La Gregoriana - Anno XXVII - n.60 - Autumn 2022 / English Issue

ACADEMIC LIFE

Ecumenical studies, an opportunity for growing together Interview with Fr Philipp G Renczes, S J

Editor-in-Chief Francesco Occhetta, SJ Editor

Paolo Pegoraro lagregoriana@unigre.it

Editorial staff Maria Rita Marcotulli redazione@unigre.it

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Year XXVII – n. 60 | www.unigre.it/LaGregoriana

Graphic project and layout e-designer.it | Emiliano De Ascentiis Printing Abilgraph 2.0 srl Via Pietro Ottoboni, 11 | Roma Cover photo Romano Siciliani Printed in November 2022 Registration at the Court of Rome n. 134 March 29, 1996

To grow as and faith an academic community

by MARK A. LEWIS, S.J. Rector of the Pontifical Gregorian University

It is a time of new beginnings and excitement for our mission: the Rector’s task is to take care of it and direct it. For this reason, it is important to create an academic community of faith, which aids in the formation of our students. The variety of skills and experiences they bring help to create a community enriched by diversity, but always faithful to unity and universality

This issue of La Gregoriana marks the beginning of a new Rector at the Gregorian University. It is with a great deal of joy and confidence in the competence of our academic community that I take up this role. We are at an exciting moment of new beginnings, new initiatives and relationships to carry out our mission of providing “a good liberal education and the other skills required for ministry” in the Church.

The Rector’s task, of course, is to care for and direct the mission of the university especially in its fidelity to the Magisterial Church and the inculturation of the Gospel to the particular circumstances of local churches. This is principally done by creating an academic community of faith seeking understanding; of growing in competence in forming our students to be men and women for others; and in seeking and developing the resources and environment of the university so that each member of the academic community can contribute more effectively in that mission.

To let you know a li le about my background and the experiences I bring to this new mission I would note that I led the Jesuits of the New Orleans Province as Provincial to its successful unification with the Missouri Province between 2008 and 2013. Before that I was Director of the I.H.S.I. here in Rome supporting a college of Jesuit historians in their research. I was born in Miami, Florida just as it was beginning to grow into a cosmopolitan city closely tied to Latin America. Where I grew up in Florida was predominately Protestant (mostly Baptist), so I experienced a different way of living my Catholic faith than many of you. Each of these experiences provide me with a different way of looking at what we do here in Rome, and the tasks which are now confronting us. In the same way each of you bring a variety of experiences of Church, formation, and leadership to help create a community enriched by diversity, but always faithful to the unity and universality so important to our identity and ministry.

Finally, I would like to note that we have finished our preparations, self-evaluations, and the external visit of experts from AVEPRO (the Vatican agency for monitoring the quality of Pontifical Institutions). With the external report now in hand, we will now begin a process of strategic planning for our proximate future. Part of this process will include our new relationships with the PIO and PIB, but will also include strengthening our own programs and offerings to greater profit from this unique experience of our time at the heart of the Church to be er prepare us to serve her in the future.

“My idea of university”

Interview with Fr. Mark A. Lewis, S.J.

BY GERARD O’CONNELL America’s Vatican correspondent

Mark Lewis, S.J., 62, is a historian and only the second Jesuit from the United States to be rector of the Pontifical Gregorian University in Rome. Pope Francis appointed him on June 14, 2022. Soon after taking up his new mission on Sept. 1, he granted a long, exclusive interview, his first as rector, to Gerard O’Connell, America’s Vatican correspondent. Here are some passages from the interview; the full version can be read at americamagazine.org

Father Lewis has studied and taught history most of his life, so I asked him to explain the reason for this. His answer: “From high school I have had a passion for history because I find two things there. It allows you to look at values. It’s an ethics kind of course, but more dispassionately, because it’s so far away, and usually you don’t have to pick sides.” Whereas, “In the midst of the church today, there are all these controversies and

How a passion for history prepared him for his role at the Gregoriana

you’re either for this or for that.”

When I asked how his history studies may have prepared him to be rector of the Gregoriana, he replied: “My a itude towards church history, especially, is that in the worst of times there have been saints, and in the best of times there have been people doing very bad things. And so it’s useless to say—as I’ve heard people say so many times today—”this has to be the worst time in the history of the church’. As a historian I say, ‘No, I don’t think so. Persecutions in the early Church may top this.”

Father Lewis said, “I think the historical context frees us and gives us a chance to say, ‘Well, this is our time, and we will make our mistakes, and we will have our saints, so we can be patient with that.’ We don’t have to get it right completely. And we won’t. But we have to do our best.” He added, “I think that the people who are generally heroes in history are the people who have done their best, not always succeeded, at times wonderful failures, as the history of the Jesuits shows.”

An international school inspired by the saints

Father Lewis recalled that among the Gregorian’s alumni, 28 have been declared saints and 55 blessed. He considers them “an inspiration” to the 2,844 students from 125 countries who are currently enrolled at the Gregoriana.

Today, while 45 percent of the Gregorian’s students are from Europe, with 22 percent from the American continent and less than 1 percent from Oceania, there has been a significant increase in the number of students from Africa (now 16 percent of the student body) and Asia (17 percent) in recent years. While in the past, the Gregoriana was largely a ended by seminarians from around the world, today only 19 percent of the students are seminarians, while more than 28 percent are ordained diocesan priests. Another 17 percent of the students come from religious orders, and 15 percent are consecrated persons. The percentage of lay people and women studying at the university has also increased: “Today, 22 per-

cent of the students are lay people, and 21 percent are women, both religious and lay”.

Father Lewis notes that most are studying for higher degrees like the licentiate or doctorate; more than a third are in theology, but many also in philosophy, canon law, so-

History really wants to explore the context of decisions and actions. And that gives us an insight into why we do what we do in the present

“ ”

cial sciences, missiology, spirituality, history and the cultural heritage of the church, psychology and anthropology. Almost all these students will return to their home dioceses or religious orders to teach or take other posts of responsibility.

The students at the Gregoriana are taught by some 334 professors from many countries, including 188 from Italy and 18 from the United States. Father Lewis said this means the university has a professor-student ratio of 1 to 10, which is exceptionally high by American standards. Furthermore, over 80 of the professors are Jesuits, which makes this “the largest investment of the Society [of Jesus] anywhere in the world”; it also helps to contain costs and strongly influences the identity of the university.

Ensuring a quality education

One of Father Lewis’s main goals as rector is to insist on quality. “I think the goal of quality here is so important because most people teach the way they were taught,” he said. “So if we can improve the pedagogy here, we also have an impact on university and seminary pedagogy around the world.”

Prior to becoming rector, he served as academic vice rector, where his principal responsibility was “safeguarding the quality

From left to right:

Fr Michael F. Kolarcik, S.J. Rector of the Pontifical Biblical Institute;

Fr Mark A. Lewis, S.J. Rector of the Pontifical Gregorian University;

Fr David Nazar, S.J. Rector of the Pontifical Oriental Institute

of the academic side of things”; and to this end he headed a commission on quality. He sees the question of quality in education as “primarily about pedagogy, making sure that we’re delivering material in a way that students can absorb.” He explained, “It’s not so much about the high quality of the student [that we receive] because, in a sense, you want students who will learn something, and if we find students who already know everything, then we’re not doing much teaching. I think that sometimes is the challenge. When you have really bright students who’ve come having read things, they already have very formed opinions. So ge ing them to be open to other views of their ideas is a challenge, and that is the responsibility also of the university, to create an atmosphere where they can examine what they’ve already learned and continue to grow”.

Father Lewis said, “My idea of university is a place where those kinds of exchanges can happen, with respect, with solid, intellectual underpinning, not just sort of emotional opinion.” He said one important part of ensuring quality is to ask: “Can a professor elicit that kind of growth which is not easy? Can the student body examine things in a new way?” He recognized that this also means the professors themselves must be open to growth.

Integrating the Biblicum and the Orientale with the Gregorian University

Father Lewis was the last provincial superior of the New Orleans Province of the Jesuits before it merged with the Missouri Province to become part of what is now called the Central and Southern Province. The Jesuits of Puerto Rico joined the new province a few months later. I asked whether that role had prepared him in some way for his new mission. He responded affirmatively: “There are two things that come to mind. First, any superior in the Jesuits, but especially the provincial, has a unique care for the people under him. And so I think I bring to the Gregoriana a desire to have that same kind of care for the faculty, the staff and the students.

“The second thing is, when I was provincial in New Orleans, it had already been decided that we would combine with another province, with the Missouri Province, so my task was to implement something that had already been decided. As you probably know, the Biblicum and the Orientale [which are both also Jesuit institutions] will be integrated into the Gregorian University”.

“ ”

Once you’ve studied enough history, you’re very free... You don’t say, ‘Oh, well we’ve always done it this way, or we have to do it this way’

Today the Gregoriana has almost 3,000 students, the Biblicum has around 300, and the Orientale also around 300; consequently, the new body will have under 4,000 students. Father Lewis believes the integration will bring advantages. There will be a need for only one rector compared with three at present, “So you don’t have to spend as much time looking for eligible Jesuits.” Secondly, he foresees financial advantages from having a single administration, a single computer system, coordinated purchasing and other things that will create an economy of scale.

On the path to integration, Father Lewis said, “There are statutes to be done and financial aspects to be worked out. It takes time to do the detail work.” But, he said, the process has begun and is moving forward. “It’s a work in progress. It is important to get it right and do it well.”

Photos F. PIGNATA

at the Gregoriana Being a woman

by

The presence of women at the Gregoriana is no longer a source of surprise, in fact, it is a long-standing reality (20,75%) that should however remain a source of reflection and stimulus for us.

Embracing the other person in their diversity is important, without assuming that being male or female is the same, learning to face the challenging task of pausing on the threshold of the other person’s mystery without being strangers to them

Being a woman at the Gregoriana - whether student, professor or administrative staff, lay or religious - is fortunately neither an exception nor an exotic oddity today. Women form part of mainstream ‘landscape’, and meeting women in the corridors, in the library, in the lecture hall or in the cafeteria is not a source of surprise. We are still a minority numerically, especially in some faculties, but the critical threshold - i.e. below ten and therefore virtually unnoticeablehas been crossed.

This is not simply a statistical figure: it is a reality, a challenging and stimulating reality.

In fact, it is a question of asking ourselves whether women’s presence is a normal occurrence - which it is! - and just what kind of ‘normality’ we want to shape together for our academic community. Will it really suffice to transpose the normality embedded in the cultures we originate from into our learning and educational community? The University that welcomes us all, men and women, aims to help us grow and be trained in this area too. This can be accomplished not

STELLA MORRA Director of the “Alberto Hurtado” Centre for Faith and Culture

only via academic courses or seminars, but also through the atmosphere and style characterising the time spent here together.

I therefore wish to share some thoughts that I consider important, and which I have partly learnt precisely here: first as a student and then as a professor.

The diversity of our cultures of origin testifies to this reality. In this University of Nations, we constantly experience the particularity of each and every one and the richness of our mutual encounter.

First of all, it is important to avoid mistaking equal dignity with a specific “neutral” culture whenever possible. In fact, equal dignity in no way negates the rich diversity and the appreciation of the non-absolute nature of each and every one, representing only a part - and not the whole, ever - of humanity’s multifarious kaleidoscope.

However, the fact that women and men are ‘normally’ present in the same educational establishment, holding various positions, prompts us to come to terms with the fact that there is no such thing as a neutral, non-incarnate and contextualised way of being in education. Human dignity pertains to us all, but individual hu-

Testimony – Wife, mother and theology student

My experience at the Gregoriana progressed in parallel with my family life. I got married during the first year of Philosophy, while at the end of the second year I gave birth to my first daughter, Anna. My second daughter, Benedetta, was born during the three-year theology course.

I am now halfway through my Licentiate in Fundamental Theology and, after six years, I can safely say that I have come to know the reality of the Gregoriana quite well.

Not many married laywomen with children are to be found within the theology classes, just as there are not many female professors with similar family backgrounds. The reason is that the ordinary academic path is specifically designed for students with no financial, organisational or family challenges to deal with. Conversely, laypersons enrolled in theological studies have many practical difficulties, although they have no family members to look after. I have known of many students who had to drop their theological studies because they could not balance work - essential for their livelihood - with mandatory class attendance. In this respect, I consider myself privileged. My husband has wholeheartedly supported me over these long years, despite the fact that he was the only breadwinner in the family. Likewise, my parents readily offered to help me look after my daughters while I attended daily classes at the Faculty. Finally, I was encouraged by the Gregorian University, which gave me a scholarship each year, showing that it believed in me. That is why I am forever grate-

ful to the people I am surrounded by at home and at the University, but at the same time I feel sorry for those who have not been as fortunate as myself.

Looking ahead, I believe that Pontifical Universities are called to undertake deep discernment on this matter. There is a need to understand whether studying theology is a privilege limited to the few who ‘can afford it’, or whether it is a right enjoyed by those in whom God instilled the blessed desire to serve the Church as theologians. In Veritatis Gaudium, Pope Francis calls for theological studies to be at the service a missionary Church that “goes forth”. The laity has consistently embodied that part of the People of God that goes forth and engages with society and cultures. As I continue along this path, I firmly believe that in this regard, the Gregoriana will increasingly emerge as a pioneer and set an example for other universities - in Rome and beyond - just as it did in the past in other fields, throughout its history and that of the Society of Jesus.

SILVIA MANGANO Faculty of Theology

“Equality” does not mean “in-difference”

In this page: Prof. Stella Morra is the Director of the “Alberto Hurtado” Centre for Faith and Culture. To date, she is the only lay woman to head an academic unit at Gregorian University

manity is expressed in a specific, bodily form, reflecting a part of humanity that can only be recreated together. In fact, being man or woman constitutes an irrefutable otherness where neutrality is inexistent.

Embracing and collecting biographies

Secondly, it is important to acknowledge the delicate relationship between biographies and intellectual growth. In fact, while biographies are not neutral, and neither are they merely about the individual - but rather distinguish between men and women, first and foremost, and then in terms of cultures, upbringings, traditions, etc.this ‘baggage’ that each person brings with them is not just relegated to the private sphere.

By way of example, the motivations behind a young lay woman’s pursuit of academically qualified theological studies inevitably differ from the motivations of someone pursuing the same academic path under the direction of their superiors, financially supported by them. Indeed, these different motivations result in different needs and demands, expectations, with respect to the University and studies, to the relations with professors and fellow students, and so forth.

To welcome and embrace, inasmuch as it is intended, another person’s biography while experiencing one’s own as welcomed and received, without assuming that in this context being a woman or a man is the same thing, is a decisive step in structural and not just individual terms, as well as in terms of one’s specific virtues.

Moderation

This brings us to the third point: to the extent that this is the desired outcome. As men and women who contribute to the enrichment of this University, jointly seeking the most effective paths for learning and growth, the issue of moderation is decisive. The one thing en-

shrined in the above-mentioned diversity that could really benefit us all, is the ability to address the challenging task of pausing on the threshold of the other person’s mystery without being strangers to them.

Far from being a theoretical discipline, it is an art that can only be learned by investing time and action, gestures and words, proximity and distance, in a daily se ing of acknowledged difference. Moreover, it is an art that requires constant apprenticeship, the art of moderation does not regard personal intention as the sole criterion of justice and goodness, but recognises the other person’s viewpointand life - as not only legitimate, but also as deserving utmost respect and protection.

Hence, the art of balance as the mean between closeness and keeping a distance, and the suffering caused by the lack thereof, is perhaps the greatest lesson I have learnt in the encounter with a predominantly male environment such as that of this university.

A school of wisdom

Further points could be raised, but it seems to me that these reflections suffice to illustrate the fact that this - temporary and incomplete - common home of ours can indeed serve as a School in the loftiest sense of the term, also thanks to the actual and ‘normal’ presence of women in its midst.

Needless to say, men and women’s different cognitive and analytical contributions to research and learning is of course an additional element: not so much in terms of their sensitivities vis a vis specific subjects - which differ, albeit to a certain extent - but rather in terms of their methodological and strategic approaches. But this is among the most widely known and investigated aspects - suffice it to leaf through a book on the history of women in theology - or any other discipline overtly reflecting the gender of its authors.

This University offers plenty of room for us, for all of us: if we inhabit it fruitfully, it will become a populated area for encounter and growth.

Academic formation and consecrated life of women

Interview with Sister Samuela Rigon, Institute of Psychology

by PAOLO PEGORARO

The academic formation of women who entered consecrated life is a complex subject. For historical reasons, preference was given to qualifications that can be used in civil society,while theological formation is often limited to two or three years.

Authentic collaboration requires an understanding of service without distortions, rediscovering baptism as our common vocation

Sister Samuela Rigon’s academic path is somewhat emblematic of the academic education of consecrated women. She recently completed her doctorate at the Pontifical Gregorian University’s Institute of Psychology, where she studied and hasbeen teaching for the past years, while simultaneously carrying out other tasks for her Congregation, the Franciscan Sisters of Our Lady of Sorrows, of which she was recently elected Superior General. “I accepted to offer my contribution as a teacher while simultaneously carrying out other ministries in my life, both in the areas of formation and governance, as well as other external realities, for example as apostolic commissioner”, she says. “I thought it would be hard to balance so many tasks, but at the same time it marked a crowning achievement and made it

possible for me to develop greater understanding of the religious world as a whole, including some scientific insights.”

While we normally take for granted that the candidates for ordained ministryi.e. diocesan and religious seminarianswill devote several years to philosophical and theological studies, it is still assumed that to be a good nun it is not necessary to pursue overly long academic studies. Why?

“Some prejudices certainly need to be overcome, but there are also other reasons. Service - diakonia - especially in the areas of education, health, social care, etc., traditionally constituted the embodiment of the charism of many religious institutes of women. Over time, there emerged an increasing need to acquire skills in these areas and obtain qualifications that could also be used in civil society, thereby sidelining theological studies.

Another reason is that female religious congregations are very heterogeneous, extremely numerous, and occasionally very small. This implies mobility within the congregation, whereas a certain stability is needed to perform a professional ministry

such as teaching.

Last but not least, the economic aspect is a significant factor, both because consecrated women cannot rely entirely on subsidies from pastoral care, and because studying philosophy and theology cannot be put to good use in the short term.”

The lack of formal education confined the consecrated life of women to menial jobs in the past. How should the charism of service be properly understood?

“When tackling this issue, I believe it is important to embrace two perspectives: one personal and subjective, and the other institutional and societal.

Today I teach Patristics at two universities in my country, Colombia. I continue writing and studying the Church Fathers, and I am a member of research groups on the theology of the Church Fathers conceptualised in Latin America. I will always be grateful for the contribution of the Pontifical Gregorian University to my growth as a woman, as a woman who entered consecrated life and as a woman theologian

Sister ANA CRISTINA VILLA B ETANCOURT Faculty of Theology

Firstly, it is important that a consecrated woman’s education foster the development of inner freedom and authentic motivation, enabling her to govern and guide her journey. In other words, if the meaning I a ach to my ministry is a response to a call from God to serve the Church... then I will be able to carry out even the most inconspicuous service and be fulfilled in my religious consecration. Conversely, I may carry out a socially recognised activity - at high civil, academic and ecclesiastical levels - and experience it as a way to climb the social ladder or as careerism, as if it were the role that defined my identity. Therefore, motivation and the person’s inner freedom are crucial.

The institutional and social perspective, on the other hand, precludes consecrated women from accessing certain opportunities or relegates them to certain spheres. It is a fact that consecrated women have no access to the realm of authority inside the Church, as it is connected to ordained ministry, although today we welcome clear signs of openness and novelty set in motion by Pope Francis. Yet there is the risk of an imbalance in this relationship. If the consecrated life of women is requested because it is more affordable - as cheap labour - then “service” is being confused with “servility”. Such distortions must be redressed, because investing in training, developing skills and earning degrees deserve fair and equitable remuneration.”

Studying is perhaps the primary means of emancipation. There are young women

religious that come from cultural contexts that still exclude women. What is the role of university education?

“I firmly believe that this can be an opportunity for many consecrated women, for there are places in the world where women still experience a condition of extreme subordination in social, civil and even ecclesial life. Offering appropriate cultural training to women amounts to a true recognition of their dignity. Clearly, especially with regard to consecrated women, this should be integrated into a broader project, namely integral human development that includes consecrated women.”

Which level of education is required of a woman religious today?

“There is great heterogeneity, as mentioned earlier. In the very first years of formation we try to ensure that young women receive a basic theological formation, even if not academic, so as to lay the foundations for developing their vocation and for further studies. I think this is offered today to all, also thanks to entities such as the USMI (Major Superiors Union of Italy) and to other organisations. Nevertheless, it should be remembered that this applies to Europe, the Americas and some other countries, while in other parts of the world the situation remains precarious.

Several institutes require the equivalent of a three-year degree in Religious Sciences or a Baccalaureate in Theology, but this is not the case everywhere. Not all religious institutes have updated guidelines on education, despite the fact that it is required by the Church. By contrast, the fact that many young women enter religious life in adulthood, many of them having completed their academic studies and generally with significant professional experience, is a strong incentive.”

As regards the professors teaching at pontifical universities lay women are normally more numerous than women religious. Wouldn’t it help future priests to form a more accurate image of the consecrated life of women, if nuns were among the lecturers?

“This is certainly an area that needs to be

As a matter of fact, the higher the academic level, the fewer women participate. I think that in this respect we still lack the ability to take a bold step and alter mental paradigms which prevent us women from pursuing lifelong formation and develop the gifts that have been bestowed upon us. However, the first step undoubtedly stems from within ourselves

Sister M ERCEDES ELIZABETH ACHA CHINCHAY Faculty of Social Sciences

developed. In my experience, both in teaching and in apostolic and vocational formation, I found that there is not enough knowledge of the different forms of religious life inside the Church. And without knowledge, appreciation and esteem can hardly arise - nor can genuine collaboration be developed.

Women religious are frequently posted to roles at diocesan and parish level, but priests tend to focus on what they can do for the community - as they should - without delving into the spiritual identity and the charism of their congregation. We still have a long way to go to achieve Church-communion and people of God. Much is yet to be reaped from documents such as Mutuae Relationes.”

Does the Synodal path have something to teach us in this regard?

“I hope it may serve as an encouragement and a reminder that baptism is our fundamental vocation. The various forms of consecrated life represent different ways - albeit with equal dignity - of embodying that very same baptism. And each vocation is called to bear witness to one another in ordinary life. If not, we run the risk of confusing vocation and service with power. I think it would benefit everyone, because the encounter with those different from us help us bring into focus our identity. This is true at the personal level, as well as at the level of vocation inside the Church. Different voca-

Interreligious studies, a cradle of dialogue Interview with Prof. Ambrogio Bongiovanni

Director

of

the Gregorian Centre for Interreligious Studies

The Centre for Interreligious Studies can be compared to an antenna for the University, still small, but capable of detecting important external signs. The newly appointed Director explains the significance of “interreligious studies”, its importance in various contexts, and the disciplines involved in the pedagogy of dialogue. And its Golden Rule

by PAOLO PEGORARO

“P

eople involved in interfaith dialogue are occasionally perceived as somewhat naïve. In reality, those working in this field are expected to be fully knowledgeable of its problems, tensions and diversities. When you master the skill of dealing with and navigating across differences, then something truly important can be achieved”, says Professor Ambrogio Bongiovanni, newly appointed Director of the Centre for Interreligious Studies at the Gregoriana, and extraordinary Professor at the Faculty of Missiology. Bongiovanni has three decades of experience in India, working in the area of cooperation. He also serves as President of the MAGIS Foundation, a missionary work of the Euro-Mediterranean Province of the Society of Jesus.”

Professor, what is the state of health of interreligious dialogue?

“Even when it seemed that dialogue was heading for a standstill, or that certain factors were hindering the process, such as fundamentalism - be it political, reli-

Extensive experience on the ground

Ambrogio Bongiovanni has been actively engaged in the area of interfaith dialogue and of missionary and international cooperation since his university years, crossing paths with the United Nations. He has pursued his social and ecclesial commitment in the Indian and South Asian contexts. “I am very grateful to those realities,” he says, “because they opened me up to new horizons and to a new way of understanding the world we live in, enriching my Christian faith and allowing me to move beyond a Eurocentric vision and be introduced to problematic issues, cultural horizons and languages that are very different from those characterising Western societies.”

His ecclesial commitment has recently brought him to chair the Magis Foundation, tackling projects in areas ranging from human rights, education and justice in various parts of the world. He gained valuable experience in this field as a member of the Italian Bishops’ Committee for Charitable Action where he served as an expert for twelve years.

His experience in India, however, remains unique, he says. “I witnessed the great transformation of this country

that started in 1990. It went from having an autarchic condition to adopting a more global, market-oriented approach. India today is one of the world’s most industrialised and powerful countries, with one of the largest economies in the world.

It is a country that can make a great contribution to the international community and to the Church as a whole, but at the same time it faces some major challenges: demographic growth - its population has nearly doubled since 1990, reaching around 1.4 billion - extreme poverty, socio-political tensions, clashes among religious and among ethnic communities. In spite of this huge complexity, it is a great democracy with an extraordinary cultural richness: I believe this is ultimately the country’s strength and what makes it unique.”

gious or secular - the culture of dialogue continued to grow and develop. And Church Magisterium documents that have given renewed impetus to dialogue weremade possible because Pope Francis recognised the fertile grounds that had been preserved and the seeds of dialogue sca ered in various contexts, which needed to be nurtured, strengthened and allowed to germinate.”

Indeed, many processes were revived at the institutional level. At the same time, however, there is a feeling that something is missing....

“That is because the culture of dialogue should be promoted also at grassroots level. This does not mean downgrading the content or quality of the dialogue, but rather ensuring that it is individually experienced at all levels. Educational opportunities and meaningful encounters are needed to ensure that this different approach to the complexity

of human reality becomes part and parcel of culture and living in our globalised world. I would have some doubts if the dialogue were carried out only at the institutional level, because institutions may occasionally have multiple goals, which ultimately amount to pu ing up a facade restricted to

People working in interfaith dialogue are expected to be fully knowledgeable of its problems, tensions and diversities. When you master the skill of dealing with and navigating across differences, then something truly important can be achieved

“ ”

the diplomacy of reciprocity. But I am optimistic because I see so much goodwill, commitment and sacrifice in the pursuit of

Opposite page: Visit to the Gregoriana of a delegation of Thai monks (Mahayana Buddhists), led by Mgr Francis Xavier Vira Arpondrattana and by Pra Archaryacheen Gananaticheenbrot (Ven.Yen ngee) on 16 June 2022

Photo P. PEGORARO

Imam

dialogue, despite threats and setbacks. There are martyrs of dialogue. Charles de Foucauld or the monks of Tibhirine followed the law of love right to the very end. Indeed, the law of love overturns calculations and the principle of reciprocity, for it opens us up to a different perspective. For this reason, the Golden Rule of dialogue can be nothing other than the primacy of love.”

and cross-disciplinary approaches. In fact, there is a tendency to adopt the historical approach alone when studying the development of religious traditions, failing to reflect on inter-religiousness and inter-religious dialogue, which encompass all the categories of the human sciences. Interreligious studies are cradles of dialogue, whose concrete implementation requires the acquisition of tools, skills and knowledge. Dialogue cannot be only intellectual, for it is a living process, and it cannot be separated from life.”

So, what is the specific trait of the Centre, which qualifies precisely as a ‘Centre for Interreligious Studies’?

“I will give an example. The Pontifical Institute for Arabic and Islamic Studies (PISAI), with which we collaborate, already offers courses in the area of Islamic studies or Arabic language; what we are offering is the study of Christian-Muslim relations and their contemporary perspective. These areas of knowledge are complementary, implying shared competences, yet with different roles

Where does the Centre for Interreligious Studies stand in this context?

“I believe that the Centre can be compared to an antenna which receives and sends out messages. Our reality is still small, when compared to other consolidated academic centres, yet it has great potential. Admi edly, the structure as well as student numbers are important data for an academic unit, but our dynamism, flexibility, along with the possibility of offering non-structured areas of learning are equally important. The fact that personalities from the diplomatic world, perhaps operating in non-Christian contexts, turn to us is a significant sign.”

The Centre offers its expertise not only to the outside world, but also to other academic units of the Gregoriana. How does this type of academic unit interplay with other disciplines, interact with them, challenge them and enrich them?

“Interreligious studies are not only about studying from an exclusively theological perspective, they require greater inter-

“ ”

Bringing the culture of dialogue more and more to a basic level does not mean downgrading the content or quality of the dialogue, but rather ensuring that it is individually experienced at all levels. I would have some doubts if the dialogue were carried out only at the institutional level

and perspectives. I firmly believe in this line of work, precisely because my area of expertise has been dialogue formation, the pedagogy of dialogue, studying the categories involved in the dialogue process.”

The Centre operates in close cooperation with the Faculty of Missiology, enhancing the “contextual perspective.” Can you tell us more about this?

“Every religious experience develops within a specific context and interacts with its inherent cultural aspects, which possess a

Prof. Ambrogio Bongiovanni together with Dr Muhammad Hasan Abdulghaffaar, former representative of Al-Azhar and Egypt as Imam of the Islamic Cultural Centre of Italy (Grand Mosque of Rome).

Hasan is also student at the Gregorian Centre for Interreligious Studies.

transformative power. Therefore, religious traditions, including Christian traditions, must be contextualised. In the Indian context, in which I have lived, Catholic communities follow three different Rites - the Latin,

The martyrs of dialogue - Charles de Foucauld or the monks of Tibhirine – teach us that the Golden Rule of dialogue can be nothing other than the primacy of love

“ ”

the Syro-Malabar and Syro-Malankara rites - with as many distinct religious sensitivities.

We may assume that we can understand a single religion by categorisation, considering only its generic aspects, but if we delve into the different contexts then it becomes more difficult. It is necessary to study not only the relations between different religious traditions, but also the ways in which they are manifested in different contexts - whether historical, geographical or cultural. The relationship between Christianity and Islam in Europe is different from the relationship between Christianity and Islam in South Asia, or Iran. Therefore, it is important to understand and operate within this interweaving of the cultural - in the broadest sense of the term - and the religious dimensions.

Our effort is to examine contexts from the perspective of communion and universality, to develop an understanding of contexts as forms of richness that form part of the Church’s inculturation process, while simultaneously connecting each particular context to Church tradition and universality.”

In addition to the Diploma, over the years the Centre developed other areas of study, which form an integral part of the academic path. These include two in particular: the Interfaith Forums and the Intensive Study Sessions. Will the Weekly Forums be given a new format in the 20222023 academic year?

“The weekly Forums are open to the public. These encounters are of a more cultural and in-depth character, frequently

with speakers from outside the Gregorian. They reflect the two lines of study of the Centre: Christianity-Islam and ChristianityReligions and Cultures of Asia. They have been quite successful and much appreciated, hence we decided that the time was ripe to promote them further. Starting next year, while remaining open to the public, the Forums will be incorporated into the Centre’s Program of Studies with a timetable adjustment to ensure the participation of enrolled students. This will facilitate students’ engagement with external perspectives and contexts. It will also pro-

“ ”

We may assume that we can understand a single religion by categorisation, considering only its generic aspects, but if we delve into the different contexts -whether historical, geographical or cultural - then it becomes more difficult

vide them with an opportunity for open dialogue and ensuing systematic reflections.”

And as regards the Intensive Sessions…?

“The Sessions are seminars focused on specific topics, in collaboration with other internal and external academic institutions, likewise open to both external participants and students of the Gregoriana. Two Sessions were held this year, in accordance with the Centre’s two areas of study.

The session on The Qur’an in Rome was co-organised with the University of Naples “L’Orientale”, with The European Qu’ran (EuQu) research project, in conjunction with PISAI and several young researchers.

The second Session has been taking place at the Camaldoli Monastery, in the days closest to Pentecost, focusing on dialogue with Hinduism and Hindu spirituality. Towards Oneness. The Spirituality of Dialogue in Hinduism, was the theme of this year’s event.

an opportunity for growing together Ecumenical studies,

Interview with Fr. Philipp G. Renczes, S.J. Dean of the Faculty of Theology

Studying the various Christian traditions is important; but studying them together is moving into a higher gear. The new Licentiate will allow students and professors belonging to the different Christian denominations to interact during a variety of two-voice seminars, and residential trips abroad

by PAOLO PEGORARO

The Licentiate in Theology offers a new specialisation, whereby Catholic students and students belonging to other Christian traditions will have the opportunity to study together, side by side, under the guidance of professors representing diverse Christian denominations. Starting in the Academic Year

2022-2023, the Faculty of Theology of the Pontifical Gregorian University is offering a new Licentiate in Theology with a specialisation in Comparative Theology of Christian Traditions and Ecumenical Studies. This two-year course aims to provide a solid and comprehensive platform for the study of the theological traditions of Christian denominations, while fostering the creation of an ecumenical dialogue network within the Faculty.

The innovative trait of the academic programme can be found also in its methodology, notably that of a “university that goes forth” towards the encounter with our fellow

ditions by way of comparison and mutual exchanges in an academic environment that offers a space of freedom along with the privilege of discovering unknown or previously uncharted grounds.

The expression “Ecumenical Studies” refers to the Gregorian University’s tradition of encouraging and promoting ecumenical encounters, with the purpose of working towards renewed unity inside the Church.”

In what way does this new Licentiate form part of the Faculty of Theology’s academic offering?

“ ”

The academic programme aims to be innovative in its method, characterised by joint study and the spirit of a “University that goes forth” thanks to the innovative “experience-courses”

others by means of shared studies and innovative “experience-courses.” “The preparatory phase was received very favourably, marked by a yearning - I would even say enthusiasm - to cooperate on the part of Professors belonging to other Christian traditions,” observed Fr. Philipp G. Renczes S.J., Dean of the Faculty of Theology. “It is a sign of the high regard enjoyed by the Gregoriana also outside the Catholic world.”

The new Licentiate’s designation is twofold, so to speak: it is referred to as “Comparative Theology of Christian Traditions” and “Ecumenical Studies.” Why?

“The expression ‘Comparative Theology of Christian Traditions’ refers to the specific methodology of this Licentiate, which is to expand the study of various Christian tra-

“The Licentiate is anchored in the Department of Dogmatic Theology, but it will also draw on the academic offerings of the other Departments - Biblical Theology, Fundamental Theology, Moral Theologyincluding the Department of Patristic Theology and Tradition of the Fathers to deepen the study of Church theology before the great schisms that define Christianity today. Studying the patristic era is of great importance. The panel of professors who developed this project - Michelina Tenace, Etienne Vetö, Keith Pecklers and William Henn, as well as myself - has played an important role in surveying the roots whence the various Christian denominations developed. Furthermore, as far as Eastern Christianity is concerned, we shall be working in close cooperation with the Pontifical Oriental Institute.”

“ ”

A Christian denomination other than one’s own is already studied in many academic institutions, but our intention is for students from the three major Christian denominations - Catholic, Orthodox and Reformed – to study together in the same place and for an extended period of time

Opposite page: Reproduction in watercolour of the Coptic icon of Friendship: Christ and Abbot Mena

Courtesy of ALETTI CENTRE

But the courses will be taught also by non-Catholic professors. Nor will all the students be Catholic. How do you plan to work together?

“I believe that the strength and true novelty of this course will be precisely the fact of studying together. A Christian denomination other than one’s own is already studied in many academic institutions, but our intention is for students from the three major Christian denominations - Catholic, Orthodox and Reformed – to study together and for an extended period of time, i.e. for the duration of a Licentiate programme. Studying the works of other traditions together with those having first-hand understanding

agreement and sometimes disagreement in a dialogic approach, effectively helps students gain insight into the different traditions.”

In parallel to this marked focus on the seminars, requiring a restricted number of participants, there are also “experience courses.” What do they involve?

The “two-voice seminars” - the cornerstone and heart of this Licentiate programme - will be taught by a Catholic professor together with a professor from a different Christian denomination

“ ”

of them, or together with those who discover our texts and ask us new questions, is a very different approach.”

Likewise, the fact that the faculty members of the same seminars belong to different traditions makes a big difference. The professors serving on the panel have cultivated long-standing relationships with scholars from other Christian traditions, and this has enabled us to develop a programme that draws on the close collaboration among non-Catholic professors. The “two-voice seminars” - the cornerstone and heart of this Licentiate programme - will be taught by a Catholic professor together with a professor from a different Christian denomination. Learning together, expressing elements of

“Our wish was to combine the Professors from different Christian denominations’ expertise in the various fields of relevance for theology and for the life of the Church, with the real-life experience of indepth learning and enrichment through mutual exchanges. We therefore came up with the idea of experience-courses, i.e., a few-days’ residential trip to seminaries or academic study centres of other Christian denominations. A different residential trip will be offered each year - alternating between Orthodox and Reformed-majority countries - so that during the two-year Licentiate each student will have the opportunity to experience both, giving rise to new relations and friendships. We hope to expand the university network over time. We

“ ”

The experience-courses, are a few-days’ residential trip to seminaries or academic study centres of other Christian denominations. A different residential trip will be offered each year

dream of a generation of theologians being formed together, who can continue working together over the years. I am sure that this will contribute significantly to the renewal of theology per se and to growing unity inside the Church.”

Moral Theology and

Social Sciences in Dialogue

Four International Conferences in 2022

by RENÉ MARIO MICALLEF, S.J. Faculty of Theology

On the 11 May 2022 I was in self-isolation due to Covid-19. As I sat gazing at the auditorium building directly in front of my window, I was constantly reminded of what I was missing. The International Conference on the occasion of the Amoris Laetitia Year was inaugurated there that morning. As soon as I was freed from self-isolation, I had a long conversation with Prof. Yáñez, a colleague in our Department who had put a lot of energy into organizing this conference. I soon realized that the focus of the conference was on fundamental moral issues. Even though it took its cue from the debates on family ethics that were raised in the wake of Pope Francis’ 2016 text, the Conference went on to investigate the foundations of Christian ethical thought: the use of sources of moral reasoning, inter- and trans-disciplinarity, the anthropology which underpins our ethics, the questions of freedom and obligation, law and conscience, nature and grace, relationship with norms and jurisprudence (including canon law) and with the theology of the sacraments, and so on.

An international conference on Moral Theology for the

On May 11-14, 2022, the John Paul II Pontifical Theological Institute for Marriage and Family Sciences co-organised together with the Pontifical Gregorian University the International Conference Pastoral Practices, Life Experience and Moral Theology: Amoris Laetitia between New Opportunities and New Paths. The event addressed the Dicastery for the Laity, Family and Life’s request in connection withthe “Amoris Laetitia Family Year”, proclaimed by the Holy Father to mark the fifth anniversary of the Apostolic Exhortation on love in the family. In his address to the participants in the conference, received in audience on the morning of May 13, Pope Francis highlighted the fact that “the Gregorian University in conjunction with the John Paul II Institute have organised this event, with the participation of theologians from four continents. Laity, clerics and religious, from different cultures and speaking different languages, will engage in a cross-generational dialogue open also to young researchers.”

Pastoral Practices and Universal Human Experience

A core theme of Amoris laetitia is the relationship between pastoral practice and moral theolog y. Accordingly, pastoral praxis, within its ecclesial horizon, should be the starting point for rethinking theological-moral issues, in a constructive dialogue with universal human experience, which is at the same time specific to the different cultures and individual experiences.

Following this approach, the Conference aimed to explore the most challenging issues, the provo-

cations, as well as the inspiring insights that resulted therefrom, in order to progress in the theological-moral reflection, in the knowledge that Pope Francis’ Apostolic Exhortation retains a programmatic relevance for the theology of marriage and the family, and, finally, for moral theology. In fact, “the thinking of pastors and theologians, if faithful to the Church, honest, realistic and creative, will help us to achieve greater clarity” (AL 2). In this spirit, speakers and discussants from different cultural and geographical backgrounds guaranteed a culturally and geographically qualified and plural presence, with an equal proportion of lay people, men and women religious and presbyters, as well as married couples.

An hour of work in parallel Sessions offered each afternoon, the fruit of a wide-ranging Call for Papers, presented researches by young theologians with the contribution of new ideas and perspectives, promoting interdisciplinary research with an emphasis on ongoing studies and proposals in response to the Exhortation.

M IGUEL H. YÁÑEZ, S.J. Coordinator of the Diploma in Practical Theology: specialization in Family Ministry

Previous page: The participants at the Conference “Pastoral Practices, Life Experience and MoralTheology” was received in audience by the Holy Father on 13 May 2022

Photo L’OSSERVATORE ROMANO

Learning to question about the foundations of ethics

This approach is very typical of the tradition of our Department. Faithful to the Jesuit tradition and the indications of Vatican II as regards the renewal of Moral Theology, we like to engage the concrete reality of a particular sphere of life (this is called “applied” or “issue-based” ethics), not merely to provide quick, mechanical, and stereotyped answers, but rather as an opportunity to dig deeper and touch on issues of “foundational” ethics.

Some ethicists are tempted by a facile and pessimistic approach when facing a complex topical issue. They simply assume that the demands of duty are clear, but our brethren are selfish or ignorant and find excuses not to do their duty. According to this analysis, the problem is solely behavioural and requires a “pastoral” solution (how to “market” duties in our parishes, to convince people to do what is right). At the Gregoriana, we distrust any approach which avoids going deep and risks dealing only with the symptoms: we systematically ask ourselves

whether a persistent issue in “pastoral” practice might warrant an inquiry touching the foundations of ethics. The Spirit sometimes speaks to us in history when there are tensions between the traditional analysis of certain moral issues and the behaviour of honest persons today. To remain open to that voice of the Spirit, we need to delve deeper into the sources of that tension and reconnect concrete debates to core issues in ethics.

Modern forms of slavery: an example of structured social sin

I will remember 2022 as the year in which I was very actively involved in the organization of three other international conferences touching on complex, concrete and urgent ethical (and human) issues. The first conference dealt with contemporary forms

of slavery (like labour and sexual exploitation); it was organized with Walk Free (Minderoo Foundation) and held in the Aula Magna on the 25-26 February and included theologians, legal scholars and practitioners from lay and religious organizations and trade unions who study the reality, work with the victims, or combat the exploiters.

On the surface, our moral duties as regards slavery are quite clear. Yet when we delve deeper, we discover that the practice continues since many good people cooperate, knowingly or not, with this structured evil, not having real alternatives, not finding enough support from churches or civil society movements to resist and build momentum for change. Some good initiatives, including ones launched by faith-based organisations, are already in place, hence the title of the event: “The Role of Religion in Eradicating Modern Slavery”. Yet, besides the more practical aspects of raising awareness and organizing transformative social movements, the moral theologian sees in this issue a clear example of structured social sin and raises several questions: to what extent is feigned ignorance and lack of resistance in the face of evil morally culpable? Can virtue ethics offer solutions, or does it lead to divisive communitarianism?

The ecological crisis as an oppor tunity for dialogue and trust between disciplines

The second event focused on integral ecology, inspired by Pope Francis’ encyclical Laudato si’. It sought not so much to critique individual behaviours that harm the environment, but rather to ask a deeper question: how can different disciplines (natural sciences, social sciences, human sciences) use the ecological crisis as an opportunity to respectfully and intelligently move out of their silos and engage one another seriously and effectively? If climate scientists try to influence politicians without listening to economists and sociologists, ignoring philosophers and theologians and artists, if the experts seeking to protect

ecosystems distrust those seeking to protect the rights of the poor who inhabit the land, it is not surprising to see many people doubt such experts and adopt sceptical a itudes to avoid hard choices.

The central notion here is that of moving beyond superficial “interdisciplinary” approaches and towards something deeper, hence the title: “Transitioning to Integral Ecology? Transdisciplinary Approaches for the Grounding and Implementation of a Holistic Worldview”. The event,

organized together with the Catholic University of Eichstä -Ingolstadt, the University of Passau, and the Federation of German Scientists, was held in the Aula Magna on the 6-8 June, and included over 40 speakers from the five continents, and the active collaboration of four other universities and three research institutes.

The education of migrants and refugees, with a special focus on Ukraine

The final event organized by the Refugee and Migrant Education Network (RMEN), of which the Gregoriana isan active member was held on the 26-28 September 2022, and focused on the education of people on the move. The issue gained trac-

tion in the media this year with the Ukrainian Crisis, but it has been a concern from UNHCR since its foundation, and a key component of the work of the Jesuit Refugee Service (JRS) among forced migrants. This is why we invited Filippo Grandi (UN High Commissioner for Refugees) and Tom Smolich (director of JRS) to deliver the keynote speeches, and Inna Sovsun (Ukranian MP and former First Deputy Minister of Education and Science) and other education experts from the Ukraine and Poland to join one of the panel presentations. Much of the conference was organized around a great variety of workshops to showcase and collaborate on several “Initiatives in Refugee and Migrant Education”, as indicated in the title.

To be sure, issues around the care of vulnerable migrants and of the environment interest me as a social ethicist but also as a fundamental moral theologian. This year I wrote a book on the use of Scripture in Christian Ethics, based on a course I teach, and used the question of the stranger in the Bible to illustrate the theory. I also taught a course on the Ethics of Immigration Policymaking, which showcases the use of social science data in moral theology and delves into a debate on the use of an ethics of duty and/or a virtue ethics approach to promote hospitality and brotherhood (as Pope Francis asks of us in Fratelli tu i). In this way, the conferences we organise at the Gregoriana provide valuable stimuli for our teaching and our research.

an initiative open to all Synod and Synodality,

The course offered by the Faculty of Theology, aimed to respond to the need to create a path of research and study on the challenges posed to the Church by the General Secretariat of the Synod of Bishops.

The online and in-person course, thereby ensuring attendance from world countries, albeit intended primarily for students from the Faculty of Theology was open to all those interested in gaining a deeper understanding of the subject

by ALBERTA MARIA PUTTI – CLAUDIA CICERO Faculty of Theology

In the academic year 2021-2022, the Faculty of Theology introduced a new course with the purpose of tackling the subject: ‘Synod’ and ‘Synodality’ and recent theological approaches. On the initiative of the Dean, Fr. Philipp G. Renczes S.J., and the Head of the Department of Dogmatic Theology, Prof. Dario Vitali, the course aimed to identify the questions theology is faced with in tackling the challenges posed to the Church by the General Secretariat of the Synod

of Bishops (SGSV), and thus build on a shared theological foundation.

In response to the call expressed by His Holiness Pope Francis, there emerged an urgent need to pursue a path of research and study aimed at giving it concrete form within a specific academic programme. In fact, synodality is a path of listening for the purpose of communion, participation, and mission in the life of the Church. The act of listening is critical to a renewal that reflects the synodal sensitivity of the Ecclesial Community, whereby discernment leads the faithful to be active participants by virtue of their baptism, and provides guidance for mission.

A course open to all, in-person and online: an experimental initiative

By launching an initiative that could be described as “experimental” - albeit not the first among the online courses offered by

sors from the Faculty of Theology. Hence, in response to the Holy Father’s call for everyone to be involved in the synodal process, it was decided that the course should be structured in a dialogical manner, where participants asked questions and offered their insights, with the help of several students who offered their support regarding technical and organisational aspects inherent to this format.

“ ”

The course’s resonance was remarkable: in addition to the hundred or so students enrolled at the Pontifical Gregorian University, it attracted almost 400 external participants

the Department of Dogmatic Theology - the idea was to open the doors of the university to all those who, out of interest or in the fulfilment of their various tasks and ministries, wished to reflect together on the theme of synodality in the context of successive lectures. The course’s resonance was remarkable: in addition to the hundred or so students enrolled at the Pontifical Gregorian University, it a racted almost 400 external participants.

The opening of the course, for and with such a broad audience, gave us the opportunity to reflect on the theme thanks to the contributions of various experts and profes-

The purpose of the course was to offer a contribution to the Italian Church. In fact, the course was addressed primarily to students from the Faculty of Theology, whose priority was to dedicate time and thought to the theme ofsynodality. Nevertheless, as it was open to all and aimed at answering the fundamental questions surrounding this theme, the discussion between professors, students and the other participants enjoyed greater impetus, as part of an interdisciplinary itinerary that marked new momentum towards achieving the ‘third mission’, as hoped for by AVEPRO, for an improvement of academic standards through the integration of differing horizons and topical issues.

The interdisciplinary nature characterising the course’s content provided an interesting perspective for reflection. In their

Discover more events at the Gregorian Univertity for the Synod

capacity as members of the Faculty of Theology, the professors who intervened offered insight into the fundamental questions. A number of them already work

“

We addressed bishops and priests, deacons and pastoral operators, students from the Faculty of Theology, teachers of Religion, formators, but also those who, without having specialisation in the theological field, wished to deepen the theme of synodality

and collaborate with the SGSV in various capacities. More specifically: Prof. Dario Vitali is Consultant and member of the SGSV Steering Group, Prof. Giuseppe Bonfrate is Consultant and member of the SGSV Theological Commission, which also includes Prof. Riccardo Ba occhio

How much progress have been made synodality?

The course consisted of 12 classes, from November 26, 2021 to April 1, 2022. The themes of the first part of the course were addressed and discussed in the discussion sessions offered in the second half of the course involving a dialogue with lecturers and experts from the other departments of the Faculty, as well as with experts from other universities. This made it possible to deepen the aspects that emerged in the first classes through constructive dialogue and exchange.

The focus of research, having as its starting point the question “Where do we stand with synodality?”, gradually explored the central themes: Magisterial documents and contemporary theological positions on the subject

were introduced, followed by an analysis of synodality as a dimension of the Church.

This was followed by the biblical and patristic foundations in the early Church. And based on Second Vatican Council sources, whereby Lumen Gentium proclaims that “the entire body of the faithful cannot err in matters of belief”, (LG 12), the subject of the People of God was defined as the protagonist of the synodal process listening to the Holy Spirit for ecclesial discernment. The subjects were expounded covering the major areas of dogmatic theology: ecclesiology, Trinitarianism, anthropology and pneumatology to anchor synodality, as a pneumatic dimension of the Church, to the identity of the believer starting from Christian initiation.

In addition to the subjects of the first part of the course, enriching contributions were shared, some of them especially en-

“ ” Faculties

lightening: biblical theology listening to contemporary theology; ecclesiology listening to canon law, considering the question of integrating the voice of the people of God into the life of the Church. A number of points were discussed with regard to the spiritual traditions of Christianity, touching on the delicate topic of ecumenism. Finally, synodality as a response to secularisation, whereby theology is in a continuous state of listening to the “signs of the times.”

Ensuring access to

education for all

Interview with Fr. Joseph Xavier, S.J. Rector’s Delegate for Scholarships

by PAOLO PEGORARO

The Scholarships Office is well-organised today, with clear guidelines, strongly inclusive and sensitive to everyone’s needs.

Ensuring access to education for persons experiencing conditions of need has become increasingly important.

There is growing support for the laity and for women’s academic formation

The Gregoriana has given out approximately eight thousand scholarships since it started formalising its support for students almost 25 years ago. The numbers, like the donations earmarked therefor, have steadily increased over the years. Suffice it to mention that in the 2020-2021 academic year - the last one for which definitive figures are available - almost one in six students received financial aid: 516 scholarships were awarded (362 students and 154 female students) out of a total of 2,803 students, corresponding to a total amount of over 734,000 euro. The Faculties most involved in this process are Theology (184 scholarship holders), Social Sciences (143) and Philosophy (45). These are significant numbers, testifying to a firm commitment to include as many applicants as possible in the academic programs.

“Education support activity is naturally connected with every educational institution that wishes to ensure universal access to edu-

cation. In the ecclesial world, this is felt even more strongly, and the Gregorian University was determined to fulfil this important and fundamental role,” said Fr. Joseph Xavier S.J., Rector’s Delegate for the Scholarship Office. “Hence, in 1998, with the help of benefactors, a Scholarship Fund was created to award scholarships designed to cover tuition fees for financially disadvantaged students who were preparing to be evangelisers in their home countries and who were found meritorious by virtue of their academic achievements. This activity grew over the years, also thanks to the ever-growing con-

tributions of the University’s benefactors. After a fairly long period of transition, the Scholarship Office is fully operational, with clear guidelines, with a markedly inclusive focus, and sensitive to everyone’s needs.”

And today?

“

We are proud to say that the number of students supported in various ways has increased significantly compared to the beginning and that, above all, the nature of the support offered has changed. While the majority of scholarships are still awarded for the payment of academic fees, there are cases where learning support is more substantial and covers also the costs of living - often a major obstacle when deciding to study in Rome.

Testimony – From Kenya to Rome. Gratitude matures in responsibility

My name is Zipporah Maureen, a lay woman, doctoral student at the Faculty of Social Sciences. I arrived from Kenya with many expectations, but my primary goal was to obtain an education that would allow me to give a contribution to society - especially young people and women - when I returned to my home country.

I started the 2018-2019 academic year with an integrative year and received my Licentiate in Sociology on June 21, 2021.

Thanks to the scholarship I had been awarded by the University I enrolled in the third cycle of studies and now my doctoral research topic has been approved. As a lay person without my (biological) family here in Italy, balancing studies and personal life would have been impossible had it not been for the scholarship. This grant has allowed me to devote the right amount of time and energy to studying and research activities, with no additional worries. I am grateful to all the benefactors of the Gregoriana who enable so many students like me to have enough time to study and prepare themselves for service in the various social and Church contexts worldwide.

Studying at the Gregoriana is not only an opportunity, it is especially a great responsibility, both on a per-

sonal level and with regard to those I will have the responsibility and honour to train - and most importantly to serve - in my society and beyond. Learning, especially about social phenomena through the analysis of causes, effects and interconnections, provides us with the necessary tools, study and interpretative skills by means of quantitative and/or qualitative methodologies with a transdisciplinary approach. I can safely say that the high level of education imparted provides us students with the skills to carry out a range of professional activities and offer solutions to social phenomena in any context.

As students who completed their studies at this Jesuit university, I firmly believe - as did St Ignatius of Loyola - in the capacity of each one of us to grow, motivating us to constant improvement and to do even better. I thus feel ready for this great commitment, which is already underway, but I am equally aware of the need for ongoing learning given the new challenges and the dynamism of societies and social phenomena.

MAUREEN CHEPKEMOI KIPRONO Faculty of Social Sciences

ZIPPORAH

Previous page: Commission meeting for the awarding of scholarships.

From left to right: the Secretary General, the Bursar, the Secretary of the Scholarship Office and the Rector’s Delegate.

Photo P. PEGORARO

A.Y. DATA 2020-2021

extremely poor and disadvantaged realities. Moreover, a marked openness has developed with regard to new generations of students from countries that have hitherto been less present in pontifical universities.

Also with regard to status, there is growing support for the laity, with a special focus on women’s education.”

Scholarships granted: 516 out of 2803 students

Which criteria must be met in applying for a scholarship?

“Requirements and procedures are detailed on our website (www.unigre.it/it/universita/uffici/ufficio-borse-di-studio/). The one indication I would like to convey to those seeking support is that we examine every request we receive with a pastoral spirit.

Also with regard to status, support for lay students, with a focus on women’s education, has been steadily increasing.”

Similarly, the Fondo Sostegno Studi al Consorzio (FSSCV), another major scholarship fund created in 2017 by the Father General at the Jesuit General Curia to promote the formation of pastoral leaders in the neediest Churches, adopts the same approach. For several years now, care for those in need has clearly assumed a central role in the allocation of available resources. To a large extent, this criterion goes hand in hand with merit-based evaluation.”

In the academic year 2020-2021, a very high number of students received a scholarship, almost one-sixth. Is there an estimate of the number of scholarships awarded by the Office since its creation?

“We estimate a total of over 8,000 scholarships awarded between 1998 and the previous academic year - with the latest available figures. We are pleased to have contributed to the education of so many students and, through them, to have actively contributed to the growth of the local churches.”

Have any clear trends been observed in recent years?

“The nature of the grantees has emerged more clearly over the years, both in terms of origin and status. Scholarships are granted to everyone, including those who come from the so-called ‘first world’, however, there has been a growing awareness of students from

The student’ stories describe the situation of the local churches. Which aspects stand out?

“Many stories of difficulties have emerged over the years - including in the last three years of my term as Delegate of the Rector - which cannot be ignored. The daily interaction with all of our students prompts us to step up our efforts, both by trying to find customised solutions for their needs, and by offering full collaboration with institutions responsible for securing funding, notably the Gregorian University Foundation (Washington D.C. - Toronto - Rome) and the Freundeskreis der Gregoriana, operating in Germany. Without their hard work and the numerous and generous benefactors of the University, to whom we extend our heartfelt thanks, all that has been accomplished over the years would not have been possible.

How can a scholarship student at the Gregorian can be sustained?

“If a generous person iswilling to help a student, that is indeed something of great value. They may contact us directly by phone or email (+39 06 6701.5271 - borsedistudio@unigre.it). Our office assists individual benefactors in finding the most suitable candidates for awarding their donations. We ensure that the beneficiaries express their appreciation, especially during the Christmas period, and, when possible, we also arrange informal meetings.”

PSU SU T PORRT

Research and T Teeaching

Endowments for development of research and pedagogical upgrades

T Tuuition as particularly f from developi

Schola W f our abilities.

Library and Archive R ssistance, for students ing countries

to keep offering this service to the best o and the generosity of many friends, bene students coming from different countries ontifical G he P T • 1 the world since 1 e have been promoting excellence and

Management and increase of digital and book acquisitions; preservation of ancient texts

rships leadership in teaching as well as research at the service o well as resources t he suppor T • re man formation of

Renovation and restoration of University facilities, areas and equipment

Maintenance of the Church and

efactors and alumni will allow us to invest new forces as s where they will go back to build the local church’s futur Gregorian University’s mission is the intellectual and hum

Banca Popolare Etica • Bank transfer, reason: “Donation”

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Brandsma, Luciani, Maire: Alumni witnesses of Charity

In 2022 a former student was canonised, another was beatified. Young students who persevered along the path of Gospel service. Role models for our academic community. Many are those operating in silence, even willing to risk their lives

by PAOLO PEGORARO

“T

he Lord asks everything of us, and in return he offers us true life, the happiness for which we were created. He wants us to be saints and not to se le for a bland and mediocre existence.” In these opening words of the Apostolic Exhortation Gaudete et Exsultate, Pope Francis is indicating a path offered to us all. When we write that the Pontifical Gregorian University numbers 28 Saints, 54 Blessed and 16 Popes among its alumni, we should not understand this as a sort of mundane medal-book, but rather as a family archive that documents accomplished lives, constantly enriched, and which, one day, may also include the names of one of us.

Saint Titus Brandsma

On May 15, 2022, the Holy Father presided over the canonisation ceremony of Carmelite priest Titus Brandsma, killed in hatred of the faith in Dachau concentration camp.

Born on 23 February 1881 in Wonseradeel, in northern Holland, the young Carmelite crowned his studies at the Pontifical Gregorian University with a Doctorate in Philosophy (1909). He later helped found the Catholic University of Nijmegen, and worked there as lecturer, professor, administrator and rector.

In addition to spirituality, Titus also cultivated an interest in journalism and publishing, becoming national spiritual advisor to the Union of Catholic Journalists in 1935. He encouraged opposition to the publication of Nazi propaganda in Catholic newspapers and the press in general, criticising in particular the anti-Semitism of the Reich. Even after the Nazi occupation of Holland, he urged the bishops to oppose the perse-

cution of Jews and the systematic violation of human rights by the occupiers. He was imprisoned by the Gestapo on January 19, 1942. He was interned in Dachau, subjected to biological experiments and killed by lethal injection on July 26, 1942.

Blessed John Paul I

On September 4, 2022, the Holy Father presided over the Beatification Mass of Pope John Paul I (né Albino Luciani), Supreme Pontiff.

Albino Luciani was born on 17 October 1912 in Forno di Canale (currently Canale d’Agordo, Italy). He was a student at the Faculty of Theology of the Pontifical Gregorian University in the academic years 19401941 and 1942-1943, where he obtained his Licentiate with a study on trial by ordeal, intended to demonstrate the Church’s mitigating action in the face of this barbaric practice. At the end of the war, despite his demanding commitments as professor and vice-rector at the Gregorian Seminary of Belluno, he enrolled in the fifth year of the Faculty of Theology. He wrote his dissertatio ad lauream under the guidance of Fr Charles Boyer S.J., entitled The origin of the human soul according to Antonio Rosmini. Exposition and critique. He defended his doctoral dissertation on 27 February 1947 and received public praise from the professors of the Gregoriana and other eminent scholars.

In view of the beatification of the “smiling Pope” the Gregorian University hosted the conference on the legacy of Albino Luciani and his 6-point-plan for his papacy titled I sei “Vogliamo!”: il magistero di papa Luciani alla luce delle carte d’archivio (Aula magna, May 13, 2022) in conjunction with the scientific commi ee of the Vatican Foundation John Paul I.

The heroic charity of Fr Olivier Maire

We could somewhat paraphrase the conclusion of the Gospel of John to say that the pages of this review would not suffice to describe all the charitable deeds sown, cared for and nurtured on a daily basis by numerous former students. Charity occasionally reaches the point of heroism. It is the case of Father Olivier Maire, SMM, killed in Vendée on August 9, 2021 by an asylum seeker to whom he had given hospitality.

Father Maire was born in Besançon (France) on 19 November 1960. After his studies in biology, he entered the Society of Mary and was ordained a priest in 1990. Fr Maire studied theology at the Centre Sèvres in Paris. He subsequently obtained his Baccalaureate (1992-1994) and Licentiate (1994-1995) at the Gregorian Institute of Psychology.

Known for his dedication to the underprivileged and for his generosity, he defended his dissertation on St Louis-Marie Grignion de Montfort, the founder of his Congregation who dedicated his life to the poor, urging his followers never to close their doors and hearts to those in need.

A cross for

the Aula Magna

byPAOLO PEGORARO

On December 22, 2021, a new monumental cross, commissioned from Brazilian Franciscan artist Fra Sidival Fila, was installed in the Aula Magna of the Gregorian University. The large cross (260 x 137 cm) is positioned on the left side of the Aula Magna, suspended by steel cables. In this way it is visible at all times, even during video projections. However, one should not be deceived by its bright red and subtle ultramarine blue streaks. In fact, only upon approaching the cross does one realise that its surface is uneven, obtained by coating 17th-century chestnut beams with kilometres of polyamide threads.

The rite of blessing was celebrated at the beginning of Lent, on 9 March 2022, officiated by Fr. Lino Dan S. J., Administrative Vice Rector of the University, accompanied by a chant of the ancient hymn Vexilla Regis Thereafter, two lecturers from the Faculty of History and Cultural Heritage of the Church offered those present an aesthetic and theological reading of the work of art.

“Leaving aside the question of whether it is a cross or a crucifix, Sidival made it clear that his intention here is not to deal with the interpretation of symbols, but rather with the recognition of veiled flesh,” Professor Yvonne Dohna Schlobi en explained. “Sidival described his work of art as a journey, which he compares to prayer understood as en-

counter. His works of art lend themselves to encounter, in that they are open to continued exploration, whence emerges a dialogue along paths that have no destination, yet they resemble each other and change as you advance, not recognisable when you look back, as if crossing a threshold at every step. A boundary. They are somewhat like life, complex and ambiguous. This is what Gaston Bachelard refers to as ‘intimate immensity’”.

It is therefore contemporary art with clear references to tradition, as Prof. Barbara Aniello pointed out. “The earliest iconography of the Annunciation depicts the Virgin Mary spinning, as portrayed in the ancient icon of Ustiug, preserved in the Tret’jakov Gallery. The high priest had ordered “five

pure virgins of the tribe of David” to weave the veil “of the temple” (Protovangelium of James X-XII,1). Casting lots, neither gold, nor asbestos, nor the fine linen, nor silk, nor the hyacinth fell unto Mary, but the lot of the true purple and the scarlet. In the act of weaving, the angel says unto her: “Hail, full of grace” (Lk 1.28). In her hand she holds a spool of scarlet yarn, the colour of the veil for the temple, which is the flesh of Jesus, portrayed in her transparent womb. From Fall to Redemption, Sidival Fila revisits this path, with thread - not coincidentally - as the chosen material.”

Some photographs of the large cross made by Sidival Fila, first in his studio, and in its current position in the Aula Magna.

In this page: The Annunciation ancient icon of Ustiug (Tret’jakov Gallery) depicts the Virgin Mary spinning purple and scarlet.

Fr. Gianfranco Ghirlanda, S.J.

in the College of Cardinals

by PAOLO PEGORARO

On Sunday 29 May, the Holy Father Francis announced a Consistory for the creation of 21 new Cardinals for 27 August next, of whom nine will be alumni of the Gregorian University. Also joining the members of the College of Cardinals on this solemn occasion will be Fr Gianfranco Ghirlanda S.J., Emeritus Professor of the Faculty of Canon Law and former Rector of the Pontifical Gregorian University.

Cardinals Luis Ladaria and Gianfranco Ghirlanda in the church of Sant’Ignazio, for the inauguration of the new academic year of the Gregorian University.

Photo F. PIGNATA

“I experienced this designation as an indirect recognition for the service to the Petrine See of our university, but also of the Order from which I come, the Society of Jesus”, Fr Ghirlanda confided to the Italian newspaper Avvenire after his creation as Cardinal. “And the Holy Father himself confirmed to me, in a recent meeting, that my creation as a cardinal also had these motivations”.

Fr. Gianfranco Ghirlanda S.J. was born in Rome on 5 July 1942. 1975 he has taught Canon Law at the Institute of Religious Studies, the Faculty of Theology and the Faculty of Canon Law at the Pontifical Gregorian University

where he became a full professor. Dean of the Faculty of Canon Law (1995-2004), he was also Rector of the Pontifical Gregorian University (2004-2010). Fr. Ghirlanda has served the Holy See as consultant to various Congregations and Councils: the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life; of the Congregation for the Clergy; of the Pontifical Council for the Interpretation of Legislative Texts; of the Pontifical Council for the Laity; of the Congregation for the Evangelisation of Peoples; of the Congregation for Bishops; of the Congregation for the Doctrine of the Faith; member of the Dicastery for the Laity, Family and Life; prelate and lawyer at the Supreme Tribunal of the Apostolic Signatura; judge at the Court of Appeal of the Vatican City State. He has also collaborated in the drafting of several Apostolic Constitutions.

He has published several books and over 110 articles specialising mainly in Canon Law. He received his doctorate Honoris Causa from the Faculty of Canon Law at the Pontifical University of Salamanca.

Jaquineau Azetsop, S.J.Paolo Conversi (eds.)

Foundation of Integral Ecology

Roma, Gregorian & Biblical Press (Chiesa e Società), 2022, pp. 584

Peter Lah, S.J. (ed.)

Navigating Hyperspace: A Comparative Analysis of Priests’ Use of Facebook

Benton - Searcy (AR), Resource Publications, 2021, pp. 216

Danilo Turco (ed.)

Ethics of Coexistence or Ethics of conflict. Seventh conference of permanent seminar “Giuseppe Vedovato” on international relations ethics Roma, Gregorian & Biblical Press (Chiesa e Società), 2022, pp. 144

Dario Vitali

El diaconado. Nuevas perspectivas Madrid, Biblioteca de Autores Cristianos(Estudios y ensayos), 2021, pp. 184

Roland Meynet, S.J.

The Psalter. Book One (Ps 1-41)

Leuven - Paris - Bristol, Peeters (Rhetorica Biblica et Semitica), 2021, pp. 637

Jeong Yeon Hwang, S.J.

How do humans become moral? Social Domain Approach to Moral Development Poland, Amazon Fulfillment, 2021, pp. 180

Adnane Mokrani

Toward an Islamic Theology of Nonviolence: In Dialogue with René Girard

East Lansing (MI), Michigan State University Press (Studies in Violence, Mimesis & Culture), pp. 140, 2022

Joseph Sievers - Amy-Jill Levine (eds.)

The Pharisees

Benton - Searcy (AR), Resource Publications, 2021, pp. 216

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