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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?

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.

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.

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. 

This article originally appeared in Mosaic, Sacred Heart Major Seminary’s magazine, and is reprinted at CNA with permission of the Detroit Catholic, where it was published April 20.

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Migrants mostly form Central America wait in line to cross the border at the Gateway International Bridge into the U.S. from Matamoros, Mexico, to Brownsville, Texas, on June 4, 2024. / Credit: CHANDAN KHANNA/AFP via Getty Images

Washington, D…. […]

San Bernardino, Calif., Oct 9, 2018 / 03:01 pm (CNA/EWTN News).- A list of 34 priests credibly accused of abuse in recent decades was released Monday by the Diocese of San Bernardino. The local bishop has apologized to victims and said the failure to protect children has led to “new awareness” about the “terrible scourge” of sex abuse.

“When we read this list we are pained to think of the many lives that were impacted by the sinful and unlawful acts of those priests who committed them,” Bishop Gerald Barnes of San Bernardino said. “Some will recognize names on this list, more will recognize the parish communities where they served. It makes this crisis more local to us, and may increase our feelings of sadness and outrage.”

He encouraged victims of sex abuse by a Church minister or those who know victims of such sex abuse to “please come forward and report it.” He offered his apologies and deepest regrets to the victims of those listed and to the Catholic faithful, “who have been scandalized by this shameful chapter in our Church’s history.”

“Apologies, at this point, can seem hollow and I regret that because I can imagine how painful this has been in the lives of many victims,” Bishop Barnes said. “Still, I do want to state my sincere apology.”

The list, released Oct. 8, draws from diocesan records and files documenting abuse reports made to diocesan personnel. The records include follow-up reports to priests and Diocesan Review Board discussions.

In the most recent cases, credibility of an accusation was determined by the Diocesan Review Board. In older cases, credibility was determined from facts reported by diocesan personnel at the time of the accusation, an admission from a priest, or from police or legal documents.

The diocese characterized the list as a “good faith effort” to “disclose the names of all priests with credible allegations.” Any additional credible allegations in the future will be added to the list. The latest allegation is from 2014, which was reported to child welfare authorities. Of those priests listed, 29 of the 34 names are “already in the public domain.”

John Andrews, communications director for the San Bernardino diocese, said those six not previously named had been reported to the police, but hadn’t been reported in the press nor were letters read to the faithful about these priests. He said the diocese had responded to the allegations responsibly.

Six of the priests on the list have been convicted in criminal court. All but one priest on the list have been dismissed from the clerical state, permanently banned from ministry in the diocese, or have died.

The whereabouts of the one priest who left the diocese in 1993, Paul Nguyen, are unknown. He had been incardinated in the Diocese of Oslo and served at St. Francis de Sales in Riverside from 1992-1993. The allegations against him were made known to the diocese in February 1993. He was also suspended and reported to the police.

Before 1978, the territory of the diocese was part of the Diocese of San Diego, which has released a similar list. Credibly accused priests who served in parishes of San Bernardino or Riverside counties from before that time are included on the San Bernardino diocese’s list.

There are presently about 1.6 million Catholics in the diocese out of a population of 4.9 million. About 1,900 priests have served in the diocese’s territory.

Andrews told CNA the list represents “a painful, tragic chapter in the history of the diocese.”

“We make no excuses for the actions of these men,” he said. “They are reprehensible actions and they are not consistent with what the Catholic faith is all about, about how we are to treat each other as human beings, especially as it relates to caring for children.”

He said the list’s release will create “raw, painful feelings,” especially for victims. “We stand ready to listen to them, to try to help them in their healing process with our action and our prayer.”

Bishop Barnes reflected on the effects of the sex abuse scandal.

“While we will always bear the mark of this scandal, our failure to protect children in earlier years has ultimately led us to a new awareness and an illumination of this terrible scourge on all of society,” he said, citing Christ’s words in the Gospel of Luke: “there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light.”

The bishop noted that since 2002 six priests have been credibly accused of sexual abuse of a minor. Of these, three were alleged to have committed an act of abuse since that year, while the other three alleged abuse incidents took place before 2002.

The bishop emphasized the diocese’s work since 2002, including its adoption of a “zero tolerance” policy for clergy with credible allegations of abuse and its close work with law enforcement in “all reports of abuse.”

Fingerprinting and extensive background checks are now mandatory for all clergy and lay employees of the diocese, and all diocesan ministers must take part in training to recognize and prevent the sexual abuse of children.

The diocese also established the Diocesan Office of Child and Youth Protection to ensure safe environment policies and pastoral code of conduct are followed.

The list’s release was prompted by the release of a Pennsylvania grand jury report covering a 70-year period across six dioceses in the state. The report alleged more than 300 priests had sexually abused over 1,000 children in that time frame.

Andrews said much of the abuse took place in the more distant past. He noted that only six credible cases had been reported in the last 16 years, compared to 28 cases in the previous 24 years. He said there has been more education about sex abuse and current diocesan response is “very solid.”

He said the diocese has adopted habits to encourage transparency and accountability, such as releasing the list of accused clergy.

“I think the Church is in a crisis that calls us to a greater level of openness, and we are hoping making the information public in this way will help the healing process for victims first and foremost and also for the Catholic faithful of our diocese as a whole,” he said.

“When we have an allegation that’s credible, we go to the parishes where that priest was, we announce that there is an allegation, and if anybody has been abused by this person, (ask them) to come forward,” he said.

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