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MISSION AND MINISTRY AT

Education in the Augustinian Tradition

buttheonewho

“ The soundof ourvoices can Do not think

teaches A Vice PresidentforMission&Ministry Barbara Wall, PhD and fulfillmentofourAugustinianmission. of Villanova Universityandinspirenotonlypersonalgrowthbutparticipationin Our hopeisthatthismagazineandtheireffortswillprovideinsightintotheheart Janosik, andguestauthorHughO’Donnell,whocontributedcontentforthisissue. We areespeciallyindebtedtoNoëlDolan,MichaelTomko, SuzanneToton, Chris relevant forustoday. classroom aswell,wasaMasterteacher, whosedistinctivepedagogyremains issue. Augustine,whotaughtnotonlythroughsermonsandlettersbutinthe Liberal Arts,isanespeciallyappropriateillustrationformuchofthecontentinthis image, amuralbyEdwardRuscil,whichhangsintheSt.AugustineCenterfor and itsuniquecontributiontoAmericanCatholichighereducation.Thecover It hopestoshowthecentralityofVillanova’s AugustinianandCatholicidentity Heart oftheMatterisanannualpublicationOfficeforMission&Ministry. (Augustinian MinistryofHigherEducation,1996) regard forthevalueoflifeanddedicationtosocialjusticehumanrights.” ministry, weexpressa“specialconcernforthepoor, compassionforthesuffering, liberal artstradition.Throughinnovativeacademiccourseworkandpastoral through thelensofChristianfaithandengagementwithalldisciplinesin reverence. We searchfortruthwithopennesstoultimatemeaningandvalue

teaches celebrates thesacramentalcharacterofallcreationwithrespectand and academic excellence,promotesavisionofthecommongood s bothCatholicandAugustinian,Villanova Universitypursues

that any

St. Augustine—Tractates on1John3,12

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Paola Nogueras/VILLANOVA UNIVERSITY Issue 4—2014

What’s Your Mission? There’s no time like the present to 2 discover your true mission in life. It’s not simply an intellectual task, but a spiritual one.

Who are the 6 ? Keepers of the Tomb The Order of Saint Augustine is custodian of the sacred remains of St. Augustine, which have been on an interesting journey.

EVERYMAN: The Medieval Morality Play 9 One of the most famous and best known examples of a medieval morality play continues to have frequent influence at Villanova.

Of Churches, Choir Six Pillars of Augustinian Education and Sacred Songs What is an “Augustinian” university? 16 “He who sings once, prays twice” is These six primary values contribute a famous phrase often attributed to to a concise understanding. St. Augustine. What did he really say?

Teaching and Learning 12 International Development: in the AugustinianTradition 18 Progress Toward An Ideal St. Augustine had many worthwhile things 26 to say about the obligations of teachers The concept of international development and students. has evolved since the 1950s and offers Villanova graduates exciting Augustine on opportunities to transform lives. 22 Capital Punishment In his day, St. Augustine was one of the more informative writers on capital Cover Image: Augustine: Preacher of the Word punishment. Of what relevance by Edward Ruscil, 1992. is he today? St. Augustine Center for the Liberal Arts, VIllanova University

Since 1842, Villanova University’s Augustinian intellectual tradition has been the cornerstone of an academic in which students learn to think critically, act compassionately and succeed while serving others. As students grow intellectually, Villanova prepares them to become ethical leaders who create positive change everywhere life takes them.

THE HEART OF THE MATTER | 1 WHAT’S YOUR MISSION

2 omeone, sometime, when you least expect it, is going to ask you, “Why are you here?” First SYear students get asked the question during Orientation on the Freshman Survey.1 Sizable numbers say that they come to “get a degree” or “prepare for getting a good job” or to become “financially well off.” Thinking about the WHY of being here isn’t the same thing as knowing WHAT you plan to do while here. Freshmen plan to “maintain a B average” to “get involved” or to “get a part time job,” among other things. What about the rest of us? What motivates faculty, staff, administrators to be here?

THE HEART OF THE MATTER | | 33 Regardless, the questions “why” and For Bolles, a mission requires three “accept the challenge of responsible “what” don’t quite add up to finding things of each one of us. We must: and productive citizenship, in order to or having a mission. According to build a just and peaceful world.”6 Richard Bolles, author of What Color • stand hour by hour in the conscious is Your Parachute?, a mission is a presence of , the one from For both those who have just arrived religious concept that cannot be whom our missions are derived; and for those who have been here separated from God. A “mission is the • do what we can to make this world longer, the question might well be the continuing task or responsibility for a better place, following the same: How does one begin to find his which one is fitted or destined to do or guidance of God’s spirit, which is or her own mission AND contribute is specially called to undertake.”2 within and around each of us; and to the mission of Villanova University Bolles contends that finding one’s • exercise our greatest gifts, the ones at the same time? According to Bolles, mission is not simply an intellectual in which we find most delight, in the place to start is by “taking one task, but a spiritual one as well, that the places God has caused to appeal step at a time” - even when not yet cannot be found in days or weeks, and to us most, for the purposes that seeing where each step may lead, and involves a learning process with stages God needs most to have addressed by always choosing the step that will and steps.3 in the world.5 “lead to more gratitude, forgiveness, kindness, honesty and love.”7 First, a person must reject the notion Finding and that one’s mission on earth involves Contributing to Mission When students accept admission here, DOING things. Instead, we must look The University Mission Statement is a when faculty and staff accept offers of to BEING someone. Next, we must good place start. Maybe you were at Villanova, many don’t reject the notion that a mission is drawn to Villanova University give a lot of thought to Villanova’s unique and can be accomplished because of it. As a Catholic and religious identity. But as it turns out, independently from others. Instead, Augustinian , we seek to church-affiliated colleges and indeed, we must acknowledge that some parts reflect “the spirit of Augustine” in all this Catholic, Augustinian university of a mission must be shared with and things. But what is this “spirit”? represent significant resources for accomplished through others. beginning the journey that Robert According to Bolles, we have to be We know that for Augustine, the Bolles refers to as “finding your willing to move away from DOING, purpose of life was to search for God mission in life” – finding your GETTING and HAVING to the - the ultimate Truth - not alone, but “spiritual road.” deeper understanding that “we are in community, among friends, where sent here for BRINGING more love was to motivate everything. It’s The Catholic Bishops of the United gratitude, more kindness, more in this context that Villanova States suggest that a Catholic college forgiveness and more love into “welcomes and respects those of all offers EVERYONE unique the world.”4 faiths who seek to nurture a concern opportunities to focus on ones for the .” Villanova “spiritual road” and provides resources invites its members to “discover, that can assist every member of the disseminate and apply” knowledge, community to discern “God’s guiding while advancing a “deeper spirit,” identify “our greatest gifts” and understanding of the relationship find the purpose for which we each between faith and reason,” and to have been created.8

4 Discovering one’s true mission requires unlearning basic assumptions about what we value and how we live our lives.

No matter how long you’ve been a member of this community:

Set aside time each day to pray. Many people read Scripture and other holy books as a form of prayer. Catholics find the and the meaningful. Still others simply meditate in quiet. Plan to become more persistent in prayer.

Assess personal knowledge of your faith. What additional knowledge would strengthen your faith? Make a commitment to addressing the highest priorities you have identified. Look right on campus for resources to assist you.

Evaluate your spirit. Faith, hope and love are among the most valued virtues in . What obstacles prevent you from being more hopeful in class, at work, on campus, with your friends and ? What prevents you from bringing more gratitude, kindness, forgiveness and love to everyone you meet?

Get connected and be involved. Affiliate with others who share your road. Find ways to use your talents and skills to improve Villanova and the world in which you live.

Regardless of our reasons for coming to Villanova, let’s use our time here as an opportunity to find our true missions in life.

1. Higher Education Research Institute. Freshman Survey. 5. Ibid., p. 7-8. Cooperative Institutional Research Program, UCLA. 6. Villanova University, University Mission Statement. 2. Boles. R. How to Find Your Mission in Life. Berkley, CA: Ten Speed Press, 1991, p. 6. 7. Boles. R. p.37. 3. Ibid., p. 5. 8. USCCB, Letter to College Students. Washington, DC; USCCB, 1995. 4. Ibid., p. 13-14.

THE HEART OF THE MATTER | 5 Who are the Augustinians?

keepers of the tomb

Basilica of St. Saturninusi—Sardinia, Italy

aint Augustine died in Hippo, North , now known as Annaba in . Between his death in 430 and the present time, Augustine’s Ssacred remains have rested in a variety of places, not all of which have been overseen by the Order of Saint Augustine.

africa to italy Initially, the body of Augustine was entombed in or near his own cathedral, the Basilica of Peace. Despite Hippo’s status as one of the most fortified African cities, it was largely abandoned to the barbarians who pillaged and burned parts of it. Even so, the burial place of Augustine was left intact and unharmed. It was here that the relics of Augustine remained for nearly seventy years.

In 496, Trasamund, who was hostile to the , ascended to power. Catholic prelates were sent into exile. Among them were the bishops of Numidia and among these were Eugene of Carthage and Fulgentius of Ruspe. It was they who conceived the idea of removing the relics of Augustine, together with his written works, which were already of universal renown and esteem. These were taken to a site near the Basilica of St. Saturninusi, on the island of Sardinia for safekeeping. The bones of Augustine remained here until the beginning of the eighth century.

6 According to (672-736), the ancient English ecclesiastical historian, the body of Augustine was subsequently deposited in , Italy, about the year 720. Peter Oldrad, of Milan, wrote in a history of this second transfer of the body of Augustine that this was necessary because Sardinia had become a volatile and violent place. Luitprand, King of the Lombards, had become gravely concerned that the relics of Augustine might suffer profanation. His representatives obtained the relics for sixty thousand gold crowns and returned to . Subsequently, the remains of Augustine were placed in the crypt of the Church of St. Peter of the Golden Sky.

Liutprand entrusted the bones of Augustine and the church to the Order of St. San Pietro in Ciel d’Oro—Pavia, Italy Benedict. In the twelfth century, Honorius III (1216-1227), himself a Canon Regular of St. Augustine, insisted that the church be placed under the control of the Augustinian Canons. It was not until1327, during the reign of Pope John XXII that the Order of St. Augustine was permitted to share custody of the tomb with the Canons. Later, the Order of St. Augustine was granted sole custody of both the church and the tomb. Soon after, they commissioned a marble arca (tomb) to be built for the relics. The project of fifty years was completed in 1402, and was initially located in the sacristy of the church.

During the 16th century, Northern Italy was involved in prolonged and destructive wars between Austria and . Churches and monasteries in Pavia were converted for use as hospitals and garrisons. When the Augustinians were evicted, the arca was dismantled and stored. The bones of Augustine were moved again, this time to the Cathedral of Pavia, and placed on display. This arrangement continued through 1900.

After the conflict, the Order of St.Augustine re-purchased their monastery and their church. Restoration commenced in 1896 and in 1902 they successfully appealed for the return of Augustine’s relics. The arca was reassembled not in the large sacristy, but immediately behind the main altar in the sanctuary of the church, its current location. Today, four Augustinians serve the people of Pavia and San Pietro in Ciel d’Oro. L’Arca di S. Agostino back to africa In early 1842, Monsignor Dupuch, first Bishop of Algiers in the modern era, set out for Italy to discuss with Pope Gregory XVI the problems of his new diocese. He also hoped to obtain a relic of Augustine in anticipation of building a modern basilica in Annaba. Agreement with Bishop Tosi of Pavia and permission from Pope Gregory were obtained and transfer of the relic took place on October 28, 1842. Four decades passed before the present Basilica of St. Augustine was completed in 1881. The basilica overlooks the ruins of Hippo Regius, the original location of the Basilica of Peace, where Augustine served as bishop from 395 to 430.

THE HEART OF THE MATTER | 7 Today, the Basilica of St. Augustine is staffed by three Augustinian priests. There are about 12 million people living within the geographical boundaries of the Diocese of Constantine. Fewer than 1,000 are Catholic. Even so, in recognition of Augustine’s historical importance to Algeria and Africa, a six year restoration plan was recently undertaken. With official sponsorship of the President of the Republic of Algeria, Mr. Abdelaziz Bouteflika, the nation and the Church celebrated the inauguration of the fully restored basilica on October 19th, 2013. Pope Emeritus Benedict XVI made a personal contribution towards the restoration of the church, which has been described as a symbol of coexistence and fraternity between Christians and Muslims and among people who seek the Truth.

The text for this article is an adaptation from the electronic resource on St.Augustine, www.augnet.org. It and corresponding photographs are used with permission.

Duomo di Pavia—Pavia, Italy

Basilica of Saint Augustine— Annaba, Algeria

Relic of Saint Augustine— Annaba, Algeria 8 EVERYMAN The Medieval Morality Play

VERYMAN is one of the most famous and best known examples of E medieval morality plays in existence. Scholars are fairly certain that the English version, with which many are familiar, is in fact a translation of the Dutch play Elckerlijc, published in 1495. Because there is no record of EVERYMAN being performed in the medieval period, some speculate that the original might have been intended for private reading and not for theatrical performance.1

THE HEART OF THE MATTER | 9 y love is contrary to the love everlasting. M But if thou had me loved moderately during, As to the poor give part of me, Then shouldest thou not in this dolour be.

Material Goods says to Everyman, l.430-3

EVERYMAN had long been thought of Eventually he realizes that only as an interesting historical he will indeed stand alone, document. It seems only to have learning that when one is emerged in force when it was brought by Death and placed reprinted in Thomas Hawkins’ before God all on which The Origin of the English Drama one can rely is one’s own in 1773. As far as we know, it was good deeds. not until 1901 that the revolutionary theatre director and scholar William Noël Falco Dolan, Director of Poel produced one of the first ever Academic Learning performances of EVERYMAN in for the Canterbury, .2 Now, however, the Augustine & Culture Seminar A _Moral_Play veryman_ play is often performed and widely studied Program says, in English Literature and drama classes, “Everyman provides a

even at Villanova! nice parallel to St. E OL 13088988W/ Augustine’s own EVERYMAN uses allegorical characters to discussion of ambition examine the question of Christian salvation and and desire as clouding what Man must do to attain it. The premise is that forces that prevented the good and evil deeds of one’s life will be tallied him from pursuing the by God after death, as in a ledger. Throughout the higher truth. My seminar play, “Everyman” tries to convince other class spent considerable characters (Fellowship, Material Goods, time making connections Discretion, Strength, Beauty and Knowledge, to our contemporary among others) to accompany him to world, in which the lure judgment before God, in hopes of of material goods and presenting a more favorable account. personal ambition continue to dictate “Everyman” has little luck in convincing our own course of others to come along on the pilgrimage. actions and choices.” veryman, a Moral Play. New York: Fox, Duffield and Company, 1904. https://openlibrary.org/works/ Company, Duffield and Fox, York: New Play. a Moral veryman,

10 E from Il lustrations Michael Tomko, Associate Professor of Literature in Humanities, uses the text in his required course on the Human Person. “I love teaching Everyman,” Tomko says, “because it demonstrates the stark difference between an unexamined life and one grounded in self-reflection, and what St. Augustine would call properly ordered loves.” Self-examination leads “to Everyman’s discovery of how he had neglected and misconstrued all that could have been good in his life. Students may not agree on all the play’s claims about what constitutes a good life, but they thereafter address the question with the gravity and necessity that it deserves.”

The play was directed by Rev. David Cregan, OSA, Associate Professor and Chair of the Theatre Department. It played to packed audiences during its run, during the Villanova Theatre’s 2013– 2014 season.

o thou to G EVERYMAN and show him in my name a pilgrimage he must on him take, Which he in no wise may escape. And that he bring with him a sure reckoning without delay or any tarrying.

God says to Death. l.66-71

1. David Miller, (Modern Series) London, J M Dent & Sons Ltd, 1985. 2. Ibid.

THE HEART OF THE MATTER | 11 SIX Pillars of Augustinian Education

Villanova is an “Augustinian” university, but what do we mean when we say so? If St. Augustine was to offer his own thoughts on what an Augustinian university should be, he might suggest these values, these six pillars, on which an Augustinian education should rest:

12 I II III“Unless humility “Understand so precedes, that you may accompanies, believe. Believe and follows so that you may “Do not go whatever we do, understand.”1 outside yourself, we will find that but enter into we have done An Augustinian yourself, for little good to education acknowledg- truth dwells in rejoice in. Pride es, as St. Augustine the interior self.”6 will bereft us of isdom asserted, that “nothing everything.”11 is to be preferred to ife Both Augustine’s person- 2 According to W the search for truth,” al life and his spiritual Augustine, humility as his friends and teachings is the root of true disciples dedicated are dominated by charity. It calls us to themselves to a continual call to interi- accept the sacred in

and a journey of living ority. He contends that ourselves and others. lives of interiority it is “inside one’s self” It allows us to recognize and conversion.3 But where truth is found,7 that we are human, Augustine knew well and that only to accept our place in reality - neither making that knowledge, in contemplation and oneself more nor less understanding and silence is understanding than what one actually wisdom were only to achieved.8 According to is, and to love all be found at the Augustine, the visual things, but in an intersection of faith and the audible of the appropriate way.12 AND reason. “Do not external world serve Humility teaches us to see others as equals. think that any human only as reminders to “Humility induces us Knowledge teaches any other” he the student, and that to presume on our own said. “The sound of our learning takes place strength and to trust in voice can admonish, in the interior world.9 God.” Humility allows of but the one who teaches The interior activity us to listen to others is inside. The sound of contemplation and and to see the truth 13 we make is useless.”4 a search for the ultimate in them. According to Augustine, the “We all have one Truth allows us to only way to reach Master, whose school transcend ourselves to an “abiding, active is on earth and whose an eventual encounter knowledge of the truth seat is in heaven.”5 with God, the Teacher.10 is through humility.”14 Pursuit L I nterior the to I nvitation H umility of Cultivation

THE HEART OF THE MATTER | 13 IV V “Community is a place “Every good thing where the search for is sealed to us in truth takes place in the celebration a climate of love and of the .”18 friendship, where one can experience that the An Augustinian education ‘truth is neither yours is a Catholic education that nor mine, so that it can “nurtures the development belong to the both of us.”15 of religious faith and practice, develops moral and ethical In an Augustinian community, the perspectives and values of purpose of life is to search for God, 19

ife its members.” All in such

the ultimate Truth, not alone, but a community are invited into among friends, who are committed to the sacramental life that is the same journey. In such a community active participation in an “love is at the center and the heart”16 outward expression of one’s of every act and interaction, and faith. Exploration of religion respect for each person, as a of and faith, participation in God, is primary. Members strive to live prayer, liturgy and other forms in harmony - in a quest for union of of communal worship are both mind and heart, to mutual concern for respected and encouraged. and assistance to each other in every way possible, including fraternal r amental L Those who have a desire

correction, in a spirit of love and c to live an Augustinian life understanding. Members look upon a seek to make “unity and peace their work as an expression of one’s a reality in the Church and human nature, not as a burden, but in human .” It requires in cooperation with the Creator a particular expression of faith, in shaping the world and serving of Gospel values - putting humankind. Always conscious of aside narrowness and the virtues of honesty, integrity, selfishness and becoming and compassion as fundamental to “attuned to a broader social the Christian way of life, members love, joining ourselves to work for unity, making justice and others in such ways that we peace, the fruits of love, a reality may have only ‘one mind,’ or mation of Community 17 the mind of Christ.”20 in the Church and in the world. Call S the to F

1414 VI p

The degree to which you are concerned for the common good rather than for your own, is the criterion by which Those who have you can judge how much 21 progress you have made.” a desire to live an of the common good requires tewardshi that we willingly accept accountability for Augustinian life others through service to them, without control of them. In the Catholic tradition, “the Beatitudes teach us the final end to seek to make which God calls us, and confront us with decisive choices concerning earthly goods. “unity and peace e and S They teach us [how] to love.”22 c “Love, when it is true, is always directed a reality in the away from oneself. It is transcendent. The two-fold commandment of love, therefore, Church and in ervi translates into working for the common good, [and] working for the common good human society.” is service.”23 Service in an Augustinian context is done in the spirit of gratefulness and in recognition that the service owed to God must be rendered to humankind.

Service is love in its dynamic dimension. 1. St. Augustine, Sermon 43. 12. Burt, D. (1989). “Application of Augustine’s 2. St. Augustine, Against the Academicians, 3. 11. Spirituality to an Academic Community.” Service gives expression to Jesus’ command, 3. Pontifical Council for the . Formation of 13. Pelligrino, M. (1996), pp. 57-58. 24 the Laity, III, : VI, Types of Formation in 14. Ibid., p. 35. “Love one another as I have loved you.” Enchirdon Vaticanum, Volume 6, 1980. 15. Esmerella, A. (2001) Augustinian Way, p. 9. pp. 667, 691. 16. St. Augustine, Rule of St. Augustine, 3 and 4. 4. St. Augustine, Tratates on 1 John, 3, 12. 17. Esmerella, A., p. 10 Are these among the distinctive “markers” 5. St. Augustine, Sermon 242, 1. 18. St. Augustine, On the Spirit and the Letter 17.18, of Augustinian education? If so, how are 6. St. Augustine, True Religion, 72, 102. 11. p. 10. 7. Ibid. 19. Villanova University, Mission Statement. they expressed at Villanova University? 8. St. Augustine, Sermon 56, 22. 20. Esmerella, A. p. 10. 9. St. Augustine, The Teacher, XIV, 46. 21. St. Augustine, Rule of St. Augustine, 7, 2. bligation to S to bligation What must we do to make them the pillars 10. Pelligrino, M. (1996) Spiritual Journey: Augus- 22.  of the Catholic Church. 1726-1728. tine’s Reflections on the Christian Life, p.11. 23. Esmerella, A. p. 10. 11. St. Augustine, Letter 188, 22. 24. Ibid., p. 8. O on which a Villanova education rests?

THE HEART OF THE MATTER | 15 Of Churches Sacred Songand Choirs

t. Augustine is often a tedious read. He has Though Augustine never wrote a hymn and apparently lacked however, a great way of providing a deeper the vocal capacity for singing, he did write extensively about Sunderstanding into the fullness of our faith – sacred music and its central role in the life of the Church. Of drawing us more closely into personal relationship his own personal experience he wrote: “How greatly did I weep with Christ. Of churches, he writes, the “real beauty in Your hymns and canticles. How deeply moved was I by the of each is to be found not in the beauty of the various voices of Your sweet-speaking Church! The voices flowed into parts of the dwelling,” but in “the manifold beauties of mine ears, and the truth was poured forth into my heart.”2 As the inner selves from which the work precedes – the bishop, Augustine described sacred music as a “religious exercise living stones who made it.”1 Through the prism of useful for inducing a devotional frame of mind and inflaming Augustine then, one can gain a deeper appreciation of the strength of love to God” which, with proper execution, will what a church really is and the myriad of relationships “rouse [the faithful] like the stirring notes of the trumpet on the it represents. battlefield.”3

16 The importance of music The perspectives of both Augustine and Benedict XVI call Catholic choirs to serious business, to work of in biblical tradition is shown inestimable value. And once again, Augustine’s words serve as inspiration very simply by the fact that to all involved in music ministry. See yourselves as “a building the verb ‘to sing’ is one constructed for God.” As “stone and beam are chiseled, hewn and fitted together” … “while tight fitting, of the most peaceful and mutually respectful joints “The importance of music in biblical are made,” … know always that it is tradition” he wrote, ”is shown very God who is at work in you. “Lay commonly simply by the fact that the verb ‘to humility down as an even floor to trip sing’ is one of the most commonly no one up.” … Let prayer and good used words used words in the . It occurs 309 works light your way … and “like times in the and 36 in living stones be built together into the the New.”6 “Liturgical music, based as temple of God,” into “sweet-speaking in the Bible. it is on biblical faith, is, therefore, …. voices” of and for the Church.10 a higher form of proclamation,”7 The famous but hotly contested when done with reverence and Cantors, singers and instrumentalists phrase, “He who sings, prays twice” understanding. under the direction of Donald and (Qui cantat, bis orat) is widely Giannella, Associate Director at Choirs attributed to Augustine. Some claim “The singing of the Church comes Villanova’s Center for Worship, that the source from which the phrase ultimately out of love. ‘Cantare accept this challenge at weekly originates describes in much richer amantis est’, says Augustine, singing Sunday liturgies and other occasions detail, the qualities of “proper” hymns belongs to the lover.8 In so saying, throughout the year. “Lessons and and competent “singers of praise.”4 we come again to the Trinitarian Carols for Advent,” which attracts According to Augustine, hymns well interpretation of Church music. a standing room only audience is sung are first and foremost praise The Holy Spirit is love, and it is He perhaps their finest example of a – expressions of gladness and genuine who produces the singing. He is the “higher form of proclamation!” love toward the object of the singing. Spirit of Christ, the Spirit who draws When sung in this manner, hymns us into love for Christ and so leads to become a means of preaching with the Father.”9 passion about God, who is always the focus of sacred music – giving them a twofold, prayerful purpose. 1. St. Augustine, Sermon 337. 2. St. Augustine, Confessions, Book IX, 6. 3. St. Augustine, Letter 55, 18. Pope Emeritus Benedict XVI, recently 4. St. Augustine, Exposition on Psalm 73. 5. Timothy George, Dean of Stamford University Divinity School, On the Square, (February 19, 2013). 5 described as “the great Augustinian,” 6. Pope Benedict XVI, The Spirit of the Liturgy, (San Francisco: Ignatius Press, 2000), 136. 7. Ibid., 149. wrote extensively about the role of 8. St. Augustine, Sermon. 336. 9. Pope Benedict XVI, The Spirit of the Liturgy, (San Francisco: Ignatius Press, 2000), 142. sacred music in the Church. 10. St. Augustine, Sermon 337.

THE HEART OF THE MATTER | 17 teachingr AND LEARNING

AugustinianIN z Trado ition

18 n the ideal, the spirituality of Augustine should be an important building Insights from block for teaching and learning at Villanova. In the Augustinian model Iof education, both faculty and students are “servants of the truth,” who Augustine’s place instruction and learning in the disciplines at the service of development Instructing Beginners 1 of the intellect. in Faith “Believe so that you may understand. Understand that you may believe,” 2 Augustine said. Learning, “cultivation of the mind,” in this context, must Teaching be understood as more than the pursuit of “academic excellence” or of attaining knowledge for its own sake. More appropriately, it is the pursuit and learning of wisdom, the capacity to understand one’s self, others and the world in can’t be separated. light of the ultimate reality. This “pursuit of wisdom coincides with the search for Truth for which every person longs.” 3 eaching and learning aren’t two different tasks, but two Honesty and humility must characterize “disciplined conversation” between parts of a single system, where faculty and student, during which students develop confidence in their T teachers and learners help each other abilities to reason and to assert for themselves, discovered truth. The to greater understanding and wisdom. intended outcome, for which we hope, is less dependence on the teacher’s For Augustine, the teacher and the “authority” and greater appreciation for “truth,” both discovered and revealed student dwell in each other. They are during principled and collaborative inquiry.4 not isolated individuals, but partners Villanova’s academic community acknowledges belief in God as reasonable, in a common task. places each discipline in conversation with the Catholic intellectual “So great is the influence of a tradition, and creates an environment “where being a faithful Catholic sympathetic mind that our students is taken seriously as an intelligent and morally responsible option for are affected by us as we teach and contemporary people.”5 we by them as they learn. Thus In the Augustinian model of education, faculty and students form an we come to dwell in each other; egalitarian learning community, pursuing goals as “friends, brothers, sisters, they speak within us what they sharing with others what they have or gain, and receiving what God has hear, while we learn in them what given or will give” to each.6 we teach.” 7

THE HEART OF THE MATTER | 19 It is all about love. ugustine advised his followers to “use knowledge Aas a kind of scaffolding to help build a structure of love and understanding. Your knowledge is Good teachers useful when it is used to promote love, make good and becomes useless, even harmful, students and when separated from such an end.” 10 good students Further, he claimed that successful learning really only happens in the make good teachers. context of a loving relationship – ood teachers engage something akin to that between students. Engaged students parent and child. And love, energize teachers. Augustine Augustine reminds us, is a reciprocal G relationship, not just between teacher tells us that in order to be most effective, teachers must feel joy and and student, but among teacher, enthusiasm. He writes of teachers: student and the Teacher of us all.

“the texture of our speech is suffused “Fluent and cheerful words will then with the very delight that we take in stream out from an abundance of love speaking, and our words flow more and be drunk in with pleasure. For it is easily and more pleasingly.” 8 not so much I who say these words to you as it is love itself that says them to Without active participation from us all.” 11 students, teachers can lose heart. Augustine paints a familiar but painful This same sentiment is echoed by the picture of a teacher whose enthusiasm inscription in the entranceway to the is not met by interest from the St. Augustine Center: students: “Set love as the criterion for all that “We feel distressed at our failure and, you say. Whatever you teach, teach in like people expending effort to no such a way that the person to whom avail, we become limp with disgust you speak, by hearing may believe, by and, as a result of this very disgust, our believing, hope and by hoping, speech becomes even more sluggish love.”12 and colorless.” 9

20 Hard work is worth the effort. Veritas, Unitas, o be good students and teachers in the spirit of Caritas one more time. Augustine is a challenge! T ecall the familiar image A good teacher has enthusiasm not of the blazing heart in the only for course content, but the Rcenter of the University process of learning. Teachers must seal and its motto: veritas (truth), be compassionate and have a sincere unitas (unity), and caritas (love). desire for students to succeed. Good In an Augustinian environment, we students take learning seriously, come search for the “authority of truth” to class prepared, contribute to their not the “truth of authority.”15 Here, own learning and help each other teachers and students see themselves grow in understanding and wisdom. not as autonomous individuals but as a single community working together Good teachers interact with students in unity at a common task, where with a fervent desire “to inspire them love drives us toward accomplishment with a serious interest in the truth, 1. The text for this article is adapted from Tolle Lege: A Brief of shared goals. Here, we hope that Introduction to Villanova University (2014) published by to instill in them a habit of diligence the Office for Mission and Ministry. Jacobs, R. (2000). all our members develop a passion Augustine’s pedagogy of intellectual liberation: Turning and application, clear their minds students from the “truth of authority” to the “authority of for learning and discover their own truth.” In K. Paffenroth and K. Hughes (eds.) Augustine from worldly interests, and fix their and liberal education, pp. 111-123. Burlington, VT: Ashgate “burning hearts.” Publishing. thoughts on what is of real profit.”13 2. Augustine, Letter 120. 3. Esmeralda, A. (2001) Augustinian Values, p. 5. Good students “engage in spirited The Center for Faith and Learning 4. Jacobs, R., 111-123. 5. Eagan, R. J. (1996). “Can Universities be Catholic? scholarly discourse, jointly pursue works in conjunction with the Some reflections, comments, worries, and suggestions.” Commonweal 123 (7), pp. 11-14. discovered truth, even admonish and Villanova Institute for Teaching 6. Order of Saint Augustine. (1980). Secular Augustinians: 14 The Rule of Life and General Statues, 17. correct one another as necessary.” and Learning to encourage students 7. Augustine. Instructing Beginners in the Faith, 12, 17. and faculty to build “Augustinian 8. Ibid., 18. Most importantly, students must 9. Ibid., 2, 3 and 13, 8. be committed to pursuing larger, classrooms” at Villanova. For more 10. St. Augustine, Letter 55, 33. 11. St. Augustine, Letter 14, 22. deeper goals – namely the formation information, contact Dr. Beth Hassel, 12. St. Augustine, Letter 4, 8. 13. St. Augustine, Sermons 47, 10. of an educative community and PBVM, Director for the Center of 14. Jacobs, R., 115. 15. Ibid., 116. development of the intellect. Faith and Learning.

THE HEART OF THE MATTER | 21 Catholic Social Teaching:

Saint Augustine on Capital Punishment

n our present age, the death penalty has been a focal point of much moral deliberation. Ecclesial discourse on this topic is long established, from St. Paul to papal .1 ITurning to antiquity, St. emerges as one of the more informative writers on capital punishment. His theological clout has been a singular influence in the history of . His opinions, esteemed so greatly by medieval and modern theologians alike, are paramount in understanding the Catholic tradition on many moral issues, including the death penalty. “It may be said that all the thought-currents of the past meet in his [Augustine’s] works and form the source which provides the whole doctrinal tradition of succeeding ages.”2 – Pope Paul VI, Address at the Augustinianum, 1970.

22 Legal but Rare Augustine defends the legitimacy “Because the law had of the death penalty through examples found in Scripture. From the Old Testament, he cites intermittent commanded the adulterers recourse to capital punishment found in the Pentateuch. Both Leviticus to be stoned, surely the and Deuteronomy explicitly command the execution of sinners in certain circumstances (cf. Lev 20; Deut 13, law could not command 18). For the Israelites, the use of the death penalty in obedience to the law was deemed an act of righteousness. what was unjust: if any For Augustine then, to say that such punishment is inherently wrong is man should say other than untenable, as “[e]veryone who serves Him knows that He can never require what is wrong.”3 The Torah required what the law commanded, the death of the guilty party for grave breaches of the moral law, and according to Augustine, for an he would be detected Israelite to disparage such decrees would itself be an act of injustice: as unjust.” “Because the law had commanded the adulterers to be stoned, surely the law could not command what was unjust: if any man should say The Motive Must Be Love person punishes, it should not be for other than what the law commanded, While Augustine upheld the right the sake of vengeance. “The Christian he would be detected as unjust.”4 to use the death penalty, he also must keep far from his heart any lust stipulated that the intention of the act of revenge when someone is subjected In addition to the prescription must be rightly ordered. “The sacred to punishment.”7 For Augustine, any and admonitions found in Scripture, seat of virtue is the heart,” he wrote, pleasure or hatred in imposing the Augustine advances his argument “and it is there where the intention death penalty is unquestionably further through political philosophy. resides.”6 On the other hand, one may wrong. But if vengeance is not a According to the nature of perform a good action for a disordered proper motive for which one should governments, the executioner purpose (e.g., giving alms for human punish, what is? Augustine argues is not just a practical office but praise), in which case, he decreed, the a twofold purpose: love for the a necessary one. “The executioner’s moral character of the act is altered. malefactor and love for humankind. ugly office does not mar the Thus, according to Augustine, many well-governed ; such an office Augustine makes it very clear, both in deaths in the Old Testament do not is a civic necessity.”5 letters and commentaries, that when a solely illustrate the wrath of God’s

THE HEART OF THE MATTER | 23 justice, but the compassion of his love, As to the first, the Evangelists record which does not spare the body in many passages of Christ’s compassion order that the soul may be saved. by which He was able to draw many Augustine firmly asserts that the first to himself. Referencing the Gospels, motive of punishment is love for the Augustine argues that Christians, perpetrator. In cases involving both in imitation of their Savior and execution, caritas seeks death in this in obedience to his counsels, should world so as to save life in the next. always have recourse to mercy.

The second love is manifest in the Augustine’s second reason for restraint natural consequence, which comes is fear for the sinner’s damnation: from witnessing any castigation, “Consequently, we are forced by our namely deterrence “in accordance love for humankind to intercede with the just and good counsel of for the guilty lest they end this life Him who uses punishments both by punishment, only to find that to restrain the wicked and to educate punishment does not end with this his own people.”8 life.”10 Augustine believes that this compassion and mercy shown to the Blessed are the Merciful guilty is a better tool to bring about Having evaluated Augustine’s defense their transformation than any fear of the death penalty, we can turn to of death. Bad men must be punished, the more striking dimension of his “yet bad men are to be loved, so that doctrine: Though capital punishment they may not continue to be bad, is sanctioned in Scripture and at the just as sick men are to be loved so time was an “essential component” of that they may not remain sick.”11 judicial order, Augustine cautions that Christians should strive to convert Augustine’s third rationale is based criminals through love, rather than on the fundamental realization that exact reform through fear; for “ruling we all are evildoers and are in need a province is different from ruling a of mercy. The need to pardon in order Church; the former must be governed to be pardoned is a central motif of by instilling fear, the latter is to be the New Testament inspired by Jesus’ made lovable by the use of mildness.”9 repeated admonitions to forgive, for “the measure you give will be the Taken from a variety of Augustine’s measure you get” (Mark 4:24). works, there emerge four principal Augustine echoed this sentiment by reasons why Christians should advocating that clemency is a great not resort to capital punishment: blessing not only for the transgressor 1) the teachings of Jesus; 2) the fear but also for the transgressed. He insists of damnation; 3) the hope of that the leniency one shows toward salvation, and 4) the sacrificial a condemned criminal may, in turn, purity of martyrdom. be “a saving remedy by which our own sins may be pardoned.”12

24 Therefore, he pleads for all men to crime. Augustine writes, “In the same way, when we intercede for an offender show mercy in their human judgment who deserves condemnation, there sometimes are consequences which we do if they too wish to receive mercy not intend . . . yet, I think, these evil consequences are not to be laid to our “before the Divine judgment.”13 charge when we intercede with you, but, rather, the good aims which we have in view, and which we intend.”17 Augustine’s final reason is one rooted in mystical theology. Concerning Finally, Augustine addresses the allegation that such intercession on the part cases where Christians have been of Christians is disruptive to civic order. He refutes this by suggesting that the maltreated or killed for their faith, role of the intercessor, rather than upsetting that order, is as essential as the he finds it not only appropriate, adjudicator’s or the prosecutor’s. To a Roman judge, he writes, “There is good, but imperative that no blood should then, in your severity which works to secure our tranquility, and there is good in be shed in reprisal. To seek such our intercession which works to restrain your severity.”18 According to Augustine, satisfaction in these cases would mar the sternness of the judge and compassion of the intercessor form a symbiotic the unblemished sacrifice offered by relationship for the common good: “[T]here would be neither motive nor God’s saints. According to Augustine, opportunity for intervention if it were not for this. The more the penalty of one must not resort to the death the offender is deserved, the more gratefully the bounty of the intercessor and penalty in such cases, “so that the of the one who pardons is received.”19 suffering of the servants of God, which ought to be the glory of the Thus, Augustine gives a unique and elaborate analysis of capital punishment. He Church, may not be dishonored does not argue for its abrogation, but argues that resorting to it must be motivated by the blood of her enemies.”14 by charity, not revenge. In imitation of Christ, Christians should shine forth as bright lights amid a world of darkness. And as Augustine himself put it: “In the Justice Must Old Testament, in the time of the ancient Prophets . . . penalties were levied Precede Compassion against the wicked for a good purpose; but in the New Testament we are urged Augustine realized that many might to pardon offenders with mercy.”20 consider his position diametrically Content for this article is an adaptation from a longer work entitled “’Blessed Are the Merciful’: opposed to justice. Augustine argued Saint Augustine on Capital Punishment” written by Hugh O’Donnell. The original appears in that while it may seem “to be unjust, Fellowship of Catholic Scholars Quarterly, Vol.35 No.3-4, (Fall/Winter, 2012) 37-44. It is adapted and used with permission. and a sign of laxity and indifference . . . [it is] something exceedingly beautiful.”15 Augustine did seek the 1. Romans 13:4; John Paul II, , (1995), 56; Catechism of the Catholic Church (Rome, Libreria Editrice Vaticana rev. 1998), 2265-2267; USCCB, Confronting a Culture of Violence: A Catholic Framework for Action, (Washington, DC: USCCB,1994), punishment of criminals, though 2 and more recently, A and the Penalty of Death, (Washington, DC: USCCB, 2005). 2. Paul VI, “Address at the Augustinianum,” L’Osservatore Romano, English edition (21 May 1970), 8. he wished the severity tempered: 3. St. Augustine, “Reply to Faustus the Manichaean,” in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Series I, Vol IV (New York: The Christian Literature Company, 1887), 301. “At the same time we do want 4. St. Augustine, Homilies on the Gospel of John, in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Series I, Vol VII (New York: The Christian Literature Company, 1887), 198. public authority to act against them, 5. St. Augustine, De Ordine, XI, 12, in H. B. Crowe, “Theology and Capital Punishment,” Irish Theological Quarterly. 6. St. Augustine, “Reply to Faustus,” 301. but not to make use of the extreme 7. St. Augustine, “Letter to Nectarius,” in St. Augustine: Letters, Vol II (New York: Fathers of the Church, Inc., 1953), 187. 8. St. Augustine, “Reply to Faustus,” 304. punishment which they deserve. Act 9. St. Augustine, “Letter to Aspringius” in St. Augustine: Letters III (New York: Fathers of the Church, 1953), 10. 10. St. Augustine, “Letter to Macedonius” in St. Augustine: Letters III (New York: Fathers of the Church, 1953), 282. against their offenses so that some of 11. Ibid., 291. them may repent of having sinned.”16 12. Ibid., 293. 13. Ibid., 286. 14. St. Augustine, “Letter to Marcellinus,” in St. Augustine: Letters, Vol III (New York: Fathers of the Church, Inc., 1953), 56. 15. Ibid., 10. Augustine also addresses the claim 16. St. Augustine,“Letter to Donatus,” in St. Augustine: Letters, Vol II (New York: Fathers of the Church, Inc., 1953), 142. 17. Macedonius, 295. that such leniency may shame the 18. Ibid., 295. 19. Ibid., 293. merciful as an accessory to future 20. Ibid.

THE HEART OF THE MATTER | 25 INTERNATIONAL DEVELOPMENT PROGRESS TOWARD AN IDEAL

he concept of international World”—advanced capitalist countries David Korten, a former development development emerged in nor “Second World”—developed practitioner and current president of the Tthe early 1950s, in response communist countries.2 While there is Living Forum, called this to the needs and opportunities some evidence that post war “foreign more recent approach “people-centered” generated by the independence of aid” was motivated by a concern for the development, contrasted with the former colonies that had been held growing gap between the wealthy North previous “growth-centered” concept. by the West. The operative theory of and the “developing” South,3 there can He suggests that development must be “development” at the time was that be no doubt that primary motivators for a process by which “members of a these newly-independent nations should assisting underdeveloped countries were society increase their personal and “modernize” by emulating the economic determined by political, economic and institutional capacities to mobilize and and educational systems of “developed” strategic interests.4 manage resources to produce sustainable countries.1 During this period, the and justly distributed improvements in industrialized world was becoming Through the first generation of these their quality of life, consistent with their increasingly polarized between the efforts, interventionists believed that own aspirations.”6 competing economic philosophies of poverty could be eradicated through and . The term modernization of “backward” economies. CATHOLIC THINKING “Third World” was coined and applied This could be accomplished through ABOUT PROGRESS to countries that were neither “First application of technology, improved Writing in the aftermath of the French productivity and the successful and Industrial revolutions and during accumulation of capital. It was assumed the time of Marx, Darwin and Freud, that the benefits of growth would Pope Leo XIII authored the eventually trickle down to the poor. (New Things) in 1891. Only more recently, has development In it, he addressed a wide variety of come to be understood as more than “new” ideas. Among the important economic growth, the outcome of social issues of the day were the technological re-organization of society changing concepts of labor, the use of and pursuit of . Seemingly capital, private ownership of property more modest perhaps, the goal of genuine and the corresponding impact on not development has become creating the only workers, but the family and the necessary conditions “by which Church. So revolutionary was this individuals, groups and communities document that subsequent have grow toward self-reliance and recalled its anniversary to reinforce and contentment,” obtaining for themselves extend its teachings. Pope Pius XI wrote “the means to be responsible for their (After 40 Years) in own livelihoods, and future,” 1931. Pope Paul VI authored Octogesima in the context of their own culture.5 Adveniens (80th Anniversary) in 1971.

26 John Paul II contributed Centesimus acknowledge that the state, market and that “one should not withdraw from Annus (On the Hundred Year). In church are separate realms, each individuals and commit to the addition to these, document insists that the Church has a community what can be accomplished (On the Development of Peoples) by responsibility to address social realities [through individual] enterprise.”8 Pope Paul VI in 1967 and Sollicitudo Rei and to speak the truth as to their The latter, defined by John Paul II, calls Socialis (On Social Concern) by Pope “conformity with or divergence from Christians to more than some “feeling of John Paul II in 1987, the lines of the Gospel teaching on man vague compassion or shallow distress at (God is Love) in 2005 and Caritas in and his … with an aim to the misfortunes of so many people, both Veritate (Charity in Truth) in 2009, guide Christian behavior.”7 near and far. On the contrary, it is a firm both by Pope Benedict XVI constitute and persevering determination to the core of the Church’s teaching on Of particular applicability are the commit oneself to the common good; economic development and treatment concepts of and . that is to say to the good of all and of of the poor. While these encyclicals The first, addressed by Pius XI, contends each individual, because we are all really

THE HEART OF THE MATTER | 27 responsible for all.”9 These two ideals, coupled with the Church’s consistent emphasis on human , have and continue to make Catholic social teaching a forceful advocate for person-centered development.

RESPONDING TO NEED Natural disasters such as earthquakes, hurricanes and tsunamis are especially devastating to fragile . Likewise, political violence puts the poor at disproportionate risk. Resulting conditions often require disaster relief or humanitarian aid, two types of “short term” or “single project” development, with which Americans are most familiar. and political issues over the longer realization of human rights, to end A third type of international assistance term, contemporary capacity all forms of , ensure is capacity building. Intended to building leads to “self-reliance an equitable , address a myriad of complex social and contentment.” as well as the right and ability of people to influence decisions about the Among the most well-known natural resources that sustain their ADDITIONAL government sponsored agencies communities (e.g., Enough; Oxfam; VILLANOVA that have begun to focus on Amnesty International; RESOURCES capacity building are USAID International). More recently, Center for Arab and (US Agency for International social entrepreneurship groups Islamic Studies Development) and the Peace Corps. (e.g., Ashoka) and social impact investing organizations (e.g., Center for Global Churches and humanitarian groups AcumenFund) offer professional Leadership (e.g., Church World Service; CARE; support services, targeted investment Center for Global and Save the Children, Catholic Relief opportunities and/or start up financing Public Health Services), professional organizations to achieve wide scale social change. Center for Peace and and think tanks (e.g., Doctors without Justice Education Borders; Partners in Health; Global VOLUNTEER SERVICE: Policy Solutions) are among non- A GATEWAY TO Center for Service and governmental organizations CAREERS (NGOs) that now offer an ever wider In 1960, on an early October morning Institute for Global array of resources and expertise to at the University of Michigan, Interdisciplinary Studies poor countries. presidential candidate John Kennedy American Studies / asked over 10,000 students if they Emerging Program Among this subset, civil society would be willing to serve their country organizations (CSOs) work for the in the cause of peace by living and

28 working in the developing world. Day,” a full afternoon of opportunities Their enthusiastic response and to talk with professionals in Kennedy’s subsequent election later international development and that year led to the creation of the related fields. Representatives from Peace Corps– “a bold new experiment graduate programs in international in American public service.”10 From development were available. that moment, colleges and universities of all shapes and sizes offered study There were also resources for those abroad programs and international interested in post-graduate overseas, service experiences intended to give volunteer opportunities and college students a first taste of studying, information about curricular and living and working overseas. co-curricular programs at Villanova.

Catholic are More students are taking courses related to global issues and the particularly well suited to promote the ideal of “person-centered” Global South. They are taking advantage of semester break immersion international development. Many experiences in poor regions overseas and in the US. Villanova students embed Catholic social teaching in are not content to live in a world plagued by injustice, inequality, and their curricula and devote substantial resources to peace and poverty . . . They want to make this world more humane, just, and justice education, service learning peaceful. They want meaningful lives and to use their Villanova and study abroad experiences in the 11 Global South. Villanova University educations to enable all people to live and to live in dignity. does all of these and is one of only Suzanne Toton, EdD, Coordinator, University Partnership with five Catholic colleges and universities The purpose of the day was to assist and Associate Professor,Theology & Religious Studies. to enjoy a formal partnership with Villanova students better prepare to Catholic Relief Services (CRS), the enter this complex and evolving field. official overseas relief and development More importantly, the CRS/Villanova agency of the U.S. Conference of Partnership continues to provide an Catholic Bishops (USCCB). Through outstanding example of Villanova’s this partnership, Villanova faculty and commitment to holistic education, to students participate in the CRS encouraging students to use their 1. Myers, Bryant. Walking with the Poor: Principles and Practices Global Solidarity Network, lectures, “unique talents for the benefit of of Transformational Development. Maryknoll, NY: Orbis Books, 2011, 26. conferences, forums, workshops humankind” and to developing 2. Rapley, John, Understand Development: Theory and Practice in the Third World. London: Lynne Rienner Publishers, 1996, 10. and internships. “leaders prepared to have a positive 3. Myers, Bryant, 27. 12 4. Kingsbury, D., Remenyl, J., McKay, J. and Hunt, J. Key Issues impact on society and the world.” in Development, New York: Palgrave McMillian, 2004, 23. Also see Truman, Harry S., Inaugural Address, January 20, 1949 and Motivated by their experiences, For more information about Statement by the President on the Point Four Program, April 18, 1951. Villanova students have begun asking International Relief and Development 5. Kingsbury et al., 2004, 25. for additional information on visit http://www.CRS.org. 6. Korten, David, Getting to the Twenty-First Century: Voluntary Action and the Global Agenda, West Hartford, CT: Kumarian international relief and development Press, 1990, 67. 7. John Paul II, , 1987, n. 41. careers. In response, the University 8. Pius XI, Quadragesimo Anno, 1931, n 79. 9. John Paul II, n. 38. recently held its second annual 10. See 11. Main Line Media News, March 25, 2014. “Careers in International Development 12. University Strategic Plan, 2009, 7 and 9.

THE HEART OF THE MATTER | 29 Non Profit Org. U.S. Postage PAID Villanova University

office for mission and ministry 800 Lancaster Avenue Villanova, PA 19085

Use knowledge as a kind “of scaffolding to help build the structure of love and understanding. KNOWLEDGE is useful when it is used to promote LOVE, but it becomes useless, even harmful, when separated from such an END. ” St. Augustine—Letter 55, 33