Called To Be Saints

Summary: Emphasizes the need to strive for holiness. Lists the various retreats offered on the farm and notes secular writers and books with the same message. Quotes St. Thomas who describes holiness as “the end to which one must tend.” (The Catholic Worker, January 1946, 2. DDLW #418).

We have written along these lines before. In fact, so constantly these past thirteen years of the paper’s existence, that the argument about counsels and precepts still goes on and charges of heresy are bandied back and forth–Manicheism, Jansenism, and a few others. We haven’t time to look them up and see what they are about. The Scriptural retreat, the Thomistic retreat, the Pauline retreat, the Little Way retreat we have on the farm, and one could call it many names, is to teach us the ABC’s of learning to be holy.

Naturally speaking, people are filled with repulsion at the idea of holiness. We have so many sad examples of Pecksniffs in our midst. But now we are filled with encouragement these days to find that it is not only the Catholic Worker lay movement, but writers like Ignacio Silone, Aldous Huxley and Arthur Koestler who are also crying aloud for a synthesis–the saint-revolutionist who would impel by his example, others to holiness. And recognizing the difficulty of the aim, Silone has drawn pictures of touching fellowship with the lowly, the revolutionist living in voluntary poverty, in hunger and cold, in the stable, and depending on “personalist action” to move the world. “Bread and Wine,” “The Seed Beneath the Snow” are filled with this message.

According to St. Thomas: “Now the perfection of divine love is a matter of precept for all without exception, so that even the perfection of Heaven is not excepted from this precept, since it is the end to which one must tend.” (IIa. IIae, qu. 184, art. 3, ad 2 um.)

Similar Posts

  • | |

    Who Then is Our Brother?

    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).

  • | |

     Day After Day (December 1942) 

    Summary: Discusses the objection that the Catholic Worker has made pacifism a precept, not a counsel like poverty, chastity, and obedience. Explains that the counsels are the means to the end to which all are obliged to aim, which is perfection. Says over emphasis on authority leads to totalitarianism. Violent means will not bring forth an end result of peace. (DDLW #220) The Catholic Worker, Dec 1942, pp. 1, 6.

  • | | |

    On Pilgrimage: Contents

    Summary: States the objectives of the C.W. and defends it against the accusations of other Catholics and secular thought. Writes on such themes as marriage, sex, 10VQ’ human condition, poverty, economics and a variety of Church doctrines. All of these topics are treated from an orthodox Catholic point of view. The book is adapted from the diary she kept in 1948, when she spent the first four months with Tamar (daughter) and the rest of the year at Mott Street and the retreat farm in Newburgh. She noted that the book could be called a woman’s book, since parts of it are directed solely to women. As usual, much of the book dwells on the day-to-day happenings in her life. (DDLW #5).

  • | |

    A Baby is Born

    Summary: A vivid description of a young woman leaving St. Joseph’s house by ambulance to have her baby. Expresses joy at the child’s birth even in the midst of poverty and a time of war. “With the woman the suffering brought forth life. In war, death.” (DDLW #186) The Catholic Worker, January 1941, 1,7.

  • | |

    Letter To Our Readers at the Beginning of Our Fifteenth Year

    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.