In that, she has a lesson for the times we live in. Dorothy was known to say bluntly, “Don’t call me a saint. “I had no sense of being a radical, making protest … The futility of life came over me so that I could not weep but only lie there in blank misery.”). A couple of years later U.S. Catholic’s long-time columnist Father Henry Fehren first made the case for Day's official canonization. Day's own family members have said she would have scoffed at the idea. However, the effort began in 1983 to have her canonized, and Pope John Paul II gave the Archdiocese of New York permission in 2000 to open the cause for sainthood. In truth, Dorothy didn’t take issue with the saints themselves, whom she loved deeply.

She went through times of deep personal sorrow. Maurin is the pivot character in this story. There she is in 1922 in Chicago, following an abortion, a failed marriage, and two suicide attempts, “fling[ing] herself about” and in love with the pugilistic, alpha-male newspaperman Lionel Moise. She attended college in Illinois but dropped out to take a job as a newspaper reporter in New York.

The movement was first a newspaper—The Catholic Worker, which Day edited for 40-odd years—and then in short order a number of “houses of hospitality,” some urban, some agrarian, all autonomous, dedicated to the provision of welcome (and food, and shelter) for the chronically unwelcome. In 1932 she had found a partner and soul mate in the brilliant French autodidact Peter Maurin, who believed that she could reform the Catholic Church much as St. Catherine of Siena had done in the 14th century. And although the Vatican is currently considering Dorothy Day for canonization, she is no ordinary saint. One way to understand the saints—the radiant, aberrant beings next to whom the rest of us look so shifty and shoddy—is to imagine them as cutting-edge physicists. But while reading their respectful account, I began to wonder if Day’s religious conservatism might also, perhaps unconsciously, have been politically subversive. That’s the legacy of Dorothy Day, and it is endless. From left, Cesar Chavez, Coretta Scott King and Dorothy Day at a service for farm workers at The Cathedral of St. John the Divine in New York, 1973. Submit a letter to the editor or write to letters@theatlantic.com.

When she was 12, her parents allowed her to be baptized in the Episcopal Church, which she attended for a year before giving it up to focus on politics. Dorothy Day died 38 years ago.

More even than the birth of Tamar, Day’s daughter (and Hennessy’s mother), whose out-of-wedlock arrival in 1926 jump-started her conversion to Catholicism, Maurin’s entrance marks the great shift in the narrative of Dorothy Day. Christ in the New Testament, chapter 5, Anything in here will be replaced on browsers that support the canvas element. Day explains the gospel inspiration for these houses of hospitality. The McGrath Institute Blog helps Catholics live and hand on their faith in Jesus Christ, especially in the family, home and parish, and cultivates and inspires everyday leaders to live out the fullness and richness of their faith in the simple, little ways that make up Church life. Dorothy Day, American journalist and Roman Catholic reformer, cofounder of the Catholic Worker newspaper, and an important lay leader in its associated activist movement, the Catholic Worker Movement. He says it’s a two-way street, claiming from personal experience that the saints “find” him all the time. Pare her right down to her pith, strip away all her history and biography, and what do you get? After her release, she returned to New York, working odd jobs and drinking until dawn with an assortment of friends in a bar nicknamed “Hell Hole.” She recalls with fondness the playwright Eugene O'Neill reciting Francis Thompson’s “Hound of Heaven.” As she wrote in her biography, the hound’s relentless pursuit fascinated her and caused her to wonder about her own life’s ultimate end. The cause had been at a stand still for many years. "Dorothy Day: Don't Call Me a Saint" is the first Full-Length Documentary on Dorothy Day by Claudia Larson. She spoke against the draft in Congress shortly after the beginning of World War II, and in her lectures and articles, she condemned the use of the atom bomb on Hiroshima and Nagasaki. Dorothy was born in Brooklyn, NY, in 1897. When, later, she read William James’s “The Varieties of Religious Experience,” she realized that during these quiet moments she had experienced the intuitive awareness that James called “prayerful consciousness.” Loughery and Randolph write that she was also galvanized by James’s skeptical view of the Western ideal of progress, which, he argued, merely prioritized social conflict and commercial success. Less than two years later, Day and Maurin founded the Catholic Worker movement, establishing a group of residences across the country to provide food and shelter to the homeless.

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