Washington D.C., Jun 10, 2018 / 04:01 pm (CNA/EWTN News).- Catholic elementary school students, regardless of race, sex, or socioeconomic status, have more self-control and self-discipline than their peers enrolled in either public schools or non-Catho… […]
Vatican City, Jun 10, 2018 / 09:23 am (CNA/EWTN News).- During his Angelus address on Sunday, Pope Francis discussed the incomprehension Christ faced during his earthly ministry, from both the scribes and his own family.
The scribes’ assertion t… […]
Washington D.C., Jun 10, 2018 / 05:00 am (CNA).- A Thomistic philosopher, an evolutionary biologist, and a Harvard astronomy professor walk into a bar. Well, not a bar.
But they did walk into a Washington, D.C. symposium this week, at which graduate students, professors, religious sisters, and other curious Catholics discussed highly technical scientific questions over bourbon and pecan pie, late into the night.
The three-day conference, co-sponsored by the Thomistic Institute and the Society of Catholic Scientists, brought together nearly 70 professors and graduate students from Princeton, Harvard, Yale, MIT, the University of Chicago, and other universities across the country to examine the intersection of faith and science.
“The typical contemporary view assumes that there is going to be some deep tension between faith and science. From our perspective that’s an illusion. There is not really a conflict there, but it does require you to work carefully through some of these issues,” said Fr. Dominic Legge, OP, the Thomistic Institute’s director.
The idea behind the conference was to bring high-level scientists together with some very good philosophers and theologians to talk through questions about integrating specialized scientific research with a broadly grounded philosophical perspective, Legge told CNA.
Scholars presented lectures on neuroscience, physics, cosmology, biology, and philosophy. The Thomistic Institute plans to post lectures from the symposium on iTunes.
Dr. Karin Öberg teaches astrophysics at Harvard University, where she researches the interstellar medium and star formation. Öberg seeks to discover “how chemistry and physics interact during star and planet formation to shape the bulk and organic compositions of nascent planets.” She is also one of the founders of the Society of Catholic Scientists.
At the Thomistic symposium, Öberg lectured about exoplanets and the possibility of extraterrestrials.
“The big scientific development that has happened in the past 10-20 years is that we have found out that planets are very common around other stars. Basically, every star that you see in the sky is its own solar system, so that’s a change in the cosmology that we live in. This obviously for most people begs the question, ‘Are they also living systems like our earth?’”
Öberg told CNA that it would be “super cool” to discover even non-rational life because “it would teach us something about how you go from inanimate to animate matter, which is currently very poorly understood.”
“But I think from a spiritual point of view what people are excited about is the possibility of other intelligent beings that could potentially inhabit some of these worlds,” Öberg continued.
“That’s where you get into some of the most controversial and exciting meeting points of the scientific pursuit of what may or may not exist, intelligent extraterrestrial life, and what we can deduce from Scripture or Church teachings on the likelihood of their existence. What kind of aliens would be compatible with the interpretation of Scripture?”
Neurology professor Dr. Stephen Meredith from the University of Chicago; Dr. William Carroll, a research fellow at Oxford; and Dr. Daniel de Haan, a divinity professor at Cambridge, also presented lectures.
Fr. Nicanor Austriaco, OP, presented on evolutionary theory.
“My question is how do you explain the appearance of novel traits in the biological realm from a biological perspective that appeals to four causes, one of which is efficient?” said Austriaco, who received his Ph.D., in biology from MIT.
“To invoke a first cause would make no sense to many of my colleagues at MIT who are doing science, but the attempt there is to try within a particular conceptual framework to make intelligible sense of what is actually happening,” he continued in a discussion among all of the lecturers.
On the theory of evolution, Legge explained that God’s creative activity is not in competition with explanations for the origins of being that are framed with the created universe.
“Creation means not just a first moment in time, but a relation of radical ontological dependence on God as creator. And, at the same time he endows creatures with the power to cause, and that means that creatures really can cause things to change in the world,” said Legge.
“We can investigate what’s happening with creaturely causes, including a theory of evolution about how you have the diversification of species over time and the emergence of more complex forms of life. That doesn’t threaten in any way the fact that God creates the world or that God has a providential plan,” he continued.
Dr. Jonathan Lunine, vice-president of the Society of Catholic Scientists and a professor of astronomy at Cornell University, elaborated on that point.
“Science provides us with a way of understanding the natural universe, the processes that occur, how that universe has evolved through time, but it doesn’t give us the metaphysical question of why are we here and what is behind it all,” he told CNA.
Unlike most scientific conferences, this symposium included an option for daily Mass and a holy hour, giving it a distinctly Dominican flavor.
Catholic speaker Matt Fradd, who has a graduate degree in philosophy, told CNA that the meeting “has been like drinking water from a fire hydrant with people who are about 17,000 times smarter than me giving talks on neuroscience and evolutionary theory, so it has been great.”
Legge told CNA that the symposium aimed to help participants grow in love for God through scientific understanding.
“To learn to love the Lord with your mind means to devote everything, all of the resources of your mind, to understanding what God has created and, ultimately, trying to understand as much as it is possible for us — God himself,” Legge told CNA.
“I think that is an important thing for every Catholic who is engaged in the life of the mind,” he said.
Chicago, Ill., Jun 9, 2018 / 04:28 pm (CNA/EWTN News).- A U.S. appellate court has ruled against a self-described Satanist from Chicago who had filed a lawsuit seeking to remove the motto “In God We Trust” from U.S. currency.
The ruling, r… […]
New York City, N.Y., Jun 9, 2018 / 12:33 pm (CNA/EWTN News).- The Superior Court of New York ruled Friday in favor of Joan Sheen Cunningham, who had petitioned to move the body of her uncle, Venerable Fulton Sheen, to the Cathedral of St. Mary in Peoria. The body of the late archbishop is currently in St. Patrick’s Cathedral in New York City.
The Diocese of Peoria welcomed the decision.
“This is the second time that the Superior Court of New York has ruled in favor of Joan Sheen Cunningham’s petition,” read a June 8 statement from the Peoria diocese.
The judge, Arlene Bluth, ruled that “the location of Archbishop Sheen’s final resting place would not have been his primary concern” and that “it makes no sense, given his lifelong devotion to the Catholic Church, that he would choose a location over the chance to become a saint.”
The Peoria diocese opened the cause for Sheen’s canonization in 2002 after Archdiocese of New York said it would not explore the case. In 2012, Benedict XVI recognized the heroic virtues of the archbishop.
However, Bishop Daniel Jenky of Peoria suspended the beatification cause in September 2014 on the grounds that the Holy See expected Sheen’s remains to be in the Peoria diocese.
The Archdiocese of New York, however, has said that Vatican officials have said the Peoria diocese can pursue Sheen’s canonization regardless of whether his body is at rest there.
Sheen was born in Illinois in 1895, and was ordained a priest of the Diocese of Peoria at the age of 24. He was appointed auxiliary bishop of New York in 1951, and he remained there until his appointment as Bishop of Rochester in 1966. He retired in 1969 and moved back to New York City until his death in 1979.
Sheen’s will had declared his wish to be buried in the Archdiocese of New York Calvary Cemetery. Soon after Sheen died, Cardinal Terence Cooke of New York asked Cunningham, Sheen’s closest living relative, if his remains could be placed in the New York cathedral’s crypt, and she consented.
Cunningham has said that Sheen would have wanted to have been interred in Peoria if he knew that he would be considered for sainthood. In 2016, she filed a legal complaint seeking to have her uncle’s remains moved to Peoria.
An initial court ruling had sided with Cunningham, but a state appeals court overturned that ruling, saying it had failed to give sufficient attention to a sworn statement from a colleague of Archbishop Sheen, Monsignor Hilary C. Franco, a witness for the New York archdiocese.
Msgr. Franco had said that Sheen told him he wanted to be buried in New York and that Cardinal Cooke had offered him a space in the crypt of St. Patrick’s Cathedral.
The appeals court ordered “a full exploration” of the archbishop’s desires.
The Diocese of Peoria said that the New York superior court ruled this week that Msgr. Franco “testified completely in line with the testimony of Joan Sheen Cunningham. Therefore, both supported their understanding that above all else Archbishop Sheen would not have objected to his remains being transferred to Peoria.”
“Furthermore, the Archdiocese of New York could not supply any further testimony against Joan Sheen Cunningham’s petition. The court ruled that their testimony was fundamentally the same,” the Peoria diocese said.
Bluth ruled that “Mrs. Cunningham has offered a sound reason and a laudable purpose for her petition” and that Sheen “would care much less about the location of his earthly remains than his ability … to continue to serve man and God on a grand scale after his earthly demise.”
The Peoria diocese expressed their hope that the Archdiocese of New York “will cease their legal resistance and respect the ruling of the Superior Court. Bishop Jenky hopes that the New York Archdiocese will cooperate with … the practical matters as to moving the remains of Venerable Archbishop Sheen to Peoria, Illinois. It is the hope that this process will begin immediately.”
The Diocese of Peoria said that moving Sheen’s body to Peoria will be the next step towards bringing his beatification to completion.
“Bishop Jenky encourages everyone to pray for a renewed spirit of cooperation in the effort to beatify Venerable Archbishop Fulton Sheen.”
Sheen served as host of the “Catholic Hour” radio show and the television show “Life is Worth Living”.
In addition to his pioneering radio and television shows, Archbishop Sheen authored many books, with proceeds supporting foreign missions. He headed the Society for the Propagation of the Faith at one point in his life, and continued to be a leading figure in U.S. Catholicism until his death.
Archbishop Sheen’s intercession is credited with the miraculous recovery of a pronounced stillborn American baby from the Peoria area.
In June 2014, a panel of theologians that advises the Congregation for the Causes of Saints ruled that the baby’s recovery was miraculous.
The baby, later named James Fulton Engstrom, was born in September 2010 showing no signs of life. As medical professionals tried to revive him, his parents prayed for his recovery through the intercession of Fulton Sheen.
Although the baby showed no pulse for an hour after his birth, his heart started beating again and he escaped serious medical problems.
Canberra, Australia, Jun 9, 2018 / 03:57 am (CNA/EWTN News).- A new law in Australia will require Catholic priests in Canberra to break the seal of confession to report child abusers, drawing adamant opposition from Church officials.
“Priests ar… […]
Weihui, China, Jun 8, 2018 / 03:39 pm (CNA/EWTN News).- The sanctuary of Our Lady of Mount Carmel in China’s Henan province is a popular pilgrimage site for many Catholics, where thousands have journeyed since its founding in 1903 to pray and walk the shrine’s Way of the Cross.
However, on the evening of June 5, local government authorities tore down the sanctuary’s images of Christ along the Way of the Cross, only weeks after Chinese officials told Bishop Joseph Zhang Yinlin of Weihui (Anyang) to dismantle the Way of the Cross without any given reason.
The Way of the Cross was demolished during the night on Tuesday, said Bishop Zhang, when “excavators and pickup trucks were driven to the site at night because authorities feared there would be too many church members in the daytime,” according to UCA News.
Local nuns took videos and pictures of the damages and sent them to chat groups to record the vandalism. One religious source said the Communist Party was making an example out of the sanctuary, saying the government would “allow Catholicism to exist but not develop.”
The sanctuary of Our Lady of Mount Carmel is the only pilgrimage site in Henan province and is located in Tianjiajing village. It was a product of the vision of Bishop Stefano Scarella, P.I.M.E., who was vicar apostolic of Northern Honan from 1884 until his death in 1902. He dedicated the shrine to Mary, in gratitude for protecting missionaries during the Boxer Rebellion.
Every year, the sanctuary hosted an annual celebration July 16, where thousands of pilgrims visited from nearby provinces, such as Hebei and Shanxi. However, in 1987, the government banned large pilgrimage gatherings and limited the number of pilgrims to 300.
Despite the shrine’s rooted history in the province, the future of the sanctuary after the recent vandalism is unknown.
The damages sustained at Our Lady of Mount Carmel is indicative of mounting strikes against religious freedom in China. Last fall, one Protestant church was dismantled in the same province, and in February, towns throughout Henan were notified of a ban against publicly posting religious pamphlets.
Crosses at Catholic churches have also been removed and demolished by government officials in Henan, which is believed to have the second largest Christian population in the country, with roughly 2.4 million Christians as of 2009. Church-run kindergarten schools were additionally taken over by officials and closed without further notice, and one bishop’s tomb was desecrated.
Eight of Henan’s ten dioceses have been ordered to be suppressed since Wang Guosheng became the Communist Party Secretary of the province in March.
Zhejiang province has also been a focus for local government persecution of Christians. There have also been reports of church demolition or removal of crosses in Shaanxi province and the Xinjiang Uyghur Autonomous Region.
The U.S. Commission for International Religious Freedom recently published its 2018 report in April, in which it identifies China as a Country of Particular Concern. This label is given to foreign governments that engages in or tolerates “systemic, ongoing, and egregious” religious freedom violations.
In April, a Chinese government official who oversees religious affairs said that government restrictions on bishop appointments are not a violation of religious freedom, as he emphasized that religions in China must “adapt to socialist society.”
President Xi Jinping, who was granted lifelong rule in March has urged greater government control and less foreign influence over religions in China. New restrictions were put in place by the Chinese government Feb. 1 making it illegal for anyone under the age of 18 to enter a church building.
There were widespread reports earlier this year that the Holy See was close to coming to an agreement with the Chinese government over bishop appointments.
The Church in China is split between an underground Catholic Church and the officially recognized Chinese Patriotic Catholic Association. Every bishop recognized by Beijing must be a member of the association, which is now under day-to-day direct supervision of the Chinese Communist Party.
Linares, Chile, Jun 8, 2018 / 02:22 pm (ACI Prensa).- The Diocese of Linares confirmed Wednesday the receipt of a complaint of alleged sexual abuse by Fr. Germán Cáceres Fuentes.
The diocese explained in a June 6 statement that a preliminary investigation has begun and Fr. Cáceres has been removed from ministry until the decision of the Congregation for the Doctrine of the Faith is obtained.
It was also determined that the priest has the obligation to remain in the diocese and be available when required “within the next 48 hours for any proceedings” of the investigation.
They also requested the “cooperation of everyone who could contribute pertinent or relevant information in this investigation.”
“Bishop Tomislav Koljatic and the diocesan Church of Linares reiterate their total commitment to determining the truth and total rejection of any kind of abuse against minors and/or vulnerable persons. It also thus reaffirms its commitment to the support and accompaniment of the victims. And it asks the Lord that this pain and suffering be the source of the transformation and healing that our Church and communities need,” the statement concluded.
Fr. Cáceres has been serving as pastor of Santa Rosa parish in Melozal, fewer than 20 miles northwest of Linares.
On June 5, the Linares diocese issued a statement on the canonical situation of Fr. Ramón Iturra Muñoz, accused of sexually abusing minors and whose case file was sent to the Holy See in July 2017.
The Congregation for the Doctrine of the Faith established “the plausibility of said accusation” and requested that the investigation be widened to other parishes where the priest had previously been assigned.
“Given this determination, another precautionary measure is added which is the prohibition of publicly exercising the priestly ministry until the final verdict,” the diocese stated.
Clerical sex abuse in Chile has been in the spotlight since Pope Francis’ visit to the country in January.
The pope was asked about Bishop Juan de la Cruz Barros Madrid, whom he appointed Bishop of Osorno in 2015. Bishop Barros has been accused of covering up abuse committed by Fr. Fernando Karadima, who was convicted by the Congregation for the Doctrine of the Faith in 2011 of abusing minors, and sentenced to a life of prayer and penance.
Pope Francis initially defended Bishop Barros, saying he had received no evidence of the bishop’s guilt, and called accusations against him “calumny” during his January trip to Chile. He later relented, and sent Archbishop Charles Scicluna of Malta to investigate the situation in the country.
After receiving Archbishop Scicluna’s report, Francis apologized, said he had been seriously mistaken, and asked to meet the country’s bishops and more outspoken survivors in person.
He met with Chile’s bishops May 15-17. As a result, each of them tendered letters of resignation, which Pope Francis has yet to accept or reject. The pope also gave the bishops a lettter chastising them for systemic cover-up of clerical abuse and calling them to institute deep changes.
The pope has twice met at the Vatican with groups of Fr. Karadima’s victims, in April and in June.
This article was originally published by our sister agency, ACI Prensa. It has been translated and adapted by CNA.
Vatican City, Jun 8, 2018 / 10:40 am (CNA/EWTN News).- A preparatory document for next year’s Pan-Amazonian synod was released Friday, indicating that key themes for the meeting will be the role of women in the Church, the rights and traditions of indigenous people, and efforts to find “new ways” to provide greater access to the Eucharist.
“Amazonia: New Paths for the Church and for an Integral Ecology,” was published June 8 as the official preparatory document for the October 2019 synod on the Pan-Amazonian region of South America, which includes parts of Bolivia, Brazil, Colombia, Ecuador, French Guyana, Guyana, Peru, Venezuela and Suriname.
The document highlighted several priorities for the upcoming synod discussion, one of which was the need for greater pastoral presence in the Amazonia region.
One of the main areas of discussion, it said, will be “the cry of thousands of communities deprived of the Sunday Eucharist for long periods of time.”
The text stressed the importance of creating the possibility “for all the baptized to participate in the Sunday Mass.”
The document noted “an urgent need to evaluate and rethink the ministries that today are required to respond to the objectives of a Church with an Amazonian face and a Church with a native face.”
It further stressed that “new ways should be considered for the People of God to have better and more frequent access to the Eucharist, the center of Christian life.”
In March 2017, Pope Francis suggested openness to the possibility that married men might be ordained priests in some Roman Catholic dioceses where there are few priests. His comments sparked speculation that the Pan-Amazonian synod could open the door to the ordination of viri probati– a term referring to mature, married men.
The ordination to the priesthood of viri probati is thought by some to be a possible solution to a shortage of priestly vocations in Brazil.
During a June 8 press conference presenting the preparatory document, Cardinal Lorenzo Baldisseri, secretary general of the Synod of Bishops, declined to answer questions about the ordination of viri probati directly, but said there is a need for “new paths” responding to the needs delineated in the text.
“New paths above all will impact the ministries of the liturgy and theology,” he said, quoting the text, adding that “we did a big investigation…and we have seen these needs.”
In terms of what these “new paths” might entail, he said the synod of bishops has simply outlined the needs, and that answers to this question will depend on the proposals from local bishops in the Amazonia region.
He noted that the term viri probati was not used in the text- that “ministries” were discussed instead, because “we want to decant this expression [viri probati], which continually comes back.”
“We let people say [viri probati], but not demanding that we have to say it,” he said, noting that there is currently no formal declaration from the Holy See on the possibility of ordaining of viri probati.
“We let the people take their course with this topic, and we’ll see what could happen,” he said, referring to the synod discussion.
Canon law for the Latin Catholic Church prohibits the ordination of married men to the priesthood, though there are already some limited exceptions to this, especially regarding the ordination of formerly Anglican and Protestant ecclesial leaders who have converted to Catholicism.
Another priority highlighted in the text was the need to specify “the contents, methods, and attitudes necessary for an inculturated pastoral ministry capable of responding to the territory’s vast challenges,” and to propose “new ministries and services for the different pastoral agents, ones which correspond to activities and responsibilities within the community.”
To this end, the text called for a deeper reflection reflection on “indigenous theology” based on local practices and traditions, as well reflections on what official ministries can be carried out by women given the “central role” they play in the Amazonian Church. The text also urged the encouragement of more local, indigenous vocations to the priesthood.
On the role of women, Baldisseri underlined the need to “create space for women in the Church at all levels,” but stressed that these spaces “are the ones that the doctrine of the Church teaches and the current discipline.”
The Church, he said, is “very prudent” and will leave it up to the discussion to decide what new ministries and spaces can be created for women in the region, but always in line with “her classic position, her teaching and discipline on priesthood from the Latin Church.”
The document also stressed the importance of having greater respect for the dignity and rights of indigenous populations in the area, and of caring for the diverse terrain characteristic of the Amazon region.
The preamble of the text, which is divided into three parts dedicated to the “see, judge (discern), and act” model, says the main goal of the gathering is to listen to indigenous people in the area and make them the the “first interlocutors” of the discussion.
To do this, “we want to know the following: How do you imagine your serene future and the good life of future generations? How can we work together toward the construction of a world which breaks with structures that take life and with colonizing mentalities, in order to build networks of solidarity and inter-culturality? And, above all, what is the Church’s particular mission today in the face of this reality?”
The first part of the document outlined the historical, social and ecological context of the Pan-Amazonian region, praising the rich cultural and bio-diversity of the area, and condemning the “culture of consumerism and waste turns the planet into one giant landfill.”
“New ideological colonialisms hidden under the myth of progress are being imposed, thereby destroying specific cultural identities,” it said, and cautioned against “distorted” policies which seek to conserve nature without taking into consideration the needs and rights of the people who live there.
Specific concern was raised about the many Indigenous Peoples in Voluntary Isolation (PIAV), who have chosen to live in a way that is distant from the outside world and, at times, from other indigenous populations.
These people, the document said, are the most vulnerable population in the area, since they “do not possess the tools required for dialogue and negotiation with the outsiders that invade their territories.”
The second part of the document, dedicated to discernment, touched on the social, ecological, sacramental and ecclesial-missionary needs of the area, with specific attention placed on the role of local faithful and their unity with their pastors.
It stressed the unity of humanity’s relationship with God, with others and with creation, saying these three “vital relationships have been broken, both outwardly and within us.”
To evangelize, then, means “promoting the dignity of each individual, the common good of society, social progress, and care for the environment.”
The document also stressed the importance of unity between Catholic laity in the area and their bishops, saying “the upholding of Church tradition – carried out by the whole people of God – requires the unity of the faithful with their pastors when examining and discerning new realities.”
It emphasized the importance of bishops accompanying their pastors, saying the synod discussion will require “an extensive exercise in reciprocal listening, especially between the faithful and the Church’s magisterial authorities.”
The document closed with a questionnaire consisting of three sets of questions related to each section of the text which will be sent out to bishops in the region, the answers to which will help form the basis of the synod’s working document.
Vatican City, Jun 8, 2018 / 08:37 am (CNA/EWTN News).- The Vatican Friday announced that Pope Francis has appointed two new auxiliary bishops for the United States, one of whom will serve the Archdiocese of Washington and one the Diocese of Rockville Centre.
Msgr. Michael William Fisher, 60, will step on as auxiliary bishop for Washington, headed by Cardinal Donald Wuerl, and Msgr. Richard Henning will serve as auxiliary bishop for Rockville Centre, which is overseen by Bishop John O. Barres. Their appointments were announced in a June 8 communique from the Vatican.
Born in Baltimore March 3, 1958, Msgr. Fisher attended the city’s Polytechnic Institute high school and later received a Bachelor’s degree in business administration and accounting from the University of Maryland in 1984.
He then worked as a comptroller for a psychiatric practice in Bethesda before discerning his vocation to the priesthood. He entered Mount Saint Mary’s seminary in Emmitsburg in 1986, and was ordained a priest for the Archdiocese of Washington by Cardinal James Hickey in 1990.
After his ordination, Fisher was assigned to Sacred Heart parish in La Plata. He then served in various other pastoral roles before being given the title of “Monsignor” by Pope John Paul II in 2005.
Later that year, Fisher was tapped by Cardinal Theodore McCarrick, who at the time was archbishop of Washington, to be the vicar general for the apostolates, a role in which he oversaw the diocese’s ministries for education, social justice, parish life, youth ministry and ethnic ministry.
In 2006, Cardinal Donald Wuerl named Fisher vicar for clergy and secretary for ministerial leadership, which is a position the bishop-elect has held for the past 12 years and in which he is tasked with overseeing the formation and care of clergy for the archdiocese.
In addition to his pastoral roles, Fisher has served on a number of boards and committees, including the archdiocese’s College of Consultors, Priest Council, Administrative Board, Priest Retirement Board, Deacon Review Board, Needy Parish Committee and Forward in Faith Committee.
He has also served as an ecclesiastical counselor to the archdiocese’s Centesimus Annus Pro Pontifice foundation, and has dedicated a large portion of his priestly ministry to assisting new pastors in their roles, educating priests and organizing priestly training through conferences and retreats.
Bishop-elect Henning, 53, born Oct. 17, 1964, in Rockville Centre, is currently the interim vicar for the Central Vicariate of the Rockville Centre diocese. He also serves rector of the seminary of the Immaculate Conception and Director of the Sacred Heart Institute in Huntington.
He obtained a bachelor’s degree in history in 1988. He entered the seminary of the Immaculate Conception the same year, and was ordained a priest for the Rockville Centre diocese in 1992.
The bishop-elect then obtained a licentiate degree in biblical theology from The Catholic University of America in Washington in 2000, and later earned a doctorate in the subject from the University of St. Thomas Aquinas in Rome in 2007.
After his ordination, Henning served in various pastoral roles while continuing to pursue his studies. He also held several teaching positions at the Immaculate Conception seminary before being named rector in 2012.
The same year he was named to his position as director of the Sacred Heart Institute for the ongoing formation of clergy in the Archdiocese of New York, the Diocese of Brooklyn and the Diocese of Rockville Centre.
Other recent positions Henning has held include director of the Parresia Project, which is a grant-funded initiative aimed at improving the welcoming process for international priests living in the United States. He was given charge over the project in 2010, and continues in that role today.
In 2008 he was given the title of “Monsignor,” and he was named a member of the diocesan college of consultors in 2013. In addition to his native English, Henning also speaks Spanish and Italian, and is able to read French, Greek and Hebrew.
In a June 8 press release on his appointment, Henning voiced his gratitude to Pope Francis for being named auxiliary bishop, saying his nomination is “a moment of deep reflection and the humble acknowledgment of my dependence upon the grace of God and my joy in His service.”
Bishop Barres, who oversees the Diocese of Rockville Centre, said he is grateful for Henning’s appointment, and praised the bishop-elect’s “pastoral charity and intelligence, his commitment to a demanding life of daily prayer, his love for the Hispanic community and evangelization, his biblical scholarship and experience in seminary formation, his national contributions to the ongoing formation of priests and assistance to international priests who serve in this country.”
These qualities, Barres said, give Henning a broad pastoral experience and the skills “to help advance the New Evangelization and dramatic missionary growth on Long Island.”
Barres will preside over Henning’s episcopal ordination July 24, 2018, at the Cathedral of Saint Agnes, Rockville Centre, New York.
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