Dorothy Day: We Are Urging Revolutionary Change
A response to David F. Evans’ “Damned Whiteness” with consideration to Dorothy Day’s own words by Brian Terrell of Strangers and Guests Catholic Worker Farm in Maloy, Iowa.
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Reflections During Advent, Week Two: The Meaning of Poverty
Summary: Gives examples of false voluntary poverty and refutes the notion that real poverty doesn’t exist. Challenges everyone to a personal response, not a government one, to poverty and to ask ourselves “What shall we do?” Gives examples and concludes that all can do something and that whatever work of mercy we perform we “do it for love of Jesus, in His humanity, for love of our brother, for love of our enemy.” Points to the scandal of the wealth of the Church and thanks God for the sacraments and the Word in the Scriptures–our light and our food. (DDLW #560). Ave Maria, December 3, 1966, pp.21-22, 29.
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FALL APPEAL (1966)
Summary: She asks for help—“It is hard to be a beggar.” Admires the voluntary poverty of St. Francis, Gandhi, and Peter Maurin. In contrast, the “destitute and dissolute” are often despised as “bums” in the city, and we fail to see “the sacred element in every human being.” (Simone Weil) (DDLW #844) The Catholic Worker, Oct/Nov 1966, p. 2
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What Does Ammon Mean?
Summary: Chronicles her relationship with Ammon Hennacy, describing his character and memories of him at the Catholic Worker. Praises his pacifism, voluntary poverty, works of mercy, joy, prison experiences, and compassion. Asks for prayers for his reconversion to the Church. (DDLW #826). The Catholic Worker, June 1965, 3, 7.
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On Pilgrimage (February 1965)
Summary: Travels to North Carolina and Georgia to speak and visit friends. Recapitulates basic Catholic Worker ideas in a question and answer format. Comments on the government’s war on poverty, Communism in Cuba, the role of the Church in society, Vatican II, and the gap between haves and havenots. Keywords: war, voluntary poverty, work (DDLW #822). The Catholic Worker, February 1965, 1, 6.
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On Pilgrimage (September 1964)
Summary: Urges direct action on behalf of the poor instead of just being critical of the clergy. Criticizes the bureaucracy of the War on Poverty and quotes from the Sermon on the Mount to stress the need for individual action, particularly in regards to helping African-Americans. Keywords: non-violence, voluntary poverty (DDLW #818). The Catholic Worker, September 1964, 2, 8. The Catholic Worker, September 1964, 2, 8.
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On Pilgrimage (February 1964)
Summary: Reflects on voluntary poverty against the backdrop of stories of theft and being taken advantage of by guests. Asks if we are ready to be robbed of our goods, relinquish what we have, and share with the poor. “Do we really welcome poverty as liberating?” (DDLW #812).
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Poverty Is the Pearl of Great Price
Summary: Discusses the difficulty of self-supporting and how voluntary poverty and manual labor are the means of the C.W. to achieve justice. Remarks that personal responsibility alleviates destitution but gives “plenty of holy poverty.” (DDLW #172). The Catholic Worker, July-August 1953, 1,7.
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Poverty Is to Care And Not to Care
Summary: Reflects on the struggle to achieve voluntary poverty in small steps and for a lifetime. Notes that even honorable work involves taxes used for war. Condemns advertising for increasing desires often leading people to poverty. (DDLW #647) The Catholic Worker, April 1953, 1, 5.
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Inventory—January 1951
Summary: Defends “the little way” and individual acts of service and martyrdom against critics who charge the CW with defeatism. (DDLW #195). The Catholic Worker, January 1951, 1,2.
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Poverty Without Tears
Summary: Reviews several books on voluntary poverty, especially Poverty by Fr. Regamey. Elaborates on the joy of, objections to, and purpose of voluntary poverty. Rejects capitalist and communist solutions to real poverty, pointing to decentralization and distributism as the answer. (DDLW #230). The Catholic Worker, April 1950, 1, 3, 6.
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On Pilgrimage: December
Summary: Meditation on the spiritual weapons of voluntary poverty and manual labor. Lists work to be avoided and personal practices of nonparticipation while exploitation in labor continues. Calls for decentralized living. Recommends growing in acceptance of God’s providence and seeing good in others. Reflects on silence during Advent, a time of waiting and a time to examine one’s conscience, a time “to see only what is loveable.” (DDLW #486). On Pilgrimage , Catholic Worker Books, New York, 1948.
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Without Poverty We Are Powerless
Summary: Asserts the importance of voluntary poverty even if it means we are fools for Christ. Then gives a loving appreciation of Peter Maurin’s holy poverty, blending light-hearted stories and a graphic description of his dementia and silent suffering. Quotes from Fr. Faber on death in anticipation of Peter’s death within a year. (DDLW #468). The Catholic Worker, May 1948, 2, 7.
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What Dream Did They Dream? Utopia or Suffering?
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.
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More About Holy Poverty, Which Is Voluntary Poverty
Summary: “Am I my brothers keeper?” argues that increased state intervention limits personal freedom and responsibility. Day sees the social security legislation and other state programs as taking responsibility from the community, parish, family and person. Voluntary poverty on the other hand promotes responsibility, since it comes directly from the person. (DDLW #150). The Catholic Worker, February 1945, pp. 1-2.
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CW Editor Back from Nova Scotia
Summary: Describes her trip to Antigonish, Nova Scotia and her stay with the community. Discusses her meeting with the United Mine Workers and how cooperative stores there have built a spiritual foundation for their material needs distribution. Comments on the community’s independence and its inter-dependence on one other. (DDLW #146). The Catholic Worker, September 1938, 1,3,4.
