Library University Publications Associated Institutions Our

Total Page:16

File Type:pdf, Size:1020Kb

Library University Publications Associated Institutions Our Library Associated institutions Since 1551 at the service of the Church and the World The Library contributes to the mission of the University and is specialised in the different The origin of the Pontifical Gregorian University sectors in which it conducts teaching and research PONTIFICIA dates back to 1551 when Saint Ignatius of Loyola, activities. UNIVERSITÀ together with a small group of Jesuits, established The collection of books amounts to about GREGORIANA in Rome a “free school of grammar, humanities 500,000 volumes, 50,000 of which are available on and Christian doctrine”. This institution was called open shelves. the Roman College and, in 1873, by the will of There are also about 150,000 tomes of the Pope Pius IX, took the name of the Pontifical Periodicals Collection, all of them on open shelves, Our networks Gregorian University. and a great variety of electronic resources that can In 1928, Pope Pius XI wanted to associate the be accessed also remotely. The five reading rooms Pontifical Biblical Institute and the Pontifical can contain up to 332 users. Oriental Institute to the Gregorian University. From that time on the three institutions have cooperated together in teaching and in research, University Publications facilitating the exchange of professors and students as well as access to their libraries. Periodicals: Gregorianum; Periodica de re canonica; Committed to the pedagogical tradition of the Archivum Historiae Pontificiae; Ignaziana. Society of Jesus, the Gregorian University focuses Series: Analecta Gregoriana; Miscellanea Historiae on excellence in studies, complete formation as Pontificiae; Rhetorica Biblica et Semitica; Documenta well as a human and spiritual growth for each Missionalia; Tesi Gregoriana; Interreligious and student. We dedicate ourselves so that every student Intercultural Investigations; Theologia; Diritto Canonico; can be a protagonist of a “Church which goes Philosophia; Spiritualità; Storia e Beni Culturali della forth” and, at the same time, can answer in depth Chiesa; Chiesa e Società. and with spirit of service to the many challenges of today’s world. Among those challenges are integral human development; the scientific and technological evolution; the interreligious dimension of contemporary society; the problems of family; migratory flows; ecology and the care of our common home; safeguarding. As a University entrusted to the Society of Jesus, we accept the exhortation of our Vice Grand Chancellor, Fr. Arturo Sosa S.J., to make Pontifical Gregorian University each university a “source of reconciled life”. Piazza della Pilotta, 4 - 00187 Rome Tel: +39 06 6701.1 For further information www.unigre.it Why study Academic Units Who are our students and at the Gregorian University? of the University where are they coming from? Studying at the Gregorian University offers a • Faculty of Theology unique experience on a human, ecclesial and • Faculty of Canon Law 29,95% academic level, and leaves a mark of universality • Faculty of Philosophy for life. Its international nature, with professors • Faculty of History and Cultural 20,26% 20,54% and students from around 120 countries, makes 18,86% Heritage of the Church the University atmosphere unique. In a multicultural environment, where the centre • Faculty of Missiology 10,39% and the peripheries meet, the Gregorian offers a • Faculty of Social Sciences Degrees • Institute of Spirituality diversified formation in its six faculties, two Diocesan Religious Seminarians Consecrated Lay people institutes and six specialised centres. Our students • Institute of Psychology priests priests can also enhance their curricula with courses from The Gregorian University confers academic degrees • Saint Peter Favre Centre for Formators 0,56% other institutions of ecclesiastical studies in Rome. with canonical value by authority of the Holy See, to the Priesthood and to Religious Life 15,5% The diversity of the academic areas allows the in compliance with the principles of the Bologna • Cardinal Bea Centre for Judaic Studies University to put into action what Pope Francis 45,31% Process, undersigned by the Holy See in 2003. • Alberto Hurtado Centre for Faith and Culture asks of the ecclesiastical universities in the Apostolic The University also has the right to confer its own 15,5% • Gregorian Centre for Interreligious Studies Constitution Veritatis Gaudium : “inter-disciplinary diplomas through its academic units, with • Centre for Child Protection (CCP) and cross-disciplinary approaches carried out with the approval of the Congregation for Catholic n Europe wisdom and creativity in the light of Revelation”. Education. • Ignatian Spirituality Centre 5 CONTINENTS n Americas Finally, living and studying in Rome is not, for Several programmes of study can start either in 116 COUNTRIES us, a simple geographic issue. In the city of Peter the first or in the second semester (October and n Asia and Paul, we are at the heart of the Christian February) of the academic year. n Africa world, in close contact with our history and our The possibility of having a civil recognition of identity. For this reason, the University offers its the canonical bachelor, licence and doctorate 23,13% n Oceania students – seminarians, priests, religious men and degrees is guaranteed by bilateral agreements and women, lay people – an environment under the multilateral conventions, among which: Lisbon sign of ecclesiality, which inspires and shapes Convention (1997), Tokyo Convention (2011), those who are training for a highly qualified Addis Ababa Convention (2014) and Buenos Aires service in their local Churches. Convention (2019), all of them signed by the Holy Total number of students See. in the recent academic years As an ecclesiastical university, the Gregorian University is subject to AVEPRO, the Holy See 2858 Agency for evaluation and the enhancing of 2754 quality. 2697 2645 2596 2016 2017 2018 2019 2020.
Recommended publications
  • Catechization and Conversion a Comparison of Two German Jesuit Plays on the Life of St
    journal of jesuit studies 1 (2014) 212-226 brill.com/jjs Catechization and Conversion A Comparison of Two German Jesuit Plays on the Life of St. Augustine Elizabeth Ellis-Marino Ph.D. candidate, Late Medieval and Renaissance Studies, University of Arizona [email protected] Abstract The conversion of large portions of the German-speaking world from Protestantism to Catholicism in the late sixteenth and early seventeenth centuries is considered to be one of the successes of the European Counter-Reformation and of the Jesuits. However, Catholicization programs, especially those supported by the territorial governments, were not received without resistance. In both embattled and secure areas, the Jesuits viewed their schools as primary to their mission to reclaim Protestants and to solidify Catholic faith. Drama was one of the most visible ways that Jesuit teachers could reach the general populace for this purpose. Conversion and saints’ lives were common themes in Jesuit plays across Europe. One of the most popular of these plays which contributed to the process of Catholic confessionalization was the German Jesuit play Augustinus conversus by Jakob Gretser, first staged in the staunchly Catholic city of Ingolstadt. In the aftermath of an armed rebellion against the Counter-Reformation in the territory of Paderborn, the Jesuits staged a comedy by Augustinus Turranius which drew heavily on Gretser’s play. In staging a comedy about the adolescence of St. Augustine, the Jesuits expounded on the themes of conversion, redemption, and forgiveness without directly referring to the situation in Paderborn. In this paper, both plays are placed within the context of the cities in which they were composed and performed, and the religious struggles in both cities are considered in the light of the larger Jesuit missionary project of the sixteenth and seventeenth centuries.
    [Show full text]
  • 1 Introduction 2 the New Religious Orders 3 the Council of Trent And
    NOTES 1 Introduction I. This term designates first of all the act of 'confessing' or professing a par­ ticular faith; secondly, it indicates the content of that which is confessed or professed, as in the Augsburg Confession; finally then it comes to mean the group that confesses this particular content, the church or 'confession'. 2 The New Religious Orders I. The terms 'order' and 'congregation' in this period were not always clear. An order usually meant solemn vows, varying degrees of exemption from the local bishop, acceptance of one of the major rules (Benedictine, Augustinian, Franciscan), and for women cloister.A congregation indicated simple vows and usually subordination to local diocesan authority. A con­ fraternity usually designated an association of lay people, sometimes including clerics, organized under a set of rules , to foster their common religious life and usually to undertake some common apostolic work. In some cases confraternities evolved into congregations, as was the case with many of the third orders, and congregations evolved into orders. 2. There is no effort here to list all the new orders and congregations that appeared in the sixteenth and seventeenth centuries. 3. An English translation of Regimini Militantis Ecclesiae, the papal bull of 27 September 1540 establishing the Society ofJesus, is found in John Olin, The Catholic Reformation: Savonarola to Ignatius Loyola: Reform in the Church, /495-1540 (New York: Harper and Row, 1969), pp. 203-8. 3 The Council of Trent and the Papacy I. The Complete Works of Montaigne: Essays, Travel journal, Letters, trans. Donald M. Frame (Stanford, CA: Stanford University Press, 1957), p.
    [Show full text]
  • Solidarity and Mediation in the French Stream Of
    SOLIDARITY AND MEDIATION IN THE FRENCH STREAM OF MYSTICAL BODY OF CHRIST THEOLOGY Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Timothy R. Gabrielli Dayton, Ohio December 2014 SOLIDARITY AND MEDIATION IN THE FRENCH STREAM OF MYSTICAL BODY OF CHRIST THEOLOGY Name: Gabrielli, Timothy R. APPROVED BY: _________________________________________ William L. Portier, Ph.D. Faculty Advisor _________________________________________ Dennis M. Doyle, Ph.D. Faculty Reader _________________________________________ Anthony J. Godzieba, Ph.D. Outside Faculty Reader _________________________________________ Vincent J. Miller, Ph.D. Faculty Reader _________________________________________ Sandra A. Yocum, Ph.D. Faculty Reader _________________________________________ Daniel S. Thompson, Ph.D. Chairperson ii © Copyright by Timothy R. Gabrielli All rights reserved 2014 iii ABSTRACT SOLIDARITY MEDIATION IN THE FRENCH STREAM OF MYSTICAL BODY OF CHRIST THEOLOGY Name: Gabrielli, Timothy R. University of Dayton Advisor: William L. Portier, Ph.D. In its analysis of mystical body of Christ theology in the twentieth century, this dissertation identifies three major streams of mystical body theology operative in the early part of the century: the Roman, the German-Romantic, and the French-Social- Liturgical. Delineating these three streams of mystical body theology sheds light on the diversity of scholarly positions concerning the heritage of mystical body theology, on its mid twentieth-century recession, as well as on Pope Pius XII’s 1943 encyclical, Mystici Corporis Christi, which enshrined “mystical body of Christ” in Catholic magisterial teaching. Further, it links the work of Virgil Michel and Louis-Marie Chauvet, two scholars remote from each other on several fronts, in the long, winding French stream.
    [Show full text]
  • Counter-Reformation Rome As Caput Mundi
    chapter 7 Romanus and Catholicus: Counter-Reformation Rome as Caput Mundi Simon Ditchfield Rome is not just a place to visit but an idea to “think with.” When Rome became headquarters of the first world religion with followers on all four continents then known to Europeans—Europe, Asia, Africa, and America—the Eternal City had been Christian for more than a millennium. In his famous sermon delivered on the feast of Sts. Peter and Paul (29 June), Pope Leo I (r.440–61) un- equivocally promoted the connection between Christian Rome and the “heav- enly Kingdom” of a celestial Jerusalem: For these are the men, through whom the light of Christ’s gospel shone on you, O Rome, and through whom you, who was the teacher of error, were made the disciple of Truth. These are your holy Fathers and true shepherds, who gave you claims to be numbered among the heavenly kingdoms, and built you under much better and happier auspices than they, by whose zeal the first foundations of your walls were laid: and of whom the one that gave you your name [Romulus] defiled you with his brother’s blood. These are they who promoted you to such glory, that being made a holy nation, a chosen people, a priestly and royal state [1 Peter 2:9], and the head of the world [caput mundi] through blessed Peter’s Holy See you attained a wider sway by the worship of God than by earthly government.1 In the early modern era, this very claim that Rome be considered caput mundi through the authority of St.
    [Show full text]
  • By Richard Thornton SAINT ROBERT BELLARMINE
    A STUDY OF “THE SAINTS THROUGH THE CENTURIES” By Richard Thornton SAINT ROBERT BELLARMINE (1542-1621) – SEVENTEENTH CENTURY On Sept. 17 of each year, our Catholic Church celebrates the Italian Cardinal and theologian Saint Robert Bellarmine. One of the great saints of the Jesuit order, Saint Bellarmine has also been declared a Doctor of the Church and the Patron of Catechists. Robert Bellarmine was born October 4, 1542 in the Tuscan town of Montepulciano. As a young boy, he was not interested in playing games. He liked to spend his time repeating to his younger brothers and sisters the sermons he had heard. He also liked to explain the lessons of the catechism to the little farm children of the neighborhood. It was his great desire to become a Jesuit Priest, but his father had different plans for him. His father wanted him to study many subjects, including art and music. When he was eighteen, his father gave in, and he was permitted to join the Jesuits. He studied philosophy for three years in Rome, then taught humanities until 1567, when he began a study of theology that lasted until 1569. His final stage of his training emphasized the refutation of Protestant errors. Saint Bellarmine received ordination to the priesthood in Belgium, where his sermons drew large crowds of both Catholic and Protestants. In 1576, he returned to Italy and took up an academic position addressing theological controversies. The resulting work, his “Disputations,” became a classic of Catholic apologetics. Near the end of the 1580s, this great theologian became “Spiritual Father” to the Roman College.
    [Show full text]
  • J a N -T E R M 2 0 2 1
    HISTORY & CULTURE OF ROME J A N -T E R M 2 0 2 1 Jan Term in Rome, Italy! Course Specifics: Course Title: “History & Culture of Rome,” 3 credits (no prerequisites—all majors welcome!) Professors: Dr. Anthony E. Clark, Department of History (Professor of History) [email protected], 777-4368 Course Description: World-class museums, historic buildings, & ancient Roman monuments will be your classroom! HISTORY! Learn the historical foundations of ancient Rome, early Christianity, and the trends that brought Rome into the modern era. MATERIAL CULTURE! Learn about Italian painting, sculpture, and operatic performance. ARCHITECTURE! Explore the history of ancient Roman architecture to the early modern era; learn about the meaning and symbolism of Christian and secular buildings, with a special focus on Renaissance Christian monuments such as St. Peter’s Basilica. 1 Dates: Full Course: Month of January 2021 (Application deadline: March 1, 2020) Highlights: Students shall live in rooms near to the Vatican Museums, St. Peters Square, the Sistine Chapel, and Rome’s most famous sites. An additional overnight trip to Assisi, the home of St. Francis, is also planned. Other plans include: Capitoline hill and the Capitoline museum, Forum, Coliseum, and the Pantheon, Massimo Museum, Baths of Diocletian, Santa Maria degli Angeli St. John Lateran and its baptistery, San Clemente, Church of Santa Prassede and the Chapel of St. Zenone Church of St. Mary Majors, Santa Sabina, Santa Maria in Cosmedine, St. Giorgio in Velabro and St. Paul’s Outside the Walls, Farnese Palace (exterior), Cancelleria, Santo Spirito Church and the hospital courtyard, Via Giula, the Rooms Private of St.
    [Show full text]
  • The Holy See
    The Holy See VISIT OF THE HOLY FATHER TO THE PONTIFICAL GREGORIAN UNIVERSITY ADDRESS OF HIS HOLINESS BENEDICT XVI Friday, 3 November 2006 Your Eminences, Venerable Brothers in the Episcopate and in the Priesthood, Dear Professors and Dear Students, I am pleased to meet with you today. My first greeting goes precisely to you students, whom I see in large numbers in this elegant and austere interior quadrangle, but whom I know are also gathered in various halls and are in contact with us by means of screens and loudspeakers. Dear young people, I thank you for the sentiments expressed by your representative and by you yourselves. In a certain sense, the University is truly yours. It has existed since St Ignatius founded it for you, for students, long ago in 1551. All the energy that your Professors and Lecturers expend in teaching and research is for you. The daily efforts and worries of the Rector Magnificent, the Vice-Rectors, the Deans and the Provosts are for you. You are aware of this and I am sure that you are also grateful to them for it. I then offer a special greeting to Cardinal Zenon Grocholewski. As Prefect of the Congregation for Catholic Education, he is Grand Chancellor of this University and represents the Roman Pontiff in it (cf. Statuta Universitatis, art. 6, 2). For this very reason, my Predecessor Pius XI, of venerable memory, declared the Gregorian University "Pontifical": "plenissimo iure ac nomine" (cf. Apostolic Letter Gregorianam Studiorum, in AAS 24 [1932], 268). 2 The actual history of the Roman College and of its heir, the Gregorian University, as the Rector said in his tribute to me, forms the basis of these very special Statutes.
    [Show full text]
  • ".+-T Or the Occasion Plan of the Roman College the Fifth Centenary and of the Church of St
    I I I 0 I .".+-t or the occasion Plan of the Roman College the Fifth Centenary and of the Church of St. lgnatius of in the year 1650. of St. Ignatius of Loyola, founder of the Sociep of Jesus and creator ''¡ t¡ - ,]] i' the Collegio Romano, i; ! of '1,ìrr lrllÌìill il lt1,llilii1 iili . .,r.'t ':' liliillr:: the first free school ljll ...r tl I't';,,;rt , rr i fi:," ,'' j ii_-l tl .. 'l¡ in the world, lì i, l 1,, "religion and the arts" lil 1....,.:: rl dedicated to 'Li -t ll i: youth nation. i,ì ¡ .. rì l, for all oÍ every l.-i tì ir.-.i tl For the 450th anniversary L--ì jÌ f -.-'- \:l .rÌ ¡l of the approval t¡ L ì.1,_. i.:-; r'- .i, i ';} of the Formula of the Institute ¡ il ii: Society of Jesus i: I ,L.il of the ' 'tl :: ;ì by Pope Paul Lil. ¡, I :.,. l'' For the Fourth Centenary :.. .....:: of the death I of St. Aloysius Gonzaga. Father G. Libianchi, Rector, il Fr. G. Peri, Z. Carlucci, t., and Br. L. Gutierrez, with the assistance of B. Kuppler, T. Lucas, Mario and Gabriella Della Rosa ii;, f. :'.'...-, .: and the Missionaries "Verbum Dei" :,:.-.-i r'. ...1 t-- l) have reedited this booklet t:..=.: j with devotion and great love i1 ;) 2 for the sainted Founder, Ignatius. Grafica 1. Main Entrance. Gian Carlo Olcuire 2. Nave. 3. Chapel of St. Christopher. Foto 4. Chapel of St. Joseph (or the Sacripante Vasari - Roma Chapel). 5. Chapel of St.
    [Show full text]
  • Factbook 2018 /19 Enrollment
    Office of Institutional Research Factbook 2018 /19 Enrollment Teach us charity, and not to count the cost. St. Ignatius Loyola 2 Gonzaga University Factbook | www.gonzaga.edu/IR Enrollment Table of Contents 4 Gonzaga University History & Mission 6 Office of Institutional Research 8 At a Glance 12 Awards & Accolades 14 Student Profile 15 Enrollment 25 Demographics 36 New Student Undergraduate Profile 40 Retention & Graduation 43 Financial Aid 45 Faculty Profile Race & Ethnicity, Headcount, Gender & Rank, Tenure Status For more information, please visit us on the web www.gonzaga.edu/IR Gonzaga University Factbook | www.gonzaga.edu/IR 3 History & Mission title of Marquis and to the vast wealth he was destined to inherit, he entered the Society of Jesus in Rome on November 25, 1585. During his early studies in Rome, he would regularly go out into the streets of the city to care for victims of the plague. He himself contracted the disease as a result of his efforts for the suffering and died on June 21, 1591, at the age of twenty-three, six years short of his ordination as a Jesuit priest. Even before his time as a Jesuit, Aloysius was known for his love of prayer and fasting. He received his First Communion from St. Charles Borromeo. As a Jesuit at the Roman College, he continued to devote his time to prayer and practices of austerity. His spiritual director was Robert Bellarmine who later was canonized and declared a doctor of the church. When Robert was dying, he asked to be buried next to the grave of Aloysius.
    [Show full text]
  • The Society of Jesus and the Eradication of Hate
    \\jciprod01\productn\G\GHS\11-1\GHS108.txt unknown Seq: 1 9-JUL-15 9:56 The Society of Jesus and the Eradication of Hate Michael W. Maher, S.J. Gonzaga University INTRODUCTION The reality of vendettas, and violent responses against real or supposed breaches of personal or familial honor, marked the landscape of Europe during the early modern period, from nautical expansion, which began in 1450, through the French Revolution in the 1790s. In particular, in cultures identified as Mediterranean, as described as a discrete cultural archetype by historian Fernand Braudel (1972), specific societies held codes of honor and “face,” the term used to designate a personal appearance that reflected a status of inner dignity and exterior relations. Subsequently, violent out- breaks resulted from attempts to return honor, good face, and the respective social and familial relations. As important protagonists in early modern life, the Jesuits found themselves involved in the important the effort to “save face” and to eradicate the hatred that resulted in the accusations against personal or familial honor. This study examines how members of the Society of Jesus worked toward the eradication of hatred and why this effort may be identified as an extension of the Jesuit’s fundamental identity. In order to understand why the Jesuits involved themselves in the eradica- tion of hatred caused by retaliations, vendettas, and other violence related to saving face, this work will first explore the significance of honor in early modern Mediterranean society. I. HONOR, SHAME, AND “FACE” IN THE MEDITERRANEAN REGION Building on the work of Erving Goffman (1959; 1963; 1982), which is still considered the surest starting point for a study of the sociological con- cept of “face,” those working in that field have identified face as the visual representation of the dignity or prestige one has achieved through personal merits or familial rank and the honor that society places on such a rank or merit.
    [Show full text]
  • May Xiii. St. Robert Bellarmine Archbishop of Capua and Cardinal, Doctor of the Church A.D
    Fr. Alban Butler Lives of the Saints | St. Robert Bellarmine (May 13) MAY XIII. ST. ROBERT BELLARMINE ARCHBISHOP OF CAPUA AND CARDINAL, DOCTOR OF THE CHURCH A.D. 1621 One of the greatest polemical theologians the Church has ever produced, and her foremost controver- sialist against the doctrines of the Protestant Reformation, was Robert Francis Romulus Bellarmine, whose feast is kept upon this day. Born in 1542 at Montepulciano in Tuscany, of a noble but impover- ished family, he was the son of Vincent Bellarmino and Cynthia Cervini, half-sister to Pope Marcellus II. Even as a boy Robert showed great promise. He knew Virgil by heart, he wrote good Latin verses, he played the violin, and he could hold his own in public disputations, to the great admiration of his fellow-citizens. Moreover, he was so deeply devout that in 1559, when Robert was seventeen, the rec- tor of the Jesuit college at Montepulciano described him in a letter as “the best of our school, and not far from the kingdom of Heaven.” It was his ambition to enter the Society of Jesus, but he had to en- counter strong opposition from his father, who had formed other plans for his son. Robert’s mother, however, was on his side, and eventually he obtained the permission he desired. In 1560 he went to Rome to present himself to the father general of the order, by whom his noviciate was curtailed to en- able him to pass almost immediately into the Roman College to enter upon the customary studies. Ill-health dogged his steps from the cradle to the grave, and his delicacy became so pronounced that, at the close of his three years of philosophy, his superiors sent him to Florence to recruit his strength in his native Tuscan air, whilst at the same time teaching boys and giving lectures on rhetoric and on the Latin poets.
    [Show full text]
  • Latin Scientific Poetry Under the Shadow of the Jesuit Suppression
    Yasmin Haskell Latin Scientific Poetry under the Shadow of the Jesuit Suppression During their “long Suppression” (ca. 1755–1814) Jesuits recorded their emo- tional responses to the unfolding crisis and its aftermath: anxiety, bewilder- ment, indignation and dejection as priests and seminarians were expelled from Portugal, France, Spain and their overseas missions; shattering psychic shock as the papal brief “Dominus ac Redemptor” brought the curtain down on the Old Society in 1773; and, ultimately, dogged hope for the resurrection of their order. It is significant that many Jesuits continued to navigate this turbulent his- tory in the Latin language, which seems to have served not just as a professional but also an emotional life-raft for them. The Latin literature of the Suppression, still largely unexplored, includes letters, diaries and histories in prose, devo- tional poems and allegorical elegies and epics celebrating the Society’sheroic past and, in at least one case, prophesying its rebirth. Nikodemus Musnicki’s De Christi ab inferis reditu [On Christ’s return from hell] (1805) is an allegory for the “death” of the Society which looks forward to its “resurrection”.1 The sufferings and survival of the Society are also celebrated in the Heroum libri iv by sup- pressed Portuguese Jesuit, Emanuel de Azevedo, a Virgilian poem about the ex- pulsion of the Jesuits from Ibero-America (the collective heroes of the title) and their journey to Italy. The classical subtext transforms the dishonour of the Suppression (which parallels the Fall of Troy) into a divinely-dictated ordeal; “destination Italy” naturally carries the implicit promise of a new and more glori- ous empire to come.
    [Show full text]