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Day Dorothy

The Long Loneliness: The Autobiography of the Legendary Catholic Social Activist

HarperOne

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A compelling autobiographical testament to the spiritual pilgrimage of a woman who, in her own words, dedicated herself "to bring[ing] about the kind of society where it is easier to be good.'

Customer Reviews

She may have been a terrific activist, but she was a terrible author
This is a pretty terrible book written by and about a woman who seems to deserve better. I first read it in my more politically radical college days, and I remember that I didn't like it much but pretended I did to build some Christian social action street cred. I started re-reading it a few weeks ago, and this time I gave up at page 200. Day is just a colossal failure as a writer. She presents the reader with essentially a stream-of-consciousness piece, like a more somber Jack Kerouac who travels a bit from the philosophic world of political radicalism to a Catholicism with a focus on loving the poor, but there isn't much of a change. Day switches from one circle of friends to another, and she goes into a bit of detail about the religious ceremonies she enjoys, but a reader choosing one page at random from anywhere in the book will be unable to determine if she has experienced a conversion yet or not. Instead, the reader finds name after name dropped, along with passionless observations of uninteresting daily life details, and about the only thing the story has going for it is that at least it's mostly chronological.

At one point, a priest tells Day that her writing contains much of self and almost nothing of Christ. Another tells her that her writing has no style whatsoever. I rejoiced, pulled a pen out of my pocket, and wrote my heartfelt affirmations in the margin. I'm sure a competent writer could produce a compelling biography of Day, but she simply lacks the skill to tell her own story in a way that compels at all. I do not recommend this book to anyone.
...and it is still going on.
Of all the books ever given to me as a gift, this is still my favorite. Granted, the first third of the book, for me, was a bit slow...not boring, just slow. But I knew it would be worth it to trudge on, and I was right. By the end of the book I felt as if I had read one of the most important autobiographies I would ever read. Dorothy Day lived a life worth emulating. It was a life radically reconfigured by her ability to take Jesus simply at his word when he said to visit those in prison, feed the hungry, and clothe the naked. This is the kind of life you get when you follow, literally, those oh-so difficult words as found in the sermon on the mount. This is a book worthy of your time.
"The Long Loneliness,etc.
We are reading this book in my church and only have read one chapter.The idea is to read one chapter a month.Cannot give you a review for this reason.
The Making of a Christian
This book reads like an autobiography, but is actually about the author's spiritual conversion to the Catholic church. A very significant conversion it was because it resulted in the Catholic Worker movement. Dorothy Day became so dedicated to the church that she transcended it, into the realm of true Christianity. Aware that her church was not doing all that it should in following Christ, it was inevitable that she would form a splinter group, without breaking from that church, to practice authentic Christianity. As she was the mother of a child, it would have to be a lay group. Her meeting with Peter Maurin provided the catalyst, and the rest is history. She had found her life's work, and became one of the most influential Catholics of the twentieth century.

As a child, she was not religious, except for a few formal prayers. "We did not search for God when we were children." At university, she saw religion as "an opiate of the people and not a very attractive one." But by page 132 she writes, "I was surprised that I found myself beginning to pray daily." Then, "I began to go to Mass regularly on Sunday mornings." This book is about her gradual transformation from unchurched Bohemian to candidate for sainthood, how it happened and what she thought about it.
Living the oridinary extraordinarily: Reminiscences of a Catholic convert.
The Long Loneliness by Dorothy Day has long been held to be an important social document as well as a meaningful written Catholic memoir, because it delves deeply into the intimate conversion experience whereby there is a moving epiphany that changes that person so completely and totally. And The Long Loneliness illustrates that point quite clearly. Even before the Catholic Worker was ever founded by Dorothy Day and Peter Maurin, their approach to religious activism was almost on par with other lay Catholic social orgaizations, mirroring the motto of Catholic Action, founded in 1868, the best, whose battle cry is: Prayer. Action. Sacrifice. However, what makes this memoir so appealing is that it is outlined in a belief framework of pragmatic thought and a consistent work ethic, like Opus Dei. Dorothy Day, in the recounting of her conversion and the afteraffects of it, is not given to flights of supernatural fancy or prone to self-created mystical experiences or visions, which, when people do have them, are psychosomatic or psychotic, at best.

There are various reasons why people enter the Catholic Church, and for Day, she wanted her daughter-Tamar-to not flounder in a life of sexual radicalism and voracious wantonness, both of which wounded her quite grievously before she had her conversion experience. Before she became Catholic, Dorothy Day was a doer rather than a sayer; she put action behind her words, and she found comfort in the Gospel: feeding the hungry and clothing the poor. The latter was the very impetus for why The Catholic Worker was established, to make it real, living and vibrant for others. What is recounted in the Long Loneliness is not any caliber of theological scholarship or penetrating analysis of the Gospel. Rather, besides being lived, Catholicism in conjunction with pacificism, economics, helping the downtrodden and the labor movement is thoroughly explored. And yet, simplicity, simplicity, simplicity is exemplified throughout. Through her collected writings, especially her memoir, Dorothy Day illuminated that in accepting the Catholic ideal, everyone must carry their cross if they want the world to be even a slightly better place and that the Catholic faith is not one to take lightly.
Praying with Dorothy Day.

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Customer Reviews

Praying With Dorothy Day
Dorothy Day's leagacy is a radical movement of lay people, faithful to the Gospel, immersed in the social issues of the day, with the aim of transforming both individuals and society. She cofounded the Catholic Worker Movement, which she called a "permanent revolution," and The Catholic Worker newspaper, intended to comfort the afflicted and afflict the comfortable. Dorothy Day provides a contemporary model for the qualities of holiness.

James Allaire is a cofounder of the Dan Corcoran Catholic Worker House in Winona, Minnesota. Previously a teacher and counselor, he is currently an informaton consultant to mental health practices. Rosemary Broughton, STL, PhD, presently works with refugees as a volunteer at Romero House in Toronto and has been actively involved in adult religious education. She has directed the Institute in Pastoral Ministries at Saint Mary's College of Minnesota and taught at the College of Saint Teresa. Broughton is also the author of Praying With Teresa of Avila (Companions for the Journey).
--- from book's back cover
Dorothy Day: Selected Writings

Orbis Books

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Customer Reviews

You won't be sorry you read it!
Inspiring book of author's own writings. This is a dynamic book that has the power to help you change your life. Great read and food for thought.
Dorothy Day in her own words
Dorothy Day's life and writings challenge Christians to remember and serve the least among us. This selection of writings highlights a broad range of social, political and religious topics. In her time, Ms. Day's activism brought about much criticism and opposition. Today many remember her as America's Mother Teresa. Her purpose was to keep the Gospel alive through the challenge of service. Her voice continues to shine in the pages of this excellent collection. If you are interested in a call to social justice Dorothy Day's writings will be a source of continued inspiration.
Great!
This was the first book by Dorothy Day that I ever read and now I have just finished it for the second time. It's fabulous! Informative and inspirational. I found my faith strengthened by reading this book. I highly recommend it for all.
A call to radical Christianity
A collection of Day's writing, it's a fascinating read, and one would hope a call to conversion for those who fail to see Christ in all around them, especially in the poor. Remember, we are told not to judge and to give freely to all who ask. Think about that the next time you're approached by a panhandler.
Dorothy Day: A Radical Devotion (Radcliffe Biography Series)

Da Capo Press

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Robert Coles first met Dorothy Day over thirty-five years ago when, as a medical student, he worked in one of her Catholic Worker soup kitchens. He remained close to this inspiring and controversial woman until her death in 1980. His book, an intellectual and psychological portrait, confronts candidly the central puzzles of her life: the sophisticated Greenwich Village novelist and reporter who converted to Catholicism; the single mother who raised her child in a most unorthodox ”family”; her struggles with sexuality, loneliness, and pride; her devout religious conservatism coupled with radical politics. This intense portrait is based on many years of conversation and correspondence, as well as tape-recorded interviews.

Customer Reviews

"love" is NOT "like": sublimating desire--versus the Thanatos instinct...
"If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal.

"And if I have the gift of prophecy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing.

"If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.

"Love is patient, love is kind. It is not jealous, (love) is not pompous, it is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth.

"It bears all things, believes all things, hopes all things, endures all things.

"Love never fails. If there are prophecies, they will be brought to nothing; if tongues, they will cease; if knowledge, it will be brought to nothing.

"For we know partially and we prophesy partially, but when the perfect comes, the partial will pass away.

"When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things.

"At present we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known.

"So faith, hope, love remain, these three; but the greatest of these is love."

I Corinthians 13: 1-13

the fatal error in reifying desire: a "faith" in being chosen...
As activist Dorothy Day lived it--her "message," then--loving has nothing to do with liking...

What is gained, then? That is, what part of our make-up is gratefully, joyously transcended in loving as Paul reveals it?

Desire.

We inflect from the dis-ease of desire when we love--when we love truly.

What is taken, too, as desire's adjunct, is fear, i.e., we live without fear if we love. Desire is of the Self. Like an infinite regression seen in mirroring desire replicates itself solely for its own sake. That is, the desiring Self seeks solely, endlessly, to be desired--i.e., to be chosen. No desire (it being literally a longing for what is not there) and fear--i.e., the impossible fear of not being chosen as a personal belief in death (that is, punishment)--is burned off as the sun burns mist.

"There is no fear in love, but perfect love drives out fear because fear has to do with punishment, and so one who fears is not yet perfect in love."
I John 4:18

We are called to mature in love, for both ourselves and for our neighbor (caritas), a radical learning which entails revisiting the ur-hunger first compelling the "I," or ego construct. Then, as now, we "suggest" to our nascent Self that in unremitting desire only does there exist life. The supreme, tragic irony is that the "I" by itself is capable of nothing but engendering destruction, for example Narcissus' own self-annihilation.

The still-inchoate consciousness first experiences itself as a sensate object, with absence or lack eventually suggested as a real possibility. And, in that dyad of "need" (that is, a sensed "I need!") and of existence emerges the nascent Self. On some level, then, the Self is borne in negation or lack. By continuing to live in that "I" = "lack" moment, however, our lives become an investment in death (Thanatos), i.e., we are "devoted"--in thrall--to a thought-of death (as valorized by the "I") to avoid a physical death (a believed-in Self destruction). We entertain the idea that there is nothing more than the ego-derived nightmare-echo endlessly calling to itself.

Yet, by revisiting that originating moment in and with Love--for example, Dorothy Day's living out of voluntary poverty in community (q.v., her The Long Loneliness), we transcend our own radical faith in unremitting desire and assured death--the assured infinite regression of the mirrors--and, inflect from the nihilism of exclusion to what we are invited to be. We forego a false, mere echo-like "calling" to answer that authentic invitation to become via a dialogue with the Love of I Corinthians. The invitation is to a novel third possibility not considered in the mirroring scenario--becoming. We are now authentic participants in a dialectic of Life endlessly transcending itself. We have moved--been moved--from an exclusive, echo-like Self focus to one of a dialectic of inclusion.

The site of voluntary poverty--i.e., material poverty--even if assented to for only a time, is, paradoxically, fertile as it entails a community of participants which valorize the unique individual, the fulfillment of his potential and, ultimately, his contribution to the well-being of the collective. In contrast, Power--i.e., socio-political desiring--as the immediacy of fear, exclusion, domination, sacrifice, avarice, etc., cannot countenance the community of unique individuals as the individual-in-community prescinds from solipsistic fear, exclusion, etc. The conflicted Self in isolation, nevertheless, exists in that incessantly antagonistic, anxious state, competing amidst what is delimited by simple diffuse greed. Fear, in this milieu, is catching.

Power/desire and the anticipation of consuming...

More specifically, Power is a momentary construct negotiated outside of the community. Its attendants answer, not a call of transcendent participation in becoming but, rather a simple zero-sum shifting of the always-finite coffers, i .e., now this one has the Power, and now another, in ongoing exclusion. There obtains a false Siren seduction "calling" to Power in the sense that unheeded destruction, dominance, and theft are the norm as primal fear--its source--is left unnamed and volatile.

Again, the tragic irony is that it is effected in the service of that which it asserts it can avoid--radical, personal ruin. It has deceived both the momentary master as well as the slave, and both tend towards a narcissistic Self annihilation. And, again, both are in thrall to a thought-of death (as valorized by the "I") to avoid a physical death (believed to be a Self destruction). What was suggested in the nascent Self at the earliest moment of inchoate "consciousness" is determinate. In his fear he is resolute, and in his terrors he has absolute confidence. In this state there is no becoming, only the immediacy of "negotiation" and an utterly willful straining against whatever tends towards some deferral--i.e., he is fixated, even as he is transfixed (q.v., auto-crucifying) by a mirroring echo.

the abject Self: "to be sated is to forego desire and, thus, invite death upon oneself..."

Those in thrall to Power/desire are waiting to be chosen (they must be chosen). They are not so much participants as much as they are in abeyance--those in thrall to desire (and, contrary to all striving) then do defer their lives to the internalized echo. The so-called "corridors of Power"--considered as a collective--is a grotesquerie in its deceit, i.e., a house of mirrors.

In this regard, the social theorist Marcuse, then, writes of the one-dimensional man, and the ongoing consuming (q.v., capitalism as handmaiden of Power)--or, even the anticipation of mere consuming as end-game of desiring--necessary to the myth of the "promise" of Power, endlessly deferred. The always-already decaying corpse of consumerism must of necessity receive fresh lipstick in order to shore up the "dream" (nightmare) of those in thrall to the praxis of the marketplace, the rigors of its demands and its exchange value. Marx, for example, cites a fetishism of commodities, whereby the object being marketed is seen to possess an inherent value, which prescinds from the labor--i.e., another human being--needed to fashion it. The abject, desiring Self, therefore, acquires to himself a thing believed to valorize his own existence, i.e., to confer Self worth in the mere possessing of it. Power-amidst-capitalism, then, obviates the community in favor of the isolated, desiring Self endlessly consuming to sustain his essential life. It sustains, therefore, the primal fear by reifying product consumption--i.e., not community--as the essential fact of man's existence.

Again, as desire is literally a longing for what is not there, like Tantalus, no one may ever be sated--to be sated is to forego desire and, thus, invite death upon oneself--let alone be at peace. The seduction of Power is akin to an existential Ponzi scheme, with its attendants driven by their own primal fear and belief--now ideational investment--in death. In a word, they are living a lie. Considered over the course of one's lifetime, however, that fantastic belief may become appalling.

"There is no fear in love, but perfect love drives out fear because fear has to do with punishment, and so one who fears is not yet perfect in love."

If, then, Power is a momentary construct negotiated outside of the community (i.e., there is no dialogue--only the rigors of the marketplace, its demands, enduring impoverishment, and its "exchange value") then those, like Day, who respond to the calling of voluntary material poverty and community can be said to forego what is merely imagined--a mere idea of a life and the ephemeral--in favor of an inviting to an authentic life and something enduring: the ongoing becoming of community, its individual, unique members and the organic body. Participants in that community are more than sated, i.e., their lives may be fulfilled. And, although some may, in fact, move on for a time from that beatific, nurturing event, the nurturing goes with them to be demonstrated and shared elsewhere, as seen in the rhizome model of mutuality, inter-dependence, and equity.

"You shall love your neighbor as yourself."

Again, this is an invitation to a becoming, an unfolding of an ever-greater moment for the unique individual within the still-broader community. It is the beatific inflecting away from the primal fear of the solipsistic Self, its nihilistic faith, and dis-connection. Day, for example, cites Buber in his remarks upon the State: the State should be, in fact, "a community of communities." The arborescent, "top-down," centralized, hierarchical model of the current socio-political construct will yield, then, to the rhizome model of a decentered, an-archical, laterally-developing commonwealth. There is an "anticipation" here, of course, which nevertheless prescinds from the desperate, enduring impoverishment of Power/desire mere consuming in favor of an anticipation-as-becoming inflection away from the primal, radical fear of the nascent Self as inchoate consciousness. We become aware of there being something more than the always- momentary Power/desire construct in concurring with Love: "We have come to know and to believe in the love God has for us. God is love, and whoever remains in love remains in God and God in him."

Yet, the writer goes on to dispel any possibility of this, too, being merely a "dream" (nightmare) construct, i.e., via the ideational Self, with its attendant terrors and unremitting negotiation. Rather, the writer points to the reality of community with a beatific praxis as its core: this is not a mind construct but, rather, an Other-initiated prompting (agape) to personal, ongoing involvement in community: "If anyone says, `I love God,' but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen" [I John 4: 20-21]. And, again: "You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength," and, "The second is this: `You shall love your neighbor as yourself.' There is no other commandment greater than these" [Mark 12:30-31].

The Power/desire impoverishment of anticipation in mere consuming, cultivated in one's lifetime, is also enduring. It is a vow, fearfully, awfully taken, to nothing, a solipsistic echo one day heard outside of time. We negotiate with the primal fear, convinced that in doing so Self destruction has been forestalled. The option of becoming--the beatific unfolding of the individual-in-community--is forfeited, possibly for all time, in favor of the preferred "safer" stasis, an eternity of nihilism, i.e., the abiding death of a Narcissus.

"We love because he first loved us"
[I John 4:19].

The voluntary poverty of Dorothy Day, however, is giving assent to experience a temporary fasting--akin to a Spirit-grounded "pruning"--wholly in the service of realizing something far greater, the caritas of the unique members of the collective as participants in a mystical project of Community, or, ultimately, Communion. We are called, then, to break the narcissistic cycle--to inflect from desire--borne of the primal fear, by assenting to experience a temporary voluntary poverty, e.g., a denial of Self, in the service of an Other encounter. We move, then, from the Power/desire solipsism of I-as-object/object to Buber's I/Thou in community. Yet, the option to freely deny the one call to caritas in favor of the other, more primal, suggestion is our ever-present reality. And, we do deny the call. And, again, considered over the course of a lifetime the effects of the denial are ruinous, i.e., the fatal error of Thanatos.
good but wanted more an intellectual bio
This is a good book, but it's in an interview format, with extensive quotes from Day. That's great, but I was hoping for more of a critical and intellectual analysis of her body of work, and of the development of her thought.
An Autobiographical twist to a straight foward Biography
Robert Coles tells Dorothy Day's tales in such a way that readers get a balance between autobiographical reflection and biographical bias. Coles' biography of his friend includes many long quotes from Day herself, adding a sense of truth. Through these quotes, Day reflects on various aspects of her long career in writing, her conversion to Catholicism, and her continued activism. Readers get an idea of what Day wanted other people to know about her life. Her words seem truthful and extremely reflective - it seems she has nothing to hide about her very interesting life journey. As far as the self-reflecting aspect of the biography, it is definitely a book to take a look at if you want a candid view of Dorothy Day.

However insightful Day's reflections were, Coles' interjections in her quotes and his descriptions of certain events were sometimes too biased. He essentially praised Day throughout the book (rightly so, if you were giving a speech honoring her), instead of giving readers a more clear-cut look at her life. I am not trying to say that the praise is not well deserved or well written, but for a biography I would have liked a bit more of factual information inserted among Day's quotes. I suppose this style of writing is to be expected, because he saw Day as
Dorothy day
"Dorothy Day: A Radical Devotion" was a good book because it showed Dorothy's imperfections and her good points. Some authors only tell about the good points of people's lives, but this book shows that Dorothy Day wasn't perfect. She made mistakes in her life. I learned a lot of interesting facts that I never knew about Dorothy Day. This book shows how Dorothy was devoted to helping the homeless. She established thirty three homeless houses across the whole country. She was brave when she left her husband to convert to Catholicism. Her husband didn't approve of God. Her daughter was baptized. My favorite part of the whole book is when the homeless man comes into the hospitality house and he has a gun with him. He threatens to shoot the gun. Instead of calling the cops, Dorothy goes over to the man and introduces herself. This shows how brave and courageous Dorothy is. The man then talks to her. All he wanted was for someone to appreciate him and someone to talk to him. He visited her often. Dorothy was there for him. This book gave me hope because it shows that an immoral person such as Dorothy Day turned into a woman who had great morals. She went from having an abortion to establishing hospitality houses. If a person knows someone who has no morals, they shouldn't give up on them because if they have enough faith in God, they can turn themselves around like Dorothy Day turned herself around. Having faith in God can help a person through anything. We all make mistakes in our lives and do things we shouldn't but we have to learn by these mistakes and try to better ourselves. Also, like Dorothy we have to do what makes us happy and not listen to other people. She lost her husband and gave up a lot of material things, but this is what made her happy and she helped a lot of people.
A concise treatment of a complex life
Biographers frequently become lost in minutiae.

Dorothy Day poses a particular challenge to the discriminating writer, because of the sheer volume of material about her life, including an autobiography, an autobiographical novel, a huge mass of journalism, biographies, and the writings of a number of her contemporaries. Given such a prolific writer, the reader might expect with dread to encounter 900 pages of occupations of great-grandparents, musings in correspondence, and constant press quotes--the fodder of the "I've got a book deal and I'm gonna put out a tome" kind of bio writing that we see all too often.

Coles' book is a breath of fresh air. In a hundred and a half pages he gives us an overview of her life and ideas, framed by excerpts from his own interviews with Ms. Day in her later years. Coles' editorial voice is always present, but generally open-minded. This is not a literary biography, evaluating the merit of Ms. Day's writings, nor a social biography, intending to give us all the inner workings of the Catholic worker movement. Instead, this is a meditation on the inspirations and contradictions inherent in this very rich life, told as often as possible from Mr. Coles' impression of Ms. Day's own take on her life-as-lived.

I read this in an evening and a day, and found it inspiring, satisfying, and altogether well written. Sometimes I wished Mr. Coles had put a little less of his first person impressions into his reportage of interviews with Ms. Day,but other times I wanted more of Mr. Coles' touchstone analysis of what Ms. Day was saying.

A reasonable critique of this book is that one could read it and still fall well short of understanding Ms. Day's thoughts or the details of her life. The somewhat sunny tone may be perceived as uncritical. For me, though, this was a great bio--get in, get the job done, get out, leave an image as clear as a descriptive poem. This is a good read--I highly recommend.


Dorothy Day: Champion of the Poor

Paulist Press

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Young adult readers as well as adults will be fascinated by this biography of Dorothy Day, the controversial and celebrated Catholic activist, who has been proposed for canonization as a Saint of the Church.

Dorothy Day embraced many causes: the poor, non-violent social change, the Civil Rights Movement, suffragism and pacifism. The co-founder of the Catholic Worker Movement that began as a newspaper for Catholic social teaching and flowered into nation-wide communities of "hospitality" for the needy, the "most influential lay Catholic in the history of American Catholicism" who received the Laetare and Gandhi medals and was instrumental in Vatican Council II's adoption of a resolution that supported conscientious objectors and condemned "indiscriminate destruction," was also a friend of communists, atheists, and socialists. She was also a single mother, divorcee, the recipient of an abortion who converted to Catholicism and baptized her daughter in the Church. She marched with Cesar Chavez, became a model to the Berrigans, received a visit from Mother Teresa and communion from Pope Paul VI, and lived in voluntary abject poverty.

Her life could be thought of as one of contradictions, were it not for the very important observation that hers was a life spent in conscious imitation of the Gospel, but not along the straight and narrow, as Elaine Murray Stone so convincingly shows.


Customer Reviews

An involving presentation of a most remarkable woman
Dorothy Day: Champion of the Poor is the biography of one of the most respected yet controversial laypersons in modern-day Catholic spirituality. Dorothy Day's life, from the transgressions of her wild youth to her conversion and even radical activism, is covered in this narrative account, illustrated with black-and-white artwork. A straightforward and involving presentation of a most remarkable woman, who has just recently been formally entered into the Church's canonization process.


Loaves and Fishes

Orbis Books

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a lovely experiment with discipleship
Truly inspiring, truly radical, and amazingly faithful to the way of Jesus. Dorothy Day lived a cruciform life. She took Jesus seriously at his word, and lived a life that most Christians could not make sense of (which is telling in regards to whether or not any of us would be able to recognize Jesus amongst us). This collection of her writings are quintessential Dorothy Day. She address Christian fidelity in light of money, war, abortion, class, and race. Her words are so simple yet so difficult. She continues to stands within the prophetic tradition of Christianity. Read her writings, look at her life, re-imagine Jesus, and then just try it.
Dorothy Day's Loaves and Fishes
This is an excellent book inviting the reader to a look inside the life of the Catholic Worker movement. It is vintage Dorothy Day, easy to read, like a novel, yet politically and philosophically challenging and, of course, spiritual. An easy to read thought provoker, if you will!
Loves and Fishes
An excellent story about Christian Ministry through the efforts of the Catholic Worker Movement and its founders, Peter Maurin and Dorothy Day. Day writes a clear and moving description of the heartache and blessings that are so much a part of ministry to the lost and forsaken. Moving accounts of the call to the social justice for the poor and marginalized in America. Her inspirational journey calls others to join the Catholic Worker Movement to provide for the masses that suffer daily.
The Long Loneliness also by Day is a must read as a companion to Loaves and Fishes
A Multiplication of Grace

In Loaves and Fishes Dorothy Day tells the story of the Catholic Worker movement. It is a story of faith in action; the working out of the Word of God in day to day living.

The adventure that began one day in the early 1930's led to the establishment of a radical newspaper (for clarification of thought), houses of hospitality (to give the rich an opportunity to serve the poor), and communitarian farms (to confront issues of unemployment, delinquency, rootlessness, and hunger).

I was struck by the matter of fact way in which Day describes the lifestyle that flowed through all of this; "We were to reach the people by practicing the works of mercy, which meant feeding the hungry, clothing the naked, visiting the prisoner, sheltering the harborless, and so on. We were to do this by being poor ourselves, giving everything we had; then others would give, too". She goes on to write, "'A spectacle to the world, to angels and to men...the off-scouring of all,' St. Paul said, and that is what we became. The trouble was, we could not know when to stop...we soon began to have a community, and it was pretty much a community of the poor".

It becomes clear that Dorothy Day and those with whom she worked saw none of this as extraordinary. Rather, it was a natural consequence of following Jesus. This is something that we who are comfortable in the church today need to meditate on.

Towards the end of the book Day expresses regret that not more was accomplished. But then she adds, "The consolation is this - and this is our faith too: By our suffering and our failures, by our acceptance of the Cross, by our struggle to grow in faith, hope, and charity, we unleash forces that help to overcome the evil in the world".

"All we give is given to us to give"
So says Dorothy Day in "Loaves and Fishes" (p. 177), and it is both the heart of the book's message and the central theme of her adult life. Thank goodness Orbis has reprinted this classic personal history of the Catholic Worker movement and the colorful saints in its ranks. In the book, Dorothy tells how her depression-era meeting with Peter Maurin birthed first a newspaper, then a hospitality house, then a national movement. In addition, Dorothy tries to explain the underlying theological and spiritual principles of the Catholic Workers: the resistance to power structures that cynically refuse to care for society's most vulnerable; the Christ-inspired conviction that voluntary poverty (or what Dorothy called "precarity") is a mechanism for social reform as well as a transformative sharing in redemptive suffering; that the duty of Christians is to collaborate with God in the creation of God's Kingdom; and that in society as it's currently structured, one is either on the side of the poor or one is an exploiter--there's no fence-sitting. As Peter Maurin says (quoted by Dorothy, p. 86): "We cannot see our brother [or sister] in need without stripping ourselves. It is the only [genuine] way we have of showing our love."

Reading Dorothy Day, as I try to do every year, is a reminder both of how far from the Gospel message most of us who call ourselves Christians live, and how wonderfully easy, joyful, and liberating living that message would actually be. By both her example and writings, Dorothy invites us to ask ourselves why we hold back from doing what we know is right, and inspires us to roll up our sleeves and accept the Gospel challenge. Let her have the final word here (p. 176):

"One of the greatest evils of the day...is [a] sense of futility. People say, What good can one person do? What is the sense of our small effort? They cannot see that we must lay one brick at a time, take one step at a time; we can be responsible only for the one action of the present moment. But we can beg for an increase of love in our hearts that will vitalize and transorm all our individual actions, and know that God will take them and multiply them, as Jesus multiplied the loaves and fishes."


Day Dorothy News




The affair that shaped Harold Macmillan's career - Times Online
The affair that shaped Harold Macmillan's career - Times Online Times OnlineThe affair that shaped Harold Macmillan's careerAs he and Dorothy left Stockton railway station for London the following day his face was seen at the window of the carriage. It was drenched in tears. One of the Conservative survivors of the election was his friend and colleague Robert Boothby. The one wicked thing that Dorothy Macmillan did

5 don't-miss spots in Washington, DC - San Francisco Chronicle
5 don't-miss spots in Washington, DCThey attracted nearly 3 million last summer, to see the likes of Dorothy's ruby slippers and Archie Bunker's easy chair, and can probably expect Stiller's sequel to power another boost. But that's not such great news for visitors to the nation's

Dorothy Max, 77-year-old cat rescuer, needs help with strays ... - The Plain Dealer - cleveland.com
Dorothy Max, 77-year-old cat rescuer, needs help with strays ... - The Plain Dealer - cleveland.com The Plain Dealer - cleveland.comDorothy Max, 77-year-old cat rescuer, needs help with strays Dorothy Max's funds have run low. She spends six hours a day driving through neighborhoods where colonies of cats live in alleys, abandoned buildings and overgrown yards. It costs her about $75 a day just to feed them, plus the veterinary bills.

Police officer served attacker with PPO just hours before deadly ... - The Jackson Citizen Patriot - MLive.com
Police officer served attacker with PPO just hours before deadly ... - The Jackson Citizen Patriot - MLive.com MLive.comPolice officer served attacker with PPO just hours before deadly Lt. Christopher Simpson said the officer served Wheeler after 4 pm Wednesday with a personal protection order requested by Dorothy Holliday, who wrote in the May 20 order that Wheeler had threatened to take her life. About 7:30 pm, Sgt. Michael Gleeson Man shot and killed and by police while stabbing his girlfriend Stabbing Victim Had PPO Against Attacker

A reason to remember - Othello Outlook
A reason to remember“Coming here on Memorial Day means a lot,” Dorothy said. “I come here for Glenn.” His funeral took place at the cemetery Sept. 17, 1993. It was conducted by the pastor of the Methodist Church. Dorothy Moore and daughter Sue pause to remember Glenn

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Dorothy Day - Wikipedia, the free encyclopedia
Dorothy Day · Toni Negri. Leo Tolstoy · Oscar Romero. Gustavo Gutiérrez · Abraham Kuyper ... Dorothy Day (November 8, 1897 – November 29, 1980) was an American ...

Dorothy Day: Dorothy Day Guild - The Cause for Canonization
... Dorothy Day website... Cause for Canonization, brought to you by the Dorothy Day ... more. Copyright 2005-2008 © Dorothy Day Guild, Archdiocese of New York ...

Catholic Worker Movement - DorothyDay
This essay by Jim Forest on Dorothy Day was prepared for The Encyclopedia of ... Dorothy Day, founder of the Catholic Worker movement, was born in Brooklyn, New ...

Dorothy Day Hospitality House Danbury CT
Dorothy Day House will not be serving an afternoon meal on Thanksgiving and Christmas. ... Dorothy Day Hospitality House is based on the Houses of Hospitality ...

Dorothy Day Library on the Web
Devoted to the writings of Day, co-founder of the Catholic Worker Movement.