| Title | : | Loaves and Fishes |
| Author | : | |
| Rating | : | |
| ISBN | : | 1570751560 |
| ISBN-10 | : | 9781570751561 |
| Language | : | English |
| Format Type | : | Paperback |
| Number of Pages | : | 221 |
| Publication | : | First published January 1, 1983 |
Loaves and Fishes Reviews
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This volume contained several striking and informative stories about Dorothy Day and the Catholic Worker (CW) movement and provides a more substantial discussion of the delightful oddity of her co-founder Peter Maurin than one finds in Day's other writings (he is mentioned throughout the book, though Day includes a special profile of him and other CW figures like Ammon Hennacy in the third section of the book. She is also very candid, as always, about the challenges besetting the CW and she manages to walk the line nicely between sharing about the good work that they do while avoiding boastfulness.
The subtitle of the book "The Inspiring Story of the Catholic Worker Movement" does contain that dreaded "blurbish" term 'inspiring' but I suspect Day meant just that by including it in the title--she wants people to be moved by what she shares. Toward the close of the book, she writes, "The greatest challenge of the day is: how to bring about a revolution of the heart, a revolution which has to start with each one of us? When we begin to take the lowest place, to wash the feet of others, to love our brothers with that burning love, that passion, which led to the Cross, then we can truly say, 'Now I have begun.'" (215) If Day were writing from the comforts of an academic setting who was merely reporting the works of others or in a blog post after a summer missionary trip visiting the destitute, then it would be easy to dismiss this kind of talk as sentimentalized motivational-speak. But Day published those words after about three decades of dedicated work among the poor as a part of the CW movement. She was there on the breadlines, living in daily community with many that society had rejected, writing the appeals for financial support, going to jail for civil disobedience, all of it--day after week after month after year. And yet, from what I can tell, she saw each day as a challenge to live out her ideals to each person with whom she engaged. By no means was she resting on what she had already done--each day brought its own trials and opportunities to grow in solidarity with her ideals. As I read the book, Day felt confident in the central ideas that guided her life, yet she saw plainly that there was plenty more to learn. But to see what she did learn and what she stood for, at least in part, this book should be quite helpful to the inquiring reader. -
Dorothy Day, like all American radicals of her generation, talked and wrote a great deal about “direct action.” Unlike most, the foundation for Dorothy’s radicalism was her insistence that the corporal and spiritual works of mercy are the most direct form of action there is. She and Peter Maurin started the anarcho-pacifist Catholic Worker movement to address the ills of the world. They simultaneously clothed and fed a thousand people a day, ran a newspaper and houses of hospitality and farms, protested war, picketed against usury, fought bureaucracy, went to prison for obeying the rational law of God rather than the mockery of man, and celebrated daily Mass, prayed multiple Rosaries, sang psalms and hymns each night with their extended family. And yet she still blamed herself for how little she attempted and accomplished.
Dorothy is recognized by the Church as a Servant of God. I pray she’s officially canonized in my lifetime. -
My dad once gave a sermon that included the following passage:
Jesus was often called on to explain what God's realm would be like. People assumed it would have to be something lofty and impressive-after all it was God's realm. Jesus made a number of comparisons, but my favorite is this (Mark 4:30-32):What can we say the kingdom is like? It is like a mustard seed which, at the time of its sowing, is the smallest of all the seeds on earth. Yet once it is sown it grows into the biggest
Now, what do you think he says here? Tree? It's got to be big and glorious, doesn't it? After all, it's the kingdom of God. But no:it grows into the biggest shrub of them all and puts out big branches so that the birds of the air can shelter in its shade.
A shrub! A big shrub, but still, shrubbery. Nothing lofty.
That's the version in Mark-probably the original version. It's funny-I think-because it catches us, expecting one thing, and offering another. And it's not only funny, it's profound. The kingdom of God is not something that's going to overwhelm us. It's not going to overpower, contrary to the expectations of the disciples, and us. It's a rag-tag kind of thing. It's insistent and insidious-more like a weed.
"Loaves and Fishes" to me is the perfect encapsulation of the Kingdom of God as a really great shrub. The Catholic Worker movement as Day describes it is a beautiful mess, a jerry-rigged, shambolic social service organization that is usually one missed bill payment away from being thrown out on the street itself, whose leaders went through occasional periods of homelessness, whose activists bought and attempted to operate a farm despite barely knowing anything about agriculture; and yet, a deeply mission-driven group that gave food, shelter, and comfort to thousands during the Depression who had nowhere else to turn, and which spawned hundreds of affiliates throughout the world.
As a brief overview, Dorothy Day and Peter Maurin founded the Catholic Worker movement in New York City in the 1930s, and LF is Day's account of that experience. The CW was and is a social service organization primarily focused on performing the "works of mercy": feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the homeless, visiting the sick, ransoming the prisoner, and burying the dead.
The most obvious comparison to make is to one of my great role models, Jane Addams, who founded Hull-House in Chicago earlier in the century. Both Addams and Day were concerned with serving the poor, and emphasized the importance of living and working in community with them. Both were motivated by Christian faith. On paper they sound quite similar, but in reading them, I come away feeling that they are extremely different people. I see Addams as more of a kindred spirit to me, which I think is why she so captivated me, but at the same time I think that Day's difference from me in a sense makes her even more of an inspiration to try to "leave my comfort zone" (to reference another of my dad's sermons). To put it succinctly, while both women accomplished great things, Addams is more of a "thinker" and Day more of a "doer". If they took Myers-Briggs tests, I am sure that Addams would be a "J" (like me) and Day a "P"--Addams valued having a mental framework and a plan of action; Day just put her shoulder to the wheel and pushed like hell. Addams was an intellectual who visited Tolstoy and taught at universities; Day went to prison for civil disobedience. And while religious faith was important for both of them, it was the heart and soul of the Catholic Worker, but at Hull-House it operated in the background only as Addams' personal motivation.
Despite Day not coming across as an intellectual, this book is filled with powerful reflections and food for thought. To mention a few:
-It is fascinating to read her writing about two of her co-leaders in the movement, Peter Maurin and Ammon Hennacy. This is not an original observation of mine (I owe it I believe to Hauerwas), but their relationships are a striking example of the Aristotelian ideal of the "friendship of virtue." It is not clear that either Maurin or Hennacy was particularly pleasant to be around--Maurin, the vagrant theorizer; Hennacy, the astringent activist--and it is clear that at times Day got little or negative utility or pleasure out of the relationships. But she is clearly ferociously loyal to both of them, based on their meeting of the minds on ideals of virtue and the meaning of life.
-Day's attitude toward poverty: "I condemn poverty and I advocate it," she writes. In particular, the distinction she draws between Franciscan voluntary poverty (which Day calls "poverty") and involuntary poverty (which Day calls "destitution"). She discusses the heterogeneous nature of poverty, the key role played by "precarity" (lack of any kind of guaranteed cushion), the fundamental need for those working to fight poverty to be in constant contact with the poor.
-The nature of Day's saintliness (well, she is up for canonization at any rate). She is not at all sentimental and does not sugarcoat anything--neither the nature of destitution nor her own internal feelings. She does not cloak herself in sanctimony but writes very openly about times when she felt disgust or utter frustration towards those she claimed to serve. This to me is the attainable ideal of Christianity--love for neighbor not meaning affection for them (necessarily), but care and support--just as one does not always feel affection or approval for oneself, but is always on one's own side.
-The mindset, advocated by Peter Maurin, of "personalism", a loosely defined philosophical movement that rejects both materialist individualism and materialist collectivism (e.g. Marxism). Instead, it focuses on the dignity and fulfillment of each unique individual. One example of this perspective in practice is Maurin's uneasiness with labor unions that fight only over wages, and his emphasis of the importance of useful work as a higher priority than material well-being. A personalist such as Maurin would be a strong critic of what Freddie de Boer calls the "globalize-grow-give" or what Mike Konczal calls the "pity-charity" model of capitalist society (and indeed I think it would be fair to call both of those bloggers personalists). I am interested in learning more about personalism, and just checked out from the library Emanuel Mounier's book of the same name, which Day says Maurin often carried around.
-Day's narrative of her own brief experience in prison. A powerful first-hand indictment of the crushing and corrupting effect on people of the prison system and its methods. -
I finally got a chance to finish this book after getting back to my daughter's apartment. In this book Day recounts the beginnings of the Catholic Workers Movement. Along the way Day describes her philosophy of life, her views of government and the church. Through out the book Day shares the stories of several people. Some were key to the beginnings of the Catholic Worker, some were folks off the streets who found shelter and a place at Catholic Worker. Some became helpful to the movement, some were moochers who took advantage of the kindness of the Catholic Workers, and some just appeared to be folks that Day found interesting enough to remember.
A lot of our current politicians seem to be enamored of Ayn Rand and her rather nutty emphasis on individualism and self-reliance. Our politicians would be better off reading Dorothy Day. They would appreciate her emphasis on freedom and liberty but for some reason I have a feeling they would find here attempts to live out the words of Jesus to be rather frightening.
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Dorothy Day (1897-1980) was one of the founders of the Catholic Worker movement, a social justice movement founded in Catholic theology with a primary emphasis on nonviolence, hospitality for the poor, and communal living. Run by volunteers, "hospitality houses," which provide shelter, food, and clothing to the needy, are still in existence around the country.
Whether or not you are interested in any of these topics, agree with the theology, or make charity one of your life priorities, Day's story is nevertheless compelling. How many of us can say we are living our ideals? Day's plain-speaking, matter-of-fact depiction of how the movement started and what kept it going is an inspiring story of how a handful of people actually can make a difference in the world.
And her commentaries about the connection between credit, debt, and poverty reads as though it were written yesterday, not 45 years ago. This book may have fresh relevance given our current economic situation. -
This is a series of short pieces by Dorothy Day that describe the Catholic Worker movement and the communal life of poverty that they have chosen. The movement began in the 1930's and the book was written in 1963 and reflects the values of those times. I was often taken back to the ideas of the 1960's and 1970's and even to our life in the cabin in Idaho when we were trying to live simply and embrace poverty. One of my heroes, Thomas Merton, writes in the Forward that Day sees poverty as a religious mystery - that is probably the best description of the book. Day herself describes the array of people that are involved as often being called the "undeserving poor" or the net that Jesus cast into the sea and hauled in as "filled with fishes both good and bad." It is a remarkable attitude and even Day talks of times when maintaining this approach is difficult, although her frustrations are most often with the growing bureaucracy and not with her poverty and the undeserving poor.
If I had written this review after reading half of this little book (221 pages) I would have probably rated it a 4 or maybe a 5. However, by the end I was tired of poverty and tired of the unending difficulties - much as after four years at the cabin I was tired of being poor and tired of the experiment in simple living.
Still, I am glad that I read this book and rather embarrassed that I did not read it years ago.I chose it because one of my GoodReads friends listed the biography of Dorothy Day on his list. The biography was not readily available at my library but Loaves and Fishes was. I think I would like to read a good biography of this unusual woman. -
“We cannot see our brother in need without stripping ourselves.” Dorothy Day, American saint, helped establish a subculture of lay-voluntary poverty. This is Day’s account of the origins of the Catholic Worker Movement, and a nice supplement to her memoir The Long Loneliness. It contains time capsule sketches of now-forgotten eccentrics and anarchists like Ammon Hennacy and Peter Maurin, who collaborated with Day to begin the newspaper, the “houses of hospitality”—refuge for the urban poor—and the communitarian farms on Long Island. There’s much idealism and some humble wisdom here, about dealing with difficult people—patrons, volunteers and clients—and of idealists who saw their plans come to naught. To my surprise, the young, dashing John Cort appears here—I knew Cort when he was a very old Catholic DSAer in Boston in the 90s. Day tells us “Precarity enables us better to help the poor,” I don’t think precarity as a permanent situation is good for the soul…or for anti-poverty efforts.
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I learned a great deal about the Catholic Worker Movement from this book. Their hearts and minds are in the right place. Such a wealth of both learned and unlearned people involved in this movement! It's easy to see in how this is written and how it has impacted the poor, hungry and homeless in the US. I am not, however, blind to how others who profess to be of one Christian religion or another have taken the side road to wealth on earth. Jesus said it best in Matthew 6:19 and Mark 10:21. The greatest followers of both have been in the Catholic Worker Movement and followed the tenets of the Catholic Worker Movement.
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If you are looking for a straightforward auto/biography of Dorothy Day, this is not it. I would liken this to sitting down with Dorothy as she flips through a scrapbook and tells the stories of the photos of people, buildings or articles she may be looking at. One could easily sit and read this book from cover to cover, but I enjoyed reading this over a period of time, because the stories and insights opened up deeper conversations between myself and the Spirit.
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Her name pops up a lot so I had wanted to read her. This is the history of 'The Catholic Worker' -- both a newspaper and movement from teh 30's to the 60's. Interesting to see how some problems/approaches/ideas we think are to fresh and new ... HA on us!
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this is classic work in applying the gospel to the needs of the poor. it will challenge you and stir your heart
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Some really challenging stuff in this book. I need to learn more about the Catholic Worker Movement.
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A historical record of the Catholic Worker movement. Day's peacefulness and a sense of purpose is amazing!
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This book prompted me to get off my butt and stop feeling sorry for myself.
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Inspiration. I can do better. My hero.
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Inspiring, heartbreaking. A wonderful portrait of sainthood.
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The more things change the more they remain the same.
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I found this more engrossing than The Long Loneliness. That book was good background on Dorothy's life, but this one really dived into the life of the Catholic Worker communities.
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I have long been a lover of Dorothy Day and the Catholic Worker movement. So much of the insights of the movement, I fear has been lost by Catholics as they become engulfed in culture wars instead of living the challenge that is the Sermon on the Mount. Little things of changing the logo of the paper so that it wasn't two white people, I fear would today be seen by many as commiting the sin of trying to be woke or giving in to BLM. I won't linger on my fears about the church today. I appreciate Day's honesty about the struggles they faced, it is no hagiography. Yet I reckon most of us reading will feel inadequate in living out the radical mission that is to be a Christian. I know that I want to act more but ultimately stay in the realm of ideas. As Maurin argues it isn't meant to be one or the other but both. One aspect I would be interested to know more was what she and Maurin had in mind when it came to personal responsibility. Maybe this is more true today than then, but the phrase to me often seems to be always used today for more individualistic perspectives than what they were arguing. This is only the first book by Day that I have read and maybe reading more of her work and more on personalism it will become clearer.
A really enjoyable read and it made me wish that Day was still alive so I could write to her. Instead I pray that I can live out Maurin's A Case for Utopia:
Everyone would be rich
if nobody tried to become richer,
and nobody would be poor
if everybody tried to be the poorest. -
I love this woman.
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This is a wonderful recounting--touching and moving---from Dorothy Day about her years with the Catholic Worker Movement. Of course she founded that movement with Peter Maurin. This book consists of her memories, reflections, and wisdom gained from Catholic Worker activities.
Part I covers the beginnings, with Maurin, as well as the paper, the houses of hospitality, the farms, and activities on behalf of pacifism. Part II address the larger themes of poverty and precarity---and how Day, Maurin, and Catholic Worker staff and associates handle those themes. Part III consists of Day's memories and intimate portraits of various associates: Maurin (in depth), Ammon Hennacy, priests and members of the hierarchy who have lent their support, and various writers and helpers of the Catholic Worker paper. In the last section, Part IV, Day reflects on various homes and farms owned and run by the Catholic Worker staff. The last chapter of that section contains Day's integration of Catholic thought and sacred scripture as related to the movement. But she is unsparing of herself and the contradictions---practical, theoretical, and theological---that have arisen over time.
As a student of Day's life and activities, I was, in the end, impressed with this recounting. My other points of reference are Day's *The Long Loneliness* and years of readings in *The Catholic Worker* newspaper. The final chapter reveals her wisdom and fearlessness in assessing her life's work, even as she gives it up to the Church and God. But the whole book provides an intimate portrait of a movement dedicated to the poorest of the poor in the United States.
In *Loaves and Fishes* you see a bit of libertarian conservatism in Day's thought, arising from her anarchist tendencies. There is a more of an emphasis on personal responsibility herein. I found this off-putting, and it left me a bit disappointed. I see now that there is an "early" and "late" Day, philosophically and theologically, with the "early Day" putting more emphasis on socialism and communitarianism. *Loaves and Fishes*, written in 1963, displays a Day that is a bit jaded---skeptical of government and bureaucratic solutions. Her sympathy for Maurin's own skepticism about "the state" is more present than in *The Long Loneliness*. This derives, I believe, from the writings of Hilaire Belloc.
The copy of *Loves and Fishes* I read was a brittle entity from the Chicago Public Library system. Even though it was a hardback, the pages were not acid free, which caused its yellowing and frailness. The binding was also stressed, with many pages near falling out. That said, book's message is strong. Day's wisdom and power permeate the work. Her skill as a journalist, and fine memory, are on display in *Loaves and Fishes*. I will obtain a new copy for personal use, rereading, and reflection. -
This book was hilarious in unexpected places and unexpected ways. Dorothy Day has a great sense of humor as she offers a biography of The Catholic Worker Movement. She uses her wit to wrap the serious and inspiring philosophies under girding The Catholic Worker Movement in a lighthearted engaging tone.
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Not as good as the "long loneliness" which is one of my favorite books.
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Great book on social bandaging, but it left me wondering what if these amazing people had put their efforts into systemic change of the system rather than continual bandaging of its mistakes.
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Fascinating memoir by one of the founders of the Catholic Workers Movement.
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I loved this book by Dorothy Day, co-founder of the Catholic Worker Movement, which includes a newspaper, hospitality houses, breadlines, political action, with a special emphasis on voluntary poverty and anti-war beliefs.
Day talks about the founding of the Movement, and also highlights a few people who were instrumental in the work, including co-founder Peter Maurin. These mini-biographies were not as interesting to me as the rest of the book, but it did help to give a well-rounded view of the work.
I loved how matter-of-factly she wrote, sharing the good and the bad. She states on page 54, "How to understand people, portray people - that is the problem... And so I... write of things as they really were, for the comfort of others - for many in this world have old or sick or sinful people with whom they have to live, whom they have to love."
A couple more quotes that are worth reading and remembering:
"If every family that professed to follow Scriptural teaching... were to [try to care for one more], there would be no need for huge institutions, houses of dead storage where human beings waste away in loneliness and despair. Responsibility must return to the parish... to the group, to the family, to the individual." p 192
"I condemn poverty and I advocate it; poverty is simple and complex at once... We need always to be thinking and writing about it, for if we are not among its victims its reality fades from us. We must talk about poverty because people insulated by their own comfort lose sight of it. So many good souls who visit us tell us how they were brought up in poverty, but how, through hard work and cooperation, their parents managed to educate all the children... They contend that healthful habits and a stable family situation enable people to escape from the poverty class, no matter how mean the slum they may once have been forced to live in. The argument runs, so why can't everybody do it? No, these people don't know about the poor. Their concept of poverty is of something as neat and well-ordered as a nun's cell." p 67
Note: Since Day was Catholic, there are mentions of praying for the dead and the like. While I didn't always agree with her religious or political views, her work with The Catholic Worker was very interesting to read about. -
"It is a strange and terrifying business, this all-encroaching state, when it interferes to such a degree in the personal practice of the works of mercy. How terrible a thing it is when the state takes over the poor! How revolting! 'State ownership of the indigent,' one of the bishops called it. The authorities want us to live according to certain standards, or not at all. We are forced to raise our standard of living, regardless of the debts involved. We are forced to be institutional, which is not what we want. How to escape from the letter of the law that killeth!"
"I learned something as I sat in courts, overheated and stifiling, and saw the crowded dockets, the masses of documents relating to a million minor offenses. I saw that the system is all too big, too ponderous, too unwieldy. Everything needs to be decentralized."
Fantastic read.
