Shelley and her husband author Jim Douglass are elders in the movement for justice and peace. This year they mark 20 years in Birmingham offering radical hospitality in the Catholic Worker tradition.
Below is an excerpt from the seasonal newsletter by Shelley from her location at Mary’s House Catholic Worker in Birmingham, Alabama.
She reflects on a recent Vatican program to improve the Catholic image. It’s known as the “new evangelization.” It’s purpose is to “re-propose the Gospel to those who have experienced a crisis of faith.”
“For months now I’ve been reading articles about the new evangelization. Usually they are proposing wasy to spread the message–through social media, or better texts for theology in Catholic Schools, or more careful adherence to doctrinal purity, or better art and music at liturgies, or any number of ways to make Catholicism more attractive and better understood. Now I love beautiful music, and I’m all for clarity (and brevity) in teaching. I have nothing against twittering and tweeting, although I don’t know how myself. It does make me wonder though: how on earth did Jesus manage to spread his message without all our modern advances in communication? Or how did Dorothy Day and the early Catholic Worker community evangelize before the internet?
Peter Maurin used to say that the message of the Gospel is dynamite, cloaked and hidden by theological language. For him, a new evangelization would be to uncover the social teaching of the church, and put it into practice. For Dorothy and for Peter, evangelization was to begin to live the good news themselves, by practicing the works of mercy in daily life. For Jesus, the good news was simple: the Kingdom of God is at hand! Change your lives, and live as though it were true!”–Shelley Douglass, Mary’s House Catholic Worker (Magnificat, January 2013)
P.S. I’ll be leading the Mary’s House Lenten retreat in Birmingham, Alabama, March 15-17, 2013. Come join us! To find out more information, email Shelley Douglass (shelleymdouglass at gmail dot com).
“We cannot love God unless we love each other. And to love each other we must know each other in the breaking of bread and we are not alone anymore. Heaven is a banquet and life is a banquet, too, even with a crust, where there is companionship. Love comes with community.” —Dorothy Day, The Long Loneliness
Oak Ridge, TN—Early on Saturday morning, July 28, three Catholic plowshares activists performed a disarmament action in response to U.S. government plans to invest $80 billion to sustain and modernize the nuclear weapons complex, which should in fact be phased out.
Calling themselves Transform Now Plowshares, Michael R. Walli (63) left, Sr. Megan Rice (82), and Greg Boertje-Obed (57) right, entered the Y-12 nuclear weapons facility at Oak Ridge, Tennessee, as a prophetic Christian witness to prioritize people over bombs.
They released a faith-based statement citing Isaiah 2 and saying, “A loving and compassionate Creator invites us to take the urgent and decisive steps to transform the U.S. empire, and this facility, into life-giving alternatives which resolve real problems of poverty and environmental degradation for all.”
They also delivered an indictment citing U.S. Constitutional and Treaty Law as well as the Nuremberg Principles: “The ongoing building and maintenance of Oak Ridge Y-12 constitute war crimes that can and should be investigated and prosecuted by judicial authorities at all levels. We are required by International Law to denounce and resist known crimes.” This action is one of a long tradition of Plowshares disarmament actions in the US and around the world which challenge war-making and weapons of mass destruction.
At Y-12, the National Nuclear Security Administration plans to replace facilities for production and dismantlement of enriched uranium components with a new consolidated Uranium Processing Facility (UPF). It is budgeted to cost more than $6.5 billion.
Read the bios and full statements of Michael, Sr. Megan, and Greg here.
Brian Terrell has a great column in the National Catholic Reporter (April 16, 2012) tracing the origin of one of Dorothy Day’s most famous phrases: “Our problems stem from our acceptance of this filthy, rotten system.” And he found a surprise! The Occupy Movement has taken up Dorothy’s phrase as one of their slogans to indict an unjust economic system. But for people of faith, we need to dig a little deeper into Dorothy’s original intent. Here’s an excerpt from Brian’s piece:
My efforts to find the origins of this quote were inconclusive. The archivist for the Catholic Worker papers at Marquette University, Phil Runkel, could find no reference to the quote earlier than the poster itself, which was published by WIN magazine in 1973.
One of Dorothy’s biographers, Jim Forest, did a search of the word rotten and found this in a column by Dorothy from 1956: “We need to change the system. We need to overthrow, not the government, as the authorities are always accusing the Communists of conspiring to teach to do, but this rotten, decadent, putrid industrial capitalist system which breeds such suffering in the whited sepulcher of New York.”
Tom Cornell, former managing editor of The Catholic Worker, offered a promising lead: “My clear recollection is that [Day] said these words in an interview in the offices of theNational Catholic Reporter in Kansas City, that she did not expect to be quoted, and that when she saw the words in print she was offended to be quoted using language which she considered vulgar and crude.”
By this time, though, I was tired of the whole matter and gave it up.
The ringing denunciation of the filthy, rotten system as the source of our problems could not be quieted, though, whatever its origins. In the intervening years, as if doubts cast on its authenticity breathed new life into it, scholars and Workers alike used the quote more than ever, attributing Dorothy’s authority to it without question. In the last few months, moreover, the analysis that “our problems stem from our acceptance of this filthy, rotten system” has found resonance in the Occupy Wall Street movement.
Encouraged by images of hand-lettered placards attributing this scathing critique of the system to Dorothy Day popping up at Occupy encampments, I decided to renew my search of its genesis and forwarded Tom’s recollection to a friend on the staff of NCR, Joshua McElwee.
Joshua found the interview Tom remembered in NCR’s Feb. 18, 1970, issue, in which the editors interviewed Dorothy and writer Gary MacEoin and presented their conversation as a Lenten reflection under the headline “Money and the middle-class Christian.”
The editors put a large box in the body of this article with a subhead proclaiming in large, bold type: “Dorothy Day: Our problems stem from the acceptance of this lousy, rotten system.”
Today marks the 64th year since Mohandas Gandhi was assassinated.
In India, this day is known as Martyr’s Day and the entire country observes two minutes of silence at 11 a.m. to remember when the prophet of nonviolence and Indian liberation “stopped three bullets.” (There’s an interesting commentary by Nilanjan Mukhopadhyay in The AsianCorrespondent).
If you haven’t already, please read the just-released book Gandhi and the Unspeakable: His Final Experiment with Truth by Jim Douglass. It details the little-known history of who killed Gandhi, why, and how the repercussions continue to influence nuclear policy between Pakistan and India today.
Thanks to friend Art Laffin who sent this lovely reflection for the day:
Today is the anniversary of Gandhi’s assassination. At our weekly Dorothy Day Catholic Worker sponsored Pentagon vigil this morning, I prayed in gratitude for Gandhi’s life–for all he did to show the world the transforming power of nonviolence and the use of nonviolent resistance as a means to bring about revolutionary change. Gandhi is best known for espousing the nonviolent philosophy of “ahimsa” (Sanskrit term meaning “nonviolence” or “non-injury” — literally: the avoidance of himsa: violence) and “satyagraha” (literally translated “insistence on the truth”), and for leading a civil disobedience campaign which ended British rule of India.
Gandhi’s commitment to nonviolence and resistance was deeply influenced by Jesus as evidenced by his belief that: “Jesus was the most active resister known perhaps to history. This was nonviolence par excellence.”
As one of the most influential figures in modern social and political activism, Gandhi considered the following traits (seven deadly sins) to be the most spiritually perilous to humanity:
Wealth without Work
Pleasure without Conscience
Science without Humanity
Knowledge without Character
Politics without Principle
Commerce without Morality
Worship without Sacrifice
Living in a society and world where violence and killing have tragically become the norm, where the U.S. is the world’s preeminent nuclear superpower, the following quotes from Gandhi point the way to creating a culture of nonviolence. “The first condition of nonviolence is justice all round in every department of life.”
“Nonviolence is the greatest force at the disposal of (hu)mankind. It is mightier than the mightiest weapon of destruction devised by the ingenuity of man.”
“Nonviolence is not a garment to be put on and off at will. Its seat is in the human heart, and it must be an inseparable part of our very being.”
“Nonviolence is the only thing the atom bomb cannot destroy…Unless now the world adopts nonviolence, it will spell certain suicide for (hu)mankind.”
“If there were no greed, there would be no occasion for armaments. The priciple of nonviolence necessitates complete abstention from exploitation in any form…Real disarmament cannot come unless the nations of the world cease to exploit one another.”
“My optimism rests on my belief in the infinite possibilities of the individual to to develop nonviolence. The more you develop it in your own being, the more infectious it becomes till it overwhelms your surroundings and by and by might oversweep the world.”
Mohandas Gandhi, prophet of nonviolence, pray for us!--Art Laffin, Dorothy Day Catholic Worker, Washington D.C.
It is very much in the tradition of Dorothy Day and Peter Maurin to write about economics. Under the editorship of Dorothy Day, the Catholic Worker criticized an unbridled capitalism which put the majority of money and resources in the hands of a few big corporations and individuals. The Catholic Workers not only disagreed with industrial capitalism on a massive scale, but presented an alternative economics called distributism-a person-centered economics.
As personalists, Catholic Workers believed there had to be a better way than to have the world run by Standard Oil, General Motors and Henry Ford (today we have the global market, giant corporations, sweatshops, maquiladoras).
Peter and Dorothy recommended the works of G. K. Chesterton, Hilaire Belloc and Fr. Vincent McNabb, O.P., on distributism and R. H. Tawney on capitalism, and their ideas were published in the paper. These writers insisted that all people were created in the image and likeness of God, and should not be treated like cogs in a machine or made to work twelve hours a day in back-breaking work as wage slaves (in coal mines, for example), while large corporations and their directors became fabulously wealthy.
Chesterton, theorist of person-centered economics and critic of the excesses of capitalism, shared the views of the Catholic Workers. He knew that the opinions of Henry Ford (who said that most people preferred the mechanical action of the assembly line and were only fitted for it), were against Catholic teaching on the dignity of the human person. Ford made it clear that most people were not smart enough to do anything except repetitious work. As Chesterton put it in The Outline of Sanity, “It will be noted that Mr. Ford does not say that he is only fitted to mind machines.”
Chesterton argued that the Catholic Church taught that every human being was worth saving. He insisted on “respect for the humanity and dignity of ordinary, shabby, ignorant people.” (Margaret Canovan, G. K. Chesterton: Radical Populist, New York: Harcourt Brace Jovanovich, 1977, p. 9).
On “The Invisible Hand” of the Market
Since Adam Smith, the proponents of wealth creation have promised heaven on earth if their ideas were followed: Just believe religiously in the market and allow it absolute freedom, then salvation will come. It is hard to imagine a heaven where one’s creativity and destiny are squandered working on an assembly line or at McDonald’s.
Pope Pius XII went so far as to call the idea that the invisible hand of the market will on its own rather like fate control the world, a “superstition. (Dorothy Day, “Distributism vs. Capitalism,” Catholic Worker, October 1954).
What Are We Talking About When We Say “Capitalism”?
Chesterton knew that when most people spoke of capitalism, they had in mind something quite different than a few very wealthy people controlling everything. To clarify for his readers what he was criticizing, he first described the situation where a few people hold the wealth and all others struggle: “When I say ‘Capitalism,’ I commonly mean something that may be stated thus: ‘That economic condition in which there is a class of capitalists roughly recognizable and relatively small, in whose possession so much of the capital is concentrated as to necessitate a very large majority of the citizens serving those capitalists for a wage.” He emphasized that others had something quite different in mind when they spoke of capitalism: “The word… is used by other people to mean quite other things. Some people seem to mean merely private property. Others suppose that capitalism must mean anything involving the use of capital.
“If capitalism means private property, I am capitalist. If capitalism means capital, everybody is capitalist. But if capitalism means this particular condition of capital, only paid out to the mass in the form of wages, then it does mean something, even if it ought to mean something else.
“The truth is that what we call Capitalism ought to be called Proletarianism. The point of it is not that some people have capital, but that most people only have wages because they do not have capital.”
Douglass’ investigation into the secret papers finally released during the Clinton era begin to uncover a deadly “family pattern” of behavior in the highest levels of political power. Now, Douglass has written an important article for Tikkun magazine that looks at how the pattern is being repeated again between President Obama, Gen. Petraeus, and Afghanistan.
Below is Part 3: Dorothy Day’s Take on Kennedy’s Character
I am a Catholic Worker. I am deeply skeptical of the power of kings and presidents — all of them. But what I also learned from Dorothy Day, mother of the Catholic Worker movement, was a belief in the goodness of every human being. Dorothy had that belief in John Kennedy. She told me pointedly, after JFK’s death, to study his life.
I didn’t know that she and Kennedy had met. Young Jack Kennedy and his older brother Joe, who would die in World War II, visited the Mott Street Catholic Worker in Manhattan one day in the summer of 1940. Catholic Worker Stanley Vishnewski recalled the incident in an interview with Bill Moyers:
I remember distinctly how bewildered [John Kennedy] was by the sight of the poverty and the misery of the place. And then Dorothy came in. She talked to him. Then Dorothy says, “Come and have supper with us.” And Kennedy looked at her, a little startled, and says, “No, come out and have dinner with us instead.” So Dorothy, and Joe and John Kennedy … we went out to a little restaurant around the corner. We had a wonderful conversation.
They talked long into the night “of war and peace and of man and the state,” as Dorothy wrote in her book, Loaves and Fishes.
Even when Dorothy Day was marching and speaking out decades later against JFK’s Cold War policies, something about him struck the chord of her belief in human goodness. So she said after he was killed: “Pay attention. Learn more about his life.” It took me over thirty years to follow her recommendation. Yes, we can learn more from his life … and his death.–James Douglass, from JFK, Obama, and the Unspeakable
I’ve had the honor of knowing Catholic Worker Art Laffin at Dorothy Day House in D.C. for more than 20 years. We’ve worshiped together, sung together, been arrested together, eaten together, and cried together. All the things that Christians do. Lest I ever forget the amazing people of faith who surround me, here is the note that Art sent out today:
Eleven years ago today, my brother Paul was killed by Dennis Soutar. I still can’t believe what happened. Although eleven years has passed, all who know and loved Paul still feel a sorrow and grief that defies words. We can take consolation in knowing that Paul is home with God and is interceding for us, together with the cloud of witnesses and all our beloved departed. We give thanks for Paul’s life of extraordinary service to the poor, and for all the laughter and love he gave us. Paul, you will always have a special place in my/our hearts!
Let us also pray today for healing for Dennis Soutar. I pray that Dennis will experience God’s forgiving love. I also pray for Dennis’ sister-in-law, Vernetta Soutar, and the rest of the Soutar family. Mom and I met and prayed with Vernetta several weeks after Paul’s death at St. Francis Hospital where she worked. We also prayed with Vernetta, Dennis’ brother and their children at a Mass at St. Michael’s church where they are parishioners.
Finally, let us hold each other in prayer and heart on this special anniversary day. I want to thank each of you from the bottom of my heart for the prayers and loving support you have offered me and my family in the aftermath of this horrific tragedy. I am forever grateful to you. With love and gratitude, Art
This is what being a Christian looks like. It’s hard. It’s glorious.
Last night I was reading reflections sent from Shelley Douglass at Mary’s House in Birmingham, Alabama. Shelley and Jim Douglass are long-time Catholic Workers, authors, activists, and practitioners of radical hospitality. In her note, Shelley mentioned a new book on Gandhi that she’s really enjoying. It’s called Gandhi: The Man, His People, and the Empire by Rajmohan Gandhi (Mohandas’ grandson). Here’s a description:
This monumental biography of one of the most intriguing figures of the twentieth century, written by his grandson, is the first to give a complete and balanced account of Mahatma Gandhi’s remarkable life, the development of his beliefs and his political campaigns, and his complex relations with his family. Written with unprecedented insight and access to family archives, it reveals a life of contrasts and contradictions: the westernized Inner Temple lawyer who wore the clothes of India’s poorest and who spun cotton by hand, the apostle of nonviolence who urged Indians to enlist in the First World War, the champion of Indian independence who never hated the British. It tells of Gandhi’s campaigns against racial discrimination in South Africa and untouchability in India, tracks the momentous battle for India’s freedom, explores the evolution of Gandhi’s strategies of non-violent resistance, and examines relations between Muslims and non-Muslims, a question that attracted Gandhi’s passionate attention and one that persists around the world today. Published to rave reviews in India in 2007, this riveting book gives North American readers the true Gandhi, the man as well as the legend, for the first time.
Then today I came across Tom Hasting’s blog on nonviolence. I appreciate Tom’s emphasis on applied nonviolence and on highlighting those who are teaching nonviolence in the U.S. today. Tom also mentions Gandhi, along with social philosoper Richard Gregg, and Helen and Scott Nearing, the early “back to the land” pacifists in this post:
Richard Gregg was inspired to visit and learn from Gandhi in India in the 1920s. Gregg was a social philosopher who really began to translate Gandhian nonviolence into practical, explicable social organizing and conflict management models. He thought about the psychological aspects, calling what Gandhi did ‘psychological jiu-jitsu’, that is, using the power of the oppressor against himself, allowing the hatred and violence to expend themselves with far less harm than if those tactics (the oppressor’s strength) would have been countered with similar but asymmetrically weaker hatred and violence. Gregg really influenced the western analysis of why Gandhian nonviolence might work.
Gregg’s 1934 germinal work, The Power of Nonviolence, is still a classic, and the second edition, in 1960, included a foreword by the young Martin Luther King, Jr. Gregg also integrated the swadeshi philosophy in his own life, moving to a farm with Helen and Scott Nearing, who were quite influential in the nascent self-reliance movement in the US. Gregg coined the term voluntary simplicity and staked out an early claim toward our slowly developing notions connecting war to resource conflict to consumerism to ecological care to urban dependency to injustice. We are still learning this basic system of interlocking causes and effects.
Due to the fact that our God is one of hilarious surprises, you just never know when something new will pop up. Read more of Tom’s post here.
Witness Against Torture, along with a number of other groups and individuals, launched a months of public demonstrations calling for the swift closing of the U.S. Guantanamo prison camp. Above, friend and Catholic Worker, Art Laffin stands in front of the White House. The orange jump suits are similar to what is worn by prisoners held at Guantanamo.
One of the speakers at yesterday’s opening event was Mohammed Sulaymon Barre. Barre was released from Guantanamo on December 20, 2009, and returned to his family in Somaliland. Mr. Barre had fled Somalia during the civil war in the early 1990s. The United Nations High Commissioner for Refugees granted Mr. Barre refugee status in Pakistan where he lived and worked freely for many years prior to his detention. In November 2001, soon after the U.S. invasion of Afghanistan, Pakistani authorities came to Mr. Barre’s house in the middle of the night and arrested him. He is believed to have been sold to the United States for bounty at a time when the United States was offering sizable sums for the handover of purported enemies. Once in the custody of U.S. forces, Mr. Barre was sent to the U.S. military base at Bagram, where U.S. guards abused him and coercively interrogated him before transferring him to Guantánamo. He was never charged with any crime.
Mohammed Sulaymon Barre made this statement this morning:
“I say to the torturers of Guantanamo, their leaders, and the politicians and people of power who back them in Washington: is it not time that you should awaken from your slumber? Is it not time that you should realize what you are doing and acknowledge the mistakes you have made? Time has passed, and time passes quickly. Hurry up and close this prison that has become a blot of shame upon all of America. Do it fast. Do it quickly.
“Closing this place should not mean just the transfer of these men to other prisons. That would only make things worse. Closing it should mean the release of these men and transferring them to where they can be safe.
“And that is not enough. There should be an appropriate and reasonable apology. “To those who say that they fear that those men, when released, would join enemy groups and therefore we should keep them in prison indefinitely, I say: don’t you know that keeping these detainees in prison is the very thing that feeds the animus against the United States? I say to those who believe in these notions: the thing you fear is the very thing you cause by your wrongful actions. This is what constitutes the real threat to the national security of the United States, not the closing of the prison and the release of detainees. Peace be upon you.–Mohammed Sulaymon