la gregoriana - year xxi - n. 49 - special issue - english edition

Anno XXI - n. 49 / Special issue

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1551 - 2016 Information Journal of the Pontifical Gregorian University

COMMITMENT»COMMITMENT»«OUR BURNING«OUR BURNING

A new Centre forINTERRELIGIOUS STUDIES

THE UNITYOF CHRISTIANS

Liturgy andEVANGELISATION

Copertina_Layout 1 11/05/2016 13:30 Pagina 1

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36 INFORMATION

FOCUS ON6 Peace: Gift of God, Human Responsibility, Christian Commitment | Paolo Pegoraro

9 The road paved by the Nostra Aetate Declaration | Paolo Pegoraro

EDITORIAL1 «Our burning commitment». Inaugural address forthe opening of the 2015-2016 Academic Year | �F.-X. Dumortier, SJ

FROM PAST TO FUTURE26 The Collegio Romano from Restitution (1824) to Revolution (1848) | Miguel Coll, SJ

29 Ad maiorem Dei gloriam: The Church of St. Ignatius | Maria Antonietta Croce

26

ACADEMIC LIFE13 An immersion in the mystery of God. Interview with Anton Witwer, SJ | Paolo Pegoraro

16 A new Centre for Interreligious Studies | Paolo Pegoraro

20 The Unity of Christians along a common path | Paolo Pegoraro

23 Liturgy and Evangelisation | Vincenzo D’Adamo, SJ

13

GREG COMMUNITY32 The “steadfast heart” of the Pontifical North American College | Brendan Hurley, SJ

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Year XXI – n. 49 / Special Issue | www.unigre.it/LaGregoriana

Graphic project and layoutby GBPress | Gregorian & Biblical Press (Scuola Tipografica S. Pio X | Roma)

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Cover photo Inauguration of the 2015-2016 Academic Year.Photo by Leonardo Cestari

Editor-in-ChiefGian Paolo Salvini, SJ

EditorPaolo Pegoraro

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Editorial staffMaria Rita [email protected]

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What is the role of religion in the “public square” in our contemporarysecularized world? Recognizing its current unavoidable presence, whatcould we hope for in a positive future for human society? These twoquestions summarize the core inspiration of the present book. In the firstsection, five lectures given by qualified experts provide a complex analysisof religion and its relationship to political power, from the point of viewof theology, interreligious dialogue, political science, international rela-tionships and diplomacy. The second part presents the results of an ex-change among the young adults involved in this research and theirintensive debate to discover reasonable answers to these essential is-sues, while also taking into account the world’s main religious traditions.

The Gospel of Luke, with its refined Greek, offers us a gospel of decision,of crossroads, that speaks to our times. This third Gospel is the transitionbetween Matthew and Mark and the “spiritual Gospel” of John, theBeloved Disciple, which is traditionally placed as the culmination of theevangelical revelation. An initial approach to the Gospel of Luke can givean impression of disorder, as if it were a compilation of disconnectedfragments. Many commentators have taken note of this aspect. However,Roland Meynet disagrees, pointing out that “it has been written in an or-derly way”. We cannot forget that the New Testament was born in theJewish world and that it is deeply etched by the writing techniques ap-propriate to that time. Having worked for more than 30 years in biblicaland Semitic rhetoric, Meynet shows us the admirable and extremely pre-cise composition of the Gospel of Luke.

Gregorianum - Vol. 97/2016

A scientific review of Theology andPhilosophy with occasional discus-sions of problems in Church History,Canon Law and Social Sciences. It’smultilingual with contributions in En-glish, French, German, Spanish andItalian. The annual volume of four is-sues averages 800 pages.Subscription price for one year: �€ 80,00

Periodica de re canonica - Vol. 104/2015

Published quarterly by Professors ofCanon Law, Moral Theology and Li-turgy, «Periodica» offers research, arti-cles and timely essays on the mostrecent Church legislation regardingCollegiality, Marriage, ConsecratedLife, Secularisation. About 700 pagesper year.Subscription price for one year: € 80,00

Sangalli Samuele (ed.)Religion and Politics. Religious libertyand confronting new ethical challenges

GBPress 2016pp. 384

“Retorica Biblica e Semitica” 4

Meynet RolandLuke. The Gospel of the Childrenof Israel

GBPress 2015pp. 912

Periodicals


49 (special issue) - 2016 | 1

Inaugural address for the opening of the 2015-2016 Academic Year

by FRANÇOIS-XAVIER DUMORTIER, SJRector Magnificus of the Pontifical Gregorian University

The 2015-2016 Academic Year was inaugurated with a solemn Mass held at the Church of Saint Ignatius last October 5. We publish here the Rector’s inaugural address

Iwould like to highlight four dimensions of the task we cantake up and accomplish together:

• intellectual commitment• dedication to the mission of intelligence• advancing with humility• living the generosity of an open view

Intellectual commitment

Intellectual commitment is our common perspective, and it willbe our daily duty. Intellectual labour through teaching, research,study and discussion is the raison d’être of a university. The be-alland end-all of a university is to nurture intelligence. It is a strongcommitment, because the duty of human intelligence – and a fortioriof Christian intelligence – is to reflect, analyse, search, and think.We are well aware that Christian faith does not diminish but in factimpels and sharpens the will to actualize the full potential of reason

«Our burning commitment»

EDITORIAL

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EDITORIAL

and to conduct man to truth, goodness andbeauty.

Intellectual commitment does not leadus away from the world. We cannot striveforward with eyes half-closed or shut, withears plugged, as sleepwalkers in the midstof things, or as spectators who take solacein withdrawal: we must be right here, in ourpresent time, and allow ourselves to bechallenged by the tragedies and injusticesof the contemporary world, by the endless

war and tragic turmoil, by the cry of despairof those, who need the help of someonewho dares to look, to listen and to be in-volved. Intellectual commitment meansserving as a sentinel, who watches over andawakens human responsibility, who im-plores us to think about our historical andspiritual condition, who reminds us there isdetermination in the intelligence andstrength in the faith that will not allow usto give up.

This is why our commitment cannot bedetached or cool, but rather afire. An innerfire must burn to live with rigour the de-mands of having to analyse closely all aspectsof our reality, to overcome the fatigue ofdays when you are walking in utter dark-ness, to reflect patiently and carefully, de-

manding everyone’s undivided involvement.It is indeed a burning commitment, becausewe are all aware of the gravity and urgencyof the challenges that lie before us – chal-lenges we cannot ignore without seeking toescape from our human and Christian re-sponsibility. A commitment of this kindbrings us closer to a deeper understandingand to a broader reflection, to a perspectivethat is far removed from the superficialityand narrowness of a cowardly mind andfrom the voices that speak too loudly.

2 | 49 (special issue) - 2016



Dedication to the mission of intelligence

What is at stake is the mission of intelli-gence, human and Christian, in today’sworld. It is about an open intelligence, onethat does not fear broader horizons but, onthe contrary, is afraid of narrow-minded-ness. It is about an intelligence that goes deepdown, that reaches down to the roots of theproblems at hand, a profound kind of intel-ligence that is wary of superficiality. It isabout an intelligence that marches on, whichlongs for truth, because it will not bear theslavery of artificiality and shallowness. It isabout a courageous intelligence that is notafraid to go against the tide, because it willnot succumb to undiscerning chatter. It isabout an intelligence that is faithful to thatwhich drives it deep inside, shunning what-ever would prevent it from progressing fur-ther. It is about a creative intelligence thatdoes not fear new fields of knowledge, butdreads, on the contrary, intellectual sterilityand the slumber of intelligence.

Endorsing the mission of intelligencemeans accepting this unending intellectualconversion; it means allowing the Lord toconvert our intelligence, so that it can ac-complish its mission.

Advancing with humility

Humility is the sign and seal of true in-telligence. Intellectual labour never ceases,because it means stretching one’s ability tothe fullest, questioning those limits that, inthe silence of research, are turned into ever-broader horizons. In this voyage that neverends, a thought can blossom – a thoughtprofound, forward-looking and, therefore,humble.

But humility in relation to intellectualcommitment must also be fervour for intel-lectual commitment. The fervour thatcomes from the heart; that opens the innerpath of love leading to those frontiers,where it is possible to fully grasp what ismeant by committing ourselves and by fol-

The students of theGregoriana have thetask to animate theliturgy in the maincelebrations whichtake place during the academic year: thePontifical FrenchSeminary at the lastMass of the HolySpirit, and, on the other page,the Pontifical Mexican College atthe previous Thanksgiving Mass.

Photo by CHRISTIAN GENNARI / LEONARDO CESTARI


lowing Christ on the streets of tomorrow.Fervour is the flame of an intelligent heart.Without fervour, intellectual progress ismerely a job like any other and may evenslide into cold, heartless, intellectualism.

This kind of fervour expresses spiritualenergy that allows you to burst out, tothrow away the fetters that hold down the

spirit and the soul. While this walkinghumbly is an experience you must live onyour own, I dare say it is something wemust live together as a university, as a uni-versity community. We must withdrawfrom individualism and self-reference sothat we can account «for the hope that is inyou» (1 Pt 3:15).

EDITORIAL




Living the generosity of an open view

The word “generosity” may appear tobe somewhat passé. A word that brings tomind a face, where wrinkles run deep. Aword that causes concern to those, who areused to weighing everything to avoid get-ting involved. “Generosity” is a key wordfor us, and for several reasons, but chieflybecause we are called to live international-ity as an opportunity and responsibility.Our strong intercultural awareness invites

us to develop the means to strengthen dia-logue with each and all; it calls us to listenand to speak, to learn from each other, toshare with everyone and, therefore, to liveplurality, respecting all.

This kind of generosity, which does notdepend merely on individual character,keeps an open view. We can ask the Lord togrant us the grace of a generous intelli-gence, an intelligence freed from the shack-les that repress it, an intelligence that iscapable of going beyond social, religiousand cultural barriers.

The Church and the world need an in-telligence that can understand the Word of

the Lord: «put out into the deep water» (cf. Lk5:4). Yes: “Go out into the open and you willbe able to understand what struck you andbe struck by what you have understood.” Ifwe accept putting out into deep water, wecan tell the Lord: “We have seen how YourSpirit is at work in all places and situations,how it is at work in the innermost recessesof human life and in the deepest folds of ourhistory. We want to study, to teach, to re-search, putting our openness in the serviceof the Church and the world, to serve You

and to open Yourway unto the heartand intelligence ofeach one of us. Youknow it is our will tobe entirely devotedto Your mission andto be with You in theheart of the world.This wish of ours willallow us to walk withYour grace – thegrace you bestowupon us day afterday.”

Intellectual com-mitment, dedication tothe mission of intelli-gence, advancing withhumility, living thegenerosity of an openview: four calls or,rather, four aspects ofour common pursuitin this AcademicYear. We can thus re-call what the HolyFather indicated, onApril 10, 2014, as

being the heart of our commitment: «Yourintellectual commitment, in teaching and inresearch, in study and in the most compre-hensive formation, will be all the more fruit-ful and effective the more fully it isanimated by love for Christ and for theChurch, the more the relationship betweenstudy and prayer is strengthened and mademore harmonious. This is not out-dated,this is the centre!».


FOCUS ON

Peace: Gift of God,Human Responsibility,Christian Commitment

by PAOLO PEGORARO

Held on 11 March2015, the annual DiesAcademicus focused

on Peace: Gift of God, Hu-man Responsibility, Chris-tian Commitment – atheme that, moving be-yond the usual slogans,has lately gained tragicpoignancy.

In the course of thefirst part of the Dies,which involved separatesessions, each academicunit put forward a line ofreflection from their spe-cific viewpoints therebyfostering the interdisci-plinary method of studythat the Gregoriana hasstrongly encouraged. TheSecretary of State, Cardi-

nal Pietro Parolin, gave a lectio magistralis en-titled «The Diplomatic Activity of the HolySee in the Service of Peace», parts of whichwe have highlighted here. The full text isavailable in Italian on vatican.va (BollettinoSala Stampa - 11.03.2015).

2 The diplomacy of the Holy See hasa clear ecclesiastical function. If it certainlyis the tool of communion uniting theRoman Pontiff with the bishops at the headof local churches or supporting the life oflocal churches in relation with the civil au-thorities, I dare say it is also the vehicle ofthe Successor of Peter for reaching the pe-ripheries of both the ecclesial and thehuman families. Without the work of the

pontifical diplomatic legations, how manybelievers – and not only the baptised –would see their faith curtailed?

3 If achieving the goal of «truepeace on earth» signifies for the Church thefulfilment of the history of redemption, forPontifical diplomacy it means acting as aninstrument of peace, and thus complyingwith perseverance, respect for rules andthat fairness which international law ex-presses in the well-known principle of goodfaith (pacta sunt servanda).

[...] The word “peace” enshrines hu-manity’s general desire for peace that theChurch acknowledges and endorses. [...]Working for peace means [...] preventing

In the diplomacy of the Holy See,acting for peace means preventingthe causes of conflict,facilitating reconciliation and acknowledging equal dignityand rights to all human beings.



the causes than can trigger armed conflictor, likewise, removing those factors that canrestart the bloody wars that have justended, favouring the reconciliation betweenthe parties involved. [...] It is an issue in-volving not only responsibilities, both indi-vidual and collective, but also the rules ofworld governance.

4 It is increasingly becoming moreurgent for the Holy See to change the para-digm on which today’s world order isbased. The events and atrocities that haveoccurred in the present time call for theplayers involved […] to take action to pre-vent war in all its forms by establishing […] rules that are able to develop, realise and,

above all, enforce the tools already foreseenby international law for the peaceful reso-lution of controversies and for averting therecourse to arms. [...] Starting with the cen-tres of learning such as the University, weare all called to make the effort, to stimulatea mature conscience that is reflected in theaction of governments and in the issuesdealt with at an intergovernmental level.

[...] To this end, the Holy See intends toact as a stimulus for the other members ofthe international community in strengthen-ing the awareness of the need for a renewedius post bellum compared with the tradi-tional one that is limited to establishing re-lations between victors and vanquished. [...]It thus becomes crucial not to limit one’s ac-



tion to gaining knowledge of the causes ofaggression but to tackling and resolvingthem in good faith.

6 The diplomacy of the Holy See [...]feels committed to enhancing strong train-ing and the development of skills, firmlyconvinced that it is not possible to be partof intergovernmental institutions withoutthe required competencies, technical abili-ties and expertise. [...] As an ecclesial tool, itmust assess “if and how” whatever emergesin those contexts reflects the good of thehuman family and not just a particulargroup. [...] A roadmap of this kind is neces-sarily bound to the aforementioned preven-tion of conflict and war but increasingly tothe safeguarding of human dignity and itsrelated rights.

[...] The call for human dignity on thepart of pontifical diplomacy highlights thetheme of religious freedom intended as a

well-structured right. [...] Conditions forpeace should then be constructed by deal-ing with the issues relating to global devel-opment and international cooperation,starting with the definition of programmesand plans addressing the legitimate aspira-tions of those forced to live in conditions ofpoverty and underdevelopment.

[...] And finally, in a University, we can-not overlook the interest in education shownby pontifical diplomacy, [...] this means out-lining an educational model that is in linewith the times and capable of responding tothe processes underway, acknowledgingthat peace for people and nations is an es-sential part of that «inalienable right to ed-ucation that responds to their vocation andtemperament, to the differences in gender,culture and traditions of their countries, andis at the same time open to fraternal cohabi-tation with other peoples with a view to en-suring true unity and peace on earth.»

FOCUS ON



The Pontifical Council of Interreli-gious Dialogue, alongside the Com-mission for Religious Relations with

the Jews of the Pontifical Council for Pro-moting Christian Unity and the PontificalGregorian University have organised an in-ternational conference, from 26 to 28 Octo-ber 2015, to celebrate the 50th-anniversaryof Nostra Aetate, the conciliar Declaration onthe Relation of the Church with Non-Chris-tian Religions (28 October 1965).

As was pointed out in the opening ad-dresses through the images of the road andthe walk, the event should be seen as anopening to the present and to the future. Fr.Miguel Angel Ayuso Guixot M.C.C.J., Sec-retary of the Pontifical Council for Interreli-gious Dialogue, underlined that while muchhas been done in these years, «a lot stillneeds to be done». «Many words have beensaid but there also have been a lot of silence.The path outlined in Nostra Aetate continuesto be highly topical as we are called to ac-knowledge, uphold and further all the spir-

itual, moral andsocio-cultural val-ues present in reli-gions».

Rector François-Xavier DumortierSJ, said «to com-memorate means tomarch on», step-by-step on pathwaysthat have alreadybeen opened. NostraAetate is not aboutthe unmovable cer-tainty of arrival, butabout the dynamiccourage of starting out. The attempt toeclipse the role of religions in public life, aswell as the unacceptable violence perpetratedin the name of God, impose a «profoundand intensive spiritual quest with a view toexperiencing an authentic dialogue, intendedas a true force of peace and friendship».

Before Cardinals Kurt Koch, President

The road paved by theNostra Aetate Declaration

by PAOLO PEGORARO

«To commemorate means to march on»: with these words Rector Dumortierhighlighted the driving spirit of the conference marking the 50th-anniversary of the Nostra Aetate Declaration. A short document that sounds almost like a prophetic plan for our age, where«a lot still needs to be done».



of the Pontifical Council for Pro-moting Christian Unity, and Jean-Louis Tauran, President of thePontifical Council for InterreligiousDialogue, took the floor, scenesfrom the documentary “Nostra Ae-tate, the Leaven of Good” werescreened. The title of the film comesfrom an expression pronounced byPope Francis during the Angelus ofFebruary 1, 2015. The day closedwith greetings from representativesof various religions.

Believers in dialogue, whatservice to human community?

The opening session on Tues-day 27 October was dedicated bytwo Gregorian University profes-sors to a dual reflection on «Interre-ligious Dialogue: Believers at theService of the Human Person» fromthe perspectives of philosophy andtheology.

According to Fr. Paul Gilbert SJ, formerDean of the Faculty of Philosophy, believersof all religions can offer humanity «a spiri-tual discernment on the utilisation of tech-nical means». If on the one hand scienceand faith share the will to understand theworld without staking a claim to it, technol-ogy does not target comprehension but themere “instrumentalization” of what exists,bending science and faith alike to its inter-ests. Spiritual discernment on technologyand its use is therefore required for the

community of believers to ensure that reli-gions are not considered «useful tools withregard to non-religious realities». Thus, onthe one hand, we have an unceasing dis-

FOCUS ON


Card. Jean-LouisTauran, President ofthe Pontifical Council

for Interreligious Dialogue, with a

member of the Sikhdelegation.

Photo by LEONARDO CESTARI


cernment aimed at removing the instru-mental-idolatrous temptation in religions,and, on the other hand, at instilling the liv-ing breath of the Other through spirituality.

The address by Pro-fessor Bruna Costacurta,director of the Depart-ment of Biblical Theol-ogy at the Gregoriana,explored the basic as-sumption that thehuman being, accordingto Hebrew-ChristianHoly Scripture, is con-stitutionally a dialogicbeing, whose rapportwith the other is essen-tially realised in theword. «Interreligious di-alogue becomes, on thepart of believers, a trueservice of the humanbeing, an aid to ad-vancement and matura-tion that leads the

person to increasingly become like the“image” of the divine within humanreality».

The challenge of religious freedom: proselytism and apostasy

The successive session,entitled “Violence and the En-gagement of Religions forPeace”, saw Rev. RoccoD’Ambrosio (Faculty of So-cial Sciences – Gregoriana)in the role of moderator oftwo panels of discussions.The first included the Gen-eral Secretary of the IslamicCultural Centre of Italy, Ab-dellah Redouane, and theInternational Director of In-terreligious Affairs of theAmerican Jewish Commit-tee, Rabbi David Rosen. Thesecond was attended byAlberto Quatrucci (Men andReligions – Sant’EgidioCommunity) and ProfessorB. Wimalaratana of the Bel-lanwila Rajamaha Viharaya

Buddhist Temple in Sri Lanka.The theme of the afternoon session was

“The Challenge of Religious Freedom,” with Fr.Franco Imoda, SJ, former Rector of the Gre-goriana, as the moderator of the two roundtables. In the first, the speaker was Rev. Fr.Christian Rutishauser SJ, Permanent Con-sultor of the Holy See for Religious Rela-


Fr. Franco Imoda, SJ coordinated the panel discussions on religious freedom.Here he meets SwamiChidananda (FOWAIForum, India) and Prof. Rasoul Rasoulipor(Kharazmi University,Iran).


FOCUS ON

tions with the Jews, and Rabbi Daniel Sper-ber of the Bar-Ilan University, Israel, whilein the second there were interventions byRasoul Rasoulipor of the Faculty of Lettersand Human Sciences of the University ofKharazmi, Iran, and Swami Chidananda ofthe FOWAI Forum, India.

The talk given by Professor Rasouliporwas much appreciated. He focused on thelegitimacy of religious conversion and onthe ethics of missions as central issues foran honest dialogue between Christians andMuslims.

The prevailing positions on the Muslimside regarding apostasy as well as the en-

gagement of a number of Christian confes-sions to provide aid in conflict zones withproselytism being the primary concern,have been harmful to Christian-Islam rela-tions and undermined construction of inter-religious peace.

On the last day, October 28, the partici-pants in the Congress attended the Interre-

ligious General Audience with the Holy Fa-ther, which was expressly requested byPope Francis as an occasion to thank God forthe rewards that have already been reapedalong the road of interreligious dialogueand to invoke the Lord’s blessings for whatstill needs to be done. In the afternoon, theparticipants debated the issue of “Educationand the Transmission of Values”. The modera-tor was Fr. Bryan Lobo, SJ (Centre for Inter-religious Studies – Gregoriana), and thespeakers Dr. Singh Walia of the Sri GuruGranth Sahib World University, India; Dr.Nayla Tabbara, of the ADYAN Foundation,Lebanon; Rabbi Riccardo Segni, Chief Rabbi

of the Jewish Community of Rome, andSamani Pratibha Pragya of the Jain VishwaBharati Institute, United Kingdom. TheCongress closed with a presentation by Car-dinal Secretary of State Pietro Parolin, enti-tled “Educating for Peace.”


The Honorable ChiefNosakhare Isekhure(Traditional AfricanReligions) and Rev.Kosho Niwano (Ris-

sho Kosei-kai).


Without any doubt, in today’sworld, we talk abundantly aboutspirituality, certainly more than

about “religion” or “faith.” It is just as truethat it is often all very vague and self-made,and that, consequently, spiritual mentoringbecomes crucial in the proclamation offaith. After having been the national secre-tary for the Apostleship of Prayer in Aus-tria, the spiritual father of the diocesanseminar at Graz and regional secretary forthe Central Europe Assistance, Fr. AntonWitwer has been in charge of the Instituteof Spirituality since 2013. We ask him to tellus more about the history and mission ofthis academic unit.

In 1918 the Gregoriana set up thefirst chair in “Ascetic and mystic theol-ogy,” a discipline that successively becamewhat is the present-day chair of SpiritualTheology. Forty years later, on 30 May1958, the Institute of Spirituality was es-

tablished. How has itchanged in these past sixtyyears?

«We usually create newrealities when the percep-tion of something lackingarises, encouraging newventures. Neo-Scholastictheology, which consideredfaith above all as adhesionto the aggregation of truthsand attempted to justifydogmas philosophically,was not fully in a position to

contribute in delving deeper into the faithin God. This shortcoming, as well as thedrive for sanctification, engendered astronger interest for a relation with Godthat was alive and aware. This ultimatelyled to the establishment of the chair of “As-cetic and Mystical Theology” at the Grego-riana.

Considering that after the end of theFirst World War the full range of theologi-cal formation was in fact specifically ad-dressed to seminarians and priests, it is nowonder that the demand for “spirituality”at that time was met by offering to would-be priests a basic training for “spirituallife.”

When the Congregation for Seminarsand Universities approved, on May 30, 1958the establishment of the Institute of Spiritu-ality, the overall picture had not reallychanged that much.

The Institute specifically intended toprovide spiritual training to priest and sem-

An immersionin the mystery of God

Interview with Fr. Anton Witwer, SJ Director of the Institute of Spirituality

by PAOLO PEGORARO

The Institute of Spirituality, nearly six decades after its foundation, continues to train teachers, writers, spiritual mentors and guides. Its aim is to shed light on the essential elements of Christian spirituality with a special focuson Biblical spirituality and the contribution of theological, historical and psychological reflection.


Institutes


ACADEMIC LIFE

inarians and to give students who alreadyhad a licence in Theology, the possibility ofobtaining a doctorate in Spirituality».

A turning point must have been theSecond Vatican Council…

«Indeed, the Council and, successively,the introduction, in 1968, of the degree inSpirituality brought about many changes,including the need to define a curriculumthat covered, as far as possible, all the es-sential aspects of Spiritual Theology. The In-stitute of Spirituality evolved step by stepfrom a “spiritual school”, with the aim totransmit a complete knowledge of its field,to an institution which involves, as much as

possible, students in a reflection process,and through experience and personal med-itation, to provide them with the compe-tency they would need for all future work».

What are the peculiarities of the In-stitute study methods compared to thoseof more recently established departments?

«Although the Institute has an Ignatianimprinting, it does not offer a partial aspectof spirituality: with its curriculum it presents“Spiritual Theology” in a great depth and avery detailed way, underlining the essentialelements of Christian spirituality, and reflect-ing on the factors which can affect the livingfaith. It should also be noted that the curricu-


Illustration by SILVIO BOSELLIPhoto by PAOLO PEGORARO


lum is based on Divine Revelation and giveample space to biblical spirituality».

Despite the growing religious indif-ferentism, people’s interest about spiritualthemes is increasing. Which questions cansecularism ask from Christian spirituality?

«Secularisation means decreasingawareness of the mystery of God, of Hispresence, of His love and of the way Heoperates in the world. “Mystagogy” – theinclusion of others within faith – is thevocation of all those who have been bap-tised but is, above all, the task of the spir-

itual mentor. The proclamation of faith ina secularized world requires, on the onehand, an analysis of the causes and anawareness of other people’s problems. Onthe other hand and above all, it is neces-sary a deeper understanding of faith ac-knowledging one’s own weaknesses andbeing confident so as to be able to beartestimony, to an indifferent and mostlymeaningless world, of merciful love.Without a continuing conversion, mysta-gogy becomes a mere pastoral technique,unlikely to revive the faith in the redeem-ing God».



ACADEMIC LIFE

The Rector Magnificus François-XavierDumortier announced in a letter to theuniversity community the institution of

the new Centre for Interreligious Studies inthe academic year 2015-2016. Managed bya team that includes Fathers LaurentBasanese (Director), Bryan Lobo (Vice-Di-rector) and Linus Kujur (Academic Coordi-nator), the Centre will have two studyunits: “Islamic Studies” and “Religions andCultures of Asia.”

Academically speaking, the newStudy Centre is autonomous and con-tributes to broaden the University’s inter-

A new Centre for Interreligious Studies

Interview with the Rector Magnificus Fr. François-Xavier Dumortier SJ

by PAOLO PEGORARO

In keeping with the intellectual and apostolic tradition of the Society of Jesus, the new academic unit will focus on two pillars: Islamic Studies and Religions and Cultures of Asia. Fr. Dumortier hopes to strengthen cooperation with other university centres and the many Jesuits who workin this area



disciplinary curriculum also by providingworkshops and intensive courses focusingon contemporary interreligious and inter-cultural issues.

Fr. Dumortier explains the spirit of thisnew institution.

Fr. Dumortier, since you have comeinto office, the Gregoriana has set up fournew Centres: the “Alberto Hurtado” Cen-tre for Faith and Culture; the IgnatianSpirituality Centre ; the Centre for ChildProtection; and now the Centre for Inter-religious Studies. Alongside the six Facul-ties and the two Institutes, what are thespecific characteristics of these “Centres”?

«These Centres are academic structureswhere teaching and training is providedwith a view to enhancing knowledge ontopics the University believes is of para-mount importance. These Centres are keyfor at least three reasons. Firstly, a Centre isinterdisciplinary by nature and by vocation.The field of interreligious study embracesseveral dimensions: theological and philo-sophical, spiritual, political… We do needto stimulate across the board thinking in theUniversity, involving all Faculties and Insti-tutes. Secondly, a Centre is more flexible,smarter, and can do without the more for-mal structure of a Faculty or an Institute.And thirdly, a Centre not only can take instudents who are not following the stan-

dard courses but also encourage out of thebox thinking about emerging and topical is-sues».

Why a Centre for InterreligiousStudies?

«In today’s world there is an ever-grow-ing awareness of religious plurality andspiritual diversity. We firmly believe it iscrucial to provide a formation in the field ofinterreligious studies that is at the sametime open and accessible. Stimulating acomparative approach allows students togain the historical, philosophical, theologi-cal and political knowledge required toanalyse interreligious relations and to sus-tain constructive debate. Interreligious en-counter is no easy matter: You need solidtraining – a training that will allow you toknow and understand other religions, otherbelievers of other faiths, and to be able to gobeyond the differences».

In other words, it is a journey...«Indeed, a journey, a journey that re-

quires strong commitment. Every humanbeing journeys towards truth and good.What we must do is to try to find how wecan make this journey together, how we canwalk together respecting each other but alsoin the light of the intelligence of our ownChristian faith. Interreligious encounterleads us to look closer into our faith, and


Showing of the movieParfums d’Alger. From left to right: photographer VittorioStoraro, Fr. Basanese,actress Monica Guerritore and directorRachid Benhadj.

Previous page:The team of the Gregorian Centre for Interreligious Studies.From left to right: Fr. Bryan Lobo SJ, Fr. Laurent Basanese SJ and Fr. Linus Kujur SJ.

Centres

Photo by PAOLO PEGORARO


ACADEMIC LIFE

give “the reason for the hope that is in you,”as Peter reminds us in his First Letter. Tak-ing into account the religious identity of theother and the comprehension of a cultureforged by specific religions, are key ele-ments in the encounter between personswho belong to different traditions».

Is this Centre something completelynew?

«While the Centre as such is a novelty,the Gregorian University can rely on a longtradition of interreligious studies. Our com-mitment in this field, it should be observed,is part of the intellectual and apostolic tra-


Director MehranTamadon, after the

showing of his movie, Iranien.

Down: Dr. MonicaRomano and Rev. LiXuanzong during theevening dedicated to

the knowledge of consecrated life

in Taoism.


dition of the Society of Jesus, whose callinghas always been to reach out to the frontiersof the Church and to face new challenges».

In today’s public opinion, the word“religion” is increasingly associated withthe word “violence”...

«I believe we cannot give up that atti-tude where we must shun all temptation ofviolence. The faith in Christ does not appearto me to be one where we can succumb toany form of violence that denies, kills, elim-inates… to a violence that not only can de-stroy society from the inside, but alsothreaten international peace. I believe thejourney towards truth and good is increas-ingly becoming the journey towards know-ing, meeting and understanding the other,in a respectful and realistic way. It is theway indicated by the Pontifical Council forInterreligious Dialogue in the document Di-alogue in Truth and Charity: Pastoral Orienta-tions for Interreligious Dialogue (2014)».

The Centre will have two units...«That’s right. While one unit will specif-

ically focus on studies pertaining to Islam,

the other will tackle religions and culturesin Asia. These are indeed very complex re-alities and our intention is, at this stage, tooffer an in-depth introduction to these greatreligious traditions not only by courses de-fined in cooperation with the other Facultiesand Institutes but also by setting-up specificinitiatives, namely workshops, conferences,intensive sessions.»

What about cooperation with otherUniversities on these topics: is it a viableoption?

«It is something we strongly hope.Clearly, we would like to establish linkswith other Universities and Institutes toavoid unnecessary duplications, to developsynergies and to work as part of a networkof academic institutions that share and pur-sue a common project.

To work with other Universities willallow us, whenever possible, to developprojects together and to implement ex-change programs involving both teachersand students. And, of course, as a Jesuit, Iwould love to involve those Jesuits aroundthe world who work on these matters».


Prof. Tiziano Tosoliniand Fr. Kujur duringan event of theForum “Religions and Cultures of Asia”dedicated to Japan.


ACADEMIC LIFE

«The unity ofChristians willnot come from

refined theoretical dis-cussions where every-one will try to outdothe other with thesoundness of theiropinions. The Son ofMan will come andwe will still be dis-cussing...».

With these words, Pope Francisclosed the 2015 Week of Prayerfor Christian Unity 2015, stressingthe need to give priority to otherways.

Following this indication, theAlberto Hurtado Centre for Faithand Culture proposed for the 2015-2016 academic year a cycle of con-ferences focusing on “The Unity ofChristians along a common path”. Aseries of 14 fortnightly meetings to

The Unity of Christians along a common path

Interview with Fr. Sandro Barlone SJ,Fr. Giuseppe Bonfrate,

and Professor Stella Morraby PAOLO PEGORARO

The Alberto Hurtado Centre launched a cycle of annual conferences on the various aspects of ecumenism. The originality of this programmelies in the focus given to academic conferences, to monastic life, to the testimonyof martyrdom and to common prayer.



discuss the various aspects of ecu-menism in the present and in theshared experience of martyrdom.«This allows us to see what unitesus, which is greater than what di-vides us, and to remember theblood of those who have bornewitness to this, unto death», com-mented Fr. Sandro Barlone, whodirects the Centre with the help ofprofessors Giuseppe Bonfrate andStella Morra.

Is bearing witness to unitystill a priority for the Catholic Church?

Barlone: «Achieving a visible unity iswhat defines ecumenical awareness, which,on one hand makes real the hope in Jesusand, on the other hand, lengthens the un-veiling reality, by making visible what isstill invisible. The God nobody has everseen and Whom the Only-Begotten Son hasrevealed, becomes visible in the unity of Hischildren. This lengthening fits well with theimage of a journey to be still completed, butalready underway: The Unity of Christiansalong a common path».

The initial conferences, heldby Professor Alberto Melloni andby Dr. Bogdan Tătaru-Cazaban,provided an overview on the reno-vation of ecumenical dialogue fiftyyears after Vatican II. What is thenext step?

Morra: «In this Jubilee Year,mercy integrates, according to Ire-naeus’ extraordinary reading of theparable of the lost sheep, the anxietyof seeking, on the part of Christ, allthose who have fallen away or losttheir way and of re-joining them tothe unity with the Father. And if wecannot find the path leading to one-ness with God on our own, we willfind it standing on the shoulders ofthe Shepherd».


Prof. Alberto Melloni (Fondazione per le Scienze Religiose Giovanni XXIII, Bologna),Card. Peter Kodwo Appiah Turkson, President of the Pontifical Council for Justice and Peace, and Fr. James Puglisi S.A.,Superior General of the FranciscanFriars of the Atonement

Previous page:A moment from the vigilfor the Week of Prayer for Christians Unity, animated by Taizé Community.

Photo by BARBARA ANDOLFI

Centres


ACADEMIC LIFE

Significant space was given to ecu-

menical monastic ex-perience, with threemeetings on the com-munities of CheminNeuf, of Bose and ofTaizé....

Bonfrate: «The as-piration to realise aspace for everyonepertains to the practi-cal and spiritual di-mension, an exercisein hospitality that isnot limited exclusivelyto the material butalso pertains to thespirit: to make spaceinside us so as to able

to welcome the other. Desire comes beforereality, and it is in the former that strikesroot the imagination that gives shape tohope.

Monastic life brings that unitive driveto the present: aspiration and action, cus-tody of liturgical and spiritual legacy, per-manent experience of hospitality for allthose who knock, ask and search. The rootleads, binds tradition with reform, an effec-tive prophesy that reveals the future whichis the time of the promise of God incarnatedin the hodie of those who act for the King-dom of God».

In addition to this “fully experi-enced ecumenism,” Pope Francis insistson the “ecumenism of the blood.” The

meetings of the second semester were ded-icated to this theme, with testimonies fromRussia, the Middle East, Asia, Europe andAfrica.

Bonfrate: «In blood dogmatic differencesare tempered: upholding the value of thehuman person is paramount when one actsthrough self-giving. There are part of theworld where Christians stretch out theirhands to safeguard freedom and dignity, todefend life not only in war zones, but alsoin places where peace is only a simulacrum.They stretch out their hands where the in-tegrity of a fragile humanism is injured - butstill is the intangible reflection of Christ - ,when the value of differences, the duty ofreciprocity and the beauty of the symphonyare neglected».

The programme includes a Liturgyof the Word officiated by Cardinal KurtKoch, a reflection on mercy by CardinalAppiah Turkson and an intercession en-trusted to Mgr. Matteo Zuppi.

Barlone: «Prayer is the only force capa-ble of disarming violence. Wars of religionfirst and then secularisation have killedpeople and words. We have to restart withthe words of prayer, restoring their interces-sion value, their ability to bring heaven andearth closer together. By uttering thosewords we will become coherent thoughtand action, body sanctified by holy wordscapable of turning this world into the habitatof heaven where the unity of the humanrace is prefigured».


Dr. Bogdan Tătaru-Cazaban,

Romanian Ambassador to the Holy See.

Down: Enzo Bianchi,founder of the

Bose Community, and the

Rector Magnificus Fr. François-Xavier

Dumortier SJ.


«The Church evangelises and isherself evangelised throughthe beauty of the liturgy,

which is both a celebration of the task ofevangelisation and the source of herrenewed self-giving». These words ofPope Francis (Evangelii Gaudium, n. 24)were the guidelines of the Liturgy andEvangelisation Congress organized in col-laboration with the Italian EpiscopalConference, which took place in our Uni-versity on February 25-27, 2015.

The Holy Father, through the Secretaryof State, expressed to all attendees «appre-ciation for the initiative aimed at stimulat-ing an increasingly proactive participationof the faithful in the Church’s liturgical ac-tion». In the same message Pope Francishoped «the symposium could awaken a re-newed awareness on the evangelising na-

Liturgy and Evangelisation by VINCENZO D’ADAMO, SJ

Administrative Vice Rector

The Gregoriana hosted,from 25 through 27 February 2015, Liturgy and Evangelisation, a congress organisedin cooperation with the Italian Episcopal Conference (CEI). 320 delegates participated, following five main reports and attending 21 workshops.



ACADEMIC LIFE

ture of liturgy, whose pastoral efficacyis strengthened also by the ars celebrandi,intended as the ability to make man’sheart feel the pulse of God’s heart, thatis, his grace, mercy and love».

Mgr. Pierangelo Sequeri, who deliv-ered one of the main lectures, re-sponded to this exhortation talkingabout the evangelising beauty of liturgy.Not only he argued about the challengeof the «rehabilitation of beauty as suchand the justification of its theologicalmeaning», but also about the stiffeningof an instrumental notion of liturgy that«contributed in a decisive way to thatlack of interest for the poetics of faith,fundamental for the celebration of thesacrament».

The other speakers, too, referred to thenew approach set out in the Apostolic Ex-hortation Evangelii Gaudium regarding therole of liturgy in evangelisation. Inasmuchas culmen and fons, liturgy, as part of theChurch’s evangelising mission, is givenonce again its autonomous specificity and itis protected against its reduction to a merepedagogical instrument in the service ofevangelisation.

Thus, what is the relationship betweenliturgy and evangelisation? It can begrounded on the various notions of the

Word-ritual relationship. As outlined in thelecture by the Benedictine monk GiorgioBonaccorso, there is a vision where ritual –and therefore liturgical ritual – is deemedsecondary to doctrine and faith; it is setagainst an anthropological vision where thedynamics of ritual itself is considered to beat the origin of the celebration of faith. AsRev. Paolo Tomatis pointed out, thischanged approach can be traced back to Vat-ican II itself and to the Sacrosanctum Concil-ium. The relationship between these twoways of understanding the links between


The celebration of theByzantine Vespers,

presided by Mgr. CyrilVasil’, was one of themany “lived liturgy”

moments experiencedduring the Congress.

Photo by CHRISTIAN GENNARI / LEONARDO CESTARI


faith and liturgy was atthe heart of the debateon liturgy that first de-veloped at Vatican II.Nevertheless, it is notpossible, in both cases,to speak about faithwithout talking aboutliturgy and vice versa.Mgr. Sequeri, in fact,stressed on the needfor a fitting initiationto the truth of faiththat in Christian cele-bration «rather thanexpressing itself, actu-ally takes place».

Liturgy thus be-comes a key nodewhere all the spiritualcurrents that nourishChristian life bothconverge in and de-part from. Accordingto Professor GoffredoBoselli, a monk at the

Community of Bose, «liturgy tells us whatthe Church is and, at the same time, tells uswhat the Church is called to be». This evan-gelising significance of liturgy requires theapplication of the same reflections on encul-turation used to understand the process ofevangelisation.

Professor Bonaccorso took acloser look at these implications(ethnic, historical and intra-cul-tural enculturation). If, on theone hand, there is the need forliturgy to adapt itself to existingcultural traditions and localChurches – a theme addressedby Rev. Tomatis – it is just astrue that it must be able to readthe signs of the time, taking upthe challenges and seizing theopportunities that arise from asecularised society (topic ofProfessor Boselli’s lecture).

Alongside this more theo-logical-pastoral line of reflection,the Congress also observed thephenomenon of liturgy througha more philosophical perspec-tive, one that could grasp allforms of liturgy, including the“secular” ones. «A liturgy thatis solely in line with ordainedritual – as the Jesuit and expert

in metaphysics Paul Gilbert said – wouldbe exactly akin to a military parade whosemeaning is exquisitely immanent, being asit is a mere symbol of a finite social orderthat glorifies itself». The aim of a ritual thatis truly religious is connected, on the otherhand, to the will to be open to prayer, for itis just this intention that changes the finalityof ritual, at the heart of which is the encounterof freedom in that dimension of silence thatis constitutive of prayer. God, who is its in-terlocutor, prompts an unexpected call «insuch a way that we have no chance ofputting things back as they were to suit ourrequirements».

The three-day Congress did not onlyprovide the opportunity to “talk” aboutliturgy, but also to understand its vitalityby celebrating it every day in community.Particularly intense, for the vividness of itsaesthetic-theological codes was the celebra-tion of the Byzantine Vespers in Slavic atthe Santi Apostoli Church, officiated byH.E. Mons. Cyril Vasil’, Secretary of theCongregation for the Oriental Churches,and Fr. Germano Marani SJ, Ecclesiarch ofthe Sant’Antonio all’Esquilino Church.


During the Congressample space was devoted to discussion between the participantsand the speakers.


FROM PAST TO FUTURE

It was Pius VII’s intention, when he restored theSociety of Jesus in 1814, to restore to the Jesuitsalso the Collegio Romano. The historical circum-

stances of the time demanded teachers with asound formation in philosophy and humanitieswho could spread faith and protect it against thehostility of the rationalistic intellectual currentsthat were developing at the time. The members ofthe Roman clergy who governed the institutionstarting from 1773 were not always endowed witha fully-fledged education and could not be re-placed at a short notice by the Jesuits due to theconditions within the Ignatian Order, whose com-ponents were either too old or too young, with thelatter still having to complete their studies. Moretime was therefore needed.

The restitution: Reaffirming traditionPope Leo XII on May 17, 1824, with the brief

Cum Multa, ordered the restitution of the CollegioRomano, with the annexed museum and observa-tory, the Church of St. Ignatius and the Oratorio delCaravita, to the Society of Jesus. On October 1, Car-dinal Carlo Maria Pedicini executed, in the courseof a solemn ceremony, the Pontifical mandate ofrestitution to the Father Superior, Luigi Fortis. PopeDella Genga, who had taken the matter to heart,personally attended, on November 2, the openingof the academic year, expressing the will that thecurriculum be restored to the status of 1773. Thiswas done, and the courses included three years ofgrammar, three of Philosophy and Sciences andfour of Theology.

The first rector was Fr. Luigi Taparelli d’Azeglio

(1793-1862), author of Saggio Teoretico di Diritto nat-urale (1843). Giovanni Perrone (1794-1876) and An-tonio Kohlman (1766-1838) taught dogmatictheology, Luigi Santinelli was an expert in moraltheology, while Michele Zecchinelli, Giovanni A.Rizzi and Cornelius Van Everbroeck respectivelytaught Holy Scripture, Ecclesiastic History and Con-troversies and Canon.

Published in 1824, Regole degli scolari che frequen-tano le scuole della Compagnia, focused on the disciplinepupils were to strictly observe at all time with a viewto combining academic excellence with moral probity.

The philosophy course lasted three years andincluded logic, general metaphysics and elementarymathematics in the first year; physicomathematics,physico-chemistry and mathematics in the secondyear; special metaphysics and ethics in the third.The curriculum diverged from what was prescribedin the Ratio studiorum, but was permitted becausethe philosophy course was attended also by exter-nal students who continued their studies and grad-uated in other Universities, which demanded a

The Collegio Romanofrom Restitution (1824) to Revolution (1848)by MIGUEL COLL SJFaculty of History and Cultural Heritage of the Church



degree of proficiency in the sciences.To stimulate a spirit of emulationamong students and to provide themwith the means to exercise and hone intheir skills in the sciences of the vari-ous courses, the Academies were soonre-established.

The religious and moral educationof the students was closely watched bythe fathers. Sacraments were receivedfrequently and most students tookcommunion on Sundays with their re-spective Congregations. Once a year –generally during the Holy Week – theentire student population, divided intothree classes, dedicated several days tothe spiritual Exercises. Four MarianCongregations were set up for the stu-dents: a) della Scaletta, made up of Phi-losophy students; b) del Salone for thestudents of Advanced Grammar, Hu-manities and Rhetoric, which was

based in the Main Hall; c) del Passetto, dedicated tothe younger students and placed under the protec-tion of St. Eutychian; d) degli Angeli, members ofwhich were inducted to the Schola cantorum. Thesefour Congregation were aggregated to the “PrimaPrimaria,” instituted in 1584 [see next article].

The Sacred Sciences: the return to ScholasticismThe Collegio Romano was no doubt the driving

force behind the resurgence of sacred sciences fol-lowing their decline in the early part of the century.Fr. Taparelli once again gave to the discipline themethodological and doctrinal unity outlined in theRatio. The rector postulated the necessity for a returnto Scholasticism and to a rigorous application of theteachings of St. Thomas with a view to reconnectingreligious science with the pristine sources of philos-ophy and catholic theology. It was under Taparelli’srectorship that Gioacchino Pecci received his earlyeducation. Pecci was to become Leon XIII, the popewho promulgated the encyclical Aeterni Patris (1879).

The professors who taught here contributed tothe reawakening of ecclesiastic studies that wasshortly to take place. Egregious work was done byAntonio Kohlman, a professor of dogmatic theologywho was endowed with an extraordinary dialecticand argumentative skills as proven by the many het-erodox persons he converted, among whomAgostino Theiner, the famous Oratorian historianand Prefect of the Vatican Archives. The name of Gio-vanni Perrone shines brightly in the history of theol-ogy as one of the truly outstanding teachers of thetime. For over three decades (1824-1855), he con-tributed significantly to renovating theological stud-

Roman College



FROM PAST TO FUTURE

ies. His Praelectiones theologicae gave teachers and stu-dents alike new tools to counter modern errors.Under Perrone, three il-lustrious theologians de-veloped: Carlo Passaglia,Clemente Schrader andGiovanni B. Franzelin,who would all continueto pursue the teaching oftheology at the CollegioRomano.

The Positive Sciencesand the Astronomic Ob-servatory

Alongside the ecclesi-astical studies, also thepositive sciences couldcount on famous teachersat the Collegio Romano.Andrea Caraffa (1798-1854) was one of the trulyremarkable mathemati-cians of his age. Severalscholars of the exact sci-ences blossomed underhis tutorship, while manyof his works have left amark, including the Ele-menta Matheses, whichwas considered to be thebest treaty of the timeand published many times, both in Latin and Italian.Giovanni Battista Pinciani (1784-1862) was the direc-tor of a school that pursued for some twenty years aseries of modern investigations, including the phe-nomena of electric rays, magnetism and cold cur-rents. Two of his works became very famous,Istituzioni fisico-chimiche and Cosmogonia Mosaica, inwhich he strived to demonstrate that Revelation andtradition were in accordance with science.

The Astronomical Observatory started to attractthe attention of scientists across Europe as a conse-

quence of its observations and discoveries. Conceivedby Fr. Ruggiero Giuseppe Boscovich (1711-87) before

the suppression of the So-ciety, the observatory wasestablished by Pius VI.Cardinal Zelada (1797)entrusted it to importantastronomers, such G. Ca-landrelli, A. Conti andG.F. Reinchenbach.

Father Superior Gen-eral Fortis endowed theObservatory with new in-struments, including aCauchoix telescope, anexcellent Gambe theodo-lite and a Breguetchronometer, tools towhich celestial physicsowes a lot in terms of keydiscoveries. Luigi Fortishimself entrusted the Ob-servatory to Fr. StefanoDumouchel (1773-1840),who was growing infame and had come intocontact with great as-tronomers in France andGermany. A disciple ofDumouchel was the tal-ented Fr. Francesco DeVico (1805-48), who iden-

tified Halley’s comet in 1835. De Vico observed the satellites, atmosphere and

subdivisions of Saturn; the spots and rotations ofVenus; the nature of nebulae. He undertook a de-scription of the entire visible stellar vault. His invalu-able contribution to celestial cartography wereinterrupted by exile in 1848 and by his prematuredeath in London on November 15 of that same year.



The first church of the Collegio Romano was theSantissima Annunziata, designed by the architectGiovanni Tristano. In this church met the Mar-

ian Congregation, founded by the Flemish JesuitJean Leunis and acknowledged by Pope GregorioXIII with the name Prima Primaria in 1583. Broadlyspeaking the Congregation included the entire stu-dent population of the Collegio, divided into agegroups. When the Annunziata was demolished, theCongregation assembled on the site itself, in achapel that had been frescoed in 1658 by the broth-ers Jacques and Guillaume Courtois, aka the Bor-gognoni with scenes of battles where theintervention of the Madonna had been decisive forthe victory of the Christians.

The decision to replace the Annunziata with theChurch of St. Ignatius was dictated by the require-ment of well over 2000 students of the Collegio. Thisentailed the demolition of the buildings of the so-called “Tolfa” donation, of a wing of the edifice builtunder Gregory XIII and of a significant portion ofthe Annunziata itself. The project’s main sponsor wasCardinal Ludovico Ludovisi, former pupil at theCollegio Romano and nephew of Gregory XV, underwhose papacy St. Ignatius was canonised in 1622.Work on the new church started on August 2, 1626and proceeded with great difficulties. The solemncelebration marking the centenary of the foundationof the Society in 1640 was held on a makeshift altarset against a backdrop of walls covered by largetents and curtains. On that occasion the Roman Sen-ate offered a chalice and four candles to recall the

College’s contribution to teaching and culture, a tra-dition that continues today with the City of Rome’s

Ad maiorem Dei gloriam: The Church of St. Ignatius

by MARIA ANTONIETTA CROCE

The Church of St. Ignatius was essentially founded as a response to the requirements of the many students who attended the Collegio Romano, the institution with which it has always maintained strong links. Its awe-inspiring majesty, achieved thanks to the donations of the Roman aristocracy, to the outstanding work of artists and craftsmen and to the contribution of the Collegio Romano itself, is the tangible sign of broad cooperation for the greater glory of God.

Voices and Places



FROM PAST TO FUTURE

acknowledging, on St. Louis’ Day, that very samecommitment. In the Holy Year of 1650, a portion ofthe building was opened to the public, with a provi-sional wall being erected at the height of the crossing.The church was finally and solemnly consecrated byCardinal Felice Zandolari on May 17, 1722.

In the wake of the Council of Trento, a new lan-guage had developed in architecture. The sacredspace was to be exclusively reserved for ritual toheighten the worshippers’ attention on the predica-tion and the Mass, with focus being placed on sty-listic simplification. Accordingly, early Jesuitchurches consisted of a rectangular room, with analtar at the back and a flat ceiling. This architecturesuccessively developed in the transept-cupola lay-out with vault ceiling over a large hall. Architectswere generally given a free hand as long as a num-ber of key concepts were firmly kept in mind, chiefamong which utility, functionality, essentiality andcosts. To this end, a specific office was set up to as-sess projects for churches around the world, whichstrongly liaised with the Superior General. The Con-siliarius aedificiorum was in charge of ensuring com-pliance with the ratio aedificiorum – with “our way”– by taking into account local culture and socialneeds especially in the various territories of mission.The architectural prototype singled out was theChiesa del Santissimo Nome di Gesù in Rome, whichwas the model and base for all other churches.

The Saint Ignatius church,too, followed these principles.Fr. Orazio Grassi, who had beenentrusted with the task of erect-ing the church, not only care-fully studied the previousprojects but also closely con-sulted with the best architects ofthe time, such as Borromini,Domenichino, Maderno, Berniniand Algardi. He then opted fora Latin cross plan with vast cen-tral nave, three intercommuni-cating chapels on each side, awide presbytery and a cupolasurmounting the transept cross-ing. For a number of reasons,

among which soaring costs, the cupola was not built,but where it was supposed to be, Andrea Pozzo addeda painted one on a flat canvas achieving outstandingtrompe-l’oeil effect.

The exterior, in travertine, features two ordersringed by columns and pilasters with broad and flex-ible side coils. The first impression one gets upon en-



tering is that of sheer size. Size was in fact a para-mount concern not only because the church had toaccommodate the large number of students whostudied and partly also lived at the Collegio Romano,but also the attending public which came «very fre-quently» and in great numbers, as the chronicles ofthe time recorded. Ample room was also needed bythe ecclesiastic authorities that attended the churchon events relating to the life of the Society and to theCollegio itself. In time, the original simplicity madeway to a richer ornamental array – marbles, frescoes,

polychromous altars – thanks to the dona-tions of the Roman aristocracy. The linkswith the Collegio Romano are testified by themortal remains of two saints who studiedthere: St. Aloysius Gonzaga (1568-1591), wholies in the Lancellotti chapel, and St. JanBerchmans (1599-1621) in the Annunziatachapel. Here rests St. Roberto Bellarmino(1542-1621) as well, spiritual mentor andprofessor of the “Disputationes”, who ex-pressed the wish to have his tomb alongsidethat of his beloved St. Aloysius. Also buriedhere are Fr. Felice Cappello (1879-1962), pro-fessor of Canon Law at the Gregoriana andan important confessor in Rome; CardinalPaolo Dezza (1901-1999), the Rector of theGregorian (1941-1945) who was successivelyappointed Pontifical Delegate of the Societyby Pope John Paul II in 1981 following theillness of Fr. Pedro Arrupe. The funeral mon-ument dedicated to Pope Gregory XV and to

his nephew Ludovico Ludovisi celebrate the gen-erosity of the church’s patrons, seen in the light ofglory. The technique used for the funeral drape pointto the support provided by the laboratories andworkshops of the Collegio Romano. Screws, washers,props are in fact identical to those utilised by the as-tronomers of the Collegio, as evidence of the closenessof ties between the two institutions.

The high altar does not have a baluster. This isbecause many students were actually clerics orpriests so that a barrier separating the clergy with thecommon man was not required. But what this reallymeant was that the path of faith in the church – sym-bol of the path of life of each and all – and the en-counter with God can take place at any time, withoutmaking any distinction between the sacred and pro-fane spaces.

The church is the outcome of the commitment ofmany in the course of centuries. Great artists, famousand less famous, some even unknown as the manyJesuit brothers who contributed as carpenters, stonecutters, masons; the piety of priests who, in thecourse of the centuries, have contributed to the sanc-tity of the place, each with his charisma and dedica-tion; the presence of students who learned here andmatured their vocation in spreading the Word ofGod to the “peripheries” of the world; the devotionof the faithful; the innumerable private and publicprayers of praise and intercession, all form a chorus,a marvellous polyphony of high and living spiritu-ality ad maiorem Dei gloriam.

Voices and Places



GREG COMMUNITY

“F irmum est cor meum” (Ps 57:8), themotto of the Pontifical North Amer-ican College, serves as a pervasive

inspiration for all aspects of formation.Being of “steadfast heart”, the seminarianprepares for the many facets of futurepriesthood with the knowledge, confi-dence and gratitude that the Lord who hascalled him to this vocation will grant him

the sufficient grace of fidelity to it in serv-ice to the Church.

Pope Pius IX inaugurated the NorthAmerican College on the Via dell’UmiltàDecember 8, 1859, seeing the opportunities

Inaugurated in 1859, the College accommodates 250 seminarianscoming from the United States, Canada and Australia.Leaving one’s own country to study in Rome,at the heart of the universal Churchis both a challenge and a great opportunity.

The “steadfast heart”of the Pontifical

North American Collegeby BRENDAN HURLEY, SJ



that formation in Rome offers seminariansnot the least of which being a participationin the unity and universality of the Church.Given the increased numbers of seminari-ans seeking such formation, a new campuswas constructed in 1953 on the JaniculumHill. It is on the Janiculum campus that thecurrent group of 250 seminarians live, prayand study in preparation for service to theirdioceses in the United States, Canada andAustralia, while the original Casa SantaMaria serves as a residence for our 62priests in graduate studies.

A formation firmly founded on four pillars

The structure of formation is built uponthe guidelines laid out in the United StatesBishop’s Conference Program of Priestly For-mation which itself relies upon Pope St. JohnPaul’s Pastoris dabo vobis and the ratio funda-mentalis published by the Holy See. There-fore, the program of community liferevolves around the four major “pillars” ofpriestly formation: human, spiritual, intel-lectual, and pastoral. Each pillar is ad-

dressed in a systematic and devel-opmental way over four years boththrough regular conferences andworkshops and in close relation-ships with individual formation ad-visors and spiritual directors.

The Pontifical North Ameri-can College seminarian is formedhumanly through a greater under-standing of himself and his particu-lar gifts placed in service to others.Growing in a priestly identity he isable to develop good relationshipswith friends and charitable relation-ships with those he serves.

Spiritual growth finds its ex-pression in a life of prayer that is atthe same time personal and com-munal, drawing the man into adeeper relationship with the Lord.Liturgy, Eucharistic Adoration andspiritual direction encourage theman to discern how to give of him-self as Jesus, Mary and the saintshave done.

Intellectual formation aims atthe faithful understanding ofChurch doctrine as well as the abil-ity to convey it competently to oth-ers. While largely the labor ofuniversities such as the Gregoriana,intellectual life is supported by the

College’s recommendation of additionalreading. Seminarians particularly appreci-ate the Gregoriana’s courses in SacredScripture which, combined with their ownpilgrimages to the Holy Land, facilitate adeeper understanding Christian revelation.Particular seminars are also offered to ourstudents by American priests stationed inRome.

Preparation for pastoral care looks tothe other three pillarsas resources broughtto the service of directministry. Each yearthe seminarian learnsfrom direct experi-ence how to grow asa minister. The apos-tolic assignments cov-er a large area of min-istry in culturally di-verse settings includ-ing: Ospedale Bam-bino Gesù, ReginaCoeli Prison, and theministries of San-


Previous page:The Holy Father withH.E. James Checchio,Rector of the Collegeuntil January 2016.From February 1, 2016, the new Rector is Rev. Peter C. Harman.

Colleges


GREG COMMUNITY

t’Egidio and the Missionaries of Charityamong others at many campuses of US Col-leges in the city. These experiences form themen’s hearts indeed to be steadfast andcompassionate.

The community, a place to share talents and responsibilities

The community life of theseminary richly benefits from themany talented men living here.Musicians help make our litur-gies beautiful and our shows en-tertaining. Athletes help maintaina full roster of sports events ofbaseball, basketball, and our ownMartyrs soccer team for the Cler-icus Cup. Student cooks providespecial meals and opportunitiesfor hospitality to guests. Thecommunity is a place where menlearn responsibility as well asgood time management skills.

The rector, Msgr. James Chec-chio, oversees the formation pro-gram. The Pastoral Council, com-posed of elected students, exer-cises leadership as a forum formatters of common concern andserves as a consultative body tothe Rector.

They all recognize the manychallenges of leaving one’s homecountry and culture. The pro-gram of formation acknowledges

this as one of the great-est opportunities fore-seen by Pope Pius IX;to step outside one’snational perspectiveand into the unity anduniversality of theChurch. Msgr. Chec-chio speaks often of theimportance of listeningto the Successor of St.Peter to see the issuesthe whole world facesin following Christ. Inthis way, the call to aNew Evangelization,rooted in an authenticexperience of the mer-ciful Christ, becomes anecessary part of theformation program.The College has re-

cently completed a large building expan-sion for educational and administrativepurposes through the gift of a generousbenefactor. The improved space will con-tinue to form the steadfast hearts and mindsof seminarians for many years to come andas the new building’s inscription reads,“Resonare Christum Corde Romano.”



Ibelieve one of the greatest emphases offormation at the Pontifical North AmericanCollege (PNAC) is being a man of communion,a theme that has also echoed in my classes atthe Gregoriana. Looking back over the pastthree years, I am particularly grateful for twoways in which formation in Rome has broughtme to deeper communion with God and withthe Church: drawing near to the poor and expe-riencing a Catholic culture.

When walking to and from the Gregoriana,I pass several people begging for help every day.I was immediately thrown into a crisis of faithduring my first year in Rome: what does it meanto be a Christian, to be someone aspiring for thepriesthood, when so many of my brothers andsisters are going without basic needs? Throughspiritual direction and apostolate work at San-t’Egidio soup kitchen, the PNAC provided mewith opportunities to go to the peripheries anda forum in which to discern how God is callingme to respond to the needs of the least of hisbrothers and sisters. I have been moved to livea simpler life, but more importantly, to recognizemy own poverty before God and beg Him forhelp.

Living in Rome has also given me the op-portunity to experience a Catholic culture.

The sacred art, veneration of the Saints,and popular devotions that I have witnessed

while living in Rome hasbrought a sweetness tomy faith that was lack-ing. For example, in theseason of Lent, thePNAC participates in thestation church pilgrim-age, which allows us tocelebrate Mass in a dif-ferent ancient Churcheveryday throughoutLent, and though kissingimages, joining proces-sions, and making pilgrimages were all new tome before arriving in Rome, now I cannotimagine being a priest without such devotionsand the sweetness that they bring to my faith.

Coming to a deeper recognition of my ownpoverty before God and being open to diverseexpressions within Catholicism are indispensa-ble for a priest, especially in the culturally di-verse United States, which is home to 1/5 ofthe world’s immigrants. I am grateful for theways that the PNAC has facilitated my own ex-perience as a foreigner in Rome, with its chal-lenges and joys, to help me to be a better priestback home, a man of communion able to seekout the poor and welcome the stranger.

GREG GERHART


Testimony \ “Living immersed in a Catholic culture has brought a sweetness to my faith”


INFORMATION

In remembrance of Michael Paul Gallagher, SJ

Dublin (Ireland), 26 August 1939Dublin (Ireland), 6 November 2015

Following his Master of Arts degree at Dublin’s University College,Fr. Gallagher joined the Society of Jesus novitiate (1961) and was ordainedin 1972. From 1963 to 1967 he further pursued his studies in literature atOxford University and, successively, at Heythrop College in London, wherehe received the doctorate with a thesis on «George Herbert and Renais-sance Rhetoric». Back in Ireland, he took up theological studies at the Mill-town Institute of Dublin and the Queen’s University of Belfast, receivingthe doctorate in Theology in 1980.

For a long period he taught modern literature at University College (1967-1990) and was also exchange pro-fessor at the Faculty of Theology and Philosophy at the Milltown Institute. In 1991, he was called to teach Funda-mental Theology at the Gregoriana. In 2005, he became Dean of the Faculty of Theology for a three-year period, apost he held for a further few months in 2010 as vice dean. In September 2009, he was appointed Rector of theBellarmine College. From 1990 to 1995 he was a member of the Pontifical Council for Dialogue with Non-Believersand, from 1993, of the Pontifical Council for Culture.

Well-known from Ireland to the United States, from Nairobi to Melbourne, Fr. Gallagher’s academic activity inuniversities around the world was prolific. His studies, especially on the impact of faith on contemporary culture,produced numerous essays. In his theological research, literature always played a key role inasmuch as harbingerof man’s expectations and aspirations.


Appointed the next Rector Magnificusof the Pontifical Gregorian University

The Holy Father Francis has appointed the next Rector Mag-nificus of the Pontifical Gregorian University. Starting from Sep-tember 1, 2016, Rev. Fr. Nuno da Silva Gonçalves SJ will replaceRev. Fr. François-Xavier Dumortier SJ at the end of his mandate.Born in Lisbon (Portugal) in 1958, Fr. Gonçalves joined the

Society of Jesus at a young age and was ordained priest on July12, 1986. He obtained a Licentiate in Philosophy and Literatureat the Portuguese Catholic University and a Licentiate in Theology,as well as a Licentiate and a Doctorate in Ecclesiastic History, atthe Pontifical Gregorian University.From 1998 to 1999 he was Director of the National Office

for the Cultural Heritage of the Church of the Portuguese Epis-copal Conference and in October 2000 he was appointed Deanof the Faculty of Philosophy at the Portuguese Catholic University.He left this office in 2005 to become Provincial Superior of thePortuguese Province of the Society of Jesus.He came back to the Gregoriana in 2011 as a professor at

the Faculty of History and Cultural Heritage of the Church. Hewas soon appointed Director of the Department of Cultural Her-itage of the Church and, later, Dean of the Faculty. He has pub-lished several studies on the history of both the Portuguesemissionary endeavours and the Society of Jesus.


6

36 INFORMATION

FOCUS ON6 Peace: Gift of God, Human Responsibility, Christian Commitment | Paolo Pegoraro

9 The road paved by the Nostra Aetate Declaration | Paolo Pegoraro

EDITORIAL1 «Our burning commitment». Inaugural address forthe opening of the 2015-2016 Academic Year | �F.-X. Dumortier, SJ

FROM PAST TO FUTURE26 The Collegio Romano from Restitution (1824) to Revolution (1848) | Miguel Coll, SJ

29 Ad maiorem Dei gloriam: The Church of St. Ignatius | Maria Antonietta Croce

26

ACADEMIC LIFE13 An immersion in the mystery of God. Interview with Anton Witwer, SJ | Paolo Pegoraro

16 A new Centre for Interreligious Studies | Paolo Pegoraro

20 The Unity of Christians along a common path | Paolo Pegoraro

23 Liturgy and Evangelisation | Vincenzo D’Adamo, SJ

13

GREG COMMUNITY32 The “steadfast heart” of the Pontifical North American College | Brendan Hurley, SJ

32

1

Year XXI – n. 49 / Special Issue | www.unigre.it/LaGregoriana

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Cover photo Inauguration of the 2015-2016 Academic Year.Photo by Leonardo Cestari

Editor-in-ChiefGian Paolo Salvini, SJ

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What is the role of religion in the “public square” in our contemporarysecularized world? Recognizing its current unavoidable presence, whatcould we hope for in a positive future for human society? These twoquestions summarize the core inspiration of the present book. In the firstsection, five lectures given by qualified experts provide a complex analysisof religion and its relationship to political power, from the point of viewof theology, interreligious dialogue, political science, international rela-tionships and diplomacy. The second part presents the results of an ex-change among the young adults involved in this research and theirintensive debate to discover reasonable answers to these essential is-sues, while also taking into account the world’s main religious traditions.

The Gospel of Luke, with its refined Greek, offers us a gospel of decision,of crossroads, that speaks to our times. This third Gospel is the transitionbetween Matthew and Mark and the “spiritual Gospel” of John, theBeloved Disciple, which is traditionally placed as the culmination of theevangelical revelation. An initial approach to the Gospel of Luke can givean impression of disorder, as if it were a compilation of disconnectedfragments. Many commentators have taken note of this aspect. However,Roland Meynet disagrees, pointing out that “it has been written in an or-derly way”. We cannot forget that the New Testament was born in theJewish world and that it is deeply etched by the writing techniques ap-propriate to that time. Having worked for more than 30 years in biblicaland Semitic rhetoric, Meynet shows us the admirable and extremely pre-cise composition of the Gospel of Luke.

Gregorianum - Vol. 97/2016

A scientific review of Theology andPhilosophy with occasional discus-sions of problems in Church History,Canon Law and Social Sciences. It’smultilingual with contributions in En-glish, French, German, Spanish andItalian. The annual volume of four is-sues averages 800 pages.Subscription price for one year: �€ 80,00

Periodica de re canonica - Vol. 104/2015

Published quarterly by Professors ofCanon Law, Moral Theology and Li-turgy, «Periodica» offers research, arti-cles and timely essays on the mostrecent Church legislation regardingCollegiality, Marriage, ConsecratedLife, Secularisation. About 700 pagesper year.Subscription price for one year: € 80,00

Sangalli Samuele (ed.)Religion and Politics. Religious libertyand confronting new ethical challenges

GBPress 2016pp. 384

“Retorica Biblica e Semitica” 4

Meynet RolandLuke. The Gospel of the Childrenof Israel

GBPress 2015pp. 912

Periodicals


Anno XXI - n. 49 / Special issue

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COMMITMENT»COMMITMENT»«OUR BURNING«OUR BURNING

A new Centre forINTERRELIGIOUS STUDIES

THE UNITYOF CHRISTIANS

Liturgy andEVANGELISATION


la gregoriana - year xxi - n. 49 - special issue - english edition

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