Catholic Church and race

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St. Paul the Apostle, a founder of the Church of Rome, emphasized in Galatians 3:28 that membership of the Church was "catholic", as in being open to all nations of mankind based on faith, not just ethnic Jews. El Greco - St. Paul - Google Art Project.jpg
St. Paul the Apostle, a founder of the Church of Rome, emphasized in Galatians 3:28 that membership of the Church was "catholic", as in being open to all nations of mankind based on faith, not just ethnic Jews.

The Catholic Church and race refers to the teachings, practices and approaches of the Catholic Church in regard to the human races. The core teaching of the Catholic Church on human beings, is that all of the races of mankind are required to convert to the Catholic faith to attain eternal salvation. The foundational break between Christianity and Rabbinic Judaism on human beings is that since the Incarnation of Jesus Christ, the new covenant with the God, is based not on the concept of a tribal, hereditary definition of a chosen people by blood which excludes gentiles ("the nations"), but on faith and belief, accessible to all of the races of man (in following with Galatians 3:28 ).

Contents

Membership in the Catholic Church and reception of the Sacraments (including holy orders) is open to humans of any race, providing they adhere to the Catholic faith. Historical controversy and debate on the Catholic Church and race, typically center on its relationship with Rabbinic Judaism and the historical hostility between the two parties. Some Jews and supporters of infaith have argued that the Church's attitude towards Jews, in cases such as the Marranos in Spain constitutes "antisemitism", [1] while supporters of the Church typically categorise this as "anti-Judaism" (based on religious adherence not race). Many of the debates surrounding this led to Nostra aetate .

Another controversy, pertains to the historical view of the Catholic Church and slavery. Although no theologically defined basis for a race-centered slavery from the Magisterium of the Catholic Church exists, the Church has operated in various societies where slavery has existed in some form as an institution, with ebs and flows of support for emancipation of slaves as far back as the days of the Roman Empire. Typically, in regard to the early modern transatlantic slave trade, critics argue that the Church was insufficiently active in calling for the secular powers to abolish it and point to individual racial prejudice among some members of the Catholic laity. [2]

History

Pius XI opposed racism[1], considering it a form of materialism and a dogmatic error. [3]

Different races

Jewish population

The Catholic Church has long had a troubled relationship with the Jewish faith, with Christians having a negative attitude towards Jews [4] 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”. [4]

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 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. [5]

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 

Indigenous population

The idea of the Catholic church and the repression of Indigenous cultural practices is exemplified through their agenda, which aimed to achieve “cultural hegemony”. [6] 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.” [6] : 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[ vague ] during colonisation. [6]

Current attitudes

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 their interpretation of the teachings of Jesus Christ. [7] [ better source needed ] 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. [8] [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. [7] Encyclicals and documents produced over the years discuss the opposition of the Church on issues of racial bias and discrimination. [8] 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." [9] 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. [10]

Related Research Articles

Some Christian Churches, Christian groups, and ordinary Christians express religious antisemitism toward the Jewish people and the associated religion of Judaism. These can be thought of examples of anti-Semitism expressed by Christians or by Christian communities. However, the term "Christian Anti-Semitism" has also been used to refer to anti-Jewish sentiments that arise out of Christian doctrinal or theological stances. The term "Christian Anti-Semitism" is also used to suggest that to some degree, contempt for Jews and for Judaism inhere to Christianity as a religion, itself, and that centralized institutions of Christian power, as well as governments with strong Christian influence have generated societal structures that survive to this day which perpetuate anti-Semitism. This usage appears particularly in discussions of Christian structures of power within society, which are referred to as Christian Hegemony or Christian Privilege; these are part of larger discussions of Structural inequality and power dynamics.

Christianity began as a movement within Second Temple Judaism, but the two religions gradually diverged over the first few centuries of the Christian era. Today, differences of opinion vary between denominations in both religions, but the most important distinction is Christian acceptance and Jewish non-acceptance of Jesus as the Messiah prophesied in the Hebrew Bible and Jewish tradition. Early Christianity distinguished itself by determining that observance of halakha was not necessary for non-Jewish converts to Christianity. Another major difference is the two religions' conceptions of God. Depending on the denomination followed, the Christian God is either believed to consist of three persons of one essence, with the doctrine of the incarnation of the Son in Jesus being of special importance, or like Judaism, believes in and emphasizes the Oneness of God. Judaism, however, rejects the Christian concept of God in human form. While Christianity recognizes the Hebrew Bible as part of its scriptural canon, Judaism does not recognize the Christian New Testament.

<span class="mw-page-title-main">Supersessionism</span> Christian opinion concerning biblical covenants

Supersessionism, also called replacement theology, is the Christian doctrine that the Christian Church has superseded the Jewish people, assuming their role as God's covenanted people, thus asserting that the New Covenant through Jesus Christ has superseded or replaced the Mosaic covenant. Supersessionists hold that the universal Church has become God's true Israel and so Christians, whether Jew or gentile, are the people of God.

Universalism is the philosophical and theological concept within Christianity that some ideas have universal application or applicability.

<span class="mw-page-title-main">Xenophobia</span> Dislike of that which is perceived to be foreign or strange

Xenophobia is the fear or dislike of anything which is perceived as being foreign or strange. It is an expression which is based on the perception that a conflict exists between an in-group and an out-group and it may manifest itself in suspicion of one group's activities by members of the other group, a desire to eliminate the presence of the group which is the target of suspicion, and fear of losing a national, ethnic, or racial identity.

<i>Nostra aetate</i> 1965 Catholic Church document on relations with non-Christian religions

Nostra aetate, or the Declaration on the Relation of the Church with Non-Christian Religions, is an official declaration of the Vatican II, an ecumenical council of the Catholic Church. It was promulgated on 28 October 1965 by Pope Paul VI. Its name comes from its incipit, the first few words of its opening sentence, as is tradition. It passed the Council by a vote of 2,221 to 88 of the assembled bishops.

Christian−Jewish reconciliation refers to the efforts that are being made to improve understanding and acceptance between Christians and Jews. There has been significant progress in reconciliation in recent years, in particular by the Catholic Church, but also by other Christian groups.

Christianity and other religions documents Christianity's relationship with other world religions, and the differences and similarities.

Religious antisemitism is aversion to or discrimination against Jews as a whole based on religious doctrines of supersession, which expect or demand the disappearance of Judaism and the conversion of Jews to other faiths. This form of antisemitism has frequently served as the basis for false claims and religious antisemitic tropes against Judaism. Sometimes, it is called theological antisemitism.

A number of religious groups, particularly Christians and Muslims, are involved in proselytization of Jews: attempts to recruit or "missionize" Jews. In response, some Jewish groups have formed counter-missionary organizations to discourage missionary and messianic groups such as Jews for Jesus from using practices that they say are deceptive.

The Catholic Church and Judaism have a long and complex history of cooperation and conflict, and have had a strained relationship throughout history, with periods of persecution, violence and discrimination directed towards Jews by Christians, particularly during the Middle Ages.

Criticism of Christianity has a long history which stretches back to the initial formation of the religion in the Roman Empire. Critics have challenged Christian beliefs and teachings as well as Christian actions, from the Crusades to modern terrorism. The arguments against Christianity include the suppositions that it is a faith of violence, corruption, superstition, polytheism, homophobia, bigotry, pontification, abuses of women's rights and sectarianism.

The Council of Christians and Jews (CCJ) is a voluntary organisation in the United Kingdom. It is composed of Christians and Jews working together to counter anti-semitism and other forms of intolerance in Britain. Their patron was Queen Elizabeth II.

<i>La Civiltà Cattolica</i> Jesuit-run magazine

La Civiltà Cattolica is a periodical published by the Jesuits in Rome, Italy. It has been published continuously since 1850 and is among the oldest of Catholic Italian periodicals. All of the journal's articles are the collective responsibility of the entire "college" of the magazine's writers even if published under a single author's name. It is the only one to be directly revised by the Secretariat of State of the Holy See and to receive its approval before being published.

This is a list of topics related to racism:

Jewish deicide is the theological position and antisemitic trope that the Jews as a people are collectively responsible for the killing of Jesus, even through the successive generations following his death. The notion arose in early Christianity, and features in the writings of Justin Martyr and Melito of Sardis as early as the 2nd century. The Biblical passage Matthew 27:24–25 has been seen as giving voice to the charge of Jewish deicide as well.

The Commission for Religious Relations with the Jews is a pontifical commission in the Roman Curia tasked with maintaining positive theological ties with Jews and Judaism. Established on 22 October 1974, it works alongside the Pontifical Council for Promoting Christian Unity.

Pope John Paul II worked to improve relations between the Roman Catholic Church and Judaism. He built solid ties with the Jewish community in the hope of promoting Christian–Jewish reconciliation.

The relations between Pope John XXIII and Judaism are generally thought to have been among the best in the bi-millennial history of Christianity. The Pope initiated a policy of Christian–Jewish reconciliation after his election to the papacy in 1959, which focused on the Second Vatican Council producing a document on the relationship between the Catholic Church and the Jews. During his earlier career in the diplomatic service, especially during World War II, he had taken a series of actions that demonstrated his solidarity with victims of anti-Semitism.

<span class="mw-page-title-main">To Do the Will of Our Father in Heaven</span>

To Do the Will of Our Father in Heaven: Toward a Partnership between Jews and Christians is the Orthodox Rabbinic Statement on Christianity published by the Center for Jewish–Christian Understanding and Cooperation (CJCUC) in 2015. It was initially signed by over 25 prominent Orthodox rabbis in Israel, United States, and Europe, and now has over 60 signatories.

References

  1. 1 2 3 4 5 Connelly, John (2007). "Catholic Racism and Its Opponents". The Journal of Modern History. 79 (4): 813–847. doi:10.1086/521066. JSTOR   10.1086/521066. S2CID   145527876.
  2. 1 2 3 4 5 6 7 8 9 10 Massingale, Bryan M. (December 2000). "James Cone and Recent Catholic Episcopal Teaching on Racism". Theological Studies. 61 (4): 700–730. doi:10.1177/004056390006100405. S2CID   144753546.
  3. ↑ Ward, James Mace (2013). Priest, Politician, Collaborator: Jozef Tiso and the Making of Fascist Slovakia. Ithaca: Cornell University Press. p. 226. ISBN   978-0-8014-6812-4.
  4. 1 2 "THE VATICAN AND THE HOLOCAUST; Solemn Words Offered by the Vatican: A Call to Penitence". The New York Times. 1998-03-17. ISSN   0362-4331 . Retrieved 2019-05-12.
  5. ↑ Davis, Cyprian (1998). McGreevy, John T.; Southern, David W. (eds.). "Catholicism and Racism". The Review of Politics. 60 (1): 186–189. doi:10.1017/S003467050004403X. ISSN   0034-6705. JSTOR   1408340. S2CID   251375880.
  6. 1 2 3 Butler-McIlwraith, Kathleen (n.d.). "Social Justice, Indigenous Australians and Catholicism" (PDF): 1–20.{{cite journal}}: Cite journal requires |journal= (help)
  7. 1 2 "THE CHURCH AND RACISM". www.ewtn.com. Retrieved 2019-05-10.
  8. 1 2 "Racism, Inclusion, and Diversity - Catholic Charities". Catholic Charities of St. Paul and Minneapolis. Retrieved 2019-05-12.
  9. ↑ Melczek, Bishop Dale J. (August 6, 2003). "Created in God's Image: A Pastoral Letter on the Sin of Racism and a Call to Conversion" (PDF).
  10. ↑ "Reparations and Reconciliation - A Perspective from the Churches | Australian Human Rights Commission". www.humanrights.gov.au. Retrieved 2019-05-30.
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