Black and Catholic
By ROBERT
McCLORY, Special Report Writer
Everywhere I go around the country, black people come up
to me and say, I used to be Catholic. They say it in such a
matter-of-fact way, without any regret or shame or guilt. -- Fr.
George Clements, director, One Church One Addict Program
I fear were reaping the whirlwind. The problem goes
way back to the churchs maintenance of slavery, its acceptance of
segregation and its failure to develop a native clergy. -- Sam
Dennis, sociologist, Washington
With attention and emphasis on Hispanic needs and
concerns, many feel that issues in the African-American community are ignored.
Many African-Americans still view the church as a racist
institution. -- Jacqueline Wilson, former president, National
Association of Black Catholic Administrators
The institutional church does not have a clue how to
relate to blacks and has no desire, does not put forth the effort and will not
take the time to find a clue. -- Fr. Michael Pfleger, pastor of
St. Sabinas Church, Chicago
In 1989 Franciscan Sr. Thea Bowman, then in the advanced stages of
bone cancer, addressed a meeting of the National Conference of Catholic Bishops
from her wheelchair. What the churchs people need to do is walk
together, she said. If we as a church walk together, dont let
nobody separate you. The church is a family ... and the family got to stay
together.
She then asked the bishops to rise and sing We Shall
Overcome and to cross their arms and join hands. You got to move
together to do that, she said. See, in the old days you had to
tighten to do that so that when ... the tear gas would come, when the dogs
would come, when the horses would come ... brothers and sisters would not be
separated.
And so the black-suited, pectoral cross-wearing assembly bunched
up together and, some even swaying, sang forth with unusual gusto the words of
the civil rights anthem.
During the past 15 years the hierarchy has issued an impressive
series of documents underscoring the importance of African-Americans to the
church, the special contributions of black culture and the whole churchs
responsibility to the poor and marginalized. The documents include What
We have Seen and Heard (1984), Brothers and Sisters to Us
(1989) and Keep Your Hand on the Plow (1996).
Programs have been launched and organizations established. Yet
nothing has altered the slow leakage of African-Americans from the church;
nothing has changed the kind of malaise that seems to grip veteran black
Catholics. Despite a lot of activity, the family is not holding together.
Two years ago, in A Study of Opinions of African-American
Catholics commissioned by the National Black Catholic Congress, 51
percent of the respondents declared, The Catholic church as a whole does
not seem to care about the needs of African-Americans.
Sixty percent said, I sometimes feel discriminated against
in the church because of my race. And another 63 percent called for a
more African-American focus in the Mass and sacraments.
The results of this poll are especially interesting because almost
half of the 632 respondents were black priests, sisters, deacons and bishops.
Of the lay respondents, 87 percent said they attend Mass every week or almost
every week, and 79 percent of these feel welcomed and comfortable
in their own parishes.
The vast majority (79 percent) showed no enthusiasm or interest in
a separate and distinct African-American branch within the church. Given the
level of personal and parish commitment of these Catholics, their sense of
dissatisfaction with the church as a whole is noteworthy.
There are no reliable figures on the number of African-American
Catholics in the United States or on population changes from year to year. Yet
virtually every authority NCR consulted on the subject said the black
community is slipping -- or, at best, barely holding its own thanks to
immigration from Africa and the Caribbean.
A tentative hold
In the 1970s the number of black Catholics was generally given at
about 1 million. Then, based solely on the results of a Gallup study in the
early 1980s, the accepted number soared overnight to 2 million and has remained
about the same ever since. As a working figure, the Secretariat for
African-American Catholics, an affiliate of the U.S. Catholic Conference,
claims 2.3 million African-Americans today.
Even under this optimistic estimate, black Catholics still
represent a minority within a minority: Less than 7 percent of the 33 million
U.S. blacks are Catholic, and less than 4 percent of the 61.2 million Catholic
population is black. Clearly, the churchs hold on black Americans is
tentative at best.
Meanwhile, the erosion that Fr. Clements referred to can be
observed at many levels. According to Sheila Adams, the Chicago archdiocesan
consultant for African-Americans, the archdiocese claimed 125,000 black
Catholics in 1985 and currently claims 100,000. Adams is quick to point out
that this does not mean 25,000 blacks left the church, since some shrinkage is
due to migration outside the metropolitan area.
The number of black Chicago parishes has declined in the 13-year
period from 55 to 45 (while movement out of the inner city has expanded the
number of integrated parishes from 11 to 40).
The number of American-born black priests has declined from 22 to
16, black sisters from 18 to 12 and religious brothers from five to two.
One measurable area of black growth is in permanent deacons, from
45 to 48.
An especially ominous figure is the number of native born blacks
studying for Chicago in the major seminary: zero. In fact, the archdiocese has
not ordained a black priest since 1992.
The archdiocesan Office for Black Catholics ceased operation in
1990 when its activities were placed under the umbrella of the Office for
Ethnic Ministries, which oversees outreach to all special population groups.
Adams remains the sole consultant for black Catholics. The cutback, she said,
took away our programming efforts. Now we rely on joint efforts with
other archdiocesan agencies like the liturgy office. Currently, noted
Adams, a major joint project sponsors sensitivity workshops in parishes where
blacks and Hispanics live among whites.
Adams said her greatest concern is the departure from the church
of young blacks, ages 18 to 35. This is something we really didnt
experience in the 70s or 80s, she noted. In those days young
blacks may not have attended church in great numbers but still considered
themselves Catholic. Now, said Adams, theyre looking
for something the church isnt giving them, and that includes
solid Bible study, adult education and especially a personal relationship
with Jesus. Typical of the trend, she said, are two close relatives who
have emigrated out of the church -- one to the Baptist denomination, one to the
United Church of Christ.
No mass exodus
Beverly Carroll, director of the Secretariat for African-American
Catholics, acknowledged some attrition within the church but
insisted theres no mass exodus. The attrition, she believes,
stems from the remnants of racist attitudes still festering within
Catholicism.
Weve seen an increase of incidents of racism in
Catholic neighborhoods in Pittsburgh and Brooklyn and Chicago and other
cities, she said. Its still there raising its ugly head. I
believe if the church is going to enter the millennium with wholeness,
weve got to rid ourselves of racism.
The churchs continuing tardiness in developing black
leadership is disturbing to Carroll and other observers. The 13 U.S. black
bishops (of whom four head dioceses) represent 3 percent of the nations
hierarchy. The 300 black priests constitute just a little over half of 1
percent of American priests. The 600 black sisters represent seven-tenths of 1
percent of Americas nuns.
Few diocesan agencies are headed by blacks -- probably fewer than
10 years ago, since many dioceses (like Chicago) have merged their office for
black Catholics into an all-embracing ethnic ministry office.
Change is very, very incremental, said Carroll,
and were still only scratching the surface. Still, she
believes African-American Catholics will never turn in great numbers to
Protestant churches or to Bishop George Stallings Imani Temple.
Stallings, a former Washington priest, broke with the Roman Catholic church to
start his own denomination.
Were not ready to give up on the church, she
said. Weve been around too long.
Less optimistic is Sam Dennis, a sociologist who has studied black
migration in this country and around the world. Were losing numbers
steadily, he said, and if we dont do something were
going to to lose a lot more. The old injury has not been healed.
The lingering injury, in Dennis view, includes
the churchs long reluctance to condemn slavery, its indifference to
segregation and, above all, its historical failure to encourage black vocations
to the priesthood and religious life. Back in the 1960s and 1970s, said Dennis,
urban blacks flocked to Catholicism. It was in part a prestige thing, he said,
and perhaps the converts were not always deeply evangelized. But
they -- and their children and grandchildren -- have since experienced racism
in various forms, and in the aftermath of the civil rights era they are less
inclined to accept second-class status in church or society.
The racisms not as blatant now, said Dennis,
not insults, just a kind of shunning that said youre not welcome
here. So folks are saying, the heck with it! If you dont want us,
well go our own way.
Fr. George Clements, who headed highly successful Holy Angels
parish in Chicago for many years, disputes any suggestion that black converts
were not deeply evangelized.
They were just as deeply evangelized as the generations of
Polish or Irish who came before, he declared. Thats not the
problem at all. In his view, the problem is economics: Blacks are
passé, were a liability now. Black parishes are not bringing in
money; theyre taking it out. Of course, Clements acknowledged, most
black parishes were never financially solvent, but for much of the last 50
years the larger church was solvent and could afford to be generous to poor
minorities.
No more! he said, because we dont have the
troops any more -- the priests and nuns who could run the schools and organize
the convert classes. Now, he said, the trend is to circle the
wagons, close down the parishes and schools that cant make it on their
own.
Scarcer than in years past, he said, are clergy and religious
deeply committed to black and poor communities. After several years of work in
the inner city, said Clements, they say, I have fought the good fight,
now there is laid up for me a crown in the suburbs.
Meanwhile, in the face of Catholic competition, he said, black
Protestant churches have poured renewed energy and creativity into their
services and outreach programs, engaging African-Americans who take the gospel
message seriously. We have to face it, said Clements, the
church is primarily a white, racist institution. That hasnt
changed.
So he has turned his focus toward a national program, based in
Washington, to persuade parishes -- black, white or whatever -- to give
opportunities to recovering drug addicts. As he promotes this work, Clements
marvels at those who commend the effort while confiding theyre no longer
part of the church. They have an attitude of nostalgia for the welcoming
church as they first experienced it, he said, but in time
theyve come to see it as white and racist.
In a speech to the assembly of bishops gathered at the Synod for
America in Rome last December, Jacqueline Wilson, currently director of the
Office for Black Catholics for the Washington archdiocese, said, While
many African-American Catholics are excited and enthusiastic about their
Catholic faith, too many more clergy, religious and laity are hurt, angry,
disappointed and feel isolated and marginalized. With attention and emphasis on
the Hispanic needs and concern, many feel that issues in the African-American
community are ignored. African-Americans still view the church as a racist
institution.
Church leaders, she said, must propose ways to reach the
people of God with new attitudes of total inclusiveness that ask Who is
missing? and How shall we include them? not in a patronizing
way, but with the love of Jesus Christ.
She later told NCR that theres a sense that no
one cares. We see parishes closing, racial tension growing in places and little
true sensitivity training for those ministering in our communities. At
the same time, Wilson said, the churchs outreach to the Hispanic
community is visible and quite impressive. I dont think this should
be an either/or situation -- blacks or Hispanics, she said. Both
should be served, but you have a kind of natural animosity when one group seems
to be getting more attention. ... People are losing steam because of
this.
But, like Carroll, she foresees no mass departure.
African-American Catholics have been faithful over many
generations, said Wilson, often with little or no support from the
institution. So were not going to give up. Well stay and be of
service just as our ancestors were -- even if we have to evangelize ourselves
on our own!
One indication that a solid core of active African-American
Catholics is alive and well was the success of the convention of the National
Black Catholic Congress in Baltimore last August, the eighth such gathering
this century (NCR, Sept. 19). An estimated 3,000 persons attended,
including 50 bishops. During the convention, delegates were transported to
Washington in 75 buses for the solemn dedication of Our Mother of Africa Chapel
in the National Shrine of the Immaculate Conception.
The $2.5-million chapel was financed largely by donations from
black parishes, organizations and religious communities all over the country,
according to Hilbert Stanley, executive director of the congress.
Downside of integration
Beyond that solid core that supports symbols like the new chapel,
Stanley said, are great numbers of black Catholics frustrated that the
top leadership in our church is not as African-American as it ought to
be. In addition, he is concerned about how the cohesiveness of black
Catholicism has been, ironically, disrupted by integration.
As blacks move up the economic ladder, out of central city ghettos
and into suburban areas, they encounter styles of worship and preaching that
are unfamiliar and perhaps off-putting, he noted. Some go back to their old
parishes on Sunday, said Stanley, but some who try out their new, local parish
miss the more emotional spirituality they were accustomed to; if combined with
a few experiences of racially motivated inhospitality from fellow parishioners,
the experience can be enough to cause a break with Catholicism.
The Congress of Black Catholics, which has three full-time
employees and contacts in 130 dioceses, concentrates on advocacy (mostly to
keep black parishes and schools open) and training (through programs to steep
church leaders and ministers in black culture).
Fr. Michael Pfleger, the outspoken white pastor of St.
Sabinas Church in Chicago, sees a decidedly bleak future for black
Catholics without overwhelming change. Pfleger recently resigned from an
archdiocesan task force on racism, saying the 9-month-old group was going
nowhere. Lay members were dropping out one by one, he said,
because the mood of the meetings was Now, now, we cant move
too quickly. Blacks see this sort of thing as arrogant paternalism, a
cover-up for our failings.
In Pflegers opinion, Nobody wants to understand the
depth of racism in society or in the church. Nobody wants to face the fact that
color is still the determining factor for success or failure in this society.
And the church just puts up with it. We teach tolerance instead of
justice.
The church, he argued, will never make serious inroads into black
America until it learns how to adopt elements of black spirituality -- a
spirituality grounded first of all in Christ as individual savior. In
slavery blacks could not look for help from American citizens or the
institutions of society, he said. Only their faith enabled them to
survive. So what happens? African-Americans now send their kids to Catholic
school and they learn dogmas and rituals. We give them a relationship with an
institution instead of a relationship with Jesus. Weve got to give people
the word of God, show them how to use the word to live their marriages, to grow
their families, how to use it as a sword for justice in the world.
If people arent getting fed in their parishes,
Pfleger said, they go where nourishment can be found -- or they go nowhere.
Pflegers effusive, strongly evangelistic, intensely personal approach to
the faith has borne considerable fruit at St. Sabinas, where hundreds of
African-Americans -- and a surprising contingent of whites too -- flock every
Sunday for spirited, interactive three-hour-plus liturgies (see sidebar).
Although he laments the scarcity of African-American priests in
the church, Pfleger does nothing to encourage seminary enrollment.
Ive watched too many young men in theology school leave the
seminary and leave the church, he said.
They dont get support from the institution or their
fellow students or from the liturgy. They encounter racism, and its
simply overwhelming. Its like a huge albatross around the neck of this
church.
Like Wilson, Pfleger contrasts ministry to African-Americans with
current ministry to Hispanics. What we keep hearing is that Hispanics are
the future of our cities, he said. So Spanish as a second language
is required in the seminary, seminarians and priests go down to Mexico to be
immersed in the culture, we support missions in Latin America.
In 1990 the Chicago archdiocese closed Quigley South Seminary, a
high quality high school that had attained a reputation for nurturing black
vocations and developing black lay leaders. That decision, said Pfleger, had a
catastrophic, real and symbolic impact on black Catholic priests, parents and
teens. The closing is still widely regarded among South Side African-Americans
as marking the abandonment of their community, despite repeated assurances to
the contrary by church leaders.
Inculturation
Indeed, the American church appears to have few institutions that
clearly model black Catholicism at its best. Asked to name the black parishes
that set high standards, national observers repeatedly fall back on a rather
short list: St. Augustines in Washington, Corpus Christi in New Orleans,
St. Bridgets in Los Angeles, St. Charles Borromeo in New York City, St.
Agnes-Our Lady of Fatima in Cleveland, St. Sabinas in Chicago and a
handful of others.
Diana Hayes, Georgetown University theologian, places much of the
blame for this on the churchs failure to take seriously its
responsibility to inculturate the faith. Commenting on the level of
concern expressed in the National Black Catholic Congress study of
African-American opinion, she asks, Must we adapt ourselves to the styles
and forms of worship of our Euro-American brothers and sisters, who, although
they share our faith, do not share our historical experience of enslavement,
oppression and continuing discrimination? ... Or can we be free to inculturate
the Christian faith and its Catholic expression into our own culture and
historical traditions?
In the book, Emerging Voices, Emerging Challenges, Hayes
makes her point in stronger terms: What has historically taken place as a
result of Christianitys growth and development throughout the world has
come to be seen as a static and unchanging legacy, unable and unwilling to
further grow. ... A Europeanized Christianity has been artificially
universalized and thrust upon people of widely different cultures. This failure
... negates Christian history and tradition.
What sort of radical change could reverse the trends? Besides
shifting to a more personal theology and a liturgy better attuned to
African-American sensibilities, the church could take some practical, immediate
steps, according to Fr. Pfleger:
- Integrate the faculty and staff of every Catholic grammar
school, high school and college. (Pfleger, whose personal survey of Chicago
Catholic high schools revealed only 19 blacks among 874 teachers, claims that
the parochial school system is more segregated than the citys public
system.)
- Develop diocesan-wide purchasing programs that set aside
substantial percentages of business for minority firms.
- Organize in each diocese advisory groups that rely on the
wisdom of non-Catholic community leaders and successful non-Catholic black
clergy -- besides the usual in-house clergy and acceptable lay members who
inhabit such committees.
- Revamp the seminary system from high school-level up with
mandatory courses and experience in African-American, Hispanic and Native
American culture.
- Spearhead organized dialogue among business, economic,
educational, political and religious leaders on the overall problems of racism
in society. (By reason of its size and authority structure, the church, in
Pflegers view, can promote, even compel, change in the church and the
world; it should be an engine, not a caboose.)
Beverly Carroll of the Black Secretariat believes that U.S.
Catholicism, as well as the black church, could benefit from a strong infusion
of black culture. Ours is more an oral than a written tradition,
she said. That relates to the way evangelization is carried out -- through
personal contact, she explains, rather than by disseminating
documents; it relates to the way preaching is done -- with emotion, not
wedded to the clock; and it relates to the gospel flavor that
should mark catechetical materials, school texts, even marriage preparation
classes.
Jacqueline Wilson of the black Catholic office in Washington said
much could be accomplished through effective sensitivity training so that
ministers at every level are prepared to work in a pluralistic
world. Catechesis at every level, she said, should be enlivened and
adaptable, rather than rigid and cold. Especially important, she said, is
transforming seminaries into welcoming, open, non-patronizing
institutions. Surely, she said, we can present the message of
salvation more joyously than we do now.
One stopgap solution to the erosion of black Catholicism is
recruiting black priests and nuns from other countries. Some 400 African or
Haitian priests are already working as pastors, associate pastors, chaplains,
campus ministers and in other ministries in dioceses like Brooklyn, N.Y.,
Boston, Harrisburg, Pa., and in Texas and Louisiana, said Dominican Fr. Aniedi
Okure, a Nigerian native and coordinator of ethnic ministries for the U.S.
Catholic Conference.
Some 150 African nuns are also engaged in teaching, nursing and
social work here. Some dioceses are educating foreign-born blacks in their
seminaries, and the number is likely to grow, said Okure. Thus far, he reports,
the situation has worked out well, with few complaints or pastoral
complications. African-American leaders like Carroll and Stanley express no
objection to the assignment of these missionaries to parishes, and Clements
speculates that priests from Africa would surely be no less
sensitive to African-American culture than the Irish-born or native white
pastors they replace.
But Okure said it would be a grave mistake to think a black
African can instantly fit into a black parish.
Only with a proper cultural reorientation is it
possible, he said. It is one thing to know about racisms
effects from books; its another to relate to it in real life.
Some 134 years after the end of slavery, it would appear that the
entire American Catholic church -- not just new African missionaries -- stands
in need of a more effective cultural reorientation.
National Catholic Reporter, March 13,
1998
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