Cover
story Finding family at the Catholic Worker
By MARGOT PATTERSON
Marlboro and Manhattan, N.Y.
On a chilly evening in late fall, a dozen people gathered around
the dinner table at the Peter Maurin Farm in Marlboro, N.Y. It could have been
a picture of America. There were young and old, male and female, white, black
and Latino guests. Marvin Bu-ga-lu Smith was a jazz musician living at the farm
and giving music lessons in the next town over. Lorenzo, an undocumented worker
from Mexico, was in transit to a destination yet to be determined.
Everybody had a story.
Theodore Roosevelt Ridlon, commonly known as Slim, age 83 and
mentally disabled, was the oldest member of the community. John Goods
5-year-old daughter, Serene, was the youngest person at the table. With Serene,
there was less history to plumb, but she was history in the making, a sign of
how Catholic Worker communities like the Peter Maurin Farm are changing. A
movement based on voluntary poverty and community, one associated with single
people more than couples, is increasingly family-based.
Look at Catholic Worker houses around the country, and these days
youll often find different configurations of family, not singles, running
them. In Worcester, Mass., Claire and Scott Schaeffer-Duffy raise four children
and run a house of hospitality. In Redwood City, Calif., Jan Johanson is
raising a granddaughter in a Catholic Worker house for teenagers where Johansen
has lived and worked for 14 years. In nearby San Bruno, Calif., Kate Chatfield
and her husband, Peter Stiehler, run a Catholic Worker shelter and soup kitchen
for the homeless. In Houston, Louise and Mark Zwick are a married couple who
for 20 years have run a Catholic Worker that provides housing, employment,
medical care, and food and clothing for new immigrants and refugees.
As it approaches its 70th anniversary, the Catholic Worker
movement is evolving in ways its founders didnt anticipate.
The typical Catholic Worker in the past was single, worked
in a soup kitchen, and resisted the war, said Larry Purcell, founder of
the Catholic Worker in Redwood City, Calif. But now there are Catholic
Workers in suburbs and small towns. There are many more families than there
were. The Catholic Worker tradition has not been hospitable to families. The
struggle of how to be a Catholic Worker and a family is being engaged
vigorously on a number of fronts.
Dorothy Day was a single mother when in 1933 in New York City she
and Peter Maurin started The Catholic Worker newspaper. A passionate
champion of the poor and a talented journalist who, before her conversion to
Catholicism at age 30, was a personality in the bohemian world of Greenwich
Village, Day had a searching, almost ruthless moral honesty that impressed
those who came in contact with her. Tom Cornell, a community member at the
Peter Maurin Farm who served as managing editor of The Catholic Worker
in the early 1960s and who knew Dorothy Day well, remembers her as
extraordinary.
She was the object of many mens attention. She
wasnt just attractive. She was also sparkling and commanding. But
it was Days authenticity that set her apart, Cornell
said.
When you met her, you realized you were in the presence of a
woman of absolute truth, Cornell said. Everything she said and did
came out of an honest perception of reality. We loved her. The reason she was
able to exert the kind of authority she did is because we loved her.
From the beginning, The Catholic Worker newspaper spoke for
the needs of the working person and the unemployed, attacked racism and
anti-Semitism and presented the personalist ideals that would inspire the
Catholic Worker movement. The latter evolved more by accident than design, with
Peter Maurin opening the first house of hospitality in 1934. Maurin, who
provided much of the intellectual ballast for the movement, died in 1949. Day
died in 1980.
Today, said Cornell, there is no one in the Catholic Worker who
speaks for the movement the way Dorothy Day could and did. But Dorothy Day and
Peter Maurins vision of living out the gospel by caring for the poor,
protesting war and violence, and practicing community in an age of
individualism is still going strong. That so many couples with children are
trying to live out the ideals of the Catholic Worker speaks to the appeal of
that vision, which these days seems as strong, if not stronger, when
interpreted by families.
I think a lot of Catholic Worker communities that have any
kind of staying power have a dynamic duo at its core with the exception of the
Catholic Worker community in Manhattan. That is its own kind of animal. It
really is a community of single people, said Tom Christopher Cornell, 35,
the son of Tom and Monica Cornell and the chief farmer-gardener at the Peter
Maurin Farm. The 50-acre property in Marlboro provides residents at the farm
and at the two Catholic Worker houses in Manhattan with fresh produce and has
living space for 15 people.
The Cornells are an example of how durable Catholic Worker ideals
can be. Tom and Monica Cornell have been active in the Catholic Worker movement
since the 1950s. Monicas parents played a part in setting up the
[Cleveland] Catholic Worker, making Monicas children
third-generation Catholic Workers. The Cornells have been at the Peter Maurin
Farm since 1993. For a time their daughter, Deirdre, and her husband and three
children also lived at the Peter Maurin Farm. Deirdre Cornell and her husband
now run Aleluya House, a Catholic Worker house in Newburgh, N.Y., 10 miles
south of Marlboro.
Communities function best when there is a visible leadership
core. The good thing about a family is that you have a man and woman who share
responsibilities, said the senior Tom Cornell, who credits his wife,
Monica, with being the engine that makes the Peter Maurin Farm go. When
you minimize authority structures or make believe they dont even exist,
theres a negative.
Only three rules
Cornell admits theres always been an anarchist streak to the
Catholic Worker. The only three rules of Catholic Worker houses are no drugs,
no alcohol, no violence. While most Catholic Worker communities share a
commitment to voluntary poverty and community, every Catholic Worker house is
different. Not all are even Catholic. The Catholic Worker house in Boston is
largely Buddhist. The Open Door Ministry in Atlanta is Protestant. All Catholic
Worker houses are engaged in the works of mercy, but these can and do run the
gamut, from soup kitchens in one Catholic Worker to housing immigrant workers
in another.
Its really dicey to speak about the Catholic Worker en
masse because each Catholic Worker is its own instrument of God, said
Joanne Kennedy, who lives at Maryhouse, the Manhattan Catholic Worker home for
women.
Maryhouse and St. Josephs House, a home for men just a few
blocks away, are the flagship institutions of the Catholic Worker movement.
Though the houses in Manhattan have changed their location, it was in Manhattan
that Dorothy Day and Peter Maurin began The Catholic Worker, producing the
first issue of the newspaper on May 1, 1933, for a penny a copy, still the
price for the paper on the streets today, and offering food and hospitality to
the poor in the depths of the Depression. The New York movements
connection with Dorothy Day gives it a special standing. At Maryhouse on the
lower East Side you can still see the cluttered yet curiously pleasing office
where Dorothy Day wrote and worked. A photograph of the founder hangs on the
wall. Beside the office is a spare, dimly lit chapel, and nearby the large
auditorium where the newspaper is put together. The dignified, decrepit
brownstone, the darkened hallways, and the gritty bathrooms that remain stoutly
ungentrified have not only the patina of age but a slightly hallowed
atmosphere.
Even at Maryhouse, there are signs of change, however. Amanda and
Matthew Daloisio are a young married couple who live at Maryhouse, an anomaly
at a house where for years young volunteers came and went but seldom stayed
long-term.
I dont ever remember a married couple at Maryhouse or
St. Joseph before, said Tom Cornell. It wasnt an unwritten
rule. It was just the bachelor culture was so strong.
Children represent an even greater break with the bachelor culture
of the Manhattan Catholic Worker, but Kennedy, 34, now lives at Maryhouse with
her 2-year-old son, Jonah.
If youre around the Catholic Worker long enough,
somehow Dorothy Days line about the Catholic Worker is not a place for
children always comes up, said Kennedy. Partly because the tradition has
been for Catholic Worker volunteers not to take outside employment and partly
because Maryhouse is so much geared to single people, Kennedy said shes
honored that shes allowed to stay. Her husband lives elsewhere. The
couple see each other on weekends.
Kennedy and others said there are special challenges in raising
children in a Catholic Worker house.
The benefits are having this huge family, this tableau of
characters that bring richness to our lives. Kennedy said. The
disadvantages are that I think there are some stresses. I cant provide
the completely safe environment that a contained house does. It means in some
ways I have to be more vigilant, but it also means that when Im
downstairs and there are five other adults around I am less vigilant.
So far, Kennedy said the benefits far outweigh the
disadvantages.
If something changed and I became gravely concerned, I
reserve the right to change, but I dont think Id leave the Catholic
Worker. Id just leave the New York Catholic Worker, said Kennedy,
who calls the Catholic Worker the truest thing I ever did.
Adapting the model
Other families are experimenting with their own approaches to
living out the Catholic Worker vision. Larry Purcell was a Roman Catholic
priest when he and two nuns started a Catholic Worker house in Redwood City,
Calif., 26 years ago. The house provides a home to troubled teenagers. Purcell
subsequently left the priesthood and married. At the time of their marriage,
his wife, now a schoolteacher, was running a Catholic Worker house for battered
infants.
Purcell describes the experience of raising a family and living in
a Catholic Worker house as being caught between two dark holes. If
youre raising a family, you never think youre doing enough. If
youre living in a Catholic Worker house, you never feel youre doing
enough. Youre caught between those two commitments, he said.
Though Purcell is still very much a presence at the Catholic
Worker in Redwood City, he and his wife and two children now have their own
home off-site. Because of his children, Purcell said he has also cut down on
the jail time he used to serve for protesting nuclear weapons.
The truth is, a Catholic Worker life is considerably easier
for a single person than it is for a couple with children. A life lived in
intimate proximity with the poor will, by its very nature, include intimacy
with the dangerous, the mentally ill and the physically ill, wrote Larry
Holben in a publication called Family Life in the Catholic Worker Movement that
appeared in May 2001. A collaboration of the San Bruno, Calif., Catholic Worker
and the Las Vegas Catholic Worker, the pamphlet of essays is another sign of
how the Catholic Worker is evolving.
While Dorothy Day was undoubtedly a saint, she does not
appear to have been a very good mother, Holben wrote, who went on to urge
Catholic Worker parents to recognize that all children, including their own,
are the poor among us, indeed the poorest of the poor in their absolute
vulnerability and dependency. What that means, wrote Holben, is that
choices Catholic Workers make for the sake of their childrens safety,
health or fulfillment should not be seen as an abandonment of Workers
commitment to the poor but a particularization of that commitment.
Most Catholic Worker parents recognize that, but many also say
they struggle with trying to reconcile their mission as Catholic Workers to
practice poverty and social justice with their role as parents.
Dorothy was a model for so many things for us in terms of
living a spiritual life. One of the areas she didnt model for us was a
way to include children in this lifestyle, said Julia Occhiogrosso, a
Catholic Worker in Las Vegas. She was kind of opposed to families living
in Catholic Worker houses, yet there is more and more a desire for couples to
live in this alternate lifestyle.
In an essay in Family Life in the Catholic Worker Movement
titled Reflections of a Catholic Worker Mom, Occhiogrosso spoke of
her own efforts to adapt the ideals of the Catholic Worker to a life with
children. It took many months of discernment before arriving at a
decision to move out of the hospitality house, a lifestyle I had embraced since
my introduction to the Los Angeles Catholic Worker, wrote Occhiogrosso of
her and her husbands decision to move into their own home after they
adopted two foster children. The couple still help run the soup line and the
house of hospitality at the Catholic Worker house in Las Vegas and are
part-time directors of an interfaith program for homeless families.
Im very steeped in what the Catholic Worker is
about, said Occhiogrosso. Ive had to move away from some of
the models, the expressions I was formed in, to reconcile my family life and a
commitment to that and trying to live some kind of witness to this rich
tradition.
Just recently, Occhiogrosso said she and her husband discussed
whether with their children now 7 and 8, it was time to move back into the
Catholic Worker house.
At the San Bruno, Calif., Catholic Worker, Kate Chatfield and her
husband, Peter Stiehler, have wrestled with that same issue. Before their first
child was born, they had welcomed into their home single, homeless individuals,
including a fair number of mentally ill people. After their first child was
born, they screened more strictly those who lived with them. After the birth of
their second child, they stopped taking guests, but continue to run a Catholic
Worker shelter and soup kitchen in San Bruno.
It was quite a struggle for us when we decided not to have
families staying with us. In our mind, a Catholic Worker house was a house of
hospitality, said Stiehler.
Im still trying to figure out if I am a Catholic
Worker, Chatfield added ruefully.
Whether Catholic Worker parents raise their children in a nuclear
family or as part of a larger community, parents say the effort to live an
intentional life in the spirit of voluntary poverty comes with an array of
ethical dilemmas that family life can complicate. Over a cup of coffee at the
Redwood City Catholic Worker, a comfortable wood frame house in a suburb of San
Francisco, Purcell mentions that his 13-year-old son wants Nike sneakers. His
15-year-old daughter wants a horse.
Its a question, said Purcell. Do you spend
money on your kids swimming lesson? Do you use house money for
that?
An essay by Gayle Catinella in Family Life in the Catholic
Worker Movement depicts a parent torn between her own pacifist
principles and wanting to support her children. In Nonviolent
Football, Catinella describes the hypocrisy she feels in cheering for her
eighth-grade son at football games. It would be simpler to tell Paul that
he could not play football. But that in itself would be violent, she
writes.
Safety is a common dilemma for Catholic Worker parents torn
between their ideals and their responsibilities as parents. Money is another.
So are time and energy.
The number of people coming through means that your
attention is dispersed among a lot of people. Sometimes that is difficult
because raising children requires a lot of attention and focus. I have four.
That in itself is difficult. Then you add maybe four guests. We sometimes
number between 12 and 13 people in a house at the same time. It means that your
childrens conversations are sometimes put on hold, explains Claire
Schaeffer-Duffy, who lives in a Catholic Worker house in Worcester, Mass., with
her husband and children, another couple and a shifting number of guests who
come to the house usually through referrals from social service agencies.
These days what is taking place is that instead of trying to fit
family into the model of hospitality practiced by the Catholic Worker of the
past, a model exemplified by the New York Catholic Worker, Catholic Worker
families are trying to practice hospitality in the context of family, said
Schaeffer-Duffy.
Dorothys statement that you cant do it with
families has clearly been disproven, said Schaeffer-Duffy.
Motherhood and the Catholic Worker
Ironically, while Dorothy Day has frequently been perceived as a
mediocre mother, it was the birth of her only child, Tamar, that triggered her
conversion to Catholicism and the subsequent end of a happy relationship with
Tamars father.
I wanted Tamar to have a way of life and instruction. We all
crave order, and in the Book of Job, hell is described as a place where no
order is. I felt that belonging to a church would bring that order
into her life which I felt my own had lacked, wrote Dorothy Day in her
autobiography The Long Loneliness.
Days love for and concern about her daughter are evident in
her autobiography, yet Tamar was often shuffled off to boarding schools and
friends and relatives while growing up.
Dorothy was a bohemian and she couldnt help being on
the go, Tom Cornell said.
Colman McCarthy, a former Washington Post columnist who
teaches courses in peace studies, makes the point that many great peacemakers
are poor spouses and parents. While saying he didnt know Dorothy Day well
enough to comment on her parenting abilities, McCarthy said his observation
clearly applies to Albert Einstein, Martin Luther King Jr., Leo Tolstoy and
Mohandas K. Gandhi. McCarthy said the oldest son of Gandhi was so angry with
his father, he joined the army and later became an alcoholic and
prostitute.
McCarthy, who first met Dorothy Day in the early 1960s, recalls
her as clear-sighted and having enormous will power.
She was a strong-willed, very self-confident woman. She had
views. She thought she was right about the issues. She was a leader, and
leaders have to be forceful people, said McCarthy.
In an interview with NCR (see related story, Page 14),
Tamar Day Hennessy said she resents rumors that Dorothy Day had not been a good
mother. She loved her family so much, and in so many, many ways she kept
me going, said Hennessy. At the same time, Hennessy acknowledged that
Dorothy Day demanded much from her family, friends and associates.
Despite the complications that come with being a Catholic Worker
and raising children, many who live in a Catholic Worker community with
children said there are benefits to having children present.
At the Peter Maurin Farm, Joan Gregory, a widowed volunteer who
came to the farm four years ago when she wanted to leave the city for the
country, talks about what John Goods 5-year-old daughter brings to the
community.
This little girl can come in and change the atmosphere of
the room. She makes it light. Serene has a wonderful life, and John is a caring
father, Gordon said.
Mark Zwick, who with his wife, Louise, started the Casa Juan Diego
Catholic Worker house in Houston, remarked how enriching the experience has
been for their children and now their grandchildren. Because of their children,
the Zwicks chose to live across the street from the main shelter they
established. While they made an effort to limit the traffic in and out of their
home, their children participated in various aspects of the Zwicks
Catholic Worker operation, which has now grown to separate buildings for male
and female immigrants and refugees, a hiring hall, apartments for battered
women, and an infirmary and hospice for undocumented workers who have been shot
or stabbed or are dying of AIDS or other diseases.
His children, he said, were in and out of the center and
would have some meals there. They were close to the other Workers. Weve
had all the Workers gather at our house for a meal every Friday night for 15 or
20 years. Our children and now our grandchildren are part of that. They know
all the Workers and are inspired by them. The Catholic Workers became our
extended family, Zwick said.
Zwick remembers people criticizing him for not earning a salary
when his children were young and for depriving his children of material
advantages. The first question we always got asked is, How could
you do this to your children? he said. For a time, Louise Zwick
worked as a librarian so the couple could send their children to Catholic
schools and pay for music lessons for them. Now, with their children grown,
both Zwicks dedicate all their time to the Casa Juan Diego Catholic Worker.
Whatever decisions parents come to in reconciling their role as
Catholic Workers with the demands of raising children, most Catholic Worker
parents seem to feel its worth it.
In California, Peter Stiehler said he and his wife have a better
quality of life than do most of their mainstream friends.
I think its hard to be a family in America, said
Stiehler. In contrast to friends who commute to work and leave their kids for
eight to 10 hours at a stretch, Stiehler said he and his wife have meaningful
work, set their own hours, and have their two small children with them most the
day.
We have this great life. Everyone thinks we have this life
of penance. We get to spend time with our kids. We have control over our work.
Were around our kids all day, Stiehler said.
A work in progress
Over the past 70 years the Catholic Worker has changed in many
ways. Tom Cornell remembers when Catholic Workers lived on donated food, much
of it rotten. Living conditions were horrible, he said, and the food
execrable. Now the nation has become much more affluent, and with
it the Catholic Worker movement. Contributions of food and money to the
Catholic Worker have become more plentiful. Its hard to be poor in
America, said Cornell. Here we are dedicated to voluntary poverty
and look how well we live.
Kennedy at Maryhouse observed that the Catholic Worker started at
a time when there were bread lines. Today, Kennedy said, there are many more
social services available to people, and the Bowery in New York City is empty
because many alcoholics are in detox. The Catholic Worker is meant to be
responsive to the needs of the society, and depending upon the needs it will
change, Kennedy said.
Increasingly, those needs extend to living out a different model
of family life.
In Las Vegas, Occhiogrosso said that she thought that in previous
generations people wanting to live a religious life entered a religious order.
Today, she said, lay movements like the Catholic Worker have influenced many
young Catholics to embrace a lay religious calling.
Were living in different times, Occhiogrosso
said. People have had all the material things they need and have an
ability to let it go because theyve had it. There are a lot of cultural
forces that are making it more attractive for couples to search out an
alternative way. The beauty of the Catholic Worker is that it is a movement,
and its meant to be organic without losing sight of the powerful
principles that are part of the tradition.
Today, as 70 years ago, the Catholic Worker movement is a work in
progress.
On a cold night at the Peter Maurin Farm, Ralph Dowdy, 60, talked
about what had brought his wife and him to the farm with their two children 17
years ago. For Dowdy, the anarchism of the Catholic Worker is a great part of
its appeal. Theres too much fencing of people. Wheres the
motivation thats needed to really put your passions into whatever you do?
Society destroys that. Weve become so bureaucratic, Dowdy said.
In contrast, the Catholic Worker offers an exhilarating, even
dangerous freedom. The freedom you have. People cant take it
in, said Dowdy. I could stay in bed all day long, and nobody is
going to say youve got to get up.
A little later, Marvin Bu-ga-lu Smith is buttonholed in the
kitchen. A wiry black man with brio, Smith, just on his way out the door, wears
a fur-trimmed suede coat and looks every inch the eccentric musician he is.
For him, too, the Workers free form, improvisatory nature is
its chief attraction. Smith said the Catholic Worker community at the Peter
Maurin Farm is the best place hes ever lived.
This Catholic Worker is more like jazz, he said.
Margot Patterson is NCR senior writer. Her e-mail
address is mpatterson@natcath.org
At
a Glance |
The Catholic Worker newspaper was started in New York City
in 1933 by Dorothy Day and Peter Maurin. Shortly after, they opened the first
house of hospitality. Since then, the Catholic Worker movement has grown to 185
houses around the world. They are located in the United States, Australia,
Canada, Great Britain, Germany, Ireland, Mexico, New Zealand, Sweden and the
Netherlands. There is no Catholic Worker headquarters; anyone who wants to can
open a Catholic Worker.
Though a few houses are interfaith, most are grounded in
the gospel and the Catholic faith and are committed to nonviolence, voluntary
poverty, prayer, and hospitality for those who are homeless, hungry, exiled or
forsaken. Catholic Worker communities commonly protest injustice, war, racism
and violence in all forms. Income for Catholic Worker houses can come from
outside jobs held by members or through cottage industries developed by the
community. Many Catholic Workers communities survive by contributions and
donations of food, and most use volunteers to help with the work. |
National Catholic Reporter, March 7, 2003
[corrected 03/28/2003]
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