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Dorothy Day

August 28, 2023

For the American plant physiologist, see Dorothy Day (plant physiologist).
Not to be confused with Doris 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 and anarchist activism. She was perhaps the best-known political radical among American Catholics.[1][2]

Servant of God

Dorothy Day

OblSB
Day in 1916
Born(1897-11-08)November 8, 1897
New York City, U.S.
HometownChicago, Illinois, U.S.
DiedNovember 29, 1980(1980-11-29) (aged 83)
New York City, U.S.
Resting placeCemetery of the Resurrection, New York City

Day's conversion is described in her 1952 autobiography, The Long Loneliness.[3][4] 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 the poor and homeless with nonviolent direct action on their behalf. She practiced civil disobedience, which led to additional arrests in 1955,[5] 1957,[6] and in 1973 at the age of seventy-five.[1]

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 a third way between capitalism and socialism.[7][8] Pope Benedict XVI used her conversion story as an example of how to "journey towards faith… in a secularized environment."[3] 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".[9]

The Catholic Church has opened the cause for Day's possible canonization, which was accepted by the Holy See for investigation. For that reason, the Church refers to her with the title of Servant of God.[10]

Biography Edit

Early years Edit

 
Dorothy Day Baptism and Confirmation records from the Episcopal Church of Our Saviour, Chicago, circa 1911.

Dorothy May Day was born on November 8, 1897, in the Brooklyn Heights neighborhood of Brooklyn, New York.[11] She was born into a family described by one biographer as "solid, patriotic, and middle class".[12] Her father, John Day, was a Tennessee native of Irish heritage, while her mother, Grace Satterlee, a native of upstate New York, was of English ancestry. Her parents were married in an Episcopal church in Greenwich Village.[13] 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 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.[14]

 
Dorothy Day and sister Della outside the Episcopal Church of Our Saviour, Chicago, circa 1910.

Day's parents were nominal Christians who rarely attended church. As a young child, she showed a marked religious streak, reading 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.[15]

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 a belief in cooperation in contrast to Darwin's competition for survival.[16] She also enjoyed Russian literature while in university studies, especially Dostoevsky, Tolstoy, and Gorky.[17] 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.[18]

In 1914, Day attended the University of Illinois at Urbana–Champaign on a scholarship. She was a reluctant scholar.[19] Her reading was chiefly in a Christian radical social direction.[19] 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.[20] She left the university after two years, and moved to New York City.[19]

Social activism Edit

She settled on the Lower East Side of New York and worked on the staff of several Socialist publications, including The Liberator,[21] The Masses, and The Call. She "smilingly explained to impatient socialists that she was 'a pacifist even in the class war.'"[22] 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 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."[23][24]

She celebrated the February Revolution in Russia in 1917, the overthrow of the monarchy and establishment of a reformist government.[25] In November 1917, she 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.[26][27]

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 the religious sense that was in me."[28] She had a love affair of several years with Mike Gold, a radical writer who later became a prominent Communist.[29] Later she credited Gold with being "indirect involved" in the beginning of the Catholic Worker movement.[30] Day maintained friendships with such prominent American Communists as Anna Louise Strong and Elizabeth Gurley Flynn who became the head of 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,"[31] she married Berkeley Tobey[32] 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 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."[33] She ended her marriage to Tobey upon their return to the United States.[32]

Day later called The Eleventh Virgin a "very bad book."[34] The sale of the movie rights to the novel gave her $2,500, and she bought a beach cottage as a writing retreat on Staten Island, New York.[35] 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.[36]

Day, who had thought herself sterile following her abortion, 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 a local Catholic religious sister, Sister Aloysia,[37] 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 the Catholic Church with Sister Aloysia as her godparent.[38][a]

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 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.[40][41]

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 the march for Commonweal.[30] 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 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.[42]

Catholic Worker Movement Edit

In 1932, Day met Peter Maurin, the man she always credited as 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 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 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 the Atlantic, but be received as a guest into the homes of New England Unitarians, and in Jane Addams' Hull House in Chicago!"[43] Maurin drew Day's attention to French models and literature.[44][45]

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 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.[46] Publication of the first issue was supported in part by a $1 donation from Sister Peter Claver, for whom a Catholic Worker house was later named.[47]

 
Day in 1934

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.[46] Its viewpoint was partisan and stories were designed to move its readers to take action locally, for example, by patronizing laundries recommended by 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.[48]

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 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, 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."[49] 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, 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.[50] The movement quickly spread to other cities in the United States and to Canada and the United Kingdom. More than 30 independent but affiliated Catholic Worker communities had been founded by 1941.[51]

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 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).[52] She acknowledged the martyrdom of priests and nuns in Spain and said she expected the age of revolution she was living in to require more martyrs:[53]

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 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.[52] Circulation fell from 150,000 to 30,000.[54][55]

In 1938, she published an account of her political activism transformation into religiously motivated activism in From Union Square to Rome. She recounted her life story selectively, without providing the details of her early years of "grievous mortal sin" when her life was "pathetic, little, and mean."[56] She presented it as an answer to communist relatives and friends who have asked: "How could you become a Catholic?":[57]

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 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.[58]

Continued activism Edit

In the early 1940s, she affiliated with the Benedictines, in 1955 professing as an oblate of St. Procopius Abbey, in Lisle, Illinois.[59] This gave her a spiritual practice and connection that sustained her throughout 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.[60] 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 a part of it."[61]

Day reaffirmed her pacifism following the U.S. declaration of war in 1941 and urged noncooperation in a speech that day:[62] "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 was headlined "We Continue Our Christian Pacifist Stand." She wrote:[63]

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 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 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.[64]

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 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 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 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 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 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."[65]

Her autobiography, The Long Loneliness, was published in 1952 with illustrations by the Quaker Fritz Eichenberg.[66] The New York Times summarized it a few years later:[67]

The autobiography, well and thoughtfully told, of 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 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."[68] She did the same in each of the next five years. In 1958, instead of taking shelter, she joined a group picketing the offices of the U.S. Atomic Energy Commission.[69] After some years, the sentences were suspended; on another occasion, however, she did serve thirty days in jail.[70]

In 1956, along with David Dellinger and A. J. Muste, two veteran allies in the pacifist movement, she helped found Liberation magazine.[71]

In 1960, she praised Fidel Castro's "promise of social justice." She said: "Far better to revolt violently than to do nothing about the poor destitute."[72] 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 the people, a naturally good life (on which grace can build) one cannot help but be in favor of the measures taken."[73]

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."[74] She lobbied bishops in Rome and joined with other women in a ten-day fast.[75] 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."[76]

Day's account of the Catholic Worker movement, Loaves and Fishes, was published in 1963.

 
Rose Hill Catholic Worker farm, 1964–1978

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.[20] 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 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."[77] Day struggled as 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."[78]

In 1966, Spellman visited U.S. troops in Vietnam at Christmas, where he was reported as saying: "This war in Vietnam is… 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 the world so far from our own shores?"[79]

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."[80]

Later years Edit

In 1971, Day was awarded the Pacem in Terris Award of the Interracial Council of the Catholic Diocese of Davenport, Iowa.[81] The University of Notre Dame awarded her its Laetare Medal in 1972.[82] And Franciscan University of Steubenville awarded her, alongside Mother Teresa, its Poverello Medal in 1976.[83]

Despite suffering from poor health, Day visited India, where she met Mother Teresa and saw her work. In 1971, Day visited Poland, 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."[84] 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:[85]

Solzhenitsin lives in poverty and has been expelled from 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 the authorities in Moscow, saying that it was the local police who had acted so violently.

Day visited the Kremlin. She reported: "I was moved to see the names of the Americans, Ruthenberg and Bill Haywood, on the Kremlin Wall in Roman letters, and the name of Jack Reed (with whom I worked on the old Masses), in Cyrillac characters in a flower-covered grave." Ruthenberg was C. E. Ruthenberg, founder of the Communist Party USA. Bill Haywood was a key figure in the IWW. Jack Reed was the journalist better known as John Reed, author of Ten Days That Shook the World.[86]

In 1972, the Jesuit magazine America marked her 75th birthday by devoting an entire issue to Day and the Catholic Worker movement. The editors wrote: "By now if one had to choose a single individual to symbolize the best in the aspiration and action of the American Catholic community during the last forty years, that one person would certainly be Dorothy Day."[87]

Day had supported the work of Cesar Chavez in organizing California farm laborers from the beginning of his campaign in the mid-1960s. She admired him for being motivated by religious inspiration and committed to nonviolence.[88] In the summer of 1973, she joined Chavez in his campaign for farm laborers in the fields of California. She was arrested with other protesters for defying an injunction against picketing[89] and spent ten days in jail.[90]

In 1974, Boston's Paulist Center Community named her the first recipient of their Isaac Hecker Award, given to a person or group "committed to building a more just and peaceful world."[91]

Day made her last public appearance at the Eucharistic Congress held on August 6, 1976, in Philadelphia at a service honoring the U.S. Armed Forces on the Bicentennial of the United States. She spoke about reconciliation and penance and criticized the organizers for failing to recognize that for peace activists, August 6 is the day the first atomic bomb was dropped on Hiroshima, an inappropriate day to honor the military.[92][93]

Death Edit

Day suffered a heart attack and died on November 29, 1980, at Maryhouse, 55 East 3rd Street in Manhattan.[29] Cardinal Terence Cooke greeted her funeral procession at the Church of the Nativity, the local parish church.[94] Day was buried in the Cemetery of the Resurrection on Staten Island just a few blocks from the beachside cottage where she first became interested in Catholicism.[95] Her gravestone is inscribed with the words Deo Gratias.[96] Day's daughter Tamar was with her mother when she died, and she and her father joined the funeral procession and attended a later memorial Mass the cardinal celebrated at St. Patrick's Cathedral. Day and Batterham had remained lifelong friends.[97] Tamar Teresa Hennessy died in Vermont on March 25, 2008.

Beliefs Edit

Charity and poverty Edit

Day struggled to write about poverty most of her life.[98] She admired America's efforts to take responsibility through the government, but ultimately felt that charitable works were personal decisions that needed the warmth of an individual.[99]

Day also denounced sins against the poor. She said that "depriving the laborer" was a deadly sin,[99] using similar language to the Epistle of James in the Bible.[100] She also said that advertising men were sinners ("woe to that generation") because they made the poor "willing to sell [their] liberty and honor" to satisfy "paltry desires."[99]

Social Security opposition Edit

Day was opposed to Social Security. In the Catholic Worker, February 1945, she wrote:

Samuel Johnson said that a pensioner was a slave of the state. That is his definition in his famous dictionary. Of course, he himself was glad of his pension, human nature being what it is, and poverty being hard as it is. We believe that social security legislation, now billed as a great victory for the poor and for the worker, is a great defeat for Christianity. It is an acceptance of the idea of force and compulsion. It is an acceptance of Cain’s statement on the part of the employer. “Am I my brother’s keeper?” Since the employer can never be trusted to give a family wage, nor take care of the worker as he takes care of his machine when it is idle, the state must enter in and compel help on his part. Of course, economists say that business cannot afford to act on Christian principles. It is impractical, uneconomic. But it is generally coming to be accepted that such a degree of centralization as ours is impractical and that there must be decentralization. In other words, business has made a mess of things, and the state has had to enter in to rescue the worker from starvation.[101]

All men are brothers Edit

In the Catholic Worker in May 1951, Day wrote that Marx, Lenin, and Mao Tse-Tung "were animated by the love of brother and this we must believe though their ends meant the seizure of power, and the building of mighty armies, the compulsion of concentration camps, the forced labor and torture and killing of tens of thousands, even millions." She used them as examples because she insisted that the belief that "all men are brothers" required the Catholic to find the humanity in everyone without exception. She explained that she understood the jarring impact of such an assertion:[102]

Peter Maurin was constantly restating our position and finding authorities from all faiths, and races, all authorities. He used to embarrass us sometimes by dragging in Marshall Petain and Fr. Coughlin and citing something good they had said, even when we were combating the point of view they were representing. Just as we shock people by quoting Marx, Lenin, Mao-Tse-Tung, or Ramakrishna to restate the case for our common humanity, the brotherhood of man and the fatherhood of God.

In 1970, Day emulated Maurin when she wrote:[103]

The two words [anarchist-pacifist] should go together, especially at this time when more and more people, even priests, are turning to violence and are finding their heroes in Camillo Torres among the priests, and Che Guevara among laymen. The attraction is strong because both men literally laid down their lives for their brothers. "Greater love hath no man than this." "Let me say, at the risk of seeming ridiculous, that the true revolutionary is guided by great feelings of love." Che Guevara wrote this, and he is quoted by Chicano youth in El Grito Del Norte.

Sympathy and identification with anarchists Edit

Day encountered anarchism while studying in the university. She read The Bomb by Frank Harris, a fictionalized biography of one of the Haymarket anarchists.[104] She discussed anarchy and extreme poverty with Peter Kropotkin.[105] After moving to New York, Day studied the anarchism of Emma Goldman and attended the Anarchists Ball at Webster Hall.[106] Day was saddened by the executions of the anarchists Sacco and Vanzetti in 1927. She wrote that when they died, "All the nation mourned." As a Catholic, she felt a sense of solidarity with them, specifically "the very sense of solidarity which made me gradually understand the doctrine of the Mystical Body of Christ whereby we are all members of one another."[107]

Discussing the term anarchism, she wrote: "We ourselves have never hesitated to use the word. Some prefer personalism. But Peter Maurin came to me with Kropotkin in one pocket and St. Francis in the other!"[108] Day's anarchist,[109] distributist economic views are similar to the anarchist Pierre-Joseph Proudhon's mutualist economic theory, by whom she was influenced.[109][110] The influence of anarchists, such as Proudhon and Peter Kropotkin,[111] also led her to label herself an anarchist. Dorothy states: "An anarchist then as I am now, I have never used the vote that the women won by their demonstrations before the White House during that period."[112]

Day explained that anarchists accepted her as someone who shared the values of their movement "because I have been behind bars in police stations, houses of detention, jails and prison farms, ...eleven times, and have refused to pay Federal income taxes and have never voted", but were puzzled by what they saw as her "faith in the monolithic, authoritarian Church." She reversed the viewpoint and ignored their professions of atheism. She wrote: "I, in turn, can see Christ in them even though they deny Him because they are giving themselves to working for a better social order for the wretched of the earth."[113]

Sympathy with communists Edit

In the first years of the Catholic Worker, Day provided a clear statement of how her individualism contrasted with communism:[114]

We believe in widespread private property, the de-proletarianizing of our American people. We believe in the individual owning the means of production, the land, and his tools. We are opposed to the "finance capitalism" so justly criticized and condemned by Karl Marx, but we believe there can be a Christian capitalism as there can be a Christian Communism.

She also stated: "To labor is to pray – that is the central point of the Christian doctrine of work. Hence it is that while both Communism and Christianity are moved by 'compassion for the multitude,' the object of communism is to make the poor richer, but the object of Christianity is to make the rich poor and the poor holy."[115]

In November 1949, in the course of explaining why she had protested the recent denial of bail to several Communists,[116] she wrote: "[L]et it be remembered that I speak as an ex-Communist and one who has not testified before Congressional Committees, nor written works on the Communist conspiracy. I can say with warmth that I loved the [communist] people I worked with and learned much from them. They helped me to find God in His poor, in His abandoned ones, as I had not found Him in Christian churches."[117] She identified points on which she agreed with the communists: "from each according to his ability, to each according to his need" and the "withering away of the State." Others she added with qualifications: "the communal aspect of property as stressed by the early Christians." And she identified differences: "we disagree over and over again with the means chosen to reach their ends." She agreed that "Class war is a fact, and one does not need to advocate it," but posed the question of how to respond:[117]

The Communists point to it as forced upon them and say that when it comes, they will take part in it, and in their plans, they want to prepare the ground and win as many as possible to their point of view and for their side. And where will we be on that day? …We will inevitably be forced to be on their side, physically speaking. But when it comes to activity, we will be pacifists, I hope and pray, non-violent resisters of aggression, from whomever it comes, resisters to repression, coercion, from whatever side it comes, and our activity will be the works of mercy. Our arms will be the love of God and our brother.

Regarding Fidel Castro's Cuba, she wrote in July 1961: "We are on the side of the revolution. We believe there must be new concepts of property, which is proper to man, and that the new concept is not so new. There is a Christian communism and a Christian capitalism. …We believe in farming communes and cooperatives and will be happy to see how they work out in Cuba. …God bless Castro and all those who are seeing Christ in the poor. God bless all those who are seeking the brotherhood of man because in loving their brothers, they love God even though they deny Him."[118] It was only in December 1961, after the Bay of Pigs Invasion in April of that year, that Castro, who had repeatedly repudiated communism in the past, openly declared that his movement was not simply socialist, but communist.[119]

Catholic Church property Edit

Bill Kauffman of The American Conservative wrote in 2011 of Day: "She understood that if small is not always beautiful, at least it is always human."[120]

Day's belief in smallness also applied to the property of others, including the Catholic Church, as when she wrote: "Fortunately, the Papal States were wrested from the Church in the last century, but there is still the problem of investment of papal funds. It is always a cheering thought to me that if we have goodwill and are still unable to find remedies for the economic abuses of our time, in our family, our parish, and the mighty church as a whole, God will take matters in hand and do the job for us. When I saw the Garibaldi mountains in British Columbia… I said a prayer for his soul and blessed him for being the instrument of so mighty a work of God. May God use us!"[121]

Jesuit priest Daniel Lyons "called Day 'an apostle of pious oversimplification.' He said that the Catholic Worker 'often distorted beyond recognition' the position of the Popes".[122]

Catholic orthodoxy Edit

Day wrote in one of her memoirs: "I had a conversation with John Spivak, the Communist writer, a few years ago, and he said to me, "How can you believe? How can you believe in the Immaculate Conception, in the Virgin birth, in the Resurrection?" I could only say that I believe in the Roman Catholic Church and all she teaches. I have accepted Her authority with my whole heart. At the same time, I want to point out to you that we are taught to pray for final perseverance. We are taught that faith is a gift, and sometimes I wonder why some have it, and some do not. I feel my own unworthiness and can never be grateful enough to God for His gift of faith."[123]

Day's commitment to Church discipline is illustrated by an encounter with Fr. Daniel Berrigan, S.J., while on a Catholic Worker farm in New York. Berrigan was about to celebrate Mass for the community vested only in a stole. Day insisted that he put on the proper vestments before he began. When Berrigan complained about the law regarding liturgical vesture, Day responded, "On this farm, we obey the laws of the Church." He relented and celebrated the Mass fully vested.[124]

The laity Edit

In response to press coverage in 1964 of an ongoing dispute between Cardinal James McIntyre of Los Angeles and some of his priests, who criticized him for a lack of leadership on civil rights,[125][126] Day authored an essay on the laity's responsibility to act independently of the church hierarchy. When the Catholic Worker during World War II, she wrote, took a pacifist stance, "Bishop McIntyre merely commented… 'We never studied these things much in the seminary'… adding doubtfully, 'There is the necessity of course to inform one's conscience.'" For that attitude, Day added, "our shepherds are to be reproached, that they have not fed their sheep these strong meats… capable of overcoming all obstacles in their advance to that kind of society where it easier to be good." She instructed her readers: "Let Catholics form their associations, hold their meetings in their own homes, or in a hired hall, or any place else. Nothing should stop them. Let the controversy come out into the open in this way."[127]

Sexual morality Edit

In September 1963, Day discussed pre-marital sex in her column, warning against those who portrayed it as a form of freedom: "The wisdom of the flesh is treacherous indeed." She described herself as "a woman who must think in terms of the family, the need of the child to have both mother and father, who believes strongly that the home is the unit of society" and wrote that:[128]

When sex is treated lightly, as a means of pleasure… it takes on the quality of the demonic, and to descend into this blackness is to have a foretaste of hell. …There is no such thing as seeing how far one can go without being caught, or how far one can go without committing mortal sin.

In 1968, Day wrote again about sex – this time in her diary – in response to the criticisms of Stanley Vishnewski (and other coworkers at the Tivoli farm) that she had "no power" over marijuana smoking "or sexual promiscuity, or solitary sins."[78] The situation continued to remain a problem, as Day also documented in her diary:[129]

For some weeks now, my problem is this: What to do about the open immorality (and of course, I mean sexual morality) in our midst. It is like the last times – there is nothing hidden that shall not be revealed. But when things become a matter for open discussion, what about example set, that most powerful of all teachers. We have with us now a beautiful woman with children whose husband has taken up with a seventeen-year-old, is divorcing her and starting on a new marriage. She comes to us as to a refuge whereby working for others in our community of fifty or more, she can forget once in a while her human misery. …We have one young one, drunken, promiscuous, pretty as a picture, college-educated, mischievous, able to talk her way out of any situation – so far. She comes to us when she is drunk and beaten and hungry and cold and when she is taken in, she is liable to crawl into the bed of any man on the place. We do not know how many she has slept with on the farm. What to do? What to do?

Contributions to the history of feminism Edit

Lifelong devotion to the oppressed Edit

The beginning of Day's career was inherently radical and rooted personalism and socialism;[130] ideologies fundamental to intersectional feminism. Though Day did not explicitly identify as a feminist, this was not unusual for historical contributors to feminist work and philosophy. Much like her gravitation towards Catholicism, Day grew into her feminism; she is a "born again feminist", like Dolores Huerta.[131] Day's lifetime of work, especially with the Catholic Worker Movement, aligns with core feminist principles of pushing against the kyriarchy to fight for rights of the oppressed. Her lifetime solidarity with and advocacy for the disadvantaged and marginalized is fundamentally feminist in its nature; providing aid to impoverished communities, supporting and providing a platform for activists and pacifists in her periodical, The Catholic Worker,[132] and working to reform injustices within Catholicism.[133] Day's ethos did not change when she was drawn to Catholicism, rather, her devotion to egalitarian Catholic values only propelled her radical feminism, blending her past with her newfound beliefs and values[130]

Day forged a place for feminist theology in a religious world where women's experiences were largely not accounted for, or at worst, disregarded as anti-Church by male elites.[134] Day took gendered, raced, classed experiences into account in her writing and work, providing a framework for a construction of religious theory and ethics which was finally both passable and accurate in reflecting the congregation. Through these acts, Day aligns herself and the Catholic Worker Movement with the ideology and practice of feminism.[135] Day lived through several significant events in the history of feminism: women's suffrage, labor rights, and movements in the 50s, 60s, and 70s which crusaded for equality, justice, and egalitarianism; all pillars of feminism. In all these things Day never deviated from The Church's teachings on the sanctity of human life from conception till natural death.

Life-inspired works Edit

Day wrote constantly throughout her life, journalling and writing bits for herself.[135] She published several autobiographical works: The Eleventh Virgin, From Union Square to Rome, The Long Loneliness, and Loaves and Fishes. The four volumes together form a lifelong portrayal of Day's life. Writing autobiographies, especially about women, can be framed as a feminist act, as it provides direct access to information about prominent figures outside of the academic realm, and allows for greater representation of women in history.[136][137][138][139]

The Eleventh Virgin, a coming of age story published in 1924, is autobiographical. Though Day does not directly refer to herself, the protagonist, June, represents Day. June's experiences mirror Day's youth.[140] The Eleventh Virgin is Day's first installment in her series of autobiographical works, but the only that she is reported regretting later in life.[135] The raw portrayal of Day's bohemian youth before her conversion to Catholicism did not align with her any longer. The representation of Day's early experiences and growth through adolescence, especially at the time of publication, was uncommon. The Eleventh Virgin is a feminist text in its narrative and character's experiences, and the access it provided.[135]

Rejection of gender roles Edit

Day was known for her knack for leveraging and undermining gender norms to fight patriarchal and kyriarchal systems in the workplace, politics, social structures, and the Catholic Church.[132] From a young age, growing up in a family of journalists, Day was made very aware of her perceived limitations as a woman in the world of journalism.[132] Her father played a part in this – speaking to colleagues behind Day's back in an effort to prevent them from hiring her.[141] She eventually got her foot in the door as an "office girl".,[142] a position that aligned with both her family and the Church's stance on appropriate work for women outside of the home.[143] Day was instructed to "write like a woman", in a simple, declarative manner, but eventually grew her writing, centring on women's and social issues, from both a feminist and personalist perspective.[144] She outright rejected what was currently being published about perceived women's issues.[145]

As girls do not wear trousers, nor shirts, it is a waste of time and of space to tell them how they can save and still look neat by pressing the trousers under the mattress and sleeping on them, and of turning in the cuffs of their shirt. And, anyway, this is not a column, or part column, to tell girls how to give condescendingly helpful hints on how to save and be content in the hall bedroom. It is merely an experience.

Day grew as a writer and a journalist, advancing her career and focusing on the type of journalism she found important, regardless of her gender.[141]

I was bent on following the journalist’s side of the work. I wanted the privileges of the woman and the work of the man without following the work of the woman. I wanted to go on picket lines, to go to jail, to write, to influence others, and so make my mark on the world. How much ambition and how much self-seeking there was in all this!

Radical Catholicism Edit

Though Day spent most of her life involved with activism, her radical Catholic social activism is what she is most revered for posthumously.[87] During the Vatican II Council, the most recent Ecumenical council of the Catholic church, Day, along with the Catholic Worker Movement and PAX, traveled to Rome. The plan was to persuade Pope John XXIII and the council to do away with the just war doctrine to support pacifism and conscientious objection in the name of Christian values and explicitly denouncing nuclear weapons.[130]

With the Catholic Worker Movement, Day first focused on labor rights and aiding the disadvantaged, eventually calling for a non-violent revolution against the industrial economy, militarism, and fascism.[130] It was a deep belief of Day's that non-violence, pacifism, and anarchism aligned with Christianity would result in a radical shift to a new order.[146] Day's fight against the system was noticed by the American government. President Hoover felt particularly threatened, having pushed for Attorney General Harry M. Daugherty to prosecute the Catholic Worker Movement several times for sedition and incitement, despite the Movement's pacifist stance. The FBI monitored the Catholic Worker Movement from 1940–1970; Day was jailed four times in this period.[146]

Day's involvement with the Catholic Worker and commitment to liberation theology fundamentally aligns with the values of feminism: fighting for social and political equality for all people, regardless of race, gender, or class. Her push against the Catholic Church and the military state served to promote egalitarianism and alleviate the oppressed.[147] It is Day's commitment to liberation theology. Radical Catholicism contributes to her framing as a feminist and serves to demonstrate the nuance and overlap of both religious and feminist ideologies.[148]

Social justice Edit

Throughout her lifetime, Day's overarching concern was the expression and effects of the elite, of power, over the people. This concern is shared with both liberation theology and feminist ideology. Day called for a shift to anarchism, communism, and pacifism in the name of Christianity and Christian teachings. Her weapon of choice against oppressive systems was her writing, her voice.[135]

Day wrote about vital happenings, matters of life and death, Japanese Chinese war, Ethiopian war, Spanish Civil War, World War II, Korean War, Vietnam war, labor strikes, on streetcars, in garment factories, sugar refineries, and smelting plants, and policies of conscription.

Day's effort in her writing was to highlight social injustices and serve as a voice for those who could not or did not know how to advocate for themselves, to spark a movement to remedy and protect from further oppression.[132] Her advocacy and charity was prominent during tough times in American history, especially at the beginning of the Catholic Worker movement during the Great Depression.[149]

Legacy Edit

Judith Palache Gregory was Day's executor. Day's papers are housed at Marquette University, along with many records of the Catholic Worker movement.[150] Her diaries and letters were edited by Robert Ellsberg and published by Marquette University Press in 2008 and 2010, respectively.[151] A new, 448-page biography appeared in 2020,[152] which was extensively reviewed.[153]

Attempts to preserve the Staten Island beach bungalow at the Spanish Camp community where she lived for the last decade of her life failed in 2001.[154] Developers knocked her home down just as the New York City Landmarks Preservation Commission was about to declare it a historic landmark. About a half-dozen large, private homes now occupy the land.[155]

In May 1983, a pastoral letter issued by the U.S. Conference of Catholic Bishops, "The Challenge of Peace," noted her role in establishing non-violence as a Catholic principle: "The nonviolent witness of such figures as Dorothy Day and Martin Luther King has had profound impact upon the life of the Church in the United States."[156] Pope Benedict XVI, on February 13, 2013, in the closing days of his papacy, cited Day as an example of conversion. He quoted from her writings and said: "The journey towards faith in such a secularized environment was particularly difficult, but Grace acts nonetheless."[157]

On September 24, 2015, Pope Francis became the first pope to address a joint meeting of the United States Congress. Day was one of four Americans mentioned by the Pope in his speech to the joint session that included Abraham Lincoln, Martin Luther King Jr., and Thomas Merton. He said of Day: "Her social activism, her passion for justice and for the cause of the oppressed, were inspired by the Gospel, her faith, and the example of the saints."[158]

Films Edit

An independent film about Dorothy Day called Entertaining Angels: The Dorothy Day Story was released in 1996. Day was portrayed by Moira Kelly, and Peter Maurin was portrayed by Martin Sheen.[159] A full-length documentary called Dorothy Day: Don't Call Me a Saint premiered in 2005. It was shown at the 2006 Tribeca Film Festival.[160] Revolution of the Heart: The Dorothy Day Story, a film by Martin Doblmeier, aired on PBS in March 2020.[153]

Music Edit

A song honoring Dorothy and Peter Maurin (entitled "Dorothy Day and Peter Maurin"),[161] written by the group The Chairman Dances, was premiered by PopMatters in 2016.[162] In late 2021, America Magazine and Catholic New York reported that the song was included in materials sent to the Vatican in consideration of Dorothy's canonization.[163] [164]

Posthumous recognition Edit

Catholic cause for sainthood Edit

A proposal for Day's canonization by the Catholic Church was put forth publicly by the Claretian Missionaries in 1983. At the request of Cardinal John J. O'Connor, head of the diocese in which she lived, in March 2000 Pope John Paul II granted the Archdiocese of New York permission to open her cause, allowing her to be called a "Servant of God" in the eyes of the Catholic Church. As canon law requires, the Archdiocese of New York submitted this cause for the endorsement of the United States Conference of Catholic Bishops, which it received in November 2012.[177] In 2015, Pope Francis praised Day before a joint session of the US Congress.[153]

Currently, Day's canonization cause has moved from the diocesan phase to the Roman phase. On Dec. 8, 2021, the Solemnity of the Immaculate Conception, the Archdiocese of New York celebrated the conclusion of the diocesan phase of the canonization cause for Dorothy Day. At a Young Adult Mass held at New York’s Saint Patrick’s Cathedral, Cardinal Timothy M. Dolan formalized the send-off of the evidence of Dorothy Day’s holiness, amassed by the Dorothy Day Guild, to the Congregation for the Causes of Saints in Rome.[178] The next step in the process is for Day to be declared "Venerable" in recognition of her life of Heroic virtue, following a review of the evidence by the Roman Postulator. This process can take between two and five years.

Some members of the Catholic Worker Movement have objected to the canonization process as a contradiction of Day's own values and concerns.[179] Others, including Day's granddaughter Martha Hennessy, and longtime friend, Kathleen Jordan, are actively working towards her canonization.[180]

Bibliography Edit

  • Dorothy Day (1924) The Eleventh Virgin, semi-autobiographical novel; Albert and Charles Boni; reissued Cottager 2011
  • Dorothy Day (1938) From Union Square to Rome, Silver Spring, MD: Preservation of the Faith Press
  • Dorothy Day (1939) House of Hospitality, From Union Square to Rome, New York, NY: Sheed and Ward; reprinted 2015 by Our Sunday Visitor
  • Dorothy Day (1948) On Pilgrimage, diaries; reprinted 1999 by Wm. B. Eerdmans Publishing
  • Dorothy Day (1952) The Long Loneliness: The Autobiography of Dorothy Day, New York, NY: Harper and Brothers
  • Dorothy Day (1963) Loaves and Fishes: The Inspiring Story of the Catholic Worker Movement, New York, NY: Harper and Row; reprinted 1997 by Orbis Books
  • Dorothy Day (1979) Therese: A Life of Therese of Lisieux, Templegate Publishing
  • Dorothy Day, ed. Phyllis Zagano (2002) Dorothy Day: In My Own Words
  • Dorothy Day, ed. Patrick Jordan (2002), Dorothy Day: Writings from Commonweal [1929–1973], Liturgical Press
  • Dorothy Day, ed. Robert Ellsberg (2005) Dorothy Day, Selected Writings
  • Dorothy Day, ed. Robert Ellsberg, (2008) The Duty of Delight: The Diaries of Dorothy Day
  • Dorothy Day, ed. Robert Ellsberg, (2010) All the Way to Heaven: The Selected Letters of Dorothy Day
  • Dorothy Day, ed. Carolyn Kurtz (2017) The Reckless Way of Love: Notes on Following Jesus, Plough Publishing

See also Edit

Notes Edit

  1. ^ A Russian neighbor's sister had named her daughter Tamar, and Day was impressed by St. Teresa of Avila, whose biography she had recently read.[39]

References Edit

  1. ^ a b Elie (2003), p. 433
  2. ^ Cannon, Virginia (November 30, 2012). "Day by Day; A Saint for the Occupy Era?". The New Yorker. from the original on October 24, 2020. Retrieved September 30, 2015.
  3. ^ a b Pope Benedict XVI (February 13, 2013). "General Audience, 13 February 2013". Vatican. from the original on November 23, 2019. Retrieved September 30, 2015.
  4. ^ Elie (2003), p. 43
  5. ^ Elie (2003), pp. 236–37
  6. ^ Elie (2003), p. 279
  7. ^ "G.K. Chesterton and Dorothy Day on Economics: Neither Socialism nor Capitalism (Distributism)". cjd.org. October 2001. from the original on October 3, 2015. Retrieved October 2, 2015.
  8. ^ "The ChesterBelloc Mandate: Dorothy Day and Distributism". from the original on November 16, 2018. Retrieved October 2, 2015.
  9. ^ Pope Francis (September 24, 2015). "Visit to the Joint Session of the United States Congress". Vatican. from the original on April 3, 2019. Retrieved September 30, 2015.
  10. ^ "US bishops endorse sainthood cause of Catholic Worker's Dorothy Day". Catholic New Service. November 13, 2012. Archived from the original on December 7, 2012. Retrieved December 1, 2012.
  11. ^ Raboteau, Albert J. (2016). American Prophets: Seven Religious Radicals and Their Struggle for Social and Political Justice. p. 64.
  12. ^ Coles 1987, p. 1.
  13. ^ Miller 1982, pp. 1–7.
  14. ^ Miller 1982, pp. 9–10, 13–4.
  15. ^ Forest 2011, pp. 14–15.
  16. ^ Miller 1982, pp. 27–8.
  17. ^ Day, Dorothy (1981). The Long Loneliness: the autobiography of Dorothy Day. San Francisco: Harper & Row. p. 43.
  18. ^ Day, Dorothy (1952). The Long Loneliness. Harper & Brothers, Publishers. p. 32.
  19. ^ a b c Coles (1987), p. 2.
  20. ^ a b "Dorothy Day dead at 83". The Bulletin. November 29, 1980. p. 61. from the original on January 4, 2021. Retrieved August 31, 2020.
  21. ^ Cornell, Tom. . Catholic worker. Archived from the original on March 14, 2014. Retrieved February 21, 2009.
  22. ^ Vance, Laurence (December 4, 2006) Bill Kauffman: American Anarchist June 30, 2020, at the Wayback Machine, LewRockwell.com
  23. ^ Forest 2011, p. 30.
  24. ^ Day, Dorothy, "6 – New York", From Union Square to Rome, from the original on July 30, 2020, retrieved January 27, 2014
  25. ^ Forest 2011, pp. 32–33.
  26. ^ "Suffrage Pickets Freed from Prison" (PDF). New York Times. November 28, 1917. (PDF) from the original on January 9, 2020. Retrieved January 26, 2014.
  27. ^ "Cat-and-Mouse Remedy for Hunger-Striking" (PDF). New York Times. November 29, 1917. (PDF) from the original on January 9, 2020. Retrieved January 26, 2014.
  28. ^ Forest 2011, pp. 44–47.
  29. ^ a b Whitman, Alden (November 30, 1980). "Dorothy Day, Outspoken Catholic Activist, Dies at 83" (PDF). The New York Times. from the original on April 10, 2020. Retrieved January 28, 2014.
  30. ^ a b Day, Dorothy (June 1967). "Michael Gold" (PDF). Catholic Worker. 2 (8). (PDF) from the original on July 25, 2021. Retrieved April 3, 2021.
  31. ^ Wright, Terrence C. (2018). Dorothy Day: An Introduction to Her Life and Thought. San Francisco: Ignatius Press. p. 19.
  32. ^ a b Hinson-Hasty, Elizabeth. "Timeline of Significant Events in Dorothy Day's Life" (PDF). The Catholic Worker Movement. (PDF) from the original on July 25, 2021. Retrieved April 4, 2021.
  33. ^ Forest 2011, pp. 56–57 Tobey later helped to found the Literary Guild.
  34. ^ Forest 2011, p. 65.
  35. ^ Forest 2011, pp. 65–66.
  36. ^ Forest 2011, pp. 67 ff..
  37. ^ Day, Dorothy (May 1978). "On Pilgrimage". The Catholic Worker: 2.
  38. ^ Forest 2011, pp. 74–86 Her baptism was conditional, because she had already been baptized in the Episcopal Church.
  39. ^ Miller 1982, p. 184
  40. ^ Forest 2011, pp. 90–95.
  41. ^ Patrick Jordan, ed., 2002, Dorothy Day: Writings from Commonweal [1929–1973] Liturgical Press, 1–55
  42. ^ Day, Dorothy (1981). The Long Loneliness: the autobiography of Dorothy Day. San Francisco: Harper & Row. pp. 165–166.
  43. ^ Loaves and Fishes, 1983 reprint, pp. 13–14.
  44. ^ Atkins, Robert (2013). "Dorothy Day's social Catholicism: The formative French influences". International Journal for the Study of the Christian Church. 13 (2): 96–110. doi:10.1080/1474225X.2013.780400. S2CID 143851912.
  45. ^ Atkins, Robert (May 1, 2013). "Dorothy Day's social Catholicism: the formative French influences". International Journal for the Study of the Christian Church. 13 (2): 96–110. doi:10.1080/1474225X.2013.780400. ISSN 1474-225X. S2CID 143851912.
  46. ^ a b Sheila Webb, "Dorothy Day and the Early Years of the Catholic Worker: Social Action through the Pages of the Press," in U.S. Catholic Historian, Vol. 21, No. 3, Summer, 2003, 71–80, JSTOR January 4, 2021, at the Wayback Machine, accessed January 30, 2014
  47. ^ Fielding, Rosemary. "Sister Peter Claver Spent Life Working for Poor and Forgotten". GodSpy: Faith at the edge. from the original on December 25, 2017. Retrieved June 12, 2016.
  48. ^ Sheila Webb, "Dorothy Day and the Early Years of the Catholic Worker: Social Action through the Pages of the Press," in U.S. Catholic Historian, Vol. 21, No. 3, Summer, 2003, 80–84, JSTOR January 4, 2021, at the Wayback Machine, accessed January 30, 2014
  49. ^ Sheila Webb, "Dorothy Day and the Early Years of the Catholic Worker: Social Action through the Pages of the Press," in U.S. Catholic Historian, Vol. 21, No. 3, Summer, 2003, 84–8, JSTOR January 4, 2021, at the Wayback Machine, accessed January 30, 2014
  50. ^ Coles 1987, pp. 14–15.
  51. ^ . catholicworker.org. Archived from the original on December 20, 2008. Retrieved November 30, 2008.
  52. ^ a b Forest 2011, pp. 152–156.
  53. ^ Day, Dorothy (September 1938). "Explains CW Stand on Use of Force". Dorothy Day Collection. from the original on July 30, 2020. Retrieved January 31, 2014.
  54. ^ Sheila Webb, "Dorothy Day and the Early Years of the Catholic Worker: Social Action through the Pages of the Press," in U.S. Catholic Historian, Vol. 21, No. 3, Summer, 2003, 84, JSTOR January 4, 2021, at the Wayback Machine, accessed January 30, 2014
  55. ^ Roberts, pp. 179–182; Catholic Worker, "Statement of Ownership, Management, and Circulation," December 2013, p. 2.
  56. ^ Day, Dorothy (1938). From Union Square to Rome: Chapter 1. from the original on January 25, 2021. Retrieved January 29, 2014.
  57. ^ Day, Dorothy (1938). From Union Square to Rome: Introduction. from the original on January 4, 2021. Retrieved January 29, 2014.
  58. ^ "Catholic Readers Get List of Books" (PDF). New York Times. April 2, 1939. from the original on October 11, 2022. Retrieved January 27, 2014. Dorothy Day, From Union Square to Rome, Silver Spring, MD: Preservation of the Faith Press, 1938
  59. ^ "DOROTHY DAY, OBLATE". St. Procopius Abbey. Retrieved May 22, 2023.
  60. ^ Merriman, Bridget O'Shea (1994). Searching for Christ: The Spirituality of Dorothy Day. Notre Dame, IN: University of Notre Dame Press. pp. 100–107, 124–127.
  61. ^ All the Way to Heaven: The Selected Letters of Dorothy Day, Robert Ellsberg, ed., Milwaukee: Marquette University Press, p. 301
  62. ^ December 8, 1941, speech to the Liberal-Socialist Alliance, New York City, quoted in Sandra J. Sarkela, Susan Mallon Ross, Margaret A. Lowe, From Megaphones to Microphones: Speeches of American Women, 1920–1960, 2003, pp. 191–192
  63. ^ Day, Dorothy (January 1942). "Our Country Passes from Undeclared War to Declared War; We Continue Our Christian Pacifist Stand". Dorothy Day Collection. from the original on July 29, 2020. Retrieved January 28, 2014.
  64. ^ Forest 2011, pp. 161–162.
  65. ^ David L. Gregory, "Dorothy Day, Workers' Rights, and Catholic Authenticity", Fordham Urban Law Journal, Vol 26 Issue 5, 1998, 1371–92, available online February 2, 2014, at the Wayback Machine
  66. ^ Fraser, C. Gerald (December 4, 1990). "Fritz Eichenberg, A Book Illustrator And Educator, 89". New York Times. from the original on October 1, 2019. Retrieved January 26, 2014.
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Works cited Edit

  • Coles, Robert (1987), Dorothy Day: A Radical Devotion, Radcliffe Biography Center, Perseus Books, conversations with Dorothy Day
  • Forest, Jim (2011). All is Grace: A Biography of Dorothy Day. Maryknoll, NY: Orbis Books.
  • Miller, William D. (1982). Dorothy Day: A Biography. NY: Harper & Row.

Further reading Edit

  • "Dorothy Day speaks in Melbourne 1970". Dally Messenger. June 26, 2020. Retrieved June 26, 2020. (mp3 recording – 1 hour 50 mins)
  • Robert Atkins (2013) "Dorothy Day's social Catholicism: the formative French influences"
  • Carol Byrne (2010) The Catholic Worker Movement (1933–1980): A Critical Analysis, Central Milton Keynes, UK: AuthorHouse
  • Virginia Cannon, "Day by Day: A Saint for the Occupy Era?" The New Yorker, November 30, 2012
  • Elie, Paul (2003). The Life You Save May Be Your Own. New York, NY: Farrar, Straus, & Grioux.
  • Kate Hennessy (2017) Dorothy Day: The World Will Be Saved by Beauty: An Intimate Portrait of My Grandmother, NY: Scribner
  • Brigid O'Shea Merriman (1994) Searching for Christ: The Spirituality of Dorothy Day
  • William Miller (1982) Dorothy Day: A Biography, NY: Harper & Row
  • June O'Connor (1991) The Moral Vision of Dorothy Day: A Feminist Perspective
  • Mel Piehl (1982) Breaking Bread: The Origins of Catholic Radicalism in America
  • Jeffrey M. Shaw (2014) Illusions of Freedom: Thomas Merton and Jacques Ellul on Technology and the Human Condition Wipf & Stock.
  • William J. Thorn, Phillip Runkel, Susan Mountin, eds. (2001) Dorothy Day and the Catholic Worker Movement: Centenary Essays, Marquette University Press, 2001
  • Terrence C. Wright, Dorothy Day: An Introduction to Her Life and Thought, Ignatius Press, 2018.
  • D.L. Mayfield, Unruly Saint: Dorothy Day’s Radical Vision and its Challenge for Our Times, Broadleaf Books, 2022.

External links Edit

  • Works by Dorothy Day in eBook form at Standard Ebooks
  • Dorothy Day Collection
    • 721 documents Day wrote for the Catholic Worker
    • the full text of four of her books and other selected articles
  • Dorothy Day, Union Square Speech, 1965
  • Dorothy Day quotations, PBS
  • Dorothy Day-Catholic Worker Collection, Marquette University
  • Stephen Beale, "The Dorothy Day Few of Us Know", Crisis Magazine, March 19, 2013
  • Maurin, Day, the Catholic Worker, and Anarcho-Distributism by Nicholas Evans 2018
  • Catholic Freedom Newsletter (Updated 7-16-21) Catholic Anarchist newsletter by Nicholas Evans 2021
  • Catholic Freedom: Why Confession To A Priest Is Not Necessary To Have Sins Forgiven A Brief History of Confession from a Catholic Anarchist perspective by Nicholas Evans

August 28, 2023
dorothy, american, plant, physiologist, plant, physiologist, confused, with, doris, november, 1897, november, 1980, american, journalist, social, activist, anarchist, after, bohemian, youth, became, catholic, without, abandoning, social, anarchist, activism, p. For the American plant physiologist see Dorothy Day plant physiologist Not to be confused with Doris 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 and anarchist activism She was perhaps the best known political radical among American Catholics 1 2 Servant of GodDorothy DayOblSBDay in 1916Born 1897 11 08 November 8 1897New York City U S HometownChicago Illinois U S DiedNovember 29 1980 1980 11 29 aged 83 New York City U S Resting placeCemetery of the Resurrection New York CityDay s conversion is described in her 1952 autobiography The Long Loneliness 3 4 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 the poor and homeless with nonviolent direct action on their behalf She practiced civil disobedience which led to additional arrests in 1955 5 1957 6 and in 1973 at the age of seventy five 1 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 a third way between capitalism and socialism 7 8 Pope Benedict XVI used her conversion story as an example of how to journey towards faith in a secularized environment 3 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 9 The Catholic Church has opened the cause for Day s possible canonization which was accepted by the Holy See for investigation For that reason the Church refers to her with the title of Servant of God 10 Contents 1 Biography 1 1 Early years 1 2 Social activism 1 3 Catholic Worker Movement 1 4 Continued activism 1 5 Later years 1 6 Death 2 Beliefs 2 1 Charity and poverty 2 2 Social Security opposition 2 3 All men are brothers 2 3 1 Sympathy and identification with anarchists 2 3 2 Sympathy with communists 2 4 Catholic Church property 2 5 Catholic orthodoxy 2 6 The laity 2 7 Sexual morality 3 Contributions to the history of feminism 3 1 Lifelong devotion to the oppressed 3 1 1 Life inspired works 3 1 2 Rejection of gender roles 3 1 3 Radical Catholicism 3 1 4 Social justice 4 Legacy 4 1 Films 4 2 Music 5 Posthumous recognition 5 1 Catholic cause for sainthood 6 Bibliography 7 See also 8 Notes 9 References 10 Works cited 11 Further reading 12 External linksBiography EditEarly years Edit Dorothy Day Baptism and Confirmation records from the Episcopal Church of Our Saviour Chicago circa 1911 Dorothy May Day was born on November 8 1897 in the Brooklyn Heights neighborhood of Brooklyn New York 11 She was born into a family described by one biographer as solid patriotic and middle class 12 Her father John Day was a Tennessee native of Irish heritage while her mother Grace Satterlee a native of upstate New York was of English ancestry Her parents were married in an Episcopal church in Greenwich Village 13 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 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 14 Dorothy Day and sister Della outside the Episcopal Church of Our Saviour Chicago circa 1910 Day s parents were nominal Christians who rarely attended church As a young child she showed a marked religious streak reading 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 15 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 a belief in cooperation in contrast to Darwin s competition for survival 16 She also enjoyed Russian literature while in university studies especially Dostoevsky Tolstoy and Gorky 17 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 18 In 1914 Day attended the University of Illinois at Urbana Champaign on a scholarship She was a reluctant scholar 19 Her reading was chiefly in a Christian radical social direction 19 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 20 She left the university after two years and moved to New York City 19 Social activism Edit She settled on the Lower East Side of New York and worked on the staff of several Socialist publications including The Liberator 21 The Masses and The Call She smilingly explained to impatient socialists that she was a pacifist even in the class war 22 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 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 23 24 She celebrated the February Revolution in Russia in 1917 the overthrow of the monarchy and establishment of a reformist government 25 In November 1917 she 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 26 27 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 the religious sense that was in me 28 She had a love affair of several years with Mike Gold a radical writer who later became a prominent Communist 29 Later she credited Gold with being indirect involved in the beginning of the Catholic Worker movement 30 Day maintained friendships with such prominent American Communists as Anna Louise Strong and Elizabeth Gurley Flynn who became the head of 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 31 she married Berkeley Tobey 32 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 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 33 She ended her marriage to Tobey upon their return to the United States 32 Day later called The Eleventh Virgin a very bad book 34 The sale of the movie rights to the novel gave her 2 500 and she bought a beach cottage as a writing retreat on Staten Island New York 35 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 36 Day who had thought herself sterile following her abortion 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 a local Catholic religious sister Sister Aloysia 37 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 the Catholic Church with Sister Aloysia as her godparent 38 a In the summer of 1929 to put Batterham behind her Day accepted a job writing film dialogue for Pathe 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 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 40 41 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 the march for Commonweal 30 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 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 42 Catholic Worker Movement Edit In 1932 Day met Peter Maurin the man she always credited as 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 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 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 the Atlantic but be received as a guest into the homes of New England Unitarians and in Jane Addams Hull House in Chicago 43 Maurin drew Day s attention to French models and literature 44 45 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 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 46 Publication of the first issue was supported in part by a 1 donation from Sister Peter Claver for whom a Catholic Worker house was later named 47 Day in 1934Like 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 46 Its viewpoint was partisan and stories were designed to move its readers to take action locally for example by patronizing laundries recommended by 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 48 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 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 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 49 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 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 50 The movement quickly spread to other cities in the United States and to Canada and the United Kingdom More than 30 independent but affiliated Catholic Worker communities had been founded by 1941 51 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 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 52 She acknowledged the martyrdom of priests and nuns in Spain and said she expected the age of revolution she was living in to require more martyrs 53 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 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 52 Circulation fell from 150 000 to 30 000 54 55 In 1938 she published an account of her political activism transformation into religiously motivated activism in From Union Square to Rome She recounted her life story selectively without providing the details of her early years of grievous mortal sin when her life was pathetic little and mean 56 She presented it as an answer to communist relatives and friends who have asked How could you become a Catholic 57 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 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 58 Continued activism Edit In the early 1940s she affiliated with the Benedictines in 1955 professing as an oblate of St Procopius Abbey in Lisle Illinois 59 This gave her a spiritual practice and connection that sustained her throughout 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 60 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 a part of it 61 Day reaffirmed her pacifism following the U S declaration of war in 1941 and urged noncooperation in a speech that day 62 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 was headlined We Continue Our Christian Pacifist Stand She wrote 63 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 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 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 64 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 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 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 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 a 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 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 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 65 Her autobiography The Long Loneliness was published in 1952 with illustrations by the Quaker Fritz Eichenberg 66 The New York Times summarized it a few years later 67 The autobiography well and thoughtfully told of 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 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 68 She did the same in each of the next five years In 1958 instead of taking shelter she joined a group picketing the offices of the U S Atomic Energy Commission 69 After some years the sentences were suspended on another occasion however she did serve thirty days in jail 70 In 1956 along with David Dellinger and A J Muste two veteran allies in the pacifist movement she helped found Liberation magazine 71 In 1960 she praised Fidel Castro s promise of social justice She said Far better to revolt violently than to do nothing about the poor destitute 72 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 the people a naturally good life on which grace can build one cannot help but be in favor of the measures taken 73 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 74 She lobbied bishops in Rome and joined with other women in a ten day fast 75 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 76 Day s account of the Catholic Worker movement Loaves and Fishes was published in 1963 Rose Hill Catholic Worker farm 1964 1978Despite 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 20 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 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 77 Day struggled as 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 78 In 1966 Spellman visited U S troops in Vietnam at Christmas where he was reported as saying This war in Vietnam is 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 the world so far from our own shores 79 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 80 Later years Edit In 1971 Day was awarded the Pacem in Terris Award of the Interracial Council of the Catholic Diocese of Davenport Iowa 81 The University of Notre Dame awarded her its Laetare Medal in 1972 82 And Franciscan University of Steubenville awarded her alongside Mother Teresa its Poverello Medal in 1976 83 Despite suffering from poor health Day visited India where she met Mother Teresa and saw her work In 1971 Day visited Poland 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 84 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 85 Solzhenitsin lives in poverty and has been expelled from 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 the authorities in Moscow saying that it was the local police who had acted so violently Day visited the Kremlin She reported I was moved to see the names of the Americans Ruthenberg and Bill Haywood on the Kremlin Wall in Roman letters and the name of Jack Reed with whom I worked on the old Masses in Cyrillac characters in a flower covered grave Ruthenberg was C E Ruthenberg founder of the Communist Party USA Bill Haywood was a key figure in the IWW Jack Reed was the journalist better known as John Reed author of Ten Days That Shook the World 86 In 1972 the Jesuit magazine America marked her 75th birthday by devoting an entire issue to Day and the Catholic Worker movement The editors wrote By now if one had to choose a single individual to symbolize the best in the aspiration and action of the American Catholic community during the last forty years that one person would certainly be Dorothy Day 87 Day had supported the work of Cesar Chavez in organizing California farm laborers from the beginning of his campaign in the mid 1960s She admired him for being motivated by religious inspiration and committed to nonviolence 88 In the summer of 1973 she joined Chavez in his campaign for farm laborers in the fields of California She was arrested with other protesters for defying an injunction against picketing 89 and spent ten days in jail 90 In 1974 Boston s Paulist Center Community named her the first recipient of their Isaac Hecker Award given to a person or group committed to building a more just and peaceful world 91 Day made her last public appearance at the Eucharistic Congress held on August 6 1976 in Philadelphia at a service honoring the U S Armed Forces on the Bicentennial of the United States She spoke about reconciliation and penance and criticized the organizers for failing to recognize that for peace activists August 6 is the day the first atomic bomb was dropped on Hiroshima an inappropriate day to honor the military 92 93 Death Edit Day suffered a heart attack and died on November 29 1980 at Maryhouse 55 East 3rd Street in Manhattan 29 Cardinal Terence Cooke greeted her funeral procession at the Church of the Nativity the local parish church 94 Day was buried in the Cemetery of the Resurrection on Staten Island just a few blocks from the beachside cottage where she first became interested in Catholicism 95 Her gravestone is inscribed with the words Deo Gratias 96 Day s daughter Tamar was with her mother when she died and she and her father joined the funeral procession and attended a later memorial Mass the cardinal celebrated at St Patrick s Cathedral Day and Batterham had remained lifelong friends 97 Tamar Teresa Hennessy died in Vermont on March 25 2008 Beliefs EditCharity and poverty Edit Day struggled to write about poverty most of her life 98 She admired America s efforts to take responsibility through the government but ultimately felt that charitable works were personal decisions that needed the warmth of an individual 99 Day also denounced sins against the poor She said that depriving the laborer was a deadly sin 99 using similar language to the Epistle of James in the Bible 100 She also said that advertising men were sinners woe to that generation because they made the poor willing to sell their liberty and honor to satisfy paltry desires 99 Social Security opposition Edit Day was opposed to Social Security In the Catholic Worker February 1945 she wrote Samuel Johnson said that a pensioner was a slave of the state That is his definition in his famous dictionary Of course he himself was glad of his pension human nature being what it is and poverty being hard as it is We believe that social security legislation now billed as a great victory for the poor and for the worker is a great defeat for Christianity It is an acceptance of the idea of force and compulsion It is an acceptance of Cain s statement on the part of the employer Am I my brother s keeper Since the employer can never be trusted to give a family wage nor take care of the worker as he takes care of his machine when it is idle the state must enter in and compel help on his part Of course economists say that business cannot afford to act on Christian principles It is impractical uneconomic But it is generally coming to be accepted that such a degree of centralization as ours is impractical and that there must be decentralization In other words business has made a mess of things and the state has had to enter in to rescue the worker from starvation 101 All men are brothers Edit In the Catholic Worker in May 1951 Day wrote that Marx Lenin and Mao Tse Tung were animated by the love of brother and this we must believe though their ends meant the seizure of power and the building of mighty armies the compulsion of concentration camps the forced labor and torture and killing of tens of thousands even millions She used them as examples because she insisted that the belief that all men are brothers required the Catholic to find the humanity in everyone without exception She explained that she understood the jarring impact of such an assertion 102 Peter Maurin was constantly restating our position and finding authorities from all faiths and races all authorities He used to embarrass us sometimes by dragging in Marshall Petain and Fr Coughlin and citing something good they had said even when we were combating the point of view they were representing Just as we shock people by quoting Marx Lenin Mao Tse Tung or Ramakrishna to restate the case for our common humanity the brotherhood of man and the fatherhood of God In 1970 Day emulated Maurin when she wrote 103 The two words anarchist pacifist should go together especially at this time when more and more people even priests are turning to violence and are finding their heroes in Camillo Torres among the priests and Che Guevara among laymen The attraction is strong because both men literally laid down their lives for their brothers Greater love hath no man than this Let me say at the risk of seeming ridiculous that the true revolutionary is guided by great feelings of love Che Guevara wrote this and he is quoted by Chicano youth in El Grito Del Norte Sympathy and identification with anarchists Edit Day encountered anarchism while studying in the university She read The Bomb by Frank Harris a fictionalized biography of one of the Haymarket anarchists 104 She discussed anarchy and extreme poverty with Peter Kropotkin 105 After moving to New York Day studied the anarchism of Emma Goldman and attended the Anarchists Ball at Webster Hall 106 Day was saddened by the executions of the anarchists Sacco and Vanzetti in 1927 She wrote that when they died All the nation mourned As a Catholic she felt a sense of solidarity with them specifically the very sense of solidarity which made me gradually understand the doctrine of the Mystical Body of Christ whereby we are all members of one another 107 Discussing the term anarchism she wrote We ourselves have never hesitated to use the word Some prefer personalism But Peter Maurin came to me with Kropotkin in one pocket and St Francis in the other 108 Day s anarchist 109 distributist economic views are similar to the anarchist Pierre Joseph Proudhon s mutualist economic theory by whom she was influenced 109 110 The influence of anarchists such as Proudhon and Peter Kropotkin 111 also led her to label herself an anarchist Dorothy states An anarchist then as I am now I have never used the vote that the women won by their demonstrations before the White House during that period 112 Day explained that anarchists accepted her as someone who shared the values of their movement because I have been behind bars in police stations houses of detention jails and prison farms eleven times and have refused to pay Federal income taxes and have never voted but were puzzled by what they saw as her faith in the monolithic authoritarian Church She reversed the viewpoint and ignored their professions of atheism She wrote I in turn can see Christ in them even though they deny Him because they are giving themselves to working for a better social order for the wretched of the earth 113 Sympathy with communists Edit In the first years of the Catholic Worker Day provided a clear statement of how her individualism contrasted with communism 114 We believe in widespread private property the de proletarianizing of our American people We believe in the individual owning the means of production the land and his tools We are opposed to the finance capitalism so justly criticized and condemned by Karl Marx but we believe there can be a Christian capitalism as there can be a Christian Communism She also stated To labor is to pray that is the central point of the Christian doctrine of work Hence it is that while both Communism and Christianity are moved by compassion for the multitude the object of communism is to make the poor richer but the object of Christianity is to make the rich poor and the poor holy 115 In November 1949 in the course of explaining why she had protested the recent denial of bail to several Communists 116 she wrote L et it be remembered that I speak as an ex Communist and one who has not testified before Congressional Committees nor written works on the Communist conspiracy I can say with warmth that I loved the communist people I worked with and learned much from them They helped me to find God in His poor in His abandoned ones as I had not found Him in Christian churches 117 She identified points on which she agreed with the communists from each according to his ability to each according to his need and the withering away of the State Others she added with qualifications the communal aspect of property as stressed by the early Christians And she identified differences we disagree over and over again with the means chosen to reach their ends She agreed that Class war is a fact and one does not need to advocate it but posed the question of how to respond 117 The Communists point to it as forced upon them and say that when it comes they will take part in it and in their plans they want to prepare the ground and win as many as possible to their point of view and for their side And where will we be on that day We will inevitably be forced to be on their side physically speaking But when it comes to activity we will be pacifists I hope and pray non violent resisters of aggression from whomever it comes resisters to repression coercion from whatever side it comes and our activity will be the works of mercy Our arms will be the love of God and our brother Regarding Fidel Castro s Cuba she wrote in July 1961 We are on the side of the revolution We believe there must be new concepts of property which is proper to man and that the new concept is not so new There is a Christian communism and a Christian capitalism We believe in farming communes and cooperatives and will be happy to see how they work out in Cuba God bless Castro and all those who are seeing Christ in the poor God bless all those who are seeking the brotherhood of man because in loving their brothers they love God even though they deny Him 118 It was only in December 1961 after the Bay of Pigs Invasion in April of that year that Castro who had repeatedly repudiated communism in the past openly declared that his movement was not simply socialist but communist 119 Catholic Church property Edit Bill Kauffman of The American Conservative wrote in 2011 of Day She understood that if small is not always beautiful at least it is always human 120 Day s belief in smallness also applied to the property of others including the Catholic Church as when she wrote Fortunately the Papal States were wrested from the Church in the last century but there is still the problem of investment of papal funds It is always a cheering thought to me that if we have goodwill and are still unable to find remedies for the economic abuses of our time in our family our parish and the mighty church as a whole God will take matters in hand and do the job for us When I saw the Garibaldi mountains in British Columbia I said a prayer for his soul and blessed him for being the instrument of so mighty a work of God May God use us 121 Jesuit priest Daniel Lyons called Day an apostle of pious oversimplification He said that the Catholic Worker often distorted beyond recognition the position of the Popes 122 Catholic orthodoxy Edit Day wrote in one of her memoirs I had a conversation with John Spivak the Communist writer a few years ago and he said to me How can you believe How can you believe in the Immaculate Conception in the Virgin birth in the Resurrection I could only say that I believe in the Roman Catholic Church and all she teaches I have accepted Her authority with my whole heart At the same time I want to point out to you that we are taught to pray for final perseverance We are taught that faith is a gift and sometimes I wonder why some have it and some do not I feel my own unworthiness and can never be grateful enough to God for His gift of faith 123 Day s commitment to Church discipline is illustrated by an encounter with Fr Daniel Berrigan S J while on a Catholic Worker farm in New York Berrigan was about to celebrate Mass for the community vested only in a stole Day insisted that he put on the proper vestments before he began When Berrigan complained about the law regarding liturgical vesture Day responded On this farm we obey the laws of the Church He relented and celebrated the Mass fully vested 124 The laity Edit In response to press coverage in 1964 of an ongoing dispute between Cardinal James McIntyre of Los Angeles and some of his priests who criticized him for a lack of leadership on civil rights 125 126 Day authored an essay on the laity s responsibility to act independently of the church hierarchy When the Catholic Worker during World War II she wrote took a pacifist stance Bishop McIntyre merely commented We never studied these things much in the seminary adding doubtfully There is the necessity of course to inform one s conscience For that attitude Day added our shepherds are to be reproached that they have not fed their sheep these strong meats capable of overcoming all obstacles in their advance to that kind of society where it easier to be good She instructed her readers Let Catholics form their associations hold their meetings in their own homes or in a hired hall or any place else Nothing should stop them Let the controversy come out into the open in this way 127 Sexual morality Edit In September 1963 Day discussed pre marital sex in her column warning against those who portrayed it as a form of freedom The wisdom of the flesh is treacherous indeed She described herself as a woman who must think in terms of the family the need of the child to have both mother and father who believes strongly that the home is the unit of society and wrote that 128 When sex is treated lightly as a means of pleasure it takes on the quality of the demonic and to descend into this blackness is to have a foretaste of hell There is no such thing as seeing how far one can go without being caught or how far one can go without committing mortal sin In 1968 Day wrote again about sex this time in her diary in response to the criticisms of Stanley Vishnewski and other coworkers at the Tivoli farm that she had no power over marijuana smoking or sexual promiscuity or solitary sins 78 The situation continued to remain a problem as Day also documented in her diary 129 For some weeks now my problem is this What to do about the open immorality and of course I mean sexual morality in our midst It is like the last times there is nothing hidden that shall not be revealed But when things become a matter for open discussion what about example set that most powerful of all teachers We have with us now a beautiful woman with children whose husband has taken up with a seventeen year old is divorcing her and starting on a new marriage She comes to us as to a refuge whereby working for others in our community of fifty or more she can forget once in a while her human misery We have one young one drunken promiscuous pretty as a picture college educated mischievous able to talk her way out of any situation so far She comes to us when she is drunk and beaten and hungry and cold and when she is taken in she is liable to crawl into the bed of any man on the place We do not know how many she has slept with on the farm What to do What to do Contributions to the history of feminism EditLifelong devotion to the oppressed Edit The beginning of Day s career was inherently radical and rooted personalism and socialism 130 ideologies fundamental to intersectional feminism Though Day did not explicitly identify as a feminist this was not unusual for historical contributors to feminist work and philosophy Much like her gravitation towards Catholicism Day grew into her feminism she is a born again feminist like Dolores Huerta 131 Day s lifetime of work especially with the Catholic Worker Movement aligns with core feminist principles of pushing against the kyriarchy to fight for rights of the oppressed Her lifetime solidarity with and advocacy for the disadvantaged and marginalized is fundamentally feminist in its nature providing aid to impoverished communities supporting and providing a platform for activists and pacifists in her periodical The Catholic Worker 132 and working to reform injustices within Catholicism 133 Day s ethos did not change when she was drawn to Catholicism rather her devotion to egalitarian Catholic values only propelled her radical feminism blending her past with her newfound beliefs and values 130 Day forged a place for feminist theology in a religious world where women s experiences were largely not accounted for or at worst disregarded as anti Church by male elites 134 Day took gendered raced classed experiences into account in her writing and work providing a framework for a construction of religious theory and ethics which was finally both passable and accurate in reflecting the congregation Through these acts Day aligns herself and the Catholic Worker Movement with the ideology and practice of feminism 135 Day lived through several significant events in the history of feminism women s suffrage labor rights and movements in the 50s 60s and 70s which crusaded for equality justice and egalitarianism all pillars of feminism In all these things Day never deviated from The Church s teachings on the sanctity of human life from conception till natural death Life inspired works Edit Day wrote constantly throughout her life journalling and writing bits for herself 135 She published several autobiographical works The Eleventh Virgin From Union Square to Rome The Long Loneliness and Loaves and Fishes The four volumes together form a lifelong portrayal of Day s life Writing autobiographies especially about women can be framed as a feminist act as it provides direct access to information about prominent figures outside of the academic realm and allows for greater representation of women in history 136 137 138 139 The Eleventh Virgin a coming of age story published in 1924 is autobiographical Though Day does not directly refer to herself the protagonist June represents Day June s experiences mirror Day s youth 140 The Eleventh Virgin is Day s first installment in her series of autobiographical works but the only that she is reported regretting later in life 135 The raw portrayal of Day s bohemian youth before her conversion to Catholicism did not align with her any longer The representation of Day s early experiences and growth through adolescence especially at the time of publication was uncommon The Eleventh Virgin is a feminist text in its narrative and character s experiences and the access it provided 135 Rejection of gender roles EditDay was known for her knack for leveraging and undermining gender norms to fight patriarchal and kyriarchal systems in the workplace politics social structures and the Catholic Church 132 From a young age growing up in a family of journalists Day was made very aware of her perceived limitations as a woman in the world of journalism 132 Her father played a part in this speaking to colleagues behind Day s back in an effort to prevent them from hiring her 141 She eventually got her foot in the door as an office girl 142 a position that aligned with both her family and the Church s stance on appropriate work for women outside of the home 143 Day was instructed to write like a woman in a simple declarative manner but eventually grew her writing centring on women s and social issues from both a feminist and personalist perspective 144 She outright rejected what was currently being published about perceived women s issues 145 As girls do not wear trousers nor shirts it is a waste of time and of space to tell them how they can save and still look neat by pressing the trousers under the mattress and sleeping on them and of turning in the cuffs of their shirt And anyway this is not a column or part column to tell girls how to give condescendingly helpful hints on how to save and be content in the hall bedroom It is merely an experience Day grew as a writer and a journalist advancing her career and focusing on the type of journalism she found important regardless of her gender 141 I was bent on following the journalist s side of the work I wanted the privileges of the woman and the work of the man without following the work of the woman I wanted to go on picket lines to go to jail to write to influence others and so make my mark on the world How much ambition and how much self seeking there was in all this Radical Catholicism Edit Though Day spent most of her life involved with activism her radical Catholic social activism is what she is most revered for posthumously 87 During the Vatican II Council the most recent Ecumenical council of the Catholic church Day along with the Catholic Worker Movement and PAX traveled to Rome The plan was to persuade Pope John XXIII and the council to do away with the just war doctrine to support pacifism and conscientious objection in the name of Christian values and explicitly denouncing nuclear weapons 130 With the Catholic Worker Movement Day first focused on labor rights and aiding the disadvantaged eventually calling for a non violent revolution against the industrial economy militarism and fascism 130 It was a deep belief of Day s that non violence pacifism and anarchism aligned with Christianity would result in a radical shift to a new order 146 Day s fight against the system was noticed by the American government President Hoover felt particularly threatened having pushed for Attorney General Harry M Daugherty to prosecute the Catholic Worker Movement several times for sedition and incitement despite the Movement s pacifist stance The FBI monitored the Catholic Worker Movement from 1940 1970 Day was jailed four times in this period 146 Day s involvement with the Catholic Worker and commitment to liberation theology fundamentally aligns with the values of feminism fighting for social and political equality for all people regardless of race gender or class Her push against the Catholic Church and the military state served to promote egalitarianism and alleviate the oppressed 147 It is Day s commitment to liberation theology Radical Catholicism contributes to her framing as a feminist and serves to demonstrate the nuance and overlap of both religious and feminist ideologies 148 Social justice EditThroughout her lifetime Day s overarching concern was the expression and effects of the elite of power over the people This concern is shared with both liberation theology and feminist ideology Day called for a shift to anarchism communism and pacifism in the name of Christianity and Christian teachings Her weapon of choice against oppressive systems was her writing her voice 135 Day wrote about vital happenings matters of life and death Japanese Chinese war Ethiopian war Spanish Civil War World War II Korean War Vietnam war labor strikes on streetcars in garment factories sugar refineries and smelting plants and policies of conscription Day s effort in her writing was to highlight social injustices and serve as a voice for those who could not or did not know how to advocate for themselves to spark a movement to remedy and protect from further oppression 132 Her advocacy and charity was prominent during tough times in American history especially at the beginning of the Catholic Worker movement during the Great Depression 149 Legacy EditJudith Palache Gregory was Day s executor Day s papers are housed at Marquette University along with many records of the Catholic Worker movement 150 Her diaries and letters were edited by Robert Ellsberg and published by Marquette University Press in 2008 and 2010 respectively 151 A new 448 page biography appeared in 2020 152 which was extensively reviewed 153 Attempts to preserve the Staten Island beach bungalow at the Spanish Camp community where she lived for the last decade of her life failed in 2001 154 Developers knocked her home down just as the New York City Landmarks Preservation Commission was about to declare it a historic landmark About a half dozen large private homes now occupy the land 155 In May 1983 a pastoral letter issued by the U S Conference of Catholic Bishops The Challenge of Peace noted her role in establishing non violence as a Catholic principle The nonviolent witness of such figures as Dorothy Day and Martin Luther King has had profound impact upon the life of the Church in the United States 156 Pope Benedict XVI on February 13 2013 in the closing days of his papacy cited Day as an example of conversion He quoted from her writings and said The journey towards faith in such a secularized environment was particularly difficult but Grace acts nonetheless 157 On September 24 2015 Pope Francis became the first pope to address a joint meeting of the United States Congress Day was one of four Americans mentioned by the Pope in his speech to the joint session that included Abraham Lincoln Martin Luther King Jr and Thomas Merton He said of Day Her social activism her passion for justice and for the cause of the oppressed were inspired by the Gospel her faith and the example of the saints 158 Films Edit An independent film about Dorothy Day called Entertaining Angels The Dorothy Day Story was released in 1996 Day was portrayed by Moira Kelly and Peter Maurin was portrayed by Martin Sheen 159 A full length documentary called Dorothy Day Don t Call Me a Saint premiered in 2005 It was shown at the 2006 Tribeca Film Festival 160 Revolution of the Heart The Dorothy Day Story a film by Martin Doblmeier aired on PBS in March 2020 153 Music Edit A song honoring Dorothy and Peter Maurin entitled Dorothy Day and Peter Maurin 161 written by the group The Chairman Dances was premiered by PopMatters in 2016 162 In late 2021 America Magazine and Catholic New York reported that the song was included in materials sent to the Vatican in consideration of Dorothy s canonization 163 164 Posthumous recognition EditIn 1992 Day received the Courage of Conscience Award from the Peace Abbey 165 In 2001 Day was inducted into the National Women s Hall of Fame in Seneca Falls New York 166 Dormitories at Lewis University in Romeoville Illinois the University of Scranton in Scranton Pennsylvania and Loyola University Maryland are named in her honor as is the campus ministry at Xavier University A professorship at St John s University School of Law is named in her honor 167 168 At Marquette University a dormitory floor bearing Day s name has been reserved for those drawn to social justice issues The former Office of Service and Justice at Fordham University bore her name at both of the university s campuses 169 Saint Peter s College of Jersey City New Jersey named its Political Science Office the Dorothy Day House Broadway Housing Communities a supportive housing project in New York City opened the Dorothy Day Apartment Building at 583 Riverside Drive in 2003 170 DC Comics character Leslie Thompkins is according to her creator Denny O Neil based on Day 171 Dorothy Day Center in Saint Paul Minnesota a homeless shelter managed by Catholic Charities 172 In 2018 following the Grand jury investigation of Catholic Church sexual abuse in Pennsylvania DeSales University renamed its student union formerly named for Bishop Joseph McShea to the Dorothy Day Student Union 173 Dorothy Day is eponymous for the third Staten Island Ferry of the Ollis class 174 Sacred Heart University in Fairfield Connecticut has a residence hall named after her called Dorothy Day Hall 175 The University of Notre Dame has a room in Geddes Hall home of the Center for Social Concerns named for Dorothy Day Manhattan College established a Dorothy Day Center for the Study and Promotion of Social Catholicism in 2022 176 Catholic cause for sainthood Edit A proposal for Day s canonization by the Catholic Church was put forth publicly by the Claretian Missionaries in 1983 At the request of Cardinal John J O Connor head of the diocese in which she lived in March 2000 Pope John Paul II granted the Archdiocese of New York permission to open her cause allowing her to be called a Servant of God in the eyes of the Catholic Church As canon law requires the Archdiocese of New York submitted this cause for the endorsement of the United States Conference of Catholic Bishops which it received in November 2012 177 In 2015 Pope Francis praised Day before a joint session of the US Congress 153 Currently Day s canonization cause has moved from the diocesan phase to the Roman phase On Dec 8 2021 the Solemnity of the Immaculate Conception the Archdiocese of New York celebrated the conclusion of the diocesan phase of the canonization cause for Dorothy Day At a Young Adult Mass held at New York s Saint Patrick s Cathedral Cardinal Timothy M Dolan formalized the send off of the evidence of Dorothy Day s holiness amassed by the Dorothy Day Guild to the Congregation for the Causes of Saints in Rome 178 The next step in the process is for Day to be declared Venerable in recognition of her life of Heroic virtue following a review of the evidence by the Roman Postulator This process can take between two and five years Some members of the Catholic Worker Movement have objected to the canonization process as a contradiction of Day s own values and concerns 179 Others including Day s granddaughter Martha Hennessy and longtime friend Kathleen Jordan are actively working towards her canonization 180 Bibliography EditDorothy Day 1924 The Eleventh Virgin semi autobiographical novel Albert and Charles Boni reissued Cottager 2011 Dorothy Day 1938 From Union Square to Rome Silver Spring MD Preservation of the Faith Press Dorothy Day 1939 House of Hospitality From Union Square to Rome New York NY Sheed and Ward reprinted 2015 by Our Sunday Visitor Dorothy Day 1948 On Pilgrimage diaries reprinted 1999 by Wm B Eerdmans Publishing Dorothy Day 1952 The Long Loneliness The Autobiography of Dorothy Day New York NY Harper and Brothers Dorothy Day 1963 Loaves and Fishes The Inspiring Story of the Catholic Worker Movement New York NY Harper and Row reprinted 1997 by Orbis Books Dorothy Day 1979 Therese A Life of Therese of Lisieux Templegate Publishing Dorothy Day ed Phyllis Zagano 2002 Dorothy Day In My Own Words Dorothy Day ed Patrick Jordan 2002 Dorothy Day Writings from Commonweal 1929 1973 Liturgical Press Dorothy Day ed Robert Ellsberg 2005 Dorothy Day Selected Writings Dorothy Day ed Robert Ellsberg 2008 The Duty of Delight The Diaries of Dorothy Day Dorothy Day ed Robert Ellsberg 2010 All the Way to Heaven The Selected Letters of Dorothy Day Dorothy Day ed Carolyn Kurtz 2017 The Reckless Way of Love Notes on Following Jesus Plough PublishingSee also Edit Anarchism portal Communism portal Socialism portal Organized Labour portal Biography portal Catholicism portal Society portalList of peace activists Ammon Hennacy Catherine Doherty Christian anarchism Christian pacifism Christian socialism Distributism Catholic social teaching Christian democracy Christian politics Committee of Catholics to Fight Anti Semitism Daniel Berrigan Philip Berrigan Thomas Merton Mutualism economic theory Pierre Joseph Proudhon Donald S DayNotes Edit A Russian neighbor s sister had named her daughter Tamar and Day was impressed by St Teresa of Avila whose biography she had recently read 39 References Edit a b Elie 2003 p 433 Cannon Virginia November 30 2012 Day by Day A Saint for the Occupy Era The New Yorker Archived from the original on October 24 2020 Retrieved September 30 2015 a b Pope Benedict XVI February 13 2013 General Audience 13 February 2013 Vatican Archived from the original on November 23 2019 Retrieved September 30 2015 Elie 2003 p 43 Elie 2003 pp 236 37 Elie 2003 p 279 G K Chesterton and Dorothy Day on Economics Neither Socialism nor Capitalism Distributism cjd org October 2001 Archived from the original on October 3 2015 Retrieved October 2 2015 The ChesterBelloc Mandate Dorothy Day and Distributism Archived from the original on November 16 2018 Retrieved October 2 2015 Pope Francis September 24 2015 Visit to the Joint Session of the United States Congress Vatican Archived from the original on April 3 2019 Retrieved September 30 2015 US bishops endorse sainthood cause of Catholic Worker s Dorothy Day Catholic New Service November 13 2012 Archived from the original on December 7 2012 Retrieved December 1 2012 Raboteau Albert J 2016 American Prophets Seven Religious Radicals and Their Struggle for Social and Political Justice p 64 Coles 1987 p 1 Miller 1982 pp 1 7 Miller 1982 pp 9 10 13 4 Forest 2011 pp 14 15 Miller 1982 pp 27 8 Day Dorothy 1981 The Long Loneliness the autobiography of Dorothy Day San Francisco Harper amp Row p 43 Day Dorothy 1952 The Long Loneliness Harper amp Brothers Publishers p 32 a b c Coles 1987 p 2 a b Dorothy Day dead at 83 The Bulletin November 29 1980 p 61 Archived from the original on January 4 2021 Retrieved August 31 2020 Cornell Tom A Brief Introduction to the Catholic Worker Movement Catholic worker Archived from the original on March 14 2014 Retrieved February 21 2009 Vance Laurence December 4 2006 Bill Kauffman American Anarchist Archived June 30 2020 at the Wayback Machine LewRockwell com Forest 2011 p 30 Day Dorothy 6 New York From Union Square to Rome archived from the original on July 30 2020 retrieved January 27 2014 Forest 2011 pp 32 33 Suffrage Pickets Freed from Prison PDF New York Times November 28 1917 Archived PDF from the original on January 9 2020 Retrieved January 26 2014 Cat and Mouse Remedy for Hunger Striking PDF New York Times November 29 1917 Archived PDF from the original on January 9 2020 Retrieved January 26 2014 Forest 2011 pp 44 47 a b Whitman Alden November 30 1980 Dorothy Day Outspoken Catholic Activist Dies at 83 PDF The New York Times Archived from the original on April 10 2020 Retrieved January 28 2014 a b Day Dorothy June 1967 Michael Gold PDF Catholic Worker 2 8 Archived PDF from the original on July 25 2021 Retrieved April 3 2021 Wright Terrence C 2018 Dorothy Day An Introduction to Her Life and Thought San Francisco Ignatius Press p 19 a b Hinson Hasty Elizabeth Timeline of Significant Events in Dorothy Day s Life PDF The Catholic Worker Movement Archived PDF from the original on July 25 2021 Retrieved April 4 2021 Forest 2011 pp 56 57 Tobey later helped to found the Literary Guild Forest 2011 p 65 Forest 2011 pp 65 66 Forest 2011 pp 67 ff Day Dorothy May 1978 On Pilgrimage The Catholic Worker 2 Forest 2011 pp 74 86 Her baptism was conditional because she had already been baptized in the Episcopal Church Miller 1982 p 184 Forest 2011 pp 90 95 Patrick Jordan ed 2002 Dorothy Day Writings from Commonweal 1929 1973 Liturgical Press 1 55 Day Dorothy 1981 The Long Loneliness the autobiography of Dorothy Day San Francisco Harper amp Row pp 165 166 Loaves and Fishes 1983 reprint pp 13 14 Atkins Robert 2013 Dorothy Day s social Catholicism The formative French influences International Journal for the Study of the Christian Church 13 2 96 110 doi 10 1080 1474225X 2013 780400 S2CID 143851912 Atkins Robert May 1 2013 Dorothy Day s social Catholicism the formative French influences International Journal for the Study of the Christian Church 13 2 96 110 doi 10 1080 1474225X 2013 780400 ISSN 1474 225X S2CID 143851912 a b Sheila Webb Dorothy Day and the Early Years of the Catholic Worker Social Action through the 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Procopius Abbey Retrieved May 22 2023 Merriman Bridget O Shea 1994 Searching for Christ The Spirituality of Dorothy Day Notre Dame IN University of Notre Dame Press pp 100 107 124 127 All the Way to Heaven The Selected Letters of Dorothy Day Robert Ellsberg ed Milwaukee Marquette University Press p 301 December 8 1941 speech to the Liberal Socialist Alliance New York City quoted in Sandra J Sarkela Susan Mallon Ross Margaret A Lowe From Megaphones to Microphones Speeches of American Women 1920 1960 2003 pp 191 192 Day Dorothy January 1942 Our Country Passes from Undeclared War to Declared War We Continue Our Christian Pacifist Stand Dorothy Day Collection Archived from the original on July 29 2020 Retrieved January 28 2014 Forest 2011 pp 161 162 David L Gregory Dorothy Day Workers Rights and Catholic Authenticity Fordham Urban Law Journal Vol 26 Issue 5 1998 1371 92 available online Archived February 2 2014 at the Wayback Machine Fraser C Gerald December 4 1990 Fritz Eichenberg A Book Illustrator And Educator 89 New York Times Archived from the original on October 1 2019 Retrieved January 26 2014 Paperbacks in Review PDF New York Times January 17 1960 Archived from the original on October 11 2022 Retrieved January 26 2014 7 Pacifists Insist on Guilty Pleas PDF New York Times September 29 1955 Archived from the original on October 11 2022 Retrieved January 26 2014 The statute at issue was the New York State Defense Emergency Act 9 Pacifists Seized in Defying Alert PDF New York Times May 7 1958 Archived from the original on October 11 2022 Retrieved January 26 2014 Pacifists Dissent Backed PDF New York Times July 30 1957 Archived from the original on October 11 2022 Retrieved January 26 2014 Kaufman Michael T May 27 2004 David Dellinger of Chicago 7 Dies at 88 New York Times Archived from the original on September 15 2019 Retrieved January 26 2014 Day Dorothy January 1960 Letter to an Imprisoned Editor Dorothy Day Collection Archived from the original on February 3 2014 Retrieved January 26 2014 Day Dorothy September 1962 Pilgrimage to Cuba Part I Dorothy Day Collection Archived from the original on February 14 2021 Retrieved January 26 2014 Day Dorothy December 1965 On Pilgrimage Good News Dorothy Day Collection Archived from the original on July 29 2020 Retrieved January 28 2014 Day Dorothy November 1965 On Pilgrimage October First Dorothy Day Collection Archived from the original on July 30 2020 Retrieved January 28 2014 Mark and Louis Zwick Introduction to Dorothy Day On Pilgrimage Eerdmans 1999 p 51 available online accessed January 28 2014 Miller 1982 p 491 a b Duty of Delight 2011 p 447 Roberts Nancy L 1984 Dorothy Day and the Catholic Worker State Univ of New York Press p 164 ISBN 978 0 87395938 4 Day January January 1970 On Pilgrimage Perkinsville Dorothy Day Collection Archived from the original on February 3 2014 Retrieved January 28 2014 Pacem In Terris Past Recipients Diocese of Davenport Archived from the original on July 25 2011 Retrieved January 26 2014 Laetare Medal Recipients University of Notre Dame Archives Archived from the original on March 12 2012 Retrieved January 26 2014 Poverello Medal Recipients PDF Franciscan University of Steubenville Archived PDF from the original on November 4 2020 Retrieved May 6 2020 The Duty of Delight 2011 pp 587 88 Day Dorothy September 1971 On Pilgrimage First Visit to Soviet Russia Dorothy Day Collection Archived from the original on February 3 2014 Retrieved January 31 2014 Day Dorothy October November 1971 On Pilgrimage Russia II Kremlin Wall Dorothy Day Collection Archived from the original on January 25 2021 Retrieved January 31 2014 a b Krupa Stephen J August 27 2001 Celebrating Dorothy Day America Archived from the original on January 5 2014 Retrieved January 26 2014 Dorothy Day remains at the dawn of the new millennium the radical conscience of American Catholicism Forest 2011 pp 252 60 Caldwell Earl August 3 1973 Picket Shot Many More Arrested in Grape Strike PDF New York Times Archived from the original on October 11 2022 Retrieved January 31 2014 Day Dorothy September 1973 On Pilgrimage Dorothy Day Collection Archived from the original on July 30 2020 Retrieved January 31 2014 McElwee Joshua J January 28 2013 LCWR receives Paulist award for social justice work National Catholic Reporter Archived from the original on February 18 2014 Retrieved January 26 2014 Eileen Egan Dorothy Day Pilgrim of Peace in Patrick G Coy ed A Revolution of the Heart Essays on the Catholic Worker pp 69 71 Archived June 27 2014 at the Wayback Machine Nicholas Rademacher To Relate the Eucharist to Real Living Mother Teresa and Dorothy Day at the Forty First International Eucharistic Congress Philadelphia Pennsylvania U S Catholic Historian Volume 27 Number 4 Fall 2009 pp 59 72 Harrington Michael June 13 1982 Existential Saint New York Times Archived from the original on March 4 2014 Retrieved January 26 2014 Stone Elained Murray 2004 Dorothy Day Champion of the Poor Mahwah NJ Paulist Press p 102 ISBN 978 0 80916719 7 Archived from the original on October 11 2022 Retrieved June 16 2015 Dorothy Day Photos Archived February 2 2014 at the Wayback Machine Find a grave accessed January 26 2014 Riegle Rosalie G 2003 Dorothy Day Portraits by Those Who Knew Her Maryknoll NY Orbis Books pp 112 15 Day Dorothy 1963 The Faces of Poverty in Hearing the Call Across Traditions SkyLight Paths p 117 ISBN 978 1 59473264 5 a b c Day Dorothy 1963 The Faces of Poverty in Hearing the Call Across Traditions SkyLight Paths p 120 ISBN 978 1 59473264 5 James Chapter 5 Catholic Online Archived from the original on September 25 2015 Retrieved September 24 2015 Can you hear crying out against you the wages which you kept back from the laborers mowing your fields The cries of the reapers have reached the ears of the Lord Sabaoth Day Dorothy More About Holy Poverty Which Is Voluntary Poverty Catholic worker Archived from the original on July 30 2020 Retrieved November 18 2019 Day Dorothy May 1951 The Incompatibility of Love and Violence Dorothy Day Collection Catholic worker Archived from the original on November 6 2020 Retrieved January 31 2014 On Pilgrimage Our Spring Appeal Catholic Worker May 1970 Day Dorothy 1981 The Long Loneliness the autobiography of Dorothy Day San Francisco Harper amp Row p 38 Miller 1982 pp 27 28 Elie 2003 p 17 Elie 2003 p 57 Day Dorothy February 1974 On Pilgrimage Small is Beautiful Dorothy Day Collection Archived from the original on October 19 2017 Retrieved January 28 2014 a b McKay Iain An Anarchist FAQ Volume One AK Press 2007 pp 75 Day Dorothy On Pilgrimage Wm B Eerdmans Publishing Co 1999 pp 22 40 Day Dorothy House of Hospitality Our Sunday Visitor Inc 2015 pp 41 Terrell Brian Dorothy Day s anarchism is the antidote to disappointing political system People NCRonline org April 19 2016 Retrieved July 21 2018 from https www ncronline org blogs ncr today dorothy days anarchism antidote disappointing political system Archived November 12 2020 at the Wayback Machine Day Dorothy May 1974 On Pilgrimage A Hard Job Dorothy Day Collection Archived from the original on July 30 2020 Retrieved January 28 2014 Day Dorothy May 1936 A Restatement of C W Aims and Ideals Dorothy Day Collection Archived from the original on July 30 2020 Retrieved March 30 2014 September 1946 The Church and Work Catholic Worker Porter Russel October 22 1949 Law Change Cited PDF New York Times Archived from the original on October 11 2022 Retrieved January 28 2014 a b Day Dorothy November 1949 Beyond Politics Dorothy Day Collection Archived from the original on July 30 2020 Retrieved March 30 2014 Day Dorothy July 1961 About Cuba Dorothy Day Collection Archived from the original on February 14 2021 Retrieved March 30 2014 Leycester Coltman 2008 The Real Fidel Castro New Haven and London Yale University Press p 262 Dreher Rod June 5 2006 All American Anarchists Archived April 29 2011 at the Wayback Machine The American Conservative Hutterite Communities Catholic Worker July August 1969 Roberts Nancy L 1984 Dorothy Day and the Catholic Worker State Univ of New York Press p 161 ISBN 978 0 87395938 4 From Union Square to Rome 1938 pp 144 45 John Spivak was a leftist and journalist Becker Joseph 1997 The Re Formed Jesuits San Francisco Ignatius Press p 82 ISBN 978 0 89870 627 7 Story Priest Disputes Coast Cardinal PDF New York Times December 29 1964 Archived from the original on October 11 2022 Retrieved January 31 2014 Priest Who Assailed Cardinal McIntyre Talks at Chancery New York Times June 17 1964 Archived from the original on July 23 2018 Retrieved January 31 2014 Day Dorothy July August 1964 The Case of Cardinal McIntyre Dorothy Day Collection Archived from the original on January 4 2021 Retrieved January 31 2014 Day Dorothy September 1963 On Pilgrimage Cuba and Sex Dorothy Day Collection Catholic worker Archived from the original on February 22 2014 Retrieved February 2 2014 Duty of Delight 2011 pp 522 23 a b c d Nepstad Sharon Erickson 2019 Catholic social activism progressive movements in the United States New York ISBN 978 1 4798 3086 2 OCLC 1105557644 a href Template Cite book html title Template Cite book cite book a CS1 maint location missing publisher link PBS NewsHour Dolores Huerta Calls Herself a Born Again Feminist Season 2012 archived from the original on January 16 2021 retrieved November 22 2020 a b c d Dick Bailey July 22 2019 Is It Not Possible to Be a Radical and a Christian Dorothy Day s Evolving Relationship with the Patriarchal Norms of Journalism and Catholicism Journalism History 45 4 311 329 doi 10 1080 00947679 2019 1631083 ISSN 0094 7679 S2CID 200054435 Archived from the original on October 11 2022 Retrieved December 1 2020 Krupa Stephen J Celebrating Dorothy Day America 185 7 Ruether Rosemary Radford 1983 Sexism and God talk toward a feminist theology Boston Beacon Press ISBN 0 8070 1104 5 OCLC 9082665 a b c d e O Connor June E 1991 The Moral Vision of Dorothy Day A Feminist Perspective New York Crossroad Publishing Company ISBN 978 0824510800 Jelenik Estelle Women s Autobiography Essays in Criticism Jelenik Estelle The Tradition of Women s Autobiography From Antiquity to Present Smith Sidonie A Poetics of Women s Autobiography Mason Mary G December 31 2019 1 Positioning the Female Autobiographical Subject The Other Voice Autobiographies of Women Writers Life Lines Ithaca NY Cornell University Press pp 19 44 doi 10 7591 9781501745560 004 ISBN 978 1 5017 4556 0 S2CID 210477636 archived from the original on October 11 2022 retrieved December 1 2020 Day Dorothy 1924 The eleventh virgin Cairns Collection of American Women Writers New York A amp Co Boni ISBN 0 9837605 1 9 OCLC 4291463 a b Day Dorothy 1981 1952 The long loneliness the autobiography of Dorothy Day San Francisco Harper amp Row ISBN 0 06 061751 9 OCLC 7554814 Miller William December 13 1980 Dorothy Day 1897 1980 All Was Grace America 382 Leo XIII May 15 1891 Rerum Novarum Hennessy Kate January 24 2017 Dorothy Day the world will be saved by beauty an intimate portrait of my grandmother First Scribner hardcover ed New York ISBN 978 1 5011 3396 1 OCLC 944380234 a href Template Cite book html title Template Cite book cite book a CS1 maint location missing publisher link Day Dorothy December 18 1916 Man Cannot Live By Bread Alone and Neither Can a Normal Woman The New York Call a b Parrish Marilyn McKinley 2002 Creating a Place for Learning Dorothy Day and the Catholic Worker Movement Johnson K C P D 2009 Radical social activism lay Catholic women and American feminism 1920 1960 Scott D More Than a Feminist Commonweal 119 34 Roberts Nancy L 1984 Dorothy Day and the Catholic worker Albany State University of New York Press ISBN 0 585 06061 4 OCLC 42855411 Archived from the original on May 23 2022 Retrieved December 2 2020 Dorothy Day Catholic Worker Collection Special Collections amp University Archives Raynor Memorial Libraries Archived from the original on February 14 2014 Retrieved January 26 2014 The Duty of Delight Archived from the original on February 1 2009 Retrieved January 8 2009 Loughery John Randolph Blythe 2020 Dorothy Day Dissenting Voice of the American Century New York Simon amp Schuster ISBN 9781982103491 a b c Baxter Michael J May 2020 Still a sign of contradiction Commonweal 147 5 54 56 Barrett Wayne May 1 2001 Sacking a Saint Village Voice Archived from the original on June 28 2015 Retrieved January 26 2014 This was not the same bungalow where she was living at the time of her conversion to Catholicism Somma Hammel Jan October 23 2018 Then and now Annadale was green beautiful silive com Archived from the original on October 23 2018 Retrieved April 9 2019 The Challenge of Peace God s Promise and Our Response May 3 1983 PDF US Conference of Catholic Bishops Archived from the original PDF on January 24 2014 Retrieved January 28 2014 McElwee Joshua J February 13 2013 Looking to legacy pope mentions Dorothy Day National Catholic Reporter Archived from the original on February 18 2014 Retrieved January 26 2014 Address of the Holy Father The Vatican September 24 2015 Archived from the original on September 25 2015 Retrieved September 24 2015 Entertaining Angels 1996 at IMDb Dorothy Day Don t Call Me a Saint 2006 at IMDb Dorothy Day and Peter Maurin by the Chairman Dances Archived from the original on December 24 2021 Retrieved December 24 2021 The Chairman Dances Dorothy Day and Peter Maurin Audio Premiere PopMatters July 22 2016 This band wrote a song in honor of Dorothy Day Now their album could help make her a saint November 29 2021 Archived from the original on December 24 2021 Retrieved December 24 2021 New Yorkers Should Support This Cause December 2021 Archived from the original on December 24 2021 Retrieved December 24 2021 The Peace Abbey Courage of Conscience Award Recipients The Peace Abbey Archived from the original on June 10 2014 Retrieved October 13 2009 National Women s Hall of Fame Women of the Hall Dorothy Day National Women s Hall of Fame Archived from the original on April 13 2020 Retrieved January 26 2014 David L Gregory stjohns edu Archived from the original on January 10 2014 Retrieved February 25 2008 David L Gregory Appointed Dorothy Day Professor of Law stjohns org Archived from the original on September 30 2007 Retrieved February 25 2008 Ostensen Joergen CCEL Aims to Be a Good Neighbor The Fordham Ram Retrieved October 23 2022 Broadway Housing Communities Archived from the original on September 23 2020 Retrieved September 25 2020 O Neil Dennis February 19 2015 Dennis O Neil Gotham s Doctor Batman s Saint ComixMix Archived from the original on March 5 2016 Retrieved May 7 2016 Collins Jon Higher Ground new homeless shelter open for first night in St Paul Archived from the original on September 24 2020 Retrieved August 24 2017 DeSales University Announces Name Changes to Two Campus Buildings Archived from the original on January 23 2022 Retrieved January 23 2022 Staten Island Ferry Current Ferries www siferry com September 6 2022 Retrieved February 27 2023 a href Template Cite web html title Template Cite web cite web a CS1 maint url status link Christian Witness Commons Sacred Heart University Retrieved June 7 2023 Christian Witness Commons CWC houses 400 residential sophomore students It consists of three buildings Jean Donovan Hall Oscar Romero Hall and Dorothy Day Hall Manhattan College Establishes the Dorothy Day Center Manhattan College manhattan edu November 14 2022 Retrieved April 7 2023 US bishops endorse sainthood cause of Catholic Worker s Dorothy Day Catholic New Service November 13 2012 Archived from the original on December 7 2012 Retrieved December 1 2012 Cornell Deirdre December 10 2021 Here among Us Dorothy Day s Cause Moves Forward Maryknoll Magazine Retrieved April 7 2023 Some followers question Day sainthood Catholic San Francisco December 5 2012 Archived from the original on February 20 2014 Retrieved January 27 2014 Martha Hennessy granddaughter of candidate for Catholic sainthood to speak at Benedictine University Daily Herald September 26 2022 Retrieved April 7 2023 Works cited EditColes Robert 1987 Dorothy Day A Radical Devotion Radcliffe Biography Center Perseus Books conversations with Dorothy Day Forest Jim 2011 All is Grace A Biography of Dorothy Day Maryknoll NY Orbis Books Miller William D 1982 Dorothy Day A Biography NY Harper amp Row Further reading Edit Dorothy Day speaks in Melbourne 1970 Dally Messenger June 26 2020 Retrieved June 26 2020 mp3 recording 1 hour 50 mins Robert Atkins 2013 Dorothy Day s social Catholicism the formative French influences Carol Byrne 2010 The Catholic Worker Movement 1933 1980 A Critical Analysis Central Milton Keynes UK AuthorHouse Virginia Cannon Day by Day A Saint for the Occupy Era The New Yorker November 30 2012 Elie Paul 2003 The Life You Save May Be Your Own New York NY Farrar Straus amp Grioux Kate Hennessy 2017 Dorothy Day The World Will Be Saved by Beauty An Intimate Portrait of My Grandmother NY Scribner Brigid O Shea Merriman 1994 Searching for Christ The Spirituality of Dorothy Day William Miller 1982 Dorothy Day A Biography NY Harper amp Row June O Connor 1991 The Moral Vision of Dorothy Day A Feminist Perspective Mel Piehl 1982 Breaking Bread The Origins of Catholic Radicalism in America Jeffrey M Shaw 2014 Illusions of Freedom Thomas Merton and Jacques Ellul on Technology and the Human Condition Wipf amp Stock William J Thorn Phillip Runkel Susan Mountin eds 2001 Dorothy Day and the Catholic Worker Movement Centenary Essays Marquette University Press 2001 Terrence C Wright Dorothy Day An Introduction to Her Life and Thought Ignatius Press 2018 D L Mayfield Unruly Saint Dorothy Day s Radical Vision and its Challenge for Our Times Broadleaf Books 2022 External links EditDorothy Day at Wikipedia s sister projects Media from Commons Quotations from Wikiquote Texts from Wikisource Data from Wikidata Works by Dorothy Day in eBook form at Standard Ebooks Dorothy Day Collection 721 documents Day wrote for the Catholic Worker the full text of four of her books and other selected articles Dorothy Day Union Square Speech 1965 Dorothy Day quotations PBS Dorothy Day Catholic Worker Collection Marquette University February 1965 Interview with Dorothy Day in The Georgia Bulletin Stephen Beale The Dorothy Day Few of Us Know Crisis Magazine March 19 2013 Maurin Day the Catholic Worker and Anarcho Distributism by Nicholas Evans 2018 Catholic Freedom Newsletter Updated 7 16 21 Catholic Anarchist newsletter by Nicholas Evans 2021 Catholic Freedom Why Confession To A Priest Is Not Necessary To Have Sins Forgiven A Brief History of Confession from a Catholic Anarchist perspective by Nicholas Evans Retrieved from https en wikipedia org w index php title Dorothy Day amp oldid 1170264293, wikipedia, wiki, book, books, library,

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