Vatican City, Jul 3, 2018 / 04:51 am (CNA/EWTN News).- The Vatican announced Tuesday that Pope Francis has named three new auxiliary bishops for the Archdiocese of Chicago, appointing Fr. Ronald Hicks, Fr. Robert G. Casey and Fr. Mark Bartosic to the positions.
The July 3 announcement of the priests’ appointments coincided with the news that two of Chicago’s six current auxiliary bishops, George Rassas and Francis Kane, would be retiring. With Hicks, Casey and Bartosic, there will now be seven auxiliaries serving in the archdiocese.
Born in Chicago in 1967, Hicks has until now served as the archdiocese’s vicar general.
In 1985 he graduated from Quigley Seminary South, and obtained a bachelor’s degree in philosophy four years later from the University of Chicago. He also has a master of divinity degree and a doctor of ministry degree from the University of St. Mary of the the Lake in Mundelein.
Hicks was ordained a priest in 1994 for the Archdiocese of Chicago, after which he served in various pastoral roles throughout the diocese.
After a stint as dean of formation at St. Joseph College Seminary from 1999-2005, the bishop-elect received permission from his then-archbishop, the late Cardinal Francis George, to move to El Salvador, where he served a 5-year term as regional director of the Nuestros Pequeños Hermanos home for orphaned and abandoned children.
From 2010-2014 he served as dean of formation at Mundelein Seminary, while also helping with weekend Masses at St. Jerome Parish in Rogers Park. He was named vicar general for the archdiocese by the current archbishop, Cardinal Blase Cupich in 2015.
Casey, also a Chicago native, was born Sept. 23, 1967, and is currently serving as pastor of St. Bede the Venerable Church in Chicago.
After obtaining a bachelor’s degree in English from Niles College of Loyola University Chicago in 1989, Casey went on to pursue a master of divinity, which he received from the University of St. Mary of the Lake in Mundelein in 1994.
The bishop-elect was ordained a priest in 1994, after which he served as associate pastor of St. Ita parish in Edgewater until his 1998 appointment by Cardinal George as the part-time, associate director of Casa Jesus. In 1999, he was named the organization’s full-time director.
After a 40-day pilgrimage to Santiago de Compostela in Spain in 2003, Casey began serving as pastor of Our Lady of Tepeyac in the Little Village neighborhood of Chicago. In 2008, he co-founded the Taller de José ministry, which is sponsored by the Congregation of St. Joseph and provides accompaniment to those in need.
Casey then served in a number of other pastoral roles before being named to the Placement Board of the archdiocese, a role in which he helps assign priests to parishes.
The only non-Chicago native of the new appointments, Bartosic was born in Neehah, Wis., in 1961, and is currently serving as pastor of Assumption of the Blessed Virgin Mary Church in Chicago and as director and chaplain of the Kolbe House, Cook County Jail.
Raised in Ashland, Ohio, Bartosic obtained a bachelor’s degree in theater from Ashland University in 1983, and went on to earn a both a master of divinity degree and a licentiate degree in sacred theology from the University of St. Mary of the Lake.
He was ordained a priest for the Archdiocese of Chicago by Cardinal Joseph Bernardin in 1994, and has served in several pastoral roles since, including his position as chaplain of the Kolbe House jail ministry.
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About our “understanding of Christian doctrine in its development”–and freeing ourselves of mutant signaling and insinuations during the past decade–in “The Development of Christian Doctrine” Newman appeals, in part, to a biological analogy whereby growth (“development”) is one thing, while corruption is another.
He writes:
“I venture to set down seven notes of varying cogency, independence, and applicability to discriminate healthy developments of an idea from its state of corruption and decay, as follows: “There is no corruption if it retains:
(1) One and the same TYPE [doctrine/natural law v. a disconnected degree of pastoral “accompaniment” devolving into accommodation],
(2) The same PRINCIPLES [the non-demonstrable first principle of non-contradiction v. neo-Hegelian interpretations of the ambivalent “time is greater than space”],
(3) The same ORGANIZATION [the received Barque of Peter as from a supernatural source v. natural religions more as expressions of unaltered human searching]
(4) If its beginnings ANTICIPATE its subsequent phases [the Incarnation/Creed/ Catechism/Veritatis Splendor v. normalization of “choices” in place of moral judgments, as in the homosexual lifestyle, etc.];
(5) Its later phenomena PROTECT and subserve its earlier [Veritatis Splendor/ Familiarus Consortio v. social science (?) as the source of alternative truths];
(6) If it has a power of assimilation and REVIVAL [Evangelization and inculturation v. incongruous amalgamation as with Amazonia/der Synodal Weg], and
(7) A vigorous ACTION from first to last…” [lively steadfastness v. the mess of constant change as the deepest rut of all].
Let us hope it is Newman’s WRITINGS that will inspire the Church Peter.
A great saint and example for non-catholics. Not so sure about his notions concerning “illative”, intuitive knowledge though.
By definition, we cannot prove “illative” knowledge, but it helps make sense of why we know that another person, even the Divine Persons, love us. We know the truth of this interpersonal love on many mysterious levels.
Try reading the Bible and everywhere there is the word “faith” replace it with “relationship.”
Faith or belief in the love of another person is more than math. Think also of the revealed fact that the Holy Angelic Persons love us. Happy Feast!
Thank you for remembering my Feast Day. Certainly faith, and beyond that, mystical knowledge, can provide men with certitude regarding religious matters. But Henry Neman’s illative knowledge was viewed as a natural human faculty.As such, it’s not faith or mysticism. It could be regarded as another human means of strengthening faith, but it would be fatal to the Faith to confuse it with a supernatural thing in itself. I think such ideas had a lot to do with the romantic atmosphere of the nineteenth century which, by confusing natural faculties with the supernatural, risked emptying the latter of its real, very distinct, reality.