Washington D.C., May 3, 2018 / 04:22 pm (CNA/EWTN News).- About two weeks after resigning, Chaplain of the House of Representatives Fr. Patrick J. Conroy, S.J. rescinded his resignation and informed Speaker of the House Paul Ryan (R-WI) that he intends on staying in his role through his term.
In a letter sent to Ryan on May 3, Conroy said that if the speaker still wished for him to leave his role, he would have to fire him. The priest said that he would not be submitting another letter of resignation.
In a statement released later that day, Ryan said that he accepts Fr. Conroy’s letter and has “decided that he will remain in his position as Chaplain of the House.”
“My original decision was made in what I believed to be the best interest of this institution,” Ryan said. “To be clear, that decision was based on my duty to ensure that the House has the kind of pastoral services that it deserves. It is my job as speaker to do what is best for this body, and I know that this body is not well served by a protracted fight over such an important post.”
Ryan said he plans to meet with Fr. Conroy next week to discuss moving forward “for the good of the whole House.”
Conroy had tendered his resignation as House chaplain on April 15. In his letter Thursday, he said that Ryan’s Chief of Staff Jonathan Burks had told him that the speaker was asking him to resign. He said that Burks told him, “maybe it’s time we had a Chaplain that wasn’t a Catholic,” and commented on his prayer in November that was perceived as critical of the Republicans’ tax bill.
The Jesuit priest said that he had never been disciplined, and had received zero complaints about his ministry during his nearly seven years as House chaplain, but felt as though he was being forced into resigning by Ryan.
“At that point, I thought I had little choice but to resign, as my assumption was that you had the absolute prerogative and authority to end my term as House Chaplain,” Conroy wrote.
However, Conroy wrote that he changed his mind about his resignation after Ryan began speaking to the media. Ryan said last week that some House members had concerns about Conroy, and that he was not able to adequately tend to the spiritual needs of some Congressmen.
Conroy disputed this allegation, and said that he would have made an effort to adjust his ministry in order to better serve the House.
“In fact, no such criticism has ever been leveled against me during my tenure as House Chaplain. At the very least, if it were, I could have attempted to correct such ‘faults,” he said.
“In retracting my resignation I wish to do just that.”
Conroy then insisted that not only would he not be resigning, but also that if Ryan in fact wanted him removed from his position, he would have to terminate him. Otherwise, he will remain as House Chaplain throughout the remainder of his two-year term, which is up in 2019.
“Therefore, I wish to serve the remainder of my term as House Chaplain, unless terminated ‘for cause.’”
Conroy also said that he intends to run again for his role at the end of his current term, if he is not fired by Ryan.
Conroy’s resignation was due to go into effect on May 24. He has served as House chaplain since May 25, 2011.
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New York City, N.Y., Jan 14, 2020 / 01:00 pm (CNA).- The Diocese of Brooklyn has responded to an act of vandalism at a parish this past Sunday, and released a video showing a man “desecrating” the altar during Mass.
Fr. Richard Cassidy, professor of Sacred Scripture at Sacred Heart Major Seminary, dresses in Roman prisoner garb as he holds a copy of his newest book, “A Roman Commentary on St. Paul’s Letter to the Philippians.” Fr. Cassidy’s eighth scholarly work, the book explores the subversive nature of St. Paul’s Letter to the Philippians, which the apostle wrote from behind bars in a Roman prison cell. / Valaurian Waller | Detroit Catholic
Detroit, Mich., Apr 30, 2022 / 08:00 am (CNA).
It was a tough decision for Rick Cassidy as he began graduate studies at the University of Michigan in mid-1960s. Would he take the course on Imperial Rome, because of his love of history, or the course History of Slavery, because of his deep concern for social justice?
The Dearborn native chose the course on slavery. The insights he acquired have helped to guide Fr. Richard Cassidy’s scholarly work for three decades, including his latest work, “A Roman Commentary on St. Paul’s Letter to the Philippians“ (Herder & Herder, 2020).
Paul’s letter, composed in chains and secreted out of his Roman jail cell, is intentionally “counter-slavery” argues Father Cassidy, professor of Sacred Scripture at Sacred Heart Major Seminary since 2004, as well as “counter-emperor.” At its core, Philippians is an underground epistle that subverts the Roman power structure and the “lordship pretensions of Nero.” Reviewers praise the “distinctive thesis” of Father’s groundbreaking work as “fresh and illuminating,” making for “fascinating reading.”
This is Father Cassidy’s seventh book that examines the influence of Roman rule on the writers of the New Testament, and his eighth book overall. He returned to Ann Arbor on a rainy afternoon in late June to discuss his newest work.
Dan Gallio: St. Paul’s Letter to the Philippians is most known for its soaring declaration of the divinity Christ, before whom one day “every knee must bend,” and “every tongue proclaim” his universal lordship (2:6-11).
Your new book presents a unique argument: Paul’s letter is primarily a “subversive” document of resistance against the Roman Empire—particularly against emperor worship and slavery. How did you arrive at this against-the-grain interpretation?
“A Roman Commentary on St. Paul’s Letter to the Philippians” (Herder & Herder, 2020) is Fr. Cassidy’s eighth book and a follow-up on his 2001 work, “Paul in Chains: Roman Imprisonment and the Letters of St. Paul”. Valaurian Waller | Detroit Catholic
Father Cassidy: These insights were the result of long hours with the text, spending a lot of prayer time for guidance, as to Paul’s situation.
The issue of slavery came into play strongly. I now saw that Jesus was executed as a violator of Roman sovereignty, condemned by Pilate, executed under Emperor Tiberius—and that this was the slave’s form of death. This is a crucial point.
In regards to the two topics you mention, I had the intuition that the Letter to the Philippians was “counter-emperor cult” and “counter-slavery.” First, the self emptying of Christ from on high—descending downward into human form, downward, downward to the point of the slave’s death on a Roman cross—and then you have St. Paul’s wonderful words in chapter 2, verses 9-11.
My insight was that there is going to be a redressing of what has happened. Because of the great faithfulness of Jesus Christ, the Father intervenes and begins the lifting up, the ascending of Christ, where the Father exalts Jesus and bestows upon him “the name above every other name.”
So I can now speak about this famous passage in terms of a kind of “drama”: four scenes that represent the descent of Jesus, and four scenes that represent his ascent, akin to a medieval passion play. The Father intervenes on Christ’s behalf, conferring upon him the name of “Lord.” Now all of creation, including the emperor, the governor, the imperial personnel, are all subject to Jesus. They have to prostrate themselves before the name of Jesus.
DG: So, essentially, Philippians is subversive because it makes a political statement as much as a theological one.
FC: Yes, but for some, it is a great privilege to genuflect at the name of Jesus. This includes slaves! Paul had integrated slaves into his community in Philippi. They were empowered now to proclaim the name of Jesus, standing alongside free men and women. They are standing alongside the Roman imperial power structure, all involved in the same process of bowing before Christ and proclaiming his name.
A security guard at Sacred Heart Major Seminary helps Fr. Cassidy don his “prisoner’s clothing” for a photo shoot promoting Fr. Cassidy’s latest book, “A Roman Commentary on St. Paul’s Letter to the Philippians,” which details Paul’s experience behind bars and the conditions under which he wrote his Letter to the Philippians. Valaurian Waller | Detroit Catholic
And that name is “Lord.” Jesus is being acclaimed as Lord, and not the emperor, to the glory of God the Father. This is the decisive element of Philippians 2:6-11, blended together in this one passage.
DG: You provide a forty-four-page introduction to the social situation of the Roman colony of Philippi. Why did you feel such an informative but lengthy introduction was necessary to support your thesis?
FC: I had to establish that conditions at Philippi mirror conditions at Rome. This is important. Philippi was like “Little Rome.” When Paul is speaking of conditions at Philippi, his is also experiencing the same oppressive conditions at Rome as a chained prisoner. I had to establish that emperor worship was everywhere, in Philippi’s renowned amphitheater, in the streets, in public artifacts. That is why I had to go into an extensive introduction to set the stage of what Paul is doing in his letter.
DG: Your appendices are extensive, too, like bookends to the introduction, driving the thesis home again using illustrations.
FC: There is one illustration of a monument where slaves are chained, and a slave trader is proclaiming his prowess as a slave trader. This monument to the degradation of slavery was at a city adjacent to Philippi. Paul almost certainly passed by it on his way to and from Philippi. It was discovered back in the 1930s and almost destroyed in the war by Nazi bombings.
DG: Paul is sometimes criticized by revisionist commentators for not rejecting the institution of slavery in his letters. Is your book an answer to these critics?
FC: Paul’s approach to slavery is complicated. There are some letters where he seems to envision the imminent return of Christ. Possibly he minimized the importance of slaves being freed in these letters. However, in Philippians, his final letter before his death, he addresses the issue definitively. It is very undermining of slavery.
I intended to de-establish the idea that Paul acquiesced to slavery. He did not acquiesce. The laudatory prepublication comments by scholars make me think the book will have a decisive role in re-imaging Paul.
Against a prevailing notion that St. Paul “acquiesced” to the idea of slavery in his writings, Fr. Cassidy’s book aims to counter the idea by showing how St. Paul’s Letter to the Philippians actually served a subversive purpose in a Roman empire dominated by emperor worship and tight controls. Valaurian Waller | Detroit Catholic
DG: Back to Philippians 2:6-11. Why do you maintain this passage is not a hymn or baptismal catechesis, as is customarily believed, but is an original composition of Paul? Is this position another example of your counter exegesis?
FC: This is not some other preexisting hymn. No! This is fresh imaging. Visceral imaging. This is intensity from identifying with Christ as the “slave crucified.” No one else could have composed this passage. And Paul could not have composed this passage until he was in Roman chains and could see the threat posed against Jesus by the counterfeit claims that Emperor Nero is Lord.
DG: It’s almost like the passage is “supra-inspired,” that he would get such an original insight while in such dreadful circumstances.
FC: Correct. And there is a real question as to how this letter could be transmitted from prison, with the security and censorship. In garments? In pottery? It is possible the original written letter was confiscated. So how is Paul is getting his subversive thoughts past the Roman guards?
I suggest in my book that Paul was drilling his associates, Timothy and Epaphroditus, to memorize his letter, given the role of memory in early Christian life.
DG: With your busy teaching and pastoral duties, where to you find the motivation and energy to produce such a thoroughly researched, and beautifully written, work of scholarship?
FC: It’s Spirit driven!
DG: Is the Spirit driving you to another book?
FC: I would say so. After a book comes to publication, there is always a kind of mellowing period. So right now I have not identified the next project. I am appreciating the graces I have received from this book, and trusting that the same Spirit who has shepherded me through this sequence will still stand by me, guiding me forward.
When Pope Pius IX declared the doctrine of the Immaculate Conception of the Virgin Mary on December 8, 1854, he had a golden crown added to the mosaic of Mary, Virgin Immaculate, in the Chapel of the Choir in St. Peter’s Basilica. / Daniel Ibañez/CNA
The Catholic Diocese of Arlington, Virginia, is sparing no effort in addressing that through its new, seven-part video series “Mary, Explained.”
In preparation for its upcoming golden jubilee in 2024, the diocese has launched a three-year effort to prepare for the celebration.
Year One, which began in November 2021, focused on the theme of the Eucharist. Out of that theme the diocese produced a series called “The Mass, Explained,” which received much positive feedback.
This year, the second year of preparation, the theme for the diocese is “rejoice,” and the focus is Mary’s perfect example of joy.
Kerry Nevins, multimedia producer for the Arlington Diocese, told CNA: “‘Rejoice’ is centered around Mary’s response to the Annunciation when she is told that she’s going to be the mother of God.” He explained that this was their call from Bishop Michael F. Burbidge, who leads the diocese.
Bishop Michael F. Burbidge shares his thoughts in the “Mary, Explained” series on the importance of Marian theology and why the diocesan faithful ought to see Mary as our model disciple. Photo courtesy of Diocese of Arlington
As Burbidge, Nevins, and their Arlington Diocese team continued to explore the theme, they decided to create a video series about Mary.
The seven-part series will unpack the Marian dogmas month by month by way of addressing the following topics: Who is Mary? (May); Was she the mother of God? (June); Was she immaculately conceived? (July); Was she assumed into heaven? (August); Was she ever-virgin? (September); Why do Catholics pray and have devotions to Mary? (October); and How can we embrace Mary as our model disciple? (November).
Nevins explained that the mission of the series is to “dive into who she is, what Catholics believe about her, what Catholics don’t believe about her, and why we should even be looking to her in the first place.”
“We don’t just want to know our faith for the sake of knowing our faith so we can get a couple of answers right on Catholic ‘Jeopardy,’” Nevins told CNA. “We want people to know their faith so that they can know Christ and come to be in a relationship with him, and I think the best way that you can get to know somebody is by meeting their mom.”
Dr. Matthew Tsakanikas, associate professor of theology at Christendom College who is featured in the series, expressed how this project gracefully addresses a wide audience, hearing perspectives from priests, religious, and laypeople alike. Tsakanikas told CNA: “I think it’s written so that anyone accessing it has a chance to get insights at every level.”
Tsakanikas noted how “Mary, Explained” takes what might seem like lofty ideas and brings them down to us. “These dogmas aren’t supposed to be … just looking at Mary on a pedestal but also looking at Mary in terms of how these graces were assigning her a task and mission,” he said.
Through a deeper understanding of the Marian dogmas, viewers can understand how she, too, was commissioned to bring about the kingdom of God here on earth and hopefully encourage them to do the same.
At a glance, it’s evident that the production quality was carefully considered.
“A lot of planning went into it,” Nevins said. “We really believe that … quality is credibility.”
With endless options to click through, Nevins acknowledged that the content had to be aesthetically appealing if they wanted people to consume it. “We really want to make Catholic media beautiful because we’ve got the greatest story to tell, but if the story doesn’t look good, people aren’t going to watch it,” he said.
Beyond the production quality, the mission of the series is to stoke a fire of love for the Church and deepen devotion to Our Lady.
Father Daniel Hanley, formator at Mount St. Mary’s Seminary in Emmitsburg, Maryland, told CNA: “Letting people know and enter into relationship with Mary as spiritual mother is hugely important. She’s a real person, she’s involved in our life, and we should recognize it and let her be.”
The bishop’s leadership and inspiration is credited with the initial vision for the series, but the diocese was well suited for the project, according to Hanley. “There’s a lot of Marian devotion in our diocese,” he added.
Those involved in the production of “Mary, Explained” are hopeful that the series will bear the fruit of Marian devotion in their diocese and beyond.
“It’s part of God’s plan for salvation that people know her and let her be part of their life,” Hanley said. “I noticed that they’ll lean in when you preach about Mary. There’s a desire to know more about her.”
The link in the article leads to a post about part of Fr. Conroy’s prayer:
“Here’s November 6, 2017 prayer by House Chaplain Pat Conroy: “May their efforts these days guarantee that there are not winners and losers under new tax laws, but benefits balanced and shared by all Americans.””
That doesn’t sound like a prayer, it sounds like a politician’s speech. Maybe for his own good Fr. Conroy should go to an actual parish of normal people.
Big mistake. Not only is Patrick Conroy unfit to be House Chaplain, he’s unfit to be a Catholic Priest. Watch the following video and listen to Conroy in his own words being an advocate for intrinsically disordered sexual deviancy. He is as dangerous to the faith and faithful as homosexualist James Martin is. The DLEMM – Dominant Liberal Establishment Mass Media – is trying to use Conroy’s ill-informed prudential remarks about tax rate cuts as the reason he was asked to resign. However, his remarks about intrinsically disordered homosexual acts which contradict the actual teaching of the Church are more than reason enough to not only terminate him as chaplain but dismiss him from the clerical state.
The link in the article leads to a post about part of Fr. Conroy’s prayer:
“Here’s November 6, 2017 prayer by House Chaplain Pat Conroy: “May their efforts these days guarantee that there are not winners and losers under new tax laws, but benefits balanced and shared by all Americans.””
That doesn’t sound like a prayer, it sounds like a politician’s speech. Maybe for his own good Fr. Conroy should go to an actual parish of normal people.
Please – not my parish!
Big mistake. Not only is Patrick Conroy unfit to be House Chaplain, he’s unfit to be a Catholic Priest. Watch the following video and listen to Conroy in his own words being an advocate for intrinsically disordered sexual deviancy. He is as dangerous to the faith and faithful as homosexualist James Martin is. The DLEMM – Dominant Liberal Establishment Mass Media – is trying to use Conroy’s ill-informed prudential remarks about tax rate cuts as the reason he was asked to resign. However, his remarks about intrinsically disordered homosexual acts which contradict the actual teaching of the Church are more than reason enough to not only terminate him as chaplain but dismiss him from the clerical state.
https://youtu.be/MwBTBGUHOm0
“the speaker was asking him to resign. He said that Burks told him, “maybe it’s time we had a Chaplain that wasn’t a Catholic,”
Judging by what you’ve described, perhaps Burks actually said “maybe it’s time we had a Chaplain that *is* Catholic.”