ANTI-CATHOLICISM IN AMERICA:
THE LAST ACCEPTABLE PREJUDICE
Sr. Sophia Park

It is an honor to respond to Fr. Mark Massa's lecture on the New Anti-Catholicism in the United States. Fr. Mark's lecture was inspiring and fascinating in that he provided a framework to understand the reemergence of anti-Catholicism in the U.S. But, it was also challenging in that he suggested a vision of a prophetic mission of Catholicism. Before I begin, I'd like clarify that my response is based on my own background as an Asian, woman religious, academic and my response is limited to my experience residing in the U.S., particularly in Berkeley and Seattle for ten years.

In my response tonight, I will briefly address the new Anti-Catholicism in the U.S. and then elaborate on the concept of "the last acceptable prejudice" in an attempt to further stretch out Fr. Mark's topic.

Anti-Catholicism is deeply rooted in both the colonial history and in the immigrant history of the U.S. since 1620. As a colony of British England, the US maintained the hostile emotions and sensibilities of the British. In addition, the English reformation spirituality, which formed the consciousness and life style of this first immigrant group, continued to distinguish them from other later European immigrants such as the Irish and Italians, who were obviously Catholic. Older Catholics might remember signs posted in factories in Boston. That said "No Irish Need Apply." However, this evening, Fr. Mark presented a NEW anti-Catholicism, which has recently emerged in the last two decades from the new social location of America and he explained how we should understand the phenomenon from a Catholic perspective.

Anti-Catholic assumptions are part of the American mind-set, complete with a shared vocabulary and a shared reasoning process. Anti-Catholicism has been a culturally, intellectually, and philosophically pervasive phenomenon in the U.S. A recently published book, Anti-Catholicism in American Culture, introduced a scientific study of news coverage undertaken by the Center for Media and Public Affairs. This study examined a sampling of nationally influential media outlets, such as The New York Times, The Washington Post, Time magazine, and CBS Evening News, for fifteen years. According to the study, the most common topic covered on Catholics is the marginal role of women in the hierarchical power structure of the Church. The second most common topic was on sexual morality, in regard to the issues of abortion and birth control. Of course, the sexual abuse cases of priests were also reported frequently. The study concluded that the Church needed to adapt to the more egalitarian and democratic norms that characterize secular institutions of American society (Anti-Catholicism in American Culture, 220).

The conclusion of this research resonates with Fr. Massa's analysis of the main structure of the new anti-Catholicism. Fr. Mark argued that Catholics see the world differently. I suppose he means Catholics have different assumptions and different actions based on those assumptions. First, Fr. Mark assumed that the American society has been shaped by a Reformed Protestant culture that relies heavily on an Enlightenment philosophy. Fr. Mark used David Tracy's "analogical" Catholic way of seeing the world, comparing it to the "dialectical" Protestant world view. The analogical way has guided Catholics in seeing God in a concrete and tangible way within the context of community. On the contrary, the "dialectical" way has differentiated individual from community and encouraged individual achievement and commitment. Fr. Mark pointed out that the U.S. is a representative of a dialectical world view.

Fr. Mark, tonight, inspired us to stand against a "dialectical world view," as the cost of discipleship. First, our prophetic action is toward solidarity with the poor and the marginalized. Furthermore, we can challenge the mainline American culture which seeks individual achievement and commitment. When Catholics become more genuine Catholics, with an analogical worldview with which they challenge the other worldview, a prophetic action can be the high standard of citizenship.

The term, "the last acceptable prejudice," is a phrase that designates prejudice against "Catholicism." I think we can understand this term in two ways. First, it indicates the level of anti-Catholicism in American culture that considers being suspicious about Catholicism either relevant or justifiable. In this case, the subject who uses the term, "the last acceptable prejudice" is "the outsiders" or a non-Catholic mainline American culture. Second, the term "the last acceptable prejudice" can be a self-reflection of the Catholic Church as insiders in the Church. In this perspective, descriptions of the Catholic Church as too hierarchical, perhaps misogynistic, perhaps not supportive enough to homosexual persons, perhaps not supportive enough to black human rights, if we reflect upon our Church, based on these topics, the term, "last acceptable prejudice" makes sense to us, too!

Fr. Mark's lecture reminds me of an African-American Jesuit friend. I met him when I had just arrived at Seattle University for my M.A. in Christian spirituality. Jokingly, he teased me, saying, "Sophia, you are a triple minority in American society. First you are Catholic, second, a woman, and finally an Asian." At that time, I did not quite understand him because I had come from a society that does not have an anti-Catholic sensibility and also where Asians are obviously a majority. Ten years have passed since those words, and though I don't fully understand them, I understand that his own self identity as a African American Catholic priest provided him with critical insights.

I do agree with Fr. Massa that our liminal status, standing on the edge, within the mainline American society certifies our vocation to be in solidarity with the poor, based on our communal spirituality. Yes, American Catholics are located in an "in-between" space. A postcolonial thinker, Homi Bhabha in his The Location of Culture calls the liminal space marginal and uncomfortable, yet transformative and powerful. Then the question is how? How does the Catholic Church stand against the mainline American culture that is based on the individual egalitarian civility? Or following Fr. Mark's insights, how can we build up prophetic and communal spirituality as insiders in the Church?

As insiders, the answer comes through critically reflecting upon the term "the last acceptable prejudice." A critical thinking easily shows that the subjects of gender, sexuality, and ethnic diversity are not yet fully recognized in the Catholic Church. Tonight, I would like to ask you a question: are we sensitive enough to the invisible insiders, the marginalized within our own community, as much as we are to the visible outsiders? Robert Schreiter in his book, The New Catholicity, tells us that over sixty percent of Catholics worldwide are Asian, African, and Latin American. Now, in parishes in Oakland diocese, Hispanic people are filling up the pews as members of the Church. But, they do not have strong voices to influence decisions in the very parishes where they worship. Although there are many young people who want to commit their lives to the Church, seminaries and religious orders do not know how to welcome them.

Similarly, the Asian population has been growing rapidly in the U.S. Asian Catholics are loyal and faithful, but they are considered visitors and outsiders. The devotional spirituality of many Asian Catholics is often considered superstitious and blindly obedient; a charge which precisely mirrors what the main line US culture accuses Catholics of, in general. Are we, then, living our prophetic vocation if we provide several different languages and ethnic group Masses separately with no effort to dialogue or come together? My second concern, not completely separate from the first one, is of generational differences. The description of the mainline American culture or mainline American Catholic culture does not seem to include younger generations. Teaching at Holy Names University has given me the impression that this young generation is quite different from their predecessors and their parents. For these young adults, one of the most important values is friendship and the Church community has meaning as long as they have friendships and feel welcomed. They are independent because in most cases, both of their parents work or they are divorced, and as a consequence, most have spent much time alone and so friendships are more valuable. Donna Freitas calls the spirituality of this generation spirituality for the Bridget Jones in all of us. In this spirituality, bread and wine among friends at a local bar is sacramental (The Spirituality for Bridget Jones in All of Us, 95). Commitment to friends makes more sense than commitment to institution or even to faith and they can move easily from Church to Church, seeking friendship. Friendship is especially crucial for Asian American young adults, whose hybrid identities require the integration of at least two cultures. They need friends who share similar concerns and experiences.

When I asked my Catholic students why they practice Catholicism, most of them said they are attracted to the passion of social justice that Catholicism carries. They love the Church, but their affection differs from that of baby boomers. Unlike the baby boomers, they are not much interested in heavy theological questions, feminist biblical reading or historical criticism. Their practice begins with interpersonal relationships. The culture of this generation is different from the mainline Catholic culture. In our prophetic mission to build up communal spirituality, I believe we should embrace the different cultures of ethnicity as well as generations.

As an Asian Catholic religious woman, in following Fr. Mark's critical explanation of anti-Catholicism, I recognize that my triple liminal status invites me deep into the prophetic mission of the Catholic Church in US culture. It is my privilege to stand "in- between" a space, which is marginal, yet powerful for prophetic action and for transformative love for a disciple who desires to pay the cost of discipleship.

Fr. Mark, thank you again for your deep and insightful lecture. And thank you all for listening.