This inspiring and fascinating memoir, subtitled, “The Autobiography of the Legendary Catholic Social Activist,” The Long Loneliness is the late Dorothy Day’s compelling autobiographical testament to her life of social activism and her spiritual pilgrimage. A founder of the Catholic Worker Movement and longtime associate of Peter Maurin, Dorothy Day was eulogized in the Ne
This inspiring and fascinating memoir, subtitled, “The Autobiography of the Legendary Catholic Social Activist,” The Long Loneliness is the late Dorothy Day’s compelling autobiographical testament to her life of social activism and her spiritual pilgrimage. A founder of the Catholic Worker Movement and longtime associate of Peter Maurin, Dorothy Day was eulogized in the New York Times as, “a nonviolent social radical of luminous personality.” The Long Loneliness recounts her remarkable journey from the Greenwich Village political and literary scene of the 1920s through her conversion to Catholicism and her lifelong struggle to help bring about “the kind of society where it is easier to be good.” (Description from Amazon.)
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Paperback
,
288 pages
Published
September 1st 2009
by HarperOne
(first published 1952)
Q:
“Mr. Sheen are you a communist?”
A:
“Oh, I’m far worse than that; I’m a Catholic!”
-- Martin Sheen (actor, activist, Catholic, and admirer of Dorothy Day)
This is the story of a woman who strove to live up to the moral vision of her Church and of beloved 19th Century novelists.
Dorothy Day (1891-1980) was a former anarchist, socialist, pacifist, activist and convert to Catholicism. Along with her friend Peter Maurin, she founded the newspaper Catholic Worker, which preached nonviolence, simple
Q:
“Mr. Sheen are you a communist?”
A:
“Oh, I’m far worse than that; I’m a Catholic!”
-- Martin Sheen (actor, activist, Catholic, and admirer of Dorothy Day)
This is the story of a woman who strove to live up to the moral vision of her Church and of beloved 19th Century novelists.
Dorothy Day (1891-1980) was a former anarchist, socialist, pacifist, activist and convert to Catholicism. Along with her friend Peter Maurin, she founded the newspaper Catholic Worker, which preached nonviolence, simple living, community, and care for the poor and powerless.
In her autobiography,
Day describes the "long loneliness" as a state of loneliness which only communion with God with the poor could cure. She also argues that the "long loneliness" is universal in human experience and can only be cured by community life.
Before her conversion to Catholicism at age 25, Day converted to socialism after reading Upton Sinclair, Jack London, and after repeated reading of the Book of Psalms. “I received a call, a vocation, a direction to my life.” (38) For a while, Day was a bohemian who befriended playwright Eugene O’Neil and Leon Trotsky. What led her to abandon bohemia for a life of ascetic devotion and of service to others?
As is wont to happen, the experience of giving birth to a child summoned her to reappraise her spiritual values. When her daughter Tamar was born around World War I, she felt a compulsion to have her baptized and raised with belief.
This conversion cost Day all of her friends and her husband, an atheist-anarchist.
Day writes:
I read “Imitation of Christ” a great deal during those months. I knew that I was going to have my child baptized, cost what it may. I knew that I was not going to have her floundering through many years as I had done, doubting and hesitating, undisciplined and amoral. I felt it was the greatest thing I could do for my child. For myself, I prayed for the gift of faith. I was sure, yet not sure. I postponed the day of decision. (136).
Day felt a nagging longing for something deeper, a state that she describes as “the long loneliness.” She read her way into the Catholic Church through her favorite novelists Dostoeveski, Dickens, and Tolstoy--whom she continually reread until her death, as if partaking of the Eucharist.
Day writes:
Both Dostoevski and Tolstoy made me cling to a faith in God, and yet I could not endure feeling an alien in it. I felt that my faith had nothing in common with that of Christians around me. I wanted to have nothing to do with the religion of those whom I saw all about me. I felt that I must turn from it as from a drug. ( 43 )
Day was also attracted to the ethos of love, which she viewed as superior to concerns about appearance. “Most of our life is unimportant, filled with trivial things from morning till night. But when it is transformed by love it is of interest even to the angels.” (257) Likewise, she abandoned the anti-social attitudes of her father and husband to find that love in community.
“We have all known the long loneliness and we have learned that the only solution is love and that love comes with community.”
(286)
Although not a nun, she lived as if a member of a religious order. Out of her New York City apartment, she operated a soup kitchen and shelter. She brought Thoreau’s commitment to simplicity out of the isolation of Walden Pond and into the community of the village.
She was one of the few of her day who opposed nationalism and called for pacifism even during World War II. Throughout her life she was imprisoned many times (and there endured humiliation) for civil disobedience and for protest and for living the Gospel.
I am always fascinated by people’s faith journeys regardless of whether that journey leads them into or out of faith, and I am particularly interested in reading about how literature influences that journey.
Dorothy Day is part of the social justice tradition within the Catholic Church about which many are unaware, and Dorothy Day exemplified the fearlessness, the self-sacrifice, and the saintliness at the root of that tradition.
This woman lived Christ’s Sermon on the Mount and the social teachings of the Hebrew prophets (Isaiah, Jeremiah, Amos, and Micah). Dorothy Day measured her life in love and was led to do so by her belief in God and by her reading of transformative literature. Here is a woman who died to herself in order to live.
In many ways this is a difficult book - Dorothy was nothing if not difficult. Her reduction of Christianity to a lived pattern of daily actions (pray, feed the hungry, clothe the naked) leaves not much room for those things most of us view as essential (no matter how much she listened to the opera on the radio, or read Dostoevsky). It's a hard knock life.
But, oh, the joy that came like an oil strike from those years of intensity!
I was in New York City the night she died, riding a cab uptown, sp
In many ways this is a difficult book - Dorothy was nothing if not difficult. Her reduction of Christianity to a lived pattern of daily actions (pray, feed the hungry, clothe the naked) leaves not much room for those things most of us view as essential (no matter how much she listened to the opera on the radio, or read Dostoevsky). It's a hard knock life.
But, oh, the joy that came like an oil strike from those years of intensity!
I was in New York City the night she died, riding a cab uptown, spending money as one must to survive as a tourist. It was cold and wet, and the Christmas lights were shining brilliantly on the pavement. Something felt weirdly absent from the earth.
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Recommends it for:
people inclined to stand there in awe
I'm not sure where to begin with this one. She comes across as such a real person, not a mystic, not a saint, but someone who lived a thoughtful and sincere life.... Someone who made some very difficult decisions in pursuit of what she saw as right.
I found myself marking down passages for further review throughout the book. Passages about how men and women act differently in social movements, bread riots, the draw of worship and ritual, law, creation, charity versus justice, "eat what you raise
I'm not sure where to begin with this one. She comes across as such a real person, not a mystic, not a saint, but someone who lived a thoughtful and sincere life.... Someone who made some very difficult decisions in pursuit of what she saw as right.
I found myself marking down passages for further review throughout the book. Passages about how men and women act differently in social movements, bread riots, the draw of worship and ritual, law, creation, charity versus justice, "eat what you raise and raise what you eat", the complementarity of the sexes, pride and humility.... It's rich with theology, philosophy and theory on social order, but it's a story, a story told by a journalist, and it's entirely readable.
This book is available at an underfunded DC public library near you, but I had to wait weeks to get it, and someone else has it on hold after me. Maybe they should get another copy. Seriously, this particular copy is a hard cover and originally sold for $3.50. It may be a first edition.
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The Long Loneliness
tells the life story of Catholic social activist Dorothy Day. It was required reading for our
Spiritual Classics
class. At the time, it seemed an unusual choice to me being too modern to yet be considered a ‘classic’. Viewed from the wider perspective, I believe Sr. Jan wanted us to see/learn the importance of active faith or faith-in-action as lived by this remarkable woman. Dorothy Day's life was a constant series of choices
for
God, not so much between good and evil but be
The Long Loneliness
tells the life story of Catholic social activist Dorothy Day. It was required reading for our
Spiritual Classics
class. At the time, it seemed an unusual choice to me being too modern to yet be considered a ‘classic’. Viewed from the wider perspective, I believe Sr. Jan wanted us to see/learn the importance of active faith or faith-in-action as lived by this remarkable woman. Dorothy Day's life was a constant series of choices
for
God, not so much between good and evil but between ‘the good’ and ‘the better’, something not so easily or readily discernible even where and when it is recognized.
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Dorothy Day spent almost half her lifetime waiting for her call, her spiritual call. But when it came it was not a religious call. It was not the act of having her daughter baptized a Catholic, though that single act cost her a common law husband. It was not the systematic instruction in Catholicism. It was not having herself baptized nor was it her first communion in the Catholic Church. In fact three years after these last of these events, she was still looking for a direction in her life.
But
Dorothy Day spent almost half her lifetime waiting for her call, her spiritual call. But when it came it was not a religious call. It was not the act of having her daughter baptized a Catholic, though that single act cost her a common law husband. It was not the systematic instruction in Catholicism. It was not having herself baptized nor was it her first communion in the Catholic Church. In fact three years after these last of these events, she was still looking for a direction in her life.
But when it came it was not a call to ritual, it was not a call to communion, it was a call to service, and it came in the form of a visit from one Peter Maurin, a Frenchman, a revolutionary, a proselytizer, a Catholic, who was referred to her by one of her publishers. What Peter brought to her, rather what he insisted she undertake, was to put her faith into action in serving the poor.
The program he preached to her and which got implemented in stages over the next many years was a newspaper, a daily, the Catholic Worker; hospitality houses in the big cities to help the working poor; and rural farming communes.
All of these did happen but in her autobiography Dorothy Day does not claim credit for them, rather she says they just happened as various of them were sitting around and talking:
We were just sitting there talking when Peter Maurin came in.
We were just sitting there talking when lines of people began to form saying, "We need bread."....If there were six small loaves and a few fishes, we had to divide them. There was always bread.
We were just sitting there talking and people moved in on us. Let those who can take it, take it. Some moved out and that made room for more. And somehow the walls were expanded.
We were just sitting there talking and someone said, "Let's all go live on a farm."
It was as casual as all that, I often think. It just came about. It just happened.
The Long Loneliness
Along the way on this journey and throughout it, though she was usually surrounded by people, Dorothy Day felt regularly The Long Loneliness, which she describes, in her view as unique to women:
I was lonely, deadly lonely. And I was to find out then, as I found out so many times, over and over again, that women especially are social beings, who are not content with just husband and family, but must have a community, a group, an exchange with others. Young and old, even in the busiest years of our lives, we women especially are victims of the long loneliness.
It was years before I woke up without that longing for a face pressed against my breast, an arm about my shoulder. The sense of loss was there.
I never was so unhappy, never felt so great the sense of loneliness. No matter how many times I gave up mother, father, husband, brother, daughter, for His sake, I had to do it over again.
Tamar [her daughter] is partly responsible for the title of this book in that when I was beginning it she was writing me about how alone a mother of young children always is. I had also just heard from an old woman who lived a long and full life, and she too spoke of her loneliness.
Ultimately, what she discovered and shares with others who might feel the same is:
We have all known the long loneliness and we have learned that the only solution is love and that love comes with community.
Dorothy Day's message in her autobiography, in her life, is that women in general, and her specifically, are subject to a deep and long loneliness from the repeated losses of life, and that the only resolution for this long loneliness is to be found in the sacrifice of service to others and in a community doing so. That she did in The Catholic Worker Movement.
At the risk of sounding cynical, after reading The Seven Storey Mountain and The Long Loneliness, two of the more important autobiographical spiritual quest stories of the mid-twentieth century I am left asking myself whether there is anything new to be learned about the spiritual quest after you have read Augustine?
Dorothy Day's is no exception. I found a good part of her autobiography tedious, sometimes simply daily listings of people and events, not so much as to offer insight as seemingly to name and document. But once she met Peter Maurin this story and her life took off. So if you begin this book hang in there through the early tedium, the latter third of the book is worth your patience.
As a mater of fact, while I was reading the book and got to her meeting with Perer Maurin, what I wrote was:
Well, finally, on page 166, with just a hundred pages to go in the book, the real story, The Catholic Worker story, begins with Dorothy Day's first meeting with Peter Maurin.
She had just returned from covering a workers' protest in Washington, DC, was tired, walked into her apartment in New York to be met by one Peter Maruin, referred to her by one of her publishers. She asserted,
Peter the French peasant, whose spirit and ideas will dominate the rest of this book as they will dominate the rest of my life.
This book is autobiography, but focusses on the author's conversion to the Catholic faith. A very significant conversion it was because it led to the creation of the Catholic Worker movement. From her youth Dorothy Day felt empathy for the poor. She wanted to work for social justice when she joined the Socialists and the Wobblies, but was unsatisfied with idealogies that denied God. So she explored Christianity and in time followed the Christian gospels—and her own instincts—into the realms of p
This book is autobiography, but focusses on the author's conversion to the Catholic faith. A very significant conversion it was because it led to the creation of the Catholic Worker movement. From her youth Dorothy Day felt empathy for the poor. She wanted to work for social justice when she joined the Socialists and the Wobblies, but was unsatisfied with idealogies that denied God. So she explored Christianity and in time followed the Christian gospels—and her own instincts—into the realms of pacifism, direct service to the poor, and what she called voluntary poverty. Her meeting with Peter Maurin in 1932 provided the catalyst for the creation of the Catholic Worker newspaper, which begot the movement. Readers of this book will see the pieces coming together, falling into place, that made the movement possible, maybe even inevitable. Because to this day the Catholic Worker has its roots in her interpretation of the Christian gospels.
She wrote in her diary that in this book she “tried to write only of those things which brought about my conversion to the faith.” So this is not a comprehensive biography, and it ends in 1952. "We did not search for God when we were children," she writes. 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. The book is in three sections: pre-conversion, conversion, and post-conversion. Section three discusses Peter Maurin and the early history of the Catholic Worker community.
Her writing style is much like her life was, down-to-earth, simple, personal. But what food for thought! About spirituality and religion, practical philosophy, social justice, war and peace, family life and community. And history, of course, as she experienced it--and made it. Hers was a very eventful life in the front lines of the struggles for peace and social justice, which makes for a riveting read.
Recommends it for:
spiritual activists and catholics/christians
Dorothy Day is very inspiring to me. She founded the Catholic Worker. First it was a publication talking about the issues of the time (the 30's, 40's ?) and then they created Hospitality Houses to serve and house the homeless. She took the teachings of Jesus to heart, and practiced them in a very real way, and even defied the Catholic Church from time to time in her radical criticisms of society and capitalism, and the way the Catholic Church often skirted social justice issues. Other churches g
Dorothy Day is very inspiring to me. She founded the Catholic Worker. First it was a publication talking about the issues of the time (the 30's, 40's ?) and then they created Hospitality Houses to serve and house the homeless. She took the teachings of Jesus to heart, and practiced them in a very real way, and even defied the Catholic Church from time to time in her radical criticisms of society and capitalism, and the way the Catholic Church often skirted social justice issues. Other churches gave charity, she wanted to give charity AND attack the issues that were leading to the need for charity.
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Dorothy Day came of age amid the Great War, a child of struggling parents whose labors to make ends meet stayed with her even after they had achieved some success. Caught up by the social upheaval of the early 20th century, Dorothy moved among the ranks of Communists, anarchists, and draft-resisters. Her determination to fight for the poor changed directions after she joined the Roman Catholic Church, however, and in The Long Loneliness she recounts the efforts of her comrades, both radical and
Dorothy Day came of age amid the Great War, a child of struggling parents whose labors to make ends meet stayed with her even after they had achieved some success. Caught up by the social upheaval of the early 20th century, Dorothy moved among the ranks of Communists, anarchists, and draft-resisters. Her determination to fight for the poor changed directions after she joined the Roman Catholic Church, however, and in The Long Loneliness she recounts the efforts of her comrades, both radical and Catholic, as they worked to create a better world for the impoverished. Day’s autobiography is a beautifully written response to the early 20th century’s social turmoil, the story of a hell-raiser on the verge of sainthood.
Although overtly pious as a child, Day recounts here falling away from religion as she aged; what did faith have to offer the poor, she thought, except meaningless promises of a happier afterlife? Why should the impoverished and oppressed remain meek and serene when they could throw off their chains? Dismissing religion as the opiate of the people, Day recounts how she threw herself into the struggle for social justice. Her faith in inexorable progress was tested, however, during repeated periods of imprisonment, periods which she worsened by engaging in hunger strikes. In the despair of those hours she turned again to the God of her childhood, and when she was finally set free, her Christian faith would be reborn and strengthened. Ultimately, her yearning for comfort and order led her to the Catholic church, and so strong was her desire for inner peace that she converted despite knowing it would mean leaving her common-law husband, who refused to submit to a church marriage.
The Long Loneliness is by no means a comprehensive biography; even if Day were blessed with total recall, constructing a narrative means leaving some facts behind to focus on others. From this account she seems to have accepted the Church on its own terms, rather than being able to embrace it after learning about its social doctrine, which is by no means passive concerning poverty. I suspected the social doctrine might be the draw for her, but she gives it scant mention and indeed passes over a discussion of Distributism. Instead, she mentions its similarity to the Southern Agrarians and similar movements as her own. The distributist ideal is hers, “a world where it is easy for people to be good”, where people are not destroyed by their work but ennobled by it. There is no escaping poverty in The Long Loneliness, either material or spiritual; it is to escape spiritual poverty that Day finds herself almost revering the material. She and her great ally, Peter Maurin, both emphasize voluntary simplicity as a means of not only focusing on what really matters, but in saving money to create self-reliance. “Self” is misleading, however: The Long Loneliness is often a book about creating community. Her rich collections of her neighbors, regardless of where she moved, and the emphasis she and Maurin both place on experience life communally – through group discussions on philosophy, or establishing cooperatives and charity houses – demonstrate how vital being with and working with others was to her life, to her worldview. Day’s journey here ends on a farm, where she, Maurin, and other staffers of The Catholic Worker would be self-sustainable, she writes, if they did not give so much food away.
What a fascinating work this is, quoting from church fathers and personalities like Emma Goldman in the same breathe; what a life she lived, as a journalist and nurse and agitator during a most interesting period of the 20th century, when workers were brawling in the streets with the forces of establishment and winning victories even as they were imprisoned and beaten en masse. Many of the laws they fought for, Day writes, are now on the books. At the time of this writing she was no doubt by what had been achieved, not by her but by the people she served, the people who took the ideas of The Catholic Worker – pacifism and libertarianism among them -- and spread them across the world. Hers is a dream still unrealized, but a life such as hers is a testament as to what is possible.
Related:
A Life of Her Own, Emile Carles. Also the biography of a driven young woman whose response to seeing her village and its boys swallowed up by the national government during the Great War is to become increasingly sympathetic toward anarchism and the libertarian left.
http://thisweekatthelibrary.blogspot....
The Story of my Experiments with Truth, Mohandas Gandhi, which also ends in a newsletter staff being run from a communal farm. Pacifism and self-reliance are also common motifs, though Day is more sensual.
http://www.thisweekatthelibrary.blogs...
I’ll Take my Stand, various authors. She frequently mentions the southern agrarians who penned their defense of a culture rooted in the land.
Red Emma Speaks, Emma Goldman
http://thisweekatthelibrary.blogspot....
Also an anarchist (of a different stripe), Day mentions not getting to meet her despite the fact that both were running newsletters in the same city at the same time.
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This was a great book by catholic social activist and co founder of the catholic workers movement Dorothy Day. Being an autobiography, it was awesome to see the transformation that this woman's life took. Inspiring to see the road Dorothy Day traveled as she discovered her purpose in life. The book challenges action on the part of christians to love your neighbor as yourself, and above yourself. Now I want to go live in a hospitality house and care for the poor and homeless!
This is a re-read. And it remains a favorite - not for the style of writing or for the way in which the story is told (i actually think that that leaves a good bit to be desired) - but i feel reassured by the character and ideology of Dorothy Day and have had new lessons, new thoughts to consider each time I've read it.
Dorothy Day was a journalist/writer and founder of the Catholic Worker movement in the 1930s. The Catholic Worker movement emphasized care for the poor, voluntary poverty, and communal living with a communist flavor. I'm not going to get into my misgivings about some aspects of the Catholic Worker movement. The book gave a great impression of urban life from the turn of the century through the WW II era. Day is at her best when she writes about her formative years and her Catholic conversion as
Dorothy Day was a journalist/writer and founder of the Catholic Worker movement in the 1930s. The Catholic Worker movement emphasized care for the poor, voluntary poverty, and communal living with a communist flavor. I'm not going to get into my misgivings about some aspects of the Catholic Worker movement. The book gave a great impression of urban life from the turn of the century through the WW II era. Day is at her best when she writes about her formative years and her Catholic conversion as an adult. The second half of the book really gets mired in the details of people and dates and procedurals. Nonetheless, Day's memoir of her early life and conversion is some of the best and most inspiring writing I have ever read, and the book is worth it for that alone.
The Long Loneliness is a reflective title. Day begins with the loneliness of her childhood, moving from one house or tenement to another, as her journalist father moves from job to job--the real loneliness being her unarticulated yearnings and separation from God. Her parents' discomfort with religion became her cross to bear.
Day is intelligent, educated, and well-read. She becomes intensely interested in communism and the plight of the poor. Her life continues to lack stability; she moves from place to place, but the continuity is her political radicalism and love of books.
Falling deeply in love, she begins a common law marriage with Forster Batterham, a radical and strident atheist. Her Long Loneliness continues in Batterham's utter rejection of her religious exploration. Day becomes pregnant, and her desire to live a Catholic life and provide a Catholic upbringing for her daughter results in her becoming a single mother. This time for Day is among her highest and lowest moments, and she recounts so poignantly of her fear of losing her mate (who refuses to marry her) and the father of her child for her choice to follow Christ.
The rest of the book chronicles the development of the Catholic Worker movement, which is interesting, but at times written in almost excruciating detail. I cannot emphasize enough, however, how much I enjoyed the first half of the book.
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I thoroughly relished the story of Dorothy Day's life--so much so that I took my time reading the book because I didn't want it to end. She started out very small, but gathered steam and a heart full of faith in God's providence, and accomplished much with very little in the way of personal resources.
She began her career as a writer/journalist at a very young age--when most are still trying to figure out what to major in in college. Around the same time she began a lifelong quest to, as I've hea
I thoroughly relished the story of Dorothy Day's life--so much so that I took my time reading the book because I didn't want it to end. She started out very small, but gathered steam and a heart full of faith in God's providence, and accomplished much with very little in the way of personal resources.
She began her career as a writer/journalist at a very young age--when most are still trying to figure out what to major in in college. Around the same time she began a lifelong quest to, as I've heard it described, "comfort the afflicted and afflict the comfortable." Gathering steam as a chronicler and then comrade-in-arms, she was jailed numerous times for standing with the labor unionizers, the working poor, the anti-conscriptionists, the immigrants, and other marginalized groups of people in America. After being raised without a religious background, and having spent her youth dismissing religion with the Marxist platitude of "the opiate of the masses" she became attracted to the goodness of some Catholics she met and began attending Mass. Although she adored her common-law husband, who was an avowed atheist, she became convinced once she was pregnant with her daughter that she would have her child baptized Catholic, and that she would become Catholic herself, knowing this would mean the end of their relationship. In 1933, at the height of the Great Depression, she met Peter Maurin--a fellow activist and committed Catholic and they launched The Catholic Worker and opened "houses of hospitality" in numerous cities, with a mission of helping those who had no one else to turn to. Dorothy Day was last jailed for protesting nuclear armaments at the age of 73, she died in 1980, and her cause for canonization has been opened.
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Of course, I'd heard of Dorothy Day, but until I read her autobiography I never realized the scope of her work for the poor, the outcast, farmhands and city workers. She was never the "holier-than-thou" type, but a down-to-earth woman who saw injustice and worked to better the lives of many. Her conversion to Catholicism meant the end of her common-law marriage but involved her deeper in her work.
When Dorothy Day died in 1980, the New York Times eulogized her as a "nonviolent social radical of l
Of course, I'd heard of Dorothy Day, but until I read her autobiography I never realized the scope of her work for the poor, the outcast, farmhands and city workers. She was never the "holier-than-thou" type, but a down-to-earth woman who saw injustice and worked to better the lives of many. Her conversion to Catholicism meant the end of her common-law marriage but involved her deeper in her work.
When Dorothy Day died in 1980, the New York Times eulogized her as a "nonviolent social radical of luminous personality." She was founder of the Catholic Worker Movement and leader for more than fifty years in numerous battles for social justice.
Her life spanned nearly a hundred years and she lived through the Great Depression, both World Wars, the Vietnam War and the Civil Rights Movement. She was a social activist for most of her adult life and was a passionate advocate for women's rights. Day was never timid in confronting authority when social justice and equality were at stake.
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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 trave
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.
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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
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.
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About half way through. This is my first exposure to Day's writing, and I am underwhelmed - in the writing, that is, not in her. I don't find her writing engaging, although her story certainly is. (I wasn't surprised when she wrote about how others felt that her writing lacked some passion.) Still, it's well worth continuing and I am looking forward to part 3.
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I just finished, and am thoroughly impressed with Dorothy Day and the Catholic Worker Movement. My opinion about th
About half way through. This is my first exposure to Day's writing, and I am underwhelmed - in the writing, that is, not in her. I don't find her writing engaging, although her story certainly is. (I wasn't surprised when she wrote about how others felt that her writing lacked some passion.) Still, it's well worth continuing and I am looking forward to part 3.
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I just finished, and am thoroughly impressed with Dorothy Day and the Catholic Worker Movement. My opinion about the book ultimately remains unchanged (from above), but I will give it this: I believe that part the reason the book lacks engagement is that Day herself is humble and understated. There were moments when she wrote with
great
engagement, and others when she was more reserved. The writing was strongest when she was writing about someone else whom she admired; to wit, Peter Maurin.
I am attracted to people who take shit seriously, and Dorothy Day took shit seriously - I don't think I can come up with a better example, short of the Book of Acts, of someone or someones taking the Sermon on the Mount seriously - if I had to compare her to anyone, it would be Matthew leaving his tax collecting post to follow Christ (not that Day was a tax collector...my point is that she voluntarily took on poverty for the sake of others).
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After thinking about this for a few weeks now, I've concluded that she wrote less engagingly because she was being self-effacing. I get the impression she didn't want to talk about herself, but that others did, similar to Thomas Merton or Therese of Lisieux (although usually I suspect that the former didn't mind it all that much). That's a plus, in my opinion, and a good reason to reread her autobiography.
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Dorothy Day's life story is remarkable. In this, the story of her life, she goes into incredible detail about her family and her early days with a nostalgic faith and joy. She draws you into her life as a political activist turned social activist turned Catholic worker. And all this while falling for a man, having a baby out of wedlock and then having to choose between God and this man..
Throughout her life, weaves one common thread--her search for and obedience to God. Her love of God and His wi
Dorothy Day's life story is remarkable. In this, the story of her life, she goes into incredible detail about her family and her early days with a nostalgic faith and joy. She draws you into her life as a political activist turned social activist turned Catholic worker. And all this while falling for a man, having a baby out of wedlock and then having to choose between God and this man..
Throughout her life, weaves one common thread--her search for and obedience to God. Her love of God and His will in her life is the theme that pervades... It is remarkable to see how God works! I highly recommend this book to those who have need of inspirational figures who truly make the Body of Christ visible in our Holy Catholic Church.
I have read the taught this book so many times now and every time I do I find something new and wonderful about it. It is of course, a great way to study mid-century American religious history, which is why I teach it, but my secret is that I include it in my classes because I like reading it again and again. Day's commitment to social justice and self sacrifice is obviously inspirational and particularly relevant at the moment, but her articulation of her religious struggles is what keeps me de
I have read the taught this book so many times now and every time I do I find something new and wonderful about it. It is of course, a great way to study mid-century American religious history, which is why I teach it, but my secret is that I include it in my classes because I like reading it again and again. Day's commitment to social justice and self sacrifice is obviously inspirational and particularly relevant at the moment, but her articulation of her religious struggles is what keeps me devoted to this text. Even though as a Jew, I can't really relate to her Christ-centered worldview, her writing has so much to offer anyone who has ever wrestled with what God demands of us, and with what we, in turn, demand from Her/Him.
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This is the life of a saint, though Dorothy Day said she never wanted to be called a saint. But if saints are witnesses, and models of Christian charity, then Day was a saint. This is one of those simple memoirs that slowly draws you into a world changed by conversion. It should be in the same category as The Confessions or Seven Storey Mountain. Day started the Catholic Worker movement and produced a penny newspaper called The Catholic Worker. She was neither left nor right, capitalist or socia
This is the life of a saint, though Dorothy Day said she never wanted to be called a saint. But if saints are witnesses, and models of Christian charity, then Day was a saint. This is one of those simple memoirs that slowly draws you into a world changed by conversion. It should be in the same category as The Confessions or Seven Storey Mountain. Day started the Catholic Worker movement and produced a penny newspaper called The Catholic Worker. She was neither left nor right, capitalist or socialist. Rather believed that society should be organized around basic Christian ideas where we all take care of each other and especially the least of those among us.
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I found myself refreshed learning about this kind of radicalism. Such passion for Christ, and yet so different from the familiar preachers, missionaries and such. Doris revealed to me a new approach for the faith and helped me see what poverty, sacrifice, grace and service for the Lord mean. I felt drawn into the world in which she lived and could use that position to re-evaluate my own. Her clear, expressive writing was a joy to read.
This book, an organic predecessor to Donald Miller, is well-written and very honest. The joining of Catholicism and what is basically a social communism does much to materialize a religion of Catholicism that has everything to do with reaching people where they live. As it is also written by a woman, it did much to reveal to me how the same ideas are viewed from the different perspectives of people who might share the same beliefs.
A book that made me re-evaluate my relationship with the Catholic church. In this book is a possibility for existence in a church that has become an institution.. Dorothy's acts of service are the core of Christianity and this is sometimes easy to forget. Her struggle with her political ideals in juxtaposition with her religious beliefs was one I could relate with.
An extraordinary autobiography of an extraordinary person. Dorothy Day was someone who lived a radical existence and so becomes an example. She was clearly a product of her times, dealing with much social unrest; however, her example and her witness have a great deal to say to us today. How do we live our Christianity? How do we set an example? How do we present the radical nature of Christ's message? It is no less necessary in our own day and in fact in many ways, it is more necessary.
The book
An extraordinary autobiography of an extraordinary person. Dorothy Day was someone who lived a radical existence and so becomes an example. She was clearly a product of her times, dealing with much social unrest; however, her example and her witness have a great deal to say to us today. How do we live our Christianity? How do we set an example? How do we present the radical nature of Christ's message? It is no less necessary in our own day and in fact in many ways, it is more necessary.
The book is her reflections on many things. In some places she reflects on things which seem to be a bit obscure. However, all in all, the book not only gives us great insight into who Dorothy Day was but it also is an inspiration.
I would recommend this book for anyone who is interested in her life but also interested in how a committed Christian can live out the radical message of the Gospel.
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Legendary Catholic social activist and Catholic Worker Movement matriarch Dorothy Day here gives a poignantly simple and humble account of her spiritual journey, especially as it relates to the Catholic Worker Movement which was her life's work.
Dorothy Day is often quoted for saying, "Don't call me a saint; I don't want to be dismissed so easily." I'm guessing she'd be a little upset to learn that I've effectively adopted her as my Patron Saint. I've been pretty enamored since viewing Entertaini
Legendary Catholic social activist and Catholic Worker Movement matriarch Dorothy Day here gives a poignantly simple and humble account of her spiritual journey, especially as it relates to the Catholic Worker Movement which was her life's work.
Dorothy Day is often quoted for saying, "Don't call me a saint; I don't want to be dismissed so easily." I'm guessing she'd be a little upset to learn that I've effectively adopted her as my Patron Saint. I've been pretty enamored since viewing Entertaining Angels, the 1996 film about her life and work. This book carries some of her spiritual weight-- in spite of (or because of) its lack of pizzaz or linguistic theatrics. She writes about her life in the same reflective and warm, yet simple and understated, style which served her so well throughout her career as the Catholic Worker newspaper's principle writer and editor.
Beginning with her very young life as an intelligent and theatrically pious young girl, this book spans her whole life until the time of its writing. She recalls her love of the poor which led her to activism, conscientious newspaper work, and Communistic politics, and the conversion to Catholic Christianity at the birth of her daughter, which revitalized all of these passions-- now with an official disassociation from the decidedly Atheistic Communist party, but still holding many of its premises as good, even Christian. Upon meeting Peter Maurin, her mentor, they began what became the Catholic Worker movement. They opened Houses of Hospitality to provide food, shelter, and 'radical hospitality' to the poorest of the poor; they began farming collectives to allow the poor to work and remove themselves from systems that promoted poverty; and they documented both their theories and their progress in a newspaper which they sold for a penny. All of her accounts testify that all of this was only financially and emotionally viable due to a continually satisfied hope in God's provision.
Some favorite quotes:
"Worldly justice and unworldly justice are quite different things. The supernatural approach when understood is to turn the other cheek, to give up what one has, willingly, gladly, with no spirit of martyrdom, to rejoice in being the least, to be unrecognized, to be slighted." - Pg. 59
"I think of Mauriac's statement in his life of Christ that those who serve the cause of the masses, the poor, working for truth and justice, have worked for Christ even while denying Him." - Pg. 71
(On her time in prison for Civil Disobedience): "That I would be free after thirty days meant nothing to me. I would never be free again, never free when I knew that behind bars all over the world there were women and men, young girls and boys, suffering constraint, punishment, isolation and hardship for crimes of which all of us were guilty." - Pg. 78
"I loved the Church for Christ made visible. Not for itself, for it was so often a scandal to me." -Pg. 149
"Wheels turned and engines throbbed and the great pulse of the mechanical and physical world beat strong and steady while men's pulses sickened and grew weaker and died. Man fed himself into the machine." - 171
"The great mystery of the Incarnation, which meant that God became man that man might become God, was a joy that made us want to kiss the earth in worship, because His feet once trod that same earth." - 204
"Once a priest said to us that no one gets up in the pulpit without promulgating a heresy. He was joking, of course, but what I suppose he meant is that the truth was so pure, so holy, that it was hard to emphasize one aspect of the truth without underestimating another, that we did not see things as a whole, but in part, through a glass darkly, as St. Paul did." -253
Day, Dorothy. The Long Loneliness. New York: Harper, 1952.
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I am forever fascinated by the Catholic Worker movement and a big fan of Day. She had a way of seeing things--and certainly a faith--that I admire. This is one I pick up now and again to remind myself of what's important.
An essential memoir. "We have all known the long loneliness and we have learned that the only solution is love and that love comes with community. It all happened while we sat there talking, and it is still going on."
I'm not sure I would have felt very comfortable having Dorothy Day as a friend, but her story sure is inspiring. I read her autobiography to prepare for a class. We had to pick a Catholic saint to research, and I picked Dorothy (she's close enough to being declared a saint for it to "count"!). I admire her honesty and the self reflection that comes through in this book. Perhaps what I respect the most is her determination to do what she felt she needed to do for social justice as a practicing Ca
I'm not sure I would have felt very comfortable having Dorothy Day as a friend, but her story sure is inspiring. I read her autobiography to prepare for a class. We had to pick a Catholic saint to research, and I picked Dorothy (she's close enough to being declared a saint for it to "count"!). I admire her honesty and the self reflection that comes through in this book. Perhaps what I respect the most is her determination to do what she felt she needed to do for social justice as a practicing Catholic, even without official church backing. She was a woman to be reckoned with! As much as I enjoyed her life story, I found the writing a bit difficult at times.
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It was not as much of an in-depth personal account as I hoped for, but I suppose Dorothy Day told the information she thought was most relevant (and since she included a disclaimer at the beginning, about being a journalist and not a biographer, it is hard to hold it against her). She tells her story chronologically but also defines themes throughout her life.
You can sense the embarrassment and guilt she felt at times, but I had to read Robert Coles's biography to get the reflection/memoir I wa
It was not as much of an in-depth personal account as I hoped for, but I suppose Dorothy Day told the information she thought was most relevant (and since she included a disclaimer at the beginning, about being a journalist and not a biographer, it is hard to hold it against her). She tells her story chronologically but also defines themes throughout her life.
You can sense the embarrassment and guilt she felt at times, but I had to read Robert Coles's biography to get the reflection/memoir I was looking for from this book. While this is told in her own word's, Coles's book includes lengthy quotes from personal interviews regarding her autobiography. She says that at the time she wrote her autobiography she thought many of these events were behind her, but she later determined that "you're never really through with any part of your life", so the later bio has more reflection and maturity. I think the two books go hand-in-hand.
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"What we would like to do is change the world--make it a little simpler for people to feed, clothe, and shelter themselves as God intended them to do. And, by fighting for better conditions, by crying out unceasingly for the rights of the workers, the poor, of the destitute--the rights of the worthy and the unworthy poor, in other words--we can, to a certain extent, change the world; we can work for the oasis, the little cell of joy and peace in a harried world. We can throw our pebble in the po
"What we would like to do is change the world--make it a little simpler for people to feed, clothe, and shelter themselves as God intended them to do. And, by fighting for better conditions, by crying out unceasingly for the rights of the workers, the poor, of the destitute--the rights of the worthy and the unworthy poor, in other words--we can, to a certain extent, change the world; we can work for the oasis, the little cell of joy and peace in a harried world. We can throw our pebble in the pond and be confident that its ever widening circle will reach around the world. We repeat, there is nothing we can do but love, and, dear God, please enlarge our hearts to love each other, to love our neighbor, to love our enemy as our friend." - Dorothy Day, The Catholic Worker (June 1946).
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What a life! What a spiritual journey.
In this autobiography, Dorothy Day shows how faith (namely, the Catholic faith), wove its way into her life at a particularly turbulent time in history. Along the way she brushes with communism, socialism, Marxism, labor riots, antiwar marches and the fight for women's suffrage. The cast of characters in her life include those from the worldwide stage (Trotsky to name one), but she finds profound inspiration from the least of us -- be it the poor or just a f
What a life! What a spiritual journey.
In this autobiography, Dorothy Day shows how faith (namely, the Catholic faith), wove its way into her life at a particularly turbulent time in history. Along the way she brushes with communism, socialism, Marxism, labor riots, antiwar marches and the fight for women's suffrage. The cast of characters in her life include those from the worldwide stage (Trotsky to name one), but she finds profound inspiration from the least of us -- be it the poor or just a friend's mother kneeling to say her prayers.
Day's writing is exquisite in many passages. Very moving.
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Dorothy Day was an American journalist, social activist, and devout Catholic convert. In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf.
A revered figure within the U.S. Catholic community, Day's caus
Dorothy Day was an American journalist, social activist, and devout Catholic convert. In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf.
A revered figure within the U.S. Catholic community, Day's cause for canonization is open in the Catholic Church.
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