ThePontifical University of Saint Thomas Aquinas (PUST), also known as theAngelicum orCollegio Angelico (in honor of its patron, theDoctor AngelicusThomas Aquinas), is apontifical university located in the historic center ofRome, Italy. TheAngelicum is administered by theDominican Order and is the order's central locus ofThomistic theology and philosophy.
TheAngelicum iscoeducational and offers both undergraduate and graduate degrees in theology, philosophy,canon law, and social sciences, as well as certificates and diplomas in related areas. Courses are offered inItalian and some in English. TheAngelicum is staffed byclergy andlaity and serves both religious and lay students from around the world.
TheAngelicum has its roots in the Dominican mission to study and to teach truth. This mission is reflected in the order's motto, "Veritas". The distinctivelypedagogical character of the Dominican apostolate as intended bySaint Dominic de Guzman in 1214 at the birth of the order, "the first order instituted by the Church with an academic mission",[3] is succinctly expressed by another of the Order's mottos,contemplare et contemplata aliis tradere, (to contemplate and to bear the fruits of contemplation to others).[4]Pope Honorius III approved theOrder of Preachers in December 1216 and January 1217.[5] On 21 January 1217 thepapal bullGratiarum omnium[6] confirmed the Order's pedagogical mission by granting its members the right to preach universally, a power formerly dependent on localepiscopal authorization.[7]
Medieval origin (1222): the Santa Sabinastudium conventuale
Saint Dominic establishedpriories focused on study and preaching that became the Order's firststudia generalia, at theParisian convent of St. Jacques in 1217, atBologna in 1218, atPalencia andMontpellier in 1220, and atOxford before his death in 1221.[8] By 1219Pope Honorius III had invited Dominic and companions to take up residence at the ancient Romanbasilica ofSanta Sabina, which they did by early 1220. In May 1220 at Bologna the Order's firstGeneral Chapter mandated that each convent of the Order maintain astudium.[9] The official foundation of the Dominicanstudium conventuale at Rome, which would grow into theAngelicum, occurred with the legal transfer of the Santa Sabina complex fromPope Honorius III to theOrder of Preachers on 5 June 1222.[10]
St.Hyacinth of Poland and companionsBl.Ceslaus, Herman of Germany, and Henry of Moravia were among the first to study at thestudium of Santa Sabina where "sacred studies flourished".[11]
From its beginning the Santa Sabinastudium played the special role of frequently providing papal theologians from among its members. Since its institution in 1218 the office ofMaster of the Sacred Palace has always been entrusted to a Friar of the Order of Preachers. In 1218 Saint Dominic was appointed as the first Master of the Sacred Palace byPope Honorius III. In 1246Pope Innocent IV appointedAnnibaldo degli Annibaldi (c. 1220 – 1272) thirdMaster of the Sacred Palace after Saint Dominic andBartolomeo di Breganze. Annibaldi had completed his initial studies at the Santa Sabinastudium conventuale and was later sent to thestudium generale at Paris.[12] Aquinas dedicated to Annibaldi theCatena aurea, which he wrote during his regency at the Santa Sabinastudium beginning in 1265.
At the general chapter ofValenciennes in 1259Thomas Aquinas together with masters Bonushomo Britto, Florentius,Albert, andPeter took part in establishing a program of studies for novices and lectors including two years of philosophy, two years of fundamental theology, church history andcanon law, and four years of theology. Those who showed capacity were sent on to astudium generale to complete this course becominglector,magister studentium,baccalaureus, andmagister theologiae.[13]
The new formation program outlined at Valenciennes featured the study of philosophy as an innovation. "In the early days there was no need to study philosophy or the arts in the Order; young men entered already trained in the humanities at the university. St. Albert received his arts training at Padua, St. Thomas at Naples; they were prepared to study theology. By 1259, however, it became evident that youths entering the Order were not sufficiently trained; the newratio studiorum of 1259 establishedstudia philosophiae in certain provinces corresponding to the university faculty of arts."[14]
In February 1265 newly electedPope Clement IV summoned Aquinas to Rome as papal theologian.[15] That same year in accord with the injunction of theChapter of the Roman province atAnagni, Aquinas was assigned asregent master at thestudium atSanta Sabina:
We assign Friar Thomas of Aquino to Rome, for the remission of his sins, there to take over the direction of studies.[16]
With this assignment thestudium at Santa Sabina, which had been founded in 1222, was transformed into the Order's firststudium provinciale with courses under Aquinas' direction beginning 8 September 1265[17] and featuringstudia philosophiae as prescribed by Aquinas and others at the 1259 chapter of Valenciennes.
Thisstudium was an intermediate school between thestudium conventuale and thestudium generale. "Prior to this time the Roman Province had offered no specialized education of any sort, no arts, no philosophy; only simple convent schools, with their basic courses in theology for resident friars, were functioning in Tuscany and the meridionale during the first several decades of the order's life. But the newstudium at Santa Sabina was to be a school for the province," astudium provinciale.[18]Tolomeo da Lucca, associate and early biographer of Aquinas, tells us that at Santa Sabina Aquinas taught the full range of philosophical subjects, "teaching in a new and special way almost the whole of philosophy, both moral and natural, but especially ethical and mathematical, as well as in writing and commentary."[19]
WhileRegent master at the Santa Sabinastudium provinciale Aquinas began to compose his monumental work, theSumma theologiae, conceived of as a work suited to beginning students:
Because a doctor of catholic truth ought not only to teach the proficient, but to him pertains also to instruct beginners. as the Apostle says in 1 Corinthians 3: 1-2,as to infants in Christ, I gave you milk to drink, not meat, our proposed intention in this work is to convey those things that pertain to the Christian religion, in a way that is fitting to the instruction of beginners.[20]
At Santa Sabina Thomas composed the entirePrima Pars circulating it in Italy before departing for his second regency at Paris (1269–1272).[21]
Other works composed by Aquinas during this period at Santa Sabina include theCatena aurea in Marcum, theDe rationibus fidei, theCatena aurea in Lucam, theQuaestiones disputate de potentia Dei, which report the disputations Aquinas held at Santa Sabina, theQuaestiones disputate de anima, which were held during the academic year 1265–66,Expositio et lectura super epistolas Pauli Apostoli, theCompendium theologiae, theResponsio de 108 articulis, part of theQuaestiones disputatae de malo, theCatena aurea in Ioannem, theDe regno ad regem Cypri, theQuaestiones disputatae de spiritualibus creaturis, and at least the first book of theSententia Libri De anima, a commentary on Aristotle'sDe anima. This work by Aristotle was contemporaneously being translated from the Greek by Aquinas' Dominican confrereWilliam of Moerbeke atViterbo in 1267.[22]
The so-called "lectura romana" or "alia lectura fratris Thome", areportatio of the second commentary on theSentences of Peter Lombard dictated by Aquinas at the Santa Sabinastudium provinciale, may have been taken down by Jacob of Ranuccio while a student of Aquinas there from 1265 to 1268.[23] Jacob later was lector at Santa Sabina and served in theRoman Curia being made bishop in 1286, the year of his death.[24]
Nicholas Brunacci (1240–1322) was among Aquinas' students at the Santa Sabinastudium provinciale and later at Paris. In November 1268 he accompanied Aquinas and his associate and secretaryReginald of Piperno fromViterbo to Paris to begin the academic year.[25] Albert the Great, Brunacci's teacher atCologne after 1272, called him "the second Thomas Aquinas."[26] Brunacci became lector at the Santa Sabinastudium and later served in thepapal curia.[27] He was a correspondent by letter withDante Alighieri during the latter's exile from Florence.[28]
1288:studium particularis theologiae, 1291studium nove logice, 1305studium naturarum
After the departure of Aquinas for Paris in 1268 other lectors at theSanta Sabinastudium includeHugh Aycelin.[29] Eventually some of the pedagogical activities of theSanta Sabinastudium were transferred to a newconvent of the Order more centrally located at the Church ofSanta Maria sopra Minerva. This convent had a modest beginning in 1255 as a community for women converts, but grew rapidly in size and importance during its transfer to the Dominicans from 1265 to 1275.[30] In 1288 the theology component of the provincial curriculum was relocated from theSanta Sabinastudium provinciale to thestudium conventuale at Santa Maria sopra Minerva which was redesignated as astudium particularis theologiae.[31] During this period lectors at the Santa Maria sopra Minervastudium includedNiccolò da Prato,Bartolomeo da San Concordio,[32] andMatteo Orsini.[33]
Following the curriculum of studies laid out in the capitular acts of 1291 theSanta Sabinastudium was redesignated as one of threestudianove logice intended to offer courses of advanced logic covering thelogica nova, the Aristotelian texts recovered in the West only in the second half of the 12th century, theTopics,Sophistical Refutations, and theFirst and Second Analytics of Aristotle. This was an advance over thelogica antiqua, which treated theIsagoge of Porphyry,Divisions andTopics of Boethius, theCategories andOn Interpretation of Aristotle, and theSummule logicales ofPeter of Spain.[34] In 1305 the Minervastudium became one of fourstudia naturarum established in the Roman province.[35] Iacopo Passavanti, famed preacher and author of theSpecchio di vera penitenza, was lector at thestudium at Santa Maria sopra Minerva after finishing his studies in Paris c. 1333.[36]
Nolli Map, 1748, detail showing: (837)Pantheon, (842)Piazza della Minerva, and theInsula Sapientiae (Island of Wisdom) akaInsula Dominicana including (844) Church and Convent ofSanta Maria sopra Minerva and former College of St. Thomas, including (843)Palazzo della Minerva c. 1560 (nowBibliotecca del Senato of the Italian government),Guidetti Cloister c. 1565[37] (nearest to Church),Cisterna Cloister,Sala del Refettorio,Sale dell'Inquisizione, andSala delle Capriate (former library of the College of St. Thomas) on the second floor between cloisters.[38]
TheGeneral Chapter of 1304 mandated each of the Order's provinces establish astudium generale to meet the demand of the Order's rapidly growing membership.[39] Thestudium atSanta Maria sopra Minerva was raised to the level ofstudium generale for the Roman province of the Order by the year 1426 and continued in this roll until 1539.[40] It would again be affirmed as astudium generale in 1694 (see below).
On 7 March 1457, the feast of St. Thomas, humanistLorenzo Valla delivered the annualencomium in honor of the "angelic doctor." The Dominicans of the Minervastudium generale pressed Valla not only to praise Aquinas but to voice hishumanist criticism of scholastic thomism.[41]
Sisto Fabri served as professor of theology at theSanta Maria sopra Minervastudium in the mid-1550s.[42] In 1585 Fabri, who wasMaster of the Order of Preachers from 1583 to 1598 would undertake a reformation of the program of studies for the Order and for thestudium which had been transformed into the College of St. Thomas in 1577.[43] Fabri's reform included a nine-year formation program consisting of two years of logic using theSummulae logicales ofPeter of Spain alongside Aristotle's logic, three years of philosophy including the study of Aristotle'sDe anima,Physica, andMetaphysica, and four years of theology using the third part of Aquinas'Summa for speculative theology, and the second part for moral theology.[44] Fabri also established a professorship for the study of Hebrew at the college.[43]
In 1570 the first edition of Aquinas' opera omnia, the so-callededitio piana fromPius V the Dominican Pope who commissioned it, was produced there.[45]
The late sixteenth century saw thestudium atSanta Maria sopra Minerva undergo further transformation during the pontificate ofPope Gregory XIII. Aquinas, who had been canonized in 1323 by PopeJohn XXII, was proclaimed fifth LatinDoctor of the Church byPius V in 1567. To honor this great doctor, in 1577Juan Solano, former bishop ofCusco, Peru, generously funded the reorganization of thestudium at the convent of the Minerva on the model of theCollege of St. Gregory at Valladolid in his native Spain.[46] The features of this Spanish model included a fixed number of Dominican students admitted on the basis of intellectual merit, dedicated exclusively to study in virtue of numerous dispensations from other duties, and governed by an elected Rector.[47]
The result of Solano's initiative, which underwent further structural change shortly before Solano's death in 1580, was theCollegium Divi Thomae or College of St. Thomas. At the Minerva, the college occupied several existing convent structures as well as new constructions. A detail from theNolli Map of 1748 gives some idea of the disposition of buildings when the Minerva convent housed the college.
At the beginning of the seventeenth century several regents of the College of St. Thomas were involved in controversies over the nature ofdivine grace.Diego Alvarez (1550 c.-1635), author of theDe auxiliis divinae gratiae et humani arbitrii viribus and famous apologist for the Thomistic doctrines of grace andpredestination, was professor of theology at the college from 1596 to 1606.[50]Tomas de Lemos (Ribadavia 1540 – Rome 1629).[51] was professor of theology at the college in 1610. In theMolinist controversy between Dominicans and Jesuits the papal commission orCongregatio de Auxiliis summoned Lemos and Diego Alvarez to represent theDominican Order in debates beforePope Clement VIII andPope Paul V. Lemos was editor of theActa omnium congregationum ac disputationum, etc. and author of the much discussedPanoplia gratiae (1676).[52] In 1608 Juan Gonzalez de Albelda, author of theCommentariorum & disputationum in primam partem Summa S. Thome de Aquino (1621) was regent of studies at the college.[53] In the 1620s Juan Gonzales de Leon was regent[54] Concerning the dispute on the nature ofdivine grace he took up an alternative doctrine within the Thomist school, that of Juan Gonzalez d'Albeda regent at the college in 1608, that "sufficient grace not only prepares the will for a perfect act [of contrition], but also gives the will an impulse towards that act. Yet due to man's defectability that impulse is always resisted."[55]
The college maintained the Dominican tradition of textual and linguistic activities as part of the Order's missionary dimension.[56] LikeMoerbeke's translations of Aristotle in the 1260s and theeditio piana of 1570 (see above), editorial and translation projects were undertaken by the college's professors, the most notable of which would be theleonine edition of Aquinas' works (see below).Vincenzo Candido (1573-1654) presided over thetranslation of the Bible into Arabic.[57] Candido had entered the Order at the convent ofSanta Maria sopra Minerva completing there his novitiate and studies and becoming a doctor of theology,[58] and later rector of the college in 1630.[59] Candido also was part of the commission that concemnedJansenism. His ownDisquisitionibus moralibus (1643) was later accused oflaxims.Giuseppe Ciantes (d. 1670),[60] a leading Hebrew expert of his day and author of works such as theDe sanctissima trinitate ex antiquorum Hebraeorum testimonijs euidenter comprobata (1667) andDe Sanctissima incarnatione clarissimis Hebraeorum doctrinis...defensa (1667), completed his studies at the college was professor of theology and philosophy there before 1640. "In 1640 Ciantes was appointed by Pope Urban VIII to the mission of preaching to the Jews of Rome (Predicatore degli Ebrei) in order to promote their conversion." In the mid-1650s Ciantes wrote a "monumental bilingual edition of the first three Parts of Thomas Aquinas'Summa contra Gentiles, which includes the original Latin text and a Hebrew translation prepared by Ciantes, assisted by Jewish apostates, theSumma divi Thomae Aquinatis ordinis praedicatorum Contra Gentiles quam Hebraicè eloquitur.... Until the present this remains the only significant translation of a major Latin scholastic work in modern Hebrew."[61]
Several figures associated with the college during this period were involved in the defense of the doctrine ofPapal infallibility.Dominic Gravina, the most celebrated theologian of his day in Italy,[63] was professor of theology at the college in 1610.[51] Gravina was made master of sacred theology by the General Chapter of the Order at Rome in 1608. He wroteVox turturis seu de florenti usque ad nostra tempora ... sacrarum Religionum statu (1625) in polemic withRobert Bellarmine whoseDe gemitu columbae (1620) criticized the decadence of religious orders.[64] Gravina, wrote concerningPapal infallibility: "To the Pontiff, as one (person) and alone, it was given to be the head;" and again, "The Roman Pontiff for the time being is one, therefore he alone has infallibility."[65]
In 1630Abraham Bzovius funded a scholarship for Polish students at the college.[66]
Vicente Ferre (+1682), author of theCommentaria scholastica in Div. Thomam (1691) as well as of several commentaries on theSumma Theologica was regent of the college from 1654 to 1672. Ferre was recognized by his contemporaries as one of the leading Thomists of his day.[67] In hisDe Fide Ferre writes in defense ofPapal infallibility that Christ said "I have prayed for thee, Peter; sufficiently showing that the infallibility was not promised to the Church as apart from (seorsum) the head, but promised to the head, that from him it should be derived to the Church."[68]
In the late seventeenth century figures such as Gregorio Selleri who taught at the college were instrumental in fostering the condemnation ofJansenism[69]
At the general chapter of Rome in 1694Antonin Cloche, Master General of the Dominican Order, reaffirmed the College of St. Thomas as thestudium generale of the Roman province of the Order.
We institute as astudium generale of this province...the Roman College of St. Thomas at our convent ofSanta Maria sopra Minerva[70]
At this time, the college became an international centre ofThomistic specialization open to members of various provinces of theDominican Order and to other ecclesiastical students, local and foreign.
In 1698, CardinalGirolamo Casanata,Librarian of the Holy Roman Church, established theBiblioteca Casanatense at the Convent of Santa Maria sopra Minerva.[71] This library was independent of the College of St. Thomas, sponsoring its own Librarians. Casanate also endowed four chairs of learning at the college to foster the study of Greek, Hebrew and Dogmatic Theology.[72]
With the papal bullPretiosus dated 26 May 1727[73] DominicanPope Benedict XIII granted to all Dominicans major houses of study the right of conferring academic degrees in theology to students outside the Order.
In the 1748 General Chapter or the Order at Bologna it was stated that the Thomistic philosophical and theological tradition needed to be revived. In 1757 Master GeneralJuan Tomás de Boxadors composed a letter to all members of the Order lamenting deviations from Thomistic doctrine, and demanded a return to the teachings of Aquinas. This letter was also published in the General Chapter Acts in Rome 1777. Responding to Boxadors and to the prevailing philosophical rationalism of the Enlightenment, Salvatore Roselli, professor of theology at the Roman College of St. Thomas,[74] published a six volumeSumma philosophica (1777) giving an Aristotelian interpretation of Aquinas validating the senses as a source of knowledge.[75] While teaching at the college Roselli is considered to have laid the foundation for Neothomism in the nineteenth century.[76] According to historian J.A. Weisheipl in the late 18th and early 19th centuries "everyone who had anything to do with the revival of Thomism in Italy, Spain and France was directly influenced by Roselli's monumental work.[77]
After the Church's loss of the temporal power in 1870 the Italian government declared the college's vast library national property leaving the Dominicans in charge only until 1884.
Vincenzo Nardini (d. 1913) completed his theological and philosophical studies at the college and became lector there in 1855 teaching mathematics, experimental physics, chemistry and astronomy. Nardini reorganized the institute of science founded at the college in 1840 by Albert Gugliemotti. He believed the doctrines of Aquinas to be the only means to reconcile science and faith. Nardini was a founding member of theAccademia Romana di San Tommaso in 1879. Between 1901 and 1902 he also founded an astronomical observatory on via di Pie' di Marmo in Rome. In 1904 as Provincial of the Order's Roman province he proposed that the college be transformed into an international university. This was accomplished in 1908 by his successors.[78]
The suppression of religious orders soon hampered the mission of the college. During the French occupation of Rome, from 1797 to 1814, the college was in declined and briefly closed its doors from 1810 to 1815.[84] The Order gained control of the convent once again in 1815.
By the late eighteenth century, professors of the college had begun to follow theWolffianism and Eclecticism of Austrian Jesuit,Sigismund von Storchenau andJaime Balmes with the aim of engaging modern thought. In response to this trend the General Chapter of 1838 again ordered the revival ofThomism and the use of theSumma Theologica at the College of St. Thomas.[85]
At the Minerva the Master of the Order issued a directive to re-establish the plan of study that had been in force before the French Revolution following the manual of Salvatore Roselli (1777–83) and prescribing a 5-year study of theSumma theologica for all degree candidates. The Minervastudium generale was refurbished, and a new era of Thomism was initiated led byTommaso Maria Zigliara and others.[86]
After theCapture of Rome, the final act of theRisorgimento, the Dominicans were expropriated by the Italian government in virtue of law 1402 of 19 June 1873 and theCollegium Divi Thomae de Urbe was forced to leave the Minerva. The college continued its work at various locations in Rome.[87] Rector Zigliara, who taught at the college from 1870 to 1879, with his professors and students took refuge with the Fathers of the Holy Ghost at theFrench College in Rome, where lectures continued.[88] In 1899 the college was functioning in the Palazzo Sinibaldi, adjacent to the French College and near the Convent of the Minerva.[89]
Zigliara was a member of seven Roman congregations, including theCongregation of Studies and was a founding member of theAccademia Romana di San Tommaso in 1879.Zigliara's fame as a scholar at the forefront of theNeo-Thomist revival was widespread in Rome and abroad. "French, Italian, German, English, and American bishops were eager to put some of their most promising students and young professors under his tuition."[88]
The mid-19th-century revival ofThomism, sometimes called "Neo-Scholasticism" or "Neo-Thomism," had its origins in Italy. "The direct initiator of the neo-Scholastic movement in Italy wasGaetano Sanseverino, (1811–1865), a canon at Naples."[90] Other prominent figures includeZigliara,Josef Kleutgen, andGiovanni Cornoldi. The revival emphasizes the interpretative tradition of Aquinas' great commentators such asCapréolus,Cajetan, andJohn of St. Thomas. Its focus, however, is less exegetical and more concerned with carrying out the program of deploying a rigorously worked out system of Thomistic metaphysics in a wholesale critique of modern philosophy.Zigliara was instrumental in recovering the authentic tradition of Thomism from the influence of a tradition of the Jesuits' that was "strongly colored by the interpretation of their own great master Francisco Suárez (d. 1617), who had attempted to reconcile the Aristotelianism of Thomas with the Platonism of Scotus"[91]
In response to the disarray of religious educational institutionsPope Leo XIII in his encyclicalAeterni Patris of 4 August 1879 called for the renewal of Christian philosophy and particularly the doctrines of Aquinas:
We exhort you, venerable brethren, in all earnestness to restore the golden wisdom of St. Thomas, and to spread it far and wide for the defense and beauty of the Catholic faith, for the good of society, and for the advantage of all the sciences.[92]
In response to the call for a renewal of Thomism sounded byAeterni Patris rectorsTommaso Maria Zigliara (1833–1893), Alberto Lepidi (1838–1922), and Sadoc Szabó had brought the college to a high degree of excellence. Under the leadership of Szabó the number of subjects taught at theAngelicum included archeology, geology, paleography, Christian art, biology, mathematics, physics, and astronomy.[94]
At the dawn of the twentieth century the Dominican conception of intellectual formation at Rome was again transformed. The general chapters of 1895 (Avila) and 1901 (Ghent) had called for the expansion of the College of St. Thomas to meet the growing educational needs in the modern world. The Chapter of 1904 (Viterbo) directedHyacinthe-Marie Cormier (1832–1916), newly electedMaster General of the Order of Preachers, to develop the college into astudium generalissimum directly under his authority for the entire Dominican Order:
Romae erigatur collegium studiorum Ordinis generalissimum, auctoritate magistri generalis immediate subjectum, in quo floreat vita regularis, et ad quod mittantur fratres ex omnibus provinciis.[95]
Building on the legacy of the Order's first Romanstudium at the priory ofSanta Sabina founded in 1222 and thestudium general that had sprung from it by 1426 atSanta Maria sopra Minerva and that in 1577 became the College of Saint Thomas, Cormier stated his intention to establish this newstudium generalissimum as the principal vehicle of dissemination of orthodox Thomistic thought for both Dominicans and secular clergy.
In 1904Pope Pius X allowed diocesan seminarians to attend the college. He elevated the college to the status ofPontificium on 2 May 1906, making its degrees equivalent to those of the world's other pontifical universities.[96] ByApostolic Letter of 8 November 1908, signed on 17 November, the Pope transformed the college into theCollegium Pontificium Internationale Angelicum, located on Via San Vitale 15. Cormier developed theAngelicum until his death in 1916, establishing it principal guidelines,[97] giving it his motto as Master General,caritas veritatis, "the charity of truth."[98] Cormier, also noted for the spiritual quality of his retreats and powerful preaching, was declaredBlessed byPope John Paul II on 20 November 1994.
In the first half of the twentieth centuryAngelicum professorsÉdouard Hugon,Réginald Garrigou-Lagrange and others carried on Leo's call for aThomist revival. The core philosophical commitments of the revival, which after Zigliara traditionally are those of theAngelicum, were later summarized in "Twenty-Four Thomistic Theses" approved byPope Pius X.[99] Due to its rejection of attempts to synthesize Thomism with non-Thomistic categories and assumptions neo-scholastic Thomism has sometimes been called "Strict Observance Thomism."[100]
In 1909 there were 26 professors. Beyond philosophy and theology subject included archeology, geology, paleography, Christian art, biology, mathematics, physics, and astronomy. In 1917 a professorship in ascetical and mystical theology was created at theAngelicum expressly for Fr. Garrigou-Lagrange. This was the first of its kind in the world, and Garrigou-Lagrange initiated courses in sacred art, mysticism, and aesthetics in 1918.[101]Marie-Alain Couturier studied with Garrigou at the Angelicum from 1930 to 1932 before going on to have an instrumental role in liturgical art ventures such asHenri Matisse'sVence Chapel andLe Corbusier'sChapel of Notre Dame du Haut, and the Dominican priory ofSainte Marie de La Tourette.[102]
Garrigou-Lagrange has been called "torchbearer of orthodox Thomism" againstModernism in the period between World War II and the Cold War.[103] He is commonly held to have influenced the decision in 1942 to place the privately circulated bookUne école de théologie: le Saulchoir (Étiolles 1937) byMarie-Dominique Chenu on the Vatican's "Index of Forbidden Books" as the culmination of a polemic within theDominican Order between theAngelicum supporters of a speculative scholasticism and the French revival Thomists who were more attentive to historical hermeneutics, such asYves Congar. Congar'sChrétiens désunis was also suspected of modernism because its methodology derived more from religious experience than from syllogistic analysis.[104]
Noted philosopher and theologian Santiago Maria Ramirez y Ruiz de Dulanto (1891–1967) completed his licentiate and doctorate in philosophy at theAngelicum from 1913 to 1917 with a dissertation entitledDe quidditate Incarnationis, becoming lector on 27 June 1917 and teaching there from 1917 to 1920.[105] Ramirez relates that he was fortunate during his student years to hearPope Pius X deliver a talk to the professors and students at theAngelicum on 28 June 1914 in which the Pontiff extolled Aquinas' doctrines above those of all others,[106] and another talk delivered byPope Pius XI at theAngelicum on 12 December 1924 in which he reaffirmed the doctrinal authority of St. Thomas Aquinas.[107]
29 June 1923 on the occasion of the sixth centenary of the canonization ofThomas Aquinas Pius XI's encyclicalStudiorum ducem singled out the Pontifical Angelicum College as the officialsedes Thomae:
It will be fitting...that the institutes where sacred studies are cultivated express their holy joy, before all the Pontifical Angelicum College where Thomas could be said to dwell in his own house, and then all the other ecclesiastical schools that are in Rome.[108]
The reputation of the college during this period was summed up by one of theAngelicum's most illustriousalumni and faculty members in the mid-twentieth century,Cornelio Fabro, who called theAngelicum the "avant-garde of the doctrinal mission of the Dominican Order in Rome, and of traditionalThomism whose distinguished exponents includedT. Zigliara, A. Lepidi, T. Pègues,E. Hugon, A. Zacchi, R.Garrigou-Lagrange, and M. Cordovani."[109] The notoriety of the college was further fostered by annual celebrations of the Feast of its patron St. Thomas Aquinas including a "preaching tridiuum", a pontifical Mass and an academic symposium at theAngelicum[110] 8 June 1923 Szabó foundedUnio thomistica, an association ofAngelicum students andalumni dedicated to defense of Thomistic doctrine. Its publication originally entitledUnio thomistica would continue under the titleAngelicum, a trimesterly journal with articles in Italian, French, English, German, and Spanish treating theology, philosophy, canon law, and social sciences.[111]
An 18th-century view of theChurch of Saints Dominic and Sixtus at center left, and the former Dominican convent that now houses theAngelicum at center right
The year 1926 saw theAngelicum become an institute with its change of name toPontificium Institutum Internationale Angelicum. During the academic year 1927–28Angelicum professor Mariano Cordovani began aPhilosophy Circle that continued into the 1960s as a forum for laity to explore contemporary philosophical issues.[112]
In 1927 the Italian government decided to sell the former convent ofSanti Domenico e Sisto. The convent, which had been established byPope Pius V for Dominican nuns in 1575, was expropriated by the Italian government on 9 September 1871 in virtue of the law of suppression of religious orders.BlessedBuenaventura García de Paredes, Master General of the Order, seeing the opportunity to recuperate the Dominican patrimony, suggested toBenito Mussolini that selling the convent to the Order would return the property to its original owners, and that it could be used to house theAngelicum[113]
By decree of 2 June 1928 the Italian Minister of Justice authorized the College of St. Thomas to purchase from the Italian State for the agreed price of nine million lire (L. 9,000,000) the complex of buildings constituting the former convent of Saints Dominic and Sixtus[114] In this way Paredes activated Cormier's plan for theAngelicum to be established at a site whose amplitude was more fitting to its new status.
For the academic year 1928–1929 Paredes celebrated the inaugural Mass in theChurch of Saints Dominic and Sixtus andRéginald Garrigou-Lagrange gave the solemn inaugural lecture.[116] Because the convent buildings required extensive renovation classes were not held there until 1932.
From 1928 to 1932 the convent was renovated to house classrooms, anaula magna and anaula minor, amphitheaters with seating capacities of 1,100 and 350 respectively. In November 1932 theAngelicum opened its doors at the appropriately more extensive complex of buildings comprising the ancient Dominican convent of Saints Dominic and Sixtus.
Cardinal Eugenio Pacelli the futurePope Pius XII gave a lecture at the college entitled "La Presse et L'Apostolat" on 17 April 1936.[117]
TheAngelicum changed names once again in 1942 becoming thePontificiumAthenaeum Internationale Angelicum.
In 1951 the Institute of Social Sciences was founded within the Faculty of Philosophy byRaimondo Spiazzi (1918–2002). Spiazzi, a prolific author and editor of the works of Aquinas, completed his doctorate in Sacred Theology at theAngelicum in 1947 with a dissertation entitled "Il cristianesimo perfezione dell'uomo. Spiazzi directed the Institute of Social Sciences until 1957 and continued teaching there until 1972.[118] This Institute was established as the Faculty Faculty of Social Sciences (FASS) in 1974.Mieczysław Albert Krąpiec, leading exponent of theLublin School of Philosophy in Poland, received a doctorate in theology from theAngelicum in 1948.[119]
In 1950 theAngelicum's Institute of Spirituality was founded byPaul-Pierre Philippe within the Faculty of Theology to promote scientific and systematic study of ascetical and mystical theology, and to offer preparation for spiritual directors. The institute was approved by theCongregation for Catholic Education on 1 May 1958.[120] The poetPaul Murray was director,[121] followed by Michael Sherwin, OP, professor of Moral Theology at theAngelicum.
1963:Pontificia Studiorum Universitas a Sancto Thoma Aquinate in Urbe
Enrollment climbed from 120 in 1909 to over 1,000 during the 1960s.[122] During the tenure of Aniceto Fernández asMaster of the Order of Preachers (1962–1974)[123] and the rectorate of Raymond Sigmond (1961–1964)[124]Pope John XXIII visited theAngelicum[125] on 7 March 1963, the feast of the university's patron SaintThomas Aquinas and with themotu proprioDominicanus Ordo,[126] raised theAngelicum to the rank ofpontifical university. Thereafter it would be known as the Pontifical University of Saint Thomas Aquinas in the city (Latin:Pontificia Studiorum Universitas a Sancto Thoma Aquinate in Urbe).[127]
On 29 November 1963, Egyptian scholar andperitus at Vatican II for Christian–Islamic relations Georges Anawati delivered a lecture entitled at theAngelicum "L'Islam a l'heure du Concile: prolegomenes a un dialogue islamo-chretien."[128]
On 19 April 1974Pope Paul VI delivered an allocution in theAngelicum's Aula Magna as part of the International Congress of the International Society of St. Thomas Aquinas celebrated on the occasion of the seventh centenary of the death of theDoctor Angelicus. The Pontif described Aquinas as a teacher of the art of thinking well and expounded his doctrine proposing Aquinas as an unsurpassed master.[129]
On 17 November 1979, one year into his papacy,Pope John Paul II visited his alma mater to deliver an address marking the first centenary of the encyclicalAeterni Patris. The Pontiff reaffirmed the centrality of Aquinas' thought for the Church and the unique role of theAngelicum, where Aquinas is "as in his own home (tamquam in domo sua)," in carrying on the Thomist philosophical and theological tradition.[130]
On 24 November 1994, four days after beatifyingHyacinthe-Marie Cormier,Pope John Paul II visited theAngelicum and gave an address to faculty and students on the occasion of the dedication of the university'sAula Magna in his honor.[131]
On 18 May 2020, the 100th anniversary of the birth of Pope John Paul II the St. John Paul II Institute of Culture was established within the Faculty of Philosophy. The Institute was founded thanks to the support of private donors. It carries out several research, academic, educational and cultural projects to deepen knowledge of the intellectual and spiritual heritage of the pope and foster understanding of key problems facing the Church and the world today, in the light of his teaching. The Institute offers the JP2 Studies program – a one-year, interdisciplinary diploma for clergy, religious and laity. The professors teaching at the JP2 Studies program are, i.e.: Helen Alford, O.P., George Weigel, Jarosław Kupczak, O.P., Rémi Brague.
Today the faculty and students of theAngelicum strive to be "modern disciples of Thomas Aquinas", "accepting all the radical changes" of the modern world "but without compromise" to the ideals of their patronThomas Aquinas.[132]Angelicumalumnus and famed historian and philosopher James A. Weisheipl notes that since the time of Aquinas "Thomism was always alive in theDominican Order, small as it was after the ravages of the Reformation, the French Revolution, and the Napoleonic occupation."[133] While outside the orderThomism has had varying fortunes, theAngelicum has played a central role throughout its history in preservingThomism since the time of Aquinas' own activity at theSanta Sabinastudium provinciale. Today thesedes Thomae continues to provide students and scholars with the opportunity to immerse themselves in the authentic Dominican Thomistic philosophical and theological tradition.
As of August 2014 the student body comprised approximately 1010 students coming from 95 countries. About one half of theAngelicum's students are enrolled in the faculty of theology.
As of August 2014 the student body consisted of approximately 29% women, 71% men. Of these, approximately 24% were lay, 27% were diocesan clerical, and 49% were members of religious orders. Moreover, 30% of the student body hailed from North America, 25% from Europe, 21% from Asia, 12% from Africa, 11% from Latin America, and 1% from Oceania.[134]
TheAngelicum is one of the world'sPontifical universities. Specifically, a pontifical university addresses "Christian revelation and disciplines correlative to the evangelical mission of the Church as set out in the apostolic constitution,Sapientia christiana".[135][136]
In distinction to secular or other Catholic universities, which address a broad range of disciplines, Ecclesiastical orPontifical universities are "usually composed of three principal ecclesiastical faculties, theology, philosophy, and canon law, and at least one other faculty". Current international quality ranking services do not have rankings for pontifical universities that are specific to their curricula.
Since 19 September 2003 theHoly See has taken part in theBologna Process, a series of meetings and agreements between European states designed to foster comparable quality standards in higher education, and in the "Bologna Follow-up Group".[137][138][139]
The Holy See'sAgency for the Evaluation and Promotion of Quality in Ecclesiastical Universities and Faculties (AVEPRO) was established on 19 September 2007 by the Pope Benedict XVI "to promote and develop a culture of quality within the academic institutions that depend directly on the Holy See and ensure they possess internationally valid quality criteria."[136]
Grand Chancellor, theMaster General of the Order of Preachers. On 13 July 2019, Fr. Gerard Francisco Timoner III was elected the 88th Master General of the Order of Preachers at the 291st General Chapter, held in Biên Hòa.[140]
Rector Magnificus.Thomas Joseph White was appointed rector on 10 June 2021. He is the first American to serve in this office.[141]
In addition to the programs listed, which are in the Italian language, theAngelicum offers English programs in Philosophy and Theology for the first cycle, and part of the second and third cycles.[142]
First Cycle:Baccalaureate in Sacred Theology,Sacrae Theologiae Baccalaureatus (S.T.B.)
Second Cycle:Licentiate in Sacred Theology,Sacrae Theologiae Licentiatus (S.T.L.)
Third Cycle:Doctorate in Sacred Theology,Sacrae Theologiae Doctoratus (S.T.D.)
Sections:
Biblical
Dogmatic
Moral
Thomistic
Spirituality
Ecumenism: TheAngelicum is the only Pontifical university in Rome granted the right to offer advanced theology degrees inecumenism. TheAngelicum offers the licentiate degree in theology with a specialization in ecumenical studies.
The J.-M. Tillard Chair of Ecumenical Studies: The Tillard Chair was dedicated 25 February 2003 in honor of Dominican Jean-Marie Tillard,[144] one of the greatest exponents of post-conciliar ecumenical movement. Tillard studied philosophy at theAngelicum from 1952 to 1953 obtaining the doctorate degree with a thesis entitledLe bonheur selon la conception de saint Thomas d'Aquin.[145] At Vatican II, Tillard served as a "peritus" for the Canadian bishops, and subsequently became a consultant to thePontifical Council for Promoting Christian Unity.
The Non-Conventional Religions and Spiritualities Chair (RSNC) which promotes the study of modern and contemporary religious phenomena
First Cycle:Baccalaureate in Social Sciences,Scientiarum Socialium Baccalaureatus
Second Cycle:Licentiate in Social Sciences,Scientiarum Socialium Licentiatus
Third Cycle:Doctorate in Social Sciences,Scientiarum Socialium Doctoratus
Chairs of Learning:
The Cardinal Pavan Chair for Social Ethics: The Pavan Chair was established in honor of Italian Cardinal Pietro Pavan[149][better source needed] to promote interdisciplinary research on social issues and problems especially in the realm of ethics and development of the social teaching of the Church.[150] Pavan was an expert on Catholic social teaching. He collaborated with Pope John XXIII especially on the encyclicalPacem in Terris. The "Cardinal Pavan Chair for Social Ethics" was launched as part of theAngelicum 50th anniversary celebrations and to mark the 40th anniversary of the publication ofPacem in Terris.[151]
Management and Corporate Social Responsibility[174](in Italian)
Management of the Organizations of the Third Sector[175](in Italian)
TheJohn Paul II Center for Interreligious Dialogue,[176] a partnership between The Russell Berrie Foundation and theAngelicum, aims to build bridges between diverse religious traditions. The Center features top-level visiting faculty teaching interreligious dialogue courses, and the prestigious John Paul II Lecture on Interreligious Understanding.[177]
TheRussell Berrie Fellowship in Interreligious Studies[178] targets members of the laity and clergy for the purpose of studying at theAngelicum to obtain License or Doctoral Degrees in Theology with a concentration in Inter-religious Studies. The goal of the Fellowship Program is to build bridges between Christian, Jewish, and other religious traditions by providing the next generation of religious leaders with a comprehensive understanding of and dedication to interfaith issues. The award will provide one year of financial support the Russell Berrie Foundation,[179] which carries on the values and passions of the late Russell Berrie,[180] by promoting the continuity of the Jewish tradition, and fostering religious understanding and pluralism. Financial support is intended to cover tuition, a living stipend, examination fees, a book allowance, and travel expenses to and from the recipient's home country once a year.
TheWilliam E. Simon Scholarship Fund provides financial assistance for academically qualified students who live in Rome and who would otherwise lack the resources to cover their educational expenses at theAngelicum. Each scholarship award provides no more than 40% of the total annual expense of tuition, room, board, and related fees and expenses. Annually the fund allocates 50% of its scholarships for lay students.[181]
International Dominican Foundation[182] (IDF) is a non-profit organization that provides monetary support to Dominican educational programs at the JerusalemÉcole Biblique, theAngelicum in Rome, and theDominican Institute for Oriental Studies (IDEO)in Cairo.[183] The IDF made grants of approximately $270,000.00 for the academic year 2011–2012, the major part of which went theAngelicum in accord with the William E. Simon Scholarship, the McCadden-McQuirk Foundation, and the Réginald de Rocquois Foundation.[184]
The regular academic year at theAngelicum runs from early October until the end of May. Some of the university's important annual events are as follows:
October Solemn Inauguration of the Academic Year and Mass of the Holy Spirit
The site of theAngelicum is recorded in history sometime before the year 1000 bearing the nameMagnanapoli with a church dedicated tothe Blessed Virgin Mary. The nature of the site before the ninth century is uncertain. One theory holds that its nameMagnanapoli derives from the expressionBannum Nea Polis or "fort of the new city" from the adjacent Byzantine military citadel which included theTorre delle Milizie Rome's oldest extant tower.[187]
In 1870 the religious community was expropriated by the Italian government. The Order was able to reacquire the complex in 1927 from the Italian government. After extensive renovation and additions theAngelicum and a convent of Dominican Friars was installed there. Today the university occupies approximately the entire ground level of the complex. The remaining portion, approximately the second and third levels around the cloister together with subterranean spaces, constitutes a convent for the community of Dominican Friars that serves the university.
Angelicum main entrance, a Palladian motif portico above which are mounted theescutcheons ofPope Pius XI[188] on the left and a Dominican shield bearing one of the Dominican mottos, "laudare, benedicere, praedicare" (to praise, to bless, to preach) on the right
The main entrance of theAngelicum immediately to the right of the Church ofSaints Dominic and Sixtus was built into the existing structure in the early 1930s as part of the renovations undertaken to accommodate theAngelicum at its new site. A wide flight of stairs leads to aPalladian motif portico above which are mounted a Dominican shield bearing one of the Order's mottos "laudare, benedicere, praedicare" (to praise, bless, and preach) on the right, and theescutcheons of Pope Pius XI[188] who was reigning when thePontificium Institutum Internationale Angelicum opened its doors in 1932, on the left. The main entrance of theAngelicum was used in 2010 as a location in the film "Manuale d'amore 3". part of a 4 movie romantic comedy, directed byGiovanni Veronesi and starringRobert De Niro, andMonica Bellucci who were on campus shooting the film.[189]
Under the entrance portico are two statues c. 1910 by sculptorCesare Aureli (1843-1923) of StAlbert the Great[190] on the left and St.Thomas Aquinas on the right. The base of the statue ofAquinas bears an inscription attributed to Pope Pius XI, "Sanctus Thomas Doctor angelicus hic tamquam domi suae habitat," (Saint Thomas the Angelic Doctor dwells here as in his own house), a paraphrase of the papal encyclicalStudiorum ducem that singles out theAngelicum as the preeminent Thomistic center of learning: "ante omnia Pontificium Collegium Angelicum, ubi Thomam tamquam domi suae habitare dixeris".[191]
The Angelicum's statue of Aquinas is Aureli's second version of this work. The first version of 1889[192] looms majestically over theSala di Consultazione or main reference room of theVatican Library.[193] At the instigation of thePontifical Roman Seminary the Vatican version of the statue was commissioned in the name of all seminaries of the world as a gift toPope Leo XIII in celebration of his episcopal jubilee in 1893.[194][195] The statue has been described in the following terms:
St. Thomas seated, in his left arm holds theSumma theologica while extending his right arm in the act of protecting Christian science. Thus, he does not sit on the cathedra of a doctor but on the throne of a sovereign protector; he extends his arm to reassure, not to demonstrate. He wears on his head the doctoralbirettum of the traditional type which reveals the face and expression of a profoundly educated person.... The immortal book that he clutches, the powerful arm that extends to affirm sacred science and to halt the audacity of error, are truly grand, and in the words of Leo XIII, have equaled the genius of all other great teachers.[196]
On the occasion of the blessing of this statue in 1914Hyacinthe-Marie Cormier delivered his "Sed Contra: Allocution aux novices étudiants du Collège Angélique pour la bénédiction d'une statue de S. Thomas d'Aquin dans leur oratoire."[197]
Cloister portico with entrance to the walled garden and in the distance a fountain byGiovanni Battista Soria c. 1630.[198]
A central cloister with garden and fountain forms the heart of campus. The two basins of the ancient fountain are fed by theAcqua Felice aqueduct, one of theaqueducts of Rome, and the first new aqueduct ofearly modern Rome, completed in 1585 byPope Sixtus V[199] whose birth name was Felice Peretti. It also feeds the fountain byGiovanni Battista Soria (c. 1630) at the entrance to theAngelicum's walled garden, and the fountain under the stair below the university'sportineria orporter's lodge before coursing across theQuirinal Hill to its terminus at the Moses fountain orFontana dell'Acqua Felice on theVia del Quirinale.[200]
Arched porticos designed byVignola but completed after his death flank the cloister. Ten arches on the long sides and seven on the short are sustained by pilasters in the Tuscan style rising from high plinths. A simple frieze with smoothtriglyphs andmetopes separates lower from upper levels.
Eleven classrooms encircle the cloister, the last of which, theAula della Sapienza (Hall of Wisdom) is the site of the university's doctoral defenses. Also located off the cloister are the administration offices and theSala delle Colonne, a reception room with antique marble columns and arched ceilings bearing traces of late Renaissance style frescos, which initially housed a library.
On the second level encircling the cloister are the living quarters of Dominican professors and theSala del Senato (Academic Senate Room). The latter was the Chapter room of the convent and is appointed with a 14th-centurytriptych ofSaint Andrew byLippo Vanni,[201] a 13th-century crucifix, and a full-body relic of an unidentified saint encased in Imperial Roman armor.[202]
To the east of theSala delle Colonne is theAula Magna Giovanni Paolo II, a raked semicircular auditorium with seating for 1100 people that was constructed during 1930s renovations by Roman engineer Vincenzo Passarelli (1904–1985).[203] TheAula Magna was recently renamed after one of theAngelicum's most illustriousalumni,Pope John Paul II. The adjacentAula Minor San Raimondo seats 350 people. Beyond these auditoria are the university's cafe, theAngelicum Bookshop, and the university's library.
ThePalazzo dei Decanati (Deans' Building) is located at the West edge of campus just inside the main gates. The West boundary of theAngelicum is formed by theSalita del Grillo.
The main part of theAngelicum library consists of that part of the textual patrimony of theAngelicum not expropriated by the Italian government with theBiblioteca Casanatense in 1870. At the convent of Saints Sixtus and Dominic the library originally housed 40,000 volumes in theSala delle Colonne. As the library grew space was found under the Aula Magna for a library whose large windows face out to the palm trees of theAngelicum walled garden.[204] The collection that remains at the college today consists of approximately 400 000 volumes, about 6 000 manuscripts, 2 200incunabula including 64 Greek codices, and 230 Hebrew texts including 5 Samaritan codices is open to the scholarly community.
Among the library's treasures is included the original copy of the doctoral thesisDoctrina de fide apud S. Ioannem a Cruce (The Doctrine of Faith in St.John of the Cross) written by the futurePope John Paul II, Karol Józef Wojtyła, under the direction ofRéginald Garrigou-Lagrange and defended on 19 June 1948[205]
On the south side of campus the walled garden is bordered by private properties. At the garden entrance stands a fountain byGiovanni Battista Soria built circa 1630.[198] The garden is planted with trees of many kinds: orange, lemon, pistachio, olive, fig, palm and laurel, as well as with grape vines, and is an oasis of calm and silence, a figure of paradise in the midst of the bustling eternal city. In 1946 in this garden the young student Karol Wojtyla, future Pope John Paul II, would stroll and visit daily what he called the "miraculous tree", an ancient olive from which springs incredibly the branches of a palm, a fig, and a laurel.[206]
Along the north side of campus are foundthe university's Church of Saints Dominic and Sixtus, the Blessed Sacrament Chapel, and the Choir. The church has been the subject of numerous works of art. In the 18th centuryAntonio Canaletto made a pen and ink study with grey wash and black chalk, today in the collection of theBritish Museum, described as depicting "the Church of SS Domenico e Sisto, Rome; with a sweeping double staircase to the entrance, in the foreground a man bowing to two approaching ladies".[207] Italian born American painterJohn Singer Sargent during his extensive travels in Italy made an oil painting of the exterior staircase and balustrade of the campus'sChurch of Saints Dominic and Sixtus in 1906.[208] Sargent described the ensemble as "a magnificent curved staircase and balustrade, leading to a grand façade that would reduce a millionaire to a worm".[209] The painting now hangs at theAshmolean Museum atOxford University. Sargent used the architectural features from this painting later in a portrait ofCharles William Eliot, President ofHarvard University from 1869 to 1909.[210] Sargent made several preliminary pencil sketches of the balustrade and staircase, which are in the collection of the Harvard University art collection of theFogg Museum.[211] The Church as also been depicted byEttore Roesler Franz andEero Saarinen.[212] The Church and stair also feature in the 1950 filmPrima comunione by director Alessandro Blasetti,[213] which is on the list of the 100 Italian films to save.[214][215][better source needed][216][217][218]
Inauguration of the Academic Year takes place in October with a solemn "Mass of the Holy Spirit" and the conferral of academic degrees (see "Angelicum regalia" below).
Inaugural Lecture. In early November a "prolusione" or formal address is given by an invited speaker to mark the inauguration of the academic year:
1948Giulio Andreotti, member of provisional parliament tasked with writing the new Italian constitution, and future Prime Minister of Italy (1972–73; 1976–79; 1989–92), "The Intellectual Mission of Italy and of a United Europe".[225]
Encomium of St. Thomas Aquinas,Angelicum patron: Traditionally on 7 March, the preVatican II feast day and death anniversary ofSt. Thomas Aquinas a highSolemn Mass is offered, followed by an encomium honoring the "angelic doctor." This is one of theAngelicum's oldest traditions dating back to 6 February 1344 whenPope Clement VI granted to those visiting a church of theDominican Order on 7 March the feast of St. Thomas Aquinas the remission of one year and forty days of purgatory.[227] After the offertory of the Mass themotetO Doctor optime by Vincenzo De Grandis (1577–1646)[228] was sung in four voices. After Mass aDominican student or invited speaker recites an encomium in honor ofSt. Thomas.[229]
1495,Tommaso Inghirami, poet and orator, delivered his "Panegyricus in memoriam divi Thomae Aquinatis"[252]
1491, Bernardo Basin (c. 1445–1510), author of theTractatus exquisitissimus de magicis artibus ac magorum malificiis (1483) gave the encomium at the Minerva.[253]
Concert Talent Show is offered annually by students and professors consisting of a multicultural exhibition of music, song and dance from around the world.
2013, 16 April,Romano Prodi, formerPresident of the European Commission and formerPrime Minister of Italy gave alectio magistralis at theAngelicum entitled "I grandi cambiamenti della politica e dell'economia mondiale: c'è un posto per l'Europa?" ("The Great Changes in Politics and the World Economy: Is there Room for Europe?). Prodi was sponsored by theAngelicum and the Università degli Studi Guglielmo Marconi[258][better source needed] as promotion for the degree offered in Political Science, "Scienze Politiche e del Buon Governo."[177] A few days after his lecture Prodi was selected byPD parliamentarians to be their candidate forPresident of Italy during the2013 presidential election.
2008, 12 December,Cherie Blair gave a lecture "Religion as a Force in protecting Women's Human Rights"[259][260][261] The lecture was alternatively entitled "The Church and Women's Rights: time for a fresh perspective?"[262]
TheAngelicum Alumni Achievement Award is conferred uponalumni who have distinguished themselves by serving the Church's mission in exceptional ways. The award is bestowed on 7 March, the old feast day of SaintThomas Aquinas, patron of the university. Past recipients include CardinalJohn Foley (2009), ArchbishopPeter Smith (2011), and CardinalEdwin Frederick O'Brien (2012).
The Pope John Paul II Lecture on Interreligious Understanding is delivered towards the end of each academic year and features a world religious leader or renowned expert who embodies the ideals of inter-religious understanding. The lecture is a major event at the Angelicum and attracts the Roman academic community as well as the international diplomatic community. To date the Annual Lecture has hosted an array of prominent and Internationally known academics and religious leaders as key note speakers."[178]
2011 ProfessorDavid F. Ford, Anglican theologian,Cambridge UniversityRegius Professor of Divinity, Cambridge Inter-Faith Programme Director, "Jews, Christians and Muslims Meet around their Scriptures: An Inter-faith Practice for the Twenty-first Century"
2010Mona Siddiqui, Islamic Scholar and Professor of Islamic Studies and Public Understanding at the University of Glasgow, "Islamic Perspectives on Judaism and Christianity"
2008Donald Wuerl, S.T.D. Archbishop of Washington, DC, "Unifying Religious Threads that Provide a Common Ground for Peace"
A Eucharistic Procession led by a notable Church dignitary takes place at the end of each academic year. Typically the procession departs at 1:00 p.m. from the Blessed Sacrament Chapel, continues around theAngelicum's central courtyard, through the main corridors and ends in theChurch of Saints Dominic and Sixtus for Exposition and Benediction of the Blessed Sacrament.
Eucharistic Exposition and Adoration is offered by no Pontifical University in Rome other than theAngelicum. On class days (Monday-Friday) from 8:00am–6:20pm Eucharistic Adoration takes place in the Blessed Sacrament Chapel near the entrance of the Choir at theAngelicum. Students can sign up to be "Eucharistic Guardians" for an hour giving them the opportunity to pray for a series of intentions administration, faculty, staff and students post in the intention sheet. This is organized by the university chaplaincy and the students themselves following the Dominican tradition of the Eucharist being at the center of the life of study.[263]
Formal Closure of the Academic Year is celebrated with a Solemn Mass at the end of May.
In 1908, when the college was transformed it into theCollegium Pontificium Internationale Angelicum,BlessedHyacinthe-Marie Cormier bestowed upon it his personal motto asMaster General of the Order of Preachers,caritas veritatis. ThisLatin phrase literally translated asthe charity of truth appears inThe City of God[264] by St.Augustine of Hippo, and is quoted by St.Thomas Aquinas in comparing the active and the contemplative life: "Unde Augustinus dicit XIXDe civ. Dei, Otium sanctum quaerit caritas veritatis; negotium justum, scilicet vitae activae,suscipit necessitas caritatis,"[265] whichAldous Huxley translates inThe Perennial Philosophy as: "The love of Truth seeks holy leisure; the necessity of love undertakes righteous action."[266] Augustine's phrase also appears in the writings ofWilliam of St-Thierry[267]
TheAngelicum does not currently have a school song.[268]
Academic dress forAngelicum graduates consists of a black toga or academic gown with trim to follow the color of the faculty, and an academic ring. In addition, for the Doctorate degree a four cornedbiretta is to be worn, and for the Licentiate degree a three cornedbiretta is to be worn.[269] Traditionally the ceremony at which thebiretum is imposed is called the "birretatio".[270]
For those holding doctoral degrees from a pontifical university or faculty "the principal mark of a Doctor's dignity is the four horned biretta."[271] The 1917 Code of Canon Law canon 1378 and 1922 commentary prescribe the four cornedbiretum doctorale and doctoral ring orannulum doctorale for doctorates in philosophy, theology, canon law, specifying that thebiretum should decorated according to the color of the faculty ("diverso colore ornatum pro Facultate").[272] The 'traditional'Angelicum biretta is white to correspond to the white Dominican habit.[273] However, the Academic Senate of theAngelicum in its May 2011 meeting indicated that for the Licentiate and Doctorate a black biretta may be used with colored piping and pom to follow the color of the faculty.[274]
The biretta is lay in origin and was adopted by the Church in the 14th century: "Many synods ordered the use of this cap [thepileus or skull cap] as a substitute for the hood, and in one instance the synod of Bergamo, 1311, ordered the clergy to wear thebireta on their heads after the manner of laymen'." Herbert Norris,Church Vestments: Their Origin and Development, 1950, 161).
TheOlympic mottoCitius, Altius, Fortius (Faster, Higher, Stronger) was coined byHenri Didon for a Paris youth gathering in 1891, and later proposed as the official Olympic motto by his friendPierre de Coubertin in 1894 and made official in 1924. Didon completed his theological studies at the College of Saint Thomas in 1862.[275][276]
TheClericus Cup is a soccer tournament that takes place annually between the various pontifical universities of Rome. The teams are composed of seminarians, priests, and lay students studying in each of the pontifical universities. The league was started byCardinal Secretary of State,Tarcisio Bertone who is an unapologetic football fan. TheAngelicum first participated in 2011, and came in second place in 2012. During the history of the Clericus Cup, players have come from 65 countries, with the majority coming from Brazil, Italy, Mexico, and the United States. The annual tournament is organized by the Centro Sportivo Italiano. Officially, the goal of the league is to "reinvigorate the tradition of sport in the Christian community." In other words, to provide a venue for friendly athletic competition among the thousands of seminarians and lay students, representing nearly a hundred countries, who study in Rome.[277]
In November 2011 Minerva the Owl was voted in as theAngelicum mascot.[2]
TheAngelicum does not provide housing primarily intended for lay students. However, assistance finding local student housing is offered by theAngelicum Office of Student Affairs (ASPUST).[278] The office is located in the Palazzo dei Decanati or Deans' Building at the West end of campus, just inside the gates to the right.
TheLay Centre at Foyer Unitas is an international college for lay students within walking distance of theAngelicum.
TheConvitto San Tommaso was established by the Dominican Order in 1963 as a place of residence in Rome for secular priests who come to the Rome in order to pursue higher studies at one or other of the Roman Universities. There are approximately 55 student priests. They come from five continents of the world. Three Dominicans live in the house to serve the practical and spiritual needs of the house: the Rector, the Spiritual Director, and the Bursar. The life of the house focuses on daily celebration of the Eucharist.[279]
TheAssociazione Studentesca Pontificia Università San Tommaso (ASPUST), or Student Association of the Pontifical University of Saint Thomas, is housed in theAngelicum Office of Student Affairs.[280]
ASPUST holds elections for its offers in mid November each year. ASPUST offers services to students and prospective students of theAngelicum such as information about health services and insurance, information about apartment hunting, other services relating to public transportation, computers, cafeterias, and a blog that reports on student activities.
At various times during the academic year one of the Faculties or the Student Association sponsors a day-long pilgrimage for students and faculty to locales such asAssisi,Norcia,Cascia,Subiaco,Orvieto,Siena, orRoccasecca, birthplace of St. Thomas Aquinas.
Chaplaincy of theAngelicum sponsors a "Karol Wojtyla Discussion Group" that meets weekly.
TheAngelicum Choir meets for practice each week in the chapel.[281]
TheAngelicum Bookshop is run byLibreria Leoniana of Rome. Located on near the University Library, it specializes in ecclesiastical literature, Italian and foreign language literature, and provides stationery, photo-reproduction, computer, and bindery services. Hours during the academic year are 9:00am to 1:00pm and 3:00pm to 6:00pm. It is closed Saturdays and the month of August.[282]
Angelicum is the officialpeer-reviewedacademic journal of the university.[283] The journal covers the major disciplines of the university, includingtheology,philosophy,canon law, andsocial science, as well as other sacred disciplines. It was established in 1924 asUnio Thomistica and obtained its current title in 1925.[284][285] Articles are published in English, Italian, Spanish, French, and German.
Oikonomia is the journal founded in 1999 at the Faculty of Social Sciences (FASS) of theAngelicum. It is a collaborative project of the lecturers and students of the faculty, and of scholars who work with the FASS. The issues that are covered are those of the social sciences, as we understand them in our tradition, covering five areas: philosophy, law, history, psico-sociological, economics. The subjects treated as the journal's editorial profile has developed have ranged from theoretical issues to reports on conferences, to reviews of important new books. Particular attention is given in every number to selecting a text from the recent or distant past, but which always has particular significance for the main theme of the number; this text, the "classic page", is always directly connected with the editorial. The editorial committee ensures only that a correct methodology has been employed by the author of contributions. It does not vet the content of the articles, for which the sole responsibility lies with the authors.[286]
Studi is a series of monographs produced by the Istituto San Tommaso[165] treating Thomistic themes including historical and contemporary hermeneutics of St. Thomas. A recent contribution to his series is the volumeSanctitatis causae – Motivi di santità e cause di canonizzazione di alcuni maestri medievali, eds Margherita Maria Rossi e Teodora Rossi.
Angelicum University Press (AUP) was founded in 2002 to oversee the publication projects of theAngelicum.
TheAngelicum sponsors the "Angelicum University Channel," an online video channel that features news coverage of major Angelicum events and initiatives.
TheAngelicum Office of Public Relations sponsors the "Angelicum Newsletter Blog" and the "AngelicumAlumni Website".
Tit Liviu Chinezu, 1930Doctorate in Sacred Theology, Romanian Greek-Catholic priest and bishop, imprisoned by the Romanian Communist regime, died in 1955 due to hypothermia and other untreated illnesses. Beatified byPope Francis in 2019.
Ioan Suciu, 1931Doctorate in Sacred Theology, Romanian Greek-Catholic bishop, imprisoned by the Romanian Communist regime, died in 1952 due to untreated illnesses, beatified byPope Francis in 2019. On the occasion of obtaining his doctorate in theology, the renowned Dominican monkReginald Garrigou-Lagrange congratulated Ioan Suciu and placed the university ring on his finger, a gesture that was very rare and signified exceptional appreciation. He had a deep friendship withBlessedTit Liviu Chinezu, lasting until his death.
Barry Miller, 1959Doctorate in Philosophy. Miller (1923-2006) completed his doctorate with a dissertation entitledKnowledge Through Affective Connaturality, which was later published asThe Range of the Intellect, Chapman, London 1961.[296]
^P. Mandonnet, "Order of Preachers",Catholic Encyclopedia, 1913. Accessed 31 December 2012.
^This motto is a paraphrase ofThomas Aquinas' teaching on the perfection of the Dominicancharism,Summa theologiae, III, 40, 1 ad 2: "Vita contemplativa simpliciter est melior quam activa quae occupatur circa corporales actus, sed vita activa secundum quam aliquis praedicando et docendo contemplata aliis tradit, est perfectior quam vita quae solum contemplatur, quia talis vita praesupponit abundantiam contemplationis. Et ideo Christus talem vitam elegit."Summa Theologica, II, II, 188, 6.
^W. Hinnebusch,The Dominicans: A Short History, 1975, Ch. 1: "By requiring that each priory have a professor it laid the foundation for the Order's schools.""Hinnebusch: 1 the Foundation of the Order". Archived fromthe original on 18 June 2012. Retrieved3 September 2012. Accessed 9 June 2011;Encyclopaedia of Religion and Ethics, Vol. 10, 701. "In each convent there was also astudium particulare." Accessed 9 June 2011
^Bullarium Ordinis FF. Praedicatorum, Tomus Primus, Ab Anno 1215 ad 1280, 15;https://books.google.com/books?id=fTcNTiUqC9oC&pg=PA15 Accessed 13 March 2013: "Anno 1222, Die 5 Junii, Honorius Episcopus, Servus Servorum Dei, dilectis filiis Magistro, & Fratribus Ordinis Predicatorum, Salutem. & Apostlicam Benedictionem. Quia omnibus ex officio nostro, licet immeriti, presumus, merito vobis, qui vestro ministerio proficere cupitis universis, commoda, cum convenit, ministramus; ut sic Ministri Christi & dispensatores Mysteriorum Dei per nostrum ministerium honorentur. Cum igitur certum hospitium non haberetis in Urbe, ubi eo forsan plus prodesse potestis, quo ibi tam indigene, quam extranei congregantur: Nos tam vobis, quam multorum utilitati consulere cupientes, Ecclesiam S. Sabine, ad celebrandum, & domos, ad inhabitandum, sicut Seculares Clerici haburerunt, de consensu Fratrum nostrorum, & specialiter dilecti filii nostri tituli eiusdem Ecclesie Presbyteri Cardinalis, vobis duximus concedendam, domo ubi est Baptisterium cum horto proximo & reclusorio pro duobus Clericis reservato, qui de Parochia, & possessionibus ipsius Ecclesie, prout expediet, curam gerent, iure Cardinalis in omnibus integre conservato. Nulli ergo &c. Datum Rome Nonis junii, Pontificatus nostri Anno Sexto."; P. Mandonnet,St. Dominic and His Work, 1948, Ch. III, note 50: "If the installation at Santa Sabina does not date from 1220, at least it is from 1221. The official grant was made only in June, 1222 (Bullarium O.P., I, 15). But the terms of the bull show that there had been a concession earlier. Before that concession the Pope said that the friars had no hospitium in Rome. At that time St. Sixtus was no longer theirs; Conrad of Metz could not have alluded to St. Sixtus, therefore, when he said in 1221: "the Pope has conferred on them a house in Rome" (Laurent no. 136). It is possible that the Pope was waiting for the completion of the building that he was having done at Santa Sabina, before giving the title to the property, on 5 June 1222, to the new Master of the Order, elected not many days before."http://domcentral.org/blog/years-of-experimental-activity-1215-19/[permanent dead link] Accessed=13 August 2013
^Compendium Historiae Ordinis Praedicatorum, A.M. Walz, 1930, 214: "Conventus S. Sabinae de Urbe prae ceteris gloriam singularem ex praesentia fundatoris ordinis et primitivorum fratrum necnon ex residentia Romana magistrorum generalium, si de ea sermo esse potest, habet. In documentis quidem eius nonnisi anno 1222 nomen fit, ait certe iam antea nostris concreditus est. Florebant ibi etiam studia sacra." Accessed 9 April 2011;http://www.newadvent.org/cathen/07591b.htm Accessed 17 February 2013. After receiving thereligious habit from St. Dominic in 1220 and an abbreviatednovitiate they became missionaries and spread the Order in their homelands.
^Pio Tomasso Masetti,Monumenta et antiquitates veteris disciplinae Ordinis Praedicatorum ab anno 1216 ad 1348, 1864,https://books.google.com/books?id=bM6wwPZorcAC&pg=PA315 Accessed 17 February 2013; "Fonti anche antiche affermano che l'A., entrato ancor giovane tra i domenicani nel convento romano di S. Sabina, dopo i primi studi - verosimilmente già sacerdote - fu inviato per i gradi accademici a Parigi e qui la sua presenza è accertata solo dopo il 1255."http://www.treccani.it/enciclopedia/annibaldo-annibaldi_(Dizionario-Biografico)/ Accessed 22 June 2011
^Ptolomaei Lucensis,Historia Ecclesiastica xxii, c. 24https://books.google.com/books?id=Dr_3-05krE8C&pg=PT499 Accessed 20 February 2013:"quasi totam Philosophiam sive Morelem, sive Naturalem exposuit, & in scriptura, seu commentum redegit; sed praecipue Ethical & Mathematical, quodam singulari & novo modo tradendi."; cf. In Gregorovius' History of the City of Rome In the Middle Ages, Vol V, part II, 617, note 2.https://books.google.com/books?id=JohZAAAAYAAJ&pg=PA617 Accessed 20 February 2013History of the city of Rome in the Middle Ages, v. 5, part 2, 617, note2. Accessed 31 December 2012.
^"Frater Iacobus Raynucii sacerdos, fuit graciosus predicator et lector arectinus et castellanus, lucanus, urbevetanus, in Tuscia provintialis vicarius, et perusinus ac etiam romanus in Sancta Sabina tempore quo curia erat in Urbe. Qui et fuit in pluribus capitulis diffinitor, postmodum prior perusinus; demum factus prior in Sancta Sabina, per papam Honorium de Sabello residentem ibidem, propter suam laudabilem vitam et celebrem opinionem que de ipso erat in romana curia, factus est [1286] episcopus florentinus" (Cr Pg 29v). "Fuit magister eximius in theologia et multum famosus in romana curia; qui actu existens lector apud Sanctam Sabinam" (Cr Ov 28)http://www.e-theca.net/emiliopanella/lector12.htm Accessed 9 May 2011
^Frater Nicolaus Brunatii [† 1322] sacerdos et predicator gratiosus, fuit lector castellanus, arectinus, perusinus, urbevetanus et romanus apud Sanctam Sabinam tempore quo papa erat in Urbe, viterbiensis et florentinus in studio generali legens ibidem annis tribus (Cr Pg 37v). Cuius sollicita procuratione conventus perusinus meruit habere gratiam a summo pontifice papa Benedicto XI ecclesiam scilicet et parrochiam Sancti Stephani tempore quo [maggio 13041 ipse prior actu in Perusio erat (Cr Pg 38r).http://www.e-theca.net/emiliopanella/lector12.htm Accessed 9 May 2011
^ab"Frater Hugo de Bidiliomo provincie Francie, magister fuit egregius in theologia et mul<tum> famosus in romana curia; qui actu lector existens apud Sanctam Sabinam, per papam Nicolaum quartum eiusdem ecclesie factus cardinalis" [16.V.1288]; postmodum per Celestinum papain [1294] est ordinatus in episcopum ostiensem (Cr Pg 3r).http://www.e-theca.net/emiliopanella/lector12.htm Accessed 9 May 2011; See alsoRome Across Time and Space: Cultural Transmission and the Exchange of Ideas, 2011, p. 275.https://books.google.com/books?id=xGiHbiqknLgC&pg=PA275 Accessed 10 July 2011
^Compendium Historiae Ordinis Praedicatorum, A.M. Walz, Herder 1930, 214: Romanus conventus S. Mariae supra Minervam anno 1255 ex conditionibus parvis crevit. Tunc enim paenitentibus feminis in communi regulariter ibi 1252/53 viventibus ad S. Pancratium migratis fratres Praedicatores domum illam relictam a Summo Pontifice habendam petierunt et impetranint. Qua demum feliciter obtenda capellam hospitio circa annum 1255 adiecerunt. Huc evangelizandi causa fratres e conventu S. Sabinae descendebant.https://archive.org/stream/MN5081ucmf_3/MN5081ucmf_3_djvu.txt Accessed 17 May 2011
^In This Light Which Gives Light: A History of the College of St. Albert the Great, Christopher J. Renz, p. 42 states of the Minervastudium: "For a period of time (1426-1539) it was recorded as astudium generale of the Order."https://books.google.com/books?id=t8qt63uOg6IC&pg=PA42 Accessed 25 February 2013
^abLorenzo Valla: umanesimo, riforma e controriforma : studi e testi, 2002, by Salvatore Ignazio Camporeale, 150-152.https://books.google.com/books?id=IN1oGqYCnacC&pg=150 Accessed 10 April 2013. "Fu lo stesso Valla ad individuare il nucleo essenziale della controversia teologica circa il tomismo contemporaneo nel dibattito commeorative che si svolse, il 7 marzo 1457... per la festa di S. Tommaso. ... Il Valla, dunque, è salito sul pulpito del tempio minervitano dietro pressante richiesta dei frati domenicani."
^See J. Quétif-J. Echard, Scriptores Ordinis praedicatorum, II, pp. 265 s.
^Carlo Longo, La formazione integrale domenicana al servizio della Chiesa e della società, Edizioni Studio Domenicano, 1996, "J. Solano O.P. (1505 ca.-1580) e la fondazione del "collegium S, Thomae de Urbe (1577)": "Si andava allora imponendo come modello di formazione teologica il progetto al quale aveva dato inizio alla fine del secolo precedente il vescovo domenicano spagnolo Alonoso de Burgos (+1499), il quale, a partire dal 1487 ed effettivamente dal 1496, a Valladolid aveva fondato il Collegio di San Gregorio, redigendone statuti che, integrati successivamente, sarebbero divenuti modello di una nuova forma di esperienza formativa."https://books.google.com/books?id=gMW2uqe2MCwC&pg=PA156 Accessed 21 April 2011
^Longo, op. cit.: "Quel collegio nasceva come una comunita` domenicana a numero chiuso, dedita esclusivamente allo studio e governata da un rettore, eletto dapprina annualmente e poi ogni due anni. Vi si accedeva per meriti intellettuali e, usufruendo di molte dispense, non si era distolti da altre occupazioni nel proprio impegno di studio e di ricerca." For a description of this system Longo refers the reader to: G. De Arriaga-M.M. Hoyos, Historia del Colegio de San Gregorio deValladolid, I, Valladolid 1928, pp 61-79, 421-449.]
^Wilson, James; Fiske, John, eds. (1887)."Solano, Juan".Appletons' Cyclopædia of American Biography. Vol. V. D. Appleton and Company. p. 604. Retrieved2 January 2010.
^Cf. Edward Kaczyński,Pontifical University of St. Thomas "Angelicum" in: Grzegorz Gałązka,Pontifical Universities and Roman Athenaea, Vatican City:Libreria Editrice Vaticana, 2000, p. 52.ISBN88-209-2967-8 (casebound) orISBN88-209-2966-X (paperbound)
^"Kabbalah and Conversion: Caramuel and Ciantes on Kabbalah as a Means for the Conversion of the Jews", by Yossef Schwartz, in Un'altra modernità. Juan Caramuel Lobkowitz (1606-1682): enciclopedia e probabilismo, eds. Daniele Sabaino and Paolo C. Pissavino (Pisa: Edizioni EPS 2012): 175-187, 176-7,https://www.academia.edu/2353870/Kabbalah_and_Conversion_Caramuel_and_Ciantes_on_Kabbalah_as_a_Means_for_the_Conversion_of_the_Jews Accessed 16 March 2012. SeeSumma divi Thomae Aquinatis ordinis praedicatorum Contra Gentiles quam Hebraicè eloquitur Iosephus Ciantes Romanus Episcopus Marsicensis ex eodem Ordine assumptus, ex typographia Iacobi Phaei Andreae filii, Romae 1657.
^Remigius Coulon, "Ferre: Vincent", in: Dictionary of Catholic Theology, ed. by A. Vacant, E. Mangenor and E. Amann, Vol 5/2, Paris 1913, 2176 -2177.
^De Fide, quaest. xii, apud Rocaberti, tom. xx, p. 388, quoted inThe Vatican Council and Its Definitions: Pastoral Letter to the Clergy, Henry Edward Manning (1871), 105.https://books.google.com/books?id=_MMPAAAAIAAJ&pg=PA105 Accessed 17 February 2013. Ferre also writes:"The exposition of certain Paris (doctors) is of no avail, who affirm that Christ only promised that the faith should not fail of the Church founded upon Peter; and not that it should not fail in the successors of Peter taken apart from (seorsum) the Church"
^Dizionario di erudizione storico-ecclesiastica da S. Pietro sino ai nostril giorni, Gaetano Moroni, Vol XIV, Venice, 1842, Vol. XIV, p. 214: "Nel capitol generale, tenuto in Roma nell'anno 1694, sotto il generalto del p. Cloche, il Collegio di S. Tommaso d'Aquino venne dichiarato studio generale della provincia romana"https://books.google.com/books?id=rl09AAAAYAAJ&q=%22Collegio+di+s.+tommaso%22 Accessed 2 September 2011;Acta capituli generalis provincialium Romae, Vol. 8, 1670-1721), 28 May 1694, p. 299: "Instituimus in studium generale huius provinciae ultra studium generale Perusinum collegium s. Thomae Romanum aggregatum conventui nostro s. Mariae super Minervam, ipsique collegio nostro Romano concedimus privilegia, quibus studia generalia seu universitates in ordine nostro per capitula generalia instituta potiuntur et gaudent, approbantes omnes ordinationes a magistris ordinis pro bono regimine huius studii seu collegii a tempore suae erectionis factas, ita tamen ut magistri ordinis eas innovare et immutare valeant, cum ad ratiorem studii vel observantiae regularis rigorem et studentium profectum expedire iudicaverint."http://www02.us.archive.org/stream/actacapitulorumg13domi/actacapitulorumg13domi_djvu.txt Accessed November 1, 2012
^Joseph Louis Perrier,The Revival of Scholastic Philosophy in the Nineteenth Century, "Chapter IX: The Neo-Scholastic Revival in Italy","Jacques Maritain Center: Revival 9". Archived fromthe original on 9 October 2015. Retrieved1 August 2013. Accessed 1 August 2013
^"Allocutio ad Professores et alumnos Instituti "Angelicum"".Xenia Thomistica.III:599–600.;Santiago María Ramírez (1952).De Auctoritate Doctrinali S. Thomae Aquinatis. p. 16-. Retrieved12 August 2013.
^Renz, 44, op. cit. Accessed 9 June 2011;"Studiorum Ducem". Retrieved24 April 2012.Par erit autem hanc almam Urbem, in qua Magisterium Sacri Palatii aliquandiu gessit Aquinas, ad haec agenda solemnia principem exsistere: sanctaeque laetitiae significationibus ante omnia Pontificium Collegium Angelicum, ubi Thomam tamquam domi suae habitare dixeris, tum quae praeterea Romae adsunt Clericorum Athenaea ceteris sacrorum studiorum domiciliis praestare
^C. Fabro, "Breve introduzione al tomismo," Roma, 1960, Ch. VII. "...si fece promotore, come avanguardia della missione dottrinale dell'Ordine domenicano nell'Urbe, del tomismo tradizionale nel quale si distinsero il card. T. Zigliara, A. Lepidi, T. Pègues, E. Hugon, A. Zacchi, R. Garrigou-Lagrange (n. nel 1877), M. Cordovani (1883-1950). ""Scolastica e tomismo". Archived fromthe original on 18 July 2013. Retrieved27 April 2012. Accessed 27 April 2012
^Renz, 44, op. cit. Accessed 24 April 2012;Camporeale, Salvatore I. (2002).Lorenzo Valla: umanesimo, riforma e controriforma : studi e testi. Ed. di Storia e Letteratura. pages 132–3, note 11.ISBN978-88-8498-026-7. Retrieved8 February 2013.Sulla festa in onore di S. Tommaso in Santa Maria Sopra Minerva, in Roma, vedi la documentaziomne riferita da Kristeller,Medieval Aspects, cit,. p. 61, nota 114. La festa liturgica di S. Tommaso è stata solennemente celebrata come "cappella cardinalizia" sino ai tempi recenti (1967), come già si usava, con ogni probabilità, fin dai tempi del Valla e anteriormente al periodo indicato da Johannes Burckhardus nelLiber notarum e nelDiatrium, citati da Kristeller, ivi, p. 61. Un profilo storico di questa festività minervitana si trova in A. Zucchi (+1956),Il Collegio di S. Tommaso d'Aquino alla Minerva, inedito presso l'Atch. Conv. della Minerva, cap. IX: "La festa di S. Tommaso e il Collegio della Minerva", ff. 61-71."
^Vittorio Vidotti. "Il recupero delle proprietà ecclesiastiche a Roma prima e dopo il Concordato".Contribuit allo studio delle trasformazioni urbane e della proprietà immobiliare a Roma dopo il 1870.,Vittorio Vidotti (2005).Dimensioni e problemi della ricerca storica. Vol. XVII. pp. 107–161. Retrieved23 July 2013.
^abAgenzia della Santa Sede per la Valutazione e la Promozione della Qualità delle Università e Facoltà Ecclesiastiche (AVEPRO),http://www.avepro.va/ Accessed 1 November. 2012
^Go to the fafsa.ed.gov website. Click on "School Code Search". Under the requested State look for "foreign country" and for city put in "Rome" to find the federal school code search. TheAngelicum is listed as "PONTIFICIA UNIVERSITA SAN TOMMASO"
^"...nel Maggio 1889, getto' le fondamenta di un nuovo fabbricato, per costruirvi una spaziosa e comoda sala... In questo frattempo nel Vaticano usciva compiuta dallo scapello dell'insigne artista Cesare Aureli la magnifica statua di S. Tommaso d'Aquino..."https://books.google.com/books?id=_No_AAAAYAAJ&pg=PA84 Accessed 8 March 2013,Le nuove sale della Biblioteca Leonina in Vaticano, by Prof. Antonio Sacco, Assistente nella Biblioteca Vaticana, 21-22, inNel giubileo episcopale di Leone XIII. omaggio della Biblioteca vaticana, XIX Febbraio, Anno M DCCCXCIII
^Le nuove sale della Biblioteca Leonina in Vaticano, by Prof. Antonio Sacco, Assistente nella Biblioteca Vaticana, 21-22, inNel giubileo episcopale di Leone XIII. omaggio della Biblioteca vaticana, XIX Febbraio, Anno M DCCCXCIII, by Biblioteca apostolica vaticana,https://books.google.com/books?id=_No_AAAAYAAJ&pg=RA1-PA75 Accessed 8 March 2013: "S. Tommaso seduto, nella sinistra tiene il libro dellaSumma theologica, mentre stende la destra in atto di proteggere la scienza cristiana. Quindi non siede sulla cattedra di dottore, ma sul trono di sovrano protettore; stende il braccio a rassicurare, non a dimostrare. Ha in testa il dottorale berretto, e conservando il suo tipo tradizionale, rivela nel volto e nell'atteggiamento l'uomo profondamente dotto. L'autore non ha avuto da ispirarsi in altr'opera che esistesse sul soggetto, quindi ha dovuto, può dirsi, creare questo tipo, ed è riuscito originale e felice nella sua creazione.... Quel libro immortale che stringe: quel braccio potente, che sis stende ad affermare la scienza sacra, e ad infrenare l'audacia errore, sono veramente del grande, il quale, secondo il detto di Leone XIII, ha eguagliato il genio di tutti gli altri grandi maestri."
^Pro Unione, 16 October 2010: "In what had been the chapter room, and serves now as the Sala de Senato, the full-body relic of an unnamed saint rests in the armor of an imperial roman soldier under the altar, unbeknownst to even some of the faculty"http://prounione.wordpress.com/tag/angelicum/page/2/ Accessed 20 August 2012
^Adami,Osservazioni per ben regolare il coro della Cappella Pontificia, 156, inDizionario di erudizione storico-ecclesiastica da S. Pietro sino ai nostri by Gaetano Moroni, 135.https://books.google.com/books?id=GChTAAAAcAAJ&pg=PA135 Accessed 15 April 2013
^Giuseppe de Novaes,Vita di Paolo IV, tom VII, 137, inDizionario di erudizione storico-ecclesiastica da S. Pietro sino ai nostri by Gaetano Moroni, 135:"ordino' la cappella Cardinalizia nella chiesa di s. Maria sopra Minerva nel giorno dedicato a celebrare la memoria di s. Tommaso d'Aquino, le cui lodi egli stesso egregiamente espose..."https://books.google.com/books?id=GChTAAAAcAAJ&pg=PA135 Accessed 15 April 2013
^John Abel Nainfa, Costume of Prelates of The Catholic Church: According To Roman Etiquette, 164.
^SeeCommentarium Codicis Iuris Canonici, 1922, Liber III, Pars IV, Tit. XXII, which clarifies that thebiretum should be decorated according to the color of the faculty: Comment 262. Doctoratus ac Scentiae effectus canonici sic recensentur can. 1378: "doctoribus seu gradum academicum in una ex quatuor supradictis facultatibus supremum obtinentibus, rite creatis, seu promotis regulariter post examen, iuxta « statuta a Sede Apostolica probata » (can. 1376, § 2) saltem quoad usum validum « facultatis ab eadem Aplca. Sede concessae » (can. 1377, § 1), deferendi, extra sacras functiones, (quarum nomine ad hunc eflectum non venit ex usu sacra praedicatio), nisi aliunde amplietur eis hoc ius quoad a) annulum etiam cum gemma « ipsis a iure huius canonis concessum » (can. 136, § 2), b) et biretum doctorale, (idest: cum quatuor apicibus) utpote insigne huius gradus ac diverso colore ornatum pro Facultate.
^"Opening Ceremony"(PDF). International Olympic Committee. 2002. p. 3. Retrieved23 August 2012.; "Sport athlétique", 14 mars 1891: "[...] dans une éloquente allocution il a souhaité que ce drapeau les conduise 'souvent à la victoire, à la lutte toujours'. Il a dit qu'il leur donnait pour devise ces trois mots qui sont le fondement et la raison d'être des sports athlétiques: citius, altius, fortius, 'plus vite, plus haut, plus fort'.", cited in Hoffmane, SimoneLa carrière du père Didon, Dominicain. 1840 - 1900, Doctoral thesis, Université de Paris IV - Sorbonne, 1985, p. 926; cf. Michaela Lochmann,Les fondements pédagogiques de la devise olympique „citius, altius, fortius“
^http://maritain.nd.edu/jmc/etext/catsum.htmArchived 12 June 2021 at theWayback Machine Accessed 9 June 2011; Thomas Pègues (1866–1936) A French priest of the Dominican Order, Pègues served as a professor of theology at theAngelicum from 1909 to 1921. He was one of the prime movers of theanti-modernist movement of his day, as is expressed in his 1907Revue Thomiste article "L'hérésie du renouvellement": Puisque c'est en se separant de la scolastique et de saint Thomas que la pensée moderne s'est perdue, notre unique devoir et notre seul moyen de la sauver est de lui rendre, si elle le veut, cette meme doctrine. Pègues went far towards bringing the moral theory of Neo-Thomism to a wider audience."
^(25 February 1883 – 4 April 1950), Cordovani began teaching dogmatic theology at theAngelicum in 1910, and was a professor of philosophy from 1912 to 1921:http://www.treccani.it/enciclopedia/felice-cordovani_(Dizionario-Biografico)/ Accessed 27 May 2012. Cordovani served theAngelicum from 1927 to 1932 as Rector and professor of dogmatic theology. In 1935 he became the Provincial of the Dominican Roman Province and shortly after his election was madeMaster of the Sacred Palace by Pope Pius XI. He contributed especially to the encyclicalDivini Redemptoris (1937), and afterward published hisAppunti sul comunismo moderno treating the Church's position on communism.Pope Pius XII name him bymotu proprio Theologian of the Secretary of State, anad personam nomination that was without precedent in the history of the Church. He was the protagonist of a social debate in 1943 in the "L'Osservatore Romano" entitled "Il cittadino e la società" (The Citizen and Society) which treated the social role of Catholicism. He was one of the inspirations, along with Giovanni Battista Montini, future PopePaul VI, of the celebrated Camaldoli Conference of July 1943, which produced an eponymous economic treatise that influenced the development of post-war democratic Italy.http://www.missionariedellascuola.it/chi_siamo/fondatrice/testimonianze.htmlArchived 19 June 2010 at theWayback Machine Accessed 9 June 2011
^(1878-1949) Lecturer at the University of Lublin in moral theology, rector of the university from 1922 to 1924. Woroniecki was the author of more than 70 works in moral theology and pedagogy. 22 August 1929 he was appointed professor of moral theology and pedagogy at theAngelicum. He was the founder ofZgromadzenie Sióstr Dominikanek Misjonarek Jezusa i Maryi (the Congregation of Sisters Dominicans Missionaries of Jesus and Mary)."Causes for Joy: Dominican Saints and Saints-To-Be: Servants of God". Archived fromthe original on 10 December 2011. Retrieved4 April 2013. Accessed 1 April 2013
^Hombres y documentos de la filosofía española: H-LL. Vol. IV, ed. by Gonzalo Diaz Diaz.https://books.google.com/books?id=Ulx2aYE7W5kC&pg=PA726 Accessed 30 March 2013. (San Pedro de la Viña (Zamora), 20 January 1925 - Granada, 18 May 2012) Lobato was a Spanish priest of the Dominican Order. He obtained his doctorate at theAngelicum under the direction of Belgian fathers Clemens Vansteenkiste (1910-1997) and Athanasius-Maria (Frans) De Vos, O.P (1909-1990) in 1952 with a dissertation entitledAvicena y santo Tomás escolásticas : la teoría del conocimiento, Seehttp://www.bautz.de/bbkl/v/vansteenkiste_c.shtml Accessed 12 March 2013,Chronique générale. In: Revue Philosophique de Louvain. Quatrième série, Tome 90, N°85, 1992. pp. 106-131, 107. Lobato began teaching ontology at theAngelicum in 1960. After 1967 he was elected five times as Dean of the Philosophy Faculty. In 1974 he organized the International Congress on the VII Centenary of the Death of St. Thomas Aquinas whose theme was "Saint Thomas Aquinas and the fundamental problems of our time." In 1976 he founded, with Fr. Benedetto D'Amore, the International Society of Thomas Aquinas. Lobato was a member of the Directive Council of the RomanPontifical Academy of St. Thomas Aquinas after 1980. In 1987 he became director of the Saint Thomas Institute of theAngelicum. In 1982 he was nominated Habitual Observer for human rights of theEuropean Council, Directive Committee for Human Rights. In 1986 he was madeMaster of Sacred Theology at theAngelicum in recognition of his prodigious scholarly work. In 1999 he was nominated Conustant for thePontifical Council for the Family. In 1999 he was made President of thePontifical Academy of St. Thomas Aquinas by Pope John Paul II. In 2000 he was made director of the Roman journalDoctor Communis.http://www.arpato.org/chi_siamo_lobato.htm Accessed 9 June 2011
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