How did an African-American man born in a ghetto in 1879 rise to such religious prominence that his followers addressed letters to him simply "God, Harlem U.S.A."? Using hitherto unknown materials, Jill Watts portrays the life and career of one of the twentieth century's most intriguing religious leaders, Father Divine. Starting as an itinerant preacher, Father Divine built an unprecedented movement that by the 1930s had attracted followers across the nation and around the world. As his ministry grew, so did the controversy surrounding his enormous wealth, flamboyant style, and committed "angels"—black and white, rich and poor alike. Here for the first time a full account of Father Divine's childhood and early years challenges previous contentions that he was born into a sharecropping family in the deep South. While earlier biographers have concentrated on Father Divine's social and economic programs, Watts focuses on his theology, which gives new meaning to secular activities that often appeared contradictory. Although much has been written about Father Divine, God, Harlem U.S.A. finally provides a balanced and intimate account of his life's work.

Born and raised in Harlem, New York. Athletically active as a youngster in Harlem. Quite familiar with Harlem explicitly from 110th St to 155th St. My poems reflect my growing up days in Harlem. They go to the heart of life in Harlem during its hey day. It was during these times during the 40s and 50s Harlem was known as the “Mecca” for black life in America, long before any other city could lay claim to this title. My poems relate to the entertainment palaces, such as the Apollo and The Savoy Ballroom, the adolescent days of fun, the hazards and remembrances of people such as Marcus Garvey, Malcolm X, Adam Clayton Powell and Shirley Chisolm. Appropriately the title of this collection is “Poetic Memories of Harlem USA” encompassing at least 70 memorable times, places and people. The title of some of the poems are “The Mecca”, “The Gypsies”, “Spanish Lady”, “Ole St. Nicholas”, “The Backyard”, “Coldwater Flats”, “Speakeasy”, “Numbers”, “Up on the Roof ”, “The Icebox”,” The Boogeyman” , etc. I have no doubt that the titles of many of my poems will resurrect the consciousness of those who have ever lived or visited Harlem and put my soul to rest that the time and energy to please those who have never been to Harlem will find them interesting, educational and informative.

Looking for Langston -- New territory for new Negroes -- Poems of a religious nature -- Concerning "goodbye, Christ"--My Gospel year -- Christmas in black -- Do nothing till you hear from me

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

Charles Manuel “Sweet Daddy” Grace founded the United House of Prayer for All People in Wareham, Massachusetts, in 1919. This charismatic church has been regarded as one of the most extreme Pentecostal sects in the country. In addition to attention-getting maneuvers such as wearing purple suits with glitzy jewelry, purchasing high profile real estate, and conducting baptisms in city streets with a fire hose, the flamboyant Grace reputedly accepted massive donations from his poverty-stricken followers and used the money to live lavishly. It was assumed by many that Grace was the charismatic glue that held his church together, and that once he was gone the institution would disintegrate. Instead, following his 1960 death there was a period of confusion, restructuring, and streamlining. Today the House of Prayer remains an active church with a national membership in the tens of thousands. Daddy Grace: A Celebrity Preacher and His House of Prayer seriously examines the religious nature of the House of Prayer, the dimensions of Grace’s leadership strategies, and the connections between his often ostentatious acts and the intentional infrastructure of the House of Prayer. Furthermore, woven through the text are analyses of the race, class, and gender issues manifest in the House of Prayer structure under Grace’s aegis. Marie W. Dallam here offers both a religious history of the House of Prayer as an institution and an intellectual history of its colorful and enigmatic leader.