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Reaping the "Colored Harvest": the Catholic Mission in the American South

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Reaping the Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 2013 Reaping the "Colored Harvest": The Catholic Mission in the American South Megan Stout Sibbel Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the History Commons Recommended Citation Stout Sibbel, Megan, "Reaping the "Colored Harvest": The Catholic Mission in the American South" (2013). Dissertations. 547. https://ecommons.luc.edu/luc_diss/547 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 2013 Megan Stout Sibbel LOYOLA UNIVERSITY CHICAGO REAPING THE “COLORED HARVEST”: THE CATHOLIC MISSION IN THE AMERICAN SOUTH A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY PROGRAM IN HISTORY BY MEGAN STOUT SIBBEL CHICAGO, ILLINOIS MAY 2013 Copyright by Megan Stout Sibbel, 2013 All rights reserved. ACKNOWLEDGMENTS It is a pleasure to thank the many individuals and institutions that supported me throughout the process of researching and writing this dissertation. My adviser, Timothy Gilfoyle, helped shape my project into a coherent, readable narrative. His alacrity in returning marked-up drafts with insightful comments and suggestions never failed to generate wonderment. Patricia Mooney-Melvin provided me with invaluable support throughout my academic career at Loyola. Her guidance has been instrumental along the path towards completion of my dissertation. Elizabeth Fraterrigo and Christopher Manning, who also sat on my dissertation committee, brought keen perceptions and comments to bear on my finished work as well. I benefitted from the support of the Advanced Doctoral Fellowship from Loyola’s Graduate School during the 2011-2012 academic year and the Arthur J. Schmitt Fellowship for the 2012-2013 academic year. Research institutions and archivists also made this dissertation possible. Mark Thiel, the archivist at Marquette University’s Special Collections and University Archives, provided vast assistance in securing materials from their collections for my research. Sister Marian Voelker, who was the archivist for the Sisters of St. Francis of Mary Immaculate in Joliet, Illinois until her passing in February 2013, also worked tirelessly on behalf my research efforts. In Dubuque, Iowa, Sister Deanna Marie Carr, archivist for the Sisters of Charity of the iii Blessed Virgin Mary, was always a source of goodwill and aid during my research trips to Mount Carmel. I am very grateful to the individuals I interviewed for this project who unstintingly gave of their time and memories. Sisters Therese Frelo and Kathryn Lawlor of the Sisters of Charity of the Blessed Virgin Mary in Dubuque, and Sisters Rosemary Winter and Janet Tucci of the Sisters of St. Francis of Mary Immaculate provided insights into their lives and work in ways that enriched my dissertation. Sisters Mary Alice Chineworth and Charlotte Marshall of the Oblate Sisters of Providence also shared their experiences as women in the Church. The memories and perspectives they articulated immeasurably enhanced this project. Additionally, interviews with former students of Immaculate Conception in Clarksdale, Mississippi – Golden Sharpe, Lois Jones, Angela Cousin, and Thomas McDaniel – were essential in understanding elements of the Catholic experience in the South. This project owes a considerable debt to the support of friends and family. Lisa Cushing Davis, Sarah Doherty, and John Kelleher have been stalwart companions in climbing the Everest that is academia and were continually available for commiseration, hospitality, and cold libations. My parents, Mike and Martha Stout, my siblings Martha Sibbel and Adam Stout, and their families provided a great deal of love and support through the years. Grandma Ann was a constant source of encouragement and affection. Her perennial interest in my work often helped me through those times when my own confidence in this project flagged. Finally, this dissertation is for Brian, who is always there. iv TABLE OF CONTENTS ACKNOWLEDGMENTS iii LIST OF TABLES vi LIST OF FIGURES vii ABSTRACT viii INTRODUCTION 1 CHAPTER I: THE CHURCH AND THE “NEGRO PROBLEM” 20 CHAPTER II: THE COMMISSION 50 CHAPTER III: DEFENDING “THE RACE” 78 CHAPTER IV: SISTERS OF THE SOUTH 110 CHAPTER V: STUDENTS AND SCHOOLS OF THE SOUTH 150 CHAPTER VI: CIVIL RIGHTS, VATICAN II, AND THE SOUTHERN MISSION 182 APPENDIX A : NUMBER OF BAPTISMS AMONG AFRICAN AMERICAN CHILDREN AND ADULTS IN SOUTHERN DIOCESES, 1889-1914 214 APPENDIX B: NUMBERS OF SCHOOLS, PUPILS, AND SISTERHOODS AT SOUTHERN DIOCESES, 1899-1914 219 BIBLIOGRAPHY 227 VITA 240 v LIST OF TABLES Table 1. Southern Diocesan Statistics, 1889 53 Table 2. Total Receipts, 1887-1902 56 Table 3. Numbers of African American Students Enrolled at Catholic Schools in Southern Dioceses, 1889-1914 60 Table 4. Comparison of African American Students and Baptisms in the Mobile, Nashville, and Natchez Dioceses, 1890-1914 61 vi LIST OF FIGURES Figure 1. Portrayal of Catholicism in Harper’s Weekly, c. 1871 35 vii ABSTRACT A central paradox marks the story of the Roman Catholic mission in the American South. On one hand, the Church committed itself to providing access to quality education in underserved southern black communities. The establishment of southern Catholic schools for African American children supported the nation’s traditional emphasis on education as a prerequisite for economic, social, and political advancement. Insofar as Catholic schools and sisters in the Jim Crow South offered opportunity in communities that otherwise lacked access to education, they demonstrated some of the best qualities traditionally associated with the United States of America. On the other hand, Catholic institutions in the South maintained the color line through the mid-twentieth century. Schoolchildren attended segregated schools. Black women who sought admission to traditionally white sisterhoods were routinely denied entrance. Here, the paradox emerges in full force: within these Catholic institutions, in a religion whose very name claims the mantle of human universality and inclusivity, racial segregation and discrimination structured its schools and defined its sisterhoods. The history of Catholic schools in the American South evinces this contradiction. “Reaping the ‘Colored Harvest’ ” focuses on the origins and growth of the Church’s southern mission. From the highest reaches of the Catholic hierarchy to the humblest mission schools, a variety of perspectives and individual voices reflect the complicated nature of this story. viii INTRODUCTION A small group of Roman Catholic nuns sat among the throng gathered in Memphis on an April evening in 1968. These women belonged to the Sisters of Charity of the Blessed Virgin Mary (BVMs), a group of nuns based in Dubuque, Iowa. Soaring oration cut through the crowd congregated at the Masonic Temple. “We’ve got to give ourselves to this struggle until the end. Nothing would be more tragic than to stop at this point in Memphis. We’ve got to see it through,” urged Martin Luther King, Jr. The BVMs who listened to King’s speech that night were well-acquainted with the aims and activism of the civil rights movement. Indeed, the previous week the sisters had marched in support of Memphis’ black sanitation workers and, along with other peaceful protestors, encountered policemen wielding clubs and tear gas. The BVMs’ presence at the rally on April 3 illustrated the nun’s dedication to the civil rights movement and to the African American community in which they served. The speech was King’s last; he was assassinated the next day.1 The sisters’ relationship with Memphis’ black community was considerable. Since the BVMs began teaching at St. Augustine’s Catholic School in the late 1930s, hundreds of African American students took advantage of the rigorous education offered by the nuns. One student was especially impressed by the sisters’ religious devotion and their dedication to St. Augustine’s students. “As children growing up in a segregated society,” the student remembered, “We had it in our minds that life was different in 1 Martin Luther King, Jr., “I’ve Been to the Mountaintop,” April 3, 1968, archived at the Martin Luther King, Jr. Education and Research Institute, Stanford University, http://mlkkpp01.stanford.edu/index.php/encyclopedia/documentsentry/ive_been_to_the_mountaintop/. The story of the BVMs in Memphis is discussed in detail Chapter VI. 1 2 this one place.” Consequently, when this student decided to become a nun herself in the mid-1940s, application to the BVMs seemed like the natural course of action. Yet, she was denied entry. The doors to this traditionally white congregation of Catholic sisters remained closed to her because this particular student was black.2 These two episodes embody the central tension and paradox within the story of the Catholic mission in the American South. On one hand, the Church committed itself to providing access to quality education in underserved southern black communities. Here, the establishment of southern Catholic schools for African American children supported the nation’s traditional emphasis on education as a prerequisite
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