Summary: (DOC #182) Restates the central vision of the Catholic Worker Movement as working for "a new heaven and a new earth, wherein justice dwelleth." This vision recognizes the "primacy of the spritual" and the doctrine of the Mystical Body of Christ. The Catholic Worker is "a new way of life" involving Houses of Hospitality for the daily practice of the Works of Mercy and Farming Communes where each person can take responsibility of doing their part.
For the sake of new readers, for the sake of men on our breadlines,
for the sake of the employed and unemployed, the organized and unorganized
workers, and also for the sake of ourselves, we must reiterate again and
again what are our aims and purposes.
Together with the Works of Mercy, feeding, clothing and sheltering our
brothers, we must indoctrinate. We must "give reason for the faith
that is in us." Otherwise we are scattered members of the Body of
Christ, we are not "all members one of another." Otherwise, our
religion is an opiate, for ourselves alone, for our comfort or for our
individual safety or indifferent custom.
We cannot live alone. We cannot go to Heaven alone. Otherwise, as Péguy
said, God will say to us, "Where are the others?" (This is in
one sense only as, of course, we believe that we must be what we would
have the other fellow be. We must look to ourselves, our own lives first.)
If we do not keep indoctrinating, we lose the vision. And if we lose
the vision, we become merely philanthropists, doling out palliatives.
The vision is this. We are working for "a new heaven and a new
earth, wherein justice dwelleth." We are trying to say with
action, "Thy will be done on earth as it is in heaven."
We are working for a Christian social order.
We believe in the brotherhood of man and the Fatherhood of God. This
teaching, the doctrine of the Mystical Body of Christ, involves today the
issue of unions (where men call each other brothers); it involves the racial
question; it involves cooperatives, credit unions, crafts; it involves
Houses of Hospitality and Farming Communes. It is with all these means
that we can live as though we believed indeed that we are all members one
of another, knowing that when "the health of one member suffers, the
health of the whole body is lowered."
This work of ours toward a new heaven and a new earth shows a correlation
between the material and the spiritual, and, of course, recognizes the
primacy of the spiritual. Food for the body is not enough. There must be
food for the soul. Hence the leaders of the work, and as many as we can
induce to join us, must go daily to Mass, to receive food for the soul.
And as our perceptions are quickened, and as we pray that our faith be
increased, we will see Christ in each other, and we will not lose faith
in those around us, no matter how stumbling their progress is. It is easier
to have faith that God will support each House of Hospitality and Farming
Commune and supply our needs in the way of food and money to pay bills,
than it is to keep a strong, hearty, living faith in each individual around
us - to see Christ in him. If we lose faith, if we stop the work of indoctrinating,
we are in a way denying Christ again.
We must practice the presence of God. He said that when two or three
are gathered together, there He is in the midst of them. He is with us
in our kitchens, at our tables, on our breadlines, with our visitors, on
our farms. When we pray for our material needs, it brings us close to His
humanity. He, too, needed food and shelter. He, too, warmed His hands at
a fire and lay down in a boat to sleep.
When we have spiritual reading at meals, when we have the rosary at
night, when we have study groups, forums, when we go out to distribute
literature at meetings, or sell it on the street corners, Christ is there
with us. What we do is very little. But it is like the little boy with
a few loaves and fishes. Christ took that little and increased it. He will
do the rest. What we do is so little we may seem to be constantly failing.
But so did He fail. He met with apparent failure on the Cross. But unless
the seed fall into the earth and die, there is no harvest.
And why must we see results? Our work is to sow. Another generation
will be reaping the harvest.
When we write in these terms, we are writing not only for our fellow
workers in thirty other Houses, to other groups of Catholic Workers who
are meeting for discussion, but to every reader of the paper. We hold with
the motto of the National Maritime Union, that every member is an organizer.
We are upholding the ideal of personal responsibility. You can work as
you are bumming around the country on freights, if you are working in a
factory or a field or a shipyard or a filling station. You do not depend
on any organization which means only paper figures, which means only the
labor of the few. We are not speaking of mass action, pressure groups (fearful
potential for evil as well as good). We are addressing each individual
reader of The Catholic Worker.
The work grows with each month, the circulation increases, letters come
in from all over the world, articles are written about the movement in
Statesmen watch the work, scholars study it, workers feel its attraction,
those who are in need flock to us and stay to participate. It is a new
way of life. But though we grow in numbers and reach far-off corners of
the earth, essentially the work depends on each one of us, on our way of
life, the little works we do.
"Where are the others?" God will say. Let us not deny Him
in those about us. Even here, right now, we can have that new earth, wherein
This text is not copyrighted. However, if you use or cite this text please indicate the original publication source and this website (Dorothy Day Library on the Web at http://www.catholicworker.org/dorothyday/).
Day, Dorothy. "Aims and Purposes".
The Catholic Worker, February 1940, 7.
The Catholic Worker Movement.
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