“The man was a perfect creature of his times,” said the Rev. Lawrence E. Lucas of the Resurrection Catholic Church in Harlem. ‘He was a good boy, a namby-pamby, who kept the place assigned to him.’
Black Catholics number about 2.4 million, or about 5 percent of the total Catholic population in the United States. Some of these black Catholics rebuke the church for racism and bemoan the paucity of black priests and a liturgy so formal as to constrain spiritual expression. When Bishop George A. Stallings Jr., broke away from the church three years ago to form the African-American Catholic Congregation, he touched a raw nerve in the church hierarchy, and among black Catholics themselves.
The Toussaint campaign jangles the same sensitivities. For example, Msgr. Robert O’Connell, pastor of St. Peter’s Church in Manhattan, refers to Toussaint as a good role model “for minority groups and young people with drugs who sometimes see the decks stacked against them and give up on life easily.”
But that kind of remark makes some black Catholics wince. “It calls out the sarcastic, ‘Gee, thanks for finding us a hero’ response,” said Albert Raboteau, professor of religion at Princeton University. ‘Chosen Their Own Saints’
Black Catholics long ago stopped waiting for the church to recognize their saints, said the Rev. Michael Pfleger, pastor of the St. Sabina Catholic Church on Chicago’s South Side: “I think black Catholics have chosen their own saints by now and Rome’s accreditation is unnecessary.”
A proud African-American congregation of about 900 famliies, St. Sabina made an altar to one of its “saints,” draping a bust of Martin Luther King Jr. in the red, black and green of black liberation.
Decades ago, black Catholics looked to busts of St. Martin de Porres, a 16th century Peruvian-Dominican mulatto, “as witness to the fact that they were authentic members of the Church,” Professor Raboteau said. “But it doesn’t seem that symbols of piety, in the present day and age, really address the more pressing social concerns of black Catholics.
“As to Toussaint — certainly the guy was charitable, but he was also passive and servile. His biography doesn’t exactly resonate with the mood of activism of black Catholics today.”
Black Catholics would more likely look for “sainthood” candidates among 20th-century activist figures, like Martin Luther King Jr., Thomas Wyatt Turner, educator and N.A.A.C.P. founding member, or Sister Thea Bowman, educator and evangelist, some said. Faded Into History
“Unfortunately, the average African-American Catholic has never even heard of Pierre Toussaint,” said Walter Hubbard, director of the National Office for Black Catholics.
One of the leading black New Yorkers of his day, Toussaint faded into history until the John Boyle O’Reilly Committee for Interracial Justice, an Irish-American group devoted to social justice for blacks, began researching and promoting his life story in the early 1950’s.
Born in 1766 in Haiti, Toussaint died in 1853 in New York, where, in a display of faith uncommon to the era, he attended Mass daily for 66 years at St. Peter’s Church on Barclay Street.
As a plantation slave near the town of St. Marc in the Artibonite Valley in Haiti, Toussaint lived a quiet life as a house servant, encouraged to read and write by his French aristocratic owners, the John Berard family. By the time he was 21, the slave revolt that would earn Haiti its independence was brewing and the Berards fled to New York, taking Toussaint with them.
For that reason, Toussaint, who has a small, proud following among religious Haitian-Americans, does not enjoy overwhelming popular support in Haiti. A ‘Docile Slave?’
“At the start of the slave revolt, what Toussaint did was flee that fight for freedom,” said the Rev. Gilles Danroc, a French priest in the Artibonite Valley. “We have to ask: Is the church encouraging the model of the docile slave who follows his master and waits patiently for his liberation?”
Shortly after they settled in New York, the Berards lost their fortune and Mr. Berard died. Toussaint, who had been apprenticed to a coiffeur, became a hit among high society women, both as confidant and as architect of the monumental hairdos of the era. Earning as much as $1,000 a year per client, Toussaint was wealthy enough to support his owner and to buy freedom for several slaves.
When Toussaint was 45, Mrs. Berard died, granting him freedom on her deathbed. Toussaint soon married a Haitian woman, and they not only opened their home to black orphans but raised the money to start an orphanage for white children.
While Toussaint was renowned for crossing barricades to nurse quarantined cholera patients, he also quietly raised funds to help build the original St. Patrick’s Cathedral and St. Vincent de Paul Church. When St. Patrick’s opened, a white usher refused to let Toussaint take his seat in the pews. But years later, Toussaint was buried there, after a high Mass attended by New York society. The New York Evening Post headlined his glowing obituary, “Uncle Tom Not an Apocryphal Character.” ‘He Is Not P.C.’
“The only problem with Toussaint is that he is not P.C.” or politically correct, said the Rev. Thomas J. Wenski, director of the Pierre Toussaint Haitian-Catholic Center in Miami. “He was not naive to the existence of racism inside and outside the church. That he could still love the church, warts and all — maybe that’s why JP2 is pushing him.”
After exhuming Toussaint’s skeleton in 1990, Cardinal O’Connor had his remains moved from Mulberry Street to a crypt at the modern-day St. Patrick’s. Last June, the archdiocese sent six boxes of documentation to Vatican City, including 15 bound volumes of letters to and from Toussaint, and a file called “Statements of Claimed Miracles and Favors Attributed to the Servant of God Pierre Toussaint.”
In the miracles file is the story of Gesner Lamonthe, a school principal in Liancourt, Haiti, who was diagnosed with stomach cancer in 1973 when he was 25 and given three months to live. He and his priest prayed to Toussaint, and the cancer was said to vanish.
The Congregation for the Causes of Saints conducts an arduous, often decades-long inquiry into every sainthood candidate’s life, including a medical and church investigation of every reported miracle. One miracle is needed for beatification, and a second for canonization, although the Pope can waive the latter requirement.
“Rome has told us, ‘We have read most of your voluminous documents,’ which is very, very encouraging because sometimes this stuff can stay on their shelf for 20 years,” said Monsignor O’Connell, member of the Pierre Toussaint Guild.
Toussaint enthusiasts in the New York Archdiocese are aware that Toussaint presents a controversial choice, but prefer to see clashing opinions more positively. “We have to be free enough to appreciate and recognize differences,” Bishop Moore said. “You have in the church a Father Lucas and a Bishop Moore, one advocating change loudly, the other pushing for it more quietly. In the same way, you can revere a Pierre Toussaint for his faith and still keep, as I do, a picture of Malcolm X on your wall.”