Will Campbell and Christ's Ambassadors: Selections from the Katallagete/James Y. Holloway Collection, Special Collections, University of Mississippi
"We come therefore as Christ's ambassadors. It is as if God were appealing to you through us: In Christ's name, we implore you, be reconciled to God!" (II Corinthians 5:18-20, New English Bible).Invoking this passage from II Corinthians as their inaugural statement of belief, a multi-denominational group of churchmen met in 1964 to form the Committee of Southern Churchmen (CSC) as a response to the tumultuous events then occurring in the United States. Taking as their theological guide the "reconciliation" proclaimed in these verses, the CSC's self-professed aim was to propagate this message of "existing grace" that was already accomplished for believers through Christ but unrecognized by the majority of humanity. Led by its elected "preacher at large" Will Campbell, the CSC disseminated its message through the pages of a journal entitled Katallagete (Greek for "be reconciled!"), but it was Campbell himself who embodied the Committee's ethos and whose own ministry lent Katallagete its soul.1
The events of 1964 in the United States offer, as Howard Brick noted, a study of violent contradictions: from the campaign for African-American voter registration in the Southern United States, to the brutal murders of three civil rights workers in Philadelphia, Mississippi, to the announcement of Dr. Martin Luther King, Jr. as the Nobel Peace Prize Laureate.2 The Committee of Southern Churchmen emerged as a response to these several events and to earlier reactions to the entrenched "separate but equal" doctrine of racial inequality that had come to dominate Southern life since Plessy vs. Ferguson in 1896. The cultural tumult affecting the United States in the late 1950s and 1960s was a direct result of the unresolved racial discrimination enshrined by this infamous Supreme Court decision that not only kept the races culturally separate but aided and abetted the political and legal control of African-Americans by White-Americans. By the late 1950s, however, the doctrine was being opposed on several different fronts: in education, in law reform, and by civil disobedience.
The Supreme Court's 1954 ruling in Brown vs. The Board of Education of Topeka, Kansas had nullified the doctrine of "separate but equal" in public education, but the resistance of many school districts in the Southern United States to the desegregation effort resulted in violent clashes, notably the violence following integration of the Little Rock school system in 1956-1957. An equally important and violent confrontation between segregationists and the law occurred in 1962 when James Howard Meredith attempted to integrate the University of Mississippi. The resultant riots caused several deaths and led to the federal occupation of the university campus. Much of the battle for desegregation was fought in the halls of Congress and subsequently through the court system. The Civil Rights Acts of 1957 and 1960 addressed the denial of voting rights for African-Americans, and the Civil Rights Act of 1964 -- the strongest piece of legislation up to that point -- outlawed most of the remaining "Jim Crow" laws.
Acts of civil disobedience, protest, and direct action provided another method of opposing segregation. The refusal of Rosa Parks in Montgomery, Alabama to relinquish her bus seat to a white and the ensuing retaliation by the establishment resulted in the Montgomery bus boycott of 1956. The early 1960s brought escalating trials of new desegregation laws by protesters, especially students, and resulted in the organization of the Student Non-Violent Coordinating Committee (SNCC). The "Freedom Rides" of 1961, involving the Congress of Racial Equality and members of SNCC, tested the newly established Supreme Court ruling of 1960 outlawing segregation in public transportation. The brutal attack on children by police during the Birmingham Children's March in May of 1963 graphically illustrated the chasm between factions in the United States.
What was the role of organized religion during this turmoil? Not unlike society as a whole, some religious leaders and groups participated in the protests and sided against segregation and violence. But as Martin Luther King Jr.'s 1963 "Letter from a Birmingham Jail" illustrated, there was also a great deal of willful blindness on the part of religious leaders and white moderates.3 It was this lacuna that the predominantly white Committee of Southern Churchmen sought to fill when they entered into the fray in 1964 through the ministry of Will Campbell.
Campbell defies easy categorization.4 Born in Mississippi, Campbell began his college career at Louisiana College before graduating from Wake Forest University. From there he went to Yale Divinity School where he finished in 1952 with a graduate degree in religion and higher education. Ordained a Baptist minister, Campbell's first pastorate after graduating from Yale brought him back to Louisiana and a small Baptist church in the town of Taylor where he served from 1952-1954. His efforts to foster an understanding among his parishioners of the inequalities of racial discrimination were met with casual indifference, irritation or amused condescension. Similar attempts at his next post as Director of Religious Life at the University of Mississippi brought an even harsher reaction. His efforts to bring about an awareness of the inherent evils of segregation served only to get him into trouble with the law, the university, and various student groups. His attempt to sponsor the "Religious Emphasis Week" of 1956 brought Campbell into a direct confrontation with the University administration.. Although Campbell intended that the conference offer the opportunity to air racial issues, the week concluded with a silent protest of university policy after a series of tactical maneuvers on both sides.
Campbell left the University in 1956 when he accepted a position as Southern field director for the National Council of Churches (NCC) in the Division of Racial and Cultural Relations. In this position Campbell served as an advisor and witness to racial disturbances across the South. This allowed Campbell to combine his considerable abilities in mediation and observation with his knowledge of the situation in the South. Yet, over the next eight years, Campbell increasingly felt uncomfortable with the established position of the NCC. As Merrill Hawkins points out in his 1997 book Will Campbell: Radical Prophet of the South, Campbell began to subscribe more and more to the doctrine of original sin as the inherent evil of all mankind, and less to the belief that segments of the population would naturally do the right thing. After Campbell's actions at the 1962 National Conference on Religion and Race, the main office of the NCC became more determined to regulate Campbell's activities. Within the year, Campbell had broken with the NCC, voicing his strong apprehensions regarding both institutions and the conventional liberal worldview. These inclinations would directly impact his next venture, the formation of the Committee of Southern Churchmen.5
The Committee of Southern Churchmen grew from the remains of the largely moribund Fellowship of Southern Churchmen. The Fellowship, created in the 1930s, strove to combat injustices in labor, politics, and race relations, but it had become dormant by 1964.6 When Campbell left the NCC in 1963, the Fellowship was revived and reshaped by his supporters according to the tenets of Campbell's own ministry. As a result of his distrust of large organizations, the newly renamed "Committee of Southern Churchmen" changed from a membership organization to a group more closely resembling a council or board, and the membership was fixed to between thirty and one hundred individuals selected without respect to race or religious affiliation.7
The role of the Committee also reflected Campbell's ideology. Members were asked to observe the racial situation, to travel to racial hot spots and to help to foster communication between those groups who were historically marginalized by Southern society -- African-Americans and the poor whites.8 The Committee articulated its mission in an initial proposal:
The tempo of protest and the number of people involved has increased until now massive, well organized and well financed movements have come into existence and are doing a masterful and effective job of channeling the seething cauldron of unrest which has smoldered under the smooth scar of polite Southern race relations into positive and effective action…Like any revolution, this one has in it two elements- those in revolt and those being revolted against…Those who must live in the new life emerging from the struggle between the revolutionists and the resistors are, because they are seemingly uninvolved, being ignored. There is a growing need for those "caught in the middle" to be helped to understand the meaning of this revolution and accept its consequences with some grace.9The function of Committee members would be to articulate the message of reconciliation between all men, couched in the religious language best understood by those in the rural South. As expressed in their proposal, the Committee would make "an effort to go directly to the mass of uninvolved and ignored Southern whites with a radical moral appeal in language and thought-forms with which they are familiar and which motivate them." Finally, since a primary charge of the Committee was to provide Campbell an income and a podium for his ministry, the Committee was named him their "preacher at large" and he was allowed to function without restrictions as an advisor in situations of racial unrest.10
The first mention of creating a journal for the Committee can be found as early as February 5-6, 1964, in the notes from the Planning Session of the CSC.11Since one of the main tasks of each Committee member was to observe and report on situations of racial disturbance it was only logical for a journal to be considered as a possible means of information dissemination. The next reference to a journal occurred in a letter from Will Campbell to Committee members in July of 1964. Campbell mentioned that the upcoming Executive Board meeting of the Committee of Southern Churchmen would be the forum for discussion of a journal, and suggested as a possible title "The Southern Churchmen, a Journal of Local Ecumenical Thought."12 Indeed the topic of the journal was one of the main subjects discussed at the Executive Board meeting on September 28, 1964. At this meeting, Dr. James Holloway, professor of religion at St. Andrews College in Laurinburg, North Carolina, was elected editor and a list of potential members of the editorial board was proposed to him along with issues of format, title, and the subject matter for the first issue.13
On October 2, 1964, the members of the first editorial board of the new journal met in Nashville. Present were Will Campbell, Jim Forbes, Joe Hendricks, Jim Holloway, Louise Orr, and Jim Waits; board members Duncan Gray, Gideon Fryer and Lucius Pitts were unable to attend.14 Campbell and Holloway later described this meeting in a 1978 article entitled "The Night Some of Us Named a Magazine":
It was 1964 and a few of us…were sitting in a cheap hotel in Nashville talking about starting a magazine. We were women and men, black and white, young and old, Protestant and Catholic. There were a few things we had in common. We were involved, one way or another, in what was then called the Civil Rights Movement. We had suspicions that the crisis which provoked the Civil Rights movement was not regional.15Those present at this meeting determined that the format of the journal would be "theological in orientation" and not solely cover the actions of Committee members. The board also decided that all points of view would be solicited and that the focus of the first issue would be the transformation of the Fellowship of Southern Churchmen into the Committee of Southern Churchmen. But one of the more controversial and symbolic acts of the editorial board during its initial meeting concerned the selection of the journal's title. The Minutes make only a brief reference to the choice of the name "Katallagete," but Campbell and Holloway described the selection in more detail in their article. After considering the difficulties with this word -- problems with pronunciation or the implicit suggestion of academic superiority by using a Greek word -- the editors
began to understand that the mission of reconciliation we were seeking to accomplish by our designs…well, that reconciliation had already been wrought, not by our efforts and schemes but in Crucifixion and Resurrection. We had been trying to effect reconciliation where reconciliation already is, by God's act in Christ. So what would we name a magazine trying to say that? We kept coming back to a word Paul had used in one of his letters to his friends, fellow sufferers and believers in Corinth, Katallagete.16
Will Campbell, Undated Correspondence (selections):
ALS. Undated. Will [Campbell] to Jim [Holloway]. Re: Wilson Welch and the Southern Tenant Farmers Union of 1936, Delta strike, Warren, Jean Russell, and upcoming visit by Holloway. 2pp.
TLS. Undated. Will D. Campbell to Board Members of the Committee of Southern Churchmen. Re: Executive Committee Meeting Minutes and Campbell's ministry to the Klan. 1p.
TLS. Undated. Will D. Campbell to "Dear Friend." Re: Introduction to the journal Katallagete. 1p. On Committee of Southern Churchmen letterhead.
ALS. Undated. Will [Campbell] to Jim [Holloway]. Re: Current project, Fred, photographs, vignette, and Jerry. 2pp.
ALS. Undated. Will [Campbell] to Walker [Percy]. Re: Lack of annual reports to head members of the Committee of Southern Churchmen, description of Campbell's ministry to members of the Ku Klux Klan, and poverty. 10.5 pp. On lined note paper.
TLS. Undated. Will [Campbell] to Dr. Holloway. Re: Theological education, Holloway's isolation, sheet music incident from a theological seminary, and racism. 1p. Holographic annotations.
TLS. Undated. Will [Campbell] to "Friend Jim" [Jim Holloway]. Re: Katallagete business. 1p. Envelope. Holographic annotations. Attached: Black and White Photograph of Southern Religious Folk Art.
ALS. Undated. Will [Campbell] to "Jimmy" [James Holloway]. 2pp.
ALS. Undated. Will [Campbell] to Jim [James Holloway]. Re: Articles for Katallagete and printing news. 2pp.
TLS. Undated. Will [Campbell] to "Editor Holloway" [James Holloway]. 2pp. On Committee of Southern Churchmen letterhead. Holographic annotations.
TL. Undated. Will Campbell to J.Y. [James Y. Holloway]. Re: Campbell manuscript. 1p. On lined yellow notebook paper.
TLS. Undated. Will [Campbell] to Jim [Holloway]. Re: Editorial Board of Katallagete, Hendricks, Lucius Pitts, Louise Orr, Duncan Gray, James Forbes, Gid Fryer, Roy Delamotte, Executive Committee, and Charles Webster. 1p. On The Committee of Southern Churchmen letterhead. 1p. Holographic annotations.
TL. Undated. [Will Cambpell] to "Friend Walker" [Percy]. Re: Editorial
Katallagete's involvement in the quarrel between James
Branscome and Frank Smith of TVA. 1p. Note: Other pages missing.
Will Campbell, Correspondence, 1963-1979 (selections):
TLS. January 30, 1963. Will D. Campbell to Jim Holloway. Re: Visit to Mercer and plans. 1p. On Department of Racial and Cultural Relations, National Council of the Churches of Christ in the USA letterhead.
TL. [March 4, 1963]. Will [Cambpell] to Jim [James Y. Holloway]. Re: Recent visit to Mercer, liberals, racists, fundamentalists, and Mrs. Ben Russell. 1p. On yellow lined note paper. Holographic annotation.
TLS. January 28, 1964. Will D. Campbell to "Committee of Southern Churchmen Members." Re: Planning session of the Committee of Southern Churchmen February 5-6, 1964. 1p. On The Committee of Southern Churchmen letterhead. Photocopy.
TLS. July 7, 1964. Will D. Campbell to Jim [Holloway]. Re: Nomination of Holloway as a participant on a World Churches Council. 1p. On The Committee of Southern Churchmen letterhead.
TLS. July 28, 1964. WD [Will Campbell] to "Dear Friend" [James Y. Holloway]. Re: Poem about "Old Blue." 1p.
TL. July 29, 1964. Will D. Campbell to "Southern Churchmen." Re: Governor Collins, Community Relations Commission on Compliance with the Civil Rights Law, executive board meeting, THE SOUTHERN CHURCHMEN, A Journal of Local Ecumenical Thought, and Campbell's schedule. 1p. On The Committee of Southern Churchmen letterhead.
TLS. October 13, 1964. Will D. Campbell to Committee of Southern Churchmen. Re: Enclosed copy of Motive and letters to the editor. 1p. On The Committee of Southern Churchmen letterhead.
TLS. October 20, 1964. Will D. Campbell to Committee of Southern Churchmen. Re: Minutes from the Executive Board of the Committee of Southern Churchmen. 1p. On The Committee of Southern Churchmen letterhead. Attached: TD. September 28, 1964. Executive Board Minutes, Committee of Southern Churchmen, September 28, 1964/ WE Hines. 3pp. Copy.
TLS. November 10, 1964. WDC [Will D. Campbell] to Committee of Southern Churchmen. Re: Bob Hughes. 1p. On The Committee of Southern Churchmen letterhead. Attached: TL. Bob and Dottie Hughes to "Dear Friends." Re: System of racial injustice in Southern Rhodesia and forced move into Northern Rhodesia. 3pp. Copy.
TLS. January 8, 1965. Will D. Campbell to Committee Member. Re: Students attempt at Birmingham-Southern College to integrate the College. 1p. On Committee of Southern Churchmen letterhead. Copy.
TLS. April 28, 1965. Will D. Campbell to "Dear Committee Member." Re: Annual meeting and work committees. 1p. On Committee of Southern Churchmen letterhead. Copy.
TLS. August 6, 1965. Will [Campbell] to Jim [James Y. Holloway]. Re: Upcoming trip through the South, Christianity and Crisis list, and plans for short article to counteract the criticism of the excessive sophistication of Katallagete. 1p. On The Committee of Southern Churchmen letterhead.
ANS. . WPC [Will Campbell] to Jim [ Holloway]. Re: Letter from Eli Stanfield of the Southern Regional Council. Note: Written on a copy of the Stanfield letter which praises the last issue of Katallagete.
TLS. October 28, 1966. Form letter from Will [Campbell] . Re: Andrew Lipscomb's appointment to the staff of the Committee of Southern Churchmen. 1p. On Committee of Southern Churchmen letterhead.
TL. December 7, 1966. Will D. Campbell to Mr. George Bundy. Re: Proposal for working with low-income racist whites from the South. 5pp. Onionskin copy.
ALS. . Will [Campbell] to "Dr. Holloway." Re: Letter from Leslie Dunbar, Director of the New York based Field Foundation. 3pp. On lined yellow notebook paper. Attached: TLS. May 24, 1967. Leslie W. Dunbar to Will [Campbell]. Re: Differences. 1p. On The Field Foundation letterhead. Copy.
ANS. [June 29, 1967]. Jim [Silver] to [Will Campbell]. Re: Letter to Albert Erskine, Vice-President and Executive Editor of Random House, regarding permission for Campbell to use a quotation from William Faulkner's Light in August, Modern Library Edition. 1p. Attached: Illustration.
TL. August . Will Campbell to Tom [Merton/ Father Louis]. Re: "Ode to Billy Joe," William Faulkner, Merton's "Hot Summer of Sixty-Seven," Jim Holloway, and Klansmen. 2pp. On lined yellow note paper.
TL. August 22, 1967. Will D. Campbell to Dr. Holloway. Re: Work, family, Martin England, and Dr. Frank Moller. 1p. On lined yellow note paper.
TL. August 23, 1967. Will D. Campbell to Lyall W. Scott. Re: Offer to promote Katallagete. 1p. Onionskin copy.
ALS. . Will [Campbell] to Jim [Holloway]. Re: Enclosed information and Robert Sherrill. 1p. On lined yellow note paper.
ANS. [January 1968]. "Publisher" [Will Campbell] to "Editor" [James Y. Holloway]. Re: Attached document and "passing the buck." Attached: ALS. January 11, 1968. Carl Braden to Will [Campbell]. Re: Permission to reprint "The Plutocrats and the Po'Folks" and "Mrs. Combs and the Bulldozers" 1p. On Southern Conference Educational Fund letterhead.
TL. February 13, 1968. Will Campbell to Julia Allen. Re: Letter to "good Bereans," Garry Oniki, Katallagete, and the work of Jim Holloway. 1p. Onionskin copy.
TLS. June 18, 1968. Will D. Campbell to "Dear Friend." Re: Reverend Metz Rollins, the National Committee of Negro Churchmen, and complimentary copy of Katallagete. 1p. On Committee of Southern Churchmen letterhead. Copy.
TLS. [December 1968]. Will [Campbell] to Les [Dunbar?]. Re: Mocking reference to the attached announcement of the conference entitled "To End Hunger in America." 1p. On lined note paper. Holographic annotation reads, "For your information- or as the Bureaucrats say: FYI. From The Outsider." Attached: TLS. December 27, 1968. Carl Holman to "Participants in TO END HUNGER IN AMERICA Conference; Other Concerned Persons." 1p. Holographic annotations [by Will Campbell].
TLS. May 5, 1969. Elliott to Will [Campbell]. Re: Enclosed copy of most recent RNS piece, a Christian Advocate article, New York and racism, "The Black Manifesto," James Forman, avant-garde liberal, and Detroit Black Economic Conference. 1p. Photocopy.
TL. May 16, 1969. Will D. Campbell to Mrs. Hamer. Re: Enclosed contribution check of $3,688.85 and enclosed letter from a prisoner. 1p. Carbon.
TL. October 21, 1969. Will Campbell to Pat Watters. Re: Article for Katallagete, nickname for journal, and Vivian Henderson. 1p. Onionskin copy.
TL. October 21, 1969. Will D. Campbell to Father Daniel Berrigan. Re: Article for Katallagete and actions of Daniel and Phil Berrigan. 1p. Onionskin copy.
TL. October 21, 1969. Will D. Campbell to Tom Boomershine. Re: Thanks for article appearing in the latest issue of Katallagete. 1p. Onionskin copy.
TL. October 21, 1969. Will D. Campbell to Benjamin Berry. Re: Thanks for article appearing in the latest issue of Katallagete. 1p. Onionskin copy.
TL. October 21, 1969. Will D. Campbell to Julius Lester. Re: Payment for article appearing in latest issue of Katallagete and commentary on Lester as a writer. 1p. Onionskin copy.
TLS. October 29, 1969. Will [Campbell] to Gary Johnson.. Re: Copy of The Mercer Cluster and corrections to the comments made about Will Campbell. Note: Gary Johnson worked for The Mercer Cluster. 1p. Photocopy. Note: Typescript copy is attached. 1p.
Series of Letters Between Will Campbell and K. James Stein, Chairman of the Commission on Academic Affairs at Evangelical Theological Seminary. Dates span February-May 1970.
TL. May 19, 1970. Will D. Campbell to "Dear Friend." Re: Request by Bill Eerdmans to contact Time magazine regarding the work of Jacques Ellul. 1p. Onionskin copy.
TL. May 25, 1970. Will D. Campbell to Jim [James McBride Dabbs]. Re: Recent letter, Dabbs' typewriter, list and nominating committee, Joe Hendricks, Jim Holloway, and possible visit. 1p. Onionskin copy.
TL. September 3, 1970. Will D. Campbell to "Editors of The Christian Science Publishing Company." Re: Permission to reprint excerpts of Tom Boomershine's article, "The Rich and the Poor in Theological Education" in Motive, translation of the work, and credit information. 1p. Onionskin copy.
TL. Friday . Will Campbell to Les [Dunbar]. Re: Francis Stevens letter. 1p. On Committee of Southern Churchmen letterhead. Copy.
TL. February 3, 1975. Will D. Campbell to Les [Dunbar]. Re: Abortion and editorial in Katallagete. 6pp. On Committee of Southern Churchmen letterhead.
TLS. February 20, 1975. Robert L. Borosage to Will Campbell. Re: Expenses on Katallagete, mixed feelings about the last issue, and Leslie Dunbar. 1p. On Center for National Security Studies letterhead.
TLS. March 3, 1975. Will [Campbell] to Robert Borosage. Re: Borosage's recent letter, the Center for National Security Studies' financing of the non-violence issue of Katallagete, non-violence in general, Campbell's editorial, Nixon, and Les Dunbar. 1p. On Committee of Southern Churchmen letterhead. Photocopy.
TLS. March 13, 1975. Bob Borosage to Will Campbell. Re: Recent letter from Campbell, reaction to letter, abortion and the law, Campbell's editorial, and the nature of critical review. 2pp. On Center for National Security Studies letterhead.
TLS. Easter Sunday, 1975. Will Campbell to Les [Dunbar]. Re: Mr. Musil's letter, series of responses over non-violence issue of Katallagete, and Easter. 1p. On Committee of Southern Churchmen letterhead. Photocopy.
ANS. December 14, 1975. John [H. Griffin] to Will [Campbell]. 1p.
TL. [December 1979]. "Father Thyme" [Will Campbell] to Dr. Holloway. Re: The Committee of Southern Churchmen suit against the FBI to reveal file. Attached: Clipping. . "Prison Ministry Sues to Get FBI File"/ Source Unlisted.
Will Campbell, Undated Manuscripts and Articles, Folder One of Two (selections):
TD. Undated. Untitled Manuscript/ [Will Campbell ?] Re: A parable about a young boy given an ice-cream cone which he refuses to share. 3pp. Holographic annotation on first page. Onionskin copy in deteriorated condition.
TD. Undated. Draft Copy of "Our Grade is 'F' "/ Will D. Campbell and James Y. Holloway. Re: Moral Failure in America. 33 pp. Holographic annotations throughout draft.
TDS. Undated. Draft Copy "Law and Love in Lowdnes"/ Will D. Campbell.
6pp. Holographic annotations throughout draft.
Will Campbell, Undated Articles and Manuscripts, Folder Two of Two (selections):
TMs. Undated. Draft of "Is This the Year That Could Be?"/ Will D. Campbell. 12pp. Holographic annotations. Photocopy.
TD. Undated. "The World of the Redneck"/ Will D. Campbell. Published in Katallagete. 3 copies.
TD. Undated. Draft Copy of "Tennessee Disinherits the Wind"/ [Will Campbell?] Re: Tennessee laws. 4pp. Holographic annotations.
TMs. Undated. Untitled Draft Copy of Manuscript/ [Will Campbell]. Re: Biblical literalism. 4pp. Holographic annotations. Copy.
TMs. Undated. "What Can We Say Except 'Look Out!"/ WDC [Will D. Campbell]. 2pp.
TMs. Undated. Draft copy of "The Day of Our Birth"/ Will D. Campbell. 7pp. Holographic annotations.
TMs. Undated. Unidentified Draft Manuscript/ WDC [Will D. Campbell]. Re: Katallagete, the law, religion, and religious leaders. 2pp. On lined yellow notepaper. Holographic annotations.
Will Campbell, Articles and Manuscripts, 1963-1978 (selections):
TD. February 7, 1963. Program for Mercer University, Chapel Devotions Featuring Will Campbell as Speaker. 1p. Attached: TN. [February 7, 1963]. Introduction for Will Campbell/ [James Y. Holloway]. Attached notes.
Article. September 11, 1963. "N.C.C. Visits Clarksdale"/ Stephen C. Rose. The Christian Century. Pp. 1105-1106.
Article. March 1964. "The Gift of God"/ Will D. Campbell. New South, p.37. Attached: ANS. [March 1964]. WDC [Will D. Campbell] to Jim [Holloway]. Re: Attached article.
Renewal. Vol.4, No.4. April/May 1964. Note: Contains article, "Wither the Gospel" Stephen C. Rose. P. 11-13.
Article. March 1965. "Snickness Unto Death…folk vs. contemporary country music"/ David Brett. Motive. Pp. 35-36, 38.
Article. August 9, 1965. The Presbyterian Outlook. v. 147 no. 29. Note: Contains an article "Evangelism Has Not Been Tried"/ Will D. Campbell. P. 7.
TD. November 1966. "Committee of Southern Churchmen"/ [Will Campbell?]. Re: Press Release about the Committee of Southern Churchmen. 5 pp.
TMs. . Draft Copy of "If We Should Get Serious"/ Will D. Campbell. 3pp. Holographic annotations. On lined yellow notebook paper.
TMs. . Draft Copy of "If We Should Get Serious"/ Will D. Campbell. 2pp. Holographic annotations. Copy.
TMs. . Draft Copy of "If We Should Get Serious"/ Will D. Campbell. 4pp. Holographic annotations.
Article. Fall 1967. "About Will Campbell"/ John Edgerton. New South. Pp. 66-76.
Article. December 1969. "I Love My Country: Christ Have Mercy"/ Will Campbell. Motive. Pp. 42-47.
TMs. . "The Night Some of Us Named a Magazine"/ Will D. Campbell and James Y. Holloway. 7pp. Onionskin copy.
TMs. . "The Night Some of Us Named a Magazine"/ Will D. Campbell and James Y. Holloway.8pp. Note: On Katallagete letterhead. (2 copies).
Return to introductory article
1. Harmon L. Wray, Jr, "The Committee of Southern Churchmen," in Encyclopedia of Religion in the South, ed. Samuel S. Hill (Macon, GA: Mercer University Press, 1984), 180. The full text of the Committee's statement can be found in the Committee of Southern Churchmen, "Statement Adopted by Committee Southern Churchmen, Nashville, Tennessee," February 6, 1964. The Katallagete/James Y. Holloway Collection, Special Collections, University of Mississippi (hereafter referred to as The Katallagete Collection). [return]
2. Howard Brick, The Age of Contradiction: American Thought and Culture in the 1960s (New York: Twayne Publishers, 1988), 192. [return]
3. Manning Marble, Race, Reform and Rebellion: The Second Reconstruction in Black America, 1945-1990, 2nd ed. (Jackson: University Press of Mississippi, 1991), 71. My summary of the civil rights movement is based largely on the information contained in Marble. [return]
4. My information on Campbell comes primarily from the biography by Merrill M. Hawkins, Jr., Will Campbell: Radical Prophet of the South (Macon, GA: Mercer University Press, 1997). [return]
5. Ibid., pp. 45-46. [return]
6. Wray, "The Committee of Southern Churchmen," 180; James McBride Dabbs, "Southern Churchmen: Fellowship to Committee," Katallagete 1 (June 1965): 7-8. [return]
7. Committee of Southern Churchmen, "A Proposal for the Fellowship of Southern Churchmen (Committee of Southern Churchmen). July 29, 1963." The Katallagete Collection; Hawkins, Will Campbell, 49. [return]
8. Hawkins, Will Campbell, 50. [return]
9. Committee of Southern Churchmen, "A Proposal for the Fellowship of Southern Churchmen." [return]
10. Ibid. [return]
11. Committee of Southern Churchmen, "Program, Committee of Southern Churchmen Planning Session, February 5-6, 1964." The Katallagete Collection. [return]
12. Committee of Southern Churchmen, "A Proposal for the Fellowship of Southern Churchmen." [return]
13. Committee of Southern Churchmen, "Executive Board Minutes, Committee of Southern Churchmen, September 28, 1964." The Katallagete Collection. [return]
14. Committee of Southern Churchmen, "Minutes Meeting of the Editorial Board, Committee of Southern Churchmen. October 2, 1964." The Katallagete Collection. [return]
15. James Y. Holloway and Will Campbell, "The Night Some of Us Named a Magazine." The Katallagete Collection. [return]
16. Ibid. [return]
17. Ibid. [return]
This article published 8/--/2000