This first-ever Black Catholic Studies Reader offers an introduction to the theology and history of the Black Catholic experience from those who know it best: Black Catholic scholars, teachers, activists, and ministers. The reader offers a multi-faceted, interdisciplinary approach that illuminates what it means to be Black and Catholic in the United States. This collection of essays from prominent scholars, both past and present, brings together contributions from theologians M. Shawn Copeland, Kim Harris, Diana Hayes, Bryan Massingale, and C. Vanessa White, and historians Cecilia Moore, Diane Batts Morrow, and Ronald Sharps, and selections from an earlier generation of thinkers and activists, including Thea Bowman, Cyprian Davis, and Clarence Rivers. Contributions delve into the interlocking fields of history, spirituality, liturgy, and biography. Through their contributions, Black Catholic Studies scholars engage theologies of liberation and the reality of racism, the Black struggle for recognition within the Church, and the distinctiveness of African-inspired spirituality, prayer, and worship. By considering their racial and religious identities, these select Black Catholic theologians and historians add their voices to the contemporary conversation surrounding culture, race, and religion in America, inviting engagement from students and teachers of the American experience, social commentators and advocates, and theologians and persons of faith.

Divided into five interrelated themes - sources and contexts traditions and methods, pedagogy and practice, ethnicity, race and Catholic studies, and the Catholic imagination - the editors provide readers with the opportunity to understand the great diversity within this area of study

In May 1962, as the struggle for civil rights heated up in the United States and leaders of the Catholic Church prepared to meet for Vatican Council II, Pope John XXIII named the first black saint of the Americas, the Peruvian Martín de Porres (1579–1639), and designated him the patron of racial justice. The son of a Spanish father and a former slavewoman from Panamá, Martín served a lifetime as the barber and nurse at the great Dominican monastery in Lima. This book draws on visual representations of Martín and the testimony of his contemporaries to produce the first biography of this pious and industrious black man from the cosmopolitan capital of the Viceroyalty of Peru. The book vividly chronicles the evolving interpretations of his legend and his miracles, and traces the centuries-long campaign to formally proclaim Martín de Porres a hero of universal Catholicism.

Roman Sources for the History of American Catholicism, 1763-1939 contains descriptions of Roman archival materials relevant to the American Catholic Church from fifty-nine different archives and libraries.

Catholicism has had a profound and lasting influence on the shape, the meaning, and the course of American history. Now, in the first book to reflect the new communal and social awakening which emerged from Vatican Council II, here is a vibrant and compelling history of the American Catholic experience—one that will surely become the standard volume for this decade, and decades to come. Spanning nearly five hundred years, the narrative eloquently describes the Catholic experience from the arrival of Columbus and the other European explorers to the present day. It sheds fascinating new light on the work of the first vanguard of missionaries, and on the religious struggles and tensions of the early settlers. We watch Catholicism as it spread across the New World, and see how it transformed—and was transformed by—the land and its people. We follow the evolution of the urban ethnic communities and learn about the vital contributions of the immigrant church to Catholicism. And finally, we share in the controversy of the modern church and the extraordinary changes in the Catholic consciousness as it comes to grips with such contemporary social and theological issues as war and peace and the arms race, materialism, birth control and abortion, social justice, civil rights, religious freedom, the ordination of women, and married clergy. The American Catholic Experience is not just the history of an institution, but a chronicle of the dreams and aspirations, the crises and faith, of a thriving, ever-evolving religious community. It provides a penetrating and deeply thoughtful look at an experience as diverse, as exciting, and as powerful as America itself.

Until the close of the Second Vatican Council in 1965, the stance of the Roman Catholic Church toward the social, cultural, economic, and political developments of the twentieth century was largely antagonistic. Naturally opposed to secularization, skeptical of capitalist markets indifferent to questions of justice, confused and appalled by new forms of high and low culture, and resistant to the social and economic freedom of women—in all of these ways the Catholic Church set itself up as a thoroughly anti-modern institution. Yet, in and through the period from World War I to Vatican II, the Church did engage with, react to, and even accommodate various aspects of modernity. In All Good Books Are Catholic Books, Una M. Cadegan shows how the Church’s official position on literary culture developed over this crucial period.The Catholic Church in the United States maintained an Index of Prohibited Books and the National Legion of Decency (founded in 1933) lobbied Hollywood to edit or ban movies, pulp magazines, and comic books that were morally suspect. These regulations posed an obstacle for the self-understanding of Catholic American readers, writers, and scholars. But as Cadegan finds, Catholics developed a rationale by which they could both respect the laws of the Church as it sought to protect the integrity of doctrine and also engage the culture of artistic and commercial freedom in which they operated as Americans. Catholic literary figures including Flannery O’Connor and Thomas Merton are important to Cadegan’s argument, particularly as their careers and the reception of their work demonstrate shifts in the relationship between Catholicism and literary culture. Cadegan trains her attention on American critics, editors, and university professors and administrators who mediated the relationship among the Church, parishioners, and the culture at large.

American Catholics in Transition reports on five surveys carried out at six year intervals over a period of 25 years, from 1987 to 2011. The surveys are national probability samples of American Catholics, age 18 and older, now including four generations of Catholics. Over these twenty five years, the authors have found significant changes in Catholics’ attitudes and behavior as well as many enduring trends in the explanation of Catholic identity. Generational change helps explain many of the differences. Many millennial Catholics continue to remain committed to and active in the Church, but there are some interesting patterns of difference within this generation. Hispanic Catholics are more likely than their non-Hispanic peers to emphasize social justice issues such as immigration reform and concern for the poor; and while Hispanic millennial women are the most committed to the Church, non-Hispanic millennial women are the least committed to Catholicism. In this fifth book in the series, the authors expand on the topics that were introduced in the first four editions. The authors are able to point to dramatic changes in and across generations and gender, especially regarding Catholic identity, commitment, parish life, and church authority. William V. D’Antonio, Michele Dillon, and Mary L. Gautier provide timely information pertaining to Catholics’ views regarding current pressing issues in the Church, such as the priest shortage and alternative liturgical arrangements and same-sex marriage. The authors, also, provides the first full portrayal of how the growing numbers of Hispanic Catholics in the U.S. are changing the Church.