136-558: The Catholic Worker Movement is a collection of autonomous communities founded by Dorothy Day and Peter Maurin in the United States in 1933. Its aim is to "live in accordance with the justice and charity of Jesus Christ". One of its guiding principles is hospitality towards those on the margin of society, based on the principles of communitarianism and personalism . To this end, the movement claims over 240 local Catholic Worker communities providing social services. Each house has
272-491: A Catholic Worker house was later named. Like many newspapers of the day, including those for which Day had been writing, it was an unapologetic example of advocacy journalism. It provided coverage of strikes and explored working conditions, especially women and African American workers, and explained papal teaching on social issues. Its viewpoint was partisan and stories were designed to move its readers to take action locally, for example, by patronizing laundries recommended by
408-491: A Catholic Worker house was later named. Like many newspapers of the day, including those for which Day had been writing, it was an unapologetic example of advocacy journalism. It provided coverage of strikes and explored working conditions, especially women and African American workers, and explained papal teaching on social issues. Its viewpoint was partisan and stories were designed to move its readers to take action locally, for example, by patronizing laundries recommended by
544-402: A beach cottage as a writing retreat on Staten Island, New York . Soon she found a new lover, Forster Batterham, an activist and biologist, who joined her there on weekends. She lived there from 1925 to 1929, entertaining friends and enjoying a romantic relationship that foundered when she took passionately to motherhood and religion. Day, who had thought herself sterile following her abortion,
680-402: A beach cottage as a writing retreat on Staten Island, New York . Soon she found a new lover, Forster Batterham, an activist and biologist, who joined her there on weekends. She lived there from 1925 to 1929, entertaining friends and enjoying a romantic relationship that foundered when she took passionately to motherhood and religion. Day, who had thought herself sterile following her abortion,
816-477: A different mission, going about the work of social justice in its own way, suited to its local region. Catholic Worker houses are not official organs of the Catholic Church, and their activities, inspired by Day's example, may be more or less overtly religious in tone and inspiration depending on the particular institution. The movement campaigns for nonviolence and is active in opposing both war and
952-502: A disarmament of the heart. The paper's circulation fell as many Catholic churches, schools, and hospitals that had previously served as its distribution points withdrew support. Circulation fell from 150,000 to 30,000. In 1938, she published an account of the transformation of her political activism into religiously motivated activism in From Union Square to Rome . She recounted her life story selectively, without providing
1088-435: A disarmament of the heart. The paper's circulation fell as many Catholic churches, schools, and hospitals that had previously served as its distribution points withdrew support. Circulation fell from 150,000 to 30,000. In 1938, she published an account of the transformation of her political activism into religiously motivated activism in From Union Square to Rome . She recounted her life story selectively, without providing
1224-602: A family visit in Florida. Day supported herself as a journalist, writing a gardening column for the local paper, the Staten Island Advance , and feature articles and book reviews for several Catholic publications, including Commonweal . In 1932, inspired by conversations with Mike Gold's brother George, a leader of the upcoming Hunger March in Washington D.C., she traveled to Washington to report on
1360-417: A family visit in Florida. Day supported herself as a journalist, writing a gardening column for the local paper, the Staten Island Advance , and feature articles and book reviews for several Catholic publications, including Commonweal . In 1932, inspired by conversations with Mike Gold's brother George, a leader of the upcoming Hunger March in Washington D.C., she traveled to Washington to report on
1496-577: A girl with a conventional upstate New York background whose concern for her neighbors, especially the unfortunate, carried her into the women's suffrage movement, socialism, the I.W.W., communism, and finally into the Church of Rome, where she became a co-founder of the Catholic Worker Movement. On June 15, 1955, Day joined a group of pacifists in refusing to participate in civil defense drills scheduled that day. Some of them challenged
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#17327653789271632-447: A girl with a conventional upstate New York background whose concern for her neighbors, especially the unfortunate, carried her into the women's suffrage movement, socialism, the I.W.W., communism, and finally into the Church of Rome, where she became a co-founder of the Catholic Worker Movement. On June 15, 1955, Day joined a group of pacifists in refusing to participate in civil defense drills scheduled that day. Some of them challenged
1768-619: A leader with influence but without direct authority over the Catholic Worker houses, even the Tivoli Catholic Worker Farm that she visited regularly. She recorded her frustration in her diary: "I have no power to control smoking of pot, for instance, or sexual promiscuity, or solitary sins." In 1966, Spellman visited U.S. troops in Vietnam at Christmas, where he was reported as saying: "This war in Vietnam is…
1904-419: A leader with influence but without direct authority over the Catholic Worker houses, even the Tivoli Catholic Worker Farm that she visited regularly. She recorded her frustration in her diary: "I have no power to control smoking of pot, for instance, or sexual promiscuity, or solitary sins." In 1966, Spellman visited U.S. troops in Vietnam at Christmas, where he was reported as saying: "This war in Vietnam is…
2040-598: A local Sister of Charity , Aloysia Mary Mulhern, and with her help educated herself in the Catholic faith and had her baby baptized in July 1927. Batterham refused to attend the ceremony. His relationship with Day became increasingly unbearable, as her desire for marriage in the Church confronted his antipathy to organized religion, Catholicism most of all. After one last fight in late December, Day refused to allow him to return. On December 28, she underwent conditional baptism in
2176-491: A local Sister of Charity , Aloysia Mary Mulhern, and with her help educated herself in the Catholic faith and had her baby baptized in July 1927. Batterham refused to attend the ceremony. His relationship with Day became increasingly unbearable, as her desire for marriage in the Church confronted his antipathy to organized religion, Catholicism most of all. After one last fight in late December, Day refused to allow him to return. On December 28, she underwent conditional baptism in
2312-473: A model of nonviolent revolutionary behavior… He respected individual conscience. But he also preached a prophetic message, difficult for many of his contemporaries to embrace. Families have had a variety of roles in the Catholic Worker Movement. Because those donating funds to the houses of hospitality were primarily interested in helping the poor, the higher cost of maintaining a volunteer family (as opposed to maintaining an individual volunteer) conflicted with
2448-695: A native of upstate New York, was of English ancestry. Her parents were married in an Episcopal church in Greenwich Village . She had three brothers (including Donald S. Day ) and a sister and was the third oldest child. In 1904, her father, a sportswriter devoted to horse racing, took a position with a newspaper in San Francisco. The family lived in Oakland, California , until the San Francisco Earthquake of 1906 destroyed
2584-435: A native of upstate New York, was of English ancestry. Her parents were married in an Episcopal church in Greenwich Village . She had three brothers (including Donald S. Day ) and a sister and was the third oldest child. In 1904, her father, a sportswriter devoted to horse racing, took a position with a newspaper in San Francisco. The family lived in Oakland, California , until the San Francisco Earthquake of 1906 destroyed
2720-489: A part of it." Day reaffirmed her pacifism following the U.S. declaration of war in 1941 and urged noncooperation in a speech that day: "We must make a start. We must renounce war as an instrument of policy. ...Even as I speak to you, I may be guilty of what some men call treason. But we must reject war. ...You young men should refuse to take up arms. Young women tear down the patriotic posters. And all of you – young and old put away your flags." Her January 1942 column
2856-489: A part of it." Day reaffirmed her pacifism following the U.S. declaration of war in 1941 and urged noncooperation in a speech that day: "We must make a start. We must renounce war as an instrument of policy. ...Even as I speak to you, I may be guilty of what some men call treason. But we must reject war. ...You young men should refuse to take up arms. Young women tear down the patriotic posters. And all of you – young and old put away your flags." Her January 1942 column
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#17327653789272992-617: A respectful letter that asserted as much right to publish the Catholic Worker as the Catholic War Veterans had to their name and their own opinions independent of those of the Archdiocese. The Archdiocese took no action, and later, Day speculated that perhaps church officials did not want members of the Catholic Worker Movement holding prayer vigils for him to relent: "We were ready to go to St. Patrick's, fill up
3128-420: A respectful letter that asserted as much right to publish the Catholic Worker as the Catholic War Veterans had to their name and their own opinions independent of those of the Archdiocese. The Archdiocese took no action, and later, Day speculated that perhaps church officials did not want members of the Catholic Worker Movement holding prayer vigils for him to relent: "We were ready to go to St. Patrick's, fill up
3264-604: A ten-day fast. She was pleased when the Council in Gaudium et spes (1965), its statement on "the Church in the Modern World", said that nuclear warfare was incompatible with traditional Catholic just war theory : "Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation." Day's account of
3400-435: A ten-day fast. She was pleased when the Council in Gaudium et spes (1965), its statement on "the Church in the Modern World", said that nuclear warfare was incompatible with traditional Catholic just war theory : "Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation." Day's account of
3536-485: A third way between capitalism and socialism . Pope Benedict XVI used her conversion story as an example of how to "journey towards faith… in a secularized environment." In an address before the United States Congress , Pope Francis included her in a list of four exemplary Americans who "buil[t] a better future". The Catholic Church has opened the cause for Day's possible canonization , which
3672-411: A third way between capitalism and socialism . Pope Benedict XVI used her conversion story as an example of how to "journey towards faith… in a secularized environment." In an address before the United States Congress , Pope Francis included her in a list of four exemplary Americans who "buil[t] a better future". The Catholic Church has opened the cause for Day's possible canonization , which
3808-581: A war for civilization." Day authored a response in the January 1967 issue of the Catholic Worker that avoided direct criticism but cataloged all the war zones Spellman had visited over the years: "It is not just Vietnam, it is South Africa, it is Nigeria, the Congo, Indonesia, all of Latin America." Visiting was "a brave thing to do", she wrote, and asked: "But oh, God, what are all these Americans doing all over
3944-419: A war for civilization." Day authored a response in the January 1967 issue of the Catholic Worker that avoided direct criticism but cataloged all the war zones Spellman had visited over the years: "It is not just Vietnam, it is South Africa, it is Nigeria, the Congo, Indonesia, all of Latin America." Visiting was "a brave thing to do", she wrote, and asked: "But oh, God, what are all these Americans doing all over
4080-496: Is a temptation of the devil to that most awful of all wars, the war between the clergy and the laity." Years later, she explained her stance vis-à-vis Spellman: "[H]e is our chief priest and confessor; he is our spiritual leader – of all of us who live here in New York. But he is not our ruler." On March 3, 1951, the Archdiocese ordered Day to cease publication or remove the word Catholic from her publication name. She replied with
4216-440: Is a temptation of the devil to that most awful of all wars, the war between the clergy and the laity." Years later, she explained her stance vis-à-vis Spellman: "[H]e is our chief priest and confessor; he is our spiritual leader – of all of us who live here in New York. But he is not our ruler." On March 3, 1951, the Archdiocese ordered Day to cease publication or remove the word Catholic from her publication name. She replied with
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4352-493: Is described in her 1952 autobiography, The Long Loneliness . Day was also an active journalist, and described her social activism in her writings. In 1917 she was imprisoned as a member of suffragist Alice Paul 's nonviolent Silent Sentinels . In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker Movement , a pacifist movement that combines direct aid for
4488-417: Is described in her 1952 autobiography, The Long Loneliness . Day was also an active journalist, and described her social activism in her writings. In 1917 she was imprisoned as a member of suffragist Alice Paul 's nonviolent Silent Sentinels . In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker Movement , a pacifist movement that combines direct aid for
4624-636: The Atlantic , but be received as a guest into the homes of New England Unitarians, and in Jane Addams ' Hull House in Chicago!" Maurin drew Day's attention to French models and literature. The Catholic Worker Movement started when the Catholic Worker appeared on May 1, 1933, priced at one cent, and published continuously since then. It was aimed at those suffering the most in the depths of
4760-404: The Atlantic , but be received as a guest into the homes of New England Unitarians, and in Jane Addams ' Hull House in Chicago!" Maurin drew Day's attention to French models and literature. The Catholic Worker Movement started when the Catholic Worker appeared on May 1, 1933, priced at one cent, and published continuously since then. It was aimed at those suffering the most in the depths of
4896-667: The Catholic Worker asked: "Is it not possible to be radical and not atheist?" and celebrated its distribution in Union Square on May Day as a direct challenge to the Communists. Day defended government relief programs like the Civilian Conservation Corps that the Communists ridiculed. The Daily Worker responded by mocking the Catholic Worker for its charity work and expressing sympathy for landlords when calling evictions morally wrong. In this fight,
5032-468: The Catholic Worker asked: "Is it not possible to be radical and not atheist?" and celebrated its distribution in Union Square on May Day as a direct challenge to the Communists. Day defended government relief programs like the Civilian Conservation Corps that the Communists ridiculed. The Daily Worker responded by mocking the Catholic Worker for its charity work and expressing sympathy for landlords when calling evictions morally wrong. In this fight,
5168-476: The Catholic Worker attracted such writers and editors as Michael Harrington , Ammon Hennacy , Thomas Merton , and Daniel Berrigan . From the publishing enterprise came a " house of hospitality ", a shelter that provided food and clothing to the poor of the Lower East Side and then a series of farms for communal living. The movement quickly spread to other cities in the United States and to Canada and
5304-411: The Catholic Worker attracted such writers and editors as Michael Harrington , Ammon Hennacy , Thomas Merton , and Daniel Berrigan . From the publishing enterprise came a " house of hospitality ", a shelter that provided food and clothing to the poor of the Lower East Side and then a series of farms for communal living. The movement quickly spread to other cities in the United States and to Canada and
5440-595: The Catholic Worker into action through " houses of hospitality " and then through a series of farms for people to live together on communes . The idea of voluntary poverty was advocated for those who volunteered to work at the houses of hospitality. Many people would come to the Catholic Workers for assistance, then becoming Workers themselves. Initially, these houses of hospitality had little organization and no requirements for membership. As time passed some basic rules and policies were established. Day appointed
5576-643: The Communist Party USA . Initially, Day lived a bohemian life. In 1920, after ending an unhappy love affair with Lionel Moise, and after having an abortion that was "the great tragedy of her life", she married Berkeley Tobey in a civil ceremony. She spent the better part of a year with him in Europe, removed from politics, focusing on art and literature, and writing a semi-autobiographical novel, The Eleventh Virgin (1924), based on her affair with Moise. In its "Epilogue", she tried to draw lessons about
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5712-520: The Communist Party USA . Initially, Day lived a bohemian life. In 1920, after ending an unhappy love affair with Lionel Moise, and after having an abortion that was "the great tragedy of her life", she married Berkeley Tobey in a civil ceremony. She spent the better part of a year with him in Europe, removed from politics, focusing on art and literature, and writing a semi-autobiographical novel, The Eleventh Virgin (1924), based on her affair with Moise. In its "Epilogue", she tried to draw lessons about
5848-642: The Industrial Workers of the World – I.W.W. ) and Anarchism . When I read Tolstoy I was an Anarchist. My allegiance to The Call kept me a Socialist, although a left-wing one, and my Americanism inclined me to the I.W.W. movement." She celebrated the February Revolution in Russia in 1917, the overthrow of the monarchy and establishment of a reformist government. In November 1917, she
5984-399: The Industrial Workers of the World – I.W.W. ) and Anarchism . When I read Tolstoy I was an Anarchist. My allegiance to The Call kept me a Socialist, although a left-wing one, and my Americanism inclined me to the I.W.W. movement." She celebrated the February Revolution in Russia in 1917, the overthrow of the monarchy and establishment of a reformist government. In November 1917, she
6120-482: The Lower East Side of New York and worked on the staff of several Socialist publications, including The Liberator , The Masses , and The Call . She "smilingly explained to impatient socialists that she was 'a pacifist even in the class war .'" Years later, Day described how she was pulled in different directions: "I was only eighteen, so I wavered between my allegiance to Socialism, Syndicalism (of
6256-418: The Lower East Side of New York and worked on the staff of several Socialist publications, including The Liberator , The Masses , and The Call . She "smilingly explained to impatient socialists that she was 'a pacifist even in the class war .'" Years later, Day described how she was pulled in different directions: "I was only eighteen, so I wavered between my allegiance to Socialism, Syndicalism (of
6392-461: The University of Illinois at Urbana–Champaign on a scholarship. She was a reluctant scholar. Her reading was chiefly in a Christian radical social direction. She avoided campus social life, and supported herself rather than rely on money from her father, buying all her clothing and shoes from discount stores. She left the university after two years, and moved to New York City. She settled on
6528-403: The University of Illinois at Urbana–Champaign on a scholarship. She was a reluctant scholar. Her reading was chiefly in a Christian radical social direction. She avoided campus social life, and supported herself rather than rely on money from her father, buying all her clothing and shoes from discount stores. She left the university after two years, and moved to New York City. She settled on
6664-879: The Bible frequently. When she was ten, she started to attend the Church of Our Saviour, an Episcopal church in the Lincoln Park neighborhood of Chicago, after its rector convinced her mother to let Day's brothers join the church choir . She was taken with the liturgy and its music. She studied the catechism and was baptized and confirmed in that church in 1911. Day was an avid reader in her teens, particularly fond of Upton Sinclair 's The Jungle . She worked from one book to another, noting Jack London 's mention of Herbert Spencer in Martin Eden , and then from Spencer to Darwin and Huxley. She learned about anarchy and extreme poverty from Peter Kropotkin , who promoted
6800-707: The Bible frequently. When she was ten, she started to attend the Church of Our Saviour, an Episcopal church in the Lincoln Park neighborhood of Chicago, after its rector convinced her mother to let Day's brothers join the church choir . She was taken with the liturgy and its music. She studied the catechism and was baptized and confirmed in that church in 1911. Day was an avid reader in her teens, particularly fond of Upton Sinclair 's The Jungle . She worked from one book to another, noting Jack London 's mention of Herbert Spencer in Martin Eden , and then from Spencer to Darwin and Huxley. She learned about anarchy and extreme poverty from Peter Kropotkin , who promoted
6936-517: The Catholic Church with Sister Aloysia as her godparent, at the Church of Our Lady Help of Christians . In the summer of 1929, to put Batterham behind her, Day accepted a job writing film dialogue for Pathé Motion Pictures and moved to Los Angeles with Tamar. A few months later, following the 1929 stock market crash , her contract was not renewed. She returned to New York via a sojourn in Mexico and
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#17327653789277072-412: The Catholic Church with Sister Aloysia as her godparent, at the Church of Our Lady Help of Christians . In the summer of 1929, to put Batterham behind her, Day accepted a job writing film dialogue for Pathé Motion Pictures and moved to Los Angeles with Tamar. A few months later, following the 1929 stock market crash , her contract was not renewed. She returned to New York via a sojourn in Mexico and
7208-555: The Catholic Worker Movement, Loaves and Fishes , was published in 1963. Despite her anti-establishment sympathies, Day's judgment of the 60s counterculture was nuanced. She enjoyed it when Abbie Hoffman told her she was the original hippie , accepting it as a form of tribute to her detachment from materialism. Simultaneously, she disapproved of many who called themselves hippies. She described some she encountered in 1969 in Minnesota: "They are marrying young – 17 and 18, and taking to
7344-498: The Catholic Worker Movement, Loaves and Fishes , was published in 1963. Despite her anti-establishment sympathies, Day's judgment of the 60s counterculture was nuanced. She enjoyed it when Abbie Hoffman told her she was the original hippie , accepting it as a form of tribute to her detachment from materialism. Simultaneously, she disapproved of many who called themselves hippies. She described some she encountered in 1969 in Minnesota: "They are marrying young – 17 and 18, and taking to
7480-416: The Catholic Worker as well, with some families running their own houses of hospitality. Dorothy Day Dorothy Day (November 8, 1897 – November 29, 1980) was an American journalist, social activist and anarchist who, after a bohemian youth, became a Catholic without abandoning her social activism. She was perhaps the best-known political radical among American Catholics . Day's conversion
7616-588: The Church allied with Franco fighting radicals of many stripes, the Catholic and the worker at war with one another. Day refused to follow the Catholic hierarchy in support of Franco against the Republican forces, which were atheist and anticlerical in spirit, led by anarchists and communists (that is, the Republican forces were). She acknowledged the martyrdom of priests and nuns in Spain and said she expected
7752-422: The Church allied with Franco fighting radicals of many stripes, the Catholic and the worker at war with one another. Day refused to follow the Catholic hierarchy in support of Franco against the Republican forces, which were atheist and anticlerical in spirit, led by anarchists and communists (that is, the Republican forces were). She acknowledged the martyrdom of priests and nuns in Spain and said she expected
7888-514: The Church hierarchy backed Day's movement and Commonweal , a Catholic journal that expressed a wide range of viewpoints, said that Day's background positioned her well for her mission: "There are few laymen in this country who are so completely conversant with Communist propaganda and its exponents." During this time, she became friends with many Catholic authors, including John C. Cort and Harry Sylvester . Sylvester dedicated his fourth novel, Moon Gaffney , to Day and Cort. Over several decades,
8024-514: The Church hierarchy backed Day's movement and Commonweal , a Catholic journal that expressed a wide range of viewpoints, said that Day's background positioned her well for her mission: "There are few laymen in this country who are so completely conversant with Communist propaganda and its exponents." During this time, she became friends with many Catholic authors, including John C. Cort and Harry Sylvester . Sylvester dedicated his fourth novel, Moon Gaffney , to Day and Cort. Over several decades,
8160-502: The Church, stand outside it in prayerful meditation. We were ready to take advantage of America's freedoms so that we could say what we thought and do what we believed to be the right thing to do." Her autobiography, The Long Loneliness , was published in 1952 with illustrations by the Quaker Fritz Eichenberg . The New York Times summarized it a few years later: The autobiography, well and thoughtfully told, of
8296-426: The Church, stand outside it in prayerful meditation. We were ready to take advantage of America's freedoms so that we could say what we thought and do what we believed to be the right thing to do." Her autobiography, The Long Loneliness , was published in 1952 with illustrations by the Quaker Fritz Eichenberg . The New York Times summarized it a few years later: The autobiography, well and thoughtfully told, of
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#17327653789278432-471: The Great Depression, "those who think there is no hope for the future," and announced to them that "the Catholic Church has a social program. ...There are men of God who are working not only for their spiritual but for their material welfare." It accepted no advertising and did not pay its staff. Publication of the first issue was supported in part by a $ 1 donation from Sister Peter Claver, for whom
8568-404: The Great Depression, "those who think there is no hope for the future," and announced to them that "the Catholic Church has a social program. ...There are men of God who are working not only for their spiritual but for their material welfare." It accepted no advertising and did not pay its staff. Publication of the first issue was supported in part by a $ 1 donation from Sister Peter Claver, for whom
8704-744: The Laundry Workers' Union. Its advocacy of federal child labor laws put it at odds with the American Church hierarchy from its first issue. Still, Day censored some of Maurin's attacks on the Church hierarchy and tried to have a collection of the paper's issues presented to Pope Pius XI in 1935. The paper's principal competitor in distribution and ideology was the Communist Daily Worker . Day opposed its atheism, its advocacy of "class hatred" and violent revolution, and its opposition to private property. The first issue of
8840-539: The Laundry Workers' Union. Its advocacy of federal child labor laws put it at odds with the American Church hierarchy from its first issue. Still, Day censored some of Maurin's attacks on the Church hierarchy and tried to have a collection of the paper's issues presented to Pope Pius XI in 1935. The paper's principal competitor in distribution and ideology was the Communist Daily Worker . Day opposed its atheism, its advocacy of "class hatred" and violent revolution, and its opposition to private property. The first issue of
8976-643: The Soviet Union, Hungary, and Romania as part of a group of peace activists, with the financial support of Corliss Lamont , whom she described as a "'pinko' millionaire who lived modestly and helped the Communist Party USA." She met with three members of the Writers' Union and defended Alexander Solzhenitsyn against charges that he had betrayed his country. Day informed her readers that: Solzhenitsin lives in poverty and has been expelled from
9112-457: The Soviet Union, Hungary, and Romania as part of a group of peace activists, with the financial support of Corliss Lamont , whom she described as a "'pinko' millionaire who lived modestly and helped the Communist Party USA." She met with three members of the Writers' Union and defended Alexander Solzhenitsyn against charges that he had betrayed his country. Day informed her readers that: Solzhenitsin lives in poverty and has been expelled from
9248-683: The United Kingdom, Canada, Germany , the Netherlands , Mexico , New Zealand , and Sweden . Day, who died in 1980, is under consideration for sainthood by the Catholic Church . "Our rule is the works of mercy," said Dorothy Day. "It is the way of sacrifice, worship, a sense of reverence." According to co-founder Peter Maurin, the following are the beliefs of the Catholic Worker: The radical philosophy of
9384-493: The United Kingdom. More than 30 independent but affiliated Catholic Worker communities had been founded by 1941. In 1935, the Catholic Worker began publishing articles that articulated a rigorous and uncompromising pacifist position, breaking with the traditional Catholic doctrine of just war theory . The next year, the two sides that fought the Spanish Civil War roughly approximated two of Day's allegiances, with
9520-426: The United Kingdom. More than 30 independent but affiliated Catholic Worker communities had been founded by 1941. In 1935, the Catholic Worker began publishing articles that articulated a rigorous and uncompromising pacifist position, breaking with the traditional Catholic doctrine of just war theory . The next year, the two sides that fought the Spanish Civil War roughly approximated two of Day's allegiances, with
9656-465: The Writers Union and cannot be published in his own country. He is harassed continually, and recently his small cottage in the country has been vandalized and papers destroyed, and a friend of his who went to bring some of his papers to him was seized and beaten. The letter Solzhenitsin wrote protesting this was widely printed in the west, and I was happy to see, as a result, a letter of apology by
9792-402: The Writers Union and cannot be published in his own country. He is harassed continually, and recently his small cottage in the country has been vandalized and papers destroyed, and a friend of his who went to bring some of his papers to him was seized and beaten. The letter Solzhenitsin wrote protesting this was widely printed in the west, and I was happy to see, as a result, a letter of apology by
9928-441: The age of revolution she was living in to require more martyrs: We must prepare now for martyrdom – otherwise, we will not be ready. Who of us, if he were attacked now, would not react quickly and humanly against such attack? Would we love our brother who strikes us? Of all at The Catholic Worker, how many would not instinctively defend himself with any forceful means in his power? We must prepare. We must prepare now. There must be
10064-441: The age of revolution she was living in to require more martyrs: We must prepare now for martyrdom – otherwise, we will not be ready. Who of us, if he were attacked now, would not react quickly and humanly against such attack? Would we love our brother who strikes us? Of all at The Catholic Worker, how many would not instinctively defend himself with any forceful means in his power? We must prepare. We must prepare now. There must be
10200-469: The authorities in Moscow, saying that it was the local police who had acted so violently. Dorothy Day Dorothy Day (November 8, 1897 – November 29, 1980) was an American journalist, social activist and anarchist who, after a bohemian youth, became a Catholic without abandoning her social activism. She was perhaps the best-known political radical among American Catholics . Day's conversion
10336-441: The belief that only cooperation and mutual aid could create a truly free society. She also enjoyed Russian literature while in university studies, especially Dostoevsky , Tolstoy , and Gorky . Day read a lot of socially conscious work, which gave her a background for her future; it helped bolster her support for and involvement in social activism. Day graduated from Robert Waller High School in 1914. In 1914, Day attended
10472-441: The belief that only cooperation and mutual aid could create a truly free society. She also enjoyed Russian literature while in university studies, especially Dostoevsky , Tolstoy , and Gorky . Day read a lot of socially conscious work, which gave her a background for her future; it helped bolster her support for and involvement in social activism. Day graduated from Robert Waller High School in 1914. In 1914, Day attended
10608-460: The conflict: "Go to them, conciliate them. It is easier for the great to give in than the poor." Spellman stood fast until the strike ended on March 11, when the union members accepted the Archdiocese's original offer of a 48-hour 6-day work week. Day wrote in the Catholic Worker in April: "A Cardinal, ill-advised, exercised so overwhelming a show of force against the union of poor working men. There
10744-408: The conflict: "Go to them, conciliate them. It is easier for the great to give in than the poor." Spellman stood fast until the strike ended on March 11, when the union members accepted the Archdiocese's original offer of a 48-hour 6-day work week. Day wrote in the Catholic Worker in April: "A Cardinal, ill-advised, exercised so overwhelming a show of force against the union of poor working men. There
10880-405: The constitutionality of the law under which they were charged, but Day and six others believed that their refusal was not a legal dispute but one of philosophy. Day said she was doing "public penance" for the United States' first use of an atom bomb. They pleaded guilty on September 28, 1955, but the judge refused to send them to jail, saying, "I'm not making any martyrs." She did the same in each of
11016-405: The constitutionality of the law under which they were charged, but Day and six others believed that their refusal was not a legal dispute but one of philosophy. Day said she was doing "public penance" for the United States' first use of an atom bomb. They pleaded guilty on September 28, 1955, but the judge refused to send them to jail, saying, "I'm not making any martyrs." She did the same in each of
11152-451: The details of her early years of "grievous mortal sin" when her life was "pathetic, little, and mean." She presented it as an answer to communist relatives and friends who have asked: "How could you become a Catholic?": What I want to bring out in this book is a succession of events that led me to His feet, glimpses of Him that I received through many years, which made me feel the vital need of Him and of religion. I will try to trace for you
11288-451: The details of her early years of "grievous mortal sin" when her life was "pathetic, little, and mean." She presented it as an answer to communist relatives and friends who have asked: "How could you become a Catholic?": What I want to bring out in this book is a succession of events that led me to His feet, glimpses of Him that I received through many years, which made me feel the vital need of Him and of religion. I will try to trace for you
11424-670: The directors of each of the houses, each of which operated autonomously and came to vary in size and character. In the 1930s, the St. Louis Workers served 3,400 people a day while the Detroit Workers served around 600 a day. The Catholic Worker newspaper spread the idea to other cities in the United States , as well as to Canada and the United Kingdom , through the reports printed by those who had experienced working in
11560-608: The founder of the movement with which she is identified. Maurin, a French immigrant and something of a vagabond, had entered the Institute of the Brothers of the Christian Schools in his native France, before emigrating, first to Canada, then to the United States. Despite his lack of formal education, Maurin was a man of deep intellect and decidedly strong views. He had a vision of social justice and its connection with
11696-428: The founder of the movement with which she is identified. Maurin, a French immigrant and something of a vagabond, had entered the Institute of the Brothers of the Christian Schools in his native France, before emigrating, first to Canada, then to the United States. Despite his lack of formal education, Maurin was a man of deep intellect and decidedly strong views. He had a vision of social justice and its connection with
11832-557: The gathering of bands of men and women together, for the actual works of mercy that the comrades had always made part of their technique in reaching the workers?" Later, she visited the National Shrine of the Immaculate Conception in northeast D.C. to offer a prayer to find a way to use her gifts and talents to help her fellow workers and the poor. In 1932, Day met Peter Maurin , the man she always credited as
11968-420: The gathering of bands of men and women together, for the actual works of mercy that the comrades had always made part of their technique in reaching the workers?" Later, she visited the National Shrine of the Immaculate Conception in northeast D.C. to offer a prayer to find a way to use her gifts and talents to help her fellow workers and the poor. In 1932, Day met Peter Maurin , the man she always credited as
12104-422: The group can be described as Christian anarchism . Anne Klejment, a history lecturer at the University of St. Thomas , wrote of the movement: The Catholic Worker considered itself a Christian anarchist movement. All authority came from God; and the state, having by choice distanced itself from Christian perfectionism , forfeited its ultimate authority over the citizen… Catholic Worker anarchism followed Christ as
12240-463: The houses of hospitality. More than 30 independent but affiliated communities had been founded by 1941. Between 1965 and 1980 an additional 76 communities were founded with 35 of these still in existence today, such as the "Hippie Kitchen" founded in the back of a van by two Catholic Workers on Skid Row, Los Angeles in the 1970s. Well over 200 communities exist today, including several in Australia ,
12376-479: The march for Commonweal. Her experience there motivated her decision to take a greater role in social activism and Catholicism. During the hunger strikes in D.C. in December 1932, she wrote of being filled with pride watching the marchers, but she could not do much with her conversion. She comments in her autobiography: "I could write, I could protest, to arouse the conscience, but where was the Catholic leadership in
12512-423: The march for Commonweal. Her experience there motivated her decision to take a greater role in social activism and Catholicism. During the hunger strikes in D.C. in December 1932, she wrote of being filled with pride watching the marchers, but she could not do much with her conversion. She comments in her autobiography: "I could write, I could protest, to arouse the conscience, but where was the Catholic leadership in
12648-518: The movement's houses around the country, as staff left to join the war effort, showed that Day's pacifism had limited appeal even within the Catholic Worker community. On January 13, 1949, unions representing workers at cemeteries managed by the Archdiocese of New York went on strike . After several weeks, Cardinal Francis Spellman used lay brothers from the local Maryknoll seminary and then diocesan seminarians under his supervision to break
12784-459: The movement's houses around the country, as staff left to join the war effort, showed that Day's pacifism had limited appeal even within the Catholic Worker community. On January 13, 1949, unions representing workers at cemeteries managed by the Archdiocese of New York went on strike . After several weeks, Cardinal Francis Spellman used lay brothers from the local Maryknoll seminary and then diocesan seminarians under his supervision to break
12920-468: The newspaper's facilities, and her father lost his job. From the spontaneous response to the earthquake's devastation, the self-sacrifice of neighbors in a time of crisis, Day drew a lesson about individual action and the Christian community. The family relocated to Chicago. Day's parents were nominal Christians who rarely attended church. As a young child, she showed a marked religious streak, reading
13056-411: The newspaper's facilities, and her father lost his job. From the spontaneous response to the earthquake's devastation, the self-sacrifice of neighbors in a time of crisis, Day drew a lesson about individual action and the Christian community. The family relocated to Chicago. Day's parents were nominal Christians who rarely attended church. As a young child, she showed a marked religious streak, reading
13192-535: The next five years. In 1958, instead of taking shelter, she joined a group picketing the offices of the U.S. Atomic Energy Commission . After some years, the sentences were suspended; on another occasion, however, she did serve thirty days in jail. In 1956, along with David Dellinger and A. J. Muste , two veteran allies in the pacifist movement, she helped found Liberation magazine. In 1960, she praised Fidel Castro 's "promise of social justice". She said: "Far better to revolt violently than to do nothing about
13328-535: The next five years. In 1958, instead of taking shelter, she joined a group picketing the offices of the U.S. Atomic Energy Commission . After some years, the sentences were suspended; on another occasion, however, she did serve thirty days in jail. In 1956, along with David Dellinger and A. J. Muste , two veteran allies in the pacifist movement, she helped found Liberation magazine. In 1960, she praised Fidel Castro 's "promise of social justice". She said: "Far better to revolt violently than to do nothing about
13464-450: The only country in the world where men of all nations have taken refuge from oppression. We recognize that while in the order of intention we have tried to stand for peace, for love of our brother, in the order of execution, we have failed as Americans in living up to our principles. The circulation of the Catholic Worker , following its losses during the Spanish Civil War , had risen to 75,000, but now plummeted again. The closing of many of
13600-450: The only country in the world where men of all nations have taken refuge from oppression. We recognize that while in the order of intention we have tried to stand for peace, for love of our brother, in the order of execution, we have failed as Americans in living up to our principles. The circulation of the Catholic Worker , following its losses during the Spanish Civil War , had risen to 75,000, but now plummeted again. The closing of many of
13736-550: The people, a naturally good life (on which grace can build) one cannot help but be in favor of the measures taken." Day hoped that the Second Vatican Council would endorse nonviolence as a fundamental tenet of Catholic life and denounce nuclear arms, both their use in warfare and the "idea of arms being used as deterrents, to establish a balance of terror." She lobbied bishops in Rome and joined with other women in
13872-425: The people, a naturally good life (on which grace can build) one cannot help but be in favor of the measures taken." Day hoped that the Second Vatican Council would endorse nonviolence as a fundamental tenet of Catholic life and denounce nuclear arms, both their use in warfare and the "idea of arms being used as deterrents, to establish a balance of terror." She lobbied bishops in Rome and joined with other women in
14008-443: The poor and homeless with nonviolent direct action on their behalf. She practiced civil disobedience , which led to additional arrests in 1955, 1957, and in 1973 at age 75. As part of the Catholic Worker Movement, Day co-founded the Catholic Worker newspaper in 1933, and served as its editor from 1933 until her death in 1980. In this newspaper, Day advocated the Catholic economic theory of distributism , which she considered
14144-443: The poor and homeless with nonviolent direct action on their behalf. She practiced civil disobedience , which led to additional arrests in 1955, 1957, and in 1973 at age 75. As part of the Catholic Worker Movement, Day co-founded the Catholic Worker newspaper in 1933, and served as its editor from 1933 until her death in 1980. In this newspaper, Day advocated the Catholic economic theory of distributism , which she considered
14280-411: The poor destitute." Several months later, Day traveled to Cuba and reported her experiences in a four-part series in the Catholic Worker . In the first of these, she wrote: "I am most of all interested in the religious life of the people and so must not be on the side of a regime that favors the extirpation of religion. On the other hand, when that regime is bending all its efforts to make a good life for
14416-411: The poor destitute." Several months later, Day traveled to Cuba and reported her experiences in a four-part series in the Catholic Worker . In the first of these, she wrote: "I am most of all interested in the religious life of the people and so must not be on the side of a regime that favors the extirpation of religion. On the other hand, when that regime is bending all its efforts to make a good life for
14552-589: The poor, which was partly inspired by St. Francis of Assisi . He had a vision of action based on sharing ideas and subsequent action by the poor themselves. Maurin was deeply versed in the writings of the Church Fathers and the papal documents on social matters that had been issued by Pope Leo XIII and his successors. Maurin provided Day with the grounding in Catholic theology of the need for social action they both felt. Years later Day described how Maurin also broadened her knowledge by bringing "a digest of
14688-526: The poor, which was partly inspired by St. Francis of Assisi . He had a vision of action based on sharing ideas and subsequent action by the poor themselves. Maurin was deeply versed in the writings of the Church Fathers and the papal documents on social matters that had been issued by Pope Leo XIII and his successors. Maurin provided Day with the grounding in Catholic theology of the need for social action they both felt. Years later Day described how Maurin also broadened her knowledge by bringing "a digest of
14824-404: The religious sense that was in me." She had a love affair of several years with Mike Gold , a radical writer who later became a prominent Communist. Later she credited Gold with being "indirect involved" in the beginning of the Catholic Worker Movement. Day maintained friendships with such prominent American Communists as Anna Louise Strong and Elizabeth Gurley Flynn who became the head of
14960-404: The religious sense that was in me." She had a love affair of several years with Mike Gold , a radical writer who later became a prominent Communist. Later she credited Gold with being "indirect involved" in the beginning of the Catholic Worker Movement. Day maintained friendships with such prominent American Communists as Anna Louise Strong and Elizabeth Gurley Flynn who became the head of
15096-492: The rest of her life. She was briefly a postulant in the Fraternity of Jesus Caritas, which was inspired by the example of Charles de Foucauld . Day felt unwelcome there and disagreed with how meetings were run. When she withdrew as a candidate for the Fraternity, she wrote to a friend: "I just wanted to let you know that I feel even closer to it all, tho it is not possible for me to be a recognized 'Little Sister,' or formally
15232-433: The rest of her life. She was briefly a postulant in the Fraternity of Jesus Caritas, which was inspired by the example of Charles de Foucauld . Day felt unwelcome there and disagreed with how meetings were run. When she withdrew as a candidate for the Fraternity, she wrote to a friend: "I just wanted to let you know that I feel even closer to it all, tho it is not possible for me to be a recognized 'Little Sister,' or formally
15368-433: The status of women from her experience: "I thought I was a free and emancipated young woman and found out I wasn't at all. …Freedom is just a modernity gown, a new trapping that we women affect to capture the man we want." She ended her marriage to Tobey upon their return to the United States. Day later called The Eleventh Virgin a "very bad book". The sale of the movie rights to the novel gave her $ 2,500, and she bought
15504-433: The status of women from her experience: "I thought I was a free and emancipated young woman and found out I wasn't at all. …Freedom is just a modernity gown, a new trapping that we women affect to capture the man we want." She ended her marriage to Tobey upon their return to the United States. Day later called The Eleventh Virgin a "very bad book". The sale of the movie rights to the novel gave her $ 2,500, and she bought
15640-594: The steps by which I came to accept the faith that I believe was always in my heart. The Cardinal's Literature Committee of the New York Archdiocese recommended it to Catholic readers. In the early 1940s, she affiliated with the Benedictines , in 1955 professing as an oblate of St. Procopius Abbey , in Lisle, Illinois . This gave her a spiritual practice and connection that sustained her throughout
15776-411: The steps by which I came to accept the faith that I believe was always in my heart. The Cardinal's Literature Committee of the New York Archdiocese recommended it to Catholic readers. In the early 1940s, she affiliated with the Benedictines , in 1955 professing as an oblate of St. Procopius Abbey , in Lisle, Illinois . This gave her a spiritual practice and connection that sustained her throughout
15912-418: The strike by digging graves. He called the union action "Communist-inspired". Employees of the Catholic Worker joined the strikers' picket line, and Day wrote Spellman, telling him he was "misinformed" about the workers and their demands, defending their right to unionize and their "dignity as men", which she deemed far more critical than any dispute about wages. She begged him to take the first steps to resolve
16048-418: The strike by digging graves. He called the union action "Communist-inspired". Employees of the Catholic Worker joined the strikers' picket line, and Day wrote Spellman, telling him he was "misinformed" about the workers and their demands, defending their right to unionize and their "dignity as men", which she deemed far more critical than any dispute about wages. She begged him to take the first steps to resolve
16184-500: The unequal global distribution of wealth . Day also founded the Catholic Worker newspaper, still published by the two Catholic Worker houses in New York City , and sold for a penny a copy. The Catholic Worker Movement started with the Catholic Worker newspaper, created by Dorothy Day to advance Catholic social teaching and be a neutral, Christian pacifist position in the war-torn 1930s. Day attempted to put her words from
16320-476: The wishes of those donating. Author Daniel McKanan has suggested that, for a variety of reasons, Dorothy Day 's perspective on family involvement in the movement was controversial. Despite these elements of conflict, families have participated in the Catholic Worker Movement through multiple avenues: some assist the houses of hospitality while others open up a "Christ room" in their homes for people in need. There are many other opportunities for family involvement in
16456-466: The woods up by the Canadian border and building houses for themselves – becoming pioneers again." But she recognized in them the self-indulgence of middle-class affluence, people who had "not known suffering" and lived without principles. She imagined how soldiers returning from Vietnam would want to kill them. Still, she thought what the "flower-people" deserved was "prayer and penance". Day struggled as
16592-410: The woods up by the Canadian border and building houses for themselves – becoming pioneers again." But she recognized in them the self-indulgence of middle-class affluence, people who had "not known suffering" and lived without principles. She imagined how soldiers returning from Vietnam would want to kill them. Still, she thought what the "flower-people" deserved was "prayer and penance". Day struggled as
16728-482: The world so far from our own shores?" In 1970, at the height of American participation in the Vietnam War , she described Ho Chi Minh as "a man of vision, as a patriot, a rebel against foreign invaders" while telling a story of a holiday gathering with relatives where one needs "to find points of agreement and concordance, if possible, rather than the painful differences, religious and political." In 1971, Day
16864-423: The world so far from our own shores?" In 1970, at the height of American participation in the Vietnam War , she described Ho Chi Minh as "a man of vision, as a patriot, a rebel against foreign invaders" while telling a story of a holiday gathering with relatives where one needs "to find points of agreement and concordance, if possible, rather than the painful differences, religious and political." In 1971, Day
17000-482: The writings of Kropotkin one day, calling my attention especially to Fields, Factories, and Workshops . Day observed: "I was familiar with Kropotkin only through his Memoirs of a Revolutionist , which had originally run serially in the Atlantic Monthly . She wrote: "Oh, far day of American freedom, when Karl Marx could write for the morning Tribune in New York, and Kropotkin could not only be published in
17136-416: The writings of Kropotkin one day, calling my attention especially to Fields, Factories, and Workshops . Day observed: "I was familiar with Kropotkin only through his Memoirs of a Revolutionist , which had originally run serially in the Atlantic Monthly . She wrote: "Oh, far day of American freedom, when Karl Marx could write for the morning Tribune in New York, and Kropotkin could not only be published in
17272-561: Was accepted by the Holy See for investigation. For that reason, the Church refers to her with the title of Servant of God . Dorothy May Day was born on November 8, 1897 in the Brooklyn Heights neighborhood of Brooklyn , New York. She was born into a family described by one biographer as "solid, patriotic, and middle class". Her father, John Day, was a Tennessee native of Irish heritage, while her mother, Grace Satterlee,
17408-440: Was accepted by the Holy See for investigation. For that reason, the Church refers to her with the title of Servant of God . Dorothy May Day was born on November 8, 1897 in the Brooklyn Heights neighborhood of Brooklyn , New York. She was born into a family described by one biographer as "solid, patriotic, and middle class". Her father, John Day, was a Tennessee native of Irish heritage, while her mother, Grace Satterlee,
17544-714: Was arrested for picketing at the White House on behalf of women's suffrage as part of a campaign called the Silent Sentinels organized by Alice Paul and the National Woman's Party . Sentenced to 30 days in jail, she served 15 days before being released, ten of them on a hunger strike . Day spent several months in Greenwich Village, where she became close to Eugene O'Neill , whom she later credited with having produced "an intensification of
17680-458: Was arrested for picketing at the White House on behalf of women's suffrage as part of a campaign called the Silent Sentinels organized by Alice Paul and the National Woman's Party . Sentenced to 30 days in jail, she served 15 days before being released, ten of them on a hunger strike . Day spent several months in Greenwich Village, where she became close to Eugene O'Neill , whom she later credited with having produced "an intensification of
17816-681: Was awarded the Pacem in Terris Award of the Interracial Council of the Catholic Diocese of Davenport , Iowa. The University of Notre Dame awarded her its Laetare Medal in 1972. And Franciscan University of Steubenville awarded her, alongside Mother Teresa, its Poverello Medal in 1976. Despite suffering from poor health, Day visited India, where she met Mother Teresa and saw her work. In 1971, Day visited Poland,
17952-432: Was awarded the Pacem in Terris Award of the Interracial Council of the Catholic Diocese of Davenport , Iowa. The University of Notre Dame awarded her its Laetare Medal in 1972. And Franciscan University of Steubenville awarded her, alongside Mother Teresa, its Poverello Medal in 1976. Despite suffering from poor health, Day visited India, where she met Mother Teresa and saw her work. In 1971, Day visited Poland,
18088-446: Was delighted to find she was pregnant in mid-1925, while Batterham dreaded fatherhood. While she visited her mother in Florida, separating from Batterham for several months, she intensified her exploration of Catholicism. When she returned to Staten Island, Batterham found her increasing devotion, attendance at Mass, and religious reading incomprehensible. Soon after the birth of their daughter Tamar Teresa, on March 4, 1926, Day encountered
18224-446: Was delighted to find she was pregnant in mid-1925, while Batterham dreaded fatherhood. While she visited her mother in Florida, separating from Batterham for several months, she intensified her exploration of Catholicism. When she returned to Staten Island, Batterham found her increasing devotion, attendance at Mass, and religious reading incomprehensible. Soon after the birth of their daughter Tamar Teresa, on March 4, 1926, Day encountered
18360-608: Was headlined "We Continue Our Christian Pacifist Stand". She wrote: We are still pacifists. Our manifesto is the Sermon on the Mount , which means that we will try to be peacemakers. Speaking for many of our conscientious objectors , we will not participate in armed warfare or in making munitions, or by buying government bonds to prosecute the war, or in urging others to these efforts. But neither will we be carping in our criticism. We love our country, and we love our President. We have been
18496-504: Was headlined "We Continue Our Christian Pacifist Stand". She wrote: We are still pacifists. Our manifesto is the Sermon on the Mount , which means that we will try to be peacemakers. Speaking for many of our conscientious objectors , we will not participate in armed warfare or in making munitions, or by buying government bonds to prosecute the war, or in urging others to these efforts. But neither will we be carping in our criticism. We love our country, and we love our President. We have been
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