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Following the 1989 parish closures, the infrastructure that had supported Black Catholic leadership in Detroit was largely dismantled. Surviving parishes tried to rebuild community, while parishes that were merged struggled to forge new identities. Meanwhile, Cardinal Edmund Szoka, the archbishop who oversaw the closures, left the city for Rome to take a top Vatican finance post.
In the third and final episode of “The City and the Cross,” host and Commonweal Centennial Fellow Aaron Robertson weighs the total cost of the 1989 parish closures—not just the loss of buildings, but the erosion of the systems that once nurtured Black Catholic vocations. He tells the story of Father John McKenzie, a Black priest who tried to serve Detroit’sBlack Catholic community with little institutional support, and whose own struggle raises a pointed question for the Church today: decades after 1989, how committed is the archdiocese to investing in Black Catholic communities?
Slowly, another question also starts to emerge: did the Black Catholic Movement ultimately succeed or did it fail? Robertson asks the very people who lived through it.
Today, as the Detroit archdiocese undergoes another round of restructuring, Black Catholics are bracing for the worst, but they refuse to walk away from the spiritual centers they built and still call home.
Featured Voices
By Commonweal Magazine4.6
124124 ratings
Following the 1989 parish closures, the infrastructure that had supported Black Catholic leadership in Detroit was largely dismantled. Surviving parishes tried to rebuild community, while parishes that were merged struggled to forge new identities. Meanwhile, Cardinal Edmund Szoka, the archbishop who oversaw the closures, left the city for Rome to take a top Vatican finance post.
In the third and final episode of “The City and the Cross,” host and Commonweal Centennial Fellow Aaron Robertson weighs the total cost of the 1989 parish closures—not just the loss of buildings, but the erosion of the systems that once nurtured Black Catholic vocations. He tells the story of Father John McKenzie, a Black priest who tried to serve Detroit’sBlack Catholic community with little institutional support, and whose own struggle raises a pointed question for the Church today: decades after 1989, how committed is the archdiocese to investing in Black Catholic communities?
Slowly, another question also starts to emerge: did the Black Catholic Movement ultimately succeed or did it fail? Robertson asks the very people who lived through it.
Today, as the Detroit archdiocese undergoes another round of restructuring, Black Catholics are bracing for the worst, but they refuse to walk away from the spiritual centers they built and still call home.
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