Catholic News 2

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(Vatican Radio) Pope Francis has sent a message, signed by Vatican Secretary of State, Cardinal Pietro Parolin, to the Bishop of Castellaneta, Claudio Maniago on the occasion of the 67th National Liturgical Week in Italy which takes place in Gubbio.

Below is a Vatican Radio translation of the Message

Your Excellency,

On the occasion of the 67th National Liturgical Week, which this year takes place in Gubbio, in the mystical and calming scenery of Umbria, the Holy Father Pope Francis is happy to send good wishes to you, to the CAL collaborators and to all those taking part in the significant study days.

The choice of this place, inspired  by the celebration of 1600 years of the Letter of Pope Innocent I to Decentius, Bishop of Gubbio (cf.. PL 20, 551-561), is particularly appropriate during the Holy Extraordinary Year of Mercy. In this document, in which the Roman Pontiff offered clarifying answers to questions posed by pastor eugubino, there is some interesting news about specific aspects and moments of the celebration of certain sacraments, at that precise moment in history. Among the many topics covered, one in particular is essential to our attention: the reconciliation of penitents in the Passover (cfr. C. VII, 10).

The National Liturgical Week has, therefore, decided to return to a theme already dealt with at other times, reflecting on "Liturgy as a place of Mercy", with the explicit intention of offering, in the context of the Jubilee Year, a special contribution to the path of the Italian church. When we strive to live each liturgical event "with his eyes fixed on Jesus and his merciful face we can see the love of SS. Trinity (...). This love is now made visible and tangible in the whole life of Jesus (...). Everything about him speaks of mercy. Nothing in him is devoid of compassion "(Misericordiae Vultus, 8). These words bring to mind those of Pope Saint Leo the Great, who in a homily for the Ascension says: "What was visible [tangible] our redeemer has passed in the sacraments" (PL 54, 398). Such an approach helps to distinguish all the liturgy as a place where mercy is given and encountered, a place where the great mystery of reconciliation is made present, announced, celebrated and communicated. The specific celebrations of sacraments or sacramentals decline the only great gift of divine mercy according to the different circumstances of life.

The gift of Mercy, however, shines in a particular way in the Sacrament of Penance or Reconciliation. It was reconciled to reconcile. The Father's compassion cannot be locked in intimism and auto consolatory attitudes, because it proves powerful in renewing people and enables them to offer others the living experience of the same gift. Based on the belief that one is forgiven to forgive, it must a be witness of mercy in any environment, arousing a desire and capacity for forgiveness. This is a task to which we are called, especially in face of resentment in which too many people are locked up, which they need to rediscover the joy of inner peace and the sake of peace.

The rite of the sacrament of Penance should therefore be perceived as an expression of a "Church in output" as "door" not only to re-enter after you have moved away, but also "threshold" open to various suburbs of humanity ever more in need of compassion. In it, in fact, it takes place the encounter with re-creating the mercy of God from which come new men and women to preach the good life of the Gospel through a life reconciled and reconciling.

His Holiness hopes that the reflections and celebrations of the Liturgical Week will increasingly mature understanding as a source and summit of ecclesial and personal life which is full of mercy and compassion, because he was constantly formed at the school of the Gospel. He entrusts to the maternal intercession of Mary, Mater Misericordiae, the work and the expectations of the important national liturgical event and, while asking to pray for him and for your service to the Church, send heart to Your Excellency, the Bishop of Gubbio Mons . Mario Ceccobelli, prelates and priests present, to the speakers and participants a special Apostolic Blessing.

Uniting my personal good wishes, I take this opportunity to confirm my distinct esteem

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(Vatican Radio)  The International Criminal Court (ICC) has opened proceedings against an Islamist militant from Mali for ordering the destruction of Timbuktu’s religious and cultural heritage.

The ICC says the trial wants to send the message that attacks on religious sites constitute war crimes.

Listen to Devin Watkins' report:

The International Criminal Court has seen two ‘firsts’ in a single trial: the first war crimes proceedings for the destruction of cultural heritage, and the first confession and apology of a defendant.

Ahmad Al Faqi Al Mahdi is on trial for ordering the destruction of religious and cultural monuments in Mali’s capital of Timbuktu.

Nine mausoleums and a mosque were destroyed by armed groups during Mali’s civil war in 2012, at least one of which was a World Heritage Site.

Al Madhi was a member of the Ansare Dine rebel group which seized control of the capital in conjunction with Al Qaeda.

He enforced the rulings of the Islamic Court of Timbuktu, set up by the groups, and ran the ‘Manners Brigade’.

Fadi El Abdallah, spokesperson for the ICC, said the proceedings are meant to send a clear message.

"We believe that it is important to send this signal everywhere: that attacks against historic or religious buildings constitutes a war crime. It is a grave conduct and a serious crime that cannot remain unpunished. It is important to give the possibility to the tribunals and courts that have jurisdiction to be able to investigate and prosecute the perpetrators of these crimes."

This is also the first time a defendant on trial at the ICC has admitted to his crimes.

Al Mahdi asked forgiveness on Monday and said he had been swept by Al Qaeda during the conflict.

He also advised Muslims around the world not to commit similar acts, saying ‘they are not going to lead to any good for humanity’.

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Sir 3:17-18, 20, 28-29; Heb 12:18-19, 22-24a; Lk 14:1, 7-14

Most Rev. Paul-Émile Léger served as Archbishop of Montreal from 1950 to 1968, and was elevated to the cardinalate in 1953 by Pope Pius XII. He was   one of the most powerful men in Canada and within the Catholic Church. He was a man of deep conviction and humility. Then on April 20, 1968 he resigned his office and leaving his red vestments, crosier, miter, and pallium in his Montreal office, disappeared. Years later, he was found living among the lepers and disabled, outcasts of a small African village. When a Canadian journalist asked him, "Why?" here is what Cardinal Léger had to say: "It will be the great scandal of the history of our century that 600 million people are eating well and living luxuriously and three billion people starve, and every year millions of children are dying of hunger. I am too old to change all that. The only thing I can do which makes sense is to be present. I must simply be in the midst of them. So, just tell people in Canada that you met an old priest. I am a priest who is happy to be old and still a priest and among those who suffer. I am happy to be here and to take them into my heart." Is that your calling? Is it mine? Probably not. Today’s Gospel says: “Although they cannot repay you, you will be repaid at the resurrection of the righteous."

Introduction: The common theme of today’s readings is the need for true humility which leads to a generous blessed sharing with the needy. The readings warn us against all forms of pride and self-glorification.  They present humility not only as a virtue but also as a means of opening our hearts, our minds and our hands to the poor, the needy, the disadvantaged and the marginalized of society. For Jesus, the daily human needs of the poor are the personal responsibility of every authentic, humble believer. The first reading, taken from the book of Sirach, reminds us that if we are humble we will find favor with God, and others will love us. The second reading, taken from Hebrews, gives another reason for us to be humble. Jesus was humble, so his followers are expected to be humble, trying to imitate his humility.  Paul reminds us that Jesus was lowly, particularly in his suffering and death for our salvation (Heb 2:5-18), so we should be like him that we may be exalted with him at the resurrection of the righteous. Paul seems to imply that we have to follow Christ’s example of humility in our relationships with the less fortunate members of our society. In today’s Gospel, Jesus explains the practical benefits of humility, connecting it with the common wisdom about dining etiquette (see Prov. 25:6-7; Sir. 3:17-20). Jesus advises the guests to go to the lowest place instead of seeking places of honor so that the host may give them the place they deserve. Jesus’ words concerning the seating of guests at a wedding banquet should prompt us to honor those whom others ignore, because if we are generous and just in our dealings with those in need we can be confident of the Lord’s blessings. On the other hand, if we act out of pride and selfishness we can be sure that our efforts will come to nothing.

The first reading, (Sirach 3:17-18, 20, 28-29):  Today’s reading, taken from Sirach, gives a lesson in humility. Sirach is a book of moral instruction and wise sayings written by a devout Jewish sage about 175 years before the time of Jesus. It is part of the Wisdom literature of the Hebrew Scriptures. As a world traveler (34:12-13) and a respected scribe and teacher, Jesus ben Eleazar ben Sirach, presided as the headmaster of an academy for young men (57:23-30). Today’s reading represents excerpted portions of two of ben Sirach’s short essays, the first on humility (3:17-24), the second on docility, almsgiving and social conduct (3:25-4:10). Like a parent or an elder brother offering wise counsel, the author recommends that his readers find true greatness in living humbly. "Conduct your affairs in humility," ben Sirach writes. "The more you humble yourselves, the greater you are." He instructs us to be honest about ourselves and to become conscious of our limitations, acknowledging our true position before God as creatures and sinners.

The second reading: (Hebrews 12:18-19, 22-24): The Letter to the Hebrews was written in the last quarter of first century AD. Although many of the apostolic eye-witnesses to Jesus had died, the expected Second Coming of Jesus had not taken place. So the Hebrew Christians (Judeo-Christians), subjected to hostilities from both Judaism and the Roman Empire, grew lax in their commitment.  Hence, the author of Hebrews asks his readers to choose either the ways of the former Covenant, symbolized by the fire, storm, darkness, trumpet blast and the voice, speaking words that they begged not to hear, or the ways of the new Covenant, mediated by Jesus and celebrated by the angels and the assembly of the firstborn. St. Paul compares and contrasts the picture of God in the Old Testament with that found in the New Testament. Instead of the frightening manifestation of God’s glory in the Old Covenant, the New Testament offers the picture of a loving and humble God as revealed by Christ. Paul seems to imply that we need to follow Christ’s example of humility in our relationship with those members of our society less fortunate than we. We are gathered around "Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel." Jesus was lowly, particularly in his suffering and death for our salvation (Heb 2:5-18).  If we are humble, like Jesus and with him, we will be exalted with Him at the resurrection of the righteous.

Exegesis: Instruction at a party: The reason why Jesus was invited to the dinner party was that he was already a sort of celebrity, noted for curing the sick. People are always drawn toward celebrities.  But Jesus was not interested in such fame. Without putting on an air of superiority, he used the occasion to teach a lesson about the Kingdom, presenting humility as the essential condition for God’s invitation to His Heavenly banquet. Humility must be expressed in the recognition of one’s lowliness before God and one's need for salvation. Based on his observation of a gross breach of social etiquette at that party, Jesus taught those Jewish religious teachers what genuine humility was and what the dangers of pride were. "Go and take the lowest place," Jesus recommends, "so that when the host comes to you he may say, `My friend, move up to a higher position.'" In other words, we are always to situate ourselves in such a manner that the only way we can go is up.

Importance of humility: When God became man, He chose to occupy the lowest possible seat. Paul described in Phil. 2:7-8, the six steps in humility that God took in coming to this earth. "Jesus emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross." Humility was Jesus’ favorite theme. "Everyone who exalts himself will be humbled, but the one who humbles himself will be exalted" (Luke 14:11); "Whoever humbles himself like a little child is the greatest in the kingdom of God" (Matthew 18:4);  "Learn of me, for I am meek and humble of heart"(Matthew 11:29).  Humility is a strange phenomenon. As a rule, when we discover we have it, we lose it. Humility is like a rare flower -- put it on display, and it instantly wilts and loses its fragrance! St. Augustine said: "Humility is so necessary for Christian perfection that among all the ways to reach perfection, humility is first, humility is second, and humility is third." He added, "Humility makes men angels, and pride makes angels devils." St. Bernard declared, "Pride sends man from the highest elevation to the lowest abyss, but humility raises him from the lowest abyss to the highest elevation."

Humility with a hook: Here is a portion of one of Mother Teresa’s exhortations to her novices: "If I try to make myself as small as I can, I'll never become humble. It is humility with a hook. True humility is truth. Humility comes when I stand as tall as I can, and look at all of my strengths, and the reality about me, but put myself alongside Jesus Christ. And it's there, when I humble myself before Him, and realize the truth of who he is, when I accept God's estimate of myself, stop being fooled about myself and impressed with myself, that I begin to learn humility. The higher I am in grace, the lower I should be in my own estimation because I am comparing myself with the Lord God." Thus, humility is an attempt to see ourselves as God sees us. It is also the acknowledgement that our talents come from God who has seen it fit to work through us. Baron Rothschild once, when asked about seating important guests, said, "Those that matter won’t mind where they sit, and those who do mind, don’t matter."

Lesson in true humility: In today’s Gospel story, Jesus gives his host a lesson in humility. "When you hold a banquet, don't invite friends or relatives or wealthy neighbors, in case they may invite you back and you have repayment. Rather invite the poor, the cripples, the lame, and the blind, who are unable to repay you. You will be repaid at the resurrection of the righteous." Thomas Carlyle, the British historian, put it succinctly, “Show me the man you honor, and I will know what kind of man you are.” The Pharisees were preoccupied with "earning" a high place in heaven. Jesus counsels them to practice what they preach  about God's concern for the poor and thereby to gain true merit. In other words, Jesus suggests, “Do something really different! Invite to your parties the people who have little to bring with them. The blessing, recognition and benefit you are worried about will come, though not through the means you expect.” The freedom that comes with knowing we are loved and sustained by God is a freedom to give generously of our resources, to give the best place to others without concern for ourselves. Just as Jesus challenges his fellow guests, so he challenges us. He warns us that those who will be saved will not be people like the Pharisees. The deeper message of this parable is that if we exalt ourselves, we are going to face embarrassment before the judgment seat of God, the Host who has invited us to the banquet of life.

Life Message: 1) We need to practice humility in personal and social life: Humility is grounded in a psychological awareness that everything I have is a gift from God, and, therefore, I have no reason to boast. I must not use these God-given gifts to elevate myself above others. Hence, humility means the proper understanding of our own worth. It requires us neither to overestimate nor to underestimate our worth. The humility that the Gospel urges upon us has nothing to do with a self-deprecation that leaves a person without proper self-esteem. We must simply admit the truth about ourselves: we do not know everything, we do not do everything correctly and we are all imperfect and sinners. Nevertheless, we also recognize that we are made in the image and likeness of God and that we are called to help build the kingdom of God with our God-given gifts. We are not of value because of those gifts but because we are loved by God as His children, redeemed by the precious blood of His son Jesus. The quality of humility that Jesus is talking about has a sociological dimension too. For Jesus is inviting us to associate with the so-called "lower classes" of society -- even the outcasts. Jesus invites us to change our social patterns in such a way that we connect with the homeless, the handicapped, the elderly, and the impoverished -- the "street people" of the world – with agápe love. 

2) We need to remember that we are the invited guests: We celebrate that coming Banquet Feast in Heaven every time we come together for Our Lord's Supper in Holy Mass. We are the (spiritually) poor, crippled, lame, and blind that Christ calls to himself. Our place is assured. Let us accept Jesus’ invitation by actively participating in this Eucharistic celebration. Thomas Merton, the Trappist monk and writer, on receiving Holy Communion, writes that, as he received the Sacrament for the first time, as an adult, he thought to himself: Heaven was entirely mine ... Christ, hidden in the small host, was giving himself for me and to me, and with himself the entire Godhead and Trinity ... Christ was born in me, his new Bethlehem, and sacrificed in me, his new Calvary, and risen in me ... (God) called out to me from his own immense depths [The Seven Story Mountain, (New York: Doubleday Image Books), pp. 273-274).] Thomas Merton sensed the wonder of God's invitation to Communion and received it joyfully. So should we.

Booker T. Washington, the renowned black educator, was an outstanding example of this truth. Shortly after he took over the presidency of the Tuskegee Institute in Alabama, he was walking in an exclusive section of town when he was stopped by a wealthy white woman. Not knowing the famous Mr. Washington by sight, she asked if he would like to earn a few dollars by chopping wood for her. Because he had no pressing business at the moment, Professor Washington smiled, rolled up his sleeves, and proceeded to do the humble chore she had requested. When he was finished, he carried the logs into the house and stacked them by the fireplace. A little girl recognized him and later revealed his identity to the lady. The next morning, the embarrassed woman went to see Mr. Washington in his office at the Institute and apologized profusely. "It's perfectly all right, Madam," he replied. "Occasionally I enjoy a little manual labor. Besides, it's always a delight to do something for a friend." She shook his hand warmly and assured him that his meek and gracious attitude had endeared him and his work to her heart. Not long afterward she showed her admiration by persuading some wealthy acquaintances to join her in donating thousands of dollars to the Tuskegee Institute.

(Source: Homilies of Fr. Anthony Kadavil) 

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Berlin, Germany, Aug 23, 2016 / 03:04 am (CNA/EWTN News).- The plummeting number of priestly vocations in the Catholic Church in Germany is raising questions about the roots of the problem, and whether the situation has been manufactured to promote non-priestly ministry.

According to figures published by the German bishops' conference, never before have so few priests been ordained in the Church in Germany: a total of 58 men became priests in the country in 2015.

Within the last decade, the number of ordinations has dropped by half: In 2005, a total of 122 diocesan priests were ordained. And five decades ago, in 1965, the number was 500.

Whilst there were almost 20,000 Catholic priests in Germany in 1990, today their number has dropped to 14,000. And this drastic decline is set to continue, judging by the figures: last year also marked the first time in history that the number of new seminarians dropped to double digits. Only 96 new students were registered in 2015. At the same time, 309 priests passed away, and 19 left the priesthood.

One Catholic commentator, Alexander Kissler of Cicero magazine, claimed that "crocodile tears are being shed in the dioceses. There is talk about changed conditions, crises of public perception, cycles of religiosity, the loss of obligation. Some contritely beat their chests and pull out dated scandals."

A deliberate lack of priests?

However, this is just a smoke-screen, Kissler implies in an article published Aug. 18: "Indeed, the lack of priests is deliberate. Priests are in the way of the new Church of Participation". The author points to the fact that the German bishops have mostly responded to the crisis twofold: By inviting foreign priests to work for them, and by abandoning the traditional parish structure in favor of larger "pastoral areas", which take different names in different dioceses.

This "pastoral reform", Kissler claims – in a trenchant polemic drawing on the idiosyncratic rhetoric of diocesan documents and workshops – is ultimately aimed at creating a quasi-democratic, participatory type of Church. He points to the visits of German diocesan staff to the Pastoral Institute Bukal ng Tipan, and taking back their own particular interpretation of the Filipino institute's official motto of "journeying with people towards a participatory church in the world".

Irrespective of whether one agrees with Kissler's assertion that priests and their role are deliberately being de-emphasized, behind the alarming numbers a bigger story is at play, whose fault lines run all the way back to the Second Vatican Council and the ideas and interpretations of the generation of priests and theologians of that era.

It is the story of a Church undergoing radical change, and whether this change is simply a response to the new realities of a declining Catholicism, or in fact implemented systematically over the last few decades in order to change the reality of Catholicism.

As one foreign priest currently serving in a South German "pastoral unit" who wished to remain anonymous told CNA, contact with the parishioners is diminished and fragmented. He rotates between several parish churches in the unit to say Mass, whilst other "pastoral workers" teach, engage in youth activities, or perform other apostolates.

Furthermore, making contact is not always easy in the first place, he said. "People want to be private", he told CNA, and seem reluctant to interact with the priest outside of his "sacramental function". Unlike in his homeland, where parishioners ask him to mediate in family conflicts, seek his advice on personal matters, and invite him over for dinner, he notes that German people prefer not to have him take an interest in their private lives.

Looking at the bigger picture

For the foreign priest – and many other observers – the answer in dealing with the vocation catastrophe is in looking at the bigger picture of how the faith is faring in Germany, and in Western Europe in general.

Indeed, whilst Church tax income and overall number of employees of the Church in Germany is at a historically high level, it is not only the priesthood that is in dire straits.

Figures released July 15 by the German bishops' conference show a dramatic overall decline of all aspects of the faith except material wealth.

With more than 23.7 million members in Germany, Catholicism today is still the largest single religious group in the country, comprising 29 percent of the population. Yet people are leaving the Church in droves: in 2015, a total of 181,925 people departed. By comparison, 2,685 people became Catholic, and 6,474 reverted to Catholicism. What is more, average church attendance is down from 18.6 percent in 1995 to 10.4 percent in 2015.

For journalist Matthias Drobinski, who writes for the Munich liberal broadsheet Süddeutsche Zeitung, one key problem is celibacy – as well as the fact that only men can be priests.

“Prominent theologians” are “now demanding to allow women, mature married men [viri probati] to be ordained as priests, or to permit lay people to preside over the celebration of the eucharist,” he wrote in an article for the Süddeutsche Aug. 17.

Drobinski also quotes the well-known Viennese professor of pastoral theology, Fr. Paul Michael Zulehner: "It would be possible to have people with community experience elected, educated and ordained", to ensure that the Church can provide the Eucharist to its people.  

At 76 years of age, Fr. Zulehner is not a young revolutionary. His – and similar – reflections and demands have heavily influenced people and policies in German dioceses, right down to the parish level – to the extent that already, in both urban and rural areas across Germany today, one rarely encounters the once-typical scenario of a parish priest looking after his parish.

A future of "pastoral teams and units"

Instead, one increasingly finds "pastoral teams" looking after "pastoral units". The nomenclature differs from diocese to diocese: whilst there are "pastoral units" in the Archdiocese of Freiburg im Brieisgau, they are called "parish associations" in Munich and Freising, and "cooperative units" are considered to be the future in the Diocese of Essen.

In all cases, the pastoral teams assigned to these "units" are not just priests, but consist of a mix of paid women and men, most of them theologically educated, who take on different roles. Several dioceses educate, train, and pay "community specialists" and/or "pastoral assistants", for instance, in addition to deacons and priests.

In several German dioceses today, it is not uncommon to have a female pastoral specialist, dressed in a white alb, conducting a Catholic funeral, and even giving the homily during Mass in diocesan Churches, even if that may be frowned upon officially.

Given this reality on the ground in German dioceses, demands for women to be ordained as deacons are not just common-place, but considered reasonable among Catholics in the Church's employ; not to mention for theologians – with tacit or open support of many a German bishop – to demand further "reforms" along the lines that both Drobinski and Kissler describe, albeit from different points of view. Indeed, while Drobinski implicitly argues for the changes to continue, the latter polemically asks whether this is all an attempt "to re-catholicize Luther, or the lutherization of the Church?"  

All eyes on Rome

Rhetorical point-scoring aside, the debate over how to tackle the manifold crisis of Catholicism in Germany will not just take place in Germany proper: the "ordinary faithful", as much as theologians and bishops, are looking to Rome.

As Cardinal Reinhard Marx of Munich and Freising commented the July figures: “We need a ‘sophisticated pastoral practice’ that does justice to the diverse life-worlds of people and convincingly passes on the hope of the faith. The conclusion of last year’s synod of bishops and the Apostolic Exhortation Amoris laetitia by Pope Francis are important signposts.”

“Pope Francis gives us courage,” the president of the German bishops' conference continued, “when he tells us that the way of the future Church is the way of a ‘synodal church.’  That means: All faithful are called upon, laypeople and priests! Together we will continue to give convincingly witness to our Faith and the Gospel."

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Vatican City, Aug 23, 2016 / 03:58 am (CNA/EWTN News).- On Tuesday the Vatican announced that Pope Francis has named Martin D. Holley, currently Auxiliary Bishop of Washington D.C. and an advocate of minority issues, as the new Bishop of Memphis, Tenn.

After serving 12 years as Auxiliary Bishop and Vicar General for the Archdiocese of Washington, Bishop Holley has been appointed the fifth Bishop of Memphis, a city sometimes called “The Good Samaritan on the banks of the Mississippi.”

“Bishop Holley has demonstrated both pastoral sensitivity and administrative ability that should serve him well as he now undertakes his new ministry in western Tennessee,” Cardinal Donald Wuerl, Archbishop of Washington D.C., said in an Aug. 23 press release announcing the bishop’s appointment.

“We rejoice that the Church of Memphis is receiving such a talented and caring pastor of souls.”

Bishop Holley, 61, was born Dec. 31, 1954, in Pensacola, Fl. and ordained a priest for the diocese of Pensacola-Tallahassee in 1987. He was appointed Auxiliary Bishop of Washington D.C. by Pope St. John Paul II May 18, 2004.

His appointment at Bishop of Memphis was announced in an Aug. 23 communique from the Vatican. He will be taking over for Bishop Terry Steib S.V.D., who has retired after reaching the age limit.

The bishop was a member of several diverse organizations over the years, such as the International Catholic Foundation for the Service of Deaf People, reflecting his concern for those on the outskirts of society.

Bishop Holley's commitment to protecting the dignity of every human person, including those in minorities, is demonstrated by his service on a number of committees for the United States Conference of Catholic Bishops, including the Committee on Laity, Marriage, Family Life and Youth; Pro-Life Activities; and the Subcommittee for Hispanic Affairs.

While in Washington, he also served on multiple committees for Cultural Diversity, as well as subcommittees for Africa; African-American Catholics; Laity, Women, Children and Youth; and Migration.

As the former Moderator of the Ethnic Ministries, Bishop Holley was able to address the pastoral needs of the various ethnic and language communities within the Archdiocese of Washington.

Actively involved with youth in the Archdiocese of Washington, he joined pilgrims at World Youth Day in Cologne, Germany in 2005; in Madrid, Spain in 2011 and most recently in Krakow, Poland.

He also served on the boards for the D.C. and Maryland Catholic Conferences, and was a member of the archdiocesan College of Consultors, the Presbyteral Council, the Seminarian Review Board, the Administrative Board, and was Chairman for the College of Deans.

“While we will miss his presence here in Washington, we wish him every blessing,” Cardinal Wuerl said.

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