Dorothy Day

Dorothy Day: The World Will Be Saved By Beauty (2017) is a biography of the Catholic thought leader and radical pacifist by Day's granddaughter, Kate Hennessy. The book features the recollections of Dorothy's daughter, Tamar.

The author recalls Day as one of the chief architects behind The Catholic Worker Movement, an influential community organization founded in 1933 that aimed to help the poor while adhering to the teachings of Jesus Christ. Informed in equal measure by Day’s newfound religious piety and the anarchic streak she exhibited earlier in life, the Catholic Worker Movement—and its attendant magazine, The Catholic Worker—peaked in membership and circulation before losing considerable traction during the Second World War due to the movement’s unwavering allegiance to pacifism.

Day converted from a socialist-bohemian to a devoted Catholic. However, the conversion leaves her unsure of how best to promote the change she wishes to see in society. She finds she no longer fits in with secular movements devoted to Communism, Socialism, or Anarchism, in part because those groups attract a huge contingent of atheists. At the same time, she concludes that the Catholic Church and its leadership have lost sight of Jesus’s original mission of helping the poor. Meanwhile, she has a baby, Tamar, with her then-husband, Forster Batterham. Unfortunately, Day and Batterham grow distant because his views are more in line with secular socialism; eventually, he rejects Day's increasing alliance with the Catholic Church.



As the idea for the Catholic Worker Movement begins to take root, Day meets a kindred spirit in Peter Maurin. Maurin is a French immigrant who, despite having never attended school, possesses an extraordinary intellect. Nevertheless, intellect aside, what Day appreciates most about Maurin is his unflagging devotion to lifting working families out of poverty. Like Day, his ambitions are rooted in Catholicism—specifically the teachings of St Francis of Assisi, one of history’s most renowned and passionate defenders of the downtrodden. Day writes that Maurin broadened her horizons and boosted the credibility of their work on two fronts. First, his knowledge of rare papal documents governing the Church’s approach toward social justice helps solidify the theological framework for their work. Second, he owns an extensive collection of anarcho-communist literature from which Day unearths a number of salient items she wasn’t previously aware of, including Fields, Factories, and Workshops by the Russian philosopher Peter Kropotkin.

On May 1, 1933, Day and Maurin officially launch the Catholic Workers Movement, and before long, the organization includes more than thirty satellite locations around the world, providing food and shelter to the poor. Meanwhile, the circulation of The Catholic Worker magazine peaks at 150,000 subscribers.

While Day continues to achieve real traction and attention with her movement, there are a number of challenges the organization faces that test Day’s conscience and, ultimately, her faith. For instance, one of the movement’s most impactful initiatives is to provide food and shelter to needy individuals. However, doing so without passing moral judgment on the beneficiaries of their organization’s largesse is a struggle for her. Particularly troubling to her are the sexual activities and marijuana use that many of the individuals seeking help from the organization engage in regularly. Not only do they participate in such sins of the flesh, they do so under the roof of the facilities Day has so generously provided. While Day possesses too much grace to take personal offense over these matters, she is torn over what she considers her complicity in the eyes of God for providing the arena where these sins take place.



Unfortunately, Day and Maurin soon have a far more significant dilemma that threatens the very existence of their budding movement. The threat is rooted in one of the central principles guiding Day’s work and philosophy since the beginning: a pacifist stance that is unequivocal and non-negotiable. Even on the issue of class warfare, Day pledges only to stand with the working classes, not to fight alongside them. Therefore, when the Spanish-American War breaks out, she loses favor with a huge number of Catholics stateside who side with the Catholic dictator Franco against the country’s insurgents. That said, even without Day’s commitment to pacifism it is highly unlikely that her movement would align itself with Franco, a brutal authoritarian whose fight against the working classes is aimed at deterring the very same egalitarian reforms Day supports in her writings.

In any case, circulation for The Catholic Worker magazine falls from 150,000 to 30,000. After the Spanish-American War ends, the magazine builds its circulation numbers back up to 75,000. Unfortunately, subscriptions plummet again in the wake of World War II, again due to the movement’s unequivocal pacifism.

In her later years, Day visited Mother Teresa in India and a number of luminaries associated with Communism abroad. She even visited the Kremlin in the Soviet Union. In 1980, she died of a heart attack at the age of eighty-three.



The book is as much about Tamar, in many ways, as it is about Dorothy. Of Tamar's struggles, Hennessey writes, “At the age of seven, Tamar was asked—and would continue to be asked throughout her life—for a sacrifice that possibly would have damaged a less wise and sensible child. […] Tamar was asked to give up Dorothy—to give up Dorothy the mother for Dorothy the saint.”

Unlike other biographies and autobiographies of Dorothy Day, of which there are many, Hennessey's book reflects of the challenges faced by the immediate family of revolutionaries, not just the revolutionaries themselves. However, like Day's own writing, this book is a mission statement of sorts. According to The Chicago Reader, “Through Dorothy, and also Tamar, Hennessy lets you see a way toward a better world, not through anger and coercion, but through love and kindness.”