While having an opportunity to witness and experience the culture of this once industrious country, I couldn't help but hear the Beatitudes: "Blessed are you who are poor, for the kingdom of God is yours. Blessed are you who are now hungry, for you will be satisfied.". . . . (Luke 6:20-21). The Haitians are among the people about whom Jesus spoke. They are truly the poorest of the poor who have no control over their circumstances and endure a life without the bare essentials, including food, shelter and clothing. They are descendants of African people who were uprooted from their native lands and forced to live a life of slavery. They are descendants of African people who survived the atrocities of colonization. They are descendants of African people and continue to suffer inhumane treatment and degradation. They are living testimonies of racism and oppression in a most haunting way.

In the United States Bishops' Pastoral Letter on Racism in Our Day, the bishops stated that, "Racism is a denial of the truth of the dignity of each human being revealed by the mystery of the Incarnate." They also declare, "The sin is social in nature in that each of us, in varying degrees is responsible …" This proposition being true, why do we as a faith community allow such conditions to exist? Why do we not unite our voices and loudly protest these living conditions of our brothers and sisters? What holds us back or places us in a state of fear that prevents us from taking a bold stand for what is just?

These questions require much reflective thought for us individually and collectively as Church. We are capable of distancing ourselves from the experiences of the poor and oppressed throughout the world, and yet, we firmly believe that all people should be able to maintain a decent living for themselves and their families. The question haunts us: Are we prepared to undertake the task of eradicating disparity in a way that would impinge upon our comfort levels?

While pondering this question, I was reminded of similar observations made by Dr. Martin Luther King, Jr. during the civil rights movement. After years of valiantly crusading against the evils of segregation in the South culminated with the passage of the Civil Rights Act (1964) and the Voting Rights Act (1965), riots broke out in some of the northern cities. Why? Because the significant strides that had been made in the fight against segregation did not begin to address the economic oppression of Blacks in the north. The violence was the only vehicle many felt they had to express their frustration with long-standing social injustices. The depth of the racism in northern cities was more extensive and entrenched than King realized. Consequently, Dr. King stated that, "while the majority of whites took a stand for decency, they never really took a stand for genuine equality for the black [people]." He continued: "Genuine equality will cost the nation something, because it involves economic justice."

King made these observations over 30 years ago after years of intense struggle in the Civil Rights Movement. This movement made this country examine the psychological and economic damage that had been done to a group of people simply because of the color of their skin. It also pointed out the link between racism and economic oppression. For while they are distinct, they are interrelated forces that dehumanize our society. The poor and racial minorities are the ones being asked to bear the heaviest burden of these economic pressures.

I realized it was not so long ago in our own history that the deeply embedded wounds of racism were blatantly evident. And while they are not of the same magnitude they once were, the scars are still healing and injuries still remain. One does not overcome a way of life that dominated for centuries in a few decades. Oftentimes, it takes on another form and resurfaces in another manner. In countries such as Haiti, the same systems that have kept them economically oppressed for centuries still prevail. The people have not known the social revolution black Americans encountered in the 1950s and 1960s. There are many reasons for this, most of which relate to the dictatorial governments in place. Yet, there is still the moral perspective that should haunt people of faith who live in the "free" world. For, as Dr. King so eloquently stated in 1961; "We are caught up in an inescapable network of mutuality, tied to a single garment of destiny; what affects one directly, affects all indirectly. As long as there is poverty in this world, no man/woman can be totally rich even if he/she has a billion dollars…" This presents the church with a 'tremendous challenge' because it has a moral responsibility of being the moral guardian of society."

As Catholics and members of a universal Church, it stands to reason that we become full expressions of that mutuality to reach out to our brothers and sisters around the world who are suffering from various forms of injustice, even if it is not comfortable to do so. The teachings of our Church repeatedly emphasize how we should actively proclaim the human dignity of each person and that we explore ways of being in solidarity with our neighbors throughout the world. One way to begin is to dialogue with one another in an effort to break down the barriers that keep us apart.

Unfortunately, poor people are invisible. We are unaware that they exist. As long as we continue to surround ourselves with people that are familiar to us and isolate ourselves from experiences of racial and economic diversity, we will not see any different results. That is why the trip to Haiti was such a powerful one for me. It took me out of my comfortable environment and made me look inwardly to ask the tough questions.

Can we as a Church community and a society under God allow ourselves to be haunted by these basic questions: Who lives in my neighborhood? With whom do I worship? Where do I shop? Who are my colleagues? Does my world truly reflect the universality of the Church? What can I do to open my mind and heart to those who are different from me?

Many would argue that we have no responsibility for a situation we did not create. In response, I would assert a quote from our bishops, "despite the origin of the injustice, we must seek to resist and undo injustices we have not caused, lest we become bystanders who tacitly endorse evil and so share in the guilt for it."

As we continue to reconcile and celebrate in this year of Jubilee, and as we reflect, renew and rejoice, let us look for ways to reflect deeply on how to actively take a stand against racism, economic oppression and the exploitation of the marginalized. Let us renew seriously our option for the poor in a way that takes us out of our comfort zone. Let us rejoice triumphantly that God's love will give us the strength to do what is required. We will recall: We are asked to love God with our whole heart, body, soul, strength and mind; and we are called to love our neighbor as we love ourselves. (Luke 10:27)

As leaders in our Church, may we find ourselves haunted by the Scriptures to take up the challenge to eliminate the cruel realities imposed by racism and economic oppression.

Celia Jackson is the Archbishop's Delegate for the Department of Community Services, Archdiocese of Milwaukee

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