Adapting to coronavirus, Pittsburgh diocese allows early Christmas Vigil Masses

CNA Staff, Jul 8, 2020 / 10:40 am (CNA).- Catholic leaders and religious liberty advocates have welcomed the Supreme Court ruling in favor of the Little Sisters of the Poor on Wednesday, calling it a victory for freedom of conscience and the freedom of… […]

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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Washington, D.C. Newsroom, Oct 20, 2020 / 04:00 pm (CNA).- New York’s Catholic dioceses continue to push back on new coronavirus restrictions that have shut down more than two dozen churches in the state, despite there being no connection between churches and an outbreak of the virus. 

Dennis Poust, director of communications for the New York State Catholic Conference, told CNA Tuesday that the state’s dioceses “are not aware of any outbreaks related to a Catholic Church anywhere in the state, including in the so-called ‘hot zones,’” identified by New York’s Governor Andrew Cuomo. 

Cuomo announced at the start of October that there would be new “cluster” designations of “red,” “orange,” and “yellow” for zip codes that are experiencing new cases of the coronavirus. 

For houses of worship located in the “red” zip codes, capacity is limited to 10 people, a figure which grows to a maximum of 25 for houses of worship in “orange” zip codes. Public and private schools, as well as “non-essential” businesses located in these “red” and “orange” zip codes were also forced to close due to the new restrictions. 

These new regulations mean that about two dozen churches located in the Archdiocese of New York and the Diocese of Brooklyn have been effectively forced to close for the time being. A federal judge rejected a request from the Diocese of Brooklyn for an injunction that would have allowed churches in the diocese to continue operating at 25% capacity. 

“Gov. Cuomo talks about following the science,” Poust told CNA. “We say ‘amen.’ We are following all Department of Health and CDC guidelines and keeping our people safe, yet he effectively closed down more than two dozen Catholic churches anyway.” 

Poust told CNA that New York’s bishops have been working hard to ensure the safety of all who attend their churches, with much success. 

“We have been partners with the administration from Day 1 of the crisis, writing to the governor and pledging our cooperation, offering the use of Catholic facilities for spillover hospital space, whatever we could do,” Poust told CNA on Tuesday. 

He noted that the bishops had dispensed the Sunday obligation and canceled Masses prior to the start of Holy Week, and that Catholic schools in New York City had closed before public schools in order to help halt the spread of the virus. 

“Fighting this pandemic is a pro-life imperative and we’ve been treating it as one from the start,’ he said. “I’ve been so proud of our parishes.” 

Catholics at every level, from bishop to lay parishioners, were involved in discussions for safe reopening, Poust told CNA, calling the efforts taken to ensure liturgies are as safe as possible, including the suspension of the distribution of the chalice at Mass, enforcing masks, and social distancing, a “stunning success.” 

But, he said, Cuomo’s recent measures did not reflect the results of this cooperation.

On October 16, the Jewish publication Hamodia shared a recording of a phone call Cuomo had with Jewish leaders. In the call, Cuomo laid blame at the closing of private schools on New York City Mayor Bill de Blasio, and said that it was a “fear-driven response” as “the virus scares people.” 

“I’m 100% frank and candid,” said Cuomo. “This is not a highly-nuanced, sophisticated response. This is a fear-driven response.” He said that perhaps a “smarter, more-tailored approach” to the closing of schools, houses of worship, and businesses could be developed once “the anxiety comes down” in the red zip codes. 

Poust said that by severely limiting the capacity of houses of worship, Cuomo is “sending a message that churches are not safe anywhere,” something he says “just hasn’t been shown to be true.” 

“Can a church or synagogue be a super spreader? Of course, if they aren’t masking and social distancing,” he said. “But with appropriate precautions, the risks are very low and the statistics bear that out.”

With limited exceptions, said Poust, the vast majority of schools and religious congregations have been “exceedingly safe.” 

And while Poust said that there was “much to praise” in how Cuomo has handled the coronavirus outbreak–with ”the exception of the early policy regarding nursing homes”–he thinks it is “important to enforce restrictions appropriately, namely on those who are violating the rules and causing spread.”

“The governor knows exactly which congregations have been problematic. It is a small minority that has been unwilling to follow the rules,” he said. 

Poust said that isolated incidents of rule breaking do not justify broad action against entire religious communities. 

Highlighting criticism by New York state and city officials of some Jewish congregations, he said it is not appropriate to treat the wider Jewish community – or all religious communities – with a broad brush.

“I am confident if it was a Catholic parish violating the law, the state would not have shut down every church, synagogue and mosque in the community. It would have enforced the law against the bad-actor parish,” he said.

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