• The Maurin House

    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.

    Intellectual Influences

    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.

  • Holy Family House

    Holy Family House: A New Catholic Worker House

    In this episode, I interview Sean Domencic, director of Tradistae, about his experience as founder of Holy Family House in Lancaster, PA.

    Holy Family House

    Beginnings

    When Sean and his now-wife Monica were engaged, they came to realize how important Christian community was to living out the Faith. They started to discuss this idea with a few friends. One of them had a lot of experience with the Catholic Worker, a movement started by Dorothy Day and Peter Maurin. The Catholic Worker movement is best known for providing personal hospitality to those in need in houses where the workers live with their guests. The Catholic Worker’s emphasis on social justice was very appealing to Sean.

    Sean and Monica begin discerning opening a house of hospitality. They committed to the idea while attending a retreat for Catholic couples and families interested in community. After that, everything fell into place. They rented a house with two other friends, and named it the Holy Family Catholic Worker House. The local parish helped them to find people who needed assistance with housing, and they quickly filled the available space. They’ve just bought a second house to expand their ministry.

    Community Life at Holy Family House

    The members of Holy Family House have weekly community meals and round table discussions, and pray vespers together. They still have outside jobs, so they can’t do as much outreach to the wider community as they would like.

    The Future of Holy Family House

    Although Sean emphasized that those starting community shouldn’t expect too much right away, he also emphasized that they should be open to wider visions of what might be possible in the future. In addition to their houses of hospitality, he hopes that his community can eventually start a Catholic Worker farm. They are also interested in helping to turn their local parish into a real community, with members living near the Church and building up a vibrant local economy of mutual aid.

    Christian Community

    As well as talking about the development of Holy Family House, we discussed Christian community in general.

    Expectations and Vision

    Sean talked about how important it is to have everyone involved in a new community “on the same page”. People can easily come into a project with incompatible visions, which only crop up later. They can cause a lot of heartache and trouble down the road. A clear vision gives a community something to coalesce around.

    Friendship and Intentionality

    In earlier podcasts, we’ve discussed the importance of starting out organically, starting with friendship instead of a blueprint. Sean agreed with that, but pointed out that such a group of friends does need to move on to something more structured. The ability to commit to a shared project is a test of friendship, and can help to deepen it. Even once this happens, however, the community can’t stop valuing the friendships; the friendship and the vision are the two poles between which the community has to keep going back and forth.

    Catholic Social Teaching

    It is vital that Catholic Communities have an emphasis on Catholic Social Teaching and on service to the poor. As Peter Maurin said, such communities need to be clear about what the world currently is, what it should be, and how to get from here to there. Without this clarity, Christian community can easily deteriorate into a sort of Christian suburb. Sean also pointed out how important it is that a community embrace voluntary poverty. Sometimes those who desire community want to wait until they can do so from a position of economic strength, but this may compromise the community’s integrity.

    Consumerism

    Consumerism can easily seep into a Christian community that is focused on providing a “good life” for its members. This can sometimes happen due to the seemingly harmless desire of parents to provide a good education and cultural environment for their children. As Sean said, there’s nothing wrong with education and cultural enrichment; he hopes he can provide these things for his future children. More importantly, however, children need to see that their parents are trying to live out the Gospel. Without this, any cultural environment is likely to become hypocritical, and children are quick to pick up on this.

    Avoid Division, Embrace Discussion!

    Sean and I discussed the fact that we have various disagreements on ideological points, but that we still see one another as allies. We can see one another’s projects as valuable, due to our shared commitments to the Church and our shared interest in social justice. This is in line with the Catholic Worker tradition of the Round Table Discussion. We need to be committed to seeking the truth, but we need to do so in unity with others who may differ from us. As Tim Keller said in a past interview, there will be political and ideological differences in any community, but these differences can’t be allowed to tear the community apart. Without a commitment to unity, the quest for truth will falter as different perspectives are isolated in their own ghettos.

    Tradistae

    Sean’s Tradistae project attempts to present the tradition of the Church; in particular, it attempts to show that Catholic Social Teaching is a vital aspect of the Church’s tradition. Too often those interested in Catholic Tradition are only interested in relatively superficial aspects of it. The Tradistae project seeks to change this; it includes a podcast, easy essays, and social media outreach.

  • Dorothy Day: Radical Dissident or Faithful Catholic? Podcast Episode 9

    Malcolm interviews Dr. Terrence Wright, who is an associate professor of philosophy at Denver’s St. John Vianney Theological Seminary. Dr. Wright is also the author of “Dorothy Day, An Introduction to her Life and Thought,” published by Ignatius Press.

    Dorothy Day spent her life working for the promotion and implementation of Catholic Social Teaching. She is the co-founder of the Catholic Worker movement and the author of numerous books and articles. Her cause for canonization has been opened by the Catholic Church.

    Controversy

    Dorothy Day is a controversial figure; many on the right and left see her as a dissident Catholic. Conservatives reject her due to this perceived dissent, while liberals applaud her for it.

    Professor Wright explains that both perspectives are mistaken. Rather than a dissident Catholic, she is better seen as a loyal, if challenging, daughter of the Church; a prophetic figure who calls us to fully live out the message of the Gospel. She was ardently pro-life, but she championed a consistent ethic of life, refusing to pit the defense of the unborn against the defense of the born.

    We discussed how dissent from Church teaching and criticism of Church leaders who fail to live up to those teachings are very different. To illustrate this we discussed the familiar story of St. Peter and St. Paul. St. Paul enthusiastically supported St. Peter’s teaching on the unity of Jews and Gentiles in the Church but called Peter out for hypocrisy when he failed to live up to that teaching.

    The Social Teachings

    Dorothy Day’s work was bound up with the Social Teachings of the Catholic Church. Professor Wright talked briefly about the four major points of this teaching, which are: the dignity of the human person; the importance of the common good; subsidiarity, which entails the rejection of undue interference by higher levels of society with lower levels; and solidarity, the principle of universal human fraternity.

    Saintly Role Models

    Many Saints influenced Dorothy Day’s outlook and mission, and we mentioned three of them. Day was a Benedictine Oblate, and St. Benedict inspired her vision of hospitality. Her emphasis on the connection between work and prayer is also rooted in Benedictine Spirituality. Another influence was St. Francis of Assisi. Day’s pacifism and voluntary poverty are very Franciscan, and she stressed that St. Francis was a radical, not just a lover of animals. Yet another Saint Day admired was St. Therese of Lisieux. Initially, she thought Therese was overly pious and disliked her style. But over time, she came to realize the importance of the Little Way, of doing everyday actions with great love. For example, Dorothy Day was frustrated by those who talked a lot about high ideals but refused to chop vegetables for the soup line.

    The Catholic Worker and the Works of Mercy

    The Catholic Worker’s mission was centered on the works of mercy. In this mission, Dorothy Day realized that one can’t separate the spiritual and corporal aspects. On the one hand, the poor could be fed or clothed in a cold, mechanical way that would demean them. (Famously, Dorothy Day said that “our love will make the poor forgive us for the bread we give them.”) On the other hand, we might say we love the poor, but not actually aid them. As St. James tells us, this is not the Christian way. Consequently, the Catholic Worker strives to create a warm, personal environment when sheltering or feeding the poor.

    The Challenge of Peace

    In one area, Dorothy Day does seem to challenge Church teaching. Just War Theory is the Church’s response to the problem of conflict. It lays out principles that constrain the use and the violence of war, but still allows for the waging of war to protect the innocent. Dorothy Day was a committed pacifist, opposed to all wars and violence, even in self-defense.

    Although the Church does not require this level of pacifism of us, we can still find inspiration in it. Just as monastic celibacy provides a profound witness of Christian totality even to those who are married, the pacifism of figures such as Dorothy Day can help us to remember that we are all called to be “peacemakers.”

    All transcripts are edited for clarity and readability.

    Header image: Book cover: https://www.ignatius.com/