the request to hire a new professor. If approved, the department, using incredibly narrow university guidelines, advertises the position in relevant academic journals. Most ads will lay out the necessary academic qualifications for the position (Ph.D. "in hand" or A.B.D, "all but dissertation") and list teaching and researching requirements. Applicants flood the department's hiring committee. This committee vetts the applications for compatibility and picks several applicants to interview. For the most part and at this point in the process, the committee members are looking for someone they believe will "fit with" the department and at the same time add something different to the mix. Successful interviewees are invited to campus to give a public lecture and meet the deans. Eventually, one of the applicants is hired.
Once hired, the new professor (usually an "assistant professor") begins teaching courses in his/her field. Along with the teaching is the universal requirement to "contribute original research to the field." This means lots of research, lots of writing, lots of publication. Initially, the new professor will begin revising his/her dissertation for publication. Good start. But it's not enough for promotion to "associate professor." For that, the new guy will need to keep a good teaching record, a solid history of service to the univeristy (usually committee drugery), and publish new research. Make no mistake, in most of the U.S.'s research universities, publishing and getting grant money is ALL that really matters when it comes to promotion and tenure. Teaching is something grad students and lazy researchers are expected to do.
It's the "publishing new research" that often lands our Catholic theologians in hot water with the magisterium. Why? In order to progress with an academic career, a professor has to publish books and articles. To get books and articles published, his/her research has to make an "original contribution;" that is, a junior theologian will go no where fast in his/her career if he/she simply articulates and defends already well-estabished theological research. It's got to be new. Who decides what counts as "new"? Research up for publication is peer-reviewed by other academics in the same field. Anonymous reviewers critique the work for originality, reliability, etc. Of late, it has become standard operating procedure in some lib arts fields to critique new research on purely ideological grounds, i.e. "does this manuscript support the oppression of women, minorities, etc. or does it promote diversity, difference, etc.?" Do not imagine for one second that Harvard University Press will be publishing a book any time soon that harshly critiques the field of "women's studies" or one that strongly defends Catholic theological orthodoxy.
Here's where the real trouble starts: if your contribution has to be new, then it follows that you cannot rely too heavily on what has already been done. Older theologies are based on well-established methodologies and certain well-respected texts and authors. To be new and improved, you have to either ignore these, find sources outside your field (psychology, philosophy, etc.), or invent your own. In orthodox Catholic theology, you never totally depart from what has already been done. You can improve arguments; dig up new evidence supporting the Church; sharpen distinctions and clarify differing opinions; you can even ask hard questions that the magisterium ignores or dismisses; but inventing new theologies is out of the question. . .if by "new theologies" we mean writing against the magisterium of the Church.
If you manage to research, write, and publish a new theology or a significant challenge to orthodoxy, you will likely be rewarded by the university with a promotion, tenure, or both. If you are really good at this sort of thing, you might win an endowed chair of some sort and never have to teach again. If you are the best at this sort of whole-clothe invention of theological novelty, you will be called to the Vatican for a spanking.
So, some of the blame for Catholic theologians who stray from the faith can be reasonably laid at the feet of American academic culture. Universities thrive on novelty, edginess, rebellion, and academic star power. They pay for it, reward it with prestige, and encourage it for P.R. purposes. Why do you think that every time the Vatican slaps a theologian on the wrist, the Catholic professorial world screams bloody murder about "academic freedom"? What they know is that if the Vatican too closely monitors their work and calls them on their errors, they may lose power and funds in the world that matters most to them: their department and the university's tenure committee.
What's interesting is that Today's Cutting Edge Research is tomorrow's Old Hat. We are already starting to see in academic theology in the U.S. younger theologians throwing off their feminist/Marxist oppressors and liberating themselves by researching and defending Catholic orthodoxy. However, because the dissenters still control the purse strings in the department and the hiring/promotion/tenure process in the university, these orthodox theologians do not get hired at Harvard, Yale, Princeton, Notre Dame, etc. And given the rise and proliferation of smaller Catholic universities dedicated to the tradition, who cares if the moldy Ivy Leagues schools look askance at their orthodoxy?
But it's only a matter of time before the next generation steps up. . .let's pray they don't mess it up.
