Healing the Racial Divide. Lincoln Rice
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target="_blank" rel="nofollow" href="#ulink_339d487a-8e7d-595b-8928-7301baad4df1">85. Ibid., 100–101, 105. It is unclear how solidarity is practiced by women of color. Copeland’s description of practicing solidarity seems to assume that one is not a woman of color.
86. Ibid., 101–05.
87. Copeland, Subversive Power of Love, 30, 58; Glatz, “Pope Brings African-American Foundress One Step Closer to Sainthood.”
88. Copeland, Subversive Power of Love, 2, 8.
89. Ibid., 33.
90. Ibid., 66.
91. Ibid., 2.
92. Delille, quoted in Copeland, Subversive Power of Love, 27–28; Copeland, Subversive Power of Love, 10–11.
93. Copeland, Subversive Power of Love, 8.
94. Ibid., 55, 57.
95. Ibid., 8.
96. Massingale, Racial Justice, ix.
97. Ibid., x.
98. Massingale, “The African American Experience,” 79–101.
99. Bernard Lonergan, quoted in Massingale, Racial Justice, 16. This quote is from Lonergan, A Second Collection, 232.
100. Massingale, Racial Justice, 1–2.
101. Lonergan, quoted in Massingale, Racial Justice, 16. This quote is from Lonergan, A Second Collection, 102.
102. Massingale, Racial Justice, 16–17.
103. Ibid., 34, 37–42.
104. Ibid., 85, 90.
105. Ibid., 137–43.
106. Massingale, “Vox Victimarum Vox Dei,” 63.
107. Ibid., 67–68.
108. Ibid., 71, 81.
109. Massingale, “James Cone and Recent Catholic Episcopal Teaching,” 730.
110. Ibid., 1–5, 9.
111. Ibid., 45, 66.
112. Nilson, “Confessions of a White Catholic,” 18.
113. Nilson, Hearing past the Pain, 68–69.
114. Ibid., 68–69, 73.
115. Ibid., 74–75, 79.
116. Ibid., 83.
117. Cone, quoted in Nilson, Hearing Past the Pain, 94. The quote is originally from Cone, “Theology’s Great Sin,” 13.
118. Nilson, “Towards the ‘Beloved Community’,” 84.
119. Ibid., 90.
120. Nilson, Hearing past the Pain, 94; “Confessions of a White Catholic,” 33.
121. Massingale, Racial Justice, 78–82.
122. Cf. Copeland, “Foundations for Catholic Theology,” 137–39; Copeland, lecture at the Institute for Black Catholic Studies, summer 1994, quoted in Massingale, “Cyprian Davis,” 76.
123. Brothers and Sisters to Us, 11.
124. “What We Have Seen and Heard”, 20.
125. Cone, God of the Oppressed, 46.
2: The Life of Dr. Arthur G. Falls
This chapter will examine the life of Dr. Arthur G. Falls, highlighting segments that exhibit his work for racial justice. It will provide a historical context for his writings, which I will focus on in the following chapter. I begin with an overview of his background and childhood, followed by an introduction to his medical career and the start of his own family. This will set the stage for his work with the Chicago Urban League, the Federated Colored Catholics, and the Catholic Worker movement, as well as his correspondence with Cardinal Samuel Stritch, his integration into the upper-class white suburb of Western Springs, and his later work for hospital integration.
Remembering and listening to historical black Catholic figures is important. As Bryan Massingale asserts, “Thinking about the Catholic tradition’s pluralism, ambiguity, and contradictions through serious, responsible, careful, and disciplined scholarship—while also being attentive to the dynamics of exclusion, silence, and repression of certain voices in that tradition—strikes me as an essential dimension of the vocation of Catholic theologians today, and especially so for U.S. Catholic scholars of African descent.”126
Although I am not of African descent, I view my attentiveness to Falls as an affirmative response to Massingale regarding his vision of the Catholic ethicist.
Growing Up and the Riot of 1919
Falls