In this episode, I interview Tyler Hambley from the Maurin House, a new Catholic Worker House in the suburbs of Minneapolis.
The Hope of the Poor
Tyler’s first experience of Catholic Worker-style life came when he was a divinity student in Durham, North Carolina. He started gathering with a small group to pray vespers every evening at a local Episcopalian church, and over time the group started meeting after vespers for meals. The church grounds had become a sort of hangout for the local homeless population.
One of the intercession at vespers is “let the hope of the poor not be in vain”. As Tyler explained, we have to let our prayers become a lived reality, not just words. In this case, the embodiment of the prayer started by inviting some of the homeless to their community meals. Over time, friendships developed, and eventually, some members of this group started renting housing together and taking in the homeless. Things developed organically until there were three houses with around 20 people living in them as a community.
Over time, however, Tyler and some of the other members of the community began to feel attracted to the Catholic Church. Eventually, Tyler’s family joined another family from the Durham community to start the Maurin House in Columbia Heights, a suburb of Minneapolis.
The writers Stanley Hauerwas and Alasdair MacIntyre had a big influence on Tyler. They taught him the importance of shared practices in community life, of becoming a certain kind of person rather than making certain decisions. Hauerwas says that if one has to make a decision, all may have been lost. If we have to decide whether to act in a virtuous manner, it shows that we are not yet virtuous people. Becoming virtuous means acquiring certain virtuous habits of thought and action.
We can only live as Christians by following a certain tradition as a community. As individuals, the best we can do is try to make good decisions, but as a community we can build a way of life within the Christian tradition.
The Living Tradition
Traditionalism, however, is dangerous, since traditionalists have a flawed understanding of the tradition. They think of it as if it were a static thing that stays unchanged. In reality, however, the tradition is a living thing, a story that we continue. A tradition or culture which is closed off from further experience and further development dies.
The Benedict Option
Rod Dreher’s “Benedict Option” is, at least in theory, inspired by MacIntyre’s book After Virtue. There is a lot of good in the Benedict Option idea, but the motivation is flawed. The Benedict Option is presented as an answer to the growing hostility of the surrounding culture. This is the wrong motivation for building community. Fear of the surrounding culture will not produce the kind of practices that will form persons in virtue. (In a recent podcast episode, I discussed the Benedict Option at length with Dr. Cameron Thompson.)
The anger of “culture warrior” Catholics stems from a fear that they will lose access to the comforts and prestige of suburban American culture. The culture warriors are often seen as the opposites of the so-called “liberals”, who are willing to compromise their values to maintain the world’s favor. These two ideologies seem opposed to one another, and yet they are actually the same. Both are unwilling to reject the comfort of our consumer society, embrace voluntary poverty, and follow Christ through self-sacrificing service to the poor.
Radical or Superficial
The real division is not between progressives and conservatives, but between radical Christians and superficial ones. Christianity isn’t compatible with consumerism and the comfortable security obtained through insurance and high-paying jobs. This sort of comfort and security will inevitably undermine the Faith. In contrast, radical communities can provide their members with a different kind of support and security, based on mutual self-sacrifice and trust. For more on this topic, see our blog post about preppers and suburbanites.
The Hospitable Family
Christian parents are called to raise their children, of course. This does not, however, mean that they can ignore the needs of the wider community. In fact, as Tyler mentioned, the Catechism says that Catholic families “should live in such a way that its members learn to care and take responsibility for the young, the old, the sick, the handicapped, and the poor.”
In some ways, care for children and care for the poor are very similar and reinforce one another. Just as Christian couples are called to be open to life and the inconvenient demands it puts on them, we’re all called to be open to aiding the poor in a sacrificial manner. Both kinds of openness are part of building a “culture of life.” In both cases, those who give generously “receive back a hundred fold”. We shouldn’t see the poor or children merely as those we help. Rather, children, the poor, and all the weak and vulnerable mediate Christ for us. That’s a very different perspective than the standard social justice one!
Families living in community can experience a certain amount of tension between the demands of family life and the demands of community. On the other hand, Tyler explained that as a father he feels he needs community. Too much emphasis on the family unit can leave parents as isolated individuals accountable to no one. Accountability and obedience aren’t just for children; parents also need support, guidance, and correction from others.
Advice on Starting a Community
In closing, Tyler gave some advice to those who want to build community. It is best not to start with grand expectations or plans. Instead, it is better to find a few others with similar interests, and start engaging in shared practices: particularly in shared prayer, but also in shared meals and recreation. Out of the friendships that develop a community can grow over time.
Learn more about the Maurin House at their website.