iS t

CATHOLICS

SPEAK ON
RAC E

RELATIONS

Compiled by

Rev.

Daniel M.

Cantwell

Fides
tJLESSED MARTIN de FORRES

FRIENDSHIP HOUSE LIBRARY

3310 N. WILLIAMS

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Digitized by the Internet Archive

in 2016

https://archive.org/details/catholicsspeakoncant



Catholics Speak on Race Relations

Rev. Daniel M. Cantwell

Sponsored by the Catholic Interracial Council of Qiicago

FIDES PUBLISHERS ASSOCIATION

21 W. Superior, Chicago 10, Illinois



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Ohstat: Rev. John A. McMahon, S.T.D.

Imprimatur: Samuel Cardinal Stritch,

Archbishop of Chicago

Copyright : 1952

FIDES PUBLISHERS ASSOCIATION

21 West Superior, Chicago, Illinois



INTRODUCTION

Murder is morally wrong. Lying is morally wrong.

Stealing is morally wrong. These moral judgments sel-

dom are questioned seriously.

But the statement that racial discrimination is mor-

ally wrong too often is greeted by a “y^s» but
—

’’ as

the beginning of a chain of arguments and excuses.

Perhaps this is so because the teachings of the Church

and her representatives on interracial justice and love

are not as well known or as widely spread as some other

teachings. We hope in this pamphlet, at least partially,

to remedy this defeet.

Although many do not know it, and still others

choose to ignore it, the Church has spoken—often and
loudly—against racial discrimination, and for interra-
cial justice. Christ and His Apostles, and their succes-

sors and followers throughout the centuries, have

taught, urged, and died for the unity of the human

family. They have tauglit that hatred of persons and

violations of their dignity are monstrous evils. And,

above all, that love of neighbor is not merely an ideal,

but necessary for salvation.

In this pamphlet you will read the ideas of scores

of Catholics— Popes and laymen—who have given
thought to one of the most pressing problems of our

times: racial discrimination.

3



CONTENTS

Part One
Fundamental Truths

1 Unity Among Men 5
2 Equality Among Men 19

Part Two
What Are These Human Rights?

1 Life 22

2 Work 22

3 Living Family Wage 22

4 Economic Freedom 23

5 Education 23

6 Housing 24

7 Peace in a Neighborhood 24

8 Esteem and Honor 25

9 Marriage 26

10 Worship of. God 26

Part Three

How Are Human Rights Violated?

1 Discrimination in Employment 26

2 Racial Segregation 28

3 Residential Restrictions 33

4 Stirring up Racial Hatred 35

5 Denying a Catholic Education 36

6 Racial Restrictions in Welfare

Institutions 38

7 Racial Limitations in Voting 38

8 Laws Prohibiting Interracial Marriage 39

V Part Four

Practical Applications of Interracial Justice

40



FUNDAMENTAL TRUTHS

1. There is an essential unity among men. Every

human being is a member of the same human race, and

is elevated to the dignity of Sonship with God.

2. There is an essential equality among men. Every

human being has received with equal bounty equal

human rights.

Unity Among Men

1. Man's nature is the foundation of fraternity.

a. Every man's soul, having been created by the same

God, has the same spiritual origin.

b. Every man's body, having descended from Adam and
Eve, has the same physical origin.

c. All men have this earth as a common dwelling place

and have the natural right to share its resources to sustain

and develop life.

d. All men are interdependent economically, socially,

and politically.

“The first of the pernicious errors, widespread today, is the for-

getfulness of that law of human solidarity and charity which is

dictated and imposed by our common origin and by the equality of

rational nature in all men, to whatever people tliey belong ... A
marvelous vision, which makes us see the human race in the unity

of one common origin in God, ‘one God and Fatlier of all. Who is
above all, and through all, and in us all’

;
in the unity of nature which

in every man is equally compose<l of materi^O body and spiritual, im-

mortal .soul; in the unity of dwelling place, the eartli, of whose

resources all men can by natural right avail themselves, to sustain

and develop life; in the unity of the supernatural end, God Him-

self, to whom all should tend, in the unity of means to secure tliat
end.” Pope Pius XII, Oft the I'unction of the State in the Modern

World. 1939. Prcjts cd., p. 11.

5



“God created Adam and as from a common father, all men came
from Adam. The enlightened ^ citizen must understand that he is a

brother of the tribesman ; in deepest Africa and that he has some-

thing in common with him.^’ Cardinal Samuel Stritch, sermon in

New Orleans Municipal Auditorium, Convention of the National
Catholic Educational Association, 1950.

“The human soul is the direct creation of Almighty God, and

here at least the most radical advocate of race segregation and

discrimination can raise no question of odor or color, of curly or

straight, of thick or thin; for the soul is spiritual; it is that which

distinguishes us as human beings made to the image and likeness

of God; it therefore has none of the attributes which might lend

themselves to the strange manipulations of the radical ‘race’ segre-

gator.” Sister Mary Ellen O’Hanlon, O.P., Racial Myths, Rosary

College, 1946, p. 28.

“What colossal arrogance is involved and what infantile process

of thought in the supposition that there are greater or lesser races

among the children of Adam

!

“The race of which it is our duty to be conscious is the entire

human race, the vast society of creatures composed of body and

soul, and made in the image and likeness of God.

“Once we have this blessed consciousness we will abandon the

foolishness, the maliciousness of thinking in terms of the other

smaller groupings made in the image and likeness of our own par-

ticular selves.” Archbishop Richard J. Cushing, in an address to

the Boston Archdiocesan Union of Holy Name Societies, 1948.

“There is nothing known to science which militates against the

Catholic Doctrine of one stock of men, or against the Catholic prac-

tice of assuming that men of all colors are equally men. All over

the world every creature having the appearance of man responds

to training of will and understanding and to the spiritual life, with

only such accidental differences as also occur between individuals

of one race on account of cultural and moral background and of

free will . . . Recent Tacial propaganda has affected a surprising

number of people with the idea of some- permanently superior and

inferior races, and with hazy conceptions about races of men, like

species of animals, not being able to mix their breed, or having un-

satisfactory progeny if they do.” Rev. Finbar Synnott, O.P., “The

Church and the Color Question,” Blackfriars, December, 1950.

6



“If we consider that all men are of the same human race and of

the same nature and that they are ^11 destined for the same ultimate

end, and that they have all been redeemed by Jesus Christ—and if
one considers the duties and rights which flow from this oneness of

origin and destiny—then all men are equal/* Bishop Fulton J. Sheen,
Freedom Under God, 1940, p. 214.

2. Man's sharing in God's nature is the highest fraternity.

a. All men have the same supernatural destiny—the
same Heaven, in which men are to see our Father as He is,
to know and love Hini and all His creatures as He does.

“Among the saints there is no distinction of race or color. In a

very emphatic way Blessed Martin de Porres lights the way to the

Qiristian concept of social solidarity.’* Cardinal Samuel Stritch, in

a letter to Chicago priests, April 18, 1944.

“Of all the areas of American life that cry with the loud voice

of the Crucified Christ for the exercise of charity, none cries so

loudly as the field of race relations. . . .

“I have said it before, I say it again : those wlio do not see Christ

in the face of their colored neighbor have not seen Him, and may

never see Him.” Clare Boothe Luce, Saving the White Mans Soul,

Our Sunday Visitor Press, 1949, p. 5.

“There is absolutely no room for racism in real Christianity.

Christianity reinforces the doctrine of natural reason that all men

are equal in essence and have the same essential rights by the clear

teachings of Divine Revelation : that all men, without distinction of

race, are called to be adopted sons of Almighty God and co-heirs

of eternal life. Several years ago the Pope simultaneously elevated

to the episcopacy twelve native priests of missionary dioceses from

various parts of the world. It was a living demonstration by the

Oiurch that race docs not count in the truly Christian order.”

Francis K. McMahon, A Catholic Looks at the World, Vanguard

I’rcs.s, 1945, p. 278.

“Because of my Catholic background, and what my father had

!c»ld me of the Negro people, I (even as a child) could see no essen-

tial difference between my white and colored schoolmates. It was

7



as startling as a dash of cold water in my face when some of the
white pupils let me know that I was ‘qtfeer,’ because of this attitude.

How could I think otherwise when Christian doctrine told me of
the Church Universal, with St. Benedict the Moor honored on its

altars as well as men and women of all other races? How could my
seven-year-old mind accept any other view when the dignity of

every human being before God was taught in the very defini-

tion of the word ‘Catholic’?

“My father frequently recalled that John—the mulatto porter at
the bank—was a college graduate, that he was a man of culture and
that had he not been a Negro he would be in an entirely different

position in life. The sin of segregation was thus marked, so early

in my recollections, as something repulsive to a Catholic from the

very fundamentals of his beliefs.” Louis F. Budenz, This Is My
Story, Whittlesley House, 1947, pp. 17-18.

“The unity of the human race can be seen in the common father-

hood of God from Whom all men come. ‘One God and Father of
all, and through all and in all.’

“We are therefore united in our origin as also in the purpose of

our creation. The Son of God has told us that we shall be known

as His disciples by the love that we have for one another.

“All barriers to the unity of the human race are man-made and

contrary not merely to charity but to the Divine purpose of our

creation.

“Therefore, as sons of God, as fellow-creatures and brothers one

of another we must do everything possible by the fostering of char-

ity and justice to preserve that unity which has been given to us

by our Father in heaven.” Cardinal Bernard Griffin, in a message

to the Racial Unity Movement in England, quoted in the Catholic

Herald, February 1, 1952.

b. All men without exception are redeemed by Christ

and embraced in His love for His Father.

“Men may be separated by nationality and race, but our Savior

poured out His blood to reconcile all men to God through the Cross

and bid them all unite in one Body. Genuine love of the Church,

therefore, is not satisfied with our being within this Body members

of one another, mutually careful one for another, rejoicing with

him who glories, suffering with him who suffers
;
we must also rec-

ognize as brothers of Christ according to the flesh, destined together

8



with US to eternal salvation, those others who have not yet joined

us in the body of the Church.” Pope Pius XII, Mystical Body

of Christ, N.CW.C. ed., 1943, p. 60.

“He Who spoke with a* Samaritan at Jacob’s well precisely be-
cause the Jews would not speak with Samaritans, and He Who gave
us the lesson of the good Samaritan, thoroughly cursed racial prej-

udice. The New Testament is replete with racial justice and con-

demnations of anything smacking of racial intolerance.” Rev. Daniel

Lyons, S.J., “The Negro in America,” Irish Studies, March, 1951.

c. All men are embraced in the love which binds us^to

God.

“How can we claim to love the divine Redeemer, if we hate those
whom He has redeemed with His precious blood, so that He might
make them members of His Mystical Body? For that reason the

beloved disciple warns us : Tf any man say : “I love God,” and hateth

his brother, he is a liar. For he that loveth not his brother whom

he seeth, how can he love God whom he seeth not? And this com-

mandment we have from God, that he who loveth God love also his

brother.’ ” Pope Pius XII, The Mystical Body of Christ, p. 29.

“Thou shalt love the Lord thy God with thy whole heart, and
with thy whole soul, and with thy whole mind . . . And thou shalt
love thy neighbor as thyself.” St. Matthew, 22 :34.

“While we love some more, we must love all with a substantially
complete love. It is difficult to see how this can be compatible with
such an institution as the color-bar, excluding intimate relationships

on grounds of racial differences. And as if to emphasize this it was
ordained that the Incarnation itself should take place in that corner

of the world where Europe, Asia and Africa meet, in the half-way

color of the near East, and in such a way that the first communities

of Christians contained men of various colors.” Rev. Finbar Syn-

nott, O.P., “The Church and the Color Question,” Blackfriars, De-

cember 1950.

“In the clash of selfish interest, unleased hate . . . nothing could

be better or more powerful to heal, than loudly to proclaim the new

commandment of Christ. That commandment enjoins a love which

9



extends to all, knows no barriers nor national boundaries, excludes

no race, excepts not even jts own enemies.” Pope Pius XI, Letter

on the Catholic Priesthood, \9ZS.

“Let me state most emphatically that ho one can be a Catholic

and not have a lively sense of charity for all the sons of the same

Father and all those redeemed by the same Divine Blood. The law

of charity is the foundation of Christianity and this law must reach

out not only to individuals but to all nations, all races, and all

classes.” Bishop James A. Griffin of Springfield, Illinois, in a letter

to the Committee of Catholics for Human Rights, 1940.

d. All men are called to the perfect unity of the Church,

the Body of Christ, wherein Christ joins all the members

to Himself and to each other to form together His Full-

ness, the Whole Christ, and wherein all, “whatever be their

origin or their speech, must know that they have equal

rights as children in the House of the Lord, where the law

of Christ and the peace of Christ prevails.’’—Pope Pius
XII, On the Function of the State in the Modern World,

p. 13.

Membership in the Mystical Body raises men above ra-

cial clannishness
;

it creates the most sublime brotherhood

of men in Christ

:

“You are one body, with a single Spirit; each of you, whom he
was called in the same hope

;
with the same Lord, the same faith,

the same baptism; with the same God, the same Father, all of us,

who is above all things and pervades all things, and lives in all

of us.” St. Paul : Ephesians, 4 :4.

“We, all of us, have been baptized into a single body by the

power of a single Spirit, Jews and Greeks, slaves and free men

alike; we have all been given drink at a single source, the one

Spirit . . . You are Christ’s body, organs of it depending upon each

other.” St. Paul: I Corinthians, 12:13 and 27.

“Father, I pray that all may be one, even as thou, Father, in me

and I in thee
;
that they may be one in us; that the world may believe

that thou hast sent me.” John, 17 :21.

“All of us are very much interested to right the conscience of

10



our community on matters which we call interracial. But for us

Catholics there is. also an obligation, and this is not only to preach

but to inculcate that Christian Charity .which -^v^e see demonstrated

so brilliantly on the Cross of Calvary. We are all brothers in Christ.
Once that truth is realized and once we try to live that truth our

problems will disappear and these little deplorable things will vanish

in air."^ Cardinal Samuel Stritch, in an address to the Catholic In-

terracial Council of Chicago, April 24, 1949.

“Whatever difficulty we as Catholics may have experienced re-

garding the so-called racial problem, is in direct proportion to our

failure to make this sublime doctrine (the Mystical Body of Christ)

an integral part of our thinking, and consequently of oilr acting.

Brought into close contact with a Negro, for instance, is it not true

that many of us at once become conscious of the differences that

separate us from him?

“We should as Catholics be able to regard a Negro, or Jew, or

Mexican,# or a person of any other race different than ours, without

that insensate prejudice which is basically flie result of ignorance

and error and unbelief.” Msgr. Joseph P. Morrison, “The Race

Problem,” National Liturgical Week Proceedings, 1944, pp. 112, 113.

“On the part of God it (the Incarnation) reveals His infinite love

of mankind. In so far as man is concerned it generates and pro-

claims his intrinsic dignity and paramount worth. And it estab-

lishes the solidarity of mankind and thus forever all human beings

are to be acknowledged as one single universal family.

“This divinely sanctioned truth condemns moreover racial and

religious intolerance and thus explains and justifies the declaration

of St. Paul? ‘There is neither Jew nor Gentile; there is neither

bond nor free . . . for you arc all one in Jesus Christ.’ ” Arch-

bishop Moses Kiley of Milwaukee, Catholic Herald Citizen, De-

cember 24, 1949.

“Our Catholic doctrine of the Fatherhood of God finds its in-

alienable complement in the brotherhood of man. That word ‘broth-

erhood’ is not an abstraction which anyone may twist to suit his

wishes. It is a hard and indefectible fact that God has made man-

kind one by nature, that He has ordained every man to the same

destiny thru the mission of the one Lord and Mediator, Jesus Christ.

If you ask, like the Scribe in the Gospel, ‘Who therefore is my

brother?’ there is but one answer in faith and the rigorous consist-

ency of faith, ‘Fvery human being on earth.’ There arc no exceptions.

11



“In the Catholic unity of the Church nothing could be more hostile

to this divine religion than any dividing factor which would wall up

men into exclusive temporal groups, racial, religious or otherwise,

tearing limb from limb the body of Christ. The Church is designed

by God as the framework of a society for all religious mankind. It

is given to no man to force a divinely fashioned thing into the shape

of something else which men prefer. We have no more right or
power to change the divine law which makes the Church one body

and one society, than we have the right or power to change the laws

that govern the kingdom of nature.

“For those who would preach the Gospel and serve Our Lord in

any way whatsoever, remember that men are not saved by reason

of race or riches. They do not have immortal souls as red, black,

white or yellow. They are not saved according to nation and tribe.

They are not redeemed as mathematicians or miners, princes or

politicians. They are saved one and all by the grace of God thru

one Redeeming Lord.

“The divine life of grace that flows in every Christian •soul is as

indifferent to race and nation and social status as the life that moves

in our own bodies is the same in muscle, brain and bone. It is one

and the same for all members of the body down to the last living

cell.” Archbishop Patrick O’Boyle, in *a sermon in St. Matthew’s

Cathedral, Washington, D. C., March 12, 1950.

“If God is the Father of all, why must His children be segregated

before His face? If all share Adam’s nature, whence comes this

special taint of blood? If the Son of Man is each man’s Brother,

whence comes the color bar? And if He died equally for all, why

these pretensions of the Caucasoid? Did Christ’s “I am the Vine,

and you are the branches” extend only to the lily-whites? And in

the Mystical Body is pigmentation more important than sanctifying

grace? Christ and His Church have told us what things count in

God’s sight; and race is not among them.” Rev. John E. Coogan,

S.J., “Christian Untouchables,” Review for Religious, March 15,

1946.

“All our parish churches still continue and will continue to wel-

come any who care to turn to them for their sacraments- or spiritual

inspiration. When they cease to do so, they cease to be Catholic

churches.” Archbishop Richard Cushing, in an address at St. Rich-

ard’s Church, Roxbury, Mass., March 14, 1948.

12



'‘Human persons who have the bond of grace in the Mystical Body

of Christ, have a greater unity, however far apart they may be in

their physiological composition, than even blood-relations who have

it not/' Rev. Finbar Synnott, O.P., "The Church and the Color

Question," Blackjriars, December 1950.

Membership in the Mystical Body raises men above ra-

cial clannishness
;
it intensifies the concern which we must

have for others
;
it forces us

:

—to be aware of the corporateness of men, natural and
supernatural

;

—to realize that what we do to others (for example,
racial discrimination, insults, injustice), we do to

Christ

;

—to build up the Body by doing what we reasonably
can to remove the bad conditions resulting from racial

prejudice and injustice, which impede the work of

Christ in the world

;

—to realize that what one part of the Body, what any
man, suffers (for example, the sharecroppers in the

south, the poorly-housed in Chicago, the people in

India), I suffer as well
;
I may not be indifferent;

—to give supreme importance to the unifying action of
the Body at the altar : sacrificing together with Christ

the High Priest at Mass;

—to carry this corporate action, learned at the altar,
into other relationships of life (international, eco-

nomic, racial).

"Bear ye one another's burdens, and so you shall fulfill the law

of Christ." St. Paul: Galations, 6:2.

"Believe me, when you did it to one of the least of iny brethren,

you did it to me." St. Matthew, 25 :40.

"A man’s body is all one, though it has a number of different
organs; and all the multitude of organs goes to make up one body;

so it is with Christ . . . There was to be no want of unity in the

body; all the different parts of it were to make each other’s wel-

13



fare their common care. If one part is suffering, all the rest suffer

with it; if one part is treated with honor, all the rest find pleasure

in it. And you are Christ’s body.” St. Paul: Ephesians, 12:12

and 25 :26.

“Any thought of a wide, general conversion of the Negroes to the

Catholic Church is an illusion until and unless the attitude of Amer-

ican Catholics—clergy and laity—is completely purified of approval
of the segregation policy or of the many deprivations of educational

opportunity, of fair employment, and of decent housing that arise

as a result of it.” Report on the Catholic Church and the Negro

in the United States, issued by the Fides news-agency of the Sacred

Congregation for the Propagation of the Faith, Rome, March, 1950.

“ Whatsoever you do unto one, of these my least breathrei; you
do unto me’ . . . There is no need for statistics, no need for dis-

tinction and subdistinction. It is Christ Who is turned out of your
school, out of your church, out of your hospital. It is Christ Who
is ordered out of your restaurant, out of your .neighborhood, out of

your Pullman car. It is Christ Who is insulted, humiliated. Yet
often it has been my experience in discussing the question with cer-

tain^Christians that reference to these words of Christ is met with

bland looks all around.” Rev. George Dunne, S.J., “The Sin of

Segregation,” Commonweal, Sept. 21, 1945.

“Let us not attempt to cover up the fact that there is race hatred

among Catholics, yes, among those who think they are good Cath-

olics. They do not, however, call it by that name. Somehow, they

convince themselves that their attitude toward Negroes and Jews

is a matter of justice. But, God knows, it is hatred all the same.

“It is hatred of the image of God. It is hatred of men who are

redeemed by the blood of Christ.

“The riot in Cicero last week was not an accident. It was the

effect of a cause. And the cause was race hatred. The violence of

the mob was but the explosion of hatred that had simmered in the

hearts of individuals who made it up.

“The Cicero uprising was a shameful affair . . . The kind of

hatred that brought on that riot is not missing from individuals who

pose as uprighteous citizens.

“Is segregation a pretense for race hatred? Certainly it was in

Cicero, as it has been and is in many other places in America.

“On judgment Day it will not be a question of whose skin is

white or black, or whether one is a Gentile or a Jew, but how much

14



one loved his fellowmen. Love is the measure of all things in the

follower of Christ’’ From an editorial in The Witness, diocesan

paper of Dubuque, Iowa, July 26, 195

L

“Surely our duty in this matter is clear. One encyclical has re-

minded us that all races have equal rights in the Church, and must

know it. Another, that American Negroes (because of their pe-

culiarly disadvantaged status as a result of slavery and Jim Crow-

ism) need special consideration and have a right to it. The Pope

has warned us that we must rid ourselves of race snobbery and

help the Church in her struggle against race prejudice. All Catholic

seminaries and universities have been commanded to fight tooth and

nail against racism. Missionaries have been admonished to get over

the idea that only whites are fit to hold positions of authority in

the Church.” Rev. Claude H. Heithaus, S.J., “Does Christ Want

This Barrier?”, America, February 11, 1950.

“Nothing does more harm to the progress of Christianity and is

more against its spirit than . . . race prejudice amongst Christians.”

Jacques Maritain, Interracial Review.

“If charity is the bond that units Christians, then racial injustice

and hatred are the greatest social evil. They tear the body of Christ

apart.” Edward Marciniak, quoted in Today, May 1946.

“Interracial relations between the Negro and his white neighbors,

which on the whole are far from satisfactory, not only constitute a

sore in the body politic of the nation, but they also even impede to

some extent the approach of the Church to the non-Catholic Negro.

In the minds of some of them she is regarded as only another un-

friendly white institution . . .” Rev. J. B. Tennelly, S.S., “Catholic

Negro Missions in the United States,” The National Catholic Al-

manac, St. Anthony’s Guild, 1950, p. 351.

“Perhaps never has the devil been more clever than he undoubt-

edly is in using otherwise devoted, zealous priests and nuns to ob-

struct occasionally the spiritual conquest of Negro souls. The most

common complaint of missionaries among the colored is that one

of their greatest obstacles in converting the Negro is, not the Com-

munists or non-Catholic prejudice, but the attitude and words and

acts of some fellow-priest or Religious.” Rev. D. J. Corrigan,

C.S.S.R., “The Plight of Catholic Negroes,” The Homiletic and

Pastoral Reinciv, October 1947.

15



“The sin of segregation hurts' (the white man’s) conscience be- ?
cause he remembers that what you do to the least of the brethren ^
you do to Christ, and the idea of a segregated Christ seems like a t
blasphemy to him.

“In the Divine plan of redemption, does the color of a child’s skin

make any difference? When Christ referred to the least of%his
brethren as representing Him, did He exclude the colored child and
the Latin American?

“Is it not Catholic doctrine that when a brother is excluded, re-

jected, segregated, it is Christ Who is insulted and humiliated?”
Archbishop Robert Lucey, in an address to the Catholic women of

San Antonio, Texas, November 1949.

“If a pastor has Catholic Negroes living within his parish and

does not admit them to full membership in parochial activities he

can be most certain that many of these souls will in time slip away.

The writer knows of Catholic Negroes married out of the Church,

mainly because they were fearful of approaching the parish priest,

since their parochial membership has always been restricted to mere

attendance at Mass and a very occasional reception of the Sacra-

ments.” Rev. D. J. Corrigan, C.S.S.R., “The Plight of Catholic

Negroes,” The Homiletic and Pastoral Review, October 1947.

4.

4

I

“Priests will be found who will gladly spend themselves in service
, %

among the colored people, communities of Nuns will not be lacking %
who will educate the colored children with the same love and devo- ^
tion they give to all children

;
finances somehow will be raised to

"

build churches and schools
;
but all these efforts will be for the

most part in vain if the individual Catholic does not manifest the ^
principles of Christ toward the colored people. Why teach the Negro 4'

of the Unity of the Church if we deny him unity of worship by not T

allowing him the free use of all our churches? Why inform him ^

of the universality of the Church if we are not prepared to put it

into practice? Why tell him of the holiness of the Church, if we 4"

are going to withhold from him the love which Christ Himself said ^

was to distinguish His followers from all others?” Rev. Thomas ^
Meehan, “A Study in Black and White,” Our Sunday Visitor Press,

pp. 35-36.

Membership in the Mystical Body raises men above ra-

cial clannishness
;
it augments the supreme worth of every -M,

individual who is called to be
: X

16 *



—a member of Christ
;

^

—a sharer in the divine life
;

—a sharer in Christ’s priestly character and acts.

“In the light of the unity of all mankind ... individuals do not

feel themselves isolated units, like grains of sand, but feel united

by the very force of their nature, and by their eternal destiny, into

an organic, harmonious mutual relationship. . . . The heralds who

proclaimed it (the doctrine of love and peace), moved by supernat-

ural charity, have reclaimed, moulded and raised life to divine

heights . . . They have made of men, wise or ignorant, strong or

weak, living temples of God and^branches of the very Vine which

is Christ.” Pope Pius XII, On the Function of the State in the

Modern World, pp. 12, 14.

“The double code runs : Only those of my own narrow little cir-

cle of family kin, friendship, nation and race are my brothers
;
out-

side are not. The Christian code runs : There is neither Greek nor

barbarian, neither Jew nor Gentile, neither white nor Negro; we are

all brothers under the skin, brothers to one another and to one Elder

Brother who lived and died for all of us . . . No one who pledged

loyalty to the just God of all humanity can for a moment take, his

own code that denies even-handed justice to' all but a segment of

humanity.” Msgr. John M. Cooper, quoted in Interracial Review,

"June, 1949.

The Mystical ' Body of Christ enhances the sacredness

of th^ fundamental human rights :
'

—to maintain- and develop one’s life;
—to worship God in private and in public

;

—to marry and enjoy family life
;

—to work

;

—to a sufficient, secure life (to a living, family, savings
wage)

;

to free choice of a state of life

;

—to form associations for the common good.

“Every Christian should cooperate in giving back to the human

person the dignity given to it by God from the very beginning; he

should oppose the excessive herding of men as if they were a mass

17



without a soul . . . and bent on bringing back society to its center of

gravity which is the law of God, aspire to the service of the human

person and of his common life ennobled in God ... It is a fight

for the human race that is gravely ill and must be restored in the

name of conscience ennobled by Christianity.’' Pope Pius XII,

Christmas Message, 1942, N.C.W.C. ed., pp. 15, 20, 22.

“Just as all men have a right to the sun and food, in the same

way everyone has the right to take his part in^the contest of life, to

perfect himself, and to eliminate the conditions of inferiority in

which he may find himself . . . The Church is sternly opposed to

those inequalities which keep man from developing his personality

according to his nature and his own walk of life.” Archbishop

Amleto Giovanni Cicognani, Apostolic Delegate to the United

States, in a talk to the Catholic Interracial Council of Washington,

December 17, 1946.

“To believe that one race or nation is superior to another in the

Church, or before God, is heresy and should be condemned.

“Equal rights are accorded, therefore, to every race and every

nationality in any Catholic Church, and within the Church build-

ing itself everyone is given the privilege to sit or kneel wherever

he desires and to approach the Sacraments without any regard to

race or nationality.

“Pastors are responsible for the observance of this practice.”

Bishc^ Vincent Waters, pastoral letter to the people of Raleigh,

N. C, March, 1951.

Membership in the Mystical Body raises men above ra-

cial clannishness; it provides the richest source for the

supernatural life and spirit of love which is necessary for

any program of interracial or social justice

:

—unity with Christ, as High Priest, King, and Teacher;
—unity with others through Christ and in Christ '
—obligations to others for the sake of Christ.

“Then only will it be possible to unite all in harmonious striving

for the common good, when all sections of society have the intimate

conviction that they are members of a single family and children

of the same Heavenly Father, and further, that they are ‘one body

in Christ, and everyone members of one another,’ so that ‘if one

18



member suffers anything, all members suffer it.’ ” Pope Pius XI,

On the Reconstruction of the Social Order, N.C.W.C ed., 1931, p. 44.

“The priest and the people offer Christ as a common sacrifice to

God the Father. With this offering they offer also their own hearts

in union with the whole human race, and this joint offering consti-

tutes a principle of racial unity which must go beyond the Church

and pervades every phase of our social and economic life.” Msgr.

Reynold Hillenbrand, Friendship House News, December 1946.

Membership in the Mystical Body raises men above ra-

cial clannishness
;
the social unity of the Mystical Body

provides an ideal and a model for reconstructing the social

order along functional (vocational) instead of racial lines,

according to the organic unity established in social life

by God.

“If then the members of the social body be thus reformed, and if

the true directive principle of social and economic activity be thus

re-established, it will be possible to say, in a sense, of this body

what the Apostle says of the Mystical Body of Christ: ‘The whole

body (being closely joined and knit together through every joint

of the system according to the functioning in due measure of each

single heart) derives its increase to the building up of itself in love
!”

Pope Pius XI, On the Reconstruction of the Social Order, 1931,

Paulist Press ed., p. 25.

“All people eat one common food at a common table when they
receive Holy Communion at Mass,. and they do violence to them-

selves and to their faith if they discriminate against Negroes in

restaurants, and in economic life.” Msgr. Reynold Hillenbrand.

friendship House Nezvs, December 1946.

“Our advantages flow from that new birth and adoption into the
household of God, not from the eminence of our race. Our dignity
arises from the praise of truth, not of our blood.” Pope Leo XIll,

Jincyclical, May 5, 1888.

Equality Among Men



—of incalculable dignity and sacredness.
—responsible for perfecting his nature and for at-

taining the life of Heaven

;

—redeemed by Christ, and
—destined to be a member of Christ’s Mystical
• Body.

Every man’s human rights, therefore

:

—originate in human nature
;

—are created with man, inherent in him, inalienable

;

—are not something conferred upon him by other
men as a privilege

;

—are not conferred or taken away by social cus. .ni,
geographical boundaries, race, etc.

;

—are not conferred by constitution or laws
;

—are guaranteed and protected by constitutions,
laws, and customs.

“All men are endowed by their Creator with certain inalienable

rights. These rights are conferred by God with equal bounty upon

every human being. Therefore, in obedience to^the Creator’s will,

each of us is bound to respect the rights of his fellowmen. This is

the essential meaning of justice, the only foundation on which may

rest securely the fabric of society and the structure of our political,-

legal, and economic systems.” Pastoral Letter of the Hierarchy of

the United States, 1884.

“We hold these truths to be self-evident: that all men are created
equal, that they are endowed by their Creator with certain inalien-

able rights
;
that among these are life, liberty, and the pursuit of

happiness; that to secure these rights governments are instituted

among men . . .” Declaration of Independence, 1776.

“The natural rights of the Negro are identical in number and

sacredness with the rights of white persons. Natural rights are

rooted, not upon membership in one nation or upon membership in

the white race, but upon the sacredness which the individual enjoys

because of his eternal destiny. The Negro must be considered hu-

man first, and racial afterwards.” Rev. Francis J. Gilligan, S.T.D.,

Negro Workers in Free America, The Paulist Press, New York

City, 1939, p. 18.

.20



2. Every man has the same essential human responsibili-

ties as every other man, and has, therefore, an equal

claim to essential human rights and opportunities. This

equality of human rights is violated : •

—by treating equals unequally, for example, by de-
nying equal opportunity to men because of race

or nationality

;

—by treating unequals equally, for example, by dis-
tributing assistance without proportionate regard

to those who have suffered cumulatively from un-

der-privileged living.

“Man is the masterpiece of creation. God created man, and the

entire human race comes from the same parents, with equal rights

:

life, liberty, the right to work, personal responsibilities on the road

of life. All of these responsibilities converge for every one of us

towards the gaining of eternal life. Every man has the right and

the duty of developing, bettering and perfecting himself. No man

can be a blind instrument of another man, or of society. He is not

simply an appendage to nature
;

lie is a spiritual being destined for

a noble goal. These prerogatives are inviolable. Thus did God

create man.” Archbishop Amleto Giovanni Cicognani, “The Inter-

racial Apostolatc,” Catholic Mind, June 1947.

3. The equality of all men requires that

:

—individuals and groups deal with one another in
such a way that no one is denied equality of oppor-

tunity because of race or nationality

;

—the community shall not allow race or nationality
to serve as a barrier to the enjoyment of equal

human rights.

“We confess that we feel a special paternal affection, which is
certainly iiiivpircd by heaven, for the Negro people dwelling among

you
;
for in the field of religion and education we know they need

special care and comfort and are very deserving of it . . . We pray
fruitful success for those whose generous zeal is devoted to their

welfare.” Pojie Pius XI 1, Letter to the American Hierarchy, Paul-

ist ITess, 1939, p. 23.

21



“
‘As a nation we began by declaring that all men are created

equal. We now practically read it : all men are created equal except
colored men.’

“Today*1 am saddened to realize that these words which flowed

from the soul of a great American (Abraham Lincoln) are more

true now than they were fourscore years ago.

“In the United States, there are approximately 13,000,000 colored

citizens. But if there were only 1,300 or 13, they, like all Americans,

must be free to exercise the rights given them in our Constitution.”

Cardinal Francis Spellman, in a statement to the press at the open-

ing of a new parish center in Harlem, 1951.

WHAT ARE THESE HUMAN RIGHTS?

1. Every man has the right to life.

“A fundamental personal right: the right to maintain and develop

one’s corporal, intellectual and moral life, against mob violence or

lynching.” Rev. John LaFarge, S.J., The Race Question and the

Negro, 1945, p. 86.

“Every individual has the right to life and this involves the right

to adequate police protection for his person and property. Lynch-

ing and other forms of mob violence are essentially immoral. Again,

when a member of a minority group up for trial is unable to pro-

vide himself with legal advice, the state should provide adequate

and competent counsel.” San Antonio Archdiocesan Committee on

Interracial Relations, Interracial Justice, 1945, p. 40.

2. Every man has the right to work.

“A fundamental personal right : the right to work as the indis-

pensable means toward the maintenance of family life.” Pope Pius

Pius XII, Christmas Message, 1942.

“A man’s right to work must not be contingent on such irrelevant

or accidental factors as race, creed or color.” Archbishop Richard

Cushing, in an address in Boston sponsored by the Jewish Labor

Committee.

3. Every man has the right to a living family wage.

22



“Every effort must be made that fathers of families receive a wage

sufficient to meet adequately domestic needs.” Pope Pius XI, On

the Reconstruction of the Social Order, p. 19.

“Intolerable, and to be opposed with all our strength, is the. abuse

whereby mothers of families, because of the insufficiency of the

father’s salary, are found to engage in gainful occupations outside

the domestic walls, to the neglect of their proper cares and duties,

particularly the education of their children.” Pope Pius XI, On the

Reconstruction of the Social Order, p. 19.

4. Every man has the right to economic freedom.

“The dignity of the human person requires normally as a natural

foundation of life the right to the use of the goods of the earth. To

this right corresponds the fundamental obligation to grant private

ownership to all . . . If legislation is to play its part toward peace

in the community, it must prevent the worker, who is or will be a

father of a family, from being condemned to economic dependence

and slavery which is irreconcilable with his rights as a person.”

Pope Pius XII, Christmas Message, 1942.

5. Every man has the right to an education.

“A fundamental personal right; the right to develop life, and

esi>ecially the right to a religious formation and education.” Pope

Pius XIJ, Christmas Message, 1942.

“Interracial Justice is concerned with education for two reasons:

as a matter of justice, since education is the key to opportunity un-

der our present conditions. As a matter of race relations, racial

attitudes arc deeply inffucnced by the tyi)c as well as the content

and spirit of the education afforded to members of cither or any

group.” Rev. John Lah'arge, S.J., 'Ihe Race Question and the

Negro, p. 210.

“The Pope and the Bishops insist upon Catholic education on all

levels for Catholic students. A Catholic colored girl who meets the
re(|uirements of a Catholic college and ai)plies for a Catholic edu-

cation has a right to it and in conse(|uence the college has a duty

to give it to her.” Mother Grace Dammaiin, R.S.C.J., a talk: “Prin-

23



ciples versus Prejudices” given at Manhattville College of the

Sacred Heart, New York City.

“In the Archdiocese of New York, there are no schools for Ne-
groes, there are no schools for whites. There are only schools for

children.” Francis Cardinal Spellman, quoted in Catholic Inter-

racialist, February 1949.

6. Every man has the right to decent housing.

“A question closely tonnected with the preservation of peace is

the housing of the people. . . . First of all, we point out that every

individual has a right to decent living conditions. The material

wealth of the world was placed by God at man’s disposal, not for

the benefit of the few or the strong, but in order that conditions

should be created in which every individual would be enabled to de-

velop in accordance with the designs of the Creator.” Bishops of

Scotland, “Housing and Family Life,” a pastoral issue in January

1946, Catholic Mind, April 1946.

“The right to own a home and to reside in an atmosphere suited

to one’s ^social and economic status should not be impaired by rea-

son of race or color. Covenants which impair this right should be

outlawed as contrary to the common good and the dignity of the

human person. . . .” Report of Seminar on Negro Problems in the

Field of Social Action, National Catholic Welfare Conference,

1946, p. 11.

“He who would have the Star of Peace shine over society . . .

should strive to secure for every family a dwelling where a mate-

rially and morally healthy family life may be seen in all its vigor

and worth.” Pope Pius XII, Christmas Message, 1942.

7 . Every man has the right to peace in a neighborhood.

“The practical conclusions . . . derived from the moral nobility

of work . . . include the conservation and perfection of a social

order . . . which will promote the care and practice of the social

spirit in one’s immediate neighborhood . . . and in the nation, a

spirit which by smoothing over friction arising from privilege or

class interests, removes from the workers the sense of isolation

through the assuring experience of a genuinely human and frater-

24



nally Christian solidarity.” Pope Pius XII, Christmas Message,

1942.

)

8. Every man has the right to esteem and honor.

“Good esteem is the good opinion which one person has formed

and entertains of another. . . . This esteem is connatur.al in so far

as we should not depreciate anyone who has not proved to deserve

depreciation, e.g., we should assume a man to be honest until he

has proved himself to be dishonest. . . . Good esteem is an object

of acquired right, so that to take it away or to diminish it is an act

of injustice. . . . Detraction and calumny are unjust violations of

the good esteem of another, one by making known to others some

true but hidden fault of that other, the other by imputing to or

saying of another what is false in fact and known to be false.

“We are bound to love and esteem others and to exhibit the honor

that is their due : ‘Loving one another with the charity of the

brotherhood, with honor forestalling one another.' (Romans 12:10.)

Contumely (contempt, disdain) is a sin against justice and charity;

contumely is the unjust violation of the honor due to another.

Honor consists in the external recognition of another’s excellence,

which he exhibits in human society as a part of it. . . . Since con-

tumely is an offence against justice, it carries an obligation of resti-

tution.” Rev. Henry Davis, S.J., Moral and Pastoral Theology,

Vol. 2, pp. 387-391.

“To every human person belongs the right of expecting in human

society to be treated according to the laws which govern human

association among decent men
;
for every man is to be esteemed as

good, until j)roved otherwise.” Rev. H. Noldin, S.J., Summa Theo-
logiae M oralis,

1^ p.
585 et seq.

The “right of every man, regardless of race or color, to a recogni-

tion of his dignity as a human person with all other men.” Rev.

George Dunne, S.J., “Racial Segregation Violates Justice,” America,

October 30, 1945.

“The full benefits of our free institutions and the right of our
minorities must be openly acknowledged and honestly respected.

We ask this acknowledgment and respect particularly for our col-
ored fellow citizens.” The administrative board of the National
Catholic Welfare Conference, 1942.

25



9. Every man has the right to marry.

“A fundamental personal right : the right to marry and to achieve

the aim of married life, the right to conjugal and domestic society.”

Pope Pius XII, Christmas Message, 1942.

10. Every man has the right t6 worship God.

“A fundamental personal right : the right to worship God in pri-

vate and to carry on religious works of charity.” Pope Pius XII

Christmas Message, 1942.

HOW ARE HUMAN RIGHTS
VIOLATED?

1. Human rights are violated by discrimination in em-

ployment.

“In all these cases of employment discrimination, the human

dignity of the Negro is outraged and the virtues of justice or charity,

or both, are violated. The Negro worker is not treated as a man pos-

sessing a natural right to reasonable intercourse with his fellows, nor

as a brother having the same needs and claims as the white employer

and the white employee. . . .

“Such discrimination, whether practiced by employees or employ-

ers, is definitely immoral. ...

“The Christian precept of brotherly love is not satisfied by mere

well-wishing, or benevolent emotion, nor sentimental yearning. It

requires action, action which assists the neighbor in need.” Msgr.

John A. Ryan, Congressional Hearing, August 31, 1944.

“Discrimination against Negroes in industry is directly opposed

to the teaching of Jesus Christ and to what all decent-minded men

regard as democracy. ... To the Christian, the Negro has rights

as a man simply because he is a man as dear to Christ as himself.

The American unionist who rises to this nobility of soul will come

close to understanding the inner meaning of democracy that all men

are created equal, and understanding it, will practice it with a full

sense of fellowship to his fellow employees, whether Negro or

26



white/^ Bishop Francis Haas, Ammunition, UAW-CIO magazine,
February, 1944.

“Every man has a natural right when in the pursuit of employ-

ment to be free from unfair interference. In the instance of the

Negro, that right is not infrequently violated by white employers

and white workers.

“The managers of large industrial corporations may represent a

private business. But they also occupy a social position. Through

the wage checks paid to thousands of their employees, they distribute

to many Americans access to the nation’s wealth. If they establish a

discriminatory policy of refusing employment to Negroes or of hir-

ing them only for janitorial work, they violate the Negro’s natural

right. The character of their social position indeed places upon

employers a moral obligation to provide employment opportunities

for Negroes.

“It is a shameful thing that, even in some of the instances in

which employers have hired Negroes, white workers have protested

and threatened work stoppages. White workers who engage in such

activities also violate a natural right of the Negro. They commit a

moral offense. They cooperate in a crime as the members of a

lynch mob. The union officials, who by tricks and other devices,

prevent Negroes from the full benefits of membership commit a

greater fault.’’ Rev. Francis J. Gilligan, “Race Relations and Hu-

man Rights,” Interracial Review, October, 1946.

“Thirteen million people, one-tenth of our population, have to be

content with the freedom we gratuitously grant them. Generally,

our graciousness is proportionate to the ability of these people ‘to

keep their place.’ In other words they shouldn’t expect nor ask

too much.

“Daily our secular papers carry news stories about discrimination

against Negroes (on the job). . . . Headlines tell of their just

resentment against their inequality. . . .

“What most people forget is that justice to the Negro . . . (and)

our attitudes toward him and other peoples throughout the world

whose skin has a different hue than ours has becopie almost a ques-

ti(jii of survival. . . .

“Our freedom will only be preserved if we are fighting for free-

dom for all. Narrow, insular, class or racial freedom will not bring

about a new day.

“The new social order of justice as envisaged by the Popes is

27



predicated on freedom and justice for all.’’ From an editorial in

the New World, official organ of the Archdiocese of Chicago, July
17, 1942.

“Since the very concept of discrimination is unCatholic and par-

ticularly abhorrent to me, especially wherein it regards the right

to a living wage and a decent standard of living, I am willing to

do all in my power to remedy the situation wherever it exists.”

From a letter from Archbishop Edwin V. Byrne, Archbishop of

Santa Fe, October, 1951, to Lieutenant Governor Tibo Chavez,

Santa Fe, New Mexico.

2. Human rights are violated by racial segregation.

“Discrimination, which—as distinct from segregation—implies
unequal treatment, is obviously unjust. Also unjust is compulsory

segregation : first, because it implies a stigma imposed on one race

by another; and secondly, because it inevitably leads to unequal

treatment. The only form of segregation that might conceivably

be morally justifiable is segregation by mutual agreement and wiai

equal rights. Even this, it seems to me, is per se contrary to the

bond of union that should exist between people of the same nation

and contrary to the common good of the nation itself. It might be

tolerated as the lesser of two evils, e.g., because the two races could

not live peacefully together; but this situation would be a tragedy.

It is a tragedy, however, that might naturally develop among us if

Negroes and other minorities can attain to full equality only by

constant strife which engenders bitterness and aversion.”—Rev.
Gerald Kelly, S.J., Theological Studies, March, 1952, p. 68.

“The Church in this country at the moment is fact to face with

the problems of race discrimination. It must be met by a reaffirma-

tion in action of the great Christian virtues of justice and charity.

Jim Crowism in the Mystical Body of Christ is a disgraceful

anomaly. Christianity pays no heed to accidental differences of race,

color, or economic status. To see Christ in every creature is the

very essence of the Christian religion.” Bishop Bernard J. Sheil,

Negro Digest, November, 1942.

“Racial segregation, division primarily and essentially harmful

to the proper normal conditions of human life precisely because of

its principle of divisiveness and implied inferiority, is as foreign to

28
'



social life and Christian unity as sin. Acknowledged in its true;

nature, segregation is incompatible with Christian living, for until

it loses its influence on Christians there can result only conflict and

mutual ignorance, stultifying and brutalizing social practices, a con-

stant denial and practical frustration of the Gospeks insistence on

human unity.” Rev. Raymond Bernard, S.J., “Consequences of

Racial Segregation,” American Catholic Sociological Review, June,

1949.

“Segregation is immoral. It is not only expensive and increases

bad social conditions in education, housing, hospitalization, etc., but

it affects the souls of men.” Ann Harrigan, Friendship House Nezvs,

July-August, 1945.

“Race segregation, as it appears on some of our statute books

and is tolerated or practiced by so many of our people seriously
violates justice and charity. For what heed do these give to the

words of the Lord and Ma,ster of us all : ‘A new commandment I

give unto you that you love one another even as I have loved you.’

And when any denies to his neighbor the rights and privileges which
he justly claims and freely exercises for himself, simply because

they are the God-given rights of every human being who is born
into this world, how, we ask, can such a man reconcile his con-

duct with this sacred commandment : ‘Thou shalt love they neighbor

as thyself.’” Sister Mary Ellen O’Hanlon, O.P., Racial Myths, pp.
29-31.

‘‘Racial .segregation is a crime that has humiliated, degraded,

and embittered a whole people and when carried over into Catliolic
institutions, besides violating justice, betrays the essence of Christian

ethics, which is charity. ... All men arc equal in the sight of God.
however unequal in their intellectual gifts, physical graces, or mate-
rial goods. It is precisely because racial segregation denies this

truth that it is a violation of justice.” lister Cecilia Marie, O.P.,

‘‘'I'hc Negro Problem,” Catholic Mind, June, 1940.

“The general law of the Church, through providing for the cases
in which different parishes can be established in the same locality
on the basis of diversity of language or nationality, says nothing

alKHJt different parishes for Catholics of the same nationality, estab-

li.shcd merely on the basis of diversity of color. The origin of
“colored parishes” was due to a deplorable spirit of racial discrimi-

nation on the part of some Americans; and it is earnestly to be

29



hoped that the Catholic clergy will strive to bring about, as soon

as possible, a condition in which white and colored Catholics will

worship together in the same church.” Rev. Francis J. Connell,

C.S.S.R., American Ecclesiastical Review, June, 1946.

“Segregation, applied as settled social policy, tends to injustice,

imposes intolerable burdens upon society, and is increasingly prac-

tically unworkable. It also tends to detract from, rather than con-

tribute to, permanent social peace.

“Segregation, as a compulsory measure - based on race, imputes

essential inferiority to the segregated group.

“Segregation, since it creates a ghetto, brings, in the majority of

instances, for the segregated group, a diminished degree of partici-

pation in those matters which are ordinary human rights such as

proper housing, educational facilities, police protection, legal jus-

tice, employment, etc. Hence it works objective injustice. So normal

is the result for the individual that the result is rightly termed in-

evitable for the group at large.” Rev. John LaFarge, S.J., The

Race Question and the Negro, pp. 158-159.

“Segregation, as now practiced, involves discrimination : discrim-

ination in educational opportunity, in economic life, in housing and

in scores of other areas. It arises from a sense of racial superiority,

and results in injustice—a constant grinding down of the aspira-
tions of individuals for no other reason than racial origin.

“Is segregation ever morally justified? In the abstract a state of

affairs can be imagined where two races live in the same com-

munity, are segregated in school with equal facilities for all groups,

have equal access to the same kind of jobs or professions, the same

economic returns, the same level of living conditions, and so on, yet

not moving in the same social circles and not intermarrying. But

this is only an abstract picture. In practice, segregation does not

exist without discrimination, and discrimination does not exist with-

out injustice.” San Antonia Archdidcesan Committee on Interracial

Relations, Interracial Justice, pp. 37-^8.

“This discontinuance (of Buffalo’s only two Negro Catholic

Churches), approved by diocesan officials, was decided upon so that

the parishioners may attend parish churches nearest their homes.

This way the parishioners will be afforded better facilities and there

will be no segregation. This is the ideal Christian practice, every-

body worshiping together.’’ Rev. John Obendorfer, C.SS.R., quoted

in the New York Times, June 20, 1946.

30



“Pope Leo XIII rightly declared that poverty can so dehumanize

that morality becomes inhumanly difficult. Racial bars can be at

least as demoralizing; for even a beggar can dream of outliving

want; but race is an act of God and is bred in the bone.” Rev. John

E. Coogan, S.J., “Christian Untouchables?” Review for Religious,

March 15, 1946.

“It is segregation upon the sole basis of race which by humiliat-

ing the Negro strikes at his dignity as a human pej’son. This seg-

regation carries with it by implication the untrue, and therefore

unjust, imputation of an essential racial inferiority. No amount of

rationalization can disguise this fact. The pattern of segregation

clearly implies that whoever has colored skin is by nature unclean.”

Rev. George H. Dunne, S.J., “Racial Segregation Violates Justice,”

America, October 30, 1945.

“A prudent and carefully planned, but determined war is made

by the leaders in the interracial movement against the policy of

compulsory segregation, or ‘color bar.’ This policy in itself is a

grave derogation to the Christian concept of the mdividual’s inherent

dignity. Moreover, in our complex modern civilization with its so-

cial and political interdependence, it cannot exist without resulting

in grave inequalities. Attempts are made to justify ^gregation by

saying that it produces peace and harmony by keeping separate

people who would otherwise be in conflict. This ignores the fact

that separation itself is a principal cause of conflict, where such

occurs, since it fosters those traits in both the majority and the

minority group that lead to conflict.” Report on the Catholic Church

and the Negro in the United States, issued by the Fides news-

agency of the Sacred Congregation for the Propagation of the

Faith, Rome, March 1950.

“Compulsory segregation, whetiier enforced by law and ordinance

or by social custom (the social pattern, as it is frequently called)

ruthlessly maintained through intimidation and violence, unjustly

restricts imlividual liberties. Personal liberty is interfered with, the

ri'Jit to choose freely the means to a full and complete life is de-

nied, a humiliating blow is aimed at the respect and dignity due to

a human pcr.son, opportunities for work at one’s preferred occupa-

tion arc denied. . . . The natural law confers upon all equally die

riidtt to he normally and naturally integrated into tlie solidarity of

the lininan r;iee. Ihit this fundamental right is denied when non-

31



white groups are roped off from white society in general by the

Color Line.

. . This frustration that confronts the victims of compulsory

segregation in every phase and walk of life is, in itself, a terrible

thing to contemplate. . . . This horrible frustration of what life is

capable of is perpetuated through the propagation of lies, such as

:

the non-white is essentially an inferior human being
;
his blood is a

tainted blood
;
he is not deserving of social recognition and equality

before the law. It is perpetuated despite the glaring and cruel fact

that it compels its innocent victims to struggle through life eco-

j

nomically handicapped, to get along as best they can on a non-living

wage, to live in sub-standard and often unfit homes, depriving its

victims of suitable educational opportunities and denying to them

many of the cultural advantages of life.”—Rev. John P. Markoe,
S.J., “A Moral Appraisal of the Color Line,” The Homiletic and

Pastoral Review, August, 1948.

“Such segregation is unjust because, for one thing, it robs the

Negro of self-respect. If your test- of acceptability were conduct or

character or virtue, each might hope one day to qualify. But if you

tell him that your ban is on all those of his line, then the offense

is in his blood.” ''Christian Untouchables
P'

John E. Coogan, S.J.,

Review for Religious, March 15, 1946.

“It cannot be too strongly emphasized that racial segregation is a

moral question; in plain words, that it is a grave sin, just as adul-

tery and murder are grave sins,” from an editorial, America, May

17, 1947.

“According to the natural moral law every human person pre-

cisely because he is a human person enjoys the right, regardless of

race or color, to a recognition of his equal dignity as a human

person with all other men. ...

“Segregation strikes against the natural right of all men to es-

sential equality. Segregation upon the sole basis of race is humil-

iating to the Negro because it strikes at his dignity as a human

person. This segregation carried with it by implication the untrue,

and therefore unjust, imputation of an essential racial inferiority.

No amount of rationalization can disguise this fact. The pattern of

segregation clearly implies that whoever has colored skin is by na-

ture unclean.

32



“To deny to any group its essential rights as human beings is to

break the natural law. Breaking the natural law is a crime. It is a

serious sin against God and nature. It calls for condign punishment.

No amount of sophistic rationalization can avoid or conceal this fact.

“A good-intentioned, well-meaning person who condones segre-

gation by that fact implicates himself with a tacit participation of

a sin and crime against the natural law.” Msgr. Raymond J. Cham-

pion, the Daily Compass, May 1, 1950.

“We must disapprove of the segregation policy, which~ is, in fact,
a colossal violation of justice and charity. Such disapproval, inci-

dentally, is not a counsel of perfection
;

it is a strict duty, and a

serious one.” Rev. Gerald Kelly, S.J., “How to Think and Act
About the Race Problem,” Review for Religious, November, 1951.

3. Human rights are violated by racial residential restric-
tions.

“There can be no justification from the point of view of social

justice for any generalized policy in a community by which persons

and families who can and will conform to general community

standards are prevented from obtaining the type of housing they

desire, no matter what be their race, color, or creed.” Rev. John

LaFarge, S.J., The Race Question and the Negro, p. 168.

“Negroes are discriminated against in obtaining the good housing

available in urban communities. Overcrowding has led to wholesale

exploitation by property owners in Negro communities. Efforts

must be made to relieve the tensions and fears which keep Negroes

from expanding into new neighborhoods. The policy of enforced

racial segregation is a grave moral wrong and private agreements

which enforce such segregation violate the Christian virtues of so-

cial justice and charity.” Report adopted by an interracial meeting

sponsored by the Social Action Department, N. C. W. C., Novem-
ber, 1945.

“It seems evident that there is no one thing more conducive to

race conflict than the so-called restrictive covenant, which con-

demns a minority group to live in ghettoes and alleys, in shacks and

garages regardless of culture and regardless of inline. That, in

turn, stems from a plain denial of the brotherhood of man. Ulti-

mately, the economic and social phases of racial prejudice are re-

' 33



suits, not causes. For complete emancipation the Negro has his

choice of two roads : either of the communist ideal of the brother-

hood of the proletariat, or the Christian ideal of brotherhood in the

Mystical Body of Christ. Many of us Catholics do little to. make

the choice an easy one for the Negro.” Rev. Leo J. Trese, “St.

Philip, Pray for Us,” The Commonweal, February 15, 1946.

“In the hideous question of restrictive covenants we are faced

with a problem that far transcends the question of democratic

rights. It is one of the most important basic factors militating

against interracial harmony. Moreover, and this is the most impor-

tant element in the entire problem, its solution is essentially a ques-

tion of simple justice and charity. How we eventually answer this
question will plainly reveal whether we really love our neighbor, or

merely tolerate his existence. The God-given right of every human

being to an existence on a plane equal to his dignity as a child of

God must of necessity be our guiding rule. Yet, the whole theory

of restrictive covenants ruthlessly ignores this divinely-ordained

principle.” Bishop Bernard J. Sheil, “Restrictive Covenants vs.

Brotherhood,” an address before the Chicago Council Against

Racial and Religious Discrimination, May 11, 1946.

“According to a decision of the United States Supreme Court a

few years ago, Negroes as well as people of other races have the

LEGAL right to buy or rent homes in any locality. They have
always had the MORAL right to do so, according to Catholic
social teaching.

“The high court held that restrictive covenants and ‘gentlemen’s

agreements’ barring people from acquiring homes in certain areas

were unconstitutional and a violation of basic human rights. They

also are contrary to the principle upheld by the Church that all

men, as human beings, are^equal in the sight of God and have cer-

tain inalienable rights.

“Of course, by the same token that any member or any race -has
the right to acquire a home anywhere, a home owner has the right
to sell or not to sell to whomever he pleases—provided he is not
motivated in his decision by racial discrimination.

“If such a home owner and his neighbors agree to stay together

because they like the neighborhood, or because they are congenial

or because the district is near to their church and a school for

their childrenf^they are doing nothing morally or legally wrong.

They are simply exercising a- right to the pursuit of happiness

guaranteed by the Constitution.

34



“But, if they enter into agreement—written or unwritten—to
close their neighborhood to others because of racial prejudice, they

are practicing social injustice and doing something morally wrong.

They are doing something that they themselves would resent if the

tables were turned and they were barred from a certain neighbor-

hood because of their racial or national origin.

“Catholics joining in anti-racial pacts act contrary to the teaching

of the Church that all men are equal in the sight of God. Our

Divine Saviour died to save the souls of all men, regardless of .race

or color.” An editorial from the Michigan Catholic, official news-

paper of the Archdiocese of Detroit, April 26, 1951.

4. Human rights are violated by stirring up racial hatred.

“In the name of justice and charity we depreciate most earnestly

all attempts at stirring up racial hatreds
;
for this, while it hinders

the progress of all our people in the sphere of temporal welfare,

places serious obstacles to the advance of religion among men.”

Pastoral letter of the Hierarchy of the United States, 1920.

“Those who instigate intolerance are betraying the principles of
Christianity.” Rev. Claude Heithaus, Milwaukee Journal, July, 1949.

“Left alone, small children make no distinction between white and
colored playmates. And did not Christ say definitely., ‘Unless you
become as one of these little children, you shall not enter the king-
dom of heaven’? These children instinctively feel that they all be-
long to the Mystical Body of Christ and they would not change if
they were not influenced by the prejudices, conscious or unconscious,
of their ‘more enlightened’ elders.” Sister Eugene, S.C., “I Am My
Brother’s Helperr” Catholic Alumnae Quarterly, reprinted in The
Colored Harvest, February, 1950.

“Racial hatred is not instinctive, it is man-made; for children who
have not been inocculated by parents or adults with the poison have
utterly no racial prejudice. Unless we become like little children,
we cannot enter the Kingdom of Heaven Christ said so.
“There is no use writing to our congressmen about this problem.

It is decidedly a Family Front problem. God will help us to solve
it if wc but look Him squarely and reverently in the Face once a
day. We won’t have to say a word.” Sister Mary Clare, S.N.D.,
“Christians and Racial Prejudices,” Catholic Mind, April, 1945.

35



“
‘States Rights’ may not be involved against basic human rights

and dignity, which trace their origin to the hand of the All-Wise,

All-Holy and All-Just Creator.” Statement of the New Orleans
Unit of the Catholic Committee of the South.

5. Human rights are denied by denying a Catholic educa-
tion.

“I often wonder how many Catholic educators can speak lightly

of the whole question of segregation, how they can conceitedly take

as a matter of course the idea that Negroes can be excluded from

Catholic institutions. I ask myself what would be their feelings,

what would be their psychological reaction, the reaction of their

own families, their parents or wives or children or friends or asso-

ciates if they themselves were excluded merely because of their

race or color? What would be the effect on their own mentality,

and still more, on their Catholic faith?” Rev. John LaFarge, S.J.,

“Evolution or Revolution,” Interracial Review, December, 1945.
\

“But some people say that it is wrong to nurse a Negro inya

Catholic hospital or educate a Negro in a Catholic university. The

Catholic Church, denouncing race discrimination in its encyclicals,

has said that ‘those who enter the Church, whatever be their origin

or their speech . . . have equal rights as children in the House of

the Lord’.” Rev. Claude H. Heithaus, S.J., 1944.

“Probably most (Catholic colleges), if not all, can say that they

do not draw a color line. One, maybe two or three Negroes are

now in attendance or have graduated in the past. It is not enough.

... It may be said that all colored students applying are admitted,

if they meet our admission standards. But even this is not enough.

It may fulfill the demands of justice. I shall not argue that point.

I will say that, to my way of thinking, it does not fulfill the de-

mands of charity—the charity that demands giving until it hurts.

“For the most part, however, they (Catholic Negroes) cannot

avail themselves of a Catholic college education because they lack

the financial means. ... If we would be truly charitable, we will

make it possible for some to attend our institutions by establishing

at least one scholarship for a Catholic Negro. . . .” Rev. Vincent

McQuade, O.S.A., “Catholic Education and the Negro,” Catholic

Mind, March, 1946.

36



“As far as Christian charity is concerned, it is indeed tragic that

there should be discrimination against colored children in Catholic

schools. At the same time, in view of the deep-rooted antagonism

between white and colored that prevails in certain parts of our

country, Church authorities may at times deem it more' prudent, for

the time being, to have separate schools for white and colored

pupils. When such circumstances are present, priests should not fail

to explain to their people that this arrangement is not in accord

with the ideals of the Catholic religion, that it is being employed

only because of the unchristian racial prejudice with which many

Americans are infected, that we should look forward to the day

when no distinction is made between white and colored in Catholic

Schools. At any rate, in those sections of our country where there

is no discrimination in the public schools, there should be no dis-

crimination in the parochial schools. . . Rev. Francis J. Connell,

C.S.S.R., American Ecclesiastical Review, June, 1946.

“There is hardly a college or university in the North, from Maine

to California, that professedly defends the color bar. The most re-

nowned girls’ schools, registers of social acceptability, have their

colored students, sometimes even teachers. Each spring, Negro

magazines picture their scores of degree winners, including many

Ph.D.’s, and these from the oldest and most respected American

universities. Catholic schools, despite a belated start, are rapidly

accelerating; one in a border city has raised its colored enrollment

from none to more than one hundred in a single year, and an-

nounces the move a complete success. Even our schools for problem

children have found it desirable to repudiate any color bar; two at

least of the local Good Shepherd homes have recently opened their

doors to all.’’ Rev. John E. Coogan, S.J., “Christian Untouch-

ables?” Review for Religious, March 15, 1946.

“The term ‘Southern Tradition’ is misused and dishonored when
it is employed to justify a continued state of unjust discrimination

against the Negro laborer and privation of the Negro of the op-
portunity for higher education and professional training.” State-

ment of the New Orleans Unit of the Catholic Committee 6f the
South.

“The Negro also has equal rights to attend the parochial school.
Father Connell concedes, however, that special local conditions may
justify ecclesiastical authorities in establishing separate schools for

37



white and colored pupils
;
but this should be looked upon as a merely

temporary measure, a toleration of evil, and priests should work

towards abolishing it. Father Coogan also insists on the duty of

breaking down all necessity of segregation. I feel like italicizing

this point. In private discussions on this so-called Negro problem,

many of my Jesuit colleagues have impressed upon me the fact that,
even though a moral theologian may be forced at times to admit

the existence of an excusing cause for not immediately stopping

some practice of segregation, he must also point out the duty of

doing what ean he done to remedy the situation. Failure to protest

against the evil or to try to change it looks very much like ap-

proval of it.” Rev. Gerald Kelly, S.J., “Current Theology,” Theo-

logical Studies, March, 1947.

6. Human rights are violated by racial restrictions in wel-
fare institutions.

“We condemn wholeheartedly the discriminatory practices of

those hospitals which refuse to admit Negro patients or which give

them inferior accommodations. This is contrary to Catholic ethical

standards and results in great harm to the body and soul of the

Negro. ... We deplore restrictions of the admission of Negroes
to (welfare) institutions and recommend that practices which ex-

clude them from institutions or segregate them in quarters where

less adequate service is given be abandoned.” Report of Seminar on

Negro Problems in the Field of Social Action published by the

Dept, of Social Action, National Catholic Welfare Conference, 1946.

7. Human rights are violated by racial limitations in
voting.

“In a democracy the common good depends upon the free exer-

cise of the right to vote by all qualified voters. Hence it is incum-

bent on Catholics not only to exercise this right themselves but to

see to it that none of their fellow citizens are impeded in the exer-

cise of this right by reason of race, color, or national origin. They

cannot, therefore, condone any institution or practice by which the

right is infringed such as intimidation, the ‘white primary,’ or abuse

of the poll-tax to defranchise Negroes. Such institutions and prac-

tices must be condemned as illegal and immoral.” Report of Semi-

nar on Negro Problems in the Field of Social Action published by

the Dept, of Social Action, National Catholic Welfare Conference,

1946.



8. Human rights are violated by laws prohibiting inter-
racial marriage.

“In the name of the dignity of the human person, we reject every

discrimination based on race. But it is in the very name of the dig-

nity of the human person that certain * individuals think they can

admit, at least by way of expediency, some rights founded on race.

. . . They contend that purity of blood is helpful for the vigor of

the population. ...

“We find ourselves here in the presence of one of numerous fal-

lacies ... to begin with, it has to be proved that a mixture of blood

constitutes in itself a blemish, that it causes a moral or physical

weakness of individuals. All that we can say is that at the present

time there is no proof that this is so at all. ... But even if it were

proved, the problem of right would in no wise be changed. Mar-

riage and procreation are faculties attaching to the very nature of

the human person
;
they are part of his physical and moral nature

and constitute rights. The exercise of these rights, as well as of all

those inherent in man’s nature, are dependent on the judgment of

his reason, of his conscience, of his prudence.” Rev. Joseph T.

Delos, O.P., Race: Nation: Person, Barnes and Noble 1944 p. 60.

“According to the Catholic position, the state has no right to

make laws affecting the validity of the marriages of baptized per-

sons. . . . She (the Church) does not admit that human welfare,

or social welfare, is promoted by the state recognition of any mar-

riage which she pronounces invalid, nor any state prohibition of any

marriage which she declares to be valid.” Msgr. John A. Ryan and

Rev. F. J. Boland, C.S.C., Catholic Principles of Politics, MacMil-

lan, 1940, p. 332.

“A Catholic Negro and a Catholic white person, who are other-
wise qualified . . . have a canonical right to demand that their
parish priest officiate at a ceremony which makes them man and
wife.

“I rejoice that this is the situation, even though I believe that the

general question of intermarriage between whites and blacks is ir-

relevant, unrealistic, and outside the realm of matters that anyone

should bother his head about.” Msgr. John A. Ryan, “The Black

Patterns of White America,” The Negro Digest, April, 1943.’

“In some of our Southern States there are civil laws forbidding

marriages between whites and Negroes, and some of our far West-

3<^



ern states attempt to prevent marriage between whites and Asiatics.

These laws can affect only marriages when both parties are unbap-

tized. Moreover, all laws must be just and reasonable. This is par-

ticularly the case with laws affecting marriages. . . . Today the

purpose of these laws is to protect financially and politically the

domination of the whites. It would indeed be difficult to prove that

herein lies a reason justifying these laws ... it would be difficult

to prove the invalidity of these marriages in conscience. Prudence

and the good of the couples themselves would induce a pastor to

dissuade in most cases such interracial marriages. Social ostracism

is likely to make the marriage unhappy. However, this would not

justify a pastor to refuse to assist at such a Catholic marriage.”

Msgr. Louis J. Nau, Marriage Laws of the Code of Canon Law,

1934, p. 15.

PRACTICAL APPLICATIONS

OF INTERRACIAL JUSTICE

Forthrightness

“There is no wisdom in timidity or hesitation; just as there is

none in violence and hysteria. Nothing is more dangerous than

allowing things to drift in the local community; to imagine that

threatening racial tensions will somehow take care of themselves.

They do not
;
they but gather malice and virulence. There is not a

single instance of such tensions in the past which could not have

been remedied by a little forthrightness and ordinary hard work

and Christian charity and patience applied in the right place at the

right time. And the same would apply to the future.” Rev. John

LaFarge, S.J., “A Call for Catholic Interracial Councils,” Inter-

racial Review, December, 1948.

“It is easy to say that these (acts contrary to interracial justice

and charity) are very unfortunate, but that there must be a long

process of education before they- can be changed. That puts our con-

sciences to rest and relieves us of any compulsion for immediate

action.

“What are we Christians to do? Let us at least do just what

Christianity teaches with respect to race relations. And then let us

get some clear picture of what the interracial problem is in this

40



country at the present time. There are countless excellent books,

pamphlets. ...

“But we should go further than study and observation. We should
make every effort to get beyond the facts . . . and feel with the

victim of discrimination as he or she faces the conditions of living.’’

G. Howland Shaw, “Christianity and Interracial Justice,” The Road

Ahead, The Sunday Visitor Press, 1946, p. 41.

“It is impossible for any good Catholic not to be on the side and

in the forefront in the struggle for interracial justice, for all men

are brothers.” Cardinal Spellman, in an address at Old St. Patrick

Cemetery, New York City, July, 1951.

Papal Directives

“There remains no other way to salvation than that of repudiating

definitely . . . the pride of race and blood . . . and to turn reso-

lutely tbward that spirit of sincere fraternity which is founded on

the worship of the Divine Father of all. . . .” Pope Pius XII to

the citizens of Rome, March 18, 1945.

“I should like to emphasize that : First, the Negro presents the

most graphic example of the social and economic conditions which

Pope Pius so forcefully and explicitly condemns in his great en-

cyclical on the Reconstruction of the Social Order. Second, that the

plight of the Negro in America provides the most challenging ex-

ample of the depredations that follow where the existing social

order has so far denied and ignored the demands of social charity

and social justice.” George K. Hunton, “Quadragesimo Anno and

Interracial Justice,” Interracial Reviezv, September, 1948.

Bishops' Directives

“We owe to our Negro fellow-citizens to see that they have in
fact the rights which are given them in our Constitution.

“This means not only political equality, but also fair economic

and educational opportunities, a just sliare in public welfare proj-

ects, good housing without exploitation, and a full chance for the

social advancement of their race.” Statement of the Bishops of the

U. S., 1943.

Understanding Racial Prejudice

41



“Northern white prejudice is based more on ignorance, both sim-

ple and opportune, than it is on a conscious premeditated policy.

The Northerner seldohi takes the trouble to learn the Negro’s good

qualities, and does not understand or ignores the social background

of the Negro’s bad points.

“Southern white prejudice is not based so much on ignorance as

on a deep, conscious and deliberate dogma that all Negroes are in-

ferior to all whites. The white Southerner generally is not ac-

quainted with well educated cultured Negroes and thus he is able

to support his valuation of Negro inferiority with a great variety of

racial and social beliefs.” Rev. Joseph H. Fichter, S.J., “The Mean-

ing of Prejudice,” The Interracial Review, January 1947.

“The prejudices, discriminations, and artificial conventions from

which the Negro suffers are all based upon ignorance, ignorance of

the moral law, ignorance of the principles of Christianity, ignorance

of the fundamental facts of the whole situation.” Msgr.' John A.

Ryan, Negro Digest, April, 1943.

“The time is long overdue when we must say in public and with-

out equivocation that race prejudice and race discrimination are

sinful in the same sense that other violations of truth, justice and

charity are sinful.” Rev. Claude Heithaus, S.J., in a lecture at Mar-

quette University, Milwaukee, Wisconsin, 1947.

“I had never known any white people intimately since I was a

tiny girl. As it is in the case of most people, my prejudices were

based chiefly on hearsay. . . .

“They had never known any colored person intimately until they

met me. They had been surprised to learn that there was little dif-

ference in us besides the color of our skins; that, my people lived,
loved, worked, planned, dreamed and suffered just as their people;

that the same things made us laugh and cry; that there were good

and bad among us and that none were all good or all bad. I think

we both felt an uplift in spirit at this discovery. As the months

passed we learned to know, respect and like each other.” Helen

Caldwell, Color, Ebony, New York City, Sheed and Ward, 1951,
p. 109.

Emancipating Ourselves from Prejudice

“Forget the popular but false picture of an Africa teeming with

42



wild animals and savages. I never saw a lion until I crossed the

seas and visited a zoo in the United- States. And Uganda has a

higher percentage of Catholics than America. Of its four million

people, one million are Catholic.’^ . Bishop Joseph Kiwanuka, of

Masaka, Uganda, in an address in Chicago, March, 1950.

“We are the victims of foolish prejudice, and the sooner we free
ourselves from it, the sooner shall we grow into true manhood. Is

it to our honor that we persecute men because of the social condi-

tions of their fathers? It is not so long ago since the proudest peo-

ples of Europe were immersed in barbarism. It is not to our honor

that we punish men for the satisfaction of our own pride. Why, the

fact that once the Negro was our slave should compel us to treat

him with liberality extraordinary, to compensate him if possible for

wrong done, and to obliterate in mutual forebearance and favor the

sad memories of years gone by.” Archbishop John Ireland, in an

address on January 1, 1891.

“I was once asked to write an article on ‘Living With Negroes.’

It went like this

:

“‘The strangest thing about Catholic America is that one should

have to write an article about Living With Negroes. If America

were a democracy in the fullness of its fruition, if Catholics in

America were really Catholics, there would be no need to write an

article like that . . .
“
‘Everyone would have Negro neighbors ... go to scho(^l with

Negro children ... all schools . . . Everyone would be working

side by side with Negroes ... in hospitals, in courts, in business.

That is the way it is today in Catholic countries. That is the way

it was yesterday when the world was Catholic.
“
‘But in America (today) there seems to be plenty of room for

an article on Living With Negroes—as if one were writing about
living with a tribe of unknown aborigines.’ ” Catherine De Hueck

Dolicrty, /friendship House, Sheed and Ward, 1946, p. 59.

“Christian social philosophy regards as sinful not only actual vio-

lations or rights, but those states of mind which by inflaming pas-
sions and clouding human intellect encourage sucli violations. For
this reason Cliristian social philosophy looks down upon racial prej-
udices, deliberately fostered, as a sin.” Rev. John LaFarge, S.J.,
7 he Kace Question and the Necjro, p. 95.

43



“If we were to select the most intelligent, imaginative, energetic

and emotionally stable third of mankind, all races would be repre-

sented.” Franz Boas, as quoted by Sister Mary Ellen O’Hanlon,

O.P., Racial Myths, 1946, p. 28.

“Perhaps you are a Catholic. If so, think of the problem trace

prejudice) in relation to the teachings of your holy religion. Our

Blessed Lord gave a very simple test of human relations. He said,
‘By this shall all men know that you are my disciples, if you have

love one for another.’ (St. John 13-35.) That is pretty plain, isn’t

it? If we love each other, a black and white, then we have a right

to call ourselves followers of Christ. If we don’t love each other,

black and white, then we simply don’t have any right to call our-

selves Christians or Catholics. To call one’s self a brother is simply

to tell an abominable lie!” Rev. Paul Hahly Furfey, “Race Preju-

dice Is Vile,” Friendship House News, September 1944.

“Students should be apostles of interracial justice to their own

families if necessary. There must be no compromise, no whittling

down of Christian principles . . . Wean people away from the prej-

udice in which they grow up in our section. Propaganda is needed

—

intelligent, patient, prudent, spiritualized by prayer.” Archbishop

Joseph Rummel, in a message to students for Interracial Justice

Day, New Orleans, March 1952.

“Prejudice is not inborn. When people, white and Negro, meet
together in school and parish societies there is no need to discuss

racial attitudes. Nobody can tell the youngsters any lies about racial

superiority; they treat each other as human beings. The grownups,

too, work together harmoniously in parish societies.” Msgr. Cor-

nelius Drew, in an address to the Catholic Interracial Council of

New York, October 1951.

Colorless Speech

“A prime rule of speech is to avoid what reasonably offends other

people. On the basis of this rule, a Negro should not be called a
‘nigger’ and a Negro woman should not be referred to as a ‘negress.’

Both words are offensive to Negrjqes, as are many others that need

not be mentioned here. The best way for anyone to keep this rule

is to abstain entirely from using the words, because if white people

use them among themselves when speaking about the Negro, they

44



very readily use them when speaking to the Negro. Another basic

rule of speech is to be extremely careful about repeating unverified

and disparaging rumors about the Negro. ‘Seldom in the history

of mankind/ wrote Father Gilligan, ‘has any group been more

widely misrepresented, misunderstood, and handicapped by popular

rumors than the American colored group.’ Accepting such un-

founded rumors is rash judgment; passing them on to others is

calumny.” Gerald Kelly, S.J., “How to Think and Act About the

Race Problem,” Review for Religious, November 1951.

“In the eyes of the rest of the world, democratic America’s treat-

ment of the Negro is the most glaring inconsistency on earth. It

has no parallel in Central or South America, England, France,

Spain or even in Russia. Such prejudice cannot be inborn, since

it is largely limited to the United States . . .

“Prejudice thrives on ignorance much more than it does on ill

will. The ordinary American still feels that the Negro is racially

inferior. Why? Because of his experiences with Negroes. ‘They

never get anywhere.’ Most people cannot detect the ignorance in-

volved in that remark. The average person can hardly be expected

to realize the subtle effects of ‘caste’ in America which hinders the

cultural development of the Negro. He cannot comprehend their

cultural isolation, the disheartening treatment they receive, their

being denied an outlet for anything more than ‘bread-and-butter’

ambition. He is not aware of all the injustice, harsh treatment and

frustration they encounter, and which tends to produce a withered

and thwarted personality.” Rev. Daniel Lyons, S.J., “The Negro

in America,” Irish Studies, March 1951.

“Negroes do not ask for either commiseration, sympathy or tol-

erance. They ask for the love of their fcllowmcn and for justice.”

Cardinal Samuel Stritch, quoted in the Interracial Rcvieiv, July 1940.

“At this very moment, not far from here, at the United Nations

headquarters, representatives from every corner of the world are

working hard to develop a plan for nations so that they might live

in peace and harmony. It is only natural that they turn their eyes

to watch American democracy at close range. Surely we will lose

I)restigc if we fail to strive constantly and sincerely to repair the

flaws of discrimination and segregation. Here is an excellent oppor-

tunity to show the nation and the world that we admit our mistakes

and will do all in our power to correct them. And let this be an
example to others who have not yet seen the right path to true

45



American principles of democracy.” James A. Farley, in an edi-

torial in Interracial Review, December 1951.

Support for a Civil Rights Law

“Both as Christians and as Americans, we must necessarily up-

hold the principle which concedes to everyone his inalienable rights

;

neither race nor color nor language can be made the basis for any

exception to this norm.

‘The local Civil Rights ordinance which prohibits discrimination

in public places because of race, creed or color appears to be defi-

nitely concerned with essential human rights
;

it therefore merits

the approbation of all those who rejoice in the privileges of Ameri-

can Citizenship.

“Failure to accord and therefore to vote for the fundamental hu-

man rights involved would reflect upon our city^ no less than upon

our Americanism and Christianity.” Archbishop Edward D. How-

ard, in a statement urging Catholics of Portland, Oregon, to sup-

port a local civil rights ordinance, November 1950.

“The civil rights legislative program has been little understood

in the South, largely because it has been grossly misrepresented

by public figures.

“Contrary to common Southern belief, the civil rights laws that

have been proposed deal with basic human rights that are required

by even the most elementary sense of decency. Few Southerners

would publicly deny that the Negro should have legal protection

of his person and property, the right to vote without unreasonable

restrictions, and the opportunity of employment, and pay according

to his ability. These are the maligned ‘civil rights’ which have split

Congress and the nation.

“It is a hopeful sign that more and more people in the South are

looking at the problem, of racial discrimination in the light of na-

tional and international opinion ...

“Discrimination anywhere in our country works to the discredit

of the whole nation in international relations.” Paul D. Williams,

in an address at Bishop Waters’ Industrial- Conference, Charlotte,

N. C., 1950.

Fair Employment by Law

“A fair employment practices law would give legal recognition to

that God-given dignity which every human being possesses.”' Bishop

46



Bernard J. Sheil, in a statement to the Illinois legislature, March

1947.

“It may be argued that law cannot reform morals. As a general

proposition this objection may be regarded as valid in part, but only

in part. As directed against a Federal FEPC or a State FEPC it is
hardly valid at all. When leveled at the field of legislation here

under consideration the objection overlooks the important lesson of

history that when a high principle of justice and humanity is em-

bodied into law, even over the opposition of a considerable minority,

that principle takes on the majesty of government, and the law it-

self becomes a might’s force of education and moral betterment.

Such beneficial results would doubtless follow from the enactment

of a Federal FEPC and State FEPC laws.” Bishop Francis J.
Haas, Catholics, Race and Law, 1947, p. 16.

“To deny any man the right to a job is to deny and defy God’s

law.

“(A Fair Employment Practice Law) would be an effective

cudgel against racial discrimination in the South.

“It is a proven fact that acts of discrimination can be checked

by a law that has a means of enforcement.

“It is significant that Oregon which formerly had a law without

enforcement provisions, has adopted a law providing enforcement

powers.” Rev. Vincent J. O’Connell, S.M., in a radio debatp in

Louisiana, 1950. x

“The opportunity for work, and the practice governing that op-
portunity, should be based not upon a man’s color, race, religious

belief or national origin, but upon his intimate dignity, his basic

rights as a creat>ire of God . . .

“The state has a positive obligation to protect human rights,
especially the rights of the poor and those least able to protect

themselves. Hence I believe that the State is acting within its com-

petence in seeking to protect so basic a human right as freedom
from discrimination in job opportunities. 1 consider moreover that

the action of the State in this field is in itself a powerful educa-

tional instrumentality. It does no violence to the educational tech-

niques that have been used in the past. It merely adds the needed

pressure to those who are unwilling to fulfill their obligations vol-
untarily.” Rev. Edmund J. Brock, Director of the Providence Social
Action Institute, before the Rhode Island State Legislature, Feb-

ruary 8.

47



“To those who object that you are not going to get these things

by law I would reply, ‘Of course let us have education, and more

and more education ... We can educate at the same time as we
legislate. And I doubt very much whether in the field of job dis-
crimination we can educate unless we also legislate.” Bishop Francis

J. Haas of Grand Rapids, radio address in Lansing, January 30, 1947.

“No one is obliged to give up his own job to any other man, nor

to provide him with employment at great personal sacrifice. Noth-

ing of this sort is involved in the demand that the White employer

or the White employee refrain from practices of discrimination
;
for

the employer merely consents to employ competent Negroes or

Mexicans, while the employee merely works with them in the same

shop or establishment. The inconvenience, or hardship, which this

course would impose upon the employer is so slight as to be neg-

ligible.” Rt. Rev. John A. Ryan, D.D., testimony before U. S.

Senate Committee, August 31, 1944.

“The highly successful Ives-Quinn Law in New York has proved
beyond a doubt the practicality of fair employment practices legis-

lation and should certainly allay the fears of those who tremble

irrationally at the very thought of rendering into statute the- prin-

ciples upon which this country has been built.

“As a member of a minority group I have come face to face with

the ugly spectre of bigotry and discrimination. Over the course of

years, the Catholic Youth Organization has received innumerable

reports from Catholics and others of job discrimination based solely

on the fact that the applicant belonged to a certain religion, race or

national ancestry group.

“I ask that the General Assembly of the State o^ Illinois enact

into law with the greatest possible speed a state fair employment

practices law similar to those now pending before you.” Bishop

Bernard J. Sheil, before the Judiciary Committee of the Illinois

General Assembly, March 18, 1947.

“I can conceive of no action more unAmerican than that action

which violates both the spirit and the letter of the Declaration of

Independence by denying to many thousands of our fellow Ameri-

cans the exercise of their God-given rights.

“Speaking as an Abbot of the Roman Catholic Church, and on

behalf of that great community Back of the Yards, I urge you to

enact now a strong FEPC law for the State of Illinois.” Rt. Rev.

48



Ambrose Ondrak, O.S.B., Abbot of St. Procopius Abbey, Lisle,

Illinois, before the Judiciary Committee of the Illinois General

Assembly, March 18, 1947.

“Those who oppose a Fair Employment Practices Commission

program in this state may unwittingly be forcing groups which feel

they have been unfairly treated into the ranks of communism.*^ Rev.

Francis J. Gilligan, in a statement to the press, April 1947.

“There were lots of people in Massachusetts who looked on the

FEP legislation with fear before it was passed.
“Neither as chairman of your Advisory Council here in Spring-

field, nor as a manufacturer, have I ever heard any one in the last

two years say that the law ought to be changed. Every one now

admits that the principles that FEP legislation is striving for
are just.

“I have no reservation in saying that I think such legislation,

administered as you and your Commission ,have administered our

law would be beneficial practically everywhere.” Roger L. Put-

nam, President, Package Machinery Company, Springfield, Mass.,

in a letter to Mildred H. Mahoney, Chairman, Mass. Fair Employ-

ment Practice Commission, January 27, L949.

A Law Against Segregation

“To exclude children from schools because of their color is bad

legislation. It is founded on immorality and is against the very

spirit of the Constitution.

“Now is the time to act and to show our less privileged brethren

that we do believe in brotherly love founded not on expediency, but

on the love of God.

“The sooner we lay the ax to the root of this evil, the better it

will be for us personally and for the welfare of our state.” Bishop

Daniel Gercke, in a statement supporting a proposition banning

segregation in Arizona schools, November 1951.

College Policy

“No college has been forced to close its doors because of loss of

students through the admission of Negroes
;
even more than that,

no college, .seemingly, has lost even an appreciable number of stu-

dents. Although many of the Catholic educators regard the adniis-

49



Sion of Negro students as being in the experimental stage, it seems

that the question has already been answered by the experiences of

the seventy-six Catholic institutions of higher learning which have

already had such students.” Rev. Richard J. Roche, O.M.L, Cath-

'olic Colleges and the Negro Student, Catholic University.

“Negroes will soon be going to college with us. We do not fear
this thought. In fact, most of us like it . . .

“Everybody else is talking about race relations ... It is time

that we, the white Catholic college students of the South, speak up

on the question.

“Race relations are a question of right and wrong, of Christ and

love on one side, of Satan and hatred on the other . . .

“We Catholic college students are impatient for the Christ-
centered society. We want it now . . .
“To learn the Whole truth about race relations we need four

things: (a) informed professors without prejudice who give un-

biased lectures
;
(b) well-rounded factual courses in various fields

;

(c) intelligent, adult class discussions; (d) practical supplemen-

tary reading . . .

“Students do not run the schools
;
so we cannot make the deci-

sion which will officially discard the Jim Crow system in Catholic

education. But we do pray that at least in the colleges the inte-

gration of whites and Negroes will soon take place.

“We are preparing for that by learning to know each other while

the schools are still separated. We are participating in interracial
activities both on and oif the campus. We are more ready for this
religious, educational, and democratic unity than some college ad-

ministrators think . . .” From an article “Southern Collegians Re-

sist Racism” written by a group of white students in the South-

eastern Regional Interracial Commission of the National Federation

of Catholic College Students,
.

World, December 1950.

Schools

“The battle against segregation must promptly be won in our

schools. From segregated schools, race leadership continues to

come ‘too little and too late.’ As a result, through whole vineyards

‘branches’ are dying on the vine. Meanwhile our many largely lily-

white Catholic schools are being called anti-democratic, in sharp

contrast to the public schools which admit all races and colors. And

in our own ranks we suffer from the policy of exclusiveness. Mu-

50



tual appreciation comes only from mutual knowledge ; and our

children are being denied the education to be had from personal

knowledge of fellow Catholics drawn from other branches of the

human race/’ Rev. John E. Coogan, S.J., “Christian Untouchables?”

Review for Religious, March 15, 1946.

“The people of this community, even a number of our Catholic

people, have been taught over a period of years to look down upon

the colored people, to despise and hate them, or even to consider

them as something less than human. This is direct opposition, of

course, to the well-established principles of the Church, principles

which teach us that in the sight of Almighty God there is no dis-

tinction because of the color of the skin ... We are not pleading
for the rights of our colored children as citizens

;
we are appealing

for the granting of their rights as Catholics. They are in desperate

need of a more intimate knowledge of God, a knowledge that can be

obtained only in a Catholic School.” Msgr. Frederick Ketter, in a

letter addressed to the parents of the students of Reitz Memorial

Catholic High School, Indianapolis, 1944.

“.
. . Fifteen years ago few of our schools—whether they be col-

leges, seminaries, or high schools—manifested any great concern
with the interracial problem. Today all of them to a greater or

lesser degree are interested.

“.
. . Today students want to know what the Catholic Church

has done for the Negro, what religious orders and communities are

working among them, what is the number of colored Catholics in

the United States, what is the background of the unusual prejudice

and intolerance manifested here.

“.
. . Today many students openly inquire : ‘Why aren’t there

any Negroes in our school?’ In other words the interracial prob-

lem seems to be getting out the ‘talking’ and into the ‘doing’ stage.

“.
. . Such organizations as the Catholic Students Mission Cru-

sade, the Catholic Youth Organization, the ACTU, the Jocists, the
Sodality of Our Lady, and many others are carrying on the work

of utmost importance both to the future of the Church in America

and likewise to the future of America herself.” Rev. Thomas A.

Meehan, “Youth Faces the Interracial Problem,” Interracial Re-

view, July 1940.

51



Hospitals

“Our Catholic institutions could lead—rather than wait for other
institutions to take the initiative. Just as St. Louis University took

the lead in becoming the first college in the state of Missouri to

admit Negro students.

“Certainly this is the time to act. Today public opinion in Amer-

ica is more favorable to the practice of interracial justice than ever

before. It could be done now

!

“The time is ripe for all hospitals and training schools for nurses

to abandon practices that both violate fundamental rights of Negro-

Ame-ricans and are now hindering the enlistment of the nurses

needed to properly staff all hospitals.

“Hospitals are rightly called institutions of mercy—and models
of charity. We believe that in the near future they will also be
hailed as exemplars of justice.” From an editorial,' “Hospitals and

Schools for Nurses,” Interracial Review, February 1948.

The South

“The race problem of the South, although surrounded with many

difficulties, can be solved. Primarily, it is a moral question . . .

The Catholic Church does not admit that any moral problem is

beyond solution.

“The only real remedy is a sincere application of the teaching

of the Gospel of Christ. And in this matter we, whom God has
chosen as the spiritual leaders of the South, cannot remain silent,

even if those who will not follow Christ in His teaching regarding“

this question dare cast at us the opprobrious accusation of being

‘anti-Southern.’ Our responsibility in this matter urges us to ‘be

instant in season, out of season; reprove, entreat, rebuke in all

patience and doctrine.’

“The condition of our Southern region with its unapplied democ-

racy, stands out boldly as an obstacle to other nations who are

sincere inquirers into the practicality of our American way of life.

The solution of the problems of the South is of vital concern to

the nation from the viewpoint of its becaming a sound unit of inter-

national society and a power for world peace.” Bishop William T.

Mulloy, Bishop of Covington, Kentucky, in an address to the Cath-

olic Committee of the South, Columbia, S. C., 1951.

“We Catholics of the South realize that our own conduct in this
field (race relations) frequently has not conformed to our religious

convictions.

52



“To the end that we might contribute to a full expression of the

Christian conviction, we urge that in all Catholic churches there be

no segregation according to color, and further that there be no

barrier as to color in limiting vocations to religious life.

“In the field of education we urge that in all. our graduate and

professional schools we immediately admit qualified Negro students

and that all immediate possible steps be taken to admit them to

colleges, and that our Catholic schools take the leadership in elimi-

nating the segregated school system.

“We also suggest that the facilities of all our Catholic hospitals

be made available to patients on the basis of need rather than on

the basis of race. -

“Also, we ask our Catholic hospitals to admit to practice all

registered nurses, all qualified laboratory technicians, irrespective

of color, and that, likewise, doctors, irrespective of color, be admitted.

“A further general suggestion is that the techniques of interracial

or community councils be used to bring together intercultural groups

to community betterment and regional advancement.^’ Conclusions

of a workshop of the Catholic Committee of the South, cited by

A^Jackson, Catholic Committee of the South, Interracial Review,

September 1949.

The Church in the U, S,

“In recent times we have rejoiced to witness the open espousal of

the Colored people and their rights as Americans and Christians by

our own Cardinal Sp.ellman, by Archbishop O’Boyle of Washing-

ton
;
and Archbishop Rummel of New Orleans

;
Archbishop Ritter

of St. Louis ...

“We Catholics, all of us, must recognize that our Church must
always be the Church that will never tolerate unjust discrimina-

tion which forbids any person to enter its churches, schools, hos-

pitals, or seminaries, because of his color, and we continue to be

the Church which has consistently, for nineteen centuries, preached

and practiced the doctrine of the Mystical Body of Christ to whicli

we belong—the Fatherhood of God and the Brotherhood of Man . .
Msgr. Cornelius Drew, in a sermon in St. Patrick’s Cathedral,

New York City, April 16, 1950.

“As a Catholic living in the South what must my attitude towards
other Catholics who are Negroes be?

“The fact that you are living in the South has little to do with

53



the question; the fact that you are a Catholic has a great deal to

do with it.
;

“Segregation of the races is not a recognized policy of the Cath-

olic Church anywhere. It is the unhappy product of regional pre-

judices and traditions which the Church merely tolerated at one time

because it was felt conflict and tensions might otherwise arise. But

as recently as 1949 in the Synod of the Archdiocese of New Orleans,
a decree was promulgated which states explicitly that Negroes must

be allowed to worship in whatever church they please and must not

be asked to sit in specially designated pews.^' From a statement by
the Commission on Human Rights of the Catholic Committee of the
South, 1950.

In Religious Life

“Until every religious order, congregation, and society of this

our great United States can include among its members, either actu-

ally or potentially, representatives of every color, race and nation

which this mishmash population claims, such a religious organiza-

tion is not democratic and still much less is it Christian. Neither

can there be any dilly-dallying about this matter—all arguments to
the contrary notwithstanding.” Sister Mary Ellen O'Hanlon, O.P.,

“Are We Keeping the Second Great Commandment?” Sponsa Regis,
January 15, 1948.

,
The Confessional

“Perhaps on this whole race matter there should be a revision of

the examination of conscience in preparation for the Sacrament

of Penance. For instance, more pertinent questions could be asked

about the Seventh Commandment than the usual stereotyped ones

—

questions such as: ‘Do you cooperate in keeping the Negro from

getting work or a decent wage? Do you advocate his exclusion

from labor unions, and thereby keep him from better wages? Do

you exact unjust rents and prices from him? Do you give your

servant good wages?’

“With regard to the Fifth Commandment such questions could

be asked as : ‘Do you hate your neighbor because he is a Negro or

of a different race? Do you call him names? Have you injured

him directly or indirectly, as by inciting mob action, etc ?’ ” Rev.

John J. Conroy, S.J., “Whither Segregation
?” The Homiletic and

Pastoral Review, June 1947.

54



In Parishes

“In all cases of which we have record, where pastors have vigor-

ously pointed the way to their people, there has been no trouble

with the free worship and schooling of Negroes and white people.

After all, a parish is hardly ever any better than its pastor. The

strange part of it, too, is the fact that parishes usually do better

financially when they admit Negroes to full membership in paro-

chial life—and God knows that they do better spiritually.'' Rev.
D. J. Corrigan, C.S.S.R., “Plight of Catholic Negroes," The Homi-

letic and Pastoral Review, October 1947.

“Open wide the doors of all churches, all schools, all unions, all

fraternal bodies and all business to people of every race and color.

Only by working, praying, and worshiping together, day by day,

can you wipe out the misunderstandings which are fertile soil for

race hatred. Unite Negro and white schools, churches and other

institutions so that together you may help to solve the economic,

social and political problems which beset all people everywhere.

Only in this way can we build a word of brotherhood, with peace,

liberty, and justice for all." Msgr. John A. Ryan and 316 promi-

nent Americans in a public statement, 1943.

Parish Societies
I

“We should provide occasions for groups of educated whites and
Negroes to mingle. Parish sodalities, alumni and alumnae groups,

school groups could have Negro speakers at meetings or forums.

Make it an international affair, if that seems more tactful. Have a
Chinese, Brazilian, a Mexican there as well. The mere fact that

people break bread together promotes better racial understanding.

We’ll never have successful world order, when we can’t even get
men of different colors to sit down and break bread together in

clubs, hotels, restaurants. Don’t scoff
;

try this idea. Watch the

good results." Rev. Hugh Calkins, O.S.M., “Two Worlds,'’ No-
vena Notes, March 17, 1950.

Catholic Press

“That Catholic Press has been an ardent foe of the Communist

heresy for many years. The racist heresy has not received anything

like the same attention. Yet it would seem the duty of the Catholic

55



Press to combal: the racist heresy with the same vigor, courage,

and determination that it is employing against Communism/’ John

J. O’Connor, “Is the Catholic Press Necessary?” The Catholic

Mind, February 1951.

Catholic Women

“We abhor the continuing situation in our country where, by dis-
crimination and segregation, our fellow members of the Mystical

Body, because of their color or ethnic origin, are denied their God-

given rights. We have seen the appalling results of these injus-
tices> . . .

“We, therefore, urge Catholic women by deed as well as thought

and talk to exert their powers to combat these injustices, to initiate

positive action to counteract them and to see that in the family and

in the schools, our children are taught proper attitudes of justice

and charity towards their fellow-men.” Resolution, National Con-

vention, National Council of Catholic Women, 1950.

Non-discriminating Courtesy

. . These are various little gestures and words that are due

to all fellow-citizens, fellow-workers, neighbors, and so forth, and

not merely to one’s special friends. I think it is very important that

every individual white person be conscious of this duty when he is

dealing with Negroes. If he says ‘sir’ to a white man, he should

say ‘sir’ to a Negro; if he tips his hat to a white woman, he should

also tip his hat to a Negro woman; if he says ‘good morning’ to

white neighbors, he should say ‘good morning’ to his Negro neigh-

bors
;

if he shakes hands with a white person to whom he is intro-
duced, he should shake hands with a Negro under the same circum-

stances. In themselves these are small things
;
and any individual

with good will can do them. Yet, failure to use them can cause

deep hurt and humiliation, whereas their use can cause genuine ela-

tion to those who have been constantly denied them. Moreover,

they manifest just' what is needed to improve race relations: good

will and respect.” Rev. Gerald Kelly, S.J., Review for Religious,

November 1951.

Interracial Councils

“American Catholics have been showing a steady growth of in-

56



terest and concern for both the conversion of the Negro and for

the removal of interracial injustices ... Among the lay groups is

the Catholic Interracial Council of New York founded in 1934 . . .
“The central idea of the Catholic interracial movement is the

application of Catholic social morality and theology to the question

of race relations.” Report on the Catholic Church and the Negro

in the United States, issued by the Fides rtews-agency of the Sacred

Congregation for the Propagation of the Faith, Rome, March 1950.

“You (members of the Catholic Interracial Council) are not

fanatics. You are definitely right ip this work. Those who oppose

you have not a leg to stand on. Yours is a movement that will fur-

ther the ideals of our democracy. It is in line with the teachings

of Christ, that all men are brothers and all are equal in their rights

and duties. I urge you to continue this good work.” Msgr. Cor-

nelius Drew, in an address to the Catholic Interracial Council of

New York, October 1951.

Friendship Houses

“Among American Catholics one finds an ever-growing number

of activities where both white and colored participate. Notable are

the New York and the Chicago Friendship Houses.” Report on the
Catholic Church and the Negro in the U. S., issued by the Fides

news-agency of the Sacred Congregation for the Propagation of

the Faith, Rome, March 1950.

Public Officials

“Besides organized action there is urgent need of individual ac-

tion by Catholics. Unfortunately, the number of Catholics is all too

few who make it a matter of conscience to be fair and just and

cliaritable to Negroes the same as to other fellow citizens. Never-

theless, there are such Catholics, both men and women, and some

who have been immunized themselves against the ridicule and

‘razzing’ of shallow friends and acquaintances. They are salt of

the earth.

“I recall an incident a few years ago involving a Commissioner

of Police in a metropolitan area with a population of over 900,000.

He had had the courage, following a competitive examination, to
promote a Negro staff policeman to the rank of Lieutenant. He
was of course denounced . . . This same Commissioner told me, in

57



something of a Celtic accent but with real Celtic faith : ‘Father, I

had to promote that man. He stood highest in the examination. He
had a right to the promotion. If I didn’t promote him, I couldn’t

make my confession.’ This public official was putting his Faith into
practice. This is what I mean by personal action.” Bishop Francis

J. Haas, “Catholics and. Race Equality,” Catholic Mind, Decem-

ber 1946.

Union Officials

‘-‘Every member of those international unions which bar Negroes

by constitutional provision has some obligation, varying with his

influence within the union, to work for the repeal of such provi-

sions.” Rev. Francis Gilligan, Negro Workers in Free America,

Paulist Press, 1939, p. 23.

Consumers\

“Apart from all question of strict obligation, the status of con-

sumer offers Americans a large field in which they might assist

Negroes. Manufacturers and merchants are sensitive to the wishes

of customers. They react very promptly to organized pressure. If

repeatedly for a month twenty Catholic women notified the manager

of a department store that they deplored the absence of colored

sales-girls, very shortly the colored girls would appear on the

clerk’s side of the counter.” Rev. Francis Gilligan, Negro Workers

in Free America, p. 24.

In Your Neighborhood

“Early in July a Catholic man and his wife told me that they had

recently been asked to sign a petition in their neighborhood not to

sell their home to Negroes. This couple refused to sign. Actually

they were the only home owners in the block that refused to do so.

As a result, they and their children were subjected to every kind

of cheap sarcasm and abuse by their neighbors. But they stood firm.

They acted as they did, because they were Catholics, declining to

do what they were asked to do because, as they said, it was wrong.

Here again was personal action, even something like heroic action.”

Bishop Francis J. Haas, “Catholics and Race Equality,” Catholic

Mind, December 1946.

58



*‘In many of our great industrial centers acute racial tensions

exist. It is the duty of every good citizen to do everything in his

power to relieve them. To create a neighborhood spirit of justice

and conciliation will be particularly helpful to this end. We hope
that our priests and people will seek opportunity to promote better

understanding of the many factors in this complex situation and

strive for its solution in a genuine Catholic Spirit.’' Statement of

he Bishops of the U. S., 1943.

“1. If a Negro moves into your block, sit tight, and get to really

know the newcomers before you make up your mind to move. You

are likely to find that they are every bit as good as your white

neighbors.

“2. Don’t worry because a Negro child sits beside your son or

daughter in school. They will get along splendidly, provided you

don’t interfere. And it will profit them both.
“3. Don’t form your judgments of Negroes by what you read in

the newspapers. There are great masses of decent, honorable Ne-

groes who are being made to suffer for the sins of a few. Negro

crime is made higher because of widespread anti-Negro intolerance

and discrimination. Christian charity demands that the Negro be

helped, not condemned.

“4. Rid your mind of the bugaboo of interracial marriage. Re-

member, the Negro feels the same about this as the white man; he

much prefers to marry one of his own race. Out of our 30,000

Negroes here, we have had only two interracial marriages in three

years.” Msgr. Cornelius Drew, quoted in “A Parish Goes Inter-

racial,” by Thomas F. Doyle, Interracial Reviezv, August 1945.

“Nearly all American cities now have mixed neighborhoods in

which property values have been maintained. Why should my neigh-
bK.»rhood not become a mixed neighborhood without sacrificing its

property values? If the same kind of leadership that is now joining

with me in confining the neighborhood to certain limited groups

would use its ingenuity in the admission of limited numbers of other

groups, there is no reason why it would not fare as well as mixed

neighborhoods in other sections.

“We have a responsibility to point the way in the practice of a

Christian pliilosophy of life. We must be willing to accept as our
neighbors people of every nationality and every race.” Msgr. John

O’Grady, editorial in the Catholic Charities Reviezv, September 1950.

59



“Shall the homes of the whites be opened to the blacks? Shall

all meet in the parlor in perfect social equality? My answer is, that
one^s home is one^s castle, the privileged place where each one fol-

lows his own likes and his own tastes, and no one, white or black,

rich or poor, can pass the door without an invitation from the

owner, and no one can pass censure upon the owner’s act.

“I claim the right I grant to others—and my door is opened to
men of all colors, and no one should blame me. Social equality is

a matter of taste; the granting of it largely depends on our eleva-

tion above the prejudice, and the identification of minds and hearts

with the precepts and the counsels of the Gospel.” Archbishop John

Ireland, in an address, January 1, 1891.

Summary

“Justice to the Negro demands the recognition of certain moral

principles . . . And these principles are put into practice by ac-

knowledging
: (1) the dignity of the Negro in God’s sight; (2) the

rights of the Negro in everyday life. In part of the United States

as are denying (at least indirectly) the right to:

“1. Freedom of speech and expression, by (a) excluding qualified

Negroes from schools and colleges; (b) elfectively denying

them the right to vote in some states; (c) excluding them

from parks, theaters, and other institutions of a municipal

or cultural nature.

“2. Freedom to worship God, by (a) demanding that Negroes

attend separate churches; (b) the prejudice and lack of in-

terest shown even by some Catholics toward Negroes seeking

the true faith.

“3. Freedom from want, by (a) denying the Negro a just living

wage; (b) excluding him from active membership in unions;

(c) excluding him from hotels and restaurants.

“4. Freedom from fear, by (a) denying the Negro the usual

titles of polite society, referring to them as ‘nigger,’ cursing

them; (b) making them the victims of violent .segregation

in public conveyances and in the sections of cities in which

they must live; (c) denying them, at times, a just trial, and

making them victims of mob violence.” Thomas F. Mul-

crone, S.J., in the Institute of Social Order’s Chaplain's

Service, 1945.

60



A Resolution

“1. I will spread no rumor and no slander against any sect.

“2. I will never try to indict a whole people by reasons of the

delinquency of any member.

“3. I will daily deal with every man in business, in social, and

in political relations, only on the basis of his true individual worth.

“4. In my dailjT conduct I will consecrate myself, hour by hour,

to the achievement of the highest ideal of the dignity of mankind,

human equality, human fellowship, and human brotherhood.’’ A
Pledge for American Unity, written by Joseph M. Proskauer and

endorsed by Cardinal Francis Spellman of New York City, 1944.

A Papal Blessing

“By reason of your profession you are favorably circumstanced

to influence thousands of readers, and no doubt you make it a pri-

mary purpose of your writing to counsel them aright in their pursuit

of that interracial justice and brotherhood, which alone can secure

the stability of all that men hold dear.

“From the day that the Church was divinely commissioned to

‘teach all nations’ (Matt. 28:19) she has without distinction or

preference, sent her missionaries to all the peoples of the world.

Her conviction of the sacredness of her momentous charge is based

not only on the fact of the common physical origin of all men, but

also on the great truth of regulations, that God ‘wishes all men to

be saved’ (1 Tim. 2:4) and that Christ the Redeemer ‘died for all.’

(2 Cor. 5:15).

“In this you have the key to the solution of the problem that

vexes you. All men are brothered in Jesus Christ; for He, though

God, became also man, became a member of the human family, a

brother of all.

“This fact, the expression of infinite, universal love, is the true

bond of fraternal charity which should unite men and nations. May

it be welded ever more firmly through the efforts of all men of

good will.

“With this prayer in our heart and with deep, fatherly affection

we invoke on you, on all who are dear to you and on all who labor

with you in charity to further the cause of interracial justice,' the

blessing of Almighty God.” Pope Pius XII, in an address to U. S.

Negro Publishers, May 1946.



t

INDEX OF PERSONS AND DOCUMENTS QUOTED

America, an editorial in, p. 47

Bernard, Rev. Raymond, S. J., p. 29

Bishops of Scotland, p. 24

Boland, Rev. F. J., C.S.C., p. 39

Brock, Rev. Edmund J., p. 47

Budenz, Louis F., p. 8

Byrne, Archbishop Edwin V., p. 28

Caldwell, Helen, p. 42

Calkins, Hugh, p. 55

Catholic Committee of the South

Commission on Human Rights, p. 54

New Orleans Unit of, p. 36, 37
Workshop, p. 53 -

Champion, Msgr. Raymond J., p. 33

Cicognani, Archbishop Amleto Giovanni, p. 18, 21

Clare, Sister Mary, S.N.D., p. 35

Connell, Rev. Francis J., C.S.S.R., p. 30, 37

Conroy, Rev. John J., S.J., p. 54

Coogan, Rev. John E., S. J., p. 12, 31, 32, 37, 51

Cooper, Msgr. John M., p. 17

Corrigan, Rev D. J., C.S.S.R., p. 15, 16, 55

Cushing, Archbishop Richard, p. 6, 12, 22

Dammann, Mother Grace, R.S.C.J. p. 23

Davis, Rev. Henry, S.J., p. 25

Declaration of Independence, p 20

Doherty, Catherine De Hueck, p. 43

Delos, Rev. Joseph T., O.P., p. 39

Drew, Msgr. Cornelius, p. 44, 53, 57

Dunne, Rev. George H., S.J., p. 14, 25, 31

Eugene, Sister, S.C., p. 35

Farley, James A., p. 46

Fichter, Rev; Joseph H., S.J., p. 42

Fides news-agency, Sacred Congregation for the Propagation of the

Faith, p. 14, 31, 57

Furfey, Rev. Paul Hanley, p. 44

Gercke, Bishop Daniel, p. 49

Gilligan, Rev. Francis J., S.T.D., p. 20, 27, 49, 58

Griffin, Cardinal Bernard, p. 8

Griffin, Bishop James A., p. 10

Haas, Bishop Francis, p. 27, 47, 48, 58

62



Harrigan, Ann, p. 29

Heithaus, Rev. Claude, p. 15, 35, 36, 42

Hillenbrand, Msgr. Reynold, p. 19, 19^

Howard, Archbishop Edward D., p. 46

Hunton, George K., p. 41

Ireland, Archbishop John, p. 43, 60

Jackson, A., p. 53

Kelly, Rev. Gerald, S. J., p. 28', 33, 38, 45, 56

Ketter, Msgr. Frederick, p. 51

Kiley, Archbishop Moses, p. 11

Kiwanuka, Bishop Joseph, p. 43

LaFarge, Rev. John, S.J., p. 22, 23, 30, 33, 36, 40, 43

Leo XIII, Pope, p. 19

Luce, Clare Booth, p. 7

Lucey, Archbishop Robert, p. 16

Lyons, Rev. Daniel, S.J., p. 9, 45

Marciniak, Ed, p. 15

Marie, Sister Cecilia,. O.P., 1). 29

Maritain, Jacques, p. 15

Markoe, Rev. John P., S.J., p. 32

McMahon, Francis E., p. 7

McQuade, Rev. Vincent, O.S.A., p. 36

Meehan, Rev. Thomas A., p. 16, 51

Michigan Catholic, p. 35

Morrison, Msgr. Joseph P., p. 11

Mulcrone, Rev. Thomas F., S.J., p. 60

Mulloy, Bishop William T., p. 52

National Catholic Welfare Conference

Administrative Board of, p. 25

Dept, of Social Action, p. 24, 33, 38

National Council of Catholic Women, p. 56

Nat’l. Fed. of Catholic College Students, p. 50

Nau, Msgr. Louis J., p. 40

New World, p. 28

Noldin, Rev. H., S.J., p. 25

Obendorfer, Rev. John, C.S.R., p. 30

O’Boyle, Archbishop Patrick, p. 12

O’Connell, Rev. Vincent J., S.M., p. 47

O’Connor, John, p. 56

O’Grady, Msgr. John, p. 59

O’Hanlon, Sister Mary Ellen, O.P., p. 6, 29, 44, 54

Ondrak, Rt. Rev. Ambrose, O.S.B., p. 49

Pius XI, Pope, p. 10, 19, 19, 23



Pius XII, Pope, p. 5, 9, 10, 17, 18, 21, 41, 61

Proskauer, Joseph M., p. 61

Putnam, Roger L., p. 49

Roche, Rev. Richard K, O.M.L, p. 50

Ryan, Msgr. John A.,'p. 26, 39, 42, 48, 55

Rummel, Archbishop Joseph, p. 44 -

San Antonio ’Archdiocesan Committee on Interracial Relations,

p. 22, 30

Seminar on Negro Problems, p.'24, 38

Shaw, G. Howland, p. 41

Sheen, Bishop Fulton J., p. 7

Sheil, Bishop Bernard J., p. 28, 34, 47, 48

Spellman, Cardinal Francis, p. 22, 24, 41, 61

Stritch, Cardinal Samuel, p. 6, 7, 11, 45

Synnott, Rev. Finbar, O.P., p. 6, 9, 13

Tennelly, Rev. J. B., S.S., p. 15

J'rese, Rev. Leo J., p. 34

U. S., Bishops of. Pastoral Letter, p. 20, 35, 41, 59

Waters, Bishop Vincent, p. 18

Williams, Paul D., p. 46

Witness

,

The, p. 15

Catholics Speak on Race Relations

Rev. Daniel M. Cantwell

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Father Daniel Cantwell is the chaplain to the Catholic Labor Al-
liance of* Chicago, an editor of “Work,” the Catholic labo'r newspaper
published by the C.L.A., and assistant chaplain to the Catholic Inter-
racial Council of Chicago. The main body of this pamphlet appeared
originally in the “American Catholic Sociological Review.”

64



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