"Index" (pages 147-150; but not all the proper names in the text appear in the index).
In Faggioli's "Chapter Four: Between 'Exile' [From Italy] and the Final Ascent: France and Venice (1945-1958)," he says, "Biblical literacy in Italy had been minimal since the Council of Trent [1545-1563] and the Counter-Reformation, when Catholic bishops and clergy sometimes organized bonfires of Bibles to make an anti-Protestant statement both to their flock and to the Inquisitors from Rome. In post-Trent Italy, the Bible was reserved for those who knew Latin, and only the Latin version of the Vulgate was permitted; this culture was still alive in many bishops until Vatican II" (page 98).
Incidentally, during the seasoned Vatican diplomat Archbishop Roncalli's years in France (1945-1953), the recently ordained Jesuit priest (on June 16, 1946) Father Ong was based in a Jesuit residence in Paris (from November 17, 1950, to November 16, 1953). But I have no reason to think that their paths ever crossed.
In Faggioli's "Chapter One: The Young Angelo Giuseppe (1881-1904)," he details young Roncalli's studies in Rome (1901-1904). Faggioli says, "[A]fter the [papal] condemnation of theological Americanism by [Pope] Leo XIII in 1899 - when Italian Catholicism was looking with curiosity at American Catholicism and at important episcopal figures in the United St, including James Gibbons, John Ireland, and John Lancaster Spalding (who delivered an important lecture in Rome in the spring of 1900 on education and cultural renewal in the church)[,] Roncalli would have liked to have the opportunity to go deeper in his studies, but his [religious] superiors at the Seminario Romano 'did not allow that'" (pages 23-24).
In the same chapter Faggioli includes the following lengthy quotation from Roncalli's Journal in December 1903:
"'I will always investigate the sacred sciences. In matters theological or biblical, I will investigate first the traditional doctrine of the church, and based on that, I will judge the latest science. I do not disregard the critical approach, and I will stay away from thinking ominously or disrespectfully of the critical approach. I indeed love the critical studies: I will follow with passion the latest results of its investigations; I will make myself aware of new systems in its incessant developments; I will study its trends. Critical approach is for me light and truth, and the truth is holy and one. However, I will endeavor always to bring to these discussions a great moderation, harmony, balance, and serenity of judgment, not separated by a prudent and circumspect mindedness. In points that are in doubt, I will choose to be silent as if I were ignorant instead of venturing into propositions differing from the right thinking of the church. I will never be surprised about anything, although certain conclusions, though still intact in the sacred deposit of faith, were to be a little surprising. Surprise is the daughter of ignorance mostly. In fact, I will take consolation from the fact that God has prepared everything to make more clear and more pure the sacred treasure of his revelation. In general, my rule will be to listen to everything and everyone, thinking and studying much, and being slow to judge: do not gossip, do not make noise, and keep an eye on the thinking of the church without ever moving an iota of distance from her'" (quoted on page 25).
In the same chapter Faggioli also says, "In December 1903, Roncalli received the ordination to deacon, and on August 10, 1904, he became a priest" (page 26).
In addition, Faggioli says, "In July 1904, Roncalli received his doctorate in theology" (page 26).
Now, In Faggioli's "Chapter Five: A Pope of Temporary Transition with a Robust Program," he says, "The decision to call a new council for the Catholic Church was announced on January 25, 1959" (page 110).
In the same chapter Faggioli also says, "[Pope] John XXIII was not the first pope of the twentieth century who had this idea. Previously [Pope] Pius XI in 1923 and [Pope] Pius XII in 1948 explored the option to call a council, but John XXIII was the only one not afraid of the institutional and theological complexities of a council for the global Catholic Church. This decision was his; he did not start a consultation within the Roman Curia, but he informed and consulted with the Secretary of State Cardinal [Domenico] Tardini 'out of respect for his idea of the physiology of the Roman Curia.' This action revealed the complexities of the pope's persona; theologically and historically faithful to the ancient conciliar tradition of the church, but also aware that some decisions had to be made by the pope personally" (page 114).
In May 1961, Pope John XXIII "published his first great encyclical, Mater et Magistra, an encyclical focusing on social issues in line with [Pope] Leo XIII's Rerum Novarum (1891), but with a more concrete approach to the modern development of socialization," Faggioli comments (page 118).
Faggioli says, "From September 1961, until the end of his life, John XXIII accepted the fact that pursuing world peace was an integral part of his duties" (page 121).
Faggioli also says, "On November 21, 1961, [Soviet Union Premier Nikita] Khrushchev sent a personal message to the pope for his birthday" (page 121).
In addition, Faggioli says, "During the fourteen days of the [Cuban] missile crisis [October 14-28, 1962], John XXIII was personally engaged in offering the two parties [the United States and the Soviet Union] a channel of communication in order to avoid nuclear holocaust" (page 122).
The Second Vatican Council (1962-1965) opened on October 11, 1962, as Faggioli notes (page 123).
As Faggioli also notes, Time magazine dated January 4, 1963, named Pope John XXIII "Man of the Year 1962" (page 129).
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