Catholic Church and race

The Catholic Church opposes racism and discrimination on the basis of race, but some Catholics have historically promoted 'racist practices' as recently as the twentieth century^[1] and has thus been critiqued for inadequacy in constructively attempting to work on fixing racial tensions.^[2] This can be viewed through the examination of different races including the Jewish population, the African-American population and the Indigenous population. However, the Catholic Church's acknowledgement of its "moral shortcomings" and its "complicity" in relation to this issue has led to an enhanced and progressive effort to resolve the situation,^[3] heightened by the induction of Pope John XXIII in 1958.^[1] Included then are both the current attitude of the Catholic Church in relation to racism and discrimination, as well as the responses of the Church, which are highlighted through the different objectives of various Catholic groups, which were developed in an attempt to combat racist ideology and promote a more inclusive culture.

History[]

Pius XI opposed racism, considering it a form of materialism and a dogmatic error.^[4]

The Catholic Church’s contribution to racism and its involvement in it, through its perceived failure to defend certain minorities against racist language and behaviour, has been well documented throughout history.^[1] Specific examples can be found when examining the behaviour of the Church in relation to three groups in society, the Jewish population, the African-American population, and the Indigenous population. The following sections will seek to establish the attitude and behaviour of the Church over different historical eras in relation to these racial minorities.

Different races[]

The Jewish population[]

The Catholic Church has long had a troubled relationship with the Jewish faith, with Christians having a negative attitude towards Jews^[5] and being extremely opposed to them, so much so that it can be noted that there was an extreme "level of hostility against Jews inculcated by the Church",^[1]: 817 dating as far back as the sixteenth century, where “blood purity laws”^[1]: 816 prevented and limited people who had converted from Judaism from public office. Further examples of systemic racist behaviour can be noted throughout history, including racist rhetoric contained in Christian literature and the behaviour of certain notable Catholic figures towards the Jewish community. There are multiple examples of these incidents, ranging from the seventeenth century, where the Vatican employed an infamous 'Jewish convert' who spoke in opposition to baptising members of the Jewish community, and in the nineteenth century the forced resignation of an archbishop due to his Jewish ancestry.^[1]

However, the Second World War was a pivotal moment for the Catholic Church and its perception of Judaism, with historical readings mostly centred on documenting the Church’s shortcomings in denouncing anti-Semitic behaviour during this period.

Gradually a shift in perspective on Judaism and the Jewish community was achieved, largely through the Second Vatican Council called by Pope John XXIII. In its document Nostra aetate, the Council proclaimed overwhelmingly in favour of rejecting rhetoric that God did not kindly look upon the Jews, and by stating that they cannot be held accountable for the Crucifixion of Jesus. The Vatican later produced a document reflecting on the responsibility of the Church in its discrimination of the Jews, entitled, ‘We Remember: A Reflection on the Shoah”.^[5]

The African-American population[]

The African-American population has long been discriminated against and overlooked by the dominant society in the United States, including Catholics. Segregated churches were a common practice in the during the twentieth century. Moreover, in the earlier half of the twentieth century African-Americans were not admitted to most Catholic universities and colleges. This was in the period of Jim Crow laws that ended in 1968.^[1] After the Catholic hierarchy's decision to adopt a more prominent oppositional stance towards combating racism, elements in the Church resisted and change has been slow in coming.^[6]

Furthermore, in the latter half of the century, when racial inclusion and acceptance were at the forefront of Catholic ideology and rhetoric, it was still understood by many African-American Bishops and Church leaders, as well as the African-American community themselves, that their plight was largely overlooked, and that very little had been done to assist this minority group. Theologian James Cone, who is often viewed as the 'pioneer of Black theology', aimed to articulate the struggle of the African-American community in achieving liberation and equality through an analysis of the Catholic faith and the gospel. He wrote: "The task of black theology ... is to analyse the nature of the gospel of Jesus Christ in light of oppressed blacks so they will see the gospel as inseparable from their humiliated condition, and as bestowing on them the necessary power to break the chains of oppression."^[2]: 714 His understanding was that Bishops and other religious leaders simply could not grasp the incredibly pervasive and ingrained nature of racism in American culture, heightened and manifested through issues of slavery and lynching, where 'white dominance' was so forcefully asserted, and that these Catholic leaders' theological reflections and discussions were inadequate rather than 'fundamentally flawed'.^[2] This idea is encompassed in statements made by many African-American professors and church leaders, including Cone who summarizes:

What is it about the Catholic definition of justice that makes many persons of that faith progressive in their attitude toward the poor in Central America but reactionary in their views toward the poor in black America? … It is the failure of the Catholic Church to deal effectively with the problem of racism that causes me to question the quality of its commitment to justice in other areas.^[2]: 700

The Indigenous population[]

In relation to indigenous populations, with specific reference to Indigenous-Australians, the Catholic Church’s past practices are viewed as problematic, especially in relation to missionaries and their role in the degradation of Aboriginal culture. Missionaries including Frank McGarry have been criticised for attempting to remove certain Aboriginal customs and practices, specifically Arrentre practices, with McGarry “ordering the children that they ‘were not to speak Arrunta [sic] in church or in school otherwise they would be sent home without tucker’.”^[7]: 55 This idea of the Catholic church and the repression of Indigenous autonomy is exemplified through their agenda, which aimed to achieve “cultural hegemony”.^[8] Furthermore, in compliance with the national and state policies concerning Indigenous Australians and their rights, the Church continued to disregard these marginalised people: “As the functionaries of the Protection and Assimilation policies, the Catholic Church has directly contributed to the current disadvantage experienced by Indigenous Australians.”^[8]: 13 It should be acknowledged, however, that there was some attempt on the part of the Catholic Church to uphold and advocate for Indigenous rights during colonisation.^[8]

Current attitude[]

Overwhelmingly, the current attitude and view which is held by the Catholic Church is sensitive with regard to racist thought and the Catholic Church is committed to fighting against discrimination in accordance with the teachings of Jesus Christ.^[3] The Church has shifted its perspective, coinciding with the world’s increasing awareness of race discrimination, to adopt an inclusive approach. This is expressed in a statement made in 1997 by Catholic bishops in Louisiana, stating,

The teaching of the Roman Catholic Church on racism is clear. Racism is morally wrong. To persist obstinately in this stance is unChristian.^[2]: 526

And again, by the Saint Paul and Minneapolis branch of Catholic Charities USA:

Racism is a serious offense against God precisely because it violates the innate dignity of the human person. At its core, racism is a failure to love our neighbour.^[9]

^[2]: 701

Catholic responses[]

The Church has been formulating responses to resolve issues of racism through reflections on doctrine and statements made by Catholic leaders.^[3] Encyclicals and documents produced over the years discuss the opposition of the Church on issues of racial bias and discrimination.^[9] Some aim to take responsibility for the Church's involvement in dealing with racial bias, "As we confront our own complicity with the sin of racism, may we constantly refer back to that all-important teaching as a reminder of why we need to root racism out of our hearts, our culture and the institutions of society."^[10] While in earlier years a broader definition of racism as a societal issue was acknowledged, a more recent recognition of systemic and internalised racism has been incorporated into Catholic thought, allowing a deeper and more enhanced understanding of the issue, thus placing the Church in a more effective position to combat these ideals. This is highlighted in, “Racism is both individual and institutional. Individual racism is expressed through a person’s prejudicial actions and words."^[2]: 705

Leaders within the Catholic church continue to reflect on providing solutions to racial bias that correlate with Catholic values and beliefs.^[2] Often, these proposed solutions focus on an understanding that racism goes beyond individual will and is an injustice rooted deep within society., Therefore government intervention and institutional collaboration is called upon to right these wrongs and eliminate harmful societal structures.^[2] Religious figures such as Cardinal Roger Mahony have used this understanding of the pervasive nature of racism in society to defend practices that assist marginalised people, such as affirmative action.^[2]

Concerning the Indigenous Australian population, the Catholic Church has made no steps towards achieving reconciliation. A speech delivered by Reverend David Gill of the National Council of Churches in Australia, titled 'Reparations and Reconciliation – A Perspective from the Churches', exemplifies this, in which an outline of the different attempts to achieve reconciliation are outlined. These include churches acknowledging the pain that they have caused and apologising for it, as well as the actions of specific organisations designed to assist people who were affected by the Indigenous child removal policy. The Catholic Church's "A Piece of the Story" is a national collection of records of the different Catholic organisations that are focused on looking after children who were affected by the child separation policy.^[11]

References[]