1970s

Summary: Saddened by cuts to care at a nearby mental hospital, she calls for more conscientious objectors to do alternative service. Appreciates the work for the poor of Jean Vanier, Mother Theresa of Calcutta, and the Russian Orthodox saint, Alexander Nevsky. Reminisces about visits to Mississippi and the life and work of Medgar and Charles Evers for racial equality. (The Catholic Worker, February 1972, 2, 5, 8. DDLW #518).

Summary: Aims to write about “the earthly spirituality that Christians need to recover.” She sees it exemplified during a stay with Cesar Chavez at the farmworkers education center in La Paz, California. Speaks of the dangers he faces and his zeal, fasting, and recognition of voluntary poverty as spiritual weapons. Notes that “much is wild, prophetic and holy about our [CW] work–it is that which attracts the young who come to help us. But the heart hungers for that new social order wherein justice dwelleth.” (The Catholic Worker, January 1972, 1, 2, 4. DDLW #517).

Summary: Tells of bare cupboards and comments on hunger in the world. Says the war in Laos and Cambodia is producing “a reflected violence at home.” Quotes St. Augustine on giving what is superfluous to the poor and that giving be combined with respect for others. (The Catholic Worker, October-November 1971, 2. DDLW #514).

Summary: Continues her account of a visit to Russia. Recounts a visit to Red Square, Lenin’s tomb, the graves in the Kremlin wall, and comments on Russian writers. (The Catholic Worker, October-November 1971, 3, 6. DDLW #515).

Summary: Reflects on the massacre of forty-two in the Attica prison uprising and sees new repression and brutality forthcoming. Asks us to reflect on Jesus who forgave his torturers. Suggests that no one would know the majority profess being Christians in this country. (The Catholic Worker, September 1971, 1. DDLW #512).

Summary: Describes her trip to Poland and the Russian cities of Leningrad and Moscow where she visits museums, Churches, and cemeteries. Visits the grave of Dostoevsky and debates with a group of Soviet writers about the works of Solzhenitisn. Notes his role in keeping faith in God alive in Russia through his writings. (The Catholic Worker, September 1971, 1, 7, 8. DDLW #513).

Summary: Preparing to depart for a peacemaking pilgrimage of Eastern Europe and Russia, she recalls her early fascination with Russia and the role Russian novelists played in her religious conversion. Especially singles out Dostoevsky’s character Fr. Zossima. Apologizes for being behind in her correspondence and confesses to being fearful of take-offs and landings of planes. (The Catholic Worker, July-August 1971, 2, 8. DDLW #511).

Summary: “Travelogue” of a speaking trip to South Dakota where she admires rural family life, the folk university movement, and a sod hut. Comments on the women’s liberation movement. (The Catholic Worker, June 1971, 2, 5, 6, 8. DDLW #510).

Summary: Recalls the beginnings of their food line and the comradeship in cooking and serving “sturdy soup” and bread, and the occasional dangers in their work. (The Catholic Worker, March-April 1971, 2. DDLW #508).

Summary: Notes recent anti-war protests and describes visits to the Berrigan brother’s mother. Tells of a new Catholic Worker rural hostel in Schenectady, New York, a visit to Worcester, MA, and a visit to her daughter in Vermont. Keywords: prison, war taxes (The Catholic Worker, May 1971, 1, 2, 7. DDLW #509).

Summary: A plea not to prejudge Angela Davis and Communists. Continues with many stories of interracial actions of Catholic Workers from the 30s onward, tying the horrible past and present war in Southeast Asia. Reminds us of the primarcy of the spiritual in the “little it is we do, or can do.” Yet we are bound together, “members one of another.” Even from evil God can bring great good. (DDLW #933: The Catholic Worker, Feb 1971, pp. 2, 6, 8).

Summary: Reflects on the sufferings of imprisonment, citing the witness of Fr. Daniel Berrigan. Explains why the Catholic Worker doesn’t support protests involving destruction of property. Keywords: Dostoevsky, jail (The Catholic Worker, December 1970, 1, 6. DDLW #505).

Summary: Impressions of Tanzanian socialism with extensive quotes from the writings of Julius Nyerere it President. Sees similarities between Nyerere and Peter Maurin’s ideals. Calls their New York house and farm a commune and school of non-violence. (The Catholic Worker, December 1970, 2, 5, 8. DDLW #506).

Summary: Sketchy account of her around-the-world trip and two obituaries of lon-time Catholic Workers, “Smokey Joe” Motyka and Peggy Baird. (The Catholic Worker, October 1970, 1, 2, 4. DDLW #504).

Summary: Describes in detail the communal life at St. Benedict’s farming commune in Australia and their emphasis on the primacy of the spiritual. Notes similarities and differences to the CW farms. (The Catholic Worker, September 1970, 2, 5. DDLW #503).

Summary: Empathizes with young activists who question their pacifism in the face of so much injustice. Admires the work of activists in China, Hong Kong, Central America, and the revolution in Cuba. Contrasts them to the 20% of people who often ignore the 80% who face inhuman conditions in the world. Tells of activists in prison and those getting out. Keywords: Communism, family (The Catholic Worker, June 1970, 1, 2, 7. DDLW #501).