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ee a! 

Without Interracial Justice 

Vol. 6 Ne. 10 



'Mareh, 1947 


New York, N. Y. 


10 Cents 

Social Justice Wall Fail 



AVING LIVED for some twenty years under the Orange 
Supremacy of Belfast, Ireland, and having observed the 
workings of White Supremacy for some sixteen years in the 
United States, I am inclined to think that a comparison may 
not be uninstructive. 

The six counties of Northern Ireland have known full-blown 
Orange Supremacy since 1921. The Orange Order is, of course, 
more than a century older than that; but in 1921, through the 
Partition of Ireland, it gained full political control in the 
North. Its two chief allegiances are to Protestantism and the 
British Crown. Its concept of Protestantism is succinctly 
summed up in its brief credo: “To hell with the Pope”; and on 
the rare occasions when the vagaries of politics brought about 
a conflict between its anti-Popery and its allegiance to the 
Crown, the Crown took a definite second place. 

In its crudest form the? 
olic South elects a Protestant 


Black O’Connell of the USA 

(Frederick Douglass, an escaped slave and famous Anti- 
avery orator, wrote a book about his escape with names and 

Orange creed takes a form of | 

hysterical anti - Catholicism 
such as was found amongst 
certain Americans in 1928, 
who expected the papal fleet 
to anchor in the Potomac early 
in November if the late Al 
Smith had become President. 
Its activities range from a 
very effective boycott of Cath- 
olics from jobs of any im- 
portance to riot and open 
murder. An important Min- 
ister of the Government has 
been known to apologize in a 
public speech for having nine 
Catholics among the hundred- 
odd employees of his depart- 
ment. He explained that they 
were not of his choosing and 
that civil service rules made 
it hard to get rid of them. 


course, probably not the 
majority of non-Catholics in 
the North, subscribe to the 
Orange creed in its full crud- 
ity. But the poison is there, 
and has its effects. The aver- 
age Protestant or Presbyterian 
of the North has a vague fear 
of “falling under the domina- 
tion of the South”; for. no 
feasible scheme could ever 
make non - Catholics in a 
united Ireland anything other 
than a minority. This vague 
fear is not, so far as I could 
ever see, based on reason 
experience. Like the white 
American’s concept of the Ne- 
gro, the Northerner’s con- 
cept of the South is based on 
tradition hearsay, propaganda, 
with a few incidents to bolster 
a pre-conceived opinion. It is 
impervious to reason or facts; 
again paralleling the Ameri- 
can experience. It makes no 
perceptible dent in the North- 
ern opinion when the Cath- 

Are you interested in 

cards with F. H. News pic- 
tures on them? We have 
three cuts. 

Post-card size 
with envelopes. Twenty-five 
for 1.00. Order from N. Y. 
Friendship House. 

as its first President; when the 

places to prove that he had been a slave. This made it danger-. 
ous for him to stay in the United States during slavery times 

yiand he went to England and later to Ireland where this 

encounter took place. Mr. Douglass tells it in his own words.) 
to REPEAL of the union between England and Ireland 

was not so fortunate (as the repeal of the Corn Laws). It 
is still, under one name or another, the cherished hope and 
aspiration of her sons. It stands little better or stronger than 
it did six and thirty years ago when its greatest advocate, 
Daniel O’Connell, welcomed me to Ireland and to “Concflia- 
tion Hall,” and where I first had a specimen of his truly 
wondrous eloquence. Until I heard this man I had thought 
that the story of his oratory and power were greatly exag- 
gerated. I did not see how a man could speak to twenty or 
thirty thousand people at one time and be heard by any con- 
siderable portion of them, but the mystery was solved when 
I saw his ample person and heard his musical voice. His 
eloquence came down upon the vast assembly like a summer 
thunder-shower upon a dustry road. He could at will stir the 
multitude to a tempest of wrath or reduce it to the silence 

non-Catholic groups in the 
South testify repeatedly to the 
liberal treatment they receive 
from a Catholic government. 
1941 brought a historic irony. 
As a youngster, I remember 
the anti-Catholic 
which depicted the Belfast 
City Hall falling into ruins 
under the then threatened 
Home Rule (which meant, of 
course, Rome Rule). To avert 
such a danger the Orange 
leaders in 1914 openly 
threated rebellion against 
Britain and hinted that they 
could look to Germany for 
assistance. Well, the Belfast 
City Hall is in ruins; and on 
the night in 1941 when Ger- 
man bombs ruined it and set 
the City in flames, the Dublin 
Fire Brigade came ag | a 
hundred miles to help. But 
still the anti-Catholic legend 



occurred to me that if I 
had never seen a Negro in my 
life, I would still be very sus- 
picious of the things I heard 
about them—because I had 
heard much the same things 
before, about myself and my 
fellow-Catholics in Belfast. 
Under Orange Supremacy 
they are not, as a class, able 
to attain wealth and social 
position. Many of them dwell | 
in slums, and exhibit the de-| 
fects of slum-dwellers the! 
world over, whether in Dub- 
lin, Harlem, Hobart, Hong- 
Kong or Bombay. Finding 
themselves unprotected by 
law, they often took the law 
into their own hands; there- 
fore they were _ trouble- 
makers, lawless, a menace to 
the community. Suffering 
under an intolerable tyranny, 
they continually agitate for 
union with the South; there- 
fore they are “disloyal”—a 
blessed word which is as much 
a salve to the more respectable 
Orange consciences as “un- 
assimilable” is to American 

The result of all this is| 

postcards | [> 

Hymn of St. Patrick 

Christ, as a light, illumine and 
guide me! 

Christ, as a shield, o'ershadow 
and cover me! 

Christ, be under me! Christ, 
be over me! 

Christ, be beside me, 
On left hand and right! 

Christ, be before me, behind 
me, about me! 

Christ, this day be within and 
without me! 

Christ, the lowly and meek, 
Christ, the all-powerful 

Be in the heart of each to 
whom | speak— 

In the mouth of each who 
speaks to me— 

In all who draw near me, 
Or see me, or hear me! 

a mentality compounded of 

prejudice, fear, ignorance 
and downright misinforma- 
tion which seems to remove 
the Catholic from the opera- 
tion of justice or Christian 
charity, and which makes the 
average non-Catholic (who 
may be otherwise a generous 
and decent person) accept 
with equanimity all forms of 
legal and illegal discrimina- 
tions against Catholics. It has 
(Continued on page 6) 

with which the mother leaves 

Such tenderness, such pa- 

the cradleside of her sleeping 

confined to the limits of my 

thos, such world-embracing | own green Ireland; my spirit 

love! and, on the other hand, 
such indignation, such fiery 
and thunderous denunciation, 
such wit and humor, I never 

4|| heard surpassed, if equalled, 

at home or abroad. He held 
Ireland within the grasp of 
his strong hand, and could 
lead it whithersoever he 
would, for Ireland believed in 
him and loved him as she has 
loved and believed in no lead- 
}er since, 

N DUBLIN, when he had 

been absent from that city 
a few weeks, I saw him fol- 
lowed through Sackville 
Street by a multitude of little 
boys and girls, shouting in 
loving accents, “There goes 
Dan! There goes Dan!” while 
he looked at the ragged and 
shoeless crowd with the 
kindly air of a loving parent 
returning to his gleeful chil- 
dren. He was called “The 
Liberator,” and not without 
cause, for, though he failed to 
effect the repeal of the union 
between England and Ireland, 
he fought out the battle of 
Catholic emancipation, and 

| was clearly the friend of lib- 
erty the world over. 

In introducing me to an im- 
mense audience in Concilia- 
tion Hall he playfully called 
me the “Black O’Connell of 
the United States.” Nor did he 
let the occasion pass without 
his usual word of denuncia- 
tion of our slave system. O. A. 
Brownson had then recently 
become a Catholic, and taking 
advantage of his new Cath- 
olic audience in “Brownson’s 
Review,” had charged O’Con- 
nell with attacking American 
institutions. In reply Mr. 
O’Connell said: “I am charged 
with attacking American in- 
stitutions, as slavery is called; 
I am not ashamed of this at- 
tack. My sympathy is not 


walks abroad upon sea and 
|land, and wherever there is 
| oppression I hate the oppress- 
| or, and wherever the tyrant 
rears his head I will deal my 
bolts upon it, and wherever 
there is sorrow and suffering, 
there is my spirit to succor 
and relieve.” 

No transatlantic statesman 
bore a testimony more marked 
and telling against the crime 
and curse of slavery than did 
Daniel O’Connell. He would 
shake the hand of no slave- 
holder, nor allow himself to 
be introduced to one if he 

new him to be such. When 
the friends of repeal in the 
Southern States sent him 
money with which to carry on 
his work, he, with ineffable 
scorn, refused the bribe and 
sent back what he considered 
the bloodstained offering, say- 
ing he would “never purchase 
the freedom of Ireland with 
the price of slaves.” 

It was not long after my 
seeing Mr. O’Connell that his 
health broke down, and his 
career ended in death. I felt 
that a great champion of free- 
dom had fallen, and that the 

‘| cause of the American slave, 

not less than the cause of his 
country, had met with a great 

—From “The Life and 
Times of Frederick 
Douglass,” Pathway 
Press, New York, 1941, 

————— eee 

“If the cities weren’t so 
stingy with their money 
they’d tear down the slums 
and build good houses with 
playgrounds and not make 

children live in houses not fit 
for dogs.” (Much applause 

from other children.) 
— Youth Forum Speaker, 
Feb. 22. See 

e fey 

Pee por te ctery meipertraernree Tagine terete 

Pe an etneenarmentineshaaynireae 

Sr yells niem 

Vel. <p’ March ° 
$4 WEST 135th STREET Tel. AUdubon 38-4892 
CATHERINE DE HUBCK DOHERTY........-cssessececcccccsneees Editor 
BBTTY LABONARD. .ccccccccccccsccccccccccccscecsssseees Assistant Editor 
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A Member of the Catholic Press Association 

ARLEM FRIENDSHIP HOUSE NEWS Is owned, operated and published monthly 
ptember through June and bi-monthly July-August by Friendship House at 
Y. Entered as second class matter Decem- 

4 West 135th Street, New York 30, N, 
ber 13, 1943, at the Post Office at New York, N. Y., under the Act of March 8 
1879. Subscription Price $1.00 Year. Single copies 196c. 



March — 
Special—“It is wrong to teach 
people that the Negro is not 

New York, 



ended its ninth and 
F.H. started its tenth 

Colonel Chancey Hooper,| year with a gay heart thanks 
Negro officer of the Fif-|to the efforts of many people. 

teenth Regiment, 
workers and friends of Friend- 
ship House that the American 
Negro, even though abused 
and discriminated against in 
military service, has fought 
with valor in every major 
American war. The occasion 
of his talk was the ninth 
birthday party of the New 
|York Friendship House, a 

HIS IS THE YEAR of peace—or should have been. Pa gece see gamed 
Hostilities were stopped on August 14, 1945—over | the heart of Harlem. 

two years ago. 

But the world and we still have 

“Crispus Attucks, a Negro, 

no peace. Uneasily we rest wondering constantly what| died in the first British volley 

tomorrow will bring—desiring with a great desire fo 
that real, true peace that is God’s gift to man. 
If we really want it, then this is the acceptable time. 

r|fired on a mob fighting for 

liberty for the American colo- 
nies,” Colonel Hooper said. 
|\“A Negro woman, Deborah 

Lent is upon us, and in Lent hearts turn to God or Garnett, fought like a man 

should. Let us therefore make this a GOOD LENT. A 

real, true Lent. 
movies and candies. Let it not be a NEGATIVE LENT. 

‘Let us begin from the inside out. 

eleaning our hearts of all the tragic things that clutter it, | 

Not one in which we give up only 

| throughout the Revolution. 
Commodore Oliver Perry rec- 
ommended Negroes to the 
President for heroism in the 
Battle of Lake Erie. The 

Let us start with Ninth and Tenth Cavalry 

| saved Theodore Roosevelt in 
the battle of San Juan Hill in 

and do not allow our souls to soar freely, joyously up-|the Spanish-American War. 

ward. Let us throw out selfishness, greed, intolerance, 

racial prejudices and all other harmful ones. Let us 
bring into it Faith that knows no limitation, hope that 
is eternally renewed at the fountain of Faith. Charity 
that is like a fire burning within ourselves, warming all 
men, lightening the path of all men, leading all men to 

Let us meditate deeply on the Counsels of perfection, 
realizing with a new and great realization that they be- 
long to us, the laity, too. That they are not for the 
privileged few—priests and nuns—but for all. Let us 
meditate on them and meditating pray to the Lord of 
Wisdom to enlighten our intellects with His vivid light 
so that we may see and seeing begin to practice Holy 
Poverty in Her shining spirit . . . practice it always, day 
in and day out .. . so that a world drunk with love of 
gold may see more clearly the Son of Man through us. 
Let us embrace the spirit of obedience to God’s laws... 
to the Church’s and our Government. Let us be real, 


Jim Crow in North 

Brooklyn, N. Y., March 1— 
Special — Northern segrega- 
tion of Negroes “is far more 
subtle but almost as effective” 
as that practiced in the South- 
ern States, Monsignor Ray- 
mond J. Campion, pastor of 
St. Peter Claver’s Catholic 
Church charged here at the 
first in a series of six forums 
dealing with minority prob- 
Jems, sponsored by the Brook- 
lyn Catholic Interracial 

Addressing an audience of 
Negroes and whites at the 
Catholic Charities Building, 
Monsignor Campion, the 
Council’s Chaplain, declared 
segregation in the North is 
manifested mainly “in hous- 
ing and the almost complete 
denial of better-class hotel 
and restaurant service to Ne- 

The Monsignor, a member 
of Mayor O’Dwyer’s Commit- 
tee on Unity and of the New 
York City Council of the 
State Commission - Against 
Discrimination in Employ- 
ment, pointing. to, “two great. 

ghetto areas, Harlem in Man- 
hattan and the Bedford-Stuy- 
vesant area in Brooklyn 
said “segregation of the Col- 
ored people and other minori- 
ties” has afflicted “appalling 
problems” on New York City. 

Calling racial segregation a 
violation of justice, he re- 
marked that providing equal- 
ity of jobs, housing and edu- 
cational opportunities for mi- 
nority groups is not the entire 
answer to the problem. 
“Something more fundamen- 
tal is involved,” the speaker 
said. “What is involved is that 
segregation strikes at the dig- 
nity of men as human beings.” 

Segregation of the Negro 
solely on the basis of his race 
strikes at his dignity as a 
human person, Monsignor 
Campion continued. “This 
segregation carries with it by 
implication the untrue, and 
therefore, unjust imputation 
of an essential racial inferi- 

In World War II the 15th New 
York Regiment was honored 
by having first American sol- 
diers cited for bravery by the 

Speaking of the discrimina- 

tion practiced in the Army 
against Negroes, Colonel 
Hooper noted that the Army’s 
practice of keeping Negroes in 
this country on guard duty 
sacrificed the lives of many 
'whites. “There is only one 
race, the human race,” the 
officer said. “In the hospitals 
white and Colored wounded 
live harmoniously. They know 
that a bullet does not respect 
color of the skin.” 

Colonel Hooper congratu- 
lated the Friendship House 
staff on the work they are 
doing in Harlem, and com- 
mended their efforts to break 
down segregation by living 
together as a positive protest. 

“Only through unprejudiced 
people, such as you at Friend- 
ship House, can segregation 
be overcome,” he said. “The 
Pope is urging clergy and 
laity of America to break up 
segregation. To survive, the 
world needs men and women 
in the midst of the world to 
fight for the Faith. Sacrifice 
to the point of heroism is re- 


Culled not too many years 

ago from Father John S. 

Brockmeier’s feature column 

in The Western Catholic are 

these perennially timely lines: 

How dear to our heart$ i$ the 
$teady $ub$riber, 

Who pay$ in advance at the 
fir$t of each year; 

Who $end$ in hi$ money, and 
doe$ it quite gladly, 

And ca$t$ ’round the office a 
halo of cheer. 

He never $ay$ “$top it, I can- 

| not afford it,” 

Nor “I’m getting more paper$ 

now than I read. 

told staff 

| In fact we all find it the thing 
that we need.” 

How welcome hi$ letter when- 
e’er it come$ to uf, 

How it make$ our heart$ 
throb, how it make$ our 
eye$ dance. 

Besides being royally enter- 
tained by the Mothers Club 
Saturday night, on Monday 
(the official day for the birth- 
day celebration) Sister Auxilia 
brought ten hi-school gals to 
cook and serve us a mos 
scrumptious, five course, birth- 
day dinner complete with 
| Valentine decorations. 

| After all this festivity we 
|have now settled down to the 
drab diet of Lent and thought 
we were doing fairly well until 
Stanley Vishnewski arrived 
one day and insisted we should 
live on locusts and wild honey 
during Lent. Most everyone 
rebelled at this because they 
thought that locusts were 
overgrown grasshoppers and 
even if they did make a saint 
of John the Baptist we didn’t 
feel we were ready for that 
However Stan insisted that 
the next day he was coming 
jup to cook us a really liturgi- 
cal Lenten meal consisting of 
locusts and honey. It wasn’t 
bad at all tho after we found 
out that locusts are dried fruit 
from an Egyptian tree and 
besides we had a few little 
side dishes like pork chops and 

| potatoes, 

Last week Ken had a little 
difficulty trying to convince 
one of the Brother Christo- 
phers in the clothing room 
that our supply of trousers was 
completely exhausted. Ken 
was trying to wait on about 
fifteen men and after having 
given Albert everything pos- 
sible, asked him to move on 
to make room for the others. 
But Albert refused to move 
until he got a pair of pants. 
After Ken had explained to 
him twenty eight times that 
he had none, Albert went into 
a heartrending tale of how he 
had spent fourteen years of his 

life-off and on working for | 
Catholics, playing the organ 


at Sing Sing Prison and now 
Catholics won’t even give him 
a pair of pants. He kept this 
up until Ken could stand it 
no longer and said, “Listen 
Mr. I don’t care if you worked 
for the Holy Father himself, 
I don’t have any pants.” Albert 
went away mumbling about 
the ingratitude of Catholics 
after he had practically given 
his life for them. Another 
Brother Chris tried to soften 
Ken’s heart by telling him, 
“I’m an awfully good Catholic, 
I go to Mass every night in the 

HE BROWNIES are now 

busily coloring Father 
Lord’s “Imp and Angel color 
books.” On one side of each 
page is a picture of the little 
imp inspiring the children to 
do something naughty and on 
the opposite page is a little 
angel inspiring them to do 
something nice. When I got 
through explaining it, Little 
Shirley said in her little 
weeny voice, “Miss Betty, if 
I had a little imp, I wouldn’t 
pay him no mind.” 

Our clubroom which is fast 
becoming a theatre now boasts 
a stage lighting system which 
is regulated by a switchboard 
offstage (in a closet, to be 
specific). The other night 
Muriel was taking a crowd of 
people on a tour of F. H. but 
when they reached the club- 
room she ran into a little dif- 
ficulty. Having led them into 
the pitch dark room she began 
a frantic search for the light 
switch, covering up her confu- 
sion by rattling off a mono- 
logue about our activities. Of 
course she never did find it 
not knowing that we_ had 
moved it into the closet, so she 
finally had to make the best 
of an embarrassing situation 
by letting them view the place 
with the light of a match. 
Muriel’s burnt fingers are 
better now and the light 
switch has been pointed out 
to her, so any prospective 
visitors need have no qualms 
about coming. 



Friendship House cele- 
brated its ninth anniversary. 
We did our celebrating on Sat- 
urday evening in true F. H. 
style. The thought of a party 
(our ears always perk up at 
the word) was dimmed only 
by the fact that the “B” who 
was supposed to be present— 
wasn’t. However, we volun- 
teers cast aside our gloom, and 
along with the Staff, Men’s 
Club and our hostesses, the 
Mothers’ Club, whittled down 
the dishes filled with sliced 
turkey and dressing, potato 

salad, punch, coffee cake, wine | 

and other goodies. 

After we had fed our faces 
the library rang with “Happy 
Birthday to Us.” Muriel Zim- 

merman, Helen Coolen, Joe} 

McGowan and yours truly 
gave out with a parody on 
“Habanero” from “Carmen,” 
the purpose of which was to 
coax the “Vols” into partici- 
pating in the gay antics. The 
song was dedicated to all those 
who had ever worked in the 
children’s clubroom and told 
of difficulties with keys and a 
superabundance of children 
trying to get in. 

This was followed by good 

| manoff the performance of the 
Russian Choir was not as ef- 
fective as usual. (Dear Maes- 
tro, we did our best but our 
Volga Boatman was really 
mournful and our “hey” 
'lacked the usual gusto!) The 
/evening passed quickly and 
the merriment reached its 
peak when one of our “Sister 
Christophers,” who had obvi- 
ously over-imbibed in that 
| good old “mountain dew,” sal- 
‘lied in from without and 
joined the party singing 
“Open the Door Richard” and 
dancing a jog that was strict- 
ly from nowhere! 

Finally, when we had ex- 
hausted our repertoire of 
popular songs and our throats 
showed signs of wear and tear 
we call the party to a 
close. A kind friend quietly 
removed our “sister-in-arms” 
| and we departed for home and 

And so we started another 
year at Friendship House. We 
offer a prayer that our coming 
years will be many and happy. 
That Blessed Martin keeps us 
under his wing and God show- 
ers His blessings over our 
friends and absent brethren as 
we proclaim the word of His 


ority. The whole diabolical | We outwardly thank him, we 
system of Jim Crowism is a|_ ™wardly ble$$ him; 
violation of the natural moral| The $teady $ub$criber who 
law,” pay$ in advance. 

sew eatin ae Ca ST Ae eae ES 

music with square dancing| Mystical Body through the 
going on simultaneously in an- | Harlems of, America. 

other corner. Due to the ab- Audrey Perry 

sence of Joseph Harrigan Neu- Harlem V olunteer 


« ’ 
SRE ee 


igs eaag 
i hota 
, - “To aed Bo 
. pitted lee Soe Ne 

« ‘ 
or eS ° 

eo a 

day, although at the time even 

Deke — 
5 Bak OA, 
“os a: 
* * a 

Strike Till the 
, J. E. Coogan, S.J. 
(Reprinted from “The Priest") 
S never before in the 
history of the Church in 
America arise appeals of the 
Negro for Catholic truth. In 
ante-bellum days, held en- 
slaved in regions largely Prot- 
estant, with little choice he 
commonly embraced some 
form of the Protestant creed. 
Today dissolving Protestant-| 
ism is leaving an ever greater 
number of Negroes un- 
churched or but lightly bound, 
ready to embrace a more 
Christian faith if one is to be 
had. The process has of course 
been developing for many 
years, but it is only recently 
that we have had in our coun- 
try the leisure or the resources 
to attend in a large way to 
Negro religious needs. The 
greatly reduced Catholic im- 
migration during the past 
twenty years has made pos- 
sible such assimilation and 
integration of the foreign-born 
into American life that they 
no longer require the hercule- 
an labors of former days. 
Hence the religious plight of 
the Negro is attracting un- 
paralleled attention. 
The Acceptable Time 
Pastors laboring in Negro 
districts report convert classes 
limited only by the time and 
facilities at their disposal. 
“No, I’m not a Catholic, but I 
sure would be glad to be 
one,” is a frequent reply to 
the parish _ census-taker. 
Schools opening for the Negro 
are filled before the paint is 
dry. One which opened some 
years ago in a corner of a half- 
ruined warehouse had four- 
hundred children on opening 


desks were lacking. Last year 
the one Negro Catholic school 
in a large Northern city was 
forced to turn away three- 
fourths of the applicants for 
sheer lack of room; this year 
it had already turned away 
four-hundred for whom no 
seat could be found ten days 
before the opening of classes. 
Surely now is the acceptable 
time for the Negro’s conver- 
sion. If the chance is lost it 
may never return, at least not 
in our generation. How the 
opportunity is to be met is a 
matter of the most critical im- 

That Catholics should wel- 
come this promised accretion 
is of course a matter of faith 
and common decency. When 
Christ declared, “I am the 
vine, and you are the 
branches,” He made no race 
distinction. Nor did He when 
He made His own the cause of 
the last and least. Neither did 
St. Paul exclude any race 
from Christ’s mystical body; 
for him there was “neither 
Jew nor Greek, neither bond 
nor free, .. . for you all are 
one in Christ Jesus.” Mother 
Church herself has sacrificed 
too many of her best on the 
missions of the Dark Conti- 
nent to permit doubt of her 

SE senna 




Iron’s Hot! 

burning interest in the conver- 
sion of the race. Negrges of 
our own land have of late been 
assured of special interest and 
appreciation by our present) 
Holy Father and the National 
Catholic Welfare Conference. | 

& , db clagde, *Scky r Y se Th 4 ae 

Pye eas, Sees feta Pe ay ee 
e : q ee MA Oe eee ind 

a + 

through’ revulsion from Nazi 
racial theory; today May- 
flower, D.A.R., oldline Amer- 
icans are finding it more dif- 
ficult to despise Ellis Island 
Americans, the Koboskis, 
Wiesoreks, and Polombos, 
whose names so nearly filled 
the war casualty columns in 
the press. We Catholics 
therefore will,be in step with 

It was therefore impious vie national trend if we scorn 

doubt the Negro’s welcome 

among us; there is question 

only of what form that wel- 

come should take. 
» Secona-Class Catholics? 

| segregation in the Church. On 
‘the other hand, we are giving 
|aid and comfort to intolerance 
when we stigmatize a race: 

“When will the American 

Should the Negro race be Federation of Labor cease dis- 

admitted to full fellowship in 
the faith, sharing equally in 
all religious privileges with 
the whites, being received on 
his merits as an individual, 
with no suggestion of racial 
discrimination? Or should he 
be admitted as a reserved case, 
second-class Catholic, Jim 
Crowed beneath a color line? 
Shall he think himself an ex- 
pendable, a pariah in our 
parish churches, shrinking 
from the white man’s pres- 
ence? Must he feel himself 
almost an intruder at the 
parish communion rail, taking 
an apologetic place at the end 
of the line, fearing—as Eliza- 
beth Adams (Dark Sympho- 
ny) says of hérself—to be 
passed up even by the Christ- 
bearing alter Christus? Must 
even such a child of grace as 
she be excluded from any part 
in parish love-labors about the 
altar? Is the eucharistic Christ 
intolerant of such gentle min- 
istering except from the fair 
of skin? And shall our semi- 
naries remain locked against 
the race as though it lay out- 
side Christ’s redemption; shall 
our convents —- even of con- 
templatives hidden with 
Christ from the world—deny 
the timid knock of a spouse 
“black but beautiful”? Shall 
our hospitals give this race but 
lefthanded service at best, 
with no Negro physician on 
the staff, nor even brown- 
skinned maiden among the 
white-clad angels of mercy? 
Shall our school doors open 
not at all or only rarely and 
grudgingly to children of the 
darker race? Must the mass 
even of our Catholic colored 
children frequent the Christ- 
less halls of Horace Mann in 
search of education, despite 

| criminating against the Ne- 
|gro?” a group of priests re- 
icently asked a Federation 

official. “When the Catholic 
|Churech ceases. discriminat- 
jing,” was the devastating 
| reply. 

| There was a time when 
| Catholics in America were ad- 
| mittedly first in their racial 
‘appreciation. Until Recon- 
| struction days Catholie zeal 
for Negro religious instruc- 
tion, Catholic color-blindness 
in admitting to full religious 
fellowship, were a standing 
rebuke to Protestants. In 
Maryland, “The Catholics ad- 
mitted the colored people to 
| their churches on equal foot- 
ing with others when they 


*‘Hoc est enim Corpus Meum” 
Rush, ye winds! Surge, ye seas! 
. Blase, ye sun, through space! 
This is the day and this the hour, 
This the appointed place. 

O wonder, that this thing should be! 

That five quiet words have found 

The living Word, the strong man’s Bread, 
The Silence, more than sound. 

Bow ye down, oh, bow ye down, 

How shall this be told? 
Our trembling lips can scarce frame words, 
Our dazzled reason hold, 

O, almost more than soul can bear, 
O, overwhelming flood, 
Infinity to weakness lent, 

We tabernacle God. 



“For it is more useful to us 
to bear rude words from a 
veritable friend who proposes 
our amendment, than to listen 
to the sweet and ‘flattering 
discourses of those who do not 
truly love us, and whose only 
aim is to please us. ‘Wounds 
made by those who love us,’ 
said Solomon, ‘are better than 
lying kisses from those who 
hate us.’—St. Thomas Aquinas. 

| Richmond Barthe showed 

were driven to the galleries| ys on our last trip to his 

Murgatroyd Says 

Open the door 

Reechkard qui 
Can't Keep 
out yours . 
brother in Chris 

= Gloria Wimpy. 

of the Protestant churches. 
Furthermore, they continued 
to admit them to their paro- 
chial schools,” the egro 


The First CATHOLIC Summer Sessions Dealing With the 

Write for Information About the 1947 Sessions to 

C/o Friendship House 

the canon law rejection for | historian, Dr. Carter Woodson, 
Catholics of any but a Catho-|reminds us. It was, he says, 
lic school? Shall Negro-haters|the zeal of Catholics for the 
of whatever creed continue to|Christianizing of the Negro 
avoid for their children in-|that shamed the Puritans to 
terracial association by send-| imitation; these “like the An- 
ing them to Catholic schools?| glicans felt sufficient com- 
Only if we—and Christ—are | punction of conscience to take 
content that but one American/steps to Christianize the 
Negro in fifty should be!|slaves, lest the Catholics, 
Catholic, but one Negro in| whom they had derided as un- 
seven-hundred thousand a/desirable churchmen, should 
Christian priest, may the}put Protestants to shame.” 
Negro be offered such skimped ; 
and rationed Catholicity. Only eros haat 
if we are content to yield the| This more generous wel- 
lead in American interracial}come given our Negroes in 
cooperation to Protestants and | earlier days is still extended 
the C.LO. them commonly in Latin 
A Devastating Reply America, except where Yan- 
Intolerance. of ‘group for kee intolerance has been car- 
: : : jried to them by the movies 
group is geing dealt a body! 4 tee: ini isteace 
blow in our country today|2@"¢ PY *an ee VEN. . 
a _| Americans may smile at these 
southern lands as 
irepublics, unfit for democ- 
racy,’ but in race relations 
they are far more democratic 
and Catholic than we. In all 


Question most prominent of the Cath- 
olic clergy, are found men who 
in our country would be racial 

pariahs. Latin Americans have 

olic conviction of racial one- 
ness in Christ, whereas Amer- 

(Continued on page 7) . 

“banana | 

| walks of life, even among the | 

largely maintained their Cath- | 

studio, the most powerful 
piece of sculpture I have ever 
seen and the most terrible. It 
is the head of the angry Christ 
chasing the moneychangers 
out of the temple. I didn’t 
dare stand in front of it but I 
can’t forget it. Will that be the 
face the damned will see at 
their judgment? No need to 
ask Mr. Barthe what inspired 
him to do it. Knowing his 
deep devotion to Christ and 
his love of all God’s suffering 
children, the reading of one 
daily paper, realizing its sig- 
nificance ,in the light of our 
Master’s desire for justice and 
love, would be enough in- 

Was that Christ watching 
four innocent Negroes being 
murdered by a mob which 
feared no punishment because 
one of the Negroes had 
wounded a white man in de- 
fending his wife? Did He see 
a colored soldier’s eyes being 
gouged out by a policeman be- 
cause he refused to sit on a 
Jim Crow seat on a bus? Did 
he see a colored man forced 
by a white man to take off his 
hat and greet politely two 
asses because they were 
white? (The priest who wrote 
this to us said the colored man 
told him there were two white 
asses but the priest knew 
there were three.) Did that 
Christ see a white man 
who boasted of having killed 
twenty Negroes, many of 
them because he wanted their 
| wives? Was He enraged by a 
| white Catholic doctor who 
| turned away from a Catholic 
hospital a colored child with a | 
{compound fractured leg be-| 
| cause of the skin color He had 
given her? 

Or is He regarding the hor- 
rible ingratitude shown Him | 
|in the most generous gift of 
| His love, the Holy Eucharist? 
Did He see the colored man, 
| kneeling to receive Him, 
| ignored by the southern priest 
into whose consecrated hands 
He had entrusted Himself? 
|The colored man continued to 
| kneel there while the candles 
were extinguished after Mass. 
Finally the priest came out 
and told him he should go to 
his own church but he would 
give him Communion this 

time. Then, when the priest 
had put on his stole, lighted 
the candles, and opened the 
tabernacle, the colored man 
left. “The eternal Christ in- 
sulted by men thinking of 
their skin which will return 
to dust! Or does He think of 
the southern sisters who re- 
fused to allow a _ colored 
woman to enter their chapel 
to receive Him and forced His 
priest to carry Him outside of 
His house to her? The priest 
had left his parish church as 
a special concession to the 
sisters and this colored woman 
was a daily communicant in 
his church. (The priest never 
ate a meal under their roof 
again.) Is Christ watching 
white ushers push one of His 
colored children into the back 
seat or second balcony of His 
house (Washington, D. C.)? 

Or is our Christ angry at 
beholding His own dark lambs 
turned away from His schools 
because Of their color to 
establishments where God 
and morality are flouted? 

Does He see Americans de- 
stroying food in this country 
while ships go half empty to 
starving Europe? Are His 
blazing eyes directed on na- 
tions closing their rich, empty 
countrysides to homeless, de- 
sparing millions? Or are they 
turned on a horrible mush- 
room cloud covering thou- 
sands of innocent non-com- 
batants destroyed or weirdly 
mutilated? , 

An®a certain man said to 
Him, “Lord, are they few that 
are saved?” But He said to 
them, “Strive to enter by the 
narrow gate; for many, I say 
to you, shall seek to enter, and 
shall not be able. But when 
the master of the house shall 
be gone in, and shall shut the 
door, you shall begin to stand 
without, and knock at the 
door, saying ‘Lord, open to us.’ 
And He answering, shall say 
to you, ‘I know you not, 
whence you are.’ Then you 
shall begin to say, ‘We have 
eaten and drunk in Thy pres- 
ence, and thou hast taught in 
our streets.’ And He shall say 
to you, ‘I know you not, 
whence you are. Depart from 
Me, all ye workers of iniquity.’ 
There shall be weeping and 
gnashing of teeth, when you 
shall see Abraham and Isaac 
and Jacob, and all the proph- 
ets, in the kingdom of God, 
and you yourselves thrust out. 
And there shall come from 
the east and. from the west, 
and the north and the south; 
and shall sit down in the king- 
dom of God. And behold, they 
are last that shall be first; and 
they are first that shall be 

. Mabel C. Knight 

a em 

A RC SLE A I AE NA IED hl tS enh niin 

Senet amecnntenee: ane - “= 
" rite Se 

a ca aa RNC hg nae nbagsnmUNe 

Serene nner mr se 



. ENT has begun already... 
and my thoughts nat- 

urally drift to church. I read 
a book called “Negroes in 
Brazil” once and it made me 
realize for the first time a 
most exhilarating thing. That 


is, that in Latin American 
countries, there is no race 
prejudice! What hope that | 

book gave me! Especially 
when I read ‘n other books 
about the fact that in coun- 
tries like Mexico, Spain, Italy, 
France, etc... . countries with 
a Catholic past, Catholic roots 
... there is no such thing as 
race hate. Incredible! To a 
native born American Negro 
of the U.S.A. like me, this 
sounds like heaven. 

Mr. Pierson, the author of 
this book, is a Protestant and 
a professor at the University 
of Chicago. Yet, the conclu- 
sion that one must draw who 
reads “Negroes in Brazil” is 
that the Catholic church and 
Catholic culture are largely 
responsible for the absence of 
racial segregation there. In- 
deed, when the Portuguese 
first settled Brazil priests did 
all they could to show the 
evils of concubinage, and 
even secured a bill of excom- 
munication for all those men 
who refused to marry their 
concubines. That is why they 
don’t confuse intermarriage 
with the rights and justice 
due to all men of all races. 

What then has happened to 
this spirit of America these 
past several hundred years? 
Why is it so hard for our 
Negro young men to get into 
seminaries? For our colored 
girls to.get into convents? 

How does it happen that 
there are some Catholic 
churches in this country that 
do not allow colored Catholics 
to worship therein? And how 
does it happen that at the 
Communion rail when the 

Holy Eucharist is being dis- 



“..« The answer is that 
prayer does not attempy to 
alter the divine decree: we 
pray not against the frame- 
work of Providence, but 
within the framework of 
Providence. WE PRAY BE- 

—“Divine Pity,” Gerald Vann, 


“At the elevation of the 
Sacred Host, always pray for 

—Old Irish Custom. 

tributed (OQ Sacrament of 
Unity!) colored people so 
often must wait till all the 
whites receive? And how still 
more frequently does it hap- 
pen that Jim-crow seating ar- 
rangements are tolerated in 
our churches? 

It’s true . . . our oneness in 
the unique gift of God, in that 
the doctrine of the Mystical 
Body of Christ is THE way 
that mankind is unified. This 
doctrine we Catholics have 
in all its fullness. Yet, how 
can you answer this question 
... that fellow colored Cath- 
olics ask me constantly in 
rage of despair; How is it pos- 
sible for Catholics to believe 
in the Mystical Body of Christ 
...and still treat Negroes the 
way they do? 

MET A VERY bitter | 

colored girl, a former Cath- 
olic, who was persuaded to go 
to Mass with a companion in 
Washington. Her report of 
the services went something 
like this, “Oh yes, we were 
told in the sermon about the 
Mystical Body of Christ... 
from our segregated seats...” 

I like to think of Fr. Far- 
agher in Tuskegee College 
who got a lovely chapel built 
on the college grounds. It 
seems that it was the only 
Catholic church for fifty miles 
around. So many whites found 
it convenient to use. And they 
were welcomed .. . to sit 
where they pleased, and re- 
ceive Communion wherever 
they found themselves at the 
Communion table. But they 
began to segregate them- 
selves! Then it was that Fr. 
Faragher explained that this 
was a CATHOLIC church... 
and that segregation is a prac- 
tical denial of a basic doctrine 
of our faith, the Mystical 
Body of Christ. Thereafter, 
there was no segregation. 

I like to think of Archbishop 
Lucey who has a fine inter- 

racial committee functioning 

“Pour forth upon us, O 
Lord. the spirit of thy love: 
that, as thou has fed us with 
ONE BREAD from. heaven 
Thou mayst, by thy mercy, 
make us of ONE MIND.” 
—Postcommunion from 
the Mass of the Friday 
after Ash Wednesday. 

Father Dunne Receives 

Los Angeles, Cal., March 1— 
Special—In recognition of his 
efforts on behalf of minority 
groups, Rev. George H. 
Dunne, S.J., author and play- 
wright, has been appointed a 
member of the Committee on 
Human Relations by the Los 
Angeles County Board of 
Supervisors. Well known as 
a protagonist of interracial 
justice, Father Dunne is pro- 
fessor of political science at 
Loyola University. 


Believe It, Live It, Support It 

In the life of each one of us comes a time when we search ° 
within: “Just what am I contributing to the sum total of 

human progress?” 

And there is one of two answers: “I 

work to bring peace and understanding to men of all faiths, 

races and national origins.’ 

Or, “I contribute funds to 

enable others through educational programs to bring peace 

and understanding to men.” 

Your time or money, prefer- 

ably both, allow you both answers, through your local 
branch or direct to American Brotherhood, National Con- 

ference of Christians and Jews, 381 Fourth Avenue, New 

sae» Mork.16, New. York. 


He said they knew not 
What they'd done. But I 
Knew — Father —I_ have 
Pve killed 

Your Son. 

in San Antonio, and of all 
those Catholic Interracial 
committees that continue to 
work and grow in Washing- 
ton, Detroit, New York, Chi- 
cago, Los Angeles, and many 
other cities. And I was won- 
dering why can’t we have one 
in every city of this country? 

At a Chicago Interracial in- 
ter-faith meeting I attended, 
the chairman asked the ques- 
tion, “I wonder how many 
churches there are in Chicago 
that DO NOT practise segre- 
gation?” It was a question 
that gave me pause...and I 
am still thinking. 

A Catholic Club lady once 
said to a lecturer who had 
tried to show that Catholics 
are responsible for breaking 
down race hate and building 
toward love of all men for the 
sake of Christ...“Why are 
you bringing religion into 
Evidently the lady sincerely 
thought that if a Catholic 
rioted or caused violence out 
at the Airport Homes Project 
when Negro vets moved in, 
it was definitely no matter 
for confession...that there 
was no MORAL Problem in- 



THIS IS the crux of the 
matter, our belief in Christ. 
It is precisely here that we 
must begin. All men, Cath- 
olics or not, are morally re- 
sponsible if they interfere 
with the rights and dignities 
due their fellow men in any 
way. The same God who 
gave us rights gave the rest of 
men theirs, equally the same. 
What is the responsibility for 
us Catholics then, who have 
the fullness of Christ? 

Let us face the fact that 
there are injustices amongst 
us. Then let us see that we 
have a moral obligation to do 
something about these injus- 
tices as we meet them in our 
state of life. For if anyone is 
going to be held more respon- 
sible than the rest for racial 
harmony, it is Catholics. If 
any one group in the U. S. will 
be held to account on Judg- 
ment Day for the state of race 
relations, it will be Catholics. 

E HAVE THE Mass, the 
Sacraments, our doc- 
trines, the shining truths of 



our faith in all their fullness, 
especially that the Mystical 
Body of Christ which sums up 
the fact that what you do to 

any human being, Christ con- 
siders as done to HIM. So that 
we Catholics know that if we 
refuse a Negro in our hospital 
we are refusing Christ. If we 
cause a near riot when Ne- 
groes move into our neighbor- 
hood, we do it to Christ. It is 
with Catholics that the words 
of Christ will go hardest... “I 
was that Negro whom you 
turned away...” 

I remember talking to the 
rector of a western Catholic 
College where Negroes and 
whites had been going to 
school together in true Cath- 
olic fashion. Came time for 
graduation...and some- 
how an idea got started that 
the white students didn’t 
want to be graduated with 
the Negroes. There was a lot 
of conferring and advising. 
Arguments flew back and 
forth, like, “Well, they had 
gone through the four years 
together, why shouldn’t they 
graduate together?” Rumors 
were rife that all the white 
Catholic parents would with- 
draw their children en masse. 
The famous red-herring went 
around. ..“‘what wil] happen 
to fhe souls of the white stu- 
dents who may not come here 
and may attend a non-Cath- 
olic university instead?”... 

What is going to happen— 
and does happen—to the souls 
of the Negro students who 
ARE FORCED to attend non- 
Catholic universities and pro- 
fessional schools?—is a ques- 
tion, dear white girl, that I’ve 
been waiting to hear asked. 
What happens to the faith of 
the rest of us...who have to 
“take it”...? What happens 
to all those other Negroes, not 
Catholic, who might be inter- 
ested in the faith, who are 
hungry for the true bread of 
Life? But who are scandal- 
ized by the way the members 
of the one Mystical Body of 
Christ treat each other? And 
how much of this will we 
have to answer for? 

“Is the time ripe for inter- 
racial justice?” 

“Yes,” says Father La- 
Farge, “The time is not only 
ripe; it is over-ripe!” And it 
might be added, when is the 
time for putting Christ’s doc- 
trines into action? Isn’t it al- 
ways NOW? 

What do you think, white 

Ever sincerely, 

The no-discrimination 
policy upon which, in this 
connection, they (Stage Door 
Canteen) embarked had a 
two-fold effect. Among Ne- 
groes who came in contact 
with it, it built up a little des- 
perately-needed good will 
toward the American Cau- 
casians. (Our Negro Com- 
patriots—and it scarcely re- 
quires a slide rule to figure 
out why—take a very dim 
view of white people, ANY 
white people, and are not gen- 
erally disposed to regard 
same as Queens of the May.) 
The other result was that it 
gave white people a chance to 
meet and talk to and work 
with Negroes who were not 
wearing bandannas and carry- 
ing mops...” 
—“Color Blind,” Margaret 


309 E yz § 

“... Loose the bands of wicked@pess 
Undo the bundles that oppress 
Let them that are broken go free 
And break asunder every burden. 

Deal thy bread to the hungry 

And bring the needy and the harbor] 
When thou shalt see one naked, cover 
And despise not thy own flesh, 

Then shall thy light break forth*as th 
And thy hea?th shall speedily arise, 

And thy justice shall go before thy f: 
And the glory of the Lord shall gather 

Then shalt thou call 

And the Lord shall hear: 
Thou shalt cry 

And He shall say: Here I am; 

—Lesson from Isaias, the Prophet, 
Ash Wednesday. ie 


New York, March .1— , minded: 
Special—Distinguished schol- | gro, to i 
ars, college officials, and stu- | John | 
dents of Catholic colleges in | St. Pet 
the New York area marked | City, N. 
the opening of Interracial | e0ondar 
Justice Week here today by | Cation, a 
participating in a public | ble achie 
forum at Mahattanville Col- | teday, € 
lege of the Sacred Heart on | Scholasti 
the problems and progress of the inst 
Negro Education. Dr. Alain | Which a. 
LeRoy Locke, professor of | Der a” 
philosophy at Howard Uni- | A stu 
versity, Washington, D. C., | ville, Mi 
was guest lecturer. His topic | veyed br 
was “Creative Democracy.” colleges 

In addresses which key- or * 
noted the general discussion, oa 7 
four student speakers out- si ry 
lined the origin, history and of t die 
problems of Negro education, —- 
and surveyed briefly the = 
status of Negro institutions of Interra 
higher education in the coun- | being sf 
try today. res oe 

Jacques Leroy, of Iona Col- Mational 
lege, Long Island, cited the | olice Coll 
inaccurate conceptions of in- | effort on 
terracial justice which follow- | gents th 
ing the Civil War made Negro | on the « 
educational institutions neces- | fyndame! 
sary, and praised the progress segregati 
these institutions had made | yacial di 
for the race as centers of | lights of 
learning, especially in produc- collegiate 
ing qualified leaders, of race, 

The handicaps Negro edu- | &try, post 
cation has always faced was | contests ¢ 
discusséd by Robert McDon- A featu 
nell of St. John’s College, | the. bene 
Brooklyn. Mr. McDonnell:| evening | 
noted the difficulties raised by | Opera H 
social and legislative segrega- | City to | 
tion, lack of funds, and the | establishr 
general opposition raised by | scholarsh 
White prejudice, and lauded | ville Coll 
the heroic efforts of right- ' Heart. 

SE — 

-s >» 






E yz ST 



n go free 

ry burden. . 

id the.harborless into thy house; 
e naked, cover him, 

n flesh, 

ak forthtas the morning, 
eedily arise, 

) before thy face, 

rd shall gather thee up. 


I am; 

the —_— for Friday, ae 





—— SSS sss sss sss 

minded people, White and Ne- 
gro, to improve the situation. 

| John Devine, a student at 
St. Peter’s College, Jersey 
City, N. J., discussed Negro 
secondary and collegiate edu- 
cation, and stressed the nota- 
ble achievements being made 
today, especially in raising 
scholastic standards, and in 
the institutions themselves, 
which are increasing in num- 
ber and influence. 

A student at Manhattan- 
ville, Miss Angela Bayo, sur- 
veyed briefly the major Negro 
colleges and _ universities— 
Tuskegee, Fiske, Atlanta, Dil- 
lard, Howard, and Xavier— 
and stressed the importance 
of their breaking down race 
prejudice among the educated 

Interracial Justice Week is 
being sponsored again this 
year in colleges and. schools 
throughout the country by the 
National Federation of Cath- 
olic College Students, in an 
effort on the part of the stu- 
dents themselves to impress 
on the other students the 
fundamental injustices in 
segregation and other types of 
racial discrimination. High- 
lights of the Week are inter- 
collegiate forums on the topic 
of race, and nation-wide po- 
etry, poster, drama and essay 
contests on race relations. 

A feature of the Week was 
the. benefit concert Tuesday 
evening at the Metropolitan 
Opera House in New York 
City to raise funds for the 
establishment of interracial 
scholarships at Manhattan- 
ville College of the Sacred 






Sunlight and Shadow 

By Maurice Ferguson 

7 AMOUNT of sunlight 
and shadow in the life of 
a lone negro member of a 
mid-western town is likely to 
be about the same as that of 
his white  co-religionists. 
That’s how it has been with 
me. On second thought, I 
probably had a great ad- 
vantage in being “sponsored” 
by special friends who 
smoothed things over and 
made it easier for me to be 
accepted, and, except for the 
beginning period when one 
feels like a solitary goldfish, 
naked and alone in a bright 
new bowl, any lad coming to 
the parish high school would 
find his stay as pleasant, I’m 

The assistant pastor first 
noticed that I was a member 
of a gang of boys, many of 
whom were his parishioners. 
This led to our becoming ac- 
quainted and eventually I 

' thought that I would like to 

attend the parish school. He 
made me feel I would be wel- 
come. This is the big thing. 
Writing will help and preach- 
ing will help but personal 
contact between the white 
and colored people will do 
so very much more toward 
spreading the faith among 
Negroes, a people who have 
grown old listening to the 
beautiful ideals and promises 
of sermons and _ speeches, 
waiting for them to materi- 
alize. We are inclined to be 
a little skeptical. A beginning 
contact is never hard to make. 
A simple “Good Morning” 
and “Hello” will be answered 
as often as it is given and it 
may lead to who knows what! 

E ALL can remember 

instances where the twe 
races were gathered in groups 
—perhaps on a train, at a sta- 
tion or theatre—each keeping 
to itself, stealing embarrassed 
glances at the other; times 
when the silence and discom- 
fort were almost painful— 
each waiting and wanting to 
say some word to break the 
ice and it never came! The 
world knows Negroes are a 
laughing people who would 
rather sing than sigh, rather 
be a friend than a foe, so no 
one should feel that any over- 
tures of friendship they might 
make will be resented. 

Once in the parish school it 
was to Sister. Mary Loyola 
that I looked the most in the 
bé@ginning. I quickly learned 
that she was no exception 
among the Sisters for wanting 
me to get the very best from 
myself. Since that time many 
friends have reached out to 
put good things in my way, 
but it is to the Sisters that I 
owe an immeasurable debt of 
gratitude for inspiring exam- 
ples, friendliness, and: loyalty. 
It was true then and even 
more so today. Oddly enough 
it seems women have less 
prejudice or overcome * their 
dislikes with more ease than 
men. In traveling about it 
has been my experience to 
find women have less reserve 
once the “Hello” has been 
said and are cordial—most of 


there are some Catholic 
men and women who are as 
friendly as possible while in 
the neighborhood of the 
church, but when met with 
their friends on the streets 

downtown are so careful to 
be\looking aside or pass by 


SOY ype 


with a stony unseeing stare. 
These are the social climbers 
who believe they risk losing 
caste by acknowledging 
friendship with a Negro, an 
untouchable. There are 

others who have prospered_ 

financially and thereby have 
classed themselves superiors. 
This form of pride takes some 
queer twists. There are two 
owners of taverns in the par- 
ish who did well at home dur- 
ing the war years and now re- 
fuse service to Negroes. These 
same men yelled loud and 
long, denouncing the Ger- 
mans, calling down the wrath 
of the world on them for mis- 
treating and humiliating the 
people of their ancestral land 
in Central Europe during the 
height of the Hitler days— 
now that they have found 
some one to persecute, they 
themselves have become “lit- 
tle Hitlers.” In these cases 
the barring of Negroes is a 
left-handed compliment as the 
more discriminating do not 
patronize their places any- 
way. However, by far the 
majority of our parishioners 
are not of this type, but earn- 
estly «believe that whoever 
prays “Our Father” must ad- 
mit and recognize all men, as 
brothers, without reserva- 
tions. Outside of our parish 
in several parts of the state 
it has been my good fortune 
to have met many Catholics 
of this high stndard. Indeed, 
there is a German family 
which for years has treated 
me as one of their own. 


Across the Atlantic I have | 

received this same treatment 
—in France, in Italy, and in 
North Africa. There was the 
rt Italian prisoner in 

izerte with the haunting 
tenor voice who had been a 
choir singer in Milan. He 
would lean against an olive 
tree to sing and his music and 
the moon softened the sharp 
silhouette of the tents, tanks, 
and piled-up bombs, and put 
a halo around the guns. When 
I said that I too was a Cath- 
olic he gave me one of the 
scapulars he was wearing. I 
have it today. His name was 
Mario, I remember, and I 
wonder where he is today. 
His gentleness, kindness, and 
courtesy seemed to me to be 
a part of true Christianity in 
action and I would never have 
known it if he had kept silent 
that night in Tunisia. 


{L.BERT FULTH was the 
first to ask Miss Geni 
(Mary Galloway) for a Ros- 

ary. She gave him one and | 

learned several days later that 
he had to use a “book” to say 
it at night. Then his little 
brother put in a similar re- 
quest. And ‘so it was that 
Geni got the idea of having a 
Rosary Club as a project for 
Lent. It will meet at 5:30, on 
Mondays for the small chil- 
dren and on Tuesdays for the 
older ones. Speaking of Lent, 
Shirley Briggs told us at re- 
cess one afternoon that she 
hadn’t eaten a speck of meat 
since Lent began. Shirley is 
not yet a Catholic though she 
hopes to become one. Not 
understanding the fast and 
abstinence regulations read at 
Mass on Quinquagesima Sun- 
day, she had settled on com- 
plete abstinence as the safest 

We were grateful to Saint 
Valentine for helping us out 
with the four-parties-in-a-row 
given in his honor, for we 
came safely through all of 
them. The teen-agers worked 
hard the week before decorat- 
ing the lights and hanging 
rows and rows of little red 
hearts ‘from the ceiling and 
all ages enjoyed the fruit of 
their labor. 

Ed Adams and Lorraine 
Schneider, teen-age coun- 
cilors, are busy these days 
visiting parents and homes of 
this group. It all came about 
this way. We learned that 
one of the boys, Louis Hender- 
son, had been in dn accident 
and was in bed with a large 
and heavy cast. So Lorraine 
and Ed went to see him. The 
next meeting, a youth came in 
(hale and hearty) and signed 
himself in as Louis Hender- 
son. He had been doing it be- 
fore, but had never been chal- 
lenged. Then we discovered 
we had two Willie Smiths reg- 
istered. This time a visit to 
the homes disclosed there 
really are two Willies. How- 


HAT grand old volunteer, 
Michael Barrett, was the 

dynamo behind the ticket 
sales of Father La Farge’s 
lecture on Catholics and Race 
Relations sponsored by the 
Catholic Labor Alliance. It 
was an S.R.O. success. 

A ea mn 

If someday you come upon 
FH News in your dentist’s of- 
fice be forewarned: Joanne 
Mertensotto has just preceded 
you. She’s our apostle of dis- 
tribution. A good tip, Volun- 

* * ck 

The second marriage of the 
year among volunteers will 
occur on April 26 at St. Casi- 
mir’s Church, when William 
Lynch and Sylvia Owczarek 
are united in the holy sacra- 
ment of Matrimony. 

ok * ok 

Mexico is the richer these 
days, having within her 
boundaries two of FH’s top 
volunteers, Genevieve James 
and Rosemary Grundei. Re- 
laxing and recreating under 

“Answers to Tom” or 


We’re madly searching for three precious pamphlets 
which were published by F.H. press in the past. If anyone 
knows the whereabouts of “St. Francis Comes to Harlem,” 
“Three Months in Harlem” would 

you send them to us? Thanks a million. Please send them 
to Miss Mary Clinch, 309 E. 43rd St., Chicago, Ill, 

ever, the real reason for home 
visiting is to become better 
acquainted with the Marteens 
and to explain the youth work 
of F. H. to their parents. 

E ARE begging Blessed 

Martin to find a pool 
table for the Marteens. At 
present they are using a small 
wooden board and a broom- 
stick handle. It is difficult at 
best to lure our young “sophis- 
ticates” into the Casita where 
dolls, toys and kiddie furni- 
ture are always so much in 
evidence. Geni and Lorraine 
are investigating candy and 
coke machines and we hope 
with a great hope that Blessed 
Martin will not disappoint us 
with that pool table. 

With Rudy Thomas busy at 
College and Clif off to the 
Mardi Gras in New Orleans, 
Ken Fick found himself 
plunged into Cub Scouting 
and all that it involves. The 
course for leaders will not 
start before another two 
weeks or so, but Ken is pio- 
neering bravely and with the ° 
help of our two loyal Den 
Mothers, Mrs. Hagen and Mrs. 
Kinnard, we hope the regular 
weekly den meetings will 
soon get under way. ca 

Marge Quilty and Geni” 
have started taking the course 
for Brownie leaders given 
doWntown and we can hardly 
wait to break the news to the 
girls—the future Brownies of 
Chicago F. H. Said Geni 
after attending one class: “All 
our worries are over—there is 
no ill (in the Casita) that 
Scouting will not cure.” 

No ene will ever know how 
sorry we were to lose Tena 
Roseman as a regular Casita 
Councilor. The heavy de- 
mands of her other work in 
F. H. made it necessary for 
her to give up the Monday 
afternoon class in Negro His- 
tory, to our deep regret. 
Tena’s generosity, faithful- 
ness and skill in teachin 
have been an inspiration to all 
of us. 

the Southern sun, the girls 

say they’ll stay until their 

money runs out. Hasta luego. 
ok * * 

Speaking of the trip to old 
Mexico recalls God’s provi- 
dence in the Casita. The day 
Rosemary told us she was 
“in Walkéd* Loretta” 
Gebhart, an art major at 
Rosary College, who -offered 
to teach Rosemary’s class in 
arts and skills in addition to 
painting the endless signs the ~ 
House always needs. 

ok Eh ok 

Ed Adams, teen age coun- 
selor, relates this story of a 
would be Marteen: 

Ed had just returned from 
visiting Louis Henderson, a 
Marteen seriously injured and 
encased in a cast up to his 
neck. Ten minutes later a 
young man came into the 
Casita and stopped to register. 

Ed: Name? 

Young Man: Louis Hender- 

No, not a miracle .. . simply 

economy (registration fee 25c) 
. but it didn’t work. 

a A ee a le 

ee RE me Org aS _ er Sich, 
LEAS I oh neta: 


semen ae 

SO eres ree 


ote sient last taint mating 

a—ieii=ee ee 

ee Ee eR Tet Sere 
we . A 
m Fe a) . 

Negro Martyrs 


darkest Africa, in ‘ the 
lifetime of some who will read 
this account, came the most 
recent outstanding example of 
Christian heroism. Less than 
sixty years ago, twenty-two 
Negro youths of Uganda sacri- 
ficed their lives in loyalty to 
their faith and out of devotion 

to the angelic virtue of holy ora ee 
purity. | Be , sh ; 
The country of Uganda lies " ie E Be 

on the equator. It occupies | pon bral ae, 
the crescent-shaped northwest | Crane Try 
shore of Lake Victoria in Cen- | ee ee 
tral Africa. To this land in the | 
latter part of the last century | 
came Catholic missionaries, | 
the White Fathers. To the black | 
eople of the forests they | 
lenght the welcome message | 
of God’s love for all men. | 
They spoke of God’s mercy | 
and of His love for all human | 
beings. For the first time the 
inhabitants of Uganda learned 
about the Christian virtues of 
charity, justice and purity. 
Before long the missionary ' king realized that some of his | five hundred Negro Sisters. 

fathers reaped a rich harvest | pages were evading him and |The present Catholic popula- 

of souls. The water of baptism resisting him because they |tion numbers a half million 

flowed freely. The teaching of | souls. 

Christ brought peace and hap- | were followers of the pure, i : 

einen to Snasenae of the/Christ. One day he called be- ‘the Wieaped Martyrs of Ugan. 

men and women of Uganda. fore his throne all the young | aa in 1920. Their feast day is 
, i it proved to! ’ d asked | aie < 

At the same time it p ;men of the court and asked observed each year on June 

be an obstacle to the fullfill- |) ow many of them were /3d. 

t of the selfish and lustful; : = 
jalan of the por of that|Christians. Without hesita-! For every Catholic that is 
region. In 1886, King Mwanga | tion all the Christian youths, | canonized or beatified there 

ruled the land. Together with twenty-two of them, stepped | are countless other faithful 
his infamous partners, the forward. He then asked | souls whose virtuous lives and 
Arab slave dealers, he grew | whether they intended always | heroic deeds are an 
ys on the oe and aie remain Christian. In ae een except in the “Boo 
of his own countrymen. And! voice came the reply, “Yes, 
now the Christian mission-| yntil death.” With that King 
aries dared to condemn in no! Nwanga turned to his execu- | 
uncertain terms the traffic in|tigoner and commanded that 



Or ee 

(Continued from page 1) 

other results as well, two of|almost three weeks. nc 
that time, all political divi- 

sions in the North have run 

which I would briefly touchy) 
on here, for they have special ne . 
relevance to the American|0n religious lines. 
| scene. 

In a government which has | 4S 4 party. 
the form of a democracy it is} Is_ it 

Orange Supremacy & White Supremacy 

in 1919, tieing up the City for 


Labor in 

the North simply did not exist 

also a_ coincidence 

difficult to pass discriminatory | that in America the White- 

legislation, at 
strict ‘civil rights are con-| *€ 
cerned. Thus the laws of|Siasm for : 
Northern Ireland which take} Workingman = in 
away the civil rights of Cath-|North, as in the 
olics—suspension of habeas 
corpus, for instance, which | 
dates from 1922—take away | 

least where| Supremacy States also mani- 
fest no perceptible enthu- 
unionism? The 

the Irish 

South has to learn that when 
labor is divided on creed or 
color its strength is gone. As 

human liberty. they be put to death. 

Furthermore, the Catholic}; The hands” of the young | 
priests censured immorality Christians — the eldest of, 
and injustice. And King) whom was twenty-five—were | 
Mwanga was a monster of|bound. Immediately they 
vice and cruelty. He was! were made to begin their Way 
given to the most debasing | of the Cross to the place of, 
and depraved practices. The|execution, a village forty | 
newly introduced. Christian|miles away. As the brave 
religion constantly reproach-| warriors of Christ marched to 
ed both his vice and greed.|their death they showed no, 

| | the rights of everyone. There | Booker T. Washington pointed 
is a “gentleman’s agreement” | 0Ut, the only way to keep your 
that they will be used only fellow man in the ditch is to 

against Catholics; but they are | 8¢t in there along with him. 

la loaded pistol pointed at 

everybody’s head. And some- : 

day the men in power may not| “Is it stop away from Mass, 
be gentlemen. One thinks| whilst I have the legs under 
of the “white primary” in! me to struggle to the chapel 
Georgia. If the present|of a morning! Why, Sunday 
arrangement stands up, elec-|Mass is our obligation; but 

This infuriated Mwanga to signs of fear or regret. Instead | of Life.” The Negro saints and | tions in Georgia are once and| daily Mass is our splendid 
such an extent that he waS|they rejoiced that they were | beatified servants of God rep-| for all in the hands of the | Privilege.” 

determined to stop at nothing found worthy to suffer for 
until he had wiped out com-|Christ. They gave voice to 
pletely the religion that op-|their joy in hymns of praise 
posed him. 

'and thanksgiving. 

resent countless thousands of| party bosses. The State has 
others who daily and coura-|jet go all controls of the 
geously fight the good fight. 

It is only thoughtless or | the bosses can exclude anyone 

—An Old Dublin Wom- a 
an, from “The Mass— 
Our Splendid Privi- 
lege” —Irish Messenger 
Office, 5 Gt. Denmark -_* 

primaries; which means that 

In the king’s court were 

For a week the twenty-two | vicious presumption for men | they wish from the primaries. 

some five hundred boys and 
young men, royal pages. One 
of the chiefs of these court at- 
tendaces was a young Cath- 
olic convert, Charles Lwanga. 
Charles made it his business 
to protect as best he could his 

Christians were imprisoned | to differentiate in their treat- | [t proved impossible to frame 
without food or water. This|ment of any race that has primary election laws which 
cruel treatment was meant to brought forth not just a few, | would 
break their heroic resolve, but |ut unnumbered legions of| Negroes from the primaries; 
it only strengthened their in-|G0d’s faithful ones. God does! therefore, in the name of 

St., Dublin, Eire. a 

successfully exclude Chair of St. Peter at Rome 
Let the gift we offer bring 
lus joy, O Lord, that, as we 

tention to die for their cru-|0t discriminate racially. His} white Supremacy, the free|declare Thee wonderful in 
cified Master. At last the day | Church does not discriminate | men of Georgia abandon all | Thine apostle Peter so through 

primary laws. It will be in- 

youthful associates from the|of their execution arrived and |'@cially. Nor should we. 
shameful influence round!as they went forth to die their See 

about them. faces glowed with a holy joy. | 
It was not long before the! Pach of the pages was tied | BENEFIT TEA 

with thongs and wrapped | AT FIDES HOUSE 
around with dry reeds. Then | 
the executioner placed the | ; 
martyrs on the ground in a|— Special — A benefit tea, 
long straight line. A blazing) to aid in the work being done 
— = ao into ithe | at Fides House, Catholic set- 
uman bundles. In an instan 
flames shot heavenward. From | tlement’ house here at 1123 


may burn our bodies,” he!and whites. 

|We will go into paradise.” 

The death of the heroic! at Catholic University. 
Martyrs of Uganda gives the | 
lie to modern pagans who call 

chastity an impossible ideal. | “The moral precept 
The blood of their martyrdom| Which the Catholic Church 

tively Christian is the 
command of Christ to 
love our neighbor.” 

rich soil. The Catholic Faith 
has since flourished in Ugan- 
da. That country had 134 

Washington, D. C., March | 


Negro priests and more than | Archbishop Edw. J. Mooney. ! thousand of them out on strike 

lM |the holocaust came the voice |New Jersey ave., NW, was| hams, die dither? cairo 
of Bruno Serunkana. “You! largely attended by Negroes! forty-eight—a substantial vic- 
Director of the; tory. Was it more coincidence 
shouted, “but never our souls. House is Dr. Mary Elizabeth that in a year or eighteen 

Walsh, professor of sociology | months religious strife had 
| broken out in the city? It wisi 

him we may share the gener- 

teresting to see what will osity of Thy forgiveness. 

happen in Georgia when the 
party bosses realize that they 
no longer need the “cracker” 


state of labor. In 1919 or 
1920 there was a_ general 
strike in Belfast against the 
then prevalent fifty-eight hour 

hours, the strikers settled for 

no sporadic eruption; it was 
organized and long-continued. 
It lasted for two years and 
took a toll of some seven hun- 
dred lives. The workers of 
Belfast have never since then 
been able to muster the una- 
nimity that brought forty 

—Postcommunion of the Mass 
of the Feast, Jan. 



Ba eet Meta 

Ever <: 

gregate the 

(Continued from page 3) 

tant intolerance. 

This deterioration in our 
Catholic racial appreciation is 
largely a minority’s reflection 
of the intolerance of the 

“Protestant majority. We Cath- 
olics were ourselves notably 
suspected as un-American, 
especially in the South; and 
to win acceptance took on the 
racial attitude of our neigh- 
bors understandably embit- 
tered because of the over- 
whelming losses of the Civil 
War. (A Southern missionary 
priest has recently complained 
that the most racially intol- 
erant of his fellows are for- 
eign-born who to win accept- 

Biack Christ? 

lly referred to—unfairly again 
ican Catholics have borrowed |—as Wops, Bohunks, yes, and 
heavily of what Dr. Woodson |even Shanty Irish, who “kept 
has called Teutonic Protes-|the pig in the parlor, they of 

the dirt and the brogue.” 

Behind all these arguments 
for racial religious segrega- 
tion, and perhaps more potent 
than them all, is the fear of 

|interracial marriage: “Would 
you want your sister to marry 
a Negro?” It seems strange 
that even priests should use 
this dread of racial crossing 
as a justification for the most 
demoralizing religious depri- 

vation. As though the races | 

were. not originally one, and 
we all sons and daughters of 
an original pair. Some Cath- 
olics in their determination to 
;create a diriment marriage 
impediment overlooked by 
Mother Church, would refuse 

ance and status perhaps un-/thirteen million Negroes the 

consciously outdo the native- 
born; out-Herod Herod.) Many 
northern Catholics are today 
heirs of the racial intolerance 
of their immigrant fathers, 
resentful of Civil War drafting 
or of Negro economic competi- 
Negro Saints 

Catholic religious decencies. 
In Latin America there is no 
such shrinking from _inter- 
racial marriage; good Cath- 
|Olics there prefer that racial 
| merging should be on a sacra- 
mental level rather than on 
the level so notorious in Amer- 
ican history. And speaking of 

When Catholics are asked to | Negro-white marriage, it is 

justify their modern insistence 
upon racial religious segrega- 
tion, they labor heavily to ex- 

lain why the traditional 
atholic inclusiveness, the 
mystical body, vine-and- 

branches Christianity does not 
apply: the Negro’s morals for 
one thing, they say, put him 
beyond the pale. This despite 
the fact that twenty-five 
blacks have been in modern 
times raised to the honors of 
the altar, whereas no native- 
born white of our land has 
been so honored in its history 
of four centuries and a half. 
And where the Negro is mor- 
ally below par, is it not often 
our fault? “Teach a child to 
despise himself and fee] re- 
jected, and you have a prob- 
em child; teach a race to 
despise itself and feel rejected, 
and you have a problem race.” 
During two centuries and 
more of slavery the legal 
status of Negro mating was 
that of concubinage rather 
than of valid marriage, and 
violation of a slave woman 
was at most trespass on an- 
other’s property. If therefore 
the Negro, so conditioned, 
today fails at times to observe 
the legal formalifies of mar- 
iage, omitting either the 
white man’s short form cere- 
mony (60 seconds) or the long 
form (90 seconds), is this 
surprising? That the Negro, 
given a decent chance, often 
rises to heights of Christian 
virtue, both the Church’s 
honor roll and priestly experi- 
ence leave no doubt. One of 
the highest tributes possible 
to the purity of a people was 
spoken a few years ago among 
us by a missionary returning 
from so-called Darkest Africa. 

Another reason urged by 
some Catholics for religious 
racial segregation is that the 
Negro is unclean. White 
friends of Negroes given half 
a chance know how cruelly 
untrue this charge can be. 
Where it is true, inculpable 
ignorance and grinding pov- 
erty are frequently the reason. 
Add to this the loss of self- 
respect consequent upon be- 
ing generally despised, and 
there is little left to explain. 
We Catholics would here 
prove more understanding and 
sympathetic if we recalled 
how recent it is that our own 

‘helpful to remember that in 
| America one may be legally 
|a Negro although with but 
one-eighth or less of that 
blood. He may in fact be fairer 
of skin than many an in- 
tolerant white. 
Off the Point 

However, while _ neither 
theology nor biology is op- 
posed to interracial marriages, 
in America they are so gen- 
erally ill-omened that good 
sense forbids them. But is 
interracial participation in 
canon law religious rights and 
privileges: to be therefore de- 
nied? The fact is that such 
race association, where had, 
as for example in_ public 
schools, so commonly ends at 
the door that the consequence 
of interracial marriage is al- 
most unheard of; such mar- 
riages are rather the result of 
thrill-packed night-life, haunt- 
ing the  black-and-tan hot 
spots, than of responsible day- 
light association. One thor- 
oughly familiar with the race 
question hears with a sense 
of futility this perennial “your 
sister marry a Negro” objec- 
tion coming even from men 
who might be expected to 
know better. 

But what then can we do 
to improve the race situation 
in the Church? If nothing like 
a parish caste is tolerable 
among us, if we want no sec- 
ond-class Catholicism, how 
can religious interracial parity 
be made to work? By making 
our people fact-minded instead 
of myth-minded in race mat- 
ters. By emphasizing the facts 
of race and race relations in 
all our schools, from the semi- 
naries and universities down 
through the grades. By fre- 
quent instruction of the laity 
from a racially informed 
clergy of the scandal now con- 
sequent upon racial religious 
discrimination. By a courage- 
ous insistence that there be 
no racial discrimination in 
Catholic institutions. 

Don't Rock the Boat 
“Oh, the timidity of the vir- 
tuous,” a thoughtful priest re- 
cently exclaimed. In an earlier 
day that was not so. In the 
days when the foundations of 
Christendom were being laid, 

ig s kin were being sontemptuone. | churchmen were the radi- 




cals, fighting the battles of 
the “have-nots” against the 

“haves.” Today the watch- 
word of churchmen too often 
is peace, quiet, conservatism, 
respectability, don’t-rock-the- 
boat, especially the Bark of 
Peter. The consequence is 
that such conservatism has 
left us with much less to con- 
serve. It is an ordinary ob- 
servation that we have in 
Europe lost the working class, 
through our failure to make 
their cause our precious own. 
Here in America the situation 
is not yet so critical, but the 
road of compromise respecting 
the rights and dignity of the 
poor of whatever race is surely 
the same tragic downhill road. 

Regarding Catholic efforts 
to adjust this matter of race, 
so emotionally charged and 
so complex, complaints will of 
course arise no matter what 
course is taken; but why not, 
for a change, let the com- 
plaints come from the mini- 
mizers of what it means to be 

most popular example 

| of Negro sanctity is Blessed 

Martin de Porres. Since his 

Blessed Martin 

Wo cua DOUBT the| lowest place in that religious 

house. Only the command of 
the Father Prior could make 
him accept the habit of a lay 

death, three centuries ago, the brother of St. Dominic. 

wonders wrought through his 

As a religious, Brother Mar- 

intercession have been innum- | tin found even greater oppor- 

erable. Devotion in his honor 

tunities to dispense charity to 

has spread throughout the/those in need. He loved to 

world. Not only Catholics, 
but Protestants, Jews and Pa- 
gans have turned to him for 
help, and their prayers have 
been answered. 

Blessed Martin de Porres 
was born in Lima, Peru, De- 
cember 19, 1569. His Spanish 
father, Don Juan de Porres, 
held the title of Knight of Al- 
cantara. His mother was 
Anna Velasquez, a freed Ne- 
gro slave from Panama. 

The father renounced and 
abandoned both the child and 
its mother. Thereupon Anna 
gave vent to her feelings by 
making Martin’s life as miser- 
able as possible. Instead of 
becoming embittered at her 
inhuman treatment Martin 
accepted all her unkindness 
and contempt with a good hu- 
mor and resignation hardly 
conceivable in one so young. 
Even as a child his piety and 
charity won the admiration of 
his elders. 

Favorable reports began at 

last to reach the ears of Don 
Juan, and the father decided 






welcome the poor who called 
daily at the convent door. 

Each day he would visit the 
sick in the free hospitals. He 
delighted to administer to 
those suffering from the most 
repulsive diseases. The pris- 
ons too were the scene of his 
Christlike visitations. Many 
a hardened sinner in this 
place was won back to Christ 
by the saintly Negro’s 
thoughtful devotion. The 
rough soldiers who knew few 
kindnesses, welcomed Martin 
to their barracks and were 
grateful for his gifts of tobac- 
co and simple delicacies. 

The blessed brother’s de- 
votion to the lowly and the 
outcast was prompted by his 
own humility. Himself he al- 
ways considered the least and 
lowest of God’s creatures. But 
Martin’s poor opinion of him- 
self and of his ability never 
amounted to loss of confi- 
dence in his own labors. He 
relied entirely upon the power 
of God Who asks for nothing 
from His servants save obedi- 

to make provision for the lad’s , en¢e and love. 

education. At the age of 
twelve, Martin was placed as 
apprentice to a surgeon. I 
gave the boy supreme happi- 
ness to look forward to the 
day when, equipped with a 
knowledge of the healing art, 
he could bring comfort and re- 
lief to afflicted bodies. This 
would give him a ready ap- 
proach to their more sorely 
afflicted souls. It was not 
long before the youthful ap- 
prentice began to practice 
what he learned. The people 
of Lima, especially the poor, 
came to love him for his good- 
ness and his courtesy. And 
Martin rejoiced that he could 
be of some use to God. 

Anxious to devote himself 
still more entirely to the serv- 
ice of God and the salvation 
of souls, Martin de Porres 
entered the Dominican Con- 
vent at Lima. In his humility 

a Catholic, to live the Way of| he sought to occupy the very | truth God has given us.” 
—— eee Js 

the Cross, to do unto Christ’s 
little ones as we would do 
unto Him? Today the com- 
plaints are coming from men | 
and women who expect more | 
than mere expedience from 
priests of Mother Church. 
Thus the present bitterness of | 
the president of Howard, the 
national Negro university. Of 
the Catholic Church in the 
United States he says: 

In view of your numbers 
and tremendous power you 
have been disappointing. You 
have behind you the finest or- 
ganization and the example of 
noble devotion. But for the 
majority of educated Negroes, 
you do not exist. 

“But the time is not yet 
ripe” protest pastors even of 
centennial churches,’ oblivious 
of the fact that for fallen na- 
ture the time for sacrificial 
action is never ripe—until it 
is rotten. In many respects— 
and very particularly among 
the leaders of the Negro race 
—the chances for most effec- 
tive Catholic action are al- 
ready worsening. If in some 
respects the time is prema- 
ture, what are we doing to 


“Strike when the 
iron is hot?” “Strike until it’s 

ripen it? 

hot.” Surely that has been 
the more honorable story of 
the apostolate of the Catholic 


Blessed Martin was seventy 
when he died. His fatal ill- 
ness lasted but a few days. 
Up to that time he was ex- 
tremely active. He had 
packed every day with use- 
fulness for God and man. 
During Martin’s lifetime God 
worked many miracles at his 

Pope Gregory XVL., in 1837, 
declared Martin de Porres‘a 
beatified servant of God, with 
the title of Blessed. His feast 
day is observed on November 

We are witnesses to the 
truth of Christ, not lackeys in 
the service of the powers that 

Our guilt. is not that we 
have done something posi- 
tively bad; our guilt is that 
we have not done nearly 
enough with the precious 

Increase within us, O Lord, 
the faith of the resurrection, 
Thou, who workest wonders 
in the relics of Thy saints: 
and make us partakers of im- 
mortal glory, of which we 
venerate the pledges in their 

—Collect from the Mass of the Holy 

“Race prejudice is the 
the white person in Amer- 
ica.”—Rev. Dr. Francis J. 

’ “Society cannot defraud 
men of his Ged-given 
rights . . . nor can society 
systematically void these 
rights by MAKING THEIR 
—Divini Redemptoris, 

Pope Pius XI. 


Nn a 

~ | Ne nt Serna tS Pant en tt lea Aar peal 
OO ne rae! 

Farm Bulletin 

ODAY THE AIR is filled| New York’s Harlem, Chicago’s 

with what Louise Dickin-|Soyth Side and Marathon 
gon Rich calls “the strange,|City. We believe so heartily 
rare odor of snow to come,/in the cause of interracial 
which is like no other odor om | justice that we would gladly 
earth.” We have settled down | die for it just as we gladly and 
after the convention to the |jmperfectly live for it. We 
quiet and busy life of mid-|know that we are few and 
winter on the Farm. Jim Quin-| weak and easily discouraged. 
lin has been with us for sev-| We know that ours is a small 
eral weeks and has been occu-/| voice raised against an over- 
piéd with painting and repair-| whelming chorus of hatred 
ing and making the first, early; and oppression. But as the 
preparations for the 1947 Sum-| Jate John P. Altgeld, one time 
mer School of which he has} governor of Illinois said “It 
ae 7k Bi gy is important that some one 

ee ee an .,_|speaks for a cause — even if 
January and we are happy in- aay one listens.” So, too, our 

deed to welcome her as a per-/|° 
manent member of the Farm|little Summer School will 

staff. speak out in the lives of those 

Planning the program for/who attend it and those who 
the Summer School brings US | hear of it. It will be an oasis 
face to face with the need to) Whore people live together, 

j ‘bef 
| ohh 7 vee proce |pray together, study together 
received many inquiries. and |and work together and from 

we feel certain that we will| their communal efforts will 
have too many students to|come strength and enlighten- 
accommodate in the house. We ment and when they return to 

ee tae mca aaa their lives of active participa- 
for a school such as ours. The | tion in community affairs they 

recent disgraceful episode of | will be the tiny leaven which 
the violence at the Airport | will change, slowly and imper- 

Homes in Chicago where Ne- 
groes were subject to abuse 
and threats when they tried 

ceptiblysthe world about them. 
|That is why we go on plan- 

to move into the recently | ning for the summer school 

completed government project 
and where two priests who 

|though we have no money to 

make the repairs on the barn. 

tried to assist the Negroes in| We must reroof it, we must 
their plight were jeered at|put a new floor in it so that 

and booed is but one of the 
string of events which point 
to. the need for education in 
social morality. In the South 
the increasing number of in- 
cidents in which Negroes have 
been beaten .and otherwise 
maltreated and, even in some 
instances, lynched, are danger 
signals which cannot be 
ignored. There is a mounting 
tide of tension which can only 
be met by a complete about- 
face in the attitude of white 
Americans. There must be a 
reversal of the present pattern 
of race hatred and segrega- 
tion. The rights of the Negro 
must be recognized. He has 
a right to live, to own proper- 
ty, to have a_ reasonable 
amount of liberty just as all 
other men have a right to live, 
to own property, to have a 
reasonable amount of liberty. 
These are unalienable rights 
and cannot be violated with- 
out moral and social con- 
sequences. We feel that the 
key to the whole solution of 
the problem is to make the 
doctrine of the Mystical Body 
of Christ a glowing, living 
reality. That is why we are 
in Friendship House, why we 
live and work and pray in 

Dear Mrs. Doherty, 

two million pagans. 

State Street, Chicago 10, III. 

Now: C/O 

210 West 31st St., 
New York 1, N. Y, ‘ 

I am writing to introduce myself as an Indian Bishop of 
the Diocese of Trichinopoly, India. I was in Chicago but I 
could not meet you. I heard of your good charitable spirit 
and I approach for some help for my poor Diocese with 

I have nearly ten thousand people waiting to be received 
into the church but I have no funds to help them with a 
chapel, a Catechist and a School. You may send some help 
to me or through your Director of the Propagation, 775 


Thanking you, in anticipation, and with cordial blessings, 
Yours devotedly in xt., 

Bishop of Trichinopoly, South India. 

we can have dormitories to 
house the crowds which will 
one day come. We must re- 
place broken glass, we must 
screen windows. We must put 
in running water to wash the 
dishes in the kitchen we are 
trying to install on the first 
floor. We will not make it 
elaborate or fancy, but there 
are certain things that must 
be done before we can go 
ahead. We have been impor- 
tuning the saints, particularly 
our patron saint, Saint Joseph. 
So far we find him very un- 
cooperative but we know, with 
a surety born of previous en- 
counters, that he will provide 
the money for us to go ahead. 
We won't get a cent too much 
or too soon but we will get 
it—just as we have gotten the 
funds .to reach our present 
degree of progress in rehabili- 
tating the Farm. Dear readers, 
if you can help us or interest 
any of your friends in helping 
us we beg you to do so. We 
ask you to come to our aid, 
to share with us the sweet and 
solemn joy “of sowing love 
where there is now hatred, 
peace where there is now 
Monica Durkin 

110 Concord 
Manchester, N. H. 
February 12, 1947. 

James Mendonca 

Capuchin Father, 

The Baroness 
Jots lt Down 

LASH ... FLASH ... The 

|SHIP HOUSE column is dis- 
continued! Yes I know, you, 
our readers, have written to 
jus, asking me to give a little 
}pen picture of our directors 

and staff... Well I tried... 
but I frankly confess it was a 
bad job. All our girls became 
pretty under my pen and all 
our men manly ... Not that 
the Friendship House girls 
are not pretty, that they are, 
each in her own way; defi- 
nitely our male staff workers 
are manly, for who but a 
manly man would give all 
things up to come to F, H.? 
No, the fact of the matter is I 
am out of adjectives ... and 
therefore, no Who’s Who col- 
umn any more. And then 
again the best way to get to 
know Friendship House Di- 
rectors and Staff is to come 
and meet them, or write to 
them. So for one last time I 
list the names and addresses 
of our Staff. Choose anyone 
you like and start correspond- 
ing with them if you wish. 
They will tell you all about 
themselves and even more 
about Friendship House. Here 
you are: 

Friendship House, 34 West 
135th Street, New York 30, 
N. Y. (Tel. AU 3-4892). Di- 
rector, Mabel Knight, Assist- 
ant Director Belle Bates. Staff 
workers—Miss Grace Flew- 
welling, Mrs. Marie Capican, 
Miss Betty Leonard, Miss Au- 
drey Heath, Miss Kathleen 
Noel, Miss Margaret Nichol- 
son, Miss Henrietta Hronek, 
Mr. Kenneth Lawes. 

Friendship House—309 East 
43rd Street, Chicago 15, II. 
(Tel. Atlantic 6518). Director 
Anne Harrigan, Assistant Di- 
rector Mary Fregeau, Staff 
workers — Miss Blanche 
Scholes, Miss Elizabeth Tee- 
van, Miss Lorraine Schneider, 
Miss Mary Galloway, Mr. 
Kenneth Fick, Miss Mary 

Friendship House—St. Jo- 
seph’s Farm, Marathon City, 
Wisconsin (Tel. Marathon 
City 1513). Director Monica 
Durkin, Staff Workers—Miss 
Betty Schneider, Mr. James 

ny) wate 
ata | | eT 

a aa 

Return Postage Guaranteed 


Mareh, 1 


Molly Mooney did one of|his stretch as an F, H. volun- 
those extra special, as well as|teer while serving with the 

Navy at the Fleet Street. 

rush jobs, eg weer — P. O.) writes that the four lit- 
the makings for the Cub Scout | tj. Dowlings, his CYO basket- 
Tea. Thanks much, Molly!) ball team, K. of C. commit- 

If we gave out gold stars|tees, and a First Friday Club - 
yours would be a great big/keep him quite busy in Fall 

one. River, Mass. 
¢ 6 «@ > 78 . 
Besides having the joy of : ° 
knowing Mary Lee (Texas, to These returned G.I. § can do 
you) we know her mother, most anything... So we ve de- 
who came all the way from}cided anyway. For when the 
Texas to be at Mary’s gradua-| problem of lighting that new 
tion from Russell Sage Nurs- stage, designed for the F. H. 
ing School. Mary is our trou- “Stars of Tomorrow,” came up 
ble shooter, always coming in|;¢ Jim Frankowski didn’t lay 
when we need help, and she! qown those books and pitch 
also helps with the Girl)j, And the result is a delight 
Scouts. ge ey for any stage going public. 
h r in- * * 
dee’ ts tae . ce - Most folks celebrate a birth- 
order, and much of the credit |ay with just one party but 
when its a Friendship House 

for their improved condition | W 

goes to Gertrude Healy and| birthday we really go all out 

Marie Rose who are devoted|4nd have two extra special 

to the cause of “keeping those | Scrumptious celebrations. On 

files in order.” Saturday evening, Feb. 15th, 
the mothers’ club once more 

ae : outdid themselves in gen- 
And what a surprise to see | arocity. 

Charles Wilkins, a volunteer 
at F. H. until he decided to 
spend some time with the 
USO in Florida. 

* * & 

Once again on Monday 
night the party spirit was re- 
sumed and friends of F. H. 
once more gathered together 

t | te th f i 

friend from Darien Center, 

N. Y., and supplier of many 

of the essentials for better liv- 

ing, spent a week with us in 

February much to our delight. 
* a a: 

Though Joe Newman has 
left his beloved Brooklyn for 
the confines of Seton Hall, 
South Orange, N. J., we are 
kept posted from that quar- 
ter. Out most recent call com- 
ing from Mrs. Marion Fitz- 
gerald O’Brien, old friend and 
volunteer, «who reports that 
Rosemary, her daughter, 
grows more charming and 
captivating by the day. 

And Clem Dowling (he did 

We had a very instructive 
and constructive talk given by 
Col. Chauncey Hooper and 
after the question and answer 
period was over an impro- 
vised quartet sang happy 
birthday while Miss Mabel 
Knight, the director of the 
N. Y. house, cut the beautiful 
cake which had been specially 
prepared for the occasion, 
Punch was served to the as- 
sembled guests and then a 
conducted tour of F. H. was 
given to those who were visit- 
ing for the first time and were 
anxious to behold at close 
view the lay apostolate in 

Quinlin, also dean of Friend- 
ship House School of Catholic 
Interracial Techniques. 

Friendship House Office of 
Director General, 8 West Wal- 
ton Place, Chicago 10, Ill (Tel. 
Whitehall 8896). Director 
Catherine de Hueck Doherty. 

The rest is up to you from 
now on. 

Monica Durkin of St. Jos- 
eph’s Farm, Marathon City, 
Wisconsin is still dreaming 
about a garden ... And the 
catalogues are coming out... 
Why not order some peren- 
nial flowers, or shrubs for her 
along with your own order? 
It would be such a grand way 
to share with us the building 
up of that latest branch of our 
Friendship House. 

* & 


Friendship House which 
took place at the farm was 
one that we will long remem- 
ber, not only because it was 
so grand to see part of our 
ever re spiritual family 
again, each house sending its 
delegates, but because we 

finally have settled our incor- 
poration tangles, that had us 
coming and going for several 
years. Pretty soon all the 
branches of Friendship House 
will be incorporated under 
the laws of their states... 
Chicago already is. One more 
step in growing up... and we 
sure are doing the latter fast. 
* * 

| Fk is just around the 

corner, When you get 
this issue, it will have come 
around to it and as I think of 
this most holy time, in which 
we contemplate the tragic 
Passion of Our Lord and 
Saviour, and the wounds and 
sorrows that were His it comes 
to my mind, that here in 
America He is still suffering 
in ‘His Mystical Body, espe- 
cially in the Negro. Will you 
dear friends and readers, join 
us of Friendship House in 
offering this Lent, your 
prayers, mortifications and 
penances for Interracial Jus- 
tice in America, so that 
through them we all may bind 
and. heal these deep and ter- 
rible wounds of Christ? 

MA West 185th St. New York 80, N. Y.