Gregorian University Research Articles

Daily Liturgical Prayer: Origins and Theology By Gregory W. Woolfenden

The Heythrop JournalVolume 47, Issue 4 p. 636-638 Daily Liturgical Prayer: Origins and Theology By Gregory W. Woolfenden Norman Tanner, Norman Tanner Gregorian University, Rome, ItalySearch for more papers by this author Norman Tanner, Norman Tanner Gregorian University, Rome, ItalySearch for more papers by this author First published: 11 September 2006 https://doi.org/10.1111/j.1468-2265.2006.00301_11.xRead the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL No abstract is available for this article. Volume47, Issue4October 2006Pages 636-638 RelatedInformation

The Ecumenical Movement and the Transmission of the Word of God in Vatican II's Dei Verbum

The Ecumenical ReviewVolume 57, Issue 4 p. 406-432 The Ecumenical Movement and the Transmission of the Word of God in Vatican II's Dei Verbum Patrick Mullins, Patrick Mullins This article is an edited version of a paper given at the “40th anniversary conference” of the Greenhills Ecumenical Conference, held in Drogheda, Ireland, on 23 January 2006. Patrick Mullins O Carm, STD completed his doctorate on Lumen gentium and the Holy Spirit at the Gregorian University, Rome, in 1990. He teaches Ecclesiology, Sacraments, and Ministry at the Milltown Institute and, since 2000, he has been Dean of Theology and Spirituality at the Milltown Institute of Theology and Philosophy, Dublin, Ireland.Search for more papers by this author Patrick Mullins, Patrick Mullins This article is an edited version of a paper given at the “40th anniversary conference” of the Greenhills Ecumenical Conference, held in Drogheda, Ireland, on 23 January 2006. Patrick Mullins O Carm, STD completed his doctorate on Lumen gentium and the Holy Spirit at the Gregorian University, Rome, in 1990. He teaches Ecclesiology, Sacraments, and Ministry at the Milltown Institute and, since 2000, he has been Dean of Theology and Spirituality at the Milltown Institute of Theology and Philosophy, Dublin, Ireland.Search for more papers by this author First published: 26 March 2009 https://doi.org/10.1111/j.1758-6623.2005.tb00563.x Patrick Mullins O Carm, STD completed his doctorate on Lumen gentium and the Holy Spirit at the Gregorian University, Rome, in 1990. He teaches Ecclesiology, Sacraments, and Ministry at the Milltown Institute and, since 2000, he has been Dean of Theology and Spirituality at the Milltown Institute of Theology and Philosophy, Dublin, Ireland. This article is an edited version of a paper given at the “40th anniversary conference” of the Greenhills Ecumenical Conference, held in Drogheda, Ireland, on 23 January 2006. Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume57, Issue4October 2005Pages 406-432 RelatedInformation

Modern Catholic Perspectives Catholicism. The story of Catholic Christianity. By Gerald O'Collins and Mario Farrugia. Pp. xiii + 409 incl. 13 figs. Oxford: Oxford University Press, 2003. £63. 0 19 925994; 0 19 925995 X Priests, prelates and people. A history of European Catholicism since 1750. By Nicholas Atkin and Frank Tallett. Pp. x + 390. London–New York: I. B.

Postmodern communitarian theory insists that all knowledge is participant knowledge: who we are is at least if not more foundational to learning than any philosophy of what we can know. These two books, one written by Jesuit priests and professors of systematic theology at the Gregorian University in Rome and the other by non-Catholic professional historians working at the University of Reading, invite us to consider this assertion.

My Struggle for Freedom: Memoirs (review)

My Struggle for Freedom: Memoirs. By Hans Kung. Translated by John Bowden. (Grand Rapids, Michigan: William B. Eerdmans Publishing Company. 2003. Pp. xvii, 478. $38.00.) Hans Kung's memoirs cover his first forty years (1928-1968). Roughly third is devoted to his childhood Switzerland, his education at the Collegium Germanicum and Gregorian University Rome, and his first forays into theological scholarship (most portentously his massive commentary on Karl Earth's theology of justification). He then moves to what he identifies as the most important part of the story: his participation the events leading to Vatican Council II, his role at the Council itself, and his evaluation of the aftermath (pp. 169-463). The story is told, as one would expect, from his distinctive point of view: personal struggle for freedom the pursuit of theological truth, and the Christian liberty of the whole church, the royal priesthood, the people of God. Early on he chafes at the petty discipline of the seminary. Later the stakes are much higher. It is his story, and properly so. A reader predisposed to doubt the accuracy of any memoir will mistrust Kung's portrayal of his own importance these events. But Kung offers concrete evidence of his popularity with reformminded laity and clergy-including bishops as dissimilar as Frings of Cologne, Suenens of Brussels, and Gushing of Boston. He documents his high profile the Vatican II years, recalling, with unconcealed satisfaction, huge audiences and spontaneous applause. Mary McGrory (writing America June of 1963) called him the youngest, most famous and perhaps most controversial 'expert' at the Vatican Council, and described Catholic University audience of three thousand sitting in rapt silence for an hour and forty minutes, ending with a standing ovation (p. 314). Kung estimates the average audience on his 1963 tour of America at three thousand-rising on occasion to five, six, or eight thousand. I can believe it, for I have seen him hold the attention of hall of over thousand on three different nights Ann Arbor-in long and unforgivingly academic examinations of the theology of eternal life. His fame-or notoriety-carried him right into Kennedy's Oval Office, citadel to Kung of different but no less admired new frontier. He understandably has very kind words for his time the United States. Kung is an ecumenist, European, and cosmopolitan; but he is also Swiss and proud of it. References to mythic dates the history of Swiss independence (1291,1315,1386) supply patriotic motives to the freedom theme. Kung deftly defends Swiss neutrality World War II, and finds no Nazi sympathizers among his family or his family's circle of friends. Swiss political culture forms his outlook on the world-an almost instinctive antipathy to all dictatorship state, church and society, to all state totalitarianism and ecclesiastical integralism-and makes him resistant to the worship of church leaders and the idolization of institutions, whether party or church. It nourishes democracy, human dignity, and toleration, but also sense of responsibility (p. 16). These brief pages are offered as an insight into the values and passions that impel him to his career as reformer. In tone and content Kung never falters his commitment to the principle ecclesia semper reformanda. He does not shrink from recording his impatient, aggressive, censorious, and hostile responses to the forces of repression and retrogression-yet there is repertoriai quality about them that can transcend the personal. He recaptures the intensity of the struggle at Vatican II between freedom and obedience, reform and tradition-and the disputes these tensions produced over collegiality, curialism, ecumenism, liturgy, sacramental theology and practice, and, above all, the application of historical criticism to scripture, doctrine, and moral theology. Much of the agenda of the reformers recalls the Reformation of the sixteenth century-and Kung makes the most of those links. …

Bernard Lonergan at the Service of the Church

[Cardinal Martini, archbishop emeritus of Milan, and currently scholar in residence in Jerusalem, delivered this inaugural address on November 17, 2004, during a three-day international congress held at the Gregorian University on the occasion of the 100th anniversary of the birth of the Canadian Jesuit Bernard J. F. Lonergan (1904–1984). The congress explored the contribution of Lonergan to Christian theology and, in particular, his proposal for a new methodology capable of assuring the internal unity of theology as well as fostering its many integrations with the natural and human sciences, historical research, philosophical reflection, and other types of knowing. Cardinal Martini in his lecture brought out the person of Lonergan as well as his ecclesial and cultural significance.]

Christianity and the Religions: From Confrontation to Dialogue (review)

Reviewed by: Christianity and the Religions: From Confrontation to Dialogue John Borelli Christianity and the Religions: From Confrontation to Dialogue. By Jacques Dupuis, SJ. Maryknoll, NY: Orbis Books, 2001. 276 pp. Why read Jacques Dupuis's Christianity and the Religions (2001) when his more comprehensive, ground-breaking Toward a Christian Theology of Religious Pluralism (Orbis, 1997) is still available? Father Dupuis reminds us in the introduction to Christianity that he has actually written three books on the same subject—Jesus Christ at the Encounter of World Religions (Orbis, 1991) being the first—but he reaffirms the central importance of Religious Pluralism. After publication of this second work, his editors wanted another volume on the same topic, "less ponderous, more accessible, and aimed at an audience broader than the circle of specialists and the academy." That was the origin of Christianity and the Religions, a story Fr. Dupuis related to me when I visited him at Gregorian University in early February 2001. It was meant to be an easier-to-read version of Religious Pluralism, something for students who do not need abundant references to authors and historical developments. Circumstances, however, added another dimension to the need for yet another volume. [End Page 182] Christianity and the Religions was ready for publication in early 2001, but Fr. Dupuis was waiting for "official notification" from the Holy See's Congregation for the Doctrine of the Faith regarding its charges that Religious Pluralism contained "serious doctrinal error." By then, the case was in its thirty-second and final month, for later in February 2001 he received word from Cardinal Joseph Ratzinger, prefect of the Congregation, that the charge had been reduced to "ambiguities and difficulties on important points which could lead a reader to erroneous or harmful opinions." Dupuis last appeared before Cardinal Ratzinger and the Congregation's advisers on the day before Dominus Iesus was released in September 2000, accompanied by Fr. Peter-Hans Kolvenbach, superior general of the Jesuits, and Dupuis's advocate and colleague at the Gregorian University, Fr. Gerald O'Collins. Dupuis used the opportunity of a more accessible version of the book in question to address squarely the charges raised against him. He writes in the introduction to Christianity and the Religions: "Suffice it to say that in this new book I have scrupulously avoided all expressions that could raise any misunderstanding or create ambiguity over either the content of the faith or my thought." Dupuis dedicated the book to retired Cardinal Franz Kōnig. He chose to quote an earlier (1963) text by Cardinal Ratzinger on the page following the dedication: "What the Church needs today, as always, are not adulators to extol the status quo, but men whose humility and obedience are no less than their passion for truth: men who brave every misunderstanding and attack as they bear witness; men who in a word, love the Church more than ease and the unruffled course of their personal destiny." In 1999, Ratzinger and Kōnig had exchanged views, point and counterpoint, in the British Catholic weekly, The Tablet, over Dupuis's earlier Religious Pluralism. Fr. Jacques Dupuis died of an apparent stroke on 28 December 2004 at age 81. Although the investigation had brought him increased attention and invitations to speak, he was in Rome, his home since 1984, at the time of his death. When I visited him in 2001 and again heard him speak at the Catholic University of America just twenty-four days before his death, it was clear how much the case and accompanying suspicion had hurt him. Dupuis was principally a theologian who had considered it his good fortune to have lived and taught in India for thirty-six years. He also had taught theology for nearly fifteen years at Gregorian University, the premier university of his religious order. Many viewed the outcome of the investigation as a vindication of his work because he did not have to change a single sentence in Religious Pluralism for it to remain in publication, but the success of his defense came at a great price. The shadow of suspicion never left him. He had adopted a style of stopping, often amidst reflections on religious...

Islam and the West: The Challenge to the Human Family

I am very honoured to deliver this year’s Sternberg Lecture. Sir Sigmund Sternberg is not only a very good friend and colleague but a man I very much admire; not only for his human qualities, but also for the distinctive and wide-ranging contribution he has made over many years to inter-faith collaboration and harmony at both national and international levels. He is one of the most perceptive and persistent men I know; perceptive, in his eye for what are important issues for our time; persistent, in his pragmatic approach for solutions that work. He is known the world over for his desire to create a peaceful world in which all faiths may co-exist in charity and understanding. I need to explain the background to my lecture this evening. Last autumn, in order to deepen my own understanding of Islam, I decided to offer four lectures on various aspects of Islam and the West and tonight’s address is the fourth in the series. The first two caused not a ripple of excitement. The third lecture, given at the Gregorian University in Rome, attracted a great deal of attention because of newspaper reports of it that seemed to suggest that I was particularly hostile to the Muslim world.

Passover in the Works of Josephus (review)

Reviewed by: Passover in the Works of Josephus Stuart Robertson Passover in the Works of Josephus, by Federico M. Colautti. Leiden: E.J. Brill, 2002. 277 pp. $113.00. This book presents the doctoral thesis of the author from the Pontifical Gregorian University in Rome, under the direction of Joseph Sievers and Charles Conroy. Written originally in Spanish, it was translated into English by Fr. Anthony Trafford. Colautti's thesis is that in Josephus' estimate the Passover was the most important Jewish feast. The author defends this apparently innocuous conclusion by observing that Josephus refers to Passover when he need not have, though he also notes that he omits reference to Passover when he might have (see summary on p. 238). One might wonder that there was not greater reference to Passover in Josephus' works. Indeed, as it may be noted in the "General Index" in the last volume of the Loeb edition of Josephus' works, this ancient author does not refer to Passover often, and not once in either his Vita or his principal apologetic work, Against Apion. One of the key issues in the study of Josephus' rewritten biblical text is that he had a variety of forms of the text to choose from. Colautti argues that Josephus displays links to various textual traditions (p. 19), though in exploring this surmise he reveals the uncertainty of the task, as any of us have found who have attempted to nail down Josephus' biblical sources. Josephus avoided direct quotations and changed freely whatever was before him. This book is divided into three sections. Part One investigates allusions to Passover in Scripture and Josephus' rewritten account of the biblical passages. These include stylized summaries of Exodus 11-13 in less than three pages of the small Loeb edition, the summary of laws on the Passover in Leviticus 23:5-14 and Numbers 28:16-25, and the sparse allusions to the Passover in Joshua, II Kings 22, and II Chronicles 29-30. The author also refers to other festivals involving purification rites in related passages of the historical books, with observations on Josephus' use of the apocryphal I Esdras. He [End Page 171] observes the variation found in Josephus' description of the Feast of Unleavened Bread and Passover, sometimes linking them, and sometimes treating them as separate events. Part Two looks at Josephus' account of Passover celebrations in the Second Temple period. He observes that the beginning and the end of the war with Rome took place around Passover. "The impression conveyed is that FJ adopts and develops the idea of Passover as the antithesis of the events of war" (p. 128). By this the author seems to muse on the fact that the first Passover in the history of the Jewish people led to freedom, while the Passovers during the war with Rome led to the destruction of the Second Temple and eventual banishment from Israel. Part Three studies Josephus' allusions to Passover in comparison with (1) remarks about Passover in other Second Temple Jewish literature, (2) the historical context of latent revolution in Judea prior to the actual revolt in 66 CE, and (3) the context of Second Temple Judaism generally. Colautti proposes that Josephus saw Passover as the central event in various milestones in Jewish history, particularly at the end. He attributes the omissions of halakhic considerations of the Passover celebration to Josephus' intention to include such matters in his work on "Customs and Causes," which either he never wrote, or it has been lost (of which Thackeray remarks that it had taken shape in Josephus' mind and may have been begun). This is a very thorough study of Josephus' treatment of the Passover. The author diligently compares biblical sources he proposes are before Josephus with the text of Josephus, including parallel quotations. It is a difficult task to describe what Josephus had in mind in his often free-wheeling narrative. Colautti may be applauded for not attempting to assert dogmatically Josephus' intentions, though the tentative conclusions he draws are often so polite as to be unclear. The translation is essentially into good English prose, though from time to time I found typographical errors that a spell-check...

Sacred Choices: The Right to Contraception and Abortion in Ten World Religions (review)

Reviewed by: Sacred Choices: The Right to Contraception and Abortion in Ten World Religions Bruce D. Rogers Sacred Choices: The Right to Contraception and Abortion in Ten World Religions, Daniel Maguire, Fortress Press, 2001 Sacred Choices is a volume in Daniel Maguire's Sacred Energies' series. Dr. Maguire is a professor of moral theological ethics at Marquette University, a Jesuit institution. He earned a degree in Sacred Theology from the Pontifical Gregorian University in Rome, a leading conservative Catholic university. The author's philosophical understandings have been discussed in over 200 articles and demonstrate a radical departure from traditional published Catholic positions on contraception and the right to an abortion. This book is one of many that considers the rising world population and the ensuing stress that that population growth puts on governments and communities to feed, provide for health care and to educate a growing population. Because larger populations create more poverty - indeed Maguire points out that over forty million people a year die from hunger and other diseases created because of poverty - the issue of controlling population is a life and death issue. The issue has been politically and socially framed worldwide, with the greatest effects in developing areas, as one of religious restrictions on contraception and abortion. It is difficult to review this book without talking about the author, a laicized priest who is on his second marriage. Maguire was called "an outspoken dissenter from (Catholic) church teaching on sexual morality and abortion," by Patrick Riley, President of the Cardinal Newman Society, in the Catholic publication Life News (March 2004). Riley went on to say in the article that "Maguire contradicts everything inherent to an authentic Catholic University: fidelity to Church teachings, respect for human dignity...." But do critics of his personal life and his professional writings diminish the contributions of his book in a general sense? Maguire argues in Sacred Choices"although many people believe that contraception is forbidden by their religion ... the world's religions are open to family planning, including contraception and also abortion as a backup when necessary." Further, Maguire contends that only the anti-contraception and anti-abortion positions of world religions have been selectively presented. Ten scholars, representing major religions, gathered to demonstrate that pro-choice, pro-contraception positions existed alongside the anti-choice positions. Maguire's major contribution is to outline these pro-choice, pro-contraception religious positions in a short volume based on discussions with the gathered scholars. Relying upon Christine Gudorf a professor at Florida International University, Maguire contends that there is no coherent Catholic teaching on abortion basing his contention on an early church father, Tertullian, who taught that abortion was a "crudelitas necessaria", a necessary cruelty. St. Augustine was also referenced, as a pro-choice voice, as having said that fetuses would not rise at the end of the world. Gudorf anticipates that Catholic teaching, within a generation or so, will encourage contraception within marriage and permit early abortions. The author reviews basic teachings in each of the religious traditions presented and then relates the basic teachings to issues regarding abortion and contraception. Referring to Jewish theologian Laurie Zoloth, the argument is that limiting births might be necessary to do [End Page 222] justice to the children that we already have. Similarly, Maguire refers to Riffat Hassan, an Islamic theologian, to suggest that it would be foolish for one to argue for unlimited population growth out of proportion to economic resources. Beverly Harrison, a Protestant theologian, believes that the political and religious right's interests in abortion are a reaction to women's rights and shifts in gender roles. Maguire's discussion about other religious traditions also provides a brief for contraception and abortion. Hinduism, Buddhism, Taoism and Native religions are also included in the book. In seeking out the disparate pro-choice viewpoints Maguire contrasts those voices in each tradition with the more prevalent anti-choice viewpoints. How individual societies interpret their traditions, as a guide for the future will have an enormous impact on the future of developing areas. Bruce D. Rogers Tennessee State University Nashville, TN Copyright © 2004 Tennesse State University

A Journal. La Civiltà Cattolica From Pius IX to Pius XII (1850-1958)

The explosion of the periodical press in mid-nineteenth-century Italy provoked a substantially new form of literary engagement on the part of clergy and lay militants. Following the 1848 revolutions, which in Italy had brought about the temporary collapse of the papal monarchy, Italian clericals identified the periodical press as a dangerous and even ‘nefarious’ force and as the most powerful instrument of their liberal opponents. The remedy, so the founders of the Jesuit opinion-journal La Civiltà Cattolica, among others, asserted, was to combat the liberals with their own weapons: to counter the ‘bad press’ with the ‘good press’. An extensive but mainly local and in many instances, ephemeral Catholic periodical press did in fact develop in Italy from the mid-nineteenth century, asserting Catholic and essentially conservative values against secular ones. In united Italy much of this press was clericalist and ‘intransigentist’, demanding the restoration of the papacy’s temporal power and resisting compromise with the new order, although part of it was liberalizing and ‘conciliatorist’, seeking to reconcile Catholics to the new order. The two great survivors from this proliferation of Catholic periodicals, both intransigentist, were La Civiltà Cattolica (1850+), and the Vatican newspaper L’Osservatore Romano (1861+). The former was unusual in aiming at a national circulation and was a pioneer in the development of commercial distribution networks. Over the decades, its editorial team or ‘college’ of Jesuits, subject to a collective discipline, sought to combine lively polemic with information, erudition, and entertainment in an attractive and readily marketable product. This college, alongside the faculty of the Collegio Romano (alias Gregorian University), has constituted the main intellectual force of the Jesuits in Italy; indeed, it has substantially been the intellectual vanguard of hard-line clericalist Catholicism there. It has generally enjoyed a privileged relationship with the Vatican, and has contributed to the papacy’s teaching. The concern with social and political order which marked the periodical from its inception was a characteristic feature at least up to the pontificate of Pius XII (1939-38), after which the papacy became more detached from political matters.

DIALOGUING WITH THE BIOCOSMIC ASPECTS OF MELANESIAN RELIGIONS: A MISSIOLOGICAL PERSPECTIVE

International Review of MissionVolume 91, Issue 361 p. 211-223 DIALOGUING WITH THE BIOCOSMIC ASPECTS OF MELANESIAN RELIGIONS: A MISSIOLOGICAL PERSPECTIVE ENNIO MANTOVANI SVD, ENNIO MANTOVANI SVD Dr Ennio Mantovani, SVD, is Italian, a Divine Word Missionary, and has a doctorate in missiology from the Gregorian University, Rome. He worked in Papua New Guinea for thirty-five years, twenty of which were at the Melanesian Institute in Goroka. Dr Mantovani specialized in Melanesian values and religions. He is now the Coordinator of the Anthropos Institute (International) based in Nemi, Italy.Search for more papers by this author ENNIO MANTOVANI SVD, ENNIO MANTOVANI SVD Dr Ennio Mantovani, SVD, is Italian, a Divine Word Missionary, and has a doctorate in missiology from the Gregorian University, Rome. He worked in Papua New Guinea for thirty-five years, twenty of which were at the Melanesian Institute in Goroka. Dr Mantovani specialized in Melanesian values and religions. He is now the Coordinator of the Anthropos Institute (International) based in Nemi, Italy.Search for more papers by this author First published: 25 March 2009 https://doi.org/10.1111/j.1758-6631.2002.tb00341.x AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume91, Issue361April 2002Pages 211-223 RelatedInformation

The Unknown Pope: Benedict XV (1914-1922) and the Pursuit of Peace (review)

The Unknown Pope: Benedict XV (1914-1922) and the Pursuit of Peace. By John E Pollard. (London: Geoffrey Chapman. 1999. Pp. xv, 240. L16.99 clothbound; L12.95 paperback.) Benedict XV (1854-1922), born Giacomo Della Chiesa, was probably one of the most capable and best prepared for his high office of all of the Roman pontiffs of the last two centuries. Yet of the ten popes who have held the papal office since Pius IX's election in 1846 we known much less about him than we do about all the others, except for John Paul I, who died shortly after his election in 1978. Benedict XV's pontificate was to be obscured by the great catastrophe of World War I and the widespread political disorders that followed it. Like Leo XIII (1878-1903) and Pius XII (1939-1958) Benedict XV came from an aristocratic and urban background and from an earlier career in diplomacy. Before leaving his native city of Genoa he took a doctorate in civil law at its university. He then went on to Rome to study for the priesthood and next to enter the Gregorian University, where he would take doctorates in theology and canon law. However, the turning point in his career would come when he met Msgr. Mariano Rampolla, who would soon serve as the papal nuncio to Spain (1881-1886) and then become the papal secretary of state in 1887. Rampolla brought the young priest with him to Madrid to serve as his secretary and later took Della Chiesa into the secretariat of state after he became its head. Della Chiesa eventually secured the position of under secretary in that department, an important position in it. However, Rampolla suffered a deep tragedy in his career and life when Cardinal Puzyna of Cracow in Austria cast a veto ballot against him in the papal election of 1903. Cardinal Puzyna had made use in the election of a right that the Holy See had conferred on the Habsburg dynasty several centuries earlier.1 Naturally enough, Della Chiesa's career also experienced a setback because of his patron's historic defeat. 1Many years ago while in Germany I came upon a statement by a prominent PolishGerman nobleman who knew much about German Catholic affairs before World War I. He said that Cardinal Puzyna had cast his veto against Rampolla because he had come under the influence of Cardinal Georg Kopp, the archbishop of Breslau, Germany. I later learned that Cardinal Kopp had enjoyed the confidence of the German chancellors and Emperor William H until Leo XIII and Cardinal Rampolla began to cultivate close relations between the papacy and France. The author is undoubtedly right in saying that the seemingly serious setback to Della Chiesa's career in 1903 actually turned out to be a blessing in disguise. Old foes eager to push him out of Rome were apparently responsible for his appointment as archbishop of Bologna in central Italy in 1907. It would give him experience in domestic church administration to put alongside of his experience in diplomacy. He took up his new duties with the utmost seriousness and determination. His archdiocese contained nearly 500 parishes of which 100 were in the mountains and could only be reached on horseback. By December, 1913, he had visited all but sixty-five of them. He was certainly a concerned and active ordinary. His biographer implies, however, that the new archbishop had basically old ideas in his approach to modern social problems. The region in which his archdiocese lay, earlier part of the old papal states, was still mainly agricultural. While the agrarian and mercantile upper classes were usually well off, the tenant peasants, sharecroppers, and landless laborers often lived in poor circumstances. Trying to counteract the Social Democratic call to the working classes that they should engage in class conflict, the Archbishop preached the doctrine that the class system was of divine making and could not be altered. Still he did also preach that employers had to be just to their workers, and he early said that workers had a right to form and join class organizations. …

Galaxy Disks and Disk Galaxies11Conference was held in Rome, Italy, at the Pontifical Gregorian University on 2000 June 12–16. Proceedings will be edited by J. G. Funes, S.J., and E. M. Corsini and published in the ASP Conference Series.

The conference Galaxy Disks and Disk Galaxies, sponsored by the Vatican Observatory, was held in June 12-16, 2000 at the Pontifical Gregorian University, in Rome (Italy). The meeting hosted about 230 participants coming from 30 countries. The very full program consisted of 29 review papers, 34 invited talks, and more than 180 posters. The meeting covered topics regarding the structure, formation and evolution of galaxies with disks. Particular attention was dedicated to the stellar and gaseous disk of the Milky Way, the global characteristics of galaxy disks, their structure, morphology and dynamics, the gaseous components, star formation, and chemical evolution, the interactions, accretion, mergers and starbursts, the dark and luminous matter, the establishment of the scaling laws, and the formation and evolution of disk galaxies from a theoretical and observational point of view.

Hector Scerri, Koinonia, diakonia and martyria. Interrelated Themes in Patristic Sacramental Theology as expounded by Adalbert-G. Hamman O.F.M. A Doctoral Dissertation at the Pontifical Gregorian University, Rome = Melita Theologica Supplementary Series 4 (Malta 1999), 418 pp., 210x145, ISBN 99932-0-008-5

Hector Scerri, Koinonia, diakonia and martyria. Interrelated Themes in Patristic Sacramental Theology as expounded by Adalbert-G. Hamman O.F.M. A Doctoral Dissertation at the Pontifical Gregorian University, Rome = Melita Theologica Supplementary Series 4 (Malta 1999), 418 pp., 210x145, ISBN 99932-0-008-5

A Conversation with Reverend Theodore Hesburgh: Building a World Class University

Father Theodore M. Hesburgh, C.S.C. is the President Emeritus of the University of Notre Dame stepping down in 1987, after 35 years at the helm. Father Hesburgh served the University of Notre Dame well, building the academic quality of the university from a modest position to one of a national reputation in scholarship and quality of instruction. At 82 years of age, he still is active throughout the world in striving for world peace and justice. He is also active at Notre Dame in serving as an inspiration providing counsel and religious strength to the community of faculty and students. Father Hesburgh was born in Syracuse, New York on May 25, 1917. He attended the University of Notre Dame from 1934-1937. He then attended Gregorian University in Rome from 1937-1940, where he received a bachelor of philosophy degree. He was ordained a priest in the Congregation of Holy Cross College in 1943. Following his ordination, Father Hesburgh continued his study of scared theology at the Catholic University of America receiving a Doctor of Theology in 1945. Father Hesburgh was an assistant professor of religion at Notre Dame from 1945-1948, and was the chairman of the department from 1948-1949. In 1949, he became the executive vice president of Notre Dame until 1952, when he became the 15th President of the University. He held that position until 1987. He has held 15 presidential appointments over the years most recently for the United States Institute for Peace. At the same time, he remained a national leader in the field of education, serving on many commissions and study groups. As chairman of the International Federation of Catholic Universities from 1963-1970, Father Hesburgh led a movement to redefine the nature and mission of the contemporary Catholic university. His stature as an elder statesman in American higher education is reflected in his 141 honorary degrees, the most ever awarded to a single person. Highlighting a lengthy list of awards to Father Hesburgh is the Medal of Freedom, the nation's highest civilian honor, bestowed on him by President Lyndon Johnson in 1964 and on the 10th of July, 2000, he will receive the Congressional Gold Medal. Father Hesburgh has served as the first Catholic Priest to serve as a director of the Chase Manhattan Bank and a trustee (later chairman) of the Rockefeller Foundation. His appointment as ambassador to the 1979 United Nations Conference on Science and Technology for Development was the first time a priest had served in a formal diplomatic role for the United States government. He was the first priest elected to the Board of Overseers at Harvard University being chosen as President in 1994 and 1995. In 1990-1996, he co-chaired the Knight Commission on Intercollegiate Athletics, studying the need for reform of college sports. I served under Father Hesburgh from 1977-1984 and was very impressed with the quality of leadership he displayed. It is an honor to spend time with a legend and get a better understanding how he worked to improve the academic quality of the University of Notre Dame and worked to promote social justice and world peace. I hope this interview will provide you some insights into a man that has typified quality leadership over four decades. K.T.: Father Hesburgh, how would you describe your leadership philosophy? FATHER HESBURGH: My leadership philosophy is that leadership is more than just management. A person can come to a company or a university and manage it very well for 10 years. And when your 10 years are up, the organization has gone 10 years with no revolutions and no big failures of any kind, but no greatness either. It seems to me that the first thing a leader needs more than anything else is vision. He has to know let's say, where this institution is to go. He wants to know what it is to be. I gave a talk, I remember, at the beginning of being President and I said we had a mediocre faculty, we had a criminal budget given what we were purporting to do (like $7 million a year). …

Word and Silence in Buddhist and Christian Traditions

The following official statement was written by Buddhist and Christian participants at the end of a very successful encounter at the Asirvanam Benedictine Monastery near Bangalore, India, from July 8 to 13, 1998. The conference was organized by the Vatican's Pontifical Council for Interreligious Dialogue (PCID) and was attended by its president, Cardinal Francis Arinze, along with the PCID secretary, Archbishop Michael Fitzgerald, and Fr. Machado, the PCID official for Asia. The conference proceedings will be published in the PCID journal, Pro Dialogo. Buddhist participants included Ven. Dr. Yifa from Fokuangshan in Taiwan, Ven. Bhaddarita Panna Dipa from the World Buddhist Meditation Center in Myanmar, Ven. Geshe D. Namgyal from the Drepung Loseling Monastery representing His Holiness the Dalai Lama, Dr. Asanga Tilakratne of the Institute of Pali and Buddhist Studies in Sri Lanka, Dr. Michio Shinozaki, dean of the Rissho Kosei-Kai Seminary in Japan, and Prof. Yasuaki Nara of Komazawa University in Japan. Christian participants included Fr. Franco Sottocomola of the Seimeizen Center for Interreligious Dialogue in Japan, Fr. Valence Mendis of the National Seminary in Sri Lanka, Fr. Augustine Okumuru, OCD, of Japan, Prof. Donald W. Mitchell of Purdue University, Sr. Iona Misquitta, OSB, and Sr. Teresita D'Silva, OSB, both of the Shanti Nilayam Abbey in Bangalore, and Prof. Michael Fuss of the Gregorian University in Rome.

The Hidden Encyclical of Pius XI against Racism and Anti-Semitism Uncovered—Once Again!

THE HIDDEN ENCYCLICAL OF PIUS XI AGAINST RACISM AND ANTI-SEMITISM UNCOVEREDONCE AGAIN! A BIBLIOGRAPHICAL ESSAY BY FRANK J. COPPA Recently two volumes appeared which shed considerable light on the Humani Generis Unitas (On the Unity of the Human Race), which Pope Pius XI commissioned against racism and antiSemitism in 1938. Unfortunately, Pius XI died early in February,1939, before it could be issued. His Secretary of State and chief collaborator, Eugenio Pacelli, who succeeded as Pius XII early in March, 1939, decided to shelve this which was not released during the course of the war, during the Holocaust, or even in the postwar period. One can only surmise what its impact might have been, if published.1 Its private publication in the 1900's has reopened the debate on the position of the Catholic Church toward racism and the Holocaust.2 As early as 1972 Gordon Zahn regretted the failure of this strong papal indictment of anti-Semitism to appear, deeming it a missed opportunity.3 The two current volumes which explore this lost opportunity, are respectively by Georges Passelecq and Bernard Suchecky: L'Encyclique Cachee de Pie XI: Une occasion manquee de l'eglise face a l'antisemitisme, with a preface by Emile Poulat (Paris: Editions La Decouverte,1995), and Robert A. Hecht, An Unordinary Man: A Life of Father John LaFarge, SJ. (Lanham, Maryland: The Scarecrow Press, 1996). The first was written by Georges Passelecq, a Belgian Benedictine monk and vice-president of the Belgian National Commission for Relations with the Jewish World, and the Belgian Jewish historian Bernard Suchecky. The second is the contribution of Robert A. Hecht, professor of history at Kingsborough Community College of the City University of New York. More recently, the Passelecq and Suchecky volume, translated into English from the French by Steven Rendall, has been published under the title The Hidden Encyclical of Pius XI (New York: Harcourt Brace and Company, 1997). However, it does not include Poulat's preface, which has been replaced by Gary Wills's Introduction: Fumbling toward Justice.4 Although the appearance of these volumes has once more brought the to public attention, with various publications commenting on it,5 its existence has been long known. In the summer of 1938 Pius XI publicly made reference to it.6 Father John LaFarge, SJ., who was assigned the task of writing the encyclical by Pius XI under the seal of secrecy, made reference to it, though not his role in drafting it, in his article on Racism for the New Catholic Encyclopedia. He noted therein: It is well known that Pius XI planned in 1939 to issue an encyclical dealing directly with the racist issue, notably from the standpoint of its obvious and un-Christian anti-Semitism, but also dealing with the question of the color bar as well. He referred to this proposed document as an Inediturn in a public audience later in the summer of 1939 [1938]. His subsequent illness and death prevented the fulfillment of his plan.7 In that same 1967 article, LaFarge indicated that Pius XII had borrowed from this unedited text in his first encyclical, the Summi Pontificatus of October 20, 1939.8 His Jesuit collaborators in drafting the encyclical, Gustav Gundlach of the Pontifical Gregorian University in Rome, who wrote the 1930 article on anti-Semitism for the Lexikon fur Theologie und Kirche,9 and Gustave Desbuquois of Action Populaire, a social action center in Paris, recognized their work in Pius XII's first encyclical. This was no revelation, having been reported in The New York Times, on the basis of well-placed though unnamed Vatican sources.10 During the chaos of World War II, the existence of this projected encyclical was forgotten, or, as some have suggested, suppressed. LaFarge continued to preserve the secrecy invoked by Pius XI long after his death and after the war. …

The Role of the Ordinary Magisterium: On Francis Sullivan’s Creative Fidelity

The Thomist 61 (1997): 605-15 THE ROLE OF THE ORDINARY MAGISTERIUM: ON FRANCIS SULLIVAN'S CREATIVE FIDELITY LIVIO MELINA Pontificia Universita Lateranense Rome, Italy THERE WAS A TIME, before the Second Vatican Council, when there were manuals of ecclesiology and canon law, and even specific handbooks, that offered sound criteria for determining the "theological notes" relative to the doctrinal affirmations and teachings of the Magisterium. These works clarified the type of assent required on the part of the faithful, the censure foreseen for whoever denied them, and the sin such people incurred. Cartechini, Salaverri, Schmaus, Choupin, to cite only the most authoritative and widespread manuals, offered such criteria, explanations, and examples for identifying, according to the widest variety of nuances, what was "dogma fidei" ("de fide," "de fide catholica" "de fide divina et catholica") "de fide ' ' ecclesiastica definita," "de fide divina," "pro::idma fidei," "theologice certum," "doctrina catholica," "certum," "commune et certum," "moraliter certum," "securum seu- tutum," "communius," "communissimum," "probabilius,'~ "probabile." With these objective points of reference theological inquiry could develop within the limits of tradition and of a consensus among the experts, becoming as complicated as one could imagine, yet 1 Francis A. Sullivan, S.J., Creative Fidelity: Weighing and Interpreting Documents of the Magisterium (New York and Mahwah, N.J.: Paulist Press, 1996). Pp. 209. $14.95 (paper). ISBN 0-8091-3644-9. This article was translated by Bethany Lane. 605 606 LMOMELINA without running the risk of casting doubt on the structure of Catholic doctrine. Certainly these were different times: theology was confined to scholastic debates, undertaken in Latin among a few specialists; the context of substantial reception of the teachings of the Magisterium and a common philosophical and methodological system offered a solid basis for dialogue and discussion on individual points. Sometimes the deliberation of the theological notes seemed to be an exercise of academic hairsplitting, posing no threat to the faith. There is no need to say how radically the theological context has changed. The disputes have passed from the theology of the school to the doctrine of the Magisterium, from the ecclesiastical academy to the mass media, taking full account of public opinion and the life of the faithful. The hermeneutical perspective first developed in the field of the interpretation of Sacred Scripture has been applied to the interpretation of the tradition of the Magisterium of the Church. The historical awareness of changes in conceptions and in practical orientations urges that what is handed down receive new verification. The demand for autonomy and for scientific scholarship in theological research, making it comparable to any other university discipline, tends to counterpose itself to the very idea of a Magisterium doctrinally binding once and for all. It was in this context-and consequently with excellent reason-that the Council of the Faculty of Theology of the Gregorian University of Rome, quite some time ago, asked Professor Francis A. Sullivan, S.J., to hold for the students who were candidates for the licentiate a course on the fundamental criteria of evaluation and interpretation of magisterial documents. In what way are we to live out today the permanent need of referral to the Magisterium without sacrificing the creativity of theological research? Sullivan's book, which substantially relates lectures given first in Rome and then at Boston College, offers a reply that intends to follow in the footsteps of the manual tradition, while at the same time opening it to present applications of theology, in the manner of Karl Rabner and Avery ORDINARY MAGISTERIUM 607 Dulles and, above all, following the great inspiration of John Henry Cardinal Newman. The essay that has now been offered to the general public is at once invaluable and unfortunately misleading. Its undeniable value derives first of all from the wealth of information and documentation that it contains, a mark of the great competence acquired by the author in long years of research and teaching. The historical perspective of the reading of the sources and the hermeneutical approach undeniably recommends the work and offers valid examples of an interpretative labor. Compared with the radical tendencies unfortunately present today in Catholic theology, the tone appears balanced and sensible. On pages 119-21, citing both...

Das Papsttum, die Christenheit und die Staaten Europas 1592-1605: Forschungen zu den Hauptinstruktionen Clemens' VIII ed. by Georg Lutz

Das Papsttum, die Christenheit und die Staaten Europas 1592-1605: Forschungen zu den Hauptinstruktionen Clemens' VIII. Edited by Georg Lutz. Bibliothek des Deutschen Historischen Instituts in Rom, Band 66. (Tuebingen: Max Niemeyer Verlag. 1994. Pp. xxviii, 248.) A review of this volume serves also to acquaint American early modernists with a significant development in the publication of the nunciature reports or correspondence between the papacy and its nuncios or representatives at the various European courts. They are a major source for early modern Europe. After the opening of the Vatican Archives by Leo XIII in 1883, various European historical institutes in Rome, such as the German Historical Institute (originally the Royal Prussian Historical Institute), undertook to edit and publish the correspondence regarding their own states. Usually this was done primarily with a view to the history of the particular state or court to which the nuncio was posted rather than to the history of the papacy. Rivalries between historical institutes sometimes intervened, and for a long time there was limited coordination of efforts. Some chronological periods were emphasized to the neglect of others. Altogether, by my count, sixty-one volumes of nunciature reports haw been published since 1892 for German-speaking lands covering the years from 1533 to 1646, with heavy emphasis on the sixteenth century and the years 1533 to 1572 complete. Then, at the initial suggestion in 1971 of Pierre Blet, professor of church history at the Gregorian University and himself the editor of several volumes of French nunciature reports, a new approach was undertaken. Blet recommended that instead of continuing to attempt to edit and publish the complete nunciature correspondence, a task requiring vast human and financial resources, the institutes cooperate to publish only the principal instructions given papal nuncios, legates, and other officials at the start of their missions. These would reveal clearly at least the main outlines of papal policy. At the further suggestion then of Klaus Jaitner of the German Historical Institute, the decision was reached to publish all the instructions for a pontificate rather than the instructions for the nuncios to a particular state over a long period of time. This happily sets the focus clearly on overall papal policy. Jaitner then edited for the German Historical Institute in Rome the first volumes in the projected series entitled Instructiones Pontificum Romanonun: the magisterial Die Hauptinstruktionen Clemens' VIII.fuer die Nuntien und Legaten an den europaeschen Fuerstenhoefen 1592-1605 (2 vols.; Tuebingen: Max Niemeyer Verlag, 1984). Jaitner identified ninety-nine diplomatic missions for the papacy of Clement VIII, of which he was able to locate and publish the instructions for seventy-eight. These he annotated richly and provided with an introduction of 273 pages, so that the volumes constitute a mine of leads to further sources. Similar volumes for the pontificates of Paul V (1605-1621) and Gregory XV (1621-1623) are now well advanced toward publication. Now to the volume under review. It contains eight papers, some substantially elaborated, which were initially presented at a colloquium sponsored by the German Historical Institute in Rome on March 18-19, 1985, to evaluate and exploit Jaitner's volumes. The papers a all of a high quality, as one would expect from the distinguished scholars involved, and despite the lot interlude until publication, they have by no means lost their relevance. …

Consciousness and Self-Knowledge in Aquinas's Critique of Averroes's Psychology

Consciousness and SelfKnowledge in Aquinas's Critique of Averroes's Psychology DEBORAH L. BLACK 1. OUTLINE OF THE PROBLEM AQUINAS'S ATTACKS on the Averroist doctrine of the unicity of the human intellect are many and varied, and they appear in a wide variety of works spanning the entire course of Aquinas's career., Some texts, such as the Summa theologiae and the Commentary on the "De anima," present only a few central and measured objections to Averroes's position; others, such as the Summa contra gentiles and De unitate intellectus, proliferate and repeat a plethora of arguments, many of which are cast in a markedly polemical tone.' Yet there An earlier version of this paper was presented at the z5th InternationalCongress on Medieval Studies, Western Michigan Universky, Kalamazoo, May 1z, 199o. ' "Unicity of the intellect" refers to the doctrine, defended by Averroes in late works such as the Long Commentaryon the *'Deanima," that the possible (or, in medieval terminology, material) intellect, posited by Aristotle in Deanima 3-4, is a single separate substanceshared by all individual human knowers. See Avetrois CordubensisCommentarium magnum in AristotelisDe anima libros,ed. F. S. Crawford (Cambridge, MA: The Mediaeval Academy of America, 1953), Bk. 3, comm. a-16, 379.a-436.4o. The Arabic originalof this text (hereafter referred to as LongCommentary)does not survive. The key Averroist arguments (minus Averroes's polemics against his predecessors) are translated by Arthur Hyman in A. Hyman and J. J. Walsh, eds., Philosophyin the Middle Ages, ~d ed. (Indianapolis: Hackett, 1973), 3z4-34. Unless otherwise stated, all translations from Averroes 's and Aquinas'sworks are my own. A clear summary of Averroes's position on unicity as it is found in the Long Commentaryis given by Arthur Hyman, "Aristotle's Theory of the Intellectand Its Interpretation by Averroes," in D.J. O'Meara, ed., Studies in Aristotle,Studies in Philosophy and the History of Philosophy, vol. 9 (Washington, D.C.: Catholic University of America Press, x98l), 16x-91 ; for a more detailed discussion of the various viewstaken by Averroes at different stages in his life, see H. A. Davidson, '*Averroeson the Material Intellect," Viator 17 (1986): 91--137. 9The principal texts in which the criticisms of Averroes are contained are as follows: Summa theologiae(ST), xa pars, q. 76, aa. l-z; Summa contragentiles (SCG), Bk. z, chaps. 59, 73, 75; De unitate inteUectuacontra Averroistas;Quaestionesdisputataede anima, qq. z-3; Sez~tencialibriDe [349] 35 ~ JOURNAL OF THE HISTORY OF PHILOSOPHY 31:3 JULY 1993 is one basic theme that is repeated by Aquinas in almost every work in which unicity is discussed. Over and over again, Aquinas proclaims that Averroes's view that the material or possible intellect is one for all human knowers is unable to explain the most basic of psychological facts, which Aquinas generally expresses by the phrase hic homo (singularis) inteUigit, "this (individual) human being understands."s Averroes's position, it is charged, robs individual human subjects of their claim to possess, in their own right, those acts of intellectual cognition that make them essentially rational beings. Intuitively, one cannot help but be strongly sympathetic with Aquinas's preoccupation with such an objection. For it appears that he has recognized a fundamental flaw in the Averroist noetic: its inability to account for the datum of individual consciousness of thought, the experience of intellectual self-awareness.4 Aquinas's appeal to that self-awareness seems to cut through the philosophical and exegetical gulf that separates him from Averroes, resting as it does upon a basic human experience that all of us, philosophers or not, readily acknowledge as real and central to our humanity.s Its purported anima, Bk. 3, chap. I (= Bk. 3, lect. 7); Scripture super librosSententiarum Magistri Petri Lombardi, Bk. 9, dist. 17, q. z, a. 1; Compendium theologiae (CT), q. 85. All references are to the Leonine editions of these tests, with the following exceptions: (x) I have provided parallel references, for the sake of convenience, to the paragraph numbers of the edition of the De unitate ir#eUectus by L. W. Keeler (Rome: Gregorian University, a936); and to the book, lecture, and paragraph numbers of the edition of Aquinas's...