The Racial Divide in the United States: A Reflection for the World Day of Peace 2015 – By The Most Reverend Edward K. Braxton, Ph.D., S.T.D. January 1, 2015

This prologue is an invitation to imagine the country and the Church from a different perspective.

I would like to begin by asking you to do something rather unusual. It requires you to use your imagination in order to enter into the role reversal presented in the narrative that follows. The narrative portrays an imagined Catholic Church in the United States in which most American Catholics are People of Color and White Catholics are members of a very small “minority group.”

Imagine yourself as a White American teenager living in a poor urban area with few opportunities for you to get a good education and find meaningful employment. Imagine that some of your friends are trouble makers and when the African-American police come around they often intimidate them. This frightens you because another White friend of yours was shot and killed by African-American police when he reached into his pocket for his wallet which they thought was a gun. Since you were very young, your parents have cautioned you to avoid contact with the police because they may suspect you of wrongdoing.

You and your friends, whose families are struggling to make ends meet, live near the neighborhood Catholic Church. You have never been inside the church. You and your family are not members of the Catholic Church, which some of your relatives call a “Black racist institution” which traditionally has not shown much interest in inviting White people to join the parish. You and your friends feel that a church that promises the joy of eternal life after you die while offering little to help in your daily struggles is not very meaningful. You feel you need a church that will be at your side, engaged in the struggle, helping you find a God of the oppressed and an angel of freedom and justice. You need a church that embraces, celebrates and is informed by the “White experience.” If God is to really be God for you, He must be God the liberator, who uproots injustice and oppression by His mighty power. A God of the status quo is dead.

Now imagine that an African-American acquaintance, sensing that you are discouraged, persuades you to go with him to this very church, St. Charles Lwanga, for Mass. You enter the church and all images of the sacred are in Afro-centric art. All images of Jesus, Mary, Joseph and all the saints are as People of Color (African, Hispanic, Asian, or Native American). God the Father Himself is painted on the ceiling of the church as a distinguished older Black gentleman. You think to yourself, “God the Father is absolute spirit. He has no race or nationality, or anatomical gender. Scripture never describes Him as an elderly, African-looking, brown skinned man.” You wonder if the Catholic Church believes that only people of African ancestry are in heaven.

You notice that even the angels in the church have African features. If angels have no bodies and no gender, if they are pure spirits, why are they not represented in all races? Just think of the impact it would have on un-churched White people, like you, if they encountered the image of a magnificent White angel with blond hair and blue eyes when they entered a Catholic Church. You also notice that in the Catholic Church “Black” symbolizes everything that is “good” and “holy” whereas “White” symbolizes evil and sin. The images of Satan, the devil, and demons in the church are all White. Later, you search art books and cannot find one image of Satan painted in dark hues. He is always depicted in light, pale colors.

You ask your African-American acquaintance, “Wouldn’t the Catholic Church be more truly universal and welcoming of all if the holy men and women of the Bible were pictured as people of different ethnic and racial backgrounds? After all, though we know they were Jewish, no one knows what they actually looked like. All Semitic people do not look like western Europeans.” He responds, “That question has been asked before and the response has usually been people who are White should realize that the Afro-centric art represents them as well. Afro-centric art is universal. The all-Black religious art is there for historical reasons. Even though a few churches have added a White saint here and there, for the most part the few White Catholics we have in the church have simply accepted the fact that the majority of churches have few or no images of the citizens of Heaven who look like them. You ask your acquaintance, “Does the Catholic Church intend to perpetuate this all-Black image of Heaven in the churches of the future?” Your African-American acquaintance replies, “There are a few churches in big cities with a large number of ‘minorities’ where they have painted White angels and saints. But some of the older White people don’t like it. They say they do not believe God looks like them. In many countries where all of the people are European, the people almost never complain about the all-African religious art.” “But,” you ask, “what about here in the racially diverse United States? What a powerful statement the Church would make if she mandated all future churches to have racially diverse images of God, Jesus, Mary, saints, and angels? Wouldn’t it convey a more authentically universal image of heaven?” He answers, “I really don’t think that is ever going to happen.” “Why not?” you ask. “Why not?”

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Reflection Questions

What do you think Reverend Edward K. Braxton was trying to communicate in his speech?

Are there other examples that came to mind that you personally experiences where you can identify with the message that Reverend Edward K. Braxton spoke about?

How would you address the final statement that Reverend Edward K. Braxton made, “What a powerful statement the Church would make if she mandated all future churches to have racially diverse images of God, Jesus, Mary, saints, and angels? Wouldn’t it convey a more authentically universal image of heaven?” He answers, “I really don’t think that is ever going to happen.” “Why not?” you ask. “Why not?”