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Viewpoint Building multicultural parishes requires more than
sensitivity
By TIM MATOVINA
Were trying everything we can,
but we just cant seem to get this community together. The
exasperation in her voice was one I had heard before. This director of
religious education of a large parish on the edge of suburbia had spearheaded
an effort to forge unity in a largely European-descent congregation with a
growing Vietnamese and Latino population. Despite her best efforts with a core
group of established English-speaking parishioners, multicultural worship and
parish unity events drew a weak response from Latino and Vietnamese
congregants. Even worse, some European-descent parishioners bemoaned
multilingual worship and parish events and even grumbled that by not
teaching them English you are just holding them back. The director of
religious educations request that I present a parish workshop on
cultural sensitivity was urgent and searching for hope: Are
there any parishes you can tell us about where this works?
Over the past decade I have received dozens of similar requests.
The struggle for U.S. congregations to overcome divisive racial and ethnic
barriers is evident in numerous faith communities. Despite such efforts,
however, a recent congregational study reveals that interracial, multicultural
congregations are still few and far between on the U.S. religious landscape.
Sociologist of religion and University of Arizona professor Mark Chaves led
this National Congregations Study, the most comprehensive to date of U.S.
congregational life in all denominations and faith groups. The study produced a
wealth of data documenting congregational dispositions and practices. Among its
findings were these dramatic statistics: nearly 90 percent of U.S.
congregations are overwhelmingly mono-racial (either more than 80 percent
white, non-Hispanic or more than 80 percent black) and in the year preceding
the study only 16 percent had a parish group that focused on race
relations.
Our rich heritage of ethnic and racial diversity challenges
Catholics to take the lead in forming parishes that are a countersign and a
transforming presence in our fragmented society. Throughout much of our
history, U.S. Catholicism has been a predominantly immigrant church
of largely working-class European émigrés. Today we are no longer
an overwhelmingly immigrant church, but a church largely run by middle-class,
European-descent Catholics with growing numbers of Hispanic, Asian, and some
African immigrants. A number of U.S. Catholics have no family history of
immigration to the United States, such as Native Americans, African-American
descendants of slaves, and some Latinos from Puerto Rico and the Southwest who
were incorporated into the country during U.S. territorial expansion. The
demographic shifts in U.S. Catholicism are evident at Sunday worship.
Worshipers from an astounding array of language, nationality, ethnic and racial
backgrounds participate at Mass on a given Sunday, sometimes in multicultural
assemblies but most often in more homogenous groupings.
A number of English-speaking Catholics, most the descendants of
European immigrants, have made considerable efforts to offer a sense of welcome
to those from other racial and ethnic backgrounds. Since Vatican II, women
religious, clergy, and lay leaders have expended considerable time and
resources to develop ministries of hospitality and outreach to racial and
ethnic minorities. Increases in the number of liturgical ministers of
hospitality, parish welcoming committees, Masses and evangelization efforts in
diverse languages, and celebrations of patronal feast days for various national
groups are just a few signs that U.S. Catholicism is responding to a seismic
shift in its demographic profile.
Despite many success stories and good intentions, at times
separation, tensions, and even open conflict mark relations between ethnic and
racial groups within U.S. Catholicism. The official policy in most dioceses
favors a multicultural parish approach, in part because of the declining number
of clergy and the fiscal strain from poor inner-city parishes that served
previous Catholic immigrants. But as the National Congregational Study
demonstrates, most congregations are still overwhelmingly comprised of a single
ethnic or racial group. In those parishes where two or more language groups are
significantly represented, many congregations effectively operate as distinct
faith communities under a single roof, with separate Masses and only occasional
contact. But the isolation between the groups is not always peaceful. For
example, when newcomers like Asian or Latino immigrants attempt to make a
parish feel more like home by placing one of their own sacred images in the
worship space or scheduling a non-English Mass in a prime time slot
on Sunday morning, established parishioners frequently rebuff them with the
claim that our ancestors built this church or we were here
first. If the newcomers challenge such a response with protest or
complaint, their fellow parishioners often perceive them as being
unappreciative of the welcome offered to them.
Much of the difficulty in developing multicultural congregations
stems from lack of attention to power relations in parochial life and
ministries. Like the aforementioned director of religious education who invited
me to her parish, frequently lay leaders and clergy stress that established
parishioners need to extend a spirit of welcome and cultural sensitivity toward
newcomers. While welcome and cultural sensitivity are an essential
first step for building strong multicultural congregations, these notions
subtly (and at times not so subtly) embody the message that newcomers are
guests and the longstanding (usually European-descent) parishioners are the
owners of the house. Intentionally or not, the concept of cultural sensitivity
implies that those in power will remain in power, although they may choose not
to exercise it autocratically. A certain degree of pluralism in traditions and
religious expressions may be tolerated, but it is the established group that
controls the limits and conditions of this diversity. It is as if Asian,
Latino, Black, and other newcomers are told, Welcome to the home of
Gods family, but please dont touch the furniture without
permission.
One way to help parishioners have a stronger sense of belonging
and ownership in a parish is to ensure that all groups are well represented in
parish leadership. In the early church, when Greek-speaking Christians
protested that their widows suffered neglect as compared to Hebrew-speaking
widows (Acts 6:1-6), it is no accident that the Twelve Apostles chose seven
Greek appointees to remedy the situation. The apostles pastoral response
to communal conflict was not just a promise of increased cultural sensitivity,
but a recognition that all groups needed to participate in communal leadership
and decision-making. Once the community addressed this concern directly,
the number of the disciples in Jerusalem enormously increased (Acts
6:7).
Similar dynamics are evident in vibrant multicultural parishes
today. One such parish is St. Anns in Fayetteville, N.C., a congregation
comprised primarily of African-American, Korean and European-descent
parishioners. Oblate Fr. Harry Winter, pastor of the parish from 1991-1994,
observes that African-American participation shrank whenever black
Catholics were underrepresented as lectors, eucharistic ministers, and on the
pastoral council and other parish groups. During Winters tenure as
pastor, Korean Catholics, who initiated a Korean Mass at the parish in 1988,
had their own charismatic prayer group, Legion of Mary, elected pastoral
council and bank account. The pastors concern for representative
leadership, which extended even to Korean leaders controlling their own
finances, reflects a pastoral vision that goes beyond cultural sensitivity to
the more complex task of addressing power relations within a faith
community.
The St. Anns example also illustrates the ongoing desire for
ethnic and racial groups to claim their own turf and have
indigenous community leaders. In 1996, Korean Catholics in the Raleigh diocese,
many of them from St. Anns, founded St. Andrew Kim chapel. Although St.
Anns still has a recognizable group of Korean parishioners, it no longer
has a weekly Korean Mass. Nonetheless, Jeanetta Clark, the current office
manager at St. Anns, proudly notes the various multicultural parochial
events and liturgies that bring together St. Anns African-American,
Korean, and European-descent congregants, along with smaller numbers of
parishioners from Vietnamese, Filipino, Hispanic, and other backgrounds. She
also attests that the success of such events and the overall cooperative spirit
of the parish are rooted in the ongoing racial and ethnic diversity of parish
leaders.
Those of us who are active or work within the church are not used
to discussing power relations and representative leadership in our parishes or
other faith communities. We are, after all, called to be communities of
service; our model is the one who came to wash feet, not to be served, but to
serve. But, if we are honest, often those of us who have power are the first to
speak most emphatically about service and to discourage discussions of power as
unseemly in church circles. A large part of the challenge in building
multicultural congregations is moving beyond cultural sensitivity to mutual
ownership, beyond extending welcome to a sense of belonging, beyond hospitality
to homecoming. This is no easy task. It requires concerted effort, regular
self-examination, a willingness to risk, and the courage to admit mistakes,
forgive and begin again. Above all, it requires a deep conviction that the
house of God is holy not just because all are welcome there, but because all
belong there. As Sr. María Elena González, president of the
Mexican American Cultural Center in San Antonio, put it, we all need a
place to belong, a place bigger than we are, but a place that invites us in
because we already belong.
Tim Matovina teaches in the department of theology at the
University of Notre Dame. [This article resulted from a Lilly
Endowment grant to the Alban Institute, a congregational support organization
based in Bethesda, Md., to help disseminate results of the National
Congregations Study.]
National Catholic Reporter, July 27, 2001
[corrected 08/10/2001]
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