Encyclopedia, Difference between revisions of "Dorothy Day" - New World
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Dorothy Day was born in [[Brooklyn, New York]] November 8, 1897 to Grace Satterlee Day from New York and John Day from [[Tennessee]]. She had two older brothers, and later a sister and another brother joined their family. Her father took a job as a sports writer in San Fransico when Dorothy was sex years old, and only three years later they had to leave as his job was destroyed by the [[San Fransico Earthquake]]. Her memories of her mother helping victims of the earthquake put a vivid impression in her mind. | Dorothy Day was born in [[Brooklyn, New York]] November 8, 1897 to Grace Satterlee Day from New York and John Day from [[Tennessee]]. She had two older brothers, and later a sister and another brother joined their family. Her father took a job as a sports writer in San Fransico when Dorothy was sex years old, and only three years later they had to leave as his job was destroyed by the [[San Fransico Earthquake]]. Her memories of her mother helping victims of the earthquake put a vivid impression in her mind. | ||
| − | They lived the next twelve years in Chicago. The move was a big step down for the family, and Dorothy began to understand the shame people feel when their circumstances deteriorate. Her parents were nominally Protestant and interested in religion and the Bible. She remembered people praying, and began to identify the Catholic | + | They lived the next twelve years in [[Chicago]]. The move was a big step down for the family, and Dorothy began to understand the shame people feel when their circumstances deteriorate. Her parents were nominally [[Protestant]] and interested in religion and the Bible. She remembered people praying, and began to identify the Catholic Church as being a church "of the people." The rector of the Episcopal Church conviced Mrs. Day to enroll her sons in the choir, so Dorothy began going to church every Sunday. Her father encouraged reading and good literature and she began to develop her social conscience from Hugo, Dickens, Steveneson, Cooper, Sinclair Lewis and others. |
| − | She graduated from high school at sixteen years old, and got a scholarhship at the [[University of Illinois]] at [[Urbana]]in 1914. | + | She graduated from high school at sixteen years old, and got a scholarhship at the [[University of Illinois]] at [[Urbana]] in 1914. Although her father could have supported her, she prefered to make her own money. She was poor, and really began to see the disparity in life styles of the rich and the poor. She started to give up on organized religion for allowing this, although her reading of Doestevsky helped her retain her faith. She joined the [[Socialist]] party at that time. |
| − | + | After only two years, she dropped out and moved with her family to New York Cty to work as a journalist. She bgan her carreer working for "The Call," the city's only socialist newspaper. Her friends were all [[communists]], socialists, [[anarchists]] and social activists. She next worked for "The Masses" that was a magazine opposed to United States involvement in the foreign war of [[WWI]]. In Novemeber of 1917 she was one of many on the staff to go to jail, and only the first of many such times for her yet to come. | |
| − | The | + | When one of her friends committed suicide in 1918, she tried to become a nurse. She also thought it might be a better way to help a world at war, but it was not her calling and she returned to journalism after only a year. She worked in Chicago as a journalist, and roomed with three other young ladies who prayed every day and went to mass. She was impressed by their devotion. But returning to New York, she lived a bohemian lifestyle, with two common law marriages. The grief of her life was when she had an abortion from the first relationship, hoping to unsuccessfully prevent her boyfriend from leaving.She traveled to Europe, Chicago, New Orleans and california before returning and to New York City, where she took a bungalow in Statem Island. Soon she met Forster Battingham, a biologist who shared some political views with Day. However with the birth of her daughter, she found herself looking for more reverence in her life. This caused her to baptize their daughter TamarTheresa and later to embrace Catholicism, joining the Church in December 1927. Forster could not bear this, and they eventually separated. |
| − | + | She went to California to write screenplays, and returned to New York City in 1932, when the Great Depression made everyone's economic situation difficult. She was covering a hunger march in Washington D.C. that was to help imporove social legislation when she felt a painful contradiction. She felt very close to those marching, yet it was organized by communists whom she recognized as an enemy of God. She prayed deeply later, and asked for God's guidance how to espress her desire to help the poor within her beloved Catholic faith. | |
| − | + | Day felt it was providence, meeting Peter Maurin, a former [[Christian Brother]] from [[France]] when she returned to New York City. He had wandered in the United States, and developed the vision that would later beceome her legacy, as expressed in "The Catholic Worker." | |
| − | Day is buried in Resurrection Cemetery on Staten Island, just a few blocks from where her beachside cottage once stood where she first became interested in Catholicism. | + | In 1943, she took a respite and spent several months near her daughter's boarding school. She once again took extended time to spend with Tamar and her husband, David Hennessy at their farm in West Virginia with the four children. |
| + | |||
| + | She was active in the Vatican II Coucil, and advised the session on the importance of involvement with Biblical non-violence. She met Mother Theresa in India, and talked with her sisters. She supported the work of Dr. Martin Luther King, and at the age of seventy six, joined Cesar Chaves for a non-violent demonstration against the Teamsters Union. She was arrested and jailed for ten days. | ||
| + | |||
| + | She died shortly after a public talk speaking about the love of God. She had a heart attack, and died the early evening of November 29th, 1980 with Tamar at her side. Day is buried in Resurrection Cemetery on Staten Island, just a few blocks from where her beachside cottage once stood where she first became interested in Catholicism. | ||
| + | |||
| + | ==Work== | ||
| + | The movement started with the ''Catholic Worker'' [[newspaper]] to stake out a religious, [[pacifism|pacifist]] position in the increasingly war-torn [[1930s]]. | ||
| + | |||
| + | Day later opened a "house of hospitality" in the [[slum]]s of [[New York City]]. 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]]. By 1938, the circulation of the newspaper was over 190,000. The pacifism was not popular during [[World War II]], and circulation fell to only50,000. She endured, and concentrated on developing the retreat house, where people could receive "shock treatment" to become more involved in the helping of the poor. She continued to critique industrial [[capitalism]], thinking that it functioned to degrade the worker. When acused of being an anarchist or socialist, she expained that she was a Christian Personalist. | ||
| + | |||
| + | The movement was revived in the 1960's with the controversy about the U.S. invovlement in the [[Vietnamese Civil War]]. By the [[1960s]] Day was embraced by left-wing Catholics. Although Day had perviously written passionately about [[women’s rights]], [[free love]] and [[birth control]] in the [[1910s]], she opposed the [[sexual revolution]] of the sixties, saying she had seen the ill effects of a similar sexual revolution in the [[1920s]], when she had an [[abortion]]. | ||
| + | |||
| + | Well over 100 communities exist today, including several in [[Australia]], the United Kingdom, [[Germany]], [[The Netherlands]], the [[Republic of Ireland]], [[Mexico]], [[New Zealand]], and [[Sweden]]. | ||
| + | |||
| + | ==Legacy== | ||
| + | Dorothy Day defied categorization. She combined so many opposites, being so assciated with leftsist causes yet being so very devout. She led a free lifestyle, then one of such great self -sacrifice and discipline. | ||
| + | |||
| + | Her writing is intelligent and thoughtful, and has had great influence. Her spirituality has also led many people to God. She combined the love of Scripture from her early Protestant days with the devotion and mysitcism more characteristic of Catholicism. She was an initaiator of a trend in workship that includes both characteristics. She had continued solidarity with the poor, and insisted on personalism. She served in an ancient prophetic role of warning governments and social institutions of wrong doing. She was a peacemaker, always expressed deep gratitude not only to God, but to her fellow workers. She had a deep sense of the mystical nature of sacramental celebration, and conveyed her deep joy eloquently. | ||
| + | |||
| + | All these qualities have given her the ability to convey Godliness in the modern world. | ||
Day was proposed for sainthood by the Claretian Missionaries in 1983. Some opponents have found her unworthy because of the "sins of her youth" — pre-marital sex and an abortion. Others, Catholic Workers among them, found the process unworthy of her. Nevertheless, the [[Pope]] granted the Archdiocese of New York permission to open Day's "cause" in March of 2000, officially bestowing upon her the title of [[Servant of God]]. | Day was proposed for sainthood by the Claretian Missionaries in 1983. Some opponents have found her unworthy because of the "sins of her youth" — pre-marital sex and an abortion. Others, Catholic Workers among them, found the process unworthy of her. Nevertheless, the [[Pope]] granted the Archdiocese of New York permission to open Day's "cause" in March of 2000, officially bestowing upon her the title of [[Servant of God]]. | ||
| − | + | ==Selected Bibliography== | |
| − | + | *''The Long Loneliness'', her auto biography,[[1952]]. | |
| + | *''Loaves and Fishes'', her account of the Catholic Worker movement,[[1963]] | ||
| + | *''Entertaining Angels: The Dorothy Day Story'', movie made about her, [[1996]] | ||
| + | *"Dorothy Day: Don't Call Me a Saint," documentary movie, [Marquette University]], [[November 29]], [[2005]] http://www.marquette.edu/library/information/news/2005/Day_film.html]. | ||
| + | *Archives of Day's papers, [[Marquette University]] | ||
==Awards and Recognition== | ==Awards and Recognition== | ||
Revision as of 22:58, 23 September 2006
The Servant of God Dorothy Day (November 8, 1897 – November 29, 1980) was an American journalist turned social activist, an Industrial Workers of the World member, and later a devout member of the Catholic Church. She became known for her social justice campaigns in defense of the poor, forsaken, hungry and homeless. Alongside Peter Maurin, she founded the Catholic Worker Movement in 1933, espousing nonviolence, and hospitality for the impoverished and downtrodden.
Life
Dorothy Day was born in Brooklyn, New York November 8, 1897 to Grace Satterlee Day from New York and John Day from Tennessee. She had two older brothers, and later a sister and another brother joined their family. Her father took a job as a sports writer in San Fransico when Dorothy was sex years old, and only three years later they had to leave as his job was destroyed by the San Fransico Earthquake. Her memories of her mother helping victims of the earthquake put a vivid impression in her mind.
They lived the next twelve years in Chicago. The move was a big step down for the family, and Dorothy began to understand the shame people feel when their circumstances deteriorate. Her parents were nominally Protestant and interested in religion and the Bible. She remembered people praying, and began to identify the Catholic Church as being a church "of the people." The rector of the Episcopal Church conviced Mrs. Day to enroll her sons in the choir, so Dorothy began going to church every Sunday. Her father encouraged reading and good literature and she began to develop her social conscience from Hugo, Dickens, Steveneson, Cooper, Sinclair Lewis and others.
She graduated from high school at sixteen years old, and got a scholarhship at the University of Illinois at Urbana in 1914. Although her father could have supported her, she prefered to make her own money. She was poor, and really began to see the disparity in life styles of the rich and the poor. She started to give up on organized religion for allowing this, although her reading of Doestevsky helped her retain her faith. She joined the Socialist party at that time.
After only two years, she dropped out and moved with her family to New York Cty to work as a journalist. She bgan her carreer working for "The Call," the city's only socialist newspaper. Her friends were all communists, socialists, anarchists and social activists. She next worked for "The Masses" that was a magazine opposed to United States involvement in the foreign war of WWI. In Novemeber of 1917 she was one of many on the staff to go to jail, and only the first of many such times for her yet to come.
When one of her friends committed suicide in 1918, she tried to become a nurse. She also thought it might be a better way to help a world at war, but it was not her calling and she returned to journalism after only a year. She worked in Chicago as a journalist, and roomed with three other young ladies who prayed every day and went to mass. She was impressed by their devotion. But returning to New York, she lived a bohemian lifestyle, with two common law marriages. The grief of her life was when she had an abortion from the first relationship, hoping to unsuccessfully prevent her boyfriend from leaving.She traveled to Europe, Chicago, New Orleans and california before returning and to New York City, where she took a bungalow in Statem Island. Soon she met Forster Battingham, a biologist who shared some political views with Day. However with the birth of her daughter, she found herself looking for more reverence in her life. This caused her to baptize their daughter TamarTheresa and later to embrace Catholicism, joining the Church in December 1927. Forster could not bear this, and they eventually separated.
She went to California to write screenplays, and returned to New York City in 1932, when the Great Depression made everyone's economic situation difficult. She was covering a hunger march in Washington D.C. that was to help imporove social legislation when she felt a painful contradiction. She felt very close to those marching, yet it was organized by communists whom she recognized as an enemy of God. She prayed deeply later, and asked for God's guidance how to espress her desire to help the poor within her beloved Catholic faith.
Day felt it was providence, meeting Peter Maurin, a former Christian Brother from France when she returned to New York City. He had wandered in the United States, and developed the vision that would later beceome her legacy, as expressed in "The Catholic Worker."
In 1943, she took a respite and spent several months near her daughter's boarding school. She once again took extended time to spend with Tamar and her husband, David Hennessy at their farm in West Virginia with the four children.
She was active in the Vatican II Coucil, and advised the session on the importance of involvement with Biblical non-violence. She met Mother Theresa in India, and talked with her sisters. She supported the work of Dr. Martin Luther King, and at the age of seventy six, joined Cesar Chaves for a non-violent demonstration against the Teamsters Union. She was arrested and jailed for ten days.
She died shortly after a public talk speaking about the love of God. She had a heart attack, and died the early evening of November 29th, 1980 with Tamar at her side. Day is buried in Resurrection Cemetery on Staten Island, just a few blocks from where her beachside cottage once stood where she first became interested in Catholicism.
Work
The movement started with the Catholic Worker newspaper to stake out a religious, pacifist position in the increasingly war-torn 1930s.
Day later opened a "house of hospitality" in the slums of New York City. 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. By 1938, the circulation of the newspaper was over 190,000. The pacifism was not popular during World War II, and circulation fell to only50,000. She endured, and concentrated on developing the retreat house, where people could receive "shock treatment" to become more involved in the helping of the poor. She continued to critique industrial capitalism, thinking that it functioned to degrade the worker. When acused of being an anarchist or socialist, she expained that she was a Christian Personalist.
The movement was revived in the 1960's with the controversy about the U.S. invovlement in the Vietnamese Civil War. By the 1960s Day was embraced by left-wing Catholics. Although Day had perviously written passionately about women’s rights, free love and birth control in the 1910s, she opposed the sexual revolution of the sixties, saying she had seen the ill effects of a similar sexual revolution in the 1920s, when she had an abortion.
Well over 100 communities exist today, including several in Australia, the United Kingdom, Germany, The Netherlands, the Republic of Ireland, Mexico, New Zealand, and Sweden.
Legacy
Dorothy Day defied categorization. She combined so many opposites, being so assciated with leftsist causes yet being so very devout. She led a free lifestyle, then one of such great self -sacrifice and discipline.
Her writing is intelligent and thoughtful, and has had great influence. Her spirituality has also led many people to God. She combined the love of Scripture from her early Protestant days with the devotion and mysitcism more characteristic of Catholicism. She was an initaiator of a trend in workship that includes both characteristics. She had continued solidarity with the poor, and insisted on personalism. She served in an ancient prophetic role of warning governments and social institutions of wrong doing. She was a peacemaker, always expressed deep gratitude not only to God, but to her fellow workers. She had a deep sense of the mystical nature of sacramental celebration, and conveyed her deep joy eloquently.
All these qualities have given her the ability to convey Godliness in the modern world.
Day was proposed for sainthood by the Claretian Missionaries in 1983. Some opponents have found her unworthy because of the "sins of her youth" — pre-marital sex and an abortion. Others, Catholic Workers among them, found the process unworthy of her. Nevertheless, the Pope granted the Archdiocese of New York permission to open Day's "cause" in March of 2000, officially bestowing upon her the title of Servant of God.
Selected Bibliography
- The Long Loneliness, her auto biography,1952.
- Loaves and Fishes, her account of the Catholic Worker movement,1963
- Entertaining Angels: The Dorothy Day Story, movie made about her, 1996
- "Dorothy Day: Don't Call Me a Saint," documentary movie, [Marquette University]], November 29, 2005 http://www.marquette.edu/library/information/news/2005/Day_film.html].
- Archives of Day's papers, Marquette University
Awards and Recognition
1972: Laetare Medal, University of Notre Dame
1978: Pax Christi USA Pope Paul VI Teacher of Peace Award
2002: Inducted into the National Women's Hall of Fame
External links
- The Catholic Worker Movement
- Industrial Workers of the World
- Whole Earth: The Way of Love: Dorothy Day and the American Right
Credits
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