Dorthy Day Essay Example

organizers, and revolutionaries. Subsequently, she joined the staff of The Masses, a magazine that opposed American involvement in the European war. However, in September, the Post Office terminated the magazine's mailing permit.

Federal officers seized previous versions, manuscripts, subscriber lists, and letters. Five editors were charged with sedition. In November 1917, Day was incarcerated for participating in a group of forty women who demonstrated outside the White House against women's disenfranchisement. Upon reaching a rural workhouse, the women received harsh treatment.

The women protested through a hunger strike and were later freed due to an order from the president. After returning to New York, Day recognized that journalism alone was inadequate in addressing the war's consequences. In 1918, she joined a nursing program in Brooklyn. Day's unwavering conviction about society's injustice persisted throughout her life, although her religious beliefs underwent changes over time.

As a child, she used to go to an Episcopal Church for services, and as a young journalist in New York, she occasionally visited St. Joseph's Catholic Church on Sixth Avenue during late nights. She was attracted to the way Catholics worshiped. Despite her limited knowledge of Catholic beliefs, she found Catholic spiritual discipline intriguing.

She perceived the Catholic Church as the church of the immigrants and the poor. In 1922, while working as a reporter in Chicago, she resided with three young women who attended Mass every Sunday and holy day and dedicated time for daily prayer. She recognized that worship, adoration, thanksgiving, supplication... were the most noble actions we are capable of in our lives. Following that, she obtained a position with a newspaper in New Orleans, residing close to St.

At Louis Cathedral,

Day frequently participated in evening Benediction services. Upon returning to New York in 1924, Day used proceeds from selling movie rights for a novel to purchase a beach cottage on Staten Island. She also entered into a common-law marriage with Forster Batterham, an English botanist she had met in Manhattan through mutual acquaintances. Batterham, an anarchist, held strong objections toward both marriage and religion.

Despite the unyielding cruelty of the world, he could not fathom the existence of a divine being. However, Day's conviction in God remained steadfast. She was saddened by Batterham's inability to perceive the presence of God in the wonders of nature. She questioned how there could be no higher power when there were countless beautiful things around them. Their differing beliefs about the supernatural caused frustration and arguments between them. But what truly transformed Day's perspective was her pregnancy, which elevated everything to a new realm for her.

Many years ago, she became pregnant from a love affair with a journalist. This caused a devastating tragedy in her life – she had an abortion. Her novel, The Eleventh Virgin, focused on this affair and its terrible aftermath. She later realized that the abortion had made her unable to have children.

In her autobiography, The Long Loneliness, she revealed that she had long believed she was unable to have children and had a strong desire for a baby. She felt that her home was incomplete without a child. When she became pregnant with Batterham, it felt like nothing short of a miracle. However, Batterham had reservations about bringing a child into a world filled with violence. Eventually, on March 3, 1927, Tamar Theresa Day

was born.

Day decided to show her gratitude by organizing Tamar's baptism in the Catholic Church. Day wanted her child to have a strong faith and not struggle as she had. She believed that if Tamar belonged to a Church, she would receive the precious gift of faith in God and the loving support of the Saints. Therefore, it was important to have her baptized as a Catholic. Following the baptism, Day permanently separated from Batteram.

On December 28, Day converted to Catholicism and began a journey to reconcile her religious beliefs with her radical social ideals. In the winter of 1932, she went to Washington, DC, to cover the Hunger March for Commonweal and America magazines. On December 8, the Feast of the Immaculate Conception, Day witnessed the protesters marching through the streets of Washington with signs demanding employment opportunities, unemployment insurance, pensions for the elderly, support for mothers and children, healthcare, and housing.

Day, a Catholic, was marginalized because the march had been organized by Communists, who opposed both capitalism and religion. After observing the march, Day visited the Shrine of the Immaculate Conception where she prayed and expressed her sadness, longing for an opportunity to use her skills to help fellow workers and the impoverished. The next day, back in her New York apartment, Day met Peter Maurin, a French immigrant who was two decades her senior. Maurin, a former Christian Brother, had departed France for Canada in 1908 before eventually reaching the United States.

When Day met Maurin, he was employed as a handyman at a Catholic boys' camp in upstate New York. In return for his services, he received meals, access to the

chaplain's library, accommodation in the barn, and occasional pocket money. As he journeyed through life, Maurin embraced a Franciscan perspective and viewed poverty as his vocation. His celibate and unburdened existence afforded him time for study and prayer, from which he conceived a vision of a social order that integrated the core principles of the Gospel, facilitating virtuousness among individuals. Utilizing his innate teaching talents, Maurin captivated attentive listeners like George Shuster, editor of Commonweal magazine, who furnished him with Day's contact details.

Day's extraordinary chance encounter with Maurin was only matched by her ability to truly listen. She saw him as an answer to her prayers, a guiding figure who could assist her in unraveling her own purpose. Maurin suggested that Day should initiate a publication that would disseminate Catholic social teachings and advocate for measures promoting a peaceful societal transformation. Day wholeheartedly embraced this concept, feeling that her familial background, work experience, and religious faith had all adequately equipped her for such a role.

Day discovered that the Paulist Press was willing to print 2,500 copies of an eight-page tabloid paper for $57. She converted her kitchen into the newspaper's editorial office. Day determined to sell the paper for just one penny per copy, making it affordable for everyone. On May 1st, The Catholic Worker was distributed for the first time on Union Square.

The Catholic Workers achieved unprecedented success, with monthly print runs reaching 100,000 copies by December. Readers resonated with its distinctive perspective, which critiqued the social order and supported labor unions. However, its vision of an ideal future questioned urbanization and industrialism. Not only was the publication radical, but it also had

a religious element. Rather than solely complaining, the paper urged readers to take personal action.

Initially, The Catholic Worker solely functioned as a newspaper for the first six months. Within this publication, Maurin's writings urged for the revival of the historical Christian value of providing shelter to those without a home. By embodying this principle, followers of Christ could fulfill His message: "I was a stranger and you took me in." Maurin strongly opposed the notion that Christians should solely care for their acquaintances and leave the responsibility of assisting strangers to impersonal charitable organizations. In Maurin's perspective, every household should have a designated room for Christ, while every parish should establish a house of hospitality to welcome God's representatives. However, as the winter season neared, homeless individuals began seeking refuge at their doorstep. Surrounded by individuals in need and garnering support from volunteers who found inspiration in The Catholic Worker, the editors were inevitably presented with an opportunity to actualize their beliefs.

Day's apartment served as the genesis for several future houses of hospitality. As winter rolled around, an apartment that could accommodate ten women was rented, and soon after, a space for men was secured. A house in Greenwich Village followed suit. In 1936, the community relocated to two buildings in Chinatown, but even with this expansion, there still wasn't enough space for all those who were in need. The majority of those seeking assistance were men, characterized by their gray demeanor, resembling lifeless trees and winter soil. They lacked the green of hope and the rising sap of faith. Unlike most charitable centers, the Catholic Worker made no attempts to reform them, which surprised

many observers.

A crucifix adorned the wall as the sole unmistakable symbol of the host's faith. The dedicated staff merely received food, lodging, and sporadic pocket money. The Catholic Worker swiftly evolved into a widespread national movement, with 33 houses established across the country by 1936 to address the pressing needs of countless individuals during the Depression.

The Catholic Worker's approach to the individuals they welcomed was not always valued. Some critics argued that these were not the deserving poor, but rather drunkards and idle people. When a social worker inquired about the length of stay for clients, Day responded with an intense gaze, asserting that they were allowed to remain indefinitely.

We consider them to be part of our family, even in death, by providing a Christian burial for them and praying on their behalf. They are regarded as our siblings in Christ, just as they always have been. Some individuals utilized biblical verses to justify their concerns.

Jesus stated that the presence of poverty would persist indefinitely, as recorded in the Gospels. However, Day asserted that she and fellow advocates were dissatisfied with the magnitude of poverty. They recognized that societal hierarchy and economic disparity were man-made constructs, not divinely ordained, and therefore, had a responsibility to actively work towards transforming this system. This push for change extended to advocating for revolutionary action. Additionally, The Catholic Worker undertook endeavors in establishing farming communes. In 1935, they rented a house with a garden on Staten Island to pursue this communal living model.

Soon after, the Mary Farm in Easton, Pennsylvania, was established. However, due to conflicts within the community, this property was eventually abandoned. Another farm was acquired in

upstate New York, close to Newburgh. It was named the Maryfarm Retreat House and had a brighter future ahead. Subsequently, the Maurin Peter Farm was established on Staten Island, before being relocated to Tivoli and later to Marlborough, both located in the Hudson Valley. Day realized that the main purpose of the Catholic Worker was not to establish model agricultural communities, but rather to create rural houses of hospitality.

Day's main challenge was caused by pacifism. She believed that living a nonviolent life was central to the teachings of the Gospel. Similarly to the early church, she took Jesus' command to Maurin to heart: "Put away your sword, for whoever lives by the sword shall perish by the sword." Throughout many centuries, the Catholic Church had adapted itself to war, with Popes blessing armies and promoting Crusades.

St. Francis of Assisi brought back the pacifist way in the thirteenth century, but by the twentieth century, it was unusual for Catholics to adopt this stance. In 1935, the Catholic Worker published a dialogue between a patriot and Christ. The patriot dismissed Christ's teachings as noble but impractical. During Franco's war, the fascist side portrayed itself as the protector of the Catholic faith. Many Catholic bishops and publications supported Franco, but the Catholic Worker chose not to take sides. As a result, two-thirds of its readership was lost.

Day urged supporters of Franco to reconsider their position in light of recent events in Germany. She expressed worry for the welfare of the Jewish community and later co-founded the Committee of Catholics to Combat Anti-Semitism. Following Japan's attack on Pearl Harbor and America's subsequent declaration of war, Dorothy affirmed that the

newspaper would persist in promoting pacifism. Day stressed that they would continue publishing Christ's teachings, as He is always alongside them.

Our manifesto is the Sermon on the Mount. She added that opposition to the war was not connected to sympathy for America's enemies. Despite that, we still love our country. Furthermore, we have been the only nation globally where individuals from all nations have sought refuge from oppression.

However, the Catholic Worker movement focused on promoting acts of mercy instead of acts of war. Dorothy Day encouraged her friends and colleagues to tend to the sick and injured, cultivate food for the hungry, and continue carrying out acts of mercy in our homes and farms. Despite this, not all members of Catholic Worker communities agreed, leading to the closure of fifteen houses of hospitality in the months following the U.S.

Despite differing opinions, Day's perspective on entry into the war ultimately prevailed, as evident in every issue of The Catholic Worker embracing her interpretation of the Christian life. Throughout the war years, many young men affiliated with the Catholic Worker movement found themselves either in prison or engaged in rural work camps, with some fulfilling unarmed military service as medics. In the late 1950s, the New York Catholic Worker community adopted a ritual of abstaining from partaking in the state's yearly civil defense drill.

Such preparations for attack appeared to be part of an effort to endorse the notion of survivable and winnable nuclear war in order to justify a massive military expenditure. On June 15, 1955, Day found herself seated with a few individuals in front of City Hall when the sirens began to blare. In the

spirit of Jesus, who is both God and Love, we refuse to comply with this command to feign ignorance, evacuate, or conceal ourselves. We refuse to be manipulated into living in fear.

A Catholic Worker leaflet stated that having faith in God is incompatible with relying on the Atom Bomb. Day saw her civil disobedience as a way to atone for America's use of nuclear weapons on Japanese cities. In the first year, the dissidents received a reprimand, followed by a five-day jail sentence for Day and her companions the following year.

Following her arrest again the following year, a judge sentenced her to thirty days in jail. In 1958, she received a suspended sentence from a different judge. She was imprisoned again in 1959, but this time only for five days. However, in 1960, there was a significant increase in the number of people who gathered at City Hall Park - instead of the usual few, 500 individuals showed up.

The police arrested only a small number of individuals, and Day was noticeable by her absence among those who were singled out. In 1961, the crowd grew to 2,000 people, and although 40 were arrested, Day once again evaded arrest. This marked the final year of practice runs for nuclear war in New York. Moreover, the civil rights movement was another key focus for the Catholic Worker.

Day visited Koinonia, a Christian agricultural community in rural Georgia, to observe people who demonstrated admirable behavior. Despite facing adversity during her visit in 1957, with one of the community houses being targeted by machine-gun fire and Ku Klux Klan members burning crosses on their land, Day courageously volunteered for

sentry duty.

Noticing an approaching car had reduced its speed; she crouched down just as a bullet hit the steering column in front of her face. Her concern about the Church's response to war led Day to Rome during the Second Vatican Council, an event that Pope John XXIII hoped would bring back the pure and simple essence that the Church of Jesus had at its inception. In 1963, Day was among 50 Mothers for Peace who traveled to Rome to express gratitude to Pope John for his encyclical Pacem in Terris. Although he was near death, the pope couldn't meet them privately. However, during one of his final public audiences, he blessed the pilgrims and asked them to continue their work.

They had reason to rejoice in December when the Constitution on the Church in the Modern World was approved by the bishops. The Council's described as a crime against God and humanity any act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants. The Council called on states to make legal provision for conscientious objectors while describing as criminal those who obey commands which condemn the innocent and defenseless. Acts of war causing the indiscriminate destruction of vast areas with their inhabitants were the order of the day in regions of Vietnam under intense U.S.

After the bombardment in 1965 and subsequent years, numerous young Catholic Workers were imprisoned for refusing to comply with conscription, while others chose alternative service. A large majority of individuals in Catholic Worker communities actively participated in protests, resulting in many being incarcerated for engaging in acts of civil disobedience.

The newspaper has had many

editors who were jailed for acts of conscience. Day, the founder, was also jailed in 1973 for participating in a banned picket line in support of farmworkers when she was 75 years old. Despite this, Day lived long enough to witness her accomplishments being recognized.

In 1967, during the International Congress of the Laity in Rome, Dorothy Day, along with an astronaut, was invited by Pope Paul VI to receive Communion. The Jesuit magazine America honored her on her 75th birthday, recognizing her as a representative of the American Catholic community. Notre Dame University awarded her the Laetare Medal for her compassionate acts towards the needy. Even when she was unable to travel, she received a visit from Mother Theresa of Calcutta, who had once bestowed upon her the cross reserved for fully professed members of the Missionary Sisters of Charity. Before her passing on November 29, 1980, Day had already been revered by many as a saint. However, she famously rejected such a title with her well-known retort, "Don't call me a saint."

Despite not wanting to be dismissed easily, Dorothy Day is being considered for inclusion in the calendar of saints. The Claretians have initiated efforts to have her canonized. Reflecting on her life, she stated, "If I have achieved anything, it is because I have not been embarrassed to talk about God." She serves as a great inspiration for what individuals can accomplish. My interest in this topic was sparked by the presence of a kind couple who attended class.

I was truly fascinated by their message. It's incredible to witness individuals dedicating their lives to God and carrying out acts of charity for

those who require assistance. Their commitment to their calling is extremely motivating. I only wish to also discover my purpose in life and pursue it wholeheartedly.