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The Catholic Worker Movement: Intellectual and Spiritual Origins, by Mark Zwick
Ebook The Catholic Worker Movement: Intellectual and Spiritual Origins, by Mark Zwick
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About the Author
Mark and Louise Zwick founded the Houston Catholic Worker, Casa Juan Diego, in 1980 to serve immigrants and refugees. Over 50,000 immigrants have stayed at least one night in the Houses of Hospitality. The Zwicks received the Pro Ecclesia et Pontifice award from the Holy Father and the Jefferson award in Houston for their work. They are co-editors of "Houston Catholic Worker," a bi-monthly newspaper.
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Product details
Paperback: 368 pages
Publisher: Paulist Press; First edition (September 1, 2005)
Language: English
ISBN-10: 0809143151
ISBN-13: 978-0809143153
Product Dimensions:
6.1 x 0.8 x 8.7 inches
Shipping Weight: 1.2 pounds (View shipping rates and policies)
Average Customer Review:
3.5 out of 5 stars
9 customer reviews
Amazon Best Sellers Rank:
#822,953 in Books (See Top 100 in Books)
As someone who has walked with the Catholic Worker movement for many years and now teaches a university course (in Seattle) on the movement, I found the Zwicks' book an essential volume for understanding this powerful and profound movement.Many books, including those written by Dorothy Day herself, offer anecdotal histories of the movement, placing it in its cultural and historical context. Others (such as Rosemary Riegle's "Voices") offer fascinating collections of memories from those who have been touched by the CW over the decades. But no book previously has grounded the movement so profoundly in the depth and sweep of Catholic and philosophical tradition. Each chapter is like a glass of wine to savor.Another reason I find this so helpful: many current CW houses understand the need to feed the poor or work for peace, but have little understanding of how centrally Christian Dorothy and Peter were. "Spirituality" is sometimes seen as an option in today's CW houses. But for the founders, there was no movement apart from the witness of saints, intellectuals, mystics and other faith heroes throughout the ages.This book may well be the inspiration you need to find your nearest CW house and serve a meal or offer an hour in the name of the Prince of Peace.
It is rare nowadays to find a book which is completely faithful to the claims implied by its title. This is one of those rarities. Catholics in this generation, even those who are reasonably well-informed on most things, often have an erroneous notion as to what the Catholic Workers are all about, and the answer to "what they are all about" must begin with their intellectual and spiritual origins. Those who are ill-informed of the movement will be surprised by the content of these foundational elements. Those who are more at home with the movement will be edified by the summary given in this book. One caveat: If your motive for reading this book is to reinforce your political views, and if you are a modern American "liberal", you will throw it down in disgust. If you believe that capitalism can do no wrong, you will do the same. But if you want to read about how Dorothy Day and Peter Maurin attempted to follow Christ through the institution of the Movement, then you will find what you want, and be edified in the process.
Despite its references and bibliography, Mark and Louise Zwick's book is a work of poor scholarship and presents an idealized version of Dorothy Day. The Zwicks' tunnel vision allows them to simply ignore important controversies in Day's life. For example, the Zwicks assure us in Chapter 15 that Day was committed to pacifism. They write that Day opposed "Americanism" (p. 254) and they quote her statement in the April 1948 "Catholic Worker" (CW) "That it is better that the United States be liquidated than that she survive by war" (p. 255). Day's high ideals, as written in the May 1949 CW, are also quoted: "But when it comes to activity, we will be pacifists, I hope and pray, nonviolent resisters of aggression from whomever it comes, resisters to repression, coercion, from whatever side it comes, and our activity will be the Works of Mercy. Our arms will be the love of God and our brother." (p. 253)These statements suggest that Day's extreme pacifism was consistent. But her belief in nonviolence was tempered by who was fighting and what he was fighting for. The Zwicks ignore this fact. They observe that Day quoted missionary-martyr (and later saint) Theophane Venard "about the oppression of the Vietnamese by the French in the name of civilizing pagans and Christianizing them. Venard criticized his countrymen for being godless, secular, and utilitarian in Vietnam, rather than witnesses to the gospel. Dorothy concluded that it was not Christianity and freedom that was being defended, but possessions" (p. 272, footnote omitted).The Zwicks do not mention Day's later comments on Vietnam: "In 1954 I had written an article for the "Catholic Worker" entitled 'Ho Chi Minh and Theophane Venard, the hero and the saint.'... If we had had the privilege of giving hospitality to a Ho Chi Minh, with what respect and interest we would have served him, as a man of vision, as a patriot, a rebel against foreign invaders" (CW, January 1970). Ho Chi Minh was waging war; his Communist troops were killing, torturing, and maiming people--young, old, infants, and children. But Day views him as a hero.Day's position in regard to Fidel Castro and his Communist revolution in Cuba was similar--and evoked much criticism at the time. The Zwicks do not even mention Castro and Cuba. Day was an apologist for Castro and declared:"We are certainly not Marxist socialists nor do we believe in violent revolution. Yet we do believe that it is better to revolt, to fight, as Castro did with his handful of men, he worked in the fields with the cane workers and thus gained them to his army--than to do nothing.We are on the side of the revolution. We believe there must be new concepts of property, which is proper to man, and that the new concept is not so new. There is a Christian communism and a Christian capitalism.... God bless Castro and all those who are seeing Christ in the poor. God bless all those who are seeking the brotherhood of man because in loving their brothers they love God even though they deny Him." (About Cuba," CW, July-August 1961)No wonder the Zwicks ignored Castro and Cuba. Mention of Day's support would tarnish her "pacifist" and "Christian" image. Five months before a Vatican archbishop revealed that Castro had excommunicated himself by his actions against the Catholic clergy, Day defended Castro, as follows:"Fidel Castro says he is not persecuting Christ, but Churchmen who have betrayed him. He says that he differentiates between Christ and the clergy, the Church and the clergy. He reassures the people that they can administer the sacrament of baptism themselves. That a marriage is consummated by the act of marriage and is blessed by the priest. The fact that he has to make these things clear to his people shows how deeply religious they are, that they need reassuring. He asked the clergy to remain and to teach when he took over the schools and nationalized church property.... But the reply according to our diocesan press, was that priests and nuns would not teach communism to their students And Castro in his turn taunted them with the fact that all they thought of was money and property.We are a spectacle to the world, we Catholics, fighting each other like this, flinging taunts back and forth. (After all Castro is a Catholic.)" ("About Cuba," CW, July-August 1961)More information about items the Zwicks fail to mention is in Dr. Carol Byrne's "The Catholic Worker Movement (1933-1980): A Critical Analysis" (2010) and in her "Complete Supplementary Notes" (available at the blog "Dorothy Day Another Way").
I was so excited about this book, being a fan of the Zwicks' newspaper and the authentic philosophy of the Catholic Worker movement. I'm sad to say it read like an undergraduate thesis - an undigested compilation of quotations and bland abstractions. There is great material here and the Zwicks deeply understand and live out the Catholic Worker movement. The book just needs a lot of editing and rewriting to be palatable to this lay reader.
This book introduces the reader to the people, philosophies, and policies which influenced Peter Maurin and Dorothy Day and coalesced into the Catholic Worker Movement. Mark and Louise Zwick present chapters on a variety of intellectual, religious, and economic notables whose thinking, writing, and example of life influenced Peter and Dorothy including: Emmanuel Mournier, Francis of Assisi, Dostoevsky, Jacques and Raissa Maritain, and Therese of Lisieux. The Zwicks do an admirable job of presenting the influences upon the movement with direct references and quotes which are then supported by the writings of Maurin and Day to demonstrate their understanding and implementation of their relevant message.In this book the reader will not find an extended history of the Catholic Worker Movement's foundation, accomplishments, challenges, and future goals other than in the context of how Dorothy Day and Peter Maurin sought to put into action the varied influences that formed their shared perspectives.
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