A Catholic Response to Racism

Catholic E T A D UP

C1908A

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AUGUST 2019

A Catholic Response to Racism OPENING WIDE OUR HEARTS

Fr. John Fahey-Guerra, CSsR

Through the Holy Spirit, the Catholic Church is called upon to share the extraordinary gift of divine love to all people, fully and without prejudice.

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EDITOR: ELIZABETH A. HERZING-GEBHART • DESIGN: JOHN KRUS

O

n Christmas Day in 2005, Pope Benedict XVI underscored our call to share divine love with all people in his encyclical God Is Love (Deus Caritas Est), which proclaims “love is ‘divine’ because it comes from God and unites us to God; through this unifying process it makes us a ‘we’ which transcends our divisions and makes us one, until in the end God is ‘all in all’ (1 Corinthians 15:28).”

Despite the good intentions of millions, our country suffers from the sin of racism. Discussions about racism are often fraught with controversy. The topic typically elicits immediate reactions from those involved in such conversations. If we aren’t careful, our talks can become anything but fruitful; however, if we view racism—and similar polemics—through a Christian lens, we can embrace them as an opportunity to promote Jesus’ message of love and his call to turn away from sin to find new life in him (see 1 John, chapter 3).

Reform should mimic a structure that protects and advances the interests of all people, regardless of cultural background.

As St. Paul VI wrote in an apostolic exhortation in 1975, the Church “seeks to convert, solely through the divine power of the message she proclaims, both the personal and collective consciences of people” (On Evangelization in the Modern World [Evangelii Nuntiandi], 18).

Linking Our Hearts to the Heart of Jesus Consider the words of Jesus from the Gospel of John: “Peace I leave with you; my peace I give to you....Do not let your hearts be troubled or afraid” (14:27). Much of the discussion of race and racism that takes place in public is often marked by fear, defensiveness, and even open hostility. There’s no peace in any of that. Those mindsets don’t represent a Catholic vision of how we are called to engage with the world. Effective evangelization begins by evangelizing ourselves. We want to make sure that the presence and action of the Church in the world is directed by the love that God has shown us and the whole human family in Christ Jesus. The bishops have urged us to respond with love toward all the members of the human family.

Principally this is a movement of the heart. If A person is a racist when, “either consciously or unconwe are to become a force that leads the charge to sciously—a person holds that his or her own race or ethnicconquer racism, the gospel must direct the hearts ity is superior, and therefore judges persons of other races of the members of the Church. Responding as a loving Christian is a practice that first demands an or ethnicities as inferior and unworthy of equal regard.” examination of one’s own heart. As a simple way to begin, consider your reaction to what you’ve read thus In November 2018, the United States Conference of far. Does all or any part of the reflection cause you to feel Catholic Bishops renewed its call to eliminate racism in a troubled in any way? Do you notice even a semblance of anger pastoral letter titled Open Wide Our Hearts: The Enduring or fear rising in your heart? Can you pinpoint a specific idea Call to Love. Considering the current climate in our history that triggers a strong reaction in you? as a nation and a Church—with an alarming resurgence As you think about these questions, avoid focusing of racist and nationalist ideologies that exploit divisions in on whether you agreed or disagreed with a statement or proposition. Reactions often serve as a quick defense the country for political ends—the bishops’ letter is timely. mechanism to avoid going to a deeper level (the heart) that We know racism harms specific groups of people within admittedly might make one uneasy. As St. Paul VI noted in American society and that it is sinful. But we must also his letter on modern evangelization, the gospel must never accept our obligation as Catholics to respond—both on a become mere decoration to us as if we were applying a thin personal and an institutional level. Let’s explore more fully veneer to people and cultures. Rather, it has to reach down what it means to answer this call. deeply, to the roots of both (EN 20). As catechized Catholics, Addressing Individuals and Cultures we must examine our reactions to our world in the light of Racism is a multidimensional reality that the gospel the gospel in an attempt to better understand if the sin of illuminates. Putting an unequivocal point on the issue, the racism has a place in our own heart. We must uproot any bishops in their letter clearly state that a person is a racist trace of prejudice from the human heart in order to become when, “either consciously or unconsciously—a person holds the open and generous people we are called to be. that his or her own race or ethnicity is superior, and therefore judges persons of other races or ethnicities as inferior and A Catholic Response Embraces unworthy of equal regard.” the Experience of Others Racist thinking and attitudes permeate the cultural, As Catholics, we have to first face racism by being open to economic, and political structures within some individuals all people regardless of race. The USCCB’s letter reflects on and groups. In the United States, the dominant white culture the actual experience of three groups of Americans: Native has often designed economic and political environments that Americans, African Americans, and Hispanic Americans. protect and advance their interests over those of other cultures. This finite list is not intended to ignore other groups that Because of the purposeful intent behind these advancements, have felt the pain of racism, but rather to offer a systematic the only way to correct the disparity is by addressing it directly. way to focus our attention.

A Catholic Response Should Be Wide The motto of the Redemptorist Congregation—“With him (the Lord) is plentiful redemption”—is a proper Catholic response to racism. A wide response indicates a generosity that speaks to God’s plentiful merciful goodness, which we as Christians should emulate.

The effects of racism have endured for generations. Think of the effects the near-genocide had on the native peoples of this land. Consider the cumulative effect of racism against African Americans that has lasted for centuries: from slavery, through the violent Jim Crow era, to housing discrimination, and the racist incidents of today that include renewed efforts to suppress representation of African Americans at the voting booth. Think of the consequences endured by immigrants who have felt forced to live in the shadows while trying to establish a life in the United States. Think of the effects on their children, who, though possibly born outside of this country, have only known life in the United States.

Reflect on the lasting effects of an immigration policy that allows migrant children to be separated from their parents at the US-Mexico border.

The bishops’ letter notes we have neglected to consider the long-term effects of racism evident in history and have abandoned any semblance of reconciliation. Any process of national reconciliation entails attempts to address and repair the damage that has been done. Catholics understand the process of reconciliation, and they regularly seek penance and try to repair the evil at work in the world with the power of good.

Reparation, a controversial idea discussed as a way to heal the wounds of racism, is often criticized as being impractical or impossible. However, for Christians it represents a familiar and concrete process—that of reconciliation. In the biblical tradition, to participate in the divine plan is imaginative and celebratory. “If your kin, a Hebrew man or woman, sells himself or herself to you, he or she is to serve you for six years, but in the seventh year you shall release him or her as a free person....As a free person, you shall not send him away empty-handed, but shall weigh him down with gifts from your flock and threshing floor and wine press; as the Lord, your God, has blessed you, so you shall give to him. For remember that you too were slaves in the land of Egypt, and the Lord, your God, redeemed you” (Deuteronomy 15:12–15).

There are two parts to this healing process. One is the actual freeing of the person from bondage (freedom from) and the other is the economic reparation made to the

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The first step in becoming open to the realities of racism is to admit that others might have an experience of life in the United States contrary to our own. As Catholics, we understand that no nation has been even close to perfect in living by its founding principles. Any claim to the contrary would be ludicrous. In fact, an indispensable way to help move a nation toward a greater adherence to its founding principles is to listen carefully to the voices of those who were and are discriminated against.

Plenty of people are eager and willing to share their experiences and those of their ancestors with the wider society, including many minority youths, African Americans whose voting rights are under a renewed assault, undocumented young people known as Dreamers, Hispanic refugees whose hope is to come to the United States, long-suffering Native Americans, and Asian Americans. Opening ourselves to the voices of the oppressed creates a space in which, as the bishops note, “there can be a more formal acknowledgment of the harm done to so many,” and in which processes for “atonement (and) national... reconciliation” can begin.

A Christian faith that actively seeks to listen to others, deepen one’s understanding of the human condition, and learn how to respond compassionately indicates a mature belief system. This type of grown-up faith—fostered within an environment where its reality is fully acknowledged and the voices of those who live under its weight are seen and heard as bearers of truth—gives people the chance to rid themselves of racism. Remember the words that God addressed to Moses, “I have witnessed the affliction of my people in Egypt and have heard their cry against their taskmasters, so I know well what they are suffering” (Exodus 3:7). Knowing well the racism that afflicts others is a prerequisite to any proper Christian response.

Also, a Catholic response to racism requires us to be open to the truth about the personal experiences of racism of those who do not feel its sting. Others do not experience racism in the same way as direct victims. However, racism continues to retain its energy and influence in our country, thanks in part to the support—often in the form of silent acquiescence—of the wider society. The subtlety is insidious. If we hear racist remarks or see overt instances of discrimination and say nothing, we affirm with our silence that we’re OK with the racism expressed by others. We need to speak up against instances of bias that we see and hear and against preferential treatment in favor of one group over another that we witness.

Practicing this kind of openness and honesty about racism keeps us in touch with our need for redemption as well as the world’s need for us to answer the Catholic call and speak out.

all the strata of humanity, and through its influence transforming humanity from within and making it new” (EN 18).

This transformation also includes “affecting and as it were upsetting, through the power of the Gospel, mankind’s criteria of judgment, determining values, points of interest, lines of thought, sources of inspiration and models of life, which are in contrast with the Word of God and the plan of salvation” (EN 19).

What if we responded to racism solely using gospel and Catholic principles? Responding with an open mind and heart would enable us to discern our existing values and, if necessary, form new ones that are more Christlike.

Responding like Christ would generate new interest in the plight of others. It would create new lines of thinking about the meaning of our experience. It would inspire concrete action when racism is encountered. It would generate new models of life and relationship among peoples. As we respond to the call to love all, may our Catholic response to the sin of racism be characterized by openness and generosity. And may it always come straight from the heart.

Fr. John P. Fahey-Guerra, CSsR, professed vows as a Redemptorist in 1992. Since his ordination in 1996, Fr. John has worked among Hispanic immigrants as a director of formation. Currently he serves in provincial government for the Denver Province of the Congregation of the Most Holy Redeemer (the Redemptorists). He lives in Chicago.

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Catholic UPDATE

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ONE LIGUORI DRIVE LIGUORI, MO 63057-9999 800-325-9521 LIGUORI.ORG PHOTOCOPYING PROHIBITED.

AUGUST 2019

A Catholic Response to Racism OPENING WIDE OUR HEARTS

Fr. John Fahey Guerra, CSSr

Through the Holy Spirit, the Catholic Church is called upon to share the extraordinary gift of divine love completely and without prejudice to all people.

EDITOR: ELIZABETH A. HERZING-GEBHART • DESIGN: JOHN KRUS

Imprimi Potest: Stephen T. Rehrauer, CSsR, Provincial, Denver Province, the Redemptorists.

Scripture texts in this work are from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, DC.

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individual (freedom to). Both describe a celebration of jubilee that reminds us of Jesus’ announcement of the arrival of the reign of God. Our Lord’s words fire the hearts of Christians to not only accept God’s imminent kingdom but also to participate in it.

Our efforts to right the past and the ongoing sin of racism have been principally directed toward the “freedom from” part of what Deuteronomy describes. For example, the Civil Rights Act of 1964 attempted to free people from the yoke of discrimination that blocked full participation in the public and civic life of the nation. This is a necessary step in the process, and Catholics can and should be advocates for legislative initiatives and comprehensive reforms and protections that don’t discriminate against groups of people.

These efforts should also include actions and attitudes that address the “freedom to” portion of our call to respond.

To respond in a way that promotes personal healing, we have to engage our minds and use our God-given gift of imagination, while also using already-established processes and institutions as a means to help. We can start by imagining a way—one that will facilitate change—to respond to the effects racism has had on people of color. Another Catholic contribution toward repairing the damage racism has caused could be a creative and generous investment in the education of all who have suffered its scourge. Also imagine how a renewal of Catholic education could potentially become part of a process that leads to national reconciliation.

Imagine the Church advocating for public and corporate resources to be directed toward Native Americans, African Americans, Hispanics in the US, and underprivileged youth nationwide. This type of outreach has been a part of Catholic education throughout our history. Consider the Cristo Rey Network of Schools. Though not specifically conceived as an effort of reparation for racism, it extends love to many young people of color.

Reflect on St. Paul VI’s words from Evangelii Nuntiandi where he speaks of evangelization and its effects: “For the Church, evangelizing means bringing the Good News into

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“Being open to the realities of racism requires us to admit that the life experience of others may contradict our own.”