Historically, black Americans have affiliated in far greater numbers with certain protestant denominations than with the Roman Catholic church. In analyzing this phenomenon scholars have sometimes alluded to the dearth of black Catholic priest, but non one has adequately explained why the church failed to ordain significant numbers of black clergy until the 1930s. Desegregating the Altar, a broadly based study encompassing Afro-American, Roman catholic, southern, and institutional history, fills that gap by examining the issue through the experience of St. Joseph’s Society of the Sacred Heart, or the Josephites, the only American community of Catholic priests devoted exclusively to evangelization of blacks. Drawing on extensive research in the previously closed or unavailable archives of numerous archdioceses, diocese, and religious communities, Stephen J. Ochs shows that, in many cases, Roman catholic authorities purposely excluded Afro-Americans from their seminaries. The conscious pattern of discrimination on the part of numerous bishops and heads of religious institutes stemmed from a number of factors, including the church’s weak and vulnerable position in the South and the consequent reluctance of its leaders to challenge local racial norms; the tendency of Roman Catholics to accommodate to the regional and national cultures in which they lived; deep-seated psychosexual fears that black men would be unable to maintain celibacy as priests; and a “missionary approach” to blacks that regarded them as passive children rather than as potential partners and leaders. The Josephites, under the leadership of John R. Slattery, their first superior general (1893–1903), defied prevailing racist sentiment by admitting blacks into their college and seminary and raising three of them to the priesthood between 1891 and 1907. This action proved so explosive, however, that it helped drive Slattery out of the church and nearly destroyed the Josephite community. In the face of such opposition, Josephite authorities closed their college and seminary to black candidates except for an occasional mulatto. Leadership in the development of a black clergy thereupon passed to missionaries of the Society of the Diving Word. Meanwhile, Afro-American Catholics, led by Professor Thomas Wyatt, refused to allow the Josephites to abandon the filed quietly. They formed the Federated Colored Catholics of America and pressed the Josephites to return to their earlier policies; they also communicated their grievances to the Holy See, which, in turn, quietly pressured the American church to open its seminaries to black candidates. As a result, by 1960, the number of black priests and seminarians in the Josephites and throughout the Catholic church in the United States had increased significantly. Stephen Ochs’s study of the Josephites illustrates the tenacity and insidiousness of institutional racism and the tendency of churches to opt for institutional security rather than a prophetic stance in the face of controversial social issues. His book ably demonstrates that the struggle of black Catholics for priests of their own race mirrored the efforts of Afro-Americans throughout American society to achieve racial equality and justice.

Winner of the 2020 American Studies Network Book Prize from the European Association for American Studies Mark Newman draws on a vast range of archives and many interviews to uncover for the first time the complex response of African American and white Catholics across the South to desegregation. In the late nineteenth and first half of the twentieth century, the southern Catholic Church contributed to segregation by confining African Americans to the back of white churches and to black-only schools and churches. However, in the twentieth century, papal adoption and dissemination of the doctrine of the Mystical Body of Christ, pressure from some black and white Catholics, and secular change brought by the civil rights movement increasingly led the Church to address racial discrimination both inside and outside its walls. Far from monolithic, white Catholics in the South split between a moderate segregationist majority and minorities of hard-line segregationists and progressive racial egalitarians. While some bishops felt no discomfort with segregation, prelates appointed from the late 1940s onward tended to be more supportive of religious and secular change. Some bishops in the peripheral South began desegregation before or in anticipation of secular change while elsewhere, especially in the Deep South, they often tied changes in the Catholic churches to secular desegregation. African American Catholics were diverse and more active in the civil rights movement than has often been assumed. While some black Catholics challenged racism in the Church, many were conflicted about the manner of Catholic desegregation generally imposed by closing valued black institutions. Tracing its impact through the early 1990s, Newman reveals how desegregation shook congregations but seldom brought about genuine integration.

In this innovative study, Benjamin Kahan traces the elusive history of modern celibacy. Arguing that celibacy is a distinct sexuality with its own practices and pleasures, Kahan shows it to be much more than the renunciation of sex or a cover for homosexuality. Celibacies focuses on a diverse group of authors, social activists, and artists, spanning from the suffragettes to Henry James, and from the Harlem Renaissance's Father Divine to Andy Warhol. This array of figures reveals the many varieties of celibacy that have until now escaped scholars of literary modernism and sexuality. Ultimately, this book wrests the discussion of celibacy and sexual restraint away from social and religious conservatism, resituating celibacy within a history of political protest and artistic experimentation. Celibacies offers an entirely new perspective on this little-understood sexual identity and initiates a profound reconsideration of the nature and constitution of sexuality.

Hailed as one of the best treatments of the civil rights movement, Race and Democracy is the most comprehensive and detailed study yet of the movement at the state level. Adam Fairclough marshals a wealth of research to recount more than five decades of struggle for justice and equality in the South's most politically intriguing, ethnically diverse, and racially complex state. This sweeping and dramatic narrative ranges in time from the founding of the New Orleans branch of the NAACP in 1915 to the beginning of Edwin Edwards's first term as governor in 1972. Fairclough takes readers to the grass roots of the movement as it was defiantly advanced and resisted in scores of places like the New Orleans shipyards, the voter registrar's office in Opelousas, and the Little Union Baptist Church in Shreveport. Race and Democracy, winner of the Lillian Smith Award, A Choice Outstanding Academic Book Award, the Gustavus Myers Award, and the Louisiana Literary Award, is a dynamic, landmark work on the civil rights movement. It impressively demonstrates that by studying the contours of grassroots activism, we can gain a much clearer picture of the struggle for racial justice.

Religion and the Rise of Jim Crow in New Orleans examines a difficult chapter in American religious history: the story of race prejudice in American Christianity. Focusing on the largest city in the late-nineteenth-century South, it explores the relationship between churches--black and white, Protestant and Catholic--and the emergence of the Jim Crow laws, statutes that created a racial caste system in the American South. The book fills a gap in the scholarship on religion and race in the crucial decades between the end of Reconstruction and the eve of the Civil Rights movement. Drawing on a range of local and personal accounts from the post-Reconstruction period, newspapers, and church records, Bennett's analysis challenges the assumption that churches fell into fixed patterns of segregation without a fight. In sacred no less than secular spheres, establishing Jim Crow constituted a long, slow, and complicated journey that extended well into the twentieth century. Churches remained a source of hope and a means of resistance against segregation, rather than a retreat from racial oppression. Especially in the decade after Reconstruction, churches offered the possibility of creating a common identity that privileged religious over racial status, a pattern that black church members hoped would transfer to a national American identity transcending racial differences. Religion thus becomes a lens to reconsider patterns for racial interaction throughout Southern society. By tracing the contours of that hopeful yet ultimately tragic journey, this book reveals the complex and mutually influential relationship between church and society in the American South, placing churches at the center of the nation's racial struggles.

Before Vatican II, before the race riots of the 1940s, the white Jesuit priest John Lafarge decried America’s treatment of blacks. In the first scholarly biography of Lafarge, David W Southern paints a portrait of a man ahead of his church on the race issue who nevertheless did not press hard enough in ridding it of an institutional bias against African-Americans. Southern follows Lafarge from his birth into the Social Register in Newport, Rhode Island, in 1880, to his death in 1963, just months after his participation in the March on Washington. According to Southern, Lafarge was the foremost Catholic spokesman on black-white relations in America for more than thirty years. In a series of books and articles—he served on the staff of the influential Jesuit weekly America from 1926 until his death—he significantly improved the image of the Church in the eyes of black, Jewish, and Protestant leaders. In 1934 he founded the Catholic Interracial Council of New York, the most important Catholic civil rights organization in the pre-Brown era. His declaration in 1937 that racism is a sin and a heresy so impressed the pope that he employed Lafarge to write an encyclical on the subject. Although lauded in his time for his achievements in race relations, Lafarge, Southern contends, espoused too gradualist an approach. Southern maintains that Lafarge was fettered by a fierce loyalty to the Church, a staunch clericalism, an intense concern with the image of Catholicism in Protestant America, an aristocratic background, and Eurocentric thinking—producing in him an abiding paternalism and lingering ambivalence about black culture, and a tendency to conceal the Church’s discriminatory practices rather than reveal them. Moreover, he was too slow to condemn segregation and approve the nonviolent direct action of Martin Luther King, Jr. Still, Southern sees in Lafarge a redeeming capacity for liberal growth, citing his inspiration of a younger, more militant generation of Catholics and his joining in the 1963 march. Based on extensive archival research, John LaFarge and the Limits of Catholic Interracialism fills a serious gap in Catholic social history and race-relations history. An impressive, engrossing biography, it also casts light on the broader historical issues of the Church’s attitudes and practices toward African-Americans since the Civil War, Catholic liberalism before Vatican II, and the seeds of unrest that manifest themselves today in the rapidly growing black Catholic community.

A celebration of achievement, accomplishments, and pride! The first African American president, U.S. senator, and the first black lawyer in the Department of Education. The first black chairman of the U.S. Joint Chiefs of Staff and the first African American commissioned officer in the Marine Corps. The first black professors in a variety of fields. The first African American advertising agency. The first African American Olympian. The first black pilot for a scheduled commercial airline. The first recorded slave revolt in North America. The first African American cookbook writer. Revel and rejoice in the renowned and lesser-known, barrier-breaking trailblazers in all fields—arts, entertainment, business, civil rights, education, government, invention, journalism, religion, science, sports, music, and more. Black Firsts: 500 Years of Trailblazing Achievements and Ground-Breaking Events, Fourth Edition bears witness to the long and complex history of African Americans! Expanded, updated, and revised for the first time in over eight years, Black Firsts collects more than 500 all-new achievements and previously unearthed firsts. This massive tome proves that African American accomplishments are wide-ranging and ongoing, documenting thousands of personal victories and triumphs. Who was the first black American depicted on a postage stamp? (1940 Booker Taliaferro Washington) Who was the first African American bookseller? (1834 David Ruggles, New York City) Where was the first black car dealership? (1941 Edward Davis, Detroit, Studebaker) When was the first black-owned company listed on a major stock exchange? (1971 Johnson Products) Who was the first black U.S. senator? (1870 Hiram Rhoades [Rhodes] Revels, Mississippi) Who was the African American columnist who won a Pulitzer Prize for Commentary? (1989 Clarence Page) Who was the U.S. Supreme Court’s first black justice? (1967 Thurgood Marshall) Who first broke the color barrier to become a flight attendant? (1958 Ruth Carol Taylor) Who became the first black to graduate from the U.S. Military Academy at West Point? (1877 Henry Ossian Flipper) Which model was the first black to grace Sports Illustrated cover? (1997 Tyra Banks) Who became the American Medical Association’s first black president? (1995 Lonnie Bristow) What is the oldest surviving black church in America? (The African Meeting House, built in 1806 and known as the Joy Street Baptist Church, in Boston) Who became the first black pitcher to win a World Series game? (1952 Rookie of the Year, Joe Black, of the Brooklyn Dodgers) Who was the first regularly recognized black physician in the United States? (1780s James Durham [Derham]) Who was the first black actress to receive an Emmy Award? (1969 Gail Fisher) Who became the first black professional football player? (1904 Charles W. Follis) What was first short story published by a black woman in the United States? (1859 Frances Ellen Watkins Harper’s “The Two Offers”) Who was the black explorer who joined the Lewis and Clark expedition? (York) Who was the first black lawyer to argue a case before the Supreme Court? (1880 Samuel R. Lowery) Which two songs by black Americans were the first to be send out of the solar system? (1977 Chuck Berry’s song “Johnny B. Goode” and Blind Willie Johnson’s “Dark Was the Night, Cold Was the Ground” on Voyager I) What famous inventor and agronomist has a national monument named after him in Diamond, Missouri? (1960 George Washington Carver) What movie featured the first black female lead in a Disney animated feature? (2009 “The Princess and the Frog” starred Anika Noni Rose) Who was the first black American to win a gold medal in the women’s all-around final competition.? (2012 Gabrielle “Gabby” Christina Victoria Douglas) Who were the Tuskegee Airmen and why are they so famous? (1941 The U.S. Congress established the first combat unit for blacks in the Army Air Corps with a training facility for black airmen, known as the Tuskegee Airmen, located at Tuskegee Institute, Alabama) Who participated in the first armed encounter of the American Revolution and later became the first black to receive an honorary master's degree? (Lemuel Haynes) Who was the author of a book of poetry that won the first Pulitzer Prize awarded to a black American? (1950 Gwendolyn Brooks for “Annie Allen”) What was the first black record company? (Pace Phonograph Company established 1921 by Henry Pace) Who was the black hero who sacrificed himself at the Boston Massacre, an event that would help inspire the American Revolution? (1770 Crispus Attucks) Who was the first black entertainer to host his own talk show on national television? (1989 Arsenio Hall) Who was the first African American to lead the NASA space program? (2009 Charles Frank Bolden Jr.) Who was the first black American to win the Nobel Peace Prize? (1944 Ralph Johnson Bunche) Who was the first black American athlete to win an Olympic gold medal? (1908 John Baxter “Doc” Taylor Jr. winner of the 4 X 400-meter relay in London) Which inventor had the first patent granted an African American? (1872 Elijah McCoy) Who was the first African American to win a Grammy Award? (1959 Count [William] Basie) Who is thought to be the United States’ first black millionaire? (1890 Thomy Lafon, New Orleans real estate speculator and moneylender) Who was the first black named Association of College and Research Librarian of the Year? (1985 Jessie Carney Smith) Which black first sang a principal role with the Metropolitan Opera? (1955 Marian Anderson) When was the first black judge appointed to the U.S. Court of Appeals? (1966 Spottswood Robinson) Which black artist was the first to be featured in a solo exhibit at New York’s Museum of Modern Art? (1937 William Edmondson) When was the first black mayor of Dallas elected? (1995 Ron Kirk) Who was the first elected black chairman of Republican National Convention? (1884 John Roy Lynch) Who was the first known black to graduate from an American college? (1823 Alexander Lucius Twilight received a bachelor’s degree from Middlebury College in Vermont) With more than 350 photos and illustrations, this information-rich book also includes a helpful bibliography and an extensive index, adding to its usefulness. This vital collection will appeal to anyone interested in America’s amazing history and resilient people.

This is a study of how paternal race relations in San Antonio contributed to the rise of accommodation-minded African American leaders whose successful manipulation of the political and ethnic divisions provided goods, services and sustained voting rights during a period when African Americans throughout the South had lost such privileges. The unique demography of Mexican-, German-, Anglo- and African Americans; a service based economy of hotels, restaurants and saloons; and campaigns by white civic leaders to make San Antonio the premier commercial and vacation center of the Southwest nurtured a political machine that intended "to keep blacks in their place". This resulted in an assortment of Jim Crow laws; restrictive employment opportunities; and segregated schools, parks, and municipal services; albeit without mob lynching and racial violence.This paternal brand of racism resulted in the rise of one of the most powerful black political bosses of his time, Charles Bellinger. Challenges fromconservative white reformers and disgruntled black civil rights advocates failed to dislodge the hold Bellinger's machine had on the black community and the city, until the Great Depression. By examining employment, education, politics, and socio-cultural activities that contributed to the city's unique race relations; the study takes a hard look at whether "separate but equal" ever become a reality in San Antonio.

Today, the images of Catholic priests and nuns marching in 1960s civil rights protests are iconic. Their cassocks and habits clothed the movement in sacred garments. But by the time of those protests Catholic Civil Rights activism already had a long history, one in which the religious leadership of the Church played, at best, a supporting role. Instead, it was laypeople, first African Americans and then, as they found white partners, black and white Catholics working together, who shaped the movement- regular people who, in self-consciously Catholic ways, devoted their time, energy, and prayers to what they called "interracial justice," a vision of economic, social, religious, and civil equality. Karen J. Johnson tells the story of Catholic interracial activism from the bottom up through the lives of a group of women and men in Chicago who struggled with one another, their Church, and their city to try to live their Catholic faith in a new, and what they thought was more complete and true, way. Black activists found a handful of white laypeople, some of whom later became priests, who believed in their vision of a universal church in the segregated city. Together, they began to fight for interracial justice, all while knitted together in sometimes-contentious friendship as members of the Mystical Body of Christ. In the end, not only had Catholic activists lived out their faith as active participants in the long civil rights movement and learned how to cooperate, and indeed love, across racial lines, but they had changed the practice of Catholicism. They broke down the hierarchy that placed priests above the laity and crossed the parish boundaries that defined urban Catholicism. Chicago was a vital laboratory in what became a national story. One in Christ traces the development of Catholic interracial activism, revealing the ways religion and race combined both to enforce racial hierarchies and to tear them down, and demonstrating that we cannot understand race and civil rights in the North without accounting for religion.