Jesuits and Race examines the role that the Society of Jesus played in shaping Western understandings about race and explores the impact the Order had on the lives and societies of non-European peoples throughout history. Jesuits provide an unusual, if not unique, lens through which to view the topic of race given the global nature of the Society of Jesus and the priests’ interest in humanity, salvation, conversion, science, and nature. Jesuits’ global presence in missions, imperial expansion, and education lends insight into the differences in patterns of estrangement and assimilation, as well as enfranchisement and coercion, with people from Africa, Asia, and the Americas. The essays in this collection bring together case studies from around the world as a first step toward a comparative analysis of Jesuit engagement with racialized difference. The authors hone in on labor practices, social structures, and religious agendas at salient moments during the long span of Jesuit history in this fascinating volume.

Secrets the Jesuits don't want Christians to know Out of Europe, a voice is heard from the secular world that documents historically the same information told by ex-priests. The author exposes the Vatican's involvement in world politics, intrigues, and the fomenting of wars throughout history. It appears, beyond any doubt, that the Roman Catholic institution is not a Christian church and never was. The poor Roman Catholic people have been betrayed by her and are facing spiritual disaster. Paris shows that Rome is responsible for the two great world wars. Author Edmond Paris explains why he wrote this book... "The public is practically unaware of the overwhelming responsibility carried by the Vatican and its Jesuits in the start of the two world wars -- a situation which may be explained in part by the gigantic finances at the disposition of the Vatican and its Jesuits, giving them power in so many spheres, especially since the last conflict." "In fact, the part they took in those tragic events has hardly been mentioned until the present time, except by apologists eager to disguise it. It is with the aim of rectifying this and establishing the true facts that we present in this and other books the political activity of the Vatican during the contemporary -- activity which mutually concerns the Jesuits." "This study is based on irrefutable archive documents, publications from well-known political personalities, diplomats, ambassadors and eminent writers, most of whom are Catholics, even attested by the imprimatur."

Schroth recounts the history of the Jesuits in the United States, focusing on the key periods of the Jesuit experience beginning with the era of European explorers-- some of whom were Jesuits themselves.

When Europeans first landed in Japan they encountered people they perceived as white-skinned and highly civilized, but these impressions did not endure. Gradually the Europeans' positive impressions faded away and Japanese were seen as yellow-skinned and relatively inferior. Accounting for this dramatic transformation, From White to Yellow is a groundbreaking study of the evolution of European interpretations of the Japanese and the emergence of discourses about race in early modern Europe. Transcending the conventional focus on Africans and Jews within the rise of modern racism, Rotem Kowner demonstrates that the invention of race did not emerge in a vacuum in eighteenth-century Europe, but rather was a direct product of earlier discourses of the "Other." This compelling study indicates that the racial discourse on the Japanese, alongside the Chinese, played a major role in the rise of the modern concept of race. While challenging Europe's self-possession and sense of centrality, the discourse delayed the eventual consolidation of a hierarchical worldview in which Europeans stood immutably at the apex. Drawing from a vast array of primary sources, From White to Yellow traces the racial roots of the modern clash between Japan and the West.

A NEW YORK TIMES NOTABLE BOOK The long-awaited autobiography from Georgetown University’s legendary coach, whose life on and off the basketball court threw America’s unresolved struggle with racial justice into sharp relief. John Thompson was never just a basketball coach and I Came As A Shadow is categorically not just a basketball autobiography. After five decades at the center of race and sports in America, Thompson—the iconic NCAA champion, Black activist, and educator—was ready to make the private public at last, and he completed this autobiography shortly before his death in the historically tumultuous summer of 2020. Chockful of stories and moving beyond mere stats (three Final Fours, four-time national coach of the year, seven Big East championships, 97 percent graduation rate), Thompson’s book drives us through his childhood under Jim Crow segregation to our current moment of racial reckoning. We experience riding shotgun with Celtics icon Red Auerbach and coaching NBA Hall of Famers like Patrick Ewing and Allen Iverson. What were the origins of the the phrase “Hoya Paranoia”? You’ll see. And parting his veil of secrecy, Thompson brings us into his negotiation with a D.C. drug kingpin in his players’ orbit in the 1980s, as well as behind the scenes of his years on the Nike board. Thompson’s mother was a teacher who had to clean houses because of racism in the nation's capital. His father could not read or write. Their son grew up to be a man with his own larger-than-life statue in a building that bears his family’s name on a campus once kept afloat by the selling of 272 enslaved Black people. This is a great American story, and John Thompson’s experience sheds light on many of the issues roiling our nation. In these pages, he proves himself to be the elder statesman whose final words college basketball and the country need to hear. I Came As A Shadow is not a swan song, but a bullhorn blast from one of America’s most prominent sons.

How should the Catholic church remember the sins of its saints? This question proves particularly urgent in the case of those saints who were canonized due to their relation to black slavery. Today, many of their racial virtues seem like racial vices. In this way, the church celebrates Peter Claver, a seventeenth-century Spanish missionary to Colombia, as “the saint of the slave trade,” and extols Martín de Porres as the patron saint of mixed race people. But in truth, their sainthoods have upheld anti-blackness much more than they have undermined it. Habituated by anti-blackness, the church has struggled to perceive racial holiness accurately. In the ongoing cause to canonize Pierre Toussaint, a Haitian-born former slave, the church continues to enact these bad racial habits. This book proposes black fugitivity, as both a historical practice and an interpretive principle, to be a strategy by which the church can build new hagiographical habits. Rather than searching inside itself for racial heroes, the church should learn to celebrate those black fugitives who sought refuge outside of it.

"An arrestingly new picture of the early Jesuits and the world in which they lived. ...." [from back cover]

From Eusebio Kino to Daniel Berrigan, and from colonial New England to contemporary Seattle, Jesuits have built and disrupted institutions in ways that have fundamentally shaped the Catholic Church and American society. As Catherine O'Donnell demonstrates, Jesuits in French, Spanish, and British colonies were both evangelists and agents of empire. John Carroll envisioned an American church integrated with Protestant neighbors during the early years of the republic; nineteenth-century Jesuits, many of them immigrants, rejected Carroll's ethos and created a distinct Catholic infrastructure of schools, colleges, and allegiances. The twentieth century involved Jesuits first in American war efforts and papal critiques of modernity, and then (in accord with the leadership of John Courtney Murray and Pedro Arrupe) in a rethinking of their relationship to modernity, to other faiths, and to earthly injustice. O'Donnell's narrative concludes with a brief discussion of Jesuits' declining numbers, as well as their response to their slaveholding past and involvement in clerical sexual abuse.00Also available in Open Access.

In this wide-ranging collection of philosophical essays, the acclaimed Catholic intellectual presents his vision of Catholic thought applied in the world. In The Mind That Is Catholic, political philosopher and Catholic intellectual James V. Schall presents a retrospective collection of his academic and literary essays written in the past fifty years. In these essays, exploring topics from war to friendship, philosophy, politics, and everyday living, Schall exemplifies the Catholic mind at its best. According to Schall, the Catholic mind seeks to recognize a consistent and coherent relation between the solid things of reason and the definite facts of revelation. It seeks to understand how they belong together, each profiting from the other. It respects what can be known by faith alone, but does not exclude the intelligibility of what is revealed. In these contemplative and insightful essays, Schall shares a lifetime of study in political philosophy, a wide-ranging discipline and perhaps the most vital context in which reason and revelation meet. “Father James V. Schall is one of the few renaissance men still among us. His knowledge of various areas of reality and human endeavor is encyclopedic.” ―Kenneth Baker, S.J., editor, Homiletic & Pastoral Review

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.