Summary: Traditional Black denominations in the early 20th century were neither fundamentalist nor modernist. They were traditional Christians that upheld conservative theological values, but also believed in social justice, especially in regard to racism.
I have never done this before. But I do not think I can really do better in posting about Doctrine and Race than to extensively quote the book itself. I made 28 highlights and a couple of notes and you can see all of them and the exact location of each on my goodreads page.
I limited my quotes to just 11. I did bold areas which I think are important.
Indeed, virtually all white Protestants, whether they supported fundamentalism, opposed it, or ignored it, assumed that white Protestant thought was normative and superior, so in that respect, fundamentalists were no different than non-fundamentalist whites.
Religious life in America was segregated and racially coded. Moreover, our understanding of the distribution of the formative books—The Fundamentals—needs an asterisk. While the current narrative holds that oil baron Lyman Stewart financed their distribution to all American ministers and missionaries, black Baptists and Methodists appear not to have received them. The adjective “white” should precede “American” in our telling of the Fundamentals creation story.
For white fundamentalists, and white Protestants in general in the United States, Protestant Christianity was the chief weapon available to civilize the various races. Such a trusting belief in the positive power of Protestantism was not confined to conservative evangelicals or fundamentalists. Josiah Strong’s Our Country, published in 1886, lauded the civilizing effects of “true spiritual Christianity.” Indeed, for many white Protestants in the United States, the benefits of converting various immigrants and minorities to Protestant Christianity were myriad and far-reaching. Black, Jew, Roman Catholic—all could improve themselves through religion, and all required it to be considered “American.”