Column Black Catholics see need to meet, be heard
By DIANA L. HAYES
In the midst of all the discussion
as to whether lay Catholics, apart from or in company with Catholic religious
and clergy, have the right or responsibility to come together within
organizations to discuss or even critique the church and its actions or
failures to act, I would like to introduce a little bit of American Catholic
history.
This history will be celebrated over the Labor Day weekend in
Chicago. More than 3,000 black Catholic Americans are expected to come together
to celebrate what it means to them to be truly black and authentically Catholic
in a church and society where to be both is still too often seen as somewhat
paradoxical.
Black Catholics will be celebrating their Ninth National Black
Catholic Congress. Ironically, or perhaps sadly, many of the topics of
discussion, keynotes and workshops will be very similar to those that were
raised and discussed at the first such Congress held in 1889 in Washington.
Daniel Rudd, editor of the American Catholic Tribune, the first paper
published by, for and about black Catholics, conceived of the Congress and the
four that followed (1890 to 1894) as an opportunity for the general
public to see the large numbers of black Catholics in existence,
something still important today when black Catholics are often miscounted -- or
undercounted -- except when they are in predominantly black parishes.
Equally important, both then and now, is the prospect of black
Protestants becoming better acquainted with the black Catholic presence. In
addition, black Catholics themselves can become aware not simply of their
numbers (approximately 3 million), but also of their diversity and of the many
issues confronting them then and in todays society.
In an article that I wrote for the study guide for the upcoming
congress, I noted several of these issues, including: the apparent (to others)
need for constantly authenticating the black presence in the church; the need
to teach Catholic church history in its fullness, encompassing the presence as
well as the contributions of persons of African descent, from popes to laity;
and also the need to develop a stronger Catholic presence in black communities
where the parents are seeking better educations for their children.
This latter issue will be of critical importance now that the
Supreme Court has affirmed the voucher system for education. Will black (and
other children of color and poor children regardless of race) find our church
opening the doors to one and all as once they did for the immigrant children of
Europe? The countries of immigration have changed, but the needs of the
children remain the same. They are in need not just of minimal education but
also of the best that can be offered in this highly technological age. But this
is a topic for another column.
The Negro Catholic Congresses of the 19th century were active and
vocal. Participants raised critical questions about the churchs role in
perpetuating and tolerating racism and segregation, questions that remain with
us to this day. They were predominantly lay led as there was only one ordained
black priest, Fr. Augustus Tolton, who was recognized as such at the time.
Bishop James Healy of Portland, Maine, and Fr. Patrick Healy at Georgetown
University were of African and Irish descent but never publicly self-identified
as black. The congresses had predominantly male attendees.
The last congress was held in 1894, after which the organizers
apparently lost the support of the hierarchy, perhaps for being too vocal in
their calls for an end to the racism within the church and the fuller
recognition and affirmation of the black presence as a gift rather than a
burden.
Todays congresses are seen as the continuation of the
earlier congresses. They began again in 1987 in Washington, as the result of
efforts of black Catholics at every level of the church who recognized the need
for a forum where they could confer and freely discuss what the church means to
them and what they themselves offer to the church.
At this and following congresses, both men and women participated
fully. They are not intended to be exclusive but are specifically aimed at
issues that affect black Catholics in particular. Held every five years, the
National Black Catholic Conference, as was the first, is an opportunity to meet
and greet, to exchange perspectives, to discuss experiences and to highlight
the persistent presence of blacks in the church since its earliest
beginnings.
The Ninth Congress will be especially significant because of the
presence of Bishop Wilton Gregory, the first African-American bishop to be
elected president of the National Conference of Catholic Bishops.
Though engaged in the serious work of engaging in dialogue on the
critical issues of race, class and gender oppression in both church and society
and the means to counter them, on youth ministry, on the evangelization and
catechizing of black Americans, and on Catholic education, these congresses
have also revealed the holistic spirituality of black Americans. The
celebration of God in Jesus Christ in music, song and dance highlight the
four-day event as does a marketplace displaying colorful African garb, the work
of black Catholic and other black Christian authors, and statuary and paintings
depicting the sacred in hues and features that reflect those buying and
selling.
The National Black Catholic Congresses are an avenue through which
black Catholics can meet and exchange ideas with black and other attending
bishops as well as black scholars, musicians, liturgists, artists and each
other. It is an opportunity to voice concerns and to be listened to in a
setting that is not confrontational but familial and communitarian. In a church
that is still reeling from recent events, black Catholics have a venue where
they can speak out and be heard.
Similar venues are certainly needed for all Catholics. We all need
the opportunity to come together at regular intervals to raise issues and
concerns, to take part in dialogue, to share and even to disagree respectfully
with our fellow Catholics at whatever level of the church they or we may be.
This should not be seen as a threat to anyones authority, nor is it a
weakening of the churchs structure or tradition.
Surely it is simply recognition of the truth of Jesus
teachings on the Great Commandment. We come together as a family to break bread
and share our love of God as the beloved community of God in which all share
equally regardless of race, gender, class or status. Perhaps the Black Catholic
Congress can serve as a model for the entire church of the common ground we can
and do share as Catholics in the United States.
Diana L. Hayes is associate professor of theology at Georgetown
University, Washington.
National Catholic Reporter, August 16,
2002
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