I'm a bit unsure of how to introduce this, but I had a rough time at a university. (An appeal document was sent as follows, after I had raised questions about some things being sexually inappropriate.) One friend said a few things, including that she got a sense from what she was reading that these were "not very moral people" I was dealing with.
The specific university was one that has been treated as alarming by Orthodox. This offers perhaps a slightly fuller picture of what being Orthodox at Fordham is like and a life lesson learned in the process. If you are Orthodox and considering attending Fordham, please review this before you make any final decisions.
For what it's worth...
1. First experience of Fordham’s care
My first experience at Fordham was arriving late at night at the address I had been given as Fordham graduate student housing, and finding a high-rise apartment building with no obvious affiliation to Fordham, with a security guard who did not expect me and did not know of a connection to Fordham, and a room number that was in a notation that the security guard did not recognize as referring to Keith Plaza. I was allowed in, and began exploring, laden with two suitcases and a laptop. I eventually found the RA’s apartment door, but no one answered my knock. The reason? After I had confirmed I was coming, she sent another e-mail asking for another confirmation shortly before I left, and because I didn’t provide a second, additional confirmation that I was still coming, she had gone to Brooklyn. It was approximately three hours before I connected with Residential Life staff; the delay included an hour’s wait after I told Residential Life that I was outside my RA’s apartment and specifically asked if I should go to outside my apartment, but was told to stay where I was. Then Residential Life went to my apartment instead of my RA’s apartment, where I told them I was, and gave up on looking for me. My phone almost ran out of power with the number of calls I made before the Residential Life staff found me and took me to a place on campus so I could get some sleep before GSA orientation. (They took me to campus as they did not have any access to my room keys: the RA in Brooklyn was the only person who could let me in.)
I believe it fortunate that I did not fall victim to crime under these conditions. Someone who was alone, white, with heavy luggage, and in general not fitting in may be very unsafe in the Bronx, and I could have taken a false step, or had my phone run out of battery power before the repeated calls I needed to get the help I needed from Residential Life.
This occurred late summer, 2005.
2. A cold room
When there was a fire in my floor in Keith Plaza, in the summer after a heat wave, I was not able to access my room. Fordham did provide me a room, but and the thermostat was set to below forty degrees; the room felt like a refrigerator, and even when I turned the air conditioning off and found that the heat was not available, Fordham gave me a light blanket not meant to provide warmth and could not find a warmer blanket. The staff knew that my room was cold, and I asked, but they provided me with nothing much better. I spent a very cold night, when my body was used to heat, and in my best judgment after training as an EMT, I was in real danger of hypothermia: being lightly clad, with no more clothing available, under a light blanket, with no heavier blanket available, in a room initially below forty degrees, can be dangerous.
This occurred summer, 2006.
3. Professor A_____.
I found the response when I tried to befriend A____ quite traumatic.
During our interactions, it seemed to me that from the first piece of work I showed him, my Cambridge master's thesis, he dismissed my work without any recognition of merit. As a gesture of friendship, I e-mailed him asking for his comments on a draft of a homily I was preparing. The homily drew on his teaching (3/14/06).
His 3/16/06 reply, after what seemed a nicer beginning, ended: "...If you send emails like this to other teachers or other figures, they probably find it rather rude."
During the semester, I e-mailed him requesting accommodation for a disability (4/26/06).
After that point, he pulled me aside after class, and did not give me an answer to that question. He did, however, require me to change topic drastically enough that I had to start over on my paper. This was 4/27/06, one week from the paper due date, and my entire class grade was based on that paper.
After I had completed all the classes and turned in my paper, I thought that the class was over. However, a Sunday soon after (5/14/06), A____ approached me after church, and began to question me about every single other grade I had received and how I was doing in every class for which I had not yet received a grade.
This was before he turned in my grade for his class, and he assigned about as low a grade, I believe, as would not look conspicuous on my transcript.
I e-mailed B_____ after this and asked to have A____ leave me alone (which he has almost done). Before A_____, I had never asked an administrator to help me with any difficulties with a teacher.
This occurred during Incarnation to 451, Spring 06.
3.1. No redress with acting chair B____.
I sent multiple e-mails to acting chair B____, including my full logs. So far as I could tell, no redress was given, and the later surprises from A____ occurred after I had been telling B____ of difficulties.
This occurred during and after Incarnation to 451, Spring 06.
3.2. No redress with Dean C____.
After my communication with B____ failed to resolve things, I tried to inform C____ that there was a real problem.
The one response I received was a note from her secretary telling me to go to my department chair.
This occurred during and after Incarnation to 451, Spring 06.
4. Professor D____
There were several kinds of difficulties I had with D____.
4.1. Finding reason to criticize
During the course of feminist theology, she assigned primary sources. Of these primary sources, many made claims about how history should be approached; none of them drew on or footnoted postmodern philosophy of history so far as I know, and she did not discuss postmodern philosophy of history in the course of the class. However, after the fact, she sharply criticized my final paper for making its claims about how history should be approached without engaging the current scholarly discussion of philosophy of history, in the evaluation given with my grade on the paper. I find this sort of surprise characteristic of an ongoing stream of surprises I had in dealing with her, and that made it difficult for me to identify a way to work that she would honor with a high grade.
This occurred during Feminist Theology, Spring 06, although the trend of surprises I had difficulty reasoning with occurred during Theological Anthropology, Fall 06.
4.2. Possible constraints to academic freedom.
She emphasized that I needed to have “a sympathetic reading of primary sources,” and I expended a great deal of effort later on trying to give a polite reading that focused on common ground no matter how hostile the source she assigned was to my religious persuasion.
At first, I set out to debunk sources I didn’t like; later on, I was trying not only to respond politely but to focus on the areas of the sources she assigned that I could best appreciate. However, only once during the entire second course did she credit me with “a sympathetic reading of primary sources;” otherwise, I was penalized, even though for almost all of the later assignments where I seemed to be penalized for not having “a sympathetic reading of primary sources,” I was trying to find what common ground I could, and be as positive as I could. Her parameters for “a sympathetic reading of primary sources,” more specifically sources which diverged from my religious beliefs at a very deep level, left me with no way that I could identify to be faithful to my religious tradition and at the same time give the kind of agreement with much of a source’s substance, that she seemed to mean by “a sympathetic reading of primary sources.”
In discussion of preparation for comprehensive exams, she gave directive instruction for the “method question.” For this question, a student is to be graded not on the content of the position taken in response to the question, but on the quality of reflection on theological method in analysis of how that answer was reached. She specifically directed me to be getting my bearings for thinking about this position from the set texts I was to be able to use in my answer, which seemed to have little in common with my tradition. (This was in response to a draft reflection I had sent her that drew on resources within my religions tradition).
I am not sure how thoroughly my academic freedom was respected. There were definitely points where her clarifications of “a sympathetic reading of primary sources” called for me to incorporate contrary ideas in a way that I do not know how to reconcile with my religious tradition.
This occurred to some degree during Feminist Theology, Spring 06, but mainly Theological Anthropology, Fall 06.
4.3. Improving work and getting lower grades.
D____ consistently made criticisms that required more fundamental changes, and more work to meet, than any other professor I had at Fordham. However, while I could improve my work in the area criticized to the point that a criticism was not repeated, what I could not do was improve my work in that area and get a higher grade. My work had improved by the second class I took with her so that many criticisms were not repeated, but my grades for the later, improved pieces were consistently lower than the grade based on my work before the improvements were made.
This occurred both during Feminist Theology, Spring 06, and Theological Anthropology, Fall 06.
4.4. Saying “vagina.”
D____ said “vagina” quite a lot. Her use of the word was both more frequent and more forceful than I have heard in other classes (health class and biology included), and from time to time she gave a slow and emphatic list of genitalia. (It was one of her more common ways of answering my suggestion that masculinity and femininity may be seen as spiritual qualities.)
This occurred primarily during Feminist Theology, Spring 06.
4.5. Assigned texts and sexual boundaries.
D____ periodically assigned texts which did not seem to be written with consideration for some male readers’ sexual boundaries: Luce Irigaray, for instance, or Tracy Pinchman asking the reader to be sympathetic to adults playing with children’s genitals.
This occurred during both Feminist Theology, Spring 06, and Theological Anthropology, Fall 06.
4.6. Treatment of profound giftedness.
When I was doing a paper on profound giftedness, I was attempting in part to document that the profoundly gifted can have a rough life, and that there are some difficult things people don’t realize about the experience. She told me at first that it was an inappropriate topic, because “giftedness is privilege” (she heavily emphasized, in the reading, groups of people that have difficult lives, and seemed offended by the suggestion that a particular degree of giftedness could have difficulties appropriate for discussion—N.B. some of them were like the difficulties I attempt to document here). She was not open to me saying certain things even if I could document them very well; much of my revision was not to improve the paper in the usual sense but to kowtow in areas where she did not approve of the substance of what I was saying, told me it was inappropriate, etc.
This occurred during Theological Anthropology, Fall 06.
5. Grade appeal of Theological Anthropology.
After my second class with D____, I asked her for a review of her grade. She refused. I contacted department chair E____, making an appeal based on my turning in improved work from my previous semester with her on the weekly assignments but receiving lower grades.
This occurred after Theological Anthropology, Fall 06.
5.1. Not addressing the concern of improved work receiving lower grades.
E____’s response said that the weekly paper seemed to correlate with the grades. His response in no sense addressed my claim that I had improved my work and gotten lower grades for the improved work.
This occurred after Theological Anthropology, Fall 06.
5.2. A characteristic pattern.
This interaction seemed to be characteristic of a pattern: I have not yet been able to obtain redress for any grievance with any professor within the university. The university has been able to provide assistance when I have had difficulties for which no university faculty member was at fault, but not when I am having difficulties with someone within the university.
6. Referral to counselor F____.
When I visited Fordham’s Counseling and Psychological Services, I was told I needed counseling, and referred to the Institute for Contemporary Psychotherapy, who assigned me to “one of our best therapists,” F____.
This occurred during Spring 06 and lasted into the summer.
6.1. Treatment of religious attitudes and practices.
F____ initially seemed to be hard to try to understand my religious beliefs, but after a certain point she told me that a religious belief was “centuries behind the times” (I had made it clear that this belief was at the heart of a well-received homily I preached, and considered normal in my community), and seemed to be trying hard to argue me out of religious attitudes, beliefs and practices, which she seemed to be holding to be guilty until proven innocent of being psychiatric symptoms (a concern she raised in so many words).
The longer therapy went on, the more of my religious attitudes, beliefs, and practices seemed to be under attack in her telling me I needed to adopt her vision of “progress.”
This occurred during Spring 06 and lasted into the summer.
6.2. Unwanted, unwelcome, and unsolicited sexual directive guidance.
As part of what seemed to be a major effort to argue me out of various psychopathologies, F____ told me that I should “use pornography and masturbate,” and in the last sessions, made me particularly uncomfortable by saying over and over again at every session after she began, “You need to be naughty.”
This occurred during the summer of 06.
Fordham had been told, and the Fordham counselor told me, that ICP would go as low as $18 for Fordham students. They in fact charged me $55 for each weekly visit, and when I asked for a fee reductions or other ways of reducing a financial burden that was difficult for me, no reduction of fees or frequency of visit was given.
This occurred during the Spring and summer of 06.
7. Referral to psychiatrist G____.
ICP referred me to G____. During the second semester in particular, I was concerned with my low energy levels and getting more energy so my work would not be hindered.
Because my then current medications were known to cause fatigue, I asked if there were alternatives that would cause less fatigue, but I tried to be very, very clear that I was concerned about side effects. I explained my concern and explicitly asked what side effects were anticipated, and when he said a rash was possible, I asked what percent of the patients experienced it.
He had what he thought might be a gentler alternative to two medications that were probably fatiguing me, and he said he wanted to try switching to one and then the other. But then without explaining why, he switched one medication and simply took me off another medication that I need: he told me I didn’t need it.
I went from where I was, to feeling a lot of stress, to experiencing stress to the point of unrelenting nausea and repeated diarrhea, whether or not I was dealing with external stressors worth mentioning. At the end, I was trying to find some food that I could get down, and was barely eating—a couple of hundred calories a day because I couldn’t really eat—and barely sleeping.
When I suspected that the medication change could be having adverse effects, I switched back to the prior medication regimen, and noticed a marked decrease of stress within days, and was able to eat and sleep at more usual levels.
The period over which this happened was the late part of my second semester at Fordham and the beginning of the summer. I was trying hard to get off academic probation, but I completed all three of my papers under stress to the point of nausea. One professor, unaware of my medical issue, gave feedback on my final paper and said that one part, treating Cyril Lucaris (he picked out the part written before the medication change) was “full and coherent,” while the treatment of other figures (dealt with in the part of my paper written under stress to the point of nausea) struck him “as impressionistic and poorly organized.” I received independent feedback from another person, before I switched back my medication, confirming that I “indeed seemed less coherent lately in your e-mails.”
This occurred during the Spring and summer of 06.
8. Professor H____.
H____, my professor for one class, mentioned that Wittgenstein put an ‘M’ in his journal every day he masturbated. I’ve lost count of how many times he mentioned this, as it became a running gag. He also used the word “tit,” always with verbal force; he introduced another philosopher as owing a considerable debt to Martin Heidegger by saying the new figure “sucked at Heidegger’s tits,” and references to an infant’s life included asking us to imagine an infant having an inner dialogue of “This must be… a tit! and this must be… Mom!” He also talked about a couple that “liked to lick each other;” lewd references to licking became another running gag, and late in the course he said that he was attracted to all kinds of people, but not to children and not to animals, although, he said, there was one dog that “liked to lick me.”
One specific running gag particularly bothered me. Fr. Klein complemented one of the male students in the class on his shirt, then a few minutes later quizzically said, “I’m sorry; I’m not supposed to do that. It’s considered sexual harassment,” before saying that he had a priest’s habit of absentmindedly complimenting women on their glasses. He never complimented a female on her clothing that I remember, but he delivered compliments to men on their shirts like the other running gags, and I got more compliments on my clothing than others, as well as the most involved such compliment: “I like the green in your ring; it really color-coordinates with your shirt.”
I say, with reservations, that the class was an introduction to queer culture. The other LBGTQ people I know have sometimes asked me to understand them but have never made me uncomfortable; he seemed willing to repeatedly introduce queer concerns in a way that could make some uncomfortable; hence a story of an old Cardinal talking about the adoration of Christ in the Eucharist, and rhetorically asking what Christ is saying in the Eucharist, and answering that Christ was saying (here Fr. Klein’s voice slowed and became even raspier, sounding almost like a gasp), “Eaaaat mmeeee!” For those who missed the painfully obvious point of the raspy “Eat me,” he drove home that in gay culture, “Eat me!” is an extremely erotic thing to say.
The readings included a discussion of how close to erotic, or perhaps erotically tinged, St. Anselm of Canterbury’s friendship was with his monk friends, and an essay mentioning “the solar anus” and criticizing other scholarship for treating the erotic but still not being sexy enough.
As with feminist theology, I believe my grade might have been higher if I were not sexually uncomfortable.
This occurred during Philosophy and Contemporary Theology, Spring 07.
9. Disability concerns.
I have more than one disability which affects my energy level and the number of waking hours I have available for work. This made things particularly difficult for the first semester, when my doctor needed to make sure I could tolerate a lower dose of my medication before going to a therapeutic dose.
9.1. No disability referral from B____.
After my first semester, I told B____ that I had several significant difficulties: when I wrote her and said there was “a monkey on my back,” she said, “You had a tiger on your back!”
She tried to support me, but she never did one thing a department chair might have done, refer me the Office of Disability Services when I asked her about talking with my professors about my difficulties. She also said she would speak with my professors second semester and ask for an extension, but when I later asked her, she could not recall if she had asked more than one professor to give me an extension.
This occurred during and after Spring 06.
9.2. A blunt refusal of accommodation.
Second semester of my first year, I told all three of my professors that I was dealing with difficulties, and did not immediately make any requests for accommodation.
At the end of the semester, I asked for extensions, and was surprised at how bluntly one of the professors declined to provide any accommodation.
This occurred during Spring 06.
9.3. No adjustment to major portion of workload.
The Office of Disability Services, when I registered, offered limited accommodations: I could turn in semester assignments late, but they found no appropriate adjustment for weekly assignments, and when they asked for me about a reduced courseload, Associate Dean I____ said that was not possible.
I was left, given a disability combination that has me needing to sleep around 40 more hours per week and therefore having one workweek less time per week to do my work, with no accommodation to the brunt of a full load of weekly assignments.
This occurred Fall 06.
10. Medical expenses.
My conditions make for ongoing medical expenses, and with Fordham’s graduate student plan, Administrative Concepts Incorporated, I’ve had more trouble getting payment than any other plan in my life. Before Fordham, I had never maxed out prescription drug benefits on any plan; at Fordham, I maxed out those benefits in months. I did what I could to take care of expenses, but the medical expenses kept me strapped enough for cash that I had to choose between paying for medical needs and buying books.
This was an issue for the entirety of my time at Fordham.
11. Fatigue after a dubiously treated ear infection.
I came into the health center shortly after Martin Luther King day during my last semester, having what I suspected was an ear infection. The nurse said she would treat it with both oral and topical antibiotics, but ended up only giving me an oral antibiotic.
That ear infection became a major problem: it lasted for over a month, and took four visits to a specialist otolaryngolist and something like three or four courses of antibiotics to treat; the otolaryngolist used topical antibiotics as being “6000 times stronger” than oral antibiotics like I had been given.
That infection had me more fatigued than I had been in a long time, and I still have doubts about how well I had recovered by my end of semester duties after spending much of the remaining semester trying to catch up.
12. My experience.
I entered Fordham as a survivor of religious harassment, sexual harassment from men, and sexual abuse from a woman that caused pain I don't know how to put into words. This has not been at all easy for me to write.
My experience has been traumatic. It has been traumatic in more ways than one. The long times I tried to reach out to A____—I wanted so much to befriend him—and the retaliation I met for my gestures of friendship, were infuriating. So were several other things where I felt like I was getting pushed down again and again. I’m really not sure how to describe how traumatized I was, or either the fears or the continued frustrations. I can certainly say that if I had the choice of repeating my experiences at Fordham over the past two years and repeating my chemotherapy and radiotherapy when I had cancer, I would repeat my cancer treatment, hands down.
I have been under duress every semester I’ve been at Fordham. Despite several things which I believe have impaired my study, I’ve still managed a rising cumulative GPA, reaching 3.4 by last semester, and with my last semester non-cumulative GPA reaching 3.5.
I am profoundly gifted. To those not familiar with the psychology, it means, for instance, that I ranked 7th nationally in a math contest, or that I've read the Bible in a total of seven ancient / medieval / modern languages, or that I am deeper an author than C.S. Lewis, or, as one psychologist debriefed me, "The average Harvard PhD has never met someone as talented as you," or that I am "smarter than most geniuses" or whatever. There are people who would give me heavy odds of being the most talented student in school history for Fordham, kind of like The Immortal Bard. That I was allowed to wash out, even after appeal, is simply ridiculous.
Furthermore, Fordham appears to me to be morally challenged. Fordham claims, prominently, to be a Jesuit institution that exercises cura personalis, a Latin term meaning a broadly pastoral care for the whole person, and claims to exercise cura personalis are plastered all over Fordham's website. I've never seen another institution exercise less care, not more, and I attended Avery Coonley School, the University of Chicago, the Illinois Mathematics and Science Academy, College of DuPage, Wheaton College, Calvin University, the Sorbonne, Cambridge, and presently the Pastoral School of the Archdiocese of Chicago and Mid-America. (The University of Chicago was a whiz kids math class just before high school.) I can remember one hour of care for my person at Fordham, and not more. Furthermore, there are other cases where I believe I was dealt cards off the side of the deck, including Cambridge. None of them reminds me of the extent of Fordham's badness that in my opinion exceeds mediocrity to become something (anti-)heroic.
However, I only mention this in passing, because I want to get on to something more important.
What is truly sad
I would ask you to stop and "listen" very, very closely to this point:
As far as I am concerned, there is one, and only one, thing that is sad about this story.
I insist that in my side of the story there is one, and only one, thing that is sad.
It's not that I am not normally called "Dr. Hayward." I'm called "Christos," eh? That's kind of bigger, even if it is only a name.
It is not either, more seriously, that in my opinion Fordham's negligence could have killed me. Possibly I am right, but I survived. And if Fordham really had killed me, God would have had every ability to allow me to pass away, in C.S. Lewis's phrase, "between Aslan's paws." As it is, I have been given something Orthodox positively crave: more time to repent.
If it is not a matter of my life, neither is it my career. While technically one can teach on an advanced degree, including a master's, I've never succeeded landing such a job, and informally speaking a PhD is a "union card" and American universities as a whole expect a PhD. I've been told that if I want to teach at an Orthodox seminary, a good step is to get a degree from an Orthodox seminary, and I am studying at my Archdiocese's pastoral school, where the faculty love the students tremendously and I have the upsides of academic study without the downsides. It might have been God protecting me from a career fighting academic bullies just a wee bit intimidated at my intelligence. (Did I mention that the seminary leadership has extended a lot of grace to me, including full tuition?)
Meanwhile, whether I have appreciated it or not, God has been moving forward with me. I am an author, and while Amazon is paying me less than 10% of what they used to, the single most lasting work I have hoped to leave behind is a collection of edifying books, and my expenses are met for now (I'm retired on disability). As far as writing goes, I have had a whole lot of being in the right place at the right time, and built a website to showcase and share my works that started before I ever heard of Netscape. I also have a bookshelf on Amazon, and I don't believe Amazon is being cheaper with me than with anyone else. I also have (mostly) what I have called "fame lite." I Am Spock talks about the real and profound cost of playing a celebrity character on TV. I've had a hieromonk tell me that other people have told him he should read me. So my writing enjoys some success, and I've invented things by computer: Grandfather Clock with Westminster Chime and a Soothing Tick-Tock—Steampunk Style which will sound like a grandfather clock if you keep it open in a browser window on a laptop or desktop.
Then what do I consider sad for me in all this: only one thing. I attended Fordham through spring 2007. It took me through Wednesday, November 24 2020 for me to forgive.
I have written earlier, decades earlier, about an idea for a film. It would start in standard action-adventure movie format, have the hero try to sneak in quietly and rescue a good guy, Plan A fails and all Hell breaks loose, and one of the villain's henchmen comes out after the good guys get into a helicopter, and the hero makes one parting shot into the villain's knee with a hollow-nosed .45.
Then the pace shifts to that of a European art film and follows the henchman for the remaining forty years of his life, as he remains crippled, and far worse than this, is crippled by a grudge that never lets go of desiring vengeance.
I wrote it, but I never imagined I would be writing of myself.
As far as what is really my due in a career as a scholar, I would like to pat myself on the back in quoting Stranger in a Strange Land:
"Ben does not speak for me. I am not interested in this lad's so-called rights. His claim to Mars is lawyer's hogwash: as a lawyer myself I need not respect it. As for the wealth that is supposed to be his, the situation results from other people's passions and our odd tribal customs; he has earned none of it. He would be lucky if they bilked him out of it—but I would not scan a newspaper to find out. If Ben expected me to fight for Smith's 'rights' you have come to the wrong house."
And indeed, a judge might offer me a tissue but would unlikely conclude that Fordham has done me legal wrong. Which it hasn't. My present regret is not that I am not long a professor; it is that I am not long a monk, or perhaps my own impatient chafing of the proto-monastic obedience of "Stay at home for a while."
Why am I telling all this if I have forgiven?
Fordham has made a big deal about its embrace to Orthodox. It's not as big a deal as it makes about its cura personalis that cares for every aspect of the person, but it's still a big deal, and Fordham seems to find it natural to expect that Orthodox will agree with "The Church must breathe with both lungs" along the same lines as Roman ecumenism. I do not remember ever meeting acknowledgment that some Orthodox consider ecumenism the ecclesiological heresy of our day, or wrong on a lesser scale. At Fordham, ecumenism reigns.
Also, at Fordham, the gender rainbow (or whatever it is called this month) reigns, and a Fordham that sees Orthodox as simply being Catholics (and on a liberal understanding o "Catholic"), is not in particular a Fordham well-poised to understand why it is problematic to Orthodoxy to strongarm an Orthodox seminary into accepting a hieromonk who married another man. It is true that the "Orthodox" Students Studies Center received something like a million dollar grant to study Orthodoxy and "sexuality," but Fordham does not grasp or does not accept some very basic rules about what is allowed to Orthodox.
I write to offer a third, if perhaps lesser, piece of the puzzle. Fordham makes no end of a big deal about its cura personalis. They also try, in their best Roman ecumenism, to roll out the red carpet to Orthodox whose schismatic status is gently overlooked. And, in my opinion, Fordham has a heart of ice. I do not say that my experience will be every Orthodox student's experience, but I do say, "Know what you're getting into" at least, and possibly "Get your bishop's blessing."
C.J.S. Hayward, perhaps more honored by a Fordham washout than a Fordham PhD
Epilogue on Roman Ecumenism
Rome continues to make a big deal out of restoring full communion with the Orthodox Church.
It took me longer to forgive the many Roman authorities I wrote who did not even respond to my cry for help, with the exception of one priest and journalist who said it is futile for an outsider to interfere, and whose journal has not yet reviewed any of the books I submitted.