Summary: Journeying through Florida, Alabama, and Texas she arrives in California working on a book about Peter Maurin. Along the way comments on factory-farming in Florida and a generous woman’s care of the downtrodden, racial violence in Alabama, and the need for lay apostles everywhere. Urges graduates to work in understaffed hospitals and institutions. (The Catholic Worker, December 1947, 1, 2, 7. DDLW #487).
Summary: Defines Christian personalism as “the realization of the dignity of the other fellow, of our obligation to him, the willingness to work with him, on those elements of truth he has seized hold of, accepting his cooperation as far as he will give it, and the refusal to admit disappointment when he doesn’t go as far as we think he might.” Argues that the Marshall Plan has denied this definition and is an extension of industrial capitalism and abrogates our personal responsibility. (The Catholic Worker, December 1947, 1. DDLW #156).
Summary: An apologia for their work in response to a letter questioning their efficacy. She emphasizes strong faith, withholding judgment of the poor, country living, removing fears and the value of indoctrination. Says, “God is love, and perfect love casts out fear.” (The Catholic Worker, November 1947, 1, 2, 6. DDLW #460).
Summary: Reflection on Peter Maurin’s ideas of groups of farming families on the land. Notes the work Fall brings at the farm and describes the community life of Doukhobors, Shakers, and the extinct Ephrata Community. Dismisses the efficiency offered by advertising. (The Catholic Worker, October 1847, 1, 2, 8. DDLW #459).
Summary: Highlights the successful summer at the Newburgh farm–crops, retreats, hospitality. Reflects on encouragement in the work and the folly of the cross. Derides flippancy. Describes the environs of her annual retreat and says she is always at home among the poor. (The Catholic Worker, September 1947, 1, 2, 8. DDLW #455).
Summary: An unusual midsummer appeal for help. Notes the destitution around them and hopes the “importunity” of their request will be heard. (The Catholic Worker, July-August 1947, 2. DDLW #457).
Summary: A self-critical appraisal of the Catholic Worker movement’s first fifteen years. Readily accepts criticism of their ideals of voluntary poverty and pacifism, failure to implement Peter Maurin’s vision, of rigorous and demanding retreats, of internal dissent, and of their approach to helping the poor. Says they have not been good servants nor recognized the failure of the cross and the need to die to self. Says they are in a time of transition with only ten houses remaining. (DDLW #456). The Catholic Worker, July-August 1947, 1, 4, 6, 8.
Summary: Mentions the many parish churches in the neighborhood, the lengthening food line, a grand Italian wedding, and the books she is reading. (The Catholic Worker, July-August 1947, 1, 2. DDLW #458).
Summary: An unusual midsummer appeal for help. Notes the destitution around them and hopes the “importunity” of their request will be heard. (DDLW #457) The Catholic Worker, July-August 1947, 2.
Summary: Travels by train to the Grail in Ohio, then to the Midwest praising a variety of works of mercy on the land. “A pilgrimage indeed, and a most encouraging one, visiting readers of the paper, families and cells which are growing up everywhere, grappling all of them with the spiritual weapons of hard work, poverty, and prayer.” (The Catholic Worker, June 1947, 2, 8. DDLW #454).
Summary: Outlines P. Maurin’s program for social action as the instituting of Houses of Hospitality, Clarification of Thought and Farming Communes, and explains where the C.W. has gone with each program. Reveals Maurin’s sources of thought and the need to find lay apostolates. Traces personal sacrifices to Jesus’ command in the gospels and asserts that the state cannot take over this duty. (DDLW #155). The Catholic Worker, May 1947, 1,3.
Summary: The story of Peter Maurin’s mysterious four-day disappearance and return from the Worker in New York in the late winter/early spring of 1947. (The Catholic Worker, April 1947, 1, 3. DDLW #453).
Summary: Focuses on worker ownership and calls for workers to fight for the means of production, to shun working for the war effort, for priests to come out of their rectories to help the poor, and for all to start the struggle for reform of the social order and against charity growing cold. Repeats the need to be one with the poor and to resist the present social order. (DDLW #452). The Catholic Worker, March 1947, 2, 4.
Summary: Attends the wedding of Catholic Workers in Detroit. Visits the widow of Paul St. Marie and recounts his union organizing at Ford Motor Company. Sees Fr. Pacifique Roy, suffering in the hospital, and recalls all his help to the Catholic Worker. Meets Fr. Lacourture whose retreats for priests are the basis of their retreat work. (The Catholic Worker, February 1947, 2. DDLW #451).
Summary: Quotes Peter Maurin’s account of the work of Leon Harmel whose exemplary industrial organization inspired Pope Leo XIII. Praises the Quebec governments homesteading policies. Repeats the need for a philosophy of work and the ideal of the village community. Keywords: distributism, industrialism. (DDLW #431). The Catholic Worker, January 1947, 1, 2.
Summary: The story of a poor family–a pregnant wife and her drug addicted husband–that elicits the prayer “Dear God, help us to increase in holy hope.” Reports that Peter Maurin will spend the winter well cared for by friends in Rochester, NY. (The Catholic Worker, January 1947, 1, 2, 4. DDLW #432).
Summary: Heartily recommends reading Theology and Sanity* by Frank Sheed–to study about God, “this is happiness and joy.” Notes that it is theology written by a layman, and the importance of their retreat work in learning to know and love and serve God. (The Catholic Worker, January 1947, 1, 2. DDLW #430).*