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Dr. Rick Gaillardetz and Archdeacon Johnathan Boardman
Author of seven pastoral booklets, eight books, and over 100 journal articles, Dr. Richard R. Gaillardetz is one of the most accomplished U.S. ecclesiologists of the current generation. He has been a member of the U.S. Catholic-Methodist dialogue, and his doctoral director was Dominican Father Thomas O’Meara at Notre Dame (who was also my systematics and ecclesiology professor as an undergrad). Rick is married, with four children, and currently serving as the Murray/Bacik Professor of Catholic Studies at the University of Toledo (Ohio, not Spain).
The Venerable Jonathan Boardman is an Anglican presbyter, rector (pastor) of All Saints parish in Rome, and Archdeacon of Italy and Malta for the Anglican diocese of Gibraltar, which covers all of continental Europe.
[An archdeacon in the Anglican Communion, as it once was in the Catholic Church, is basically the vicar general, and in this case one of several where each is assigned a geographic portion of a diocese. Though traditionally this was a role for a deacon, the eventual usurping of all diaconal ministries into the presbyterate included this high office.]
Having either one of these men as guests for dinner and conversation over tea would have been a treat, especially now in the wake of the apostolic constitution Anglicanorum Coetibus. To have both on the same night was a true privilege, especially for an ecumenist/ecclesiologist like me. I would have been happy just to sit back sipping my tea, and listen to them discuss the personal Ordinariates, the history of Anglicans in Rome, and the ecclesiologies of our communions today. Both men are as engaging as they are erudite, though, and welcomed questions and comments from those of us who decided to stay and converse rather than head across town for a party with the other lay students of Rome. (Still working on that bilocation thing)
Anglican Father Jonathan Boardman and Professor Richard Gaillardetz
Professor Gaillardetz has written a great deal in exactly the areas of ecclesiology that interest me, including ecumenism, the diaconate, lay ecclesial ministry and a wide range of other topics. I have no doubt that his work will make a significant contribution to my thesis and dissertation, and it is always a blessing to make a real-life connection with someone whose work informs your own.
Father Jonathan I have met on my two forays to All Saints, first for their dedication feast – the Sunday after the press announcement of the Personal Ordinariates – and for Stian’s debut as Evensong Acolyte Extraordinaire. His comments on the Personal Ordinariates, and his personal openness about his reactions since the first announcement and the subsequent publication of the constitution, were welcome, enlightening, and honest.
[In fact, as i write this, i suddenly realize who it is that Fr. Boardman reminds me of: Bishop Daniel Jenky, CSC! Some similar physical characteristics, spoken style and personality. Good preacher. hmmm….]
“I am not angry about all this… and yet, I’m surprised how angry I was!” probably best describes one of the most common reactions, echoed by Father Boardman while relating an incident where an innocent joke about “competition” [between Catholics and Anglicans] by a Vatican colleague touched a raw nerve.
While both the Archbishop of Canterbury and the Holy See’s own Council for Promoting Christian Unity had little notice before the public announcement, and many Anglicans and Catholics alike have seen this as either “arrogant” or at least “unilateral and insensitive”, some Anglicans have also noted that it is not as if the Anglican Communion or its constituent national churches have always consulted Rome or Constantinople before making a decision that had ecumenical ramifications (such as the ordination of women to the episcopate).
Further, as my friends remind me, there are probably more Catholics – including priests – who have “swam the Tiber” in the other direction than Anglicans who have come into communion with Rome over the last three or four decades.
We also spent some time discussing the theology of the episcopate – or lack thereof – in the apostolic constitution, and wondered why at least a “conditional” ordination wasn’t proposed given the development of Catholic theology on orders in general and Anglican orders specifically since Leo XIII issued Apostolicae Curae.
I have an upcoming post updating my thoughts on the constitution, and I am incorporating some of my gleanings from this conversation there, so I do not want to duplicate it here!
Translating Roman and American degrees
So, I am studying for a License in Sacred Theology (STL). What is that? How does it compare to the MA in Theology that almost/never was? How do the American and Roman degrees correlate?
Academic Biretta, worn by a Doctor of Sacred Theology
Rome has answered a frustration I had at CUA, which was shared by several of my classmates: the graduate courses there seemed to be really geared at a more basic, undergraduate level. Some blamed the overwhelming presence of seminarians, for whom classes had to be “dumbed down”. Others attributed it to “the lack of academic freedom” at the only U.S. University officially run by the Catholic Church (as opposed to a religious congregation or non-profit). I believe this to be primarily the result of the difference between the Roman and secular/American degree systems, and a less-than-efficient blending of the two.
Europe has a host of different practices, i find out, and for the last decade they have been in the process of synchronizing the systems. Some graduate secondary (high school) at 17, then have a 3-year bachelors program. Others graduate secondary at 19. Italy currently has what they are calling a 3+2 program for college studies, the three years for a bachelors, and the 2 for a masters – or what we might call a masters. But Italy is different than the Pontifical system.
In the pontifical system, you earn the Baccalaureate first, then a License, and then a Doctorate. If you are studying theology, however, you need at least two years of Philosophy first, then a Bachelors in theology, before doing the License and Doctorate. So, the STB really is an undergraduate degree, and it makes little sense to compare it to an M.Div., though these are respectively the basic ministry degrees required by each system.
So, if one were to go straight through in each of the systems it would look something like this:
| HS + yrs | Pontifical | American |
| +1 | ||
| +2 | Philosophy (no degree) | Associate (AA) |
| +3 | ||
| +4 | Bachelor (BA/BS) | |
| +5 | Baccalaureate (STB) | |
| +6 | Master (MA), or | |
| +7 | License (STL) | Professional (M.Div.) |
| +8 | ||
| +9 | Doctorate (STD) | Pastoral Doctorate (D.Min) |
| +10 | Research Doctorate (Ph.D.) |
Thus, my License is both the completion of the work i began at CUA for the MA in Theology, and the begining of my doctoral work.
The Rector Magnificus
It is said that the Dominicans have the best sense of humor, and this is because humor is a necessary part of Dominican spirituality. Without question the funniest guest we have had yet at the Lay Centre is the Rector Magnificus (read: President) of the Angelicum, Father Charles Morerod.
Charles Morerod, OP (Facebook photo)
After celebrating the Eucharist with us, the topic of Father Charles’ discussion was on what it means to be a Dominican. A Swiss Dominican serving as rector of the Angelcium, Secretary of the International Theological Commission, and one of three Catholic representatives on the ongoing dialogue with the schismatic sect of Marcel Lefebvre, there was plenty beyond the Order of Preachers to ask about. (as if that resume is not enough, Fr. Morerod is actually on Facebook! Yes, you can find him on my friend list!)
St Dominic was a Cathedral canon with the Bishop of Osma, Spain on a journey to make arrangements for a royal wedding which never happened. Passing through regions of France dominated by the Albigensians/Cathars, Dominic was taken by the lack of good preaching in the region, which lead the poorly catechized residents to gravitate toward the dualist heresies. Further, he was disturbed by the fact that many of the preachers that were available to the people of the region were failry weatlthy monastics or papal legates. So, instead of returning home, he stayed to preach and eventually a following grew.
St. Dominic, Founder of the Order of Preachers
He was an efficient organizer, and conscientious that the community not become “his” community (reminds me of Father Scott!) – In fact, his humility was so complete that when he died, his order buried him and promptly forgot which grave was his. When, 13 years later, Pope Gregory IX wanted to formally canonize Dominic, the Order was not entirely sure where to find him. Making their best guess, they opened a sarcophagus and discovered “the smell was quite pleasant, so, it must be the saint!”
The Roman Classroom, or, Reflections on Methodology and Pedagogy in the Pontifical Roman Universities from an American Catholic Paradigm Typified by L’Universite de Notre Dame du Lac
What is it like studying in Rome? Are the courses challenging? Are the students on par with peers in the U.S.? Is the university academically rigorous? Are the faculty orthodox? How does it compare to [Notre Dame/Seattle University/Catholic University]?
These are the kinds of questions I have had from a number of friends and colleagues, and I thought I would address them together once I had had some time to get a sense of the pedagogy here.
Church of Dominic and Sixtus at the Angelicum University
It is a different system, no question. The first thing to note is the nature of the university. The Universities are really just buildings with classrooms, and very minimal administrative staff. The entirety of the Angelicum – classrooms, offices, chapel, faculty residences, library and bookstore – is about the same size as Hunthausen Hall at SU, Caldwell at CUA, or O’Shaughnessy at ND. This is because the university really only offers the classes, mostly lectures and a small number of seminars. It is assumed that the bulk of your formation actually happens elsewhere, specifically, independent research, formation in community, and the experience of being in Rome.
My specialization does not even use the university library, for example. Instead, we have access to the Centro Pro Unione, run by the Society of the Atonement; that is our library. Sure, it is about a 25 minute walk from the Angelicum, but it’s a walk that passes by the Trevi fountain, the Pantheon, Piazza Navona and some of the most famous gellateria in the city, so one cannot complain. Moreover, there is a lot of time for research, so once I settle on an idea, I will not be bogged down by unwanted topics in order to pursue it.
The presumption of the university is that its students live in a house of formation, one of the “colleges” around Rome – and these are operated entirely separately from the universities. The problem is, of course, that only about 70% of students have access to one of these colleges as they are usually established either by national bishops’ conferences exclusively for priests and seminarians, or by religious communities for their own members. That leaves a significant number of students – deacons, lay ecclesial ministers, non-ecclesial lay students and non-Catholics – without an essential part of their education in Rome. The Lay Centre is the only such college trying to meet this need, and it is a private venture. It is also limited in space, with only room for about 20 residents out of the hundreds needing such a place. (Though get the impression the quality of life and of formation here exceeds what can be found in many of the national colleges for seminarians and priests!)
Further, I think the course load is intentionally light, though it does not appear this way at first. It is normal to be registered for about 8 or 9 courses a semester, one of which is a seminar. Whereas the typical 3-credit course in the States meets for 3 hours in two or three classes a week, here we get 90 minutes, once a week – about half as much time. The reading load is considerably less, too, if you just look at the syllabi. Two of my courses have only one required text of about 200 pages each, for the entire semester. The rest rely entirely on lecture notes. I have a total of 30 pages of writing due this semester, and most final exams are oral rather than written. (I am remembering my first semester sophomore year at ND, over 100 pages on 60 different topics, not counting finals!)
Sacred Heart Basilica and Main Building, University of Notre Dame
The difference between being located in South Bend, IN and in Roma cannot be overstated, though. It is easy to take on a thousand pages of reading a week at ND when there is nothing to do otherwise anyway. Here, if you want to learn about early Christianity or the history of the papacy, go for a walk. San Giovanni in Laterano is ten minutes from here. San Clemente is even closer. The Vatican is a few metro stops away. Just in the last week, we have had dinner with two of the three Catholic representatives on the reconciliation talks with the Lefebvrite schismatics (Archbishop Ladaria and Charles Morerod, OP). The week after the press release about the Anglican personal Ordinariates, we got to talk with two different members of the Pontifical Council for Christian Unity. Then, of course, the discussions had over dinner and caffé more than make up for the pedantic lecture style in some of the classrooms.
It is important to note the international character here too. Granted, ND and CUA were both pretty international, but I think this is the most mixed place I have ever been. I am frequently the only native English speaker in a class, or one of two. It seems to be a good representation of the Church in general: lots of representation from Africa, southeast Asia, India, and Eastern Europe. (Some from Latin and South America, but most of them seem to go to the Gregorianum rather than the Angelicum). This probably makes lecture rather than group discussion in class more feasible, and accounts for what seems like a slow pace.
Hallowe’en in Rome, St. Paul Outside the Walls, and All Saints
I nearly forgot it was Halloween yesterday without all the candy and pumpkins in the stores; barely any orange or brown to be found in the city.
Apparently, it has not been a big holiday for Romans, or Italians in general. The big costume holidays are Epiphany, where they tend to dress up as La Befana, a gift-delivering witch who visits on January 6, and Carneval.
A small group of us went out for an evening passagata around the Pantheon and Piazza Navona, stopping for gelato en route, and finishing with a nice bottle of wine at a little wine bar/café. We saw a few Befana hats out early, but really it was only as we were heading home for the night, about midnight, that we saw more people in costume.
For the morning of All Saints, I opted for the Basilica San Paolo fuori la mura (St. Paul Outside the Walls). Rezart, one of my Muslim housemates, is working on a paper about the Eucharist, and he decided to join me so he could compare his first mass experience from Wednesday night here in the Lay Centre to a more formal experience at the Basilica. An added bonus is that Abbot Edmund was presiding at both liturgies, so the difference in personal presider styles could be taken out of the equation. Matthew joined us on location, in exchange for a visit to his parish next week, to which I am looking forward.
St. Paul’s is the huge basilica built over the tomb of St. Paul, outside the old city walls (hence the name), one of the four major basilicas. Until the new St. Peter’s was built (1506-1625), St. Paul’s was the largest church in the world. Along the walls are the images of the bishops of Rome going back to Peter – the source for those posters one finds all over the place.
St. Paul’s has also become significant in Rome’s ecumenical efforts, including being the location of the culminating liturgy for the Week of Prayer for Christian Unity each year. In fact, it was from the steps of St. Paul’s that John XIII announced Vatican II at the end of the celebration for Christian Unity 50 years ago.
Afterwards, Abbot Edmund was generous enough to meet with Rezart and me to answer questions and show us around a little. It is a gift to share the liturgy with someone experiencing it for the first time, especially someone so interested in learning about our worship. The questions remind us of the theology and symbolism we take for granted, and push for better understanding of what we might do out of habit. His first question was like this, he wanted to know why, if the Eucharist itself was a sacrifice made for the forgiveness of sins, why we had a penitential rite just a little while before celebrating the once-and-for-all penitential act! From there we ventured into the symbolism of serving only one species or both, the meaning of incense, and expansion from the homily and so on. It was a blessing for me to just listen!
After returning to the Lay Centre for lunch and a little homework, we ventured out again to All Saints Anglican, to celebrate their patronal feast, and to cheer on Stian who had his acolyting debut. Nine of us in total joined the small English community fro Evensong, then ventured to a pizzeria founded in 1753 (according to the waitress’ t-shirt anyway) and located just down the road, near San Clemente. Donna assured us in advance it was the best pizza in Rome, and we were not disappointed!
Dutch Katholieke Kerk and All Saints Anglican
I had two great experiences of church today. This morning, i had the priveledge to join my friend Eveline at the Dutch church in Rome for the Sunday Eucharist, and this evening we joined our friend Stian at an Anglican celebration of Evensong (Vespers) at All Saints.
Saint Michele dei Frisoni, National Church of the Netherlands in Rome
The Dutch church, San Michele dei Frisoni, is located just over the international border at Piazza San Pietro, on the Italy side – litteraly right out from the piazza, hang right and up the stairs. Voila! You are I the Kerk van de Friezen. The Friezen, apparently, are one of the regional cultural groups in the Netherlands, like Holland. (If that link does not work, or, more likely, if you cannot read Dutch, try this one.)
It is a beautiful language, especially when sung. I have the sense always of being just on the edge of comprehension. The common Germanic root of English and Dutch makes it as if listening to a conversation in another room, so that you feel like you can almost make out what is being said, but not quite.
After the liturgy, I was asked about differences with my experience of the mass in America and in Rome. Obviously, the language, and some small details (for example, almost no one made the small sign of the cross at the gospel). But, the mass is the mass, and coffee hour, apparently, is coffee hour.
More noticeably, though, was a real quality of the congregational singing; there was only a small choir yet every song was richly done. That and the assembly filled the church, but was on average noticeably older than what I am familiar with. They did announce a pilgrimage from the diocese of Tilburg coming next week, though, so it will be interesting to see if it is young people or older.
Speaking of pilgrimages, one of the members present was called forth for a special blessing and recognition. He had walked from the Netherlands to Rome, a journey that took him a little over three months, and about 2000 km/1400mi. I wish I knew more about his experience to share, but it was all in Dutch. Though Eveline was kind enough to translate the highlights of the homily, we decided the announcements were fine left in the original!
All Saints Anglican Church, the Church of England parish in Rome
In the evening Stian, Eveline and I trekked to All Saints for Festal Evensong (Vespers), one of two Anglican churches in Rome. All Saints is the Church of England parish, while St. Pauls-within-the-Walls is the (American) Episcopalian parish. The church was celebrating the feast of their dedication, so there was a choir from Hexam Abbey and the guest preacher was British Monsignor Mark Langham who is the person responsible for relations with Anglicans in Rome, from the Pontifical Council for Promoting Christian Unity.
Father Mark opened his homily by admitting that, as he sat to begin writing his remarks this week, he found himself wishing that he had been invited to preach last week – before the press conference that has made such an impression on Anglican-Catholic relations. Without ignoring the challenges posed by the announcement, the reflections genuinely focused on the community of All Saints and on the community as one of the many expressions of the unity to which we are all called.
Whether this is an aspect of British culture I am not familiar with, I do not know, but several times he employed some very good humor, and it seemed as though the three of us were the only ones appreciating it. (At the beginning he said something about the news of the week causing ripples in the “normally tranquil waters of ecumenical dialogue.” Tranquil waters indeed!)
It was enough that we were wondering how much was perhaps some latent tension surrounding the presence of a guest preacher form the Holy See in such proximity to the announcement of the Personal Ordinariates. To his great credit, Father Langham neither sidestepped the question, nor did he dwell on it, focusing on the cause for celebration, the dedication feast of All Saints parish in Rome.
The prayers of the faithful were also interesting, “Let ecumenical dialogue be honest… and charitable,” being the most memorable among a list of prayers for unity.
As beautiful as the service was, it was difficult to fully participate. The songs were choral, rather than congregational, and often in unfamiliar settings. Though my internal liturgist recoils at the thought, I suppose there can be times to sit back and appreciate the beauty of liturgy without engaging more than the receptive senses!
Anglican-Catholic Personal Ordinariates
Two days ago, Rome announced a forthcoming Apostolic Constitution establishing Personal Ordinariates for former Anglicans seeking full communion with the Catholic Church.
As the Constitution itself has not been actually published, there’s a great deal more speculation on the blogs and newswires that real information, but a few things were made clear in the news conference.
Unfortunately, my presence on Vatican property and proximity to the halls of power has not really increased my access to information about the decisions made there. We did have dinner tonight with an official from the Pontifical Council for Promoting Christian Unity, however, which probably would not have been possible in Seattle – so there are some advantages!
So, some immediate observations:
The “note” and press conference was delivered by two of the highest ranking Americans in the Holy See, Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith, and Archbishop Augustin DiNoia, secretary (#2) in the Congregation for Divine Worship and the Discipline of the Sacraments. Why two Americans? Why no Brits? Probably because of the offices they hold, but Romans seem to be skeptical of coincidences. I’m merely curious.
Conspicuous by absence is any representative of the Pontifical Council for Promoting Christian Unity. Indeed, Cardinal Kasper, president of the council, is not even in Rome, but in Cyprus for the 11th meeting of the Joint International Commission for Theological Dialogue between the Catholic Church and the Orthodox Church.
Personal Ordinariates are not exactly like a Personal Prelature (which is what Opus Dei is), but are basically what the Military Ordinariates are – essentially a diocese serving people of a certain characteristic rather than a geographic structure. Instead of members of the armed forces, the membership will be former Anglicans.
Something like this, or the establishment of a new Church sui iuris with its own patriarch or major archbishop, has been discussed as a structural option for the future full communion between the Anglican Communion and the Catholic Church. I think that may still be seen as an eventual option, because the Personal Ordinariates are not fully autonomous churches in that sense, but particular churches like a diocese, still within the context of the Roman church and its national conferences.
Nevertheless, the specter of “uniatism” will no doubt be raised again in the Eastern Orthodox world, and possibly, in the Anglican and Protestant world too. This move could be seen from those corners as proof that Rome really is just interested in co-opting non-Roman liturgical and theological patrimony just for the sake of proselytism. While such an accusation has some historical bases, especially concerning the Latinization of Eastern Catholic Churches, it is clearly not the reality of the current Eastern Catholic Churches, and I do not think it is the reality for these Personal Ordinariates, either. Still, the perception itself could be damaging to the ongoing reception of ecumenical advances with the apostolic chuches in the East.
There is one line that I found particularly interesting, even though it seemed to be made almost off-hand: When explaining that the ordinary of these Ordinariates (read: diocesan bishop) may be either a (celibate) bishop or a (celibate or married) priest, the note states, “Historical and ecumenical reasons preclude the ordination of married men as bishops in both the Catholic and Orthodox Churches.”
Really? that’s new…
Historically, the Latin Church has had married bishops, at least when we also had married presbyters and deacons as a rule (that is, most of the first 1200 years). If we do not have a requirement of celibacy for either deacons or presbyters, as would be the case in these Ordinariates, there is no historical reason for requiring it of bishops (in Western practice).
Ecumenically, as far as I am aware, to restore this discipline would not pose a challenge to the Orthodox, as they see no objection to the Western Church having married bishops even while the Eastern Church does not. The difference in custom is based on the practice of selecting bishops from the diocesan clergy (as in the West) rather than from the monastic clergy (as is most common in the East). So while there is historic precedent for a celibate episcopate in the Eastern Catholic and Orthodox churches, it does not hold for the Western churches, except inasmuch as we currently have a (mostly) celibate presbyterate and have discontinued the ancient practice of selecting bishops from the diaconate.
I would really like to see the ecumenical and historical rationale behind this piece of the note; presumably it is in the forthcoming Apostolic Constitution. Either way, it has got my curiosity piqued; I’ll look into it and follow up!
A dialogue of hospitality
We had a few guests for dinner at the Lay Centre tonight.
That would be the “necessary but insufficient” description. Allow me to elaborate.
Ambassador Tony Hall
Former U.S. Special Representative to the U.N. agencies in Rome (and former U.S. Representative), Ambassador Tony Hall, his wife Janet, their daughter Jyl and her husband Ryan joined us for dinner. Apparently during their years in Rome, Mrs. Hall was a regular participant of the Centre’s ongoing formation program, the Vincent Pallotti Institute, and she and Ambassador Hall became regular guests and friends of the Lay Centre.
Now back home in the States, they were in Rome for a few days and were able to stop by to see the new location and meet the new members of the community. Ambassador Hall shared with us some reflections on his dedication to eradicate hunger and malnutrition in our world, and gave witness to the fact that it was his faith in Christ, and the conviction of the Gospel, that moved him to spend so much of his life in service to those most in need.
Jyl and Ryan – who, as it turns out, is a native of Bellingham, WA –came across the Adriatic from Macedonia where they are involved in a ministry sponsored by Faith and Learning International. Between sports and art, they are reaching hundreds of youth in the context of a broader outreach in the Balkans. You can read their blog here: http://prayforryanandjyl.blogspot.com/
Daniel Roberts, Dr. Adam Afterman, AJ, Naomi Shank
We were also honored to have Ms. Naomi Shank, director of the Russell Berrie Fellowship program, Mr. Daniel Roberts, director of the Institute for International Education’s Europe Office (IIE), and Dr. Adam Afterman of Hebrew University and the Shalom Hartman Institute in Jerusalem. As you know, my studies at the Angelicum are being funded by one of the Russell Berrie Fellowships, which is coordinated through the IIE, and a part of our fellowship is a seminar in the Holy Land coordinated by Dr. Afterman and the Hartman Institute, so it was a particularly welcome opportunity for me to put faces with the names of those responsible for my grant.
Finally, complete with Caribinieri escort, the newly appointed U.S. Special Representative to the U.N. agencies in Rome, Ambassador Ertharin Cousin, joined us just as Ambassador Hall was beginning his after dinner remarks. Having just arrived to her post the same day I arrived in Rome, not quite two weeks ago, that she was willing to find time to join us was indicative both to the Ambassadors own commitment to interfaith and inter-cultural dialogue and reconciliation, and to the value of the Lay Centre in the life of Rome as a place where the dialogues of life, charity, and hospitality coincide with the dialogue of truth.
Ambassador Ertharin Cousin
For those who do not know – and I certainly did not – the U.S. mission to the U.N. Agencies in Rome is our relationship with the U.N. Agencies for Food and Agriculture, including the Food and Agriculture Organization, the World Food Program and the International Fund for Agricultural Development. It is also responsible for overseeing U.S. participation in the International Development Law Organization, the International Institute for the Unification of Private Law, and the International Center for the Study and Preservation of Cultural Property.
The Ecumenism Blog 