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When Jesus saw the crowds, he had compassion for them,

because they were harassed and helpless, like sheep without a shepherd.

Then he said to his disciples, “The harvest is plentiful, but the laborers are few;

therefore ask the Lord of the harvest to send out laborers into his harvest.”

-- Matt 9:36-38 (NRSVCE)

Strategic Plan for the Evangelization and Pastoral Care of Blacks in

the Diocese of Fort Wayne-South Bend

Submitted by the Diocese Black Catholic Advisory Board

Cheryl Ashe, Christina and Reggie Brooks, James Riley, Br. Roy Smith,

James and Wendy Summers, Annie and Deacon Mel Tardy

March 1, 2015

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“I am black and beautiful,

O daughters of Jerusalem,

like the tents of Kedar,

like the curtains of Solomon.”

- The Song of Songs 1:5 (NRSVCE)

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TABLE OF CONTENTS:

Letter from Bishop Kevin C. Rhoades ............................................................................................................................... 4

Acknowledgements .............................................................................................................................................................. 5

Introduction .......................................................................................................................................................................... 6

Sankofa: A Historical Context ............................................................................................................................................. 7

An Introduction to the Strategic Plan ................................................................................................................................ 8

Vision Statement

Mission Statement

Five Priority Goals ................................................................................................................................................... 9

Strategic Plan: Details of Goals and Objectives

Goal 1: Evangelization .......................................................................................................................................... 10

Goal 2: Education .................................................................................................................................................. 11

Goal 3: History ....................................................................................................................................................... 12

Goal 4: Pastoral Care ............................................................................................................................................. 13

Goal 5: Vocations ................................................................................................................................................... 14

Implementation Plan ......................................................................................................................................................... 15

Appendices (Data and Resources): ................................................................................................................................. 16

A: Demographic Trends ........................................................................................................................................ 17

B: Excerpts from the 2012 National Survey of Black Catholics (Davis & Davis) ........................................... 19

C: NBCC’s Ten Core Principles for Black Catholic Engagement ....................................................................... 20

D: Black Cohorts to Consider Within Diocese .................................................................................................... 20

E: Black Catholic Resources .................................................................................................................................. 21

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DIOCESE OF FORT WAYNE – SOUTH BEND 915 South Clinton Street • Post Office Box 390 Fort Wayne, Indiana 46801

March 2015

Dear Brothers and Sisters in Christ,

The Risen Jesus sent His disciples to go forth and make disciples of all nations. God challenges us in every age and today to go forth and share with others the joy and hope of the Gospel. Evangelization is the Church’s first task and her perennial mission. I am very happy that it is at the center of the Strategic Plan developed by our Diocesan Black Catholic Advisory Board.

I wholeheartedly support the goals of the Strategic Plan for the Evangelization and Pastoral Care of Blacks in our diocese, beginning with the first and overarching goal, evangelization. In implementing the Plan and working on the goals, it will be good to keep in mind the words of Pope Francis: Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey His call to go forth from our own comfort zone in order to reach all the “peripheries” in need of the light of the Gospel (Evangelii Gaudium #20).

Our Black Catholic Advisory Board has discerned and articulated a plan. For the plan to bear fruit, it will require leaving our comfort zones, especially in going out to inactive Catholics and the unchurched in our black communities; reaching out to African-American youth, especially through our Catholic schools and youth ministries; and making a concerted effort to promote the holy vocations of marriage, priesthood, and consecrated life within the black community. In the midst of these efforts, it will be important to highlight the rich history and faith of African-American Catholics and Black Catholic saints, examples of holiness for us today.

I am hopeful that the Strategic Plan will bring many good fruits, especially a growth in the number of active Black Catholics in our diocese. The Plan will only be accomplished with the aid of the Holy Spirit, the principal agent of evangelization. Let us pray without ceasing to the Holy Spirit and allow Him to guide and inspire us in all we say and do.

I entrust all of you to the loving care of Mary our Mother, who, with the Holy Spirit, is always present in our

midst. The Blessed Virgin Mary is the Mother of the living Gospel and of the New Evangelization. May she help us to

bear witness to her Son and to proclaim the message of salvation to all!

Sincerely yours in Christ,

Most Reverend Kevin C. Rhoades Bishop of Fort Wayne – South Bend

______________________________________________________________ Telephone: 260-422-4611 • Fax: 260-969-9145 • www.diocesefwsb.org

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Acknowledgements

No endeavor of this magnitude could have been accomplished by one person or group. With great humility and on behalf of the Black Catholic Advisory Board (BCAB), I acknowledge and express gratitude to all who have had or will have a hand in the development and implementation of this strategic plan. First, I acknowledge all current and former BCAB members. I am so grateful that you responded to the call and for your gifts of time, wisdom, honesty, patience and leadership. We still have work to do, but may these fruits of your efforts – the hope embodied within this document -- embrace you as we go forth! Most especially, I acknowledge the genuine support and encouragement of our bishop, Most Reverend Kevin C. Rhoades, who attended the 2012 National Black Catholic Congress and subsequently encouraged the development of our Black Catholic Advisory Board (2012) and this strategic plan. We are grateful for you as our bishop, for your understanding of our issues and concerns as the former pastor of a predominantly Black parish in Harrisburg, PA, for the time you committed to us during the final stages of the plan’s development and for your continuing support of our needs, concerns and strategic plan. Similarly, I acknowledge the members of the diocese – those known and unknown to us -- who have supported the development of our board and strategic plan in some way. In particular, we are sincerely grateful to Mary Glowaski and Jane Sandor for your unwavering affirmation, endearing presence (and patience!) and constant support. Throughout this process, your care and compassion have helped the diocese become more like family for us. How could we not acknowledge with gratitude those who planted and nurtured our own seeds of Catholic faith: myriad priests, sisters, nuns, lay ministers and volunteers, brothers, teachers, deacons, parents and guardians? I especially acknowledge those dedicated servants of Christ to the Black community in our diocese, including the late Rev. George O’Connor, C.S.C. -- founder and first pastor of St. Augustine Parish -- and his successors. Finally, I acknowledge you, the reader – whom I may never meet – but who I pray will be moved in your heart to help implement this strategic plan; to somehow affirm, inspire, and otherwise serve the oft-forgotten descendants of Africa in our diocese and the cause of inter-racial harmony. Even the angels will rejoice because of you! Let us go forth inspired by the humble example and prayers of St. Martin de Porres of Lima, Peru: an African descendant and patron saint of inter-racial harmony. Let us be further encouraged by the prayers of the Blessed Virgin Mary: Mother of Africa and Patroness of the Americas. “For the Almighty has done great things for us” … but God is not through with us yet!

Sincerely, Deacon Mel Tardy Chair, Black Catholic Advisory Board Diocese of Fort Wayne –South Bend

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Introduction

With great joy, the Black Catholic Advisory Board of the Diocese of Fort Wayne-South Bend shares with you this Strategic Plan for the Evangelization and Pastoral Care of Blacks in our diocese! To do so is to share a two-fold sign that evangelization – the proclamation of the Good News of Jesus Christ by his Church – is alive among Blacks in this Diocese. The first sign is the existence of the diocesan Black Catholic Advisory Board established by our Bishop, Kevin Rhoades. Too often, when Black Catholics mention or practice our faith in this diocese, we are greeted with words or expressions that convey this sentiment: “I didn’t know there were Black Catholics!” Our advisory board’s existence makes it clear: WE ARE HERE and our diocese recognizes and values our particular needs, concerns, and gifts. To say “we are here” shows that our own evangelization is bearing fruit. When we share “what we have seen and heard” with others, we thank those who planted and nurtured the Good News of Jesus Christ within us. To quote Pope Paul VI: “Here lies the test of truth, the touchstone of evangelization: it is unthinkable that a person should accept the Word and give himself to the kingdom without becoming a person who bears witness to it and proclaims it in his turn.” To say “we are here” reflects the broad diversity among Black Catholics. “We” are cradle Catholics and converts; laity, clergy and religious; married and single; from historically Black and White parishes; from the suburbs and the ‘hood; from America and the Pan-African diaspora. Yet each of us has heard the call of the Gospel “in our own language” and has responded with faith. To say “we are here” recognizes our faith to endure as a double minority – having to defend our faith as a religious minority within the Black community while countering regrettable ignorance and even racism as a racial minority within the U.S. Catholic Church. But we are indeed here, members of the Body of Christ, and here to stay. The second sign of hope for our evangelization is the promulgation of this strategic plan. It reflects genuine concern for both the evangelization and the pastoral care of Blacks; for without a plan, “the people perish” (Proverbs 29:18). The strategic plan grew out of feedback from diocesan events (including the 2012 and 2013 “Day of Reflection for Black Catholics”) and from over two years of monthly meetings between the newly formed Black Catholic Advisory Board, the Secretariat for Evangelization and Special Ministries, the Office of Catechesis and other special guests. The plan encourages Blacks to “be yourselves” and to “share your gifts.” It encourages others to affirm, nurture, and celebrate with Blacks. The Plan represents the faith, hope and love we have for our people and for our entire Catholic Church, the Body of Christ. As such, the strategic plan is meant to be informative (providing historical context and resources) as well as an instrument and guide to be adapted to local circumstances. We extend a joyful invitation to ALL in our diocese, parishes, schools and Catholic institutions to read and embrace this plan; to pray for its success; and to work collaboratively with us -- and with those you alone can reach -- in order to achieve the plan’s vision, mission, goals and objectives. Therefore, we pray, “May these words of our mouths and the meditations of our hearts be acceptable to you” (Psalm 19:14) – our diocese -- and, to our Lord and Savior, Jesus Christ, in whom we trust. We write these words – to quote that great apostle of love, St. John the Evangelist – “so that you may have fellowship with us … and that our joy may be complete” (1 John 1:1-4). Black Catholic Advisory Board Diocese of Fort Wayne – South Bend November 2014

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Sankofa: A Historical Context The West African word “Sankofa” means “Go back to fetch.” It refers to the wisdom of learning from the past in order to build the future. Historically, we often overlook the critical role of Blacks in salvation history. Much of the Bible’s characters and settings are African. The irony of such ignorance is that the early history of Blacks in the U.S. -- even within a Catholic context – speaks less to actual evangelization and more about whether Blacks could be evangelized at all; whether Blacks had a soul. Even after the Civil War, the pastoral care of freed slaves -- many of whom slavery left uneducated, impoverished; many of whom were left psychologically scarred from the indignities of rape, broken families, mental and physical cruelties, and cultural amnesia – soon took back burner to new Church priorities: the evangelization and pastoral care of European immigrants. In 1863, Archbishop Martin Spalding of Baltimore noted this of emancipated slaves: “I think it precisely the most urgent duty of all to discuss the future status of the Negro. Four million of these unfortunates are thrown on our charity… it is a golden opportunity for reaping a harvest of souls, which neglected may not return.” It fell on deaf ears. Meanwhile, the legacies of slavery – Jim Crow and brutal racism, even in seminaries – continued to thwart Black Catholic vocations to clerical and religious life. Yet, the faith of Black Catholics took root and grew strong, a living testament to St. Paul’s words: “where sin increased, grace abounded all the more.” Some Whites

(the Josephites) and newly formed black religious orders (Oblate Sisters of Providence) gave heroically to provide pastoral care, quality education and ultimately

evangelization to Blacks in need. Some Whites (i.e. Fr. John Slattery, Saint Catherine Drexel) fought (often in vain) to promote vocations to clerical and religious life.

Meanwhile, Black Catholic lay leaders like Daniel Rudd created forums such as the National Black Catholic Congress to foster awareness and dialogue about the

dire needs of Black Catholics and the promise within the Catholic Church to assist them.

The history of Black Catholics is a testimony this faith – of heroic whites who sacrificed themselves for the pastoral care and evangelization of Blacks and of faithful

Black Catholics who endured in the face of brutal racism. Our diocese is no exception: In 1928, Fr. George O’Connor, C.S.C., became aware of the situation of eight

black Catholic families in South Bend whose evangelization and pastoral care

was faltering in that they had no parish to welcome them. He established St.

Augustine Parish to serve their needs and the needs of “Negroes in all of

South Bend” and added converts through many hours of instruction. Today,

this historically Black (now multi-racial) parish continues to be sustained by

the faith stories of its founder and eight founding families, just as our Church

as a whole is sustained by the faith stories of 12 apostles.

If evangelization of Blacks is to succeed today, we must “go back and fetch”

such testimonies of faith; the stories of the “Christ event” and salvation history

rippling and unfolding within the universal church, especially within the often

marginalized families of Blacks.

Today, 150 years after Spalding spoke of “a golden opportunity for the

harvest of souls,” Pope Francis urges us: “don’t forget the poor.” Although

Fort Wayne is home to 40,000 Blacks (16% of the population), nearly half

(47%) of Black children live in poverty. Similarly in South Bend, there are

27,000 Blacks (28% of population), but over half (54%) of Black children live

in poverty (sources: Appendix A). In both cities, 83% of Black babies are born

to unmarried parents, and single women are caretakers of over 60% of Black households. The gifts of Blacks to the universal church are suffering due to high rates

of unmarried pregnancy, school drop outs and mass incarceration.

Now is not the time to relegate the pastoral needs and concerns of Blacks to the back burner, to repeat the mistakes of history. Now is the time for the Catholic

Church to focus on real and relevant pastoral care to Blacks. Now is the time to create better access to quality education in hopes of breaking the cycle of poverty

endemic to our community. Now is the time for Sankofa – to go back to fetch (and share) our unique stories of faith. Now is the time to nurture God’s vocational call

to Blacks. Certainly, now is the time to focus on evangelization. If not now . . . then when?

In July 2012 through a grant from Our Sunday Visitor, 40 members of our diocese (including Bishop Rhoades) attended the National Black Catholic Congress in

Indianapolis. Its theme: was “Faith Engaged: Empower. Equip. Evangelize.” What an amazing experience: thousands of Catholics (mostly Black, but other races

also), Spirit-filled liturgies, inspiring speakers, prayer and fellowship. Many attendees desired to share “what we had seen and heard” with our Diocese. In its wake,

Bishop Rhoades formed the diocesan Black Catholic Advisory Board (Nov 2012), presenting anew a “golden opportunity for the harvest of souls” in our diocese.

St. Paul said that “faith is being sure of what we hope for, certain of what we have not yet seen” (Hebrews). Our advisory board, standing on the enduring faith and

witness of our ancestors, humbly offers this Strategic Plan for the Evangelization and Pastoral Care of Blacks in the Diocese of Ft. Wayne/South Bend. May it shed

light on the gifts and concerns of our community, for “God has so constructed the body … that if one part suffers, all the parts suffer with it; if one part is honored, all

the parts share its joy.”

Finally, may this strategic plan inspire our diocese to bear witness to the world that we are a true community of faith, a “universal” Church able to transcend

difference, fear, missteps and mutual suffering -- through grace, love, peace, justice, forgiveness, joy and above all Christ -- that all may come to believe in the One

who makes us one (John 17:20-21).

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What is a Strategic Plan?

- A policy statement that sets long-range goals and focuses work, placing expected outcomes in the context of current environment.

Why a Strategic Plan for Evangelization & Pastoral Care of Blacks?

Evangelization is an urgent concern of Black Catholics. The Black community is yearning for “Good News.” Pastoral Care is intrinsically related: sheep tend to follow shepherds who meet their needs.

Without a plan for evangelization and pastoral care, “the people perish for lack of vision.” (Proverbs 29:18)

Accordingly, this strategic plan (to paraphrase the 2012 NBCC Pastoral Plan Instrument): Brings purpose, order and vitality to our work of evangelization in and to the African American

community; Functions as an organizational tool, offering guidelines and resources for the faithful, that we may

engage and spread the Good News; Serves as a focal point for reflection on ten core elements in the faith lives of Black Catholics (see

Appendix C); Provides a ready-made, but flexible framework that will encourage and enable Catholic parishes

and institutions to adapt the plan to their particular needs.

What is a Vision Statement? - A global picture of what the world will be like in the far future, when all of our work is done. - An idealized target towards which we strive but may never achieve. - A way of focusing our work towards a common end.

Vision Statement of the Black Catholic Advisory Board Within the departments, offices, institutions and parishes of the Diocese of Fort Wayne / South

Bend, we people of Black African/African American descent will encounter welcoming environments which affirm, reflect, encourage and engage our people, history, concerns, cultural heritage, and expressions of faith.

We will be represented among the clergy, religious, seminarians, employees, and lay leaders; within educational and catechetical resources; and, within expressions of liturgy and worship.

Even when we are not the majority, we will feel welcomed and affirmed, knowing that our particular stories and gifts are acknowledged, accepted and celebrated.

People of Black African descent – particularly those who respond to the call of evangelization -- will feel no compulsion to choose between heritage and religion, but will emerge, to quote Sr. Thea Bowman, as: “fully functioning” – proud to be Black AND Catholic.

What is a Mission Statement? A statement, in general terms, of our unique contributions towards achieving the Vision.

The Mission of the Diocesan Black Catholic Advisory Board (BCAB)

To help guide the diocese to seek and propose ways to effectively meet pastoral, social, and cultural needs relative to Catholics of African descent; and to strive for the evangelization of our faith communities, the unchurched, and the broader Church in order to promote unity, pride and understanding in the Church and Community.

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BCAB Goals

Goals tell us, in broad terms, the types of activities we will undertake to carry out the mission. Each goal should lead to an expected broad outcome.

To carry out its Mission, BCAB will focus on five goals (priorities). While listed among the five, the main goal is evangelization. The other goals are related to and feed it, even as they relate to and feed each other. Remove any of them, and all others become harder; but remove evangelization, and all others lose meaning. BCAB’s FIVE GOALS

Daniel Rudd (1854-1933), Black Catholic Evangelizer 1. EVANGELIZATION: Seek to evangelize by 1) engaging more intently those Black Catholics who are faithful and need

to be renewed with increased catechesis; 2) reaching out to Blacks who have never heard the gospel proclaimed; and 3) re-engaging those Blacks who are baptized Catholic but have lost a living sense of the faith in their daily lives.

2. EDUCATION: Make Catholic education in diocesan schools and religious education/faith formation programs accessible and affirming to Blacks as a whole; reflecting the compassion, diversity and universality of the Church and appreciation of Blacks as integral to Catholic education.

3. HISTORY: Develop greater knowledge and appreciation of Black Catholic history, including knowledge of Black saints

and candidates to sainthood. 4. PATORAL CARE: To empower and equip Catholics – particularly those in pastoral roles -- to be attentive to the

nurturing, well-being, and spiritual growth of Blacks. 5. VOCATIONS: Since all Catholics have a vocational call by virtue of their baptism, 1) Improve black awareness of the

different vocational paths (i.e. married, single, lay, clerical, and religious) as well as opportunities for discernment and support of such vocations; 2) Recruit, develop and support indigenous black clergy and religious; 3) Recruit, develop and support black lay leadership across the diocese (since laity comprise 98% of Church); and 4) Increase vocations to -- and improve the health and longevity of -- marriage within the black community.

OBJECTIVES: Specific statements of the types of things that we will actually do, usually tied to one or more of the goals with specific measurable outcomes. BCAB’s goals, our rationale for such goals, and our objectives are spelled out in detail below.

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GOAL 1: EVANGELIZATION Seek to evangelize by 1) engaging more intently those Black Catholics who are faithful and need to be renewed with increased catechesis; 2) reaching out to Blacks who have never heard the gospel proclaimed; and 3) re-engaging those Blacks who are baptized Catholic but have lost a living sense of the faith in their daily lives.

Why: Evangelization involves sharing the Good News (Gospel). It is the effort “to bring about faith and conversion

of heart to Christ, not only of individuals but of cultures.” (Pope Paul VI) Black Catholics cry out for evangelization, from the 1984 “What We Have Seen and Heard: A Pastoral Letter

on Evangelization” (U.S. Black bishops) to the 2012 National Black Catholic Congress: “Faith Engaged: Empower, Equip, Evangelize.”

The US Black Bishops say “racism remains the major impediment to [Black] evangelization” and that “for us, the causes of justice and social concern are an essential part of evangelization. To preach to the poor and to those who suffer injustice without concern for their plight and the systemic cause of their plight -- to preach to the powerful without denouncing oppression -- is to trivialize the Gospel and mock the cross.”

The General Directory of Catechesis says “full evangelization ... requires inculturation, a complex and deliberate process.”

“Evangelization loses much of its force and effectiveness if it does not take into consideration the actual people to whom it is addressed -- their language, their signs and symbols, the questions they ask --if it does not have an impact on their concrete life.” (Pope Paul VI)

Evangelization is more effective among Blacks when catechesis, images, stories, values (i.e. we favor communal, joyful, holistic approaches), and liturgical expressions of faith (i.e. music, prayer, preaching) are more culturally relevant.

OBJECTIVES FOR EVANGELIZATION:

1. Engage more intently Black Catholics who are faithful and need to be renewed with increased catechesis; a. Develop and maintain a database of Black Catholics in order to attract and engage a greater critical mass

of Black Catholics at Diocesan activities and events (some of which will be specifically geared towards Black Catholic fellowship and culture).

b. Partner with the Secretariat for Evangelization and Special Ministries (SESM), the Office of Catechesis (OC), St. Augustine Parish (SB) and St. Mary’s Parish (FW) to serve as advocates for the needs and concerns of Blacks; to develop and coordinate ministries by and for Black Catholics; and to provide catechetical materials and resources that are more culturally relevant to Blacks.

c. Encourage artisans, liturgists and music ministers to integrate gifts from the African diaspora – our presence, art, music and cultural expressions -- into the everyday worship experience of the Church.

d. Identify and provide both opportunities and resources that would enable Black Catholics (and those who serve them) to learn more about the gifts and challenges of Black Catholics via appropriate venues (i.e. Sankofa Day of Reflection, National Black Catholic Congress, Institute for Black Catholic Studies, etc.).

2. Reach out to Blacks who have never heard the gospel proclaimed or who do not belong to a faith community a. Develop better presence, visibility and partnerships between our Catholic leaders, institutions and

organizations and those community leaders, institutions and organizations that serve within the African American community.

b. Partner with SESM, OC, the Office of Family Life and Pro-Life (OFLPL), St. Augustine Parish and St. Mary’s Parish to serve as advocates for the needs and concerns of Blacks; to emphasize the mission and work of the Catholic Church among Blacks; and to hire qualified specialists to implement intercultural competence training (including specific references to African Americans) at all Catholic organizations and institutions.

3. Re-engage those Blacks who are baptized Catholic but have lost a living sense of the faith in their daily lives. a. Partner with SESM, OC, OFLPL, St. Augustine and St. Mary’s Parishes to conduct focus groups and

original research to better understand, advocate and address the particular needs and concerns of Black Catholics.

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GOAL 2 (Education): Make Catholic education in schools and in religious education/faith formation programs accessible and affirming to Blacks as a whole; reflecting the compassion, diversity and universality of the Church and appreciation of Blacks as integral to Catholic education.

Why: Historically, Catholic schools have served as the “principal instrument of evangelization” for Blacks and a

bridge for many from a cycle of economic poverty to better opportunities. (What We Have Seen & Heard, US Black Bishops)

The scope of education includes parish catechetical and faith formation programs (RCIA, youth ministry, young adult ministry), especially for those not in Catholic schools.

Studies show that the presence of diversity in learning environments -- including instructors, students, curriculum, and resources -- can enhance learning for all. (The Benefits of Diversity: What the Research Tells Us, by Smith and Schonfeld, 2000)

“The Black presence within the American Catholic Church is a precious witness to the universal character of ‘Catholic’ . . . a counter [to] the assumption which many have advanced that to become a Catholic is to abandon one’s racial heritage and one’s people.” (What We Have Seen & Heard, US Black Bishops)

OBJECTIVES FOR EDUCATION:

1. Make education in Catholic schools accessible and affordable a. Provide information to Black families about financial assistance, programs and opportunities. b. Develop a diocesan-wide Catholic school alumni campaign to encourage enrollment of Black families

2. Make Catholic education in diocesan schools and children’s faith formation programs universal and affirming a. Require cultural competency training for all frontline personnel in schools and parishes; b. Encourage school and parish officials to seek instruction, certification and/or master’s degree in

theological studies at the Institute for Black Catholic Studies (Xavier University of New Orleans); Catholic Theological Union (Chicago); or the Fr. Boniface Hardin Black Catholic Theology and Spirituality Program (Indianapolis); and to attend Sankofa Black Catholic Days of Reflection (FWSB diocese).

c. Partner with the diocesan Secretariat for Catholic Education to encourage inculturation of materials and liturgy;

d. Partner with diocesan Office of Youth Ministry (OYM) and Office of Young Adult Ministry (OYAM) to offer more relevant programs and opportunities for Black youth and young adults;

e. Be pastorally sensitive to questions and concerns of families who are not Catholic, especially those with children in grades that focus on sacramental preparation (i.e. first communion, confirmation);

f. Hire and provide appropriate support for Black teachers, administrators, ministers, etc. 3. Make parishes more affirming

a. Partner with parishes as well as OYM and OYAM to offer more relevant programs and opportunities for Black youth and young adults.

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GOAL 3 (History): Develop greater knowledge and appreciation of Black Catholic history, including Black saints and candidates to sainthood.

Why: The history of U.S. Black Catholics involves racism, oppression, suffering, and scandal; but also, remarkable

witnesses of faith, hope, and love; of forgiveness, community, and joy; as well as of sacrifice, creativity and endurance. Such stories could serve and inspire the struggling Church of today.

“The Black presence within the American Catholic Church is a precious witness to the universal character of ‘Catholic’ … a counter [to] the assumption which many have advanced that to become a Catholic is to abandon one’s racial heritage and one’s people.” (What We Have Seen & Heard, US Black Bishops)

African American Catholics are the least satisfied with the church’s position promoting Black saints -- only 38.1% are satisfied. (Davis & Davis survey)

While some U.S. Blacks are quite devoted to Mary and the saints, many have lacked occasion to develop such devotion because the Church has yet to canonize a U.S. Black saint. Canonization requires a groundswell of local support for the cause of sainthood; through devotions, popular piety, and evidence of miracles via intercessory prayer requests. This requires that their stories be told.

The universal church is more hopeful and radiant with diverse witnesses of faith, including Black holy men and women of America as well as non-U.S. Blacks like St. Martin de Porres (Peru) and St. Augustine of Hippo (Africa).

OBJECTIVES FOR HISTORY

1. Faith Informed: Develop or promote programs and materials designed to create awareness of Black history and culture.

a. Partner with the Diocese to celebrate Black Catholic History Month each November. b. Partner with the Diocese to annually and meaningfully celebrate Dr. Martin L. King Day (Jan) and Black

History Month (Feb). c. Partner with the Diocese to make the Sankofa Black Catholic Day of Reflection an annual tradition. d. Partner with local media (i.e. Our Sunday Visitor, Today’s Catholic, Redeemer Radio), with the Office of

Catechesis, and with the Secretariat for Catholic Schools to regularly incorporate Black Catholic history into their instruction, programming and publications (i.e. articles; book reviews; catechetical materials; events; and RCIA instruction, such as regarding “Missionary Spirit and Church History”).

e. Develop a diocesan data base containing print and non-print resources (CDs, DVDs, online, recorded oral histories, etc.) about Black Catholic people/history for use by DREs, school educators and parishes (Appendix E).

2. Walking With the Saints: Create diocesan awareness and devotions of Black saints and candidates to sainthood.

a. Encourage Catholic offices, media, parishes, and schools that depict saints (or holy men and women) on their walls, in their facilities, in their programs or liturgies (i.e. All Saints Day) or in their teaching materials to include people of African descent (i.e. Today’s Catholic’s “Saint of the Week”).

b. As Africans venerate ancestors, foster veneration of saints among Black Catholics by partnering with the Offices of Catechesis, Vocations, Secretariat of Catholic Schools and local media to develop awareness of the causes for sainthood of the following African Americans: Mother Henriette Delille, Mother Mary Lange, Fr. Augustus Tolton, and Pierre Toussaint.

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GOAL 4 (Pastoral Care): To empower and equip Catholics – particularly those in pastoral roles -- to be attentive to the nurturing, well-being, and spiritual growth of Blacks within their community.

Why:

All Christians are responsible for pastoral care, which we broadly define as spiritual comfort and support for those in need; through advocacy, befriending, empathy, encouragement, listening, and unconditional love.

Pastoral Care from Catholic leaders – the face of the Church -- is critically important to Evangelization: diocesan and religious leaders; pastors; pastoral councils; presidents of agencies, colleges and hospitals; school principals and teachers; boards of directors; directors of religious education and RCIA; youth and young adult ministers; etc.

Pastoral Care puts into practice Jesus’ words to Peter: “If you love me, feed my lambs; tend my sheep.” Shepherds should smell like the flock. Pastoral Care personifies and personalizes Catholic Social Teaching.

“Not only Blacks but ALL who would work in and with the Black community must understand the history, values, culture and ethos of the Black community.” (pastoral letter on Evangelization, US Black Bishops)

“The Church in our country has been for many a ‘white Church,’ a racist institution . . . a sign of racial oppression. We must seek to resist and undo injustices we have not caused, least we become bystanders who tacitly endorse evil and share guilt in it.” (Pastoral Letter on Racism, U.S. Bishops)

Although African American Catholics’ religious engagement is high, about a quarter say that priests have been insensitive or indifferent on issues important to their racial group. (Davis & Davis survey of Black Catholics)

An overwhelming 85.7% of U.S. Black Catholics find it important to include African American religious expression into Catholic worship. (2011 Davis & Davis survey )

Pastoral Care requires cultural competency; genuine compassion and sensitivity; courage to be an advocate; interreligious understanding; and appreciation for inter- and intra-racial diversity.

OBJECTIVES FOR PASTORAL CARE:

1. Cultural Competency a. Encourage those in pastoral roles to seek instruction, certification and/or master’s degree in theological

studies at the Institute for Black Catholic Studies (Xavier University of New Orleans), Catholic Theological Union (Chicago), or the Fr. Boniface Hardin Black Catholic Theology and Spirituality Program (Indianapolis). Likewise, they should attend/promote the 2017 National Black Catholic Congress and relevant diocesan activities (i.e. Sankofa Black Catholic Day of Reflection).

b. Seek opportunities to provide cultural competency training to those in pastoral and leadership roles in order to develop awareness and sensitivity to diversity and inclusion, even in environments that lack obvious diversity (see Appendix E).

c. Partner with the Diocesan Ecumenical Office to address pastoral care and inter-religious understanding for non-Catholic Blacks in Catholic settings, and inter-religious marriage.

2. Life and Dignity of the Human Person a. Partner with the Office of Family Life & Pro-Life to promote a culture of life from conception to natural

death by increased involvement in pro-life activities at the national, diocesan and parish level, bringing an African American voice to those ministries.

3. The Social Apostolate a. Partner with the diocesan Office of Catholic Charities to promote diversity, universal health care, job

creation, prison ministry and economic opportunity for all, especially the needy and unemployed. b. Partner with Catholic Charities and the Secretariat for Evangelization & Special Ministries to remember,

respect, visit and bring dignity, prayer and healing to ailing or elderly African Americans who are homebound, in nursing homes or hospitals, or undergoing personal crises.

4. Getting Married and Staying Married a. To affirm the sanctity of marriage and promote participation in pre-marriage preparation and marriage

enrichment programs in our parishes. b. Partner with the Office of Family Life & Pro-Life to encourage the recruitment of African American

couples as mentors. c. In the unfortunate event of divorce or annulment, partner with the Tribunal Office in the spirit of

reconciliation and compassion.

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GOAL 5 (Vocations): Since all Catholics have a vocational call by virtue of their baptism, 1) Improve Black awareness of the different vocational paths (i.e. married, single, lay, clerical, and religious) as well as opportunities for discernment and support of such vocations; 2) Recruit, develop and support indigenous black clergy and religious; 3) Recruit, develop and support Black lay leadership across the diocese (since laity comprise 98% of Church); and 4) Increase vocations to -- and improve the health and longevity of -- marriage within the black community.

Why: Since the Apostles, evangelization has involved “planting the new Church [locally] and drawing from it the clergy and

the teachers to continue the work of evangelization and nurture the growing congregation with pastoral care.” In America, “the way to a fully indigenous [Black] clergy and religious was blocked by an attitude that was paternalistic and racist” even as Rome kept “calling for the creation of an indigenous clergy.” (WWHS&H, US Black Bishops)

African American Catholics are the least satisfied with the church’s position on targeting black vocations (only 36.6% are satisfied). (2011 Davis & Davis survey)

Indigenous Black clergy and religious would be a sign that Black evangelization has finally come of age. Married couples make up just 28% of total Black households in our diocese. Roughly 50% of our Black children live in

poverty, and 83% are born out of wedlock (most are not to teen mothers). (Appendix A). A decrease in vocations to marriage increases child poverty. A Heritage Foundation study found that the poverty rate is

dramatically lower among married couples than among single-headed households, even factoring in levels of education. Being married has the same effect in reducing child poverty as adding 5-6 years to a parent’s education.

OBJECTIVES FOR VOCATIONS

1. Improve awareness of different vocational paths and discernment opportunities a. Partner with the diocesan Offices of Vocations, Catechesis and Worship to encourage all Black

Catholics to stay engaged and committed to holiness; to serve God in prayer and sacraments. b. Partner with the Secretariat for Evangelization and Special Ministries (SESM) and the Offices of Youth

Ministry (OYM) and Young Adult Ministry (OYAM) to develop sensitivity/support for those who feel called to or are otherwise living a single life (instead of marriage, holy orders or consecrated life).

2. Recruit, develop and support indigenous Black clergy and religious; a. Partner with the Office of Vocations to encourage more African Americans to consider vocations to

clergy and religious life. b. Collaborate with OYM and OYAM to develop vocational recruitment programs and materials that

target families of Black youth and all those who work with black youth. c. Partner with the Office of Vocations, the Serra Club, local religious orders and parishes, and Black

religious orders (Josephites, Oblate Sisters, etc.) to foster/pray for African American vocations and to support those called to religious life.

3. Recruit, develop and support black lay leadership across the diocese a. Work with parishes and Catholic organizations to identify existing and potential Black Catholic

leaders in the diocese. b. Invite these leadership candidates to Black Catholic Lay Leadership Development workshops

designed to identify and further develop their leadership skills as well as to increase their awareness of leadership opportunities within the diocese.

c. Encourage participation in the Father Boniface Hardin Black Catholic Theology and Spirituality Program for Black Catholic Lay Leadership Development (see: https://www.archindy.org/multicultural/institute-programs-black.html)

4. Increase vocations to -- and improve the health and longevity of -- marriage within the black community. a. Partner with OFLPL to both identify cultural and societal barriers to the Sacrament of Marriage (for

Blacks) as well as to develop programs to counter and overcome such barriers. b. Collaborate with OFLPL to promote Black participation in pre-marriage and marriage enrichment

programs -- as participants and as facilitators; in Theology of the Body seminars; in Marriage Encounter; and ongoing relationship forums.

c. Partner with OFLPL to conduct programming designed to counter confusion and misinformation regarding annulments, divorce, inter-religious marriage and same sex attraction.

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What is an Implementation Plan? Specific activities and projects Priorities Tasks and Timelines Resource requirements Assessment

Our Implementation Plan and Timetable

Specific Activities and Projects To be determined by individual committee chairs in collaboration with the diocese.

Priorities To be determined by individual committee chairs in collaboration with the diocese.

Tasks and Timelines (Calendar) November 2014: Submission of strategic plan to Diocese for promulgation Present our progress and assessment results at the July 2017 National Black Catholic Congress (NBCC)

Resources: For Funding:

Catholic Campaign for Human Development, Development, NBCC’s Daniel Rudd Fund, Our Sunday Visitor, Black and Indian Fund.

Diocesan offices or secretariats with whom BCAB collaborations could help achieve our goals: For Evangelization: Evangelization and Special Ministries, Ecumenical. For Education: Catechesis, Catholic Education. For History: Catechesis, Catholic Communications, Today’s Catholic (also: Redeemer Radio) For Pastoral Care: Family Life and Pro-Life, Youth Ministry, Young Adult Ministry, Catholic

Charities. For Vocations: Vocation, Family Life and Pro-Life, Tribunal (also: local seminaries and the Serra

Club). Others: Hispanic Ministry; local organizations, institutions and media that serve African

American populations. Assessment

Each May/November: Six month progress report to BCAB by those responsible for the five goals. Each November: One year assessment report by BCAB chair to Diocese at large regarding progress,

timeline and tasks. Conduct a professional survey regarding Black Catholic satisfaction and engagement in the diocese, in

2015 and 2017 (to assess 3 year impact of the plan).

Thomas Wyatt Turner (1877-1978)

Founder of Federated Colored Catholics in 1925 Staunch Advocate of Higher Education for Black Catholics

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Appendices: Data and Resources

A. Demographic Trends

B. NBCC 10 Core Principles for Black Catholic Engagement

C. 2011 National Survey of Black Catholics (Davis &Davis)

D. Black Cohorts to Consider Within Diocese

E. Black Catholic Resources

Venerable Servant of God

Henriette Delille (1813-1862) Mother Mary Elizabeth Lange (1784-1882)

Servant of God Venerable

Fr. Augustus Tolton (1854-1897) Pierre Toussaint (1776-1853)

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Appendix A: Demographic Trends

Overall Demographic Trends (Source: 2013 US Census data via Citi-Data and American Fact Finder):

Fort Wayne: Has about 40,000 Blacks and 57,000 Catholics FW Population Breakdown: 71% White, 16% Black, 8% Hispanic, 3% Asian, 0.3% Native American

South Bend: Has about 27,000 Blacks and 63,000 Catholics SB Population Breakdown: 55% White, 28% Black, 13% Hispanic, 1% Asian, 0.1% Native American

Parishes in the FW/SB Diocese which historically have had a critical mass of Black parishioners:

St. Augustine Parish (SB) St. Mary’s Parish (FW)

Number of Black Catholics in FW/SB Diocese: Anecdotally from St. Augustine and St. Mary’s parishes, this number appears to be declining, but no

reliable census data is available for this demographic.

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Demographic Data from Schools in the FW/SB Diocese (Based on NCEA Statistical Data for 2013-2014)

Number of Catholic schools (out of 41) that reported having Black students: 34

Total Black youth:

In all Catholic high schools: nearly 200; In all Catholic grade schools: over 300.

High schools in Diocese with the largest critical masses of Blacks: Bishop Luers (FW) – 15%; St. Joseph (SB) – 5%;

Elementary schools with a critical mass (over 10%) of Blacks:

St. John the Baptist (SB) – 23%, Holy Cross (SB) – 18%, Our Lady of Hungary (SB) – 15%, St. John the Baptist (FW) – 11%, St. Anthony de Padua (SB) – 10% (see chart below).

Disturbing Trends (see Indiana Black Expo Report: “2012 State of Our Black Youth Report”):

http://www.indianablackexpo.com/pdf/2012StateofOurBlackYouthReport.pdf

Fort Wayne Blacks (~40,000 people, 16% of FW population): - 28% households headed by married couples, 62% by single female; - 47% children live in poverty; - 83% of Black babies are born to unmarried parents; - Black teen pregnancy is trending down in FW, as it is in Indiana.

South Bend Blacks (~27,000 people, 28% of SB population): - 27% households headed by married couples, 64% by single female; - 54% children live in poverty; - 83% of Black babies are born to unmarried parents; - Although Black teen pregnancy is trending down for Indiana, it is rising significantly in SB.

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Appendix B: 2011 National Black Catholic Survey, by Davis and Davis (excerpts from sites below)

(The first national survey of its kind to assess the level of religious engagement of African American Catholics.)

African American Catholics’ faith and religious identity are quite strong. African American Catholics are highly

involved in parish life. Formal registration in a parish is a significant way to intensify religious engagement and

parish life because it is one of the first steps in building an attachment and identity with a parish community.

African American Catholic young adults are more religiously engaged and consider religion to be more important

than whites of the same age. Older African Americans are more engaged than younger adults.

One of the most influential factors enhancing African American Catholics’ religious engagement is membership in

a Black parish [connecting people through a common identity]. The importance of social connections of African

American Catholics and the influence on religious engagement cannot be overstated.

Ritual in the church was essential to African American converts. The Catholic Mass was seen as a sacred

experience and reception of Holy Communion was central. Black Catholics are more likely than white Catholics to

participate in Bible studies and traditional Catholic devotions, such as benediction, confession and novenas.

The need to hear God’s Word and to feel spiritually uplifted are the two most accepted motivations for Black

Catholics to attend Mass: 82% go to feel spiritually uplifted; 79.1% because “I need to hear God’s Word.”

African American Catholics (26.9%) find it important to have more of their friends attend their parish (6.9% of

white Catholics do).

While African American Catholics overwhelmingly do not consider the Church racist, one in four report some form

of personal intolerance in their parish, such as being avoided because of their race, the reluctance of others to

shake hands and insensitivity and indifference of priests on issues of race.

Roughly one in four Black Catholics report racially insensitive experiences in their parishes. A higher percentage

(31.4%) report feeling uncomfortable because they were the only African Americans in their parish and being

avoided because of their race. About a quarter said that priests have been insensitive or indifferent on issues

important to their racial group.

African American Catholics are the least satisfied with the church’s position on targeting black vocations (only

36.6% are satisfied) and black saints (only 38.1% are satisfied). An overwhelming 85.7% find it important to

include African American religious expression into Catholic worship.

Most African American Catholics (76%) do not attend a predominately black Catholic parish. However, 70% say

they are very satisfied with their parish (a greater percentage than white Catholics). On every measure of racial

inclusiveness or sensitivity, African American Catholics who attend a black parish are more satisfied than African

Americans who do not.

"Compared with other religious and racial groups, African-American Catholics behave and look like African-

American Protestants. Still, African-American Protestants are clearly more highly involved by every measure of

engagement. Therefore … the pattern "is taken as suggestive of a cultural effect, as opposed to a Catholic effect,

whereby the historical and cultural norms of the African-American community weigh just as heavily on African-

American Catholics as on African-American Protestants."

Black Catholics are more likely than Whites to say they would turn to their pastor or another church leader for

help in times of crisis such as a death in the family, marriage or alcohol problems.

Majorities of African-Americans said the church should put more effort into emphasizing black saints; promoting

black vocations and black bishops; supporting issues such as affirmative action and problems in Africa and

promoting racial integration.

Sources: http://www.nbccongress.org/special-report/survey/exec-summary-key-findings.pdf,

http://www.nbccongress.org/special-report/2011-black-catholic-survey.asp

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Appendix C: Ten Core Principles for Black Catholic Engagement

(From the National Black Catholic Congress Pastoral Plan Instrument)

1. Holiness of Life 2. Life and Dignity of the Human Person 3. Walking With the Saints 4. Engaged in Parish Life and Evangelization 5. Faith Informed 6. Schools Too Valuable to Sell 7. Reaching Out to the Next Generation 8. Vocations: Every Catholic’s Priority 9. Getting Married and Staying Married 10. The Social Apostolate

Source: http://issuu.com/peterandpaulmin/docs/national_black_catholic_congress_pastoral_plan_ix

Appendix D: Not All Blacks Are the Same: Some Black Cohorts within our Diocese

Cradle Catholics (raised Catholic from birth) Converts to Catholicism Blacks at a parish, school or institution with a critical mass of other Blacks Blacks at a parish, school, or institution where they are a clear minority if not the sole

Black person or family Blacks in families of mixed race (including bi-racial and adopted) and/or mixed religion Black immigrants from Africa and the Pan-African diaspora (see chart below).

Black Catholic Data

Today the 270 million Catholics of African descent represent almost 25% of the one billion Roman Catholics throughout the world in more than 59 countries.

African American Clergy and Religious World Wide Count of Black Catholics

African American Bishops 16 African American Priests 250 African American Sisters 300 African American Deacons 380

US Black Catholic Parishes 1300 Source: NBCC Website.

Africa: 141.0 Million

Latin America 105.9 Million

Caribbean 18.0 Million

United States 3.0 Million

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Appendix E: Black Catholic Resources

African Conference of Catholic Clergy and Religious in the United States (ACCCRUS): http://www.acccrus.org Black U.S. Bishops: http://www.adw.org/black-bishops-us; Black Catholics and Liturgy -- Music: http://www.adw.org/black-catholic-resources Black Catholics and Liturgy -- Preaching: http://www.youtube.com/watch?v=alJSwTEQn1Y Black Catholic Theological Symposium: http://www.bcts.org Engage, Equip, Evangelize: The 2012 NBCC Pastoral Plan Instrument:

http://issuu.com/peterandpaulmin/docs/national_black_catholic_congress_pastoral_plan_ix Fr. Boniface Hardin Black Catholic Theology & Spirituality Program:

http://www.archindy.org/multicultural/institute-programs-black.html Funding for Black Catholic Evangelization: http://blackandindianmission.org/2014/05/23/the-2014-black-

and-indian-mission-collection; http://www.nbccongress.org/features/daniel-rudd-fund.asp History of Black Catholics in the United States (Rev. Cyprian Davis):

http://www.amazon.com/History-Black-Catholics-United-States/dp/0824514955 IN A WORD Publication: http://www.inaword.com Institute for Black Catholic Studies: http://www.xula.edu/ibcs/index.php Intercultural Competencies: USCCB Guidelines and Training:

http://www.usccb.org/issues-and-action/cultural-diversity/intercultural-competencies Knights of Peter Claver: and Ladies Auxiliary http://www.kofpc.org Maafa 21: http://www.maafa21.com/ National Association of Black Catholic Administrators (NABCA): http://www.nabcaonline.com National Black Catholic Apostolate for Life- An NBCC Partner: http://www.blackcatholicsforlife.org National Black Catholic Congress: http://www.nbccongress.org/ National Black Catholic Clergy Caucus: http://www.nbccc-us.com National Black Clergy Caucus Newsletter: http://www.nbccongress.org/newsletter National Black Catholic Congress Catholic Education Foundation, LLC.

http://nbcccatholiceducationfoundation.org/ National Black Sisters' Conference: http://nbsc68.com National Black Catholic Seminarians: http://gjorda9.wix.com/nbcsa Oblate Sisters of Providence: http://oblatesisters.com Protecting Black Life: http://www.protectingblacklife.org/ Saints (Black Saints/current US Candidates): http://www.catholic.org/saints/black.php;

http://www2.richmonddiocese.org/obc/l-saints.htm; http://www.josephitepastoralcenter.org/celebrate-black-catholic-history-month

St. Joseph Society of the Sacred Heart (The Josephites Religious Order): http://www.josephites.org/ Sisters of the Holy Family: www.sistersoftheholyfamily.com What Black Catholics Have Offered the Church: http://www.jesuit.org/jesuits/wp-content/uploads/iat-black-

catholic-ministry-winter-04.pdf Xavier University of New Orleans: www.xula.edu

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This Diocesan Pastoral Plan was officially promulgated on this the 14th day of March, of the year of the Lord 2015

by Most Reverend Kevin C. Rhoades, Bishop of Fort Wayne-South Bend.

Most Reverend Kevin C. Rhoades

Blessed be God forever!