St. Mary the Virgin2015Joe Sroka - Catholic Worker, CFW, Durham,
NCHowone approaches a sink full of dirty dishes has become a
frequent discussion topic around the community. Each weekday
morning, after breakfast at St. Josephs, the remains of eggshells,
cheesegrits, andlukewarmcoffeecover thedishes andutensils.
Thesedirtybowls, mugs, and spoons are stacked so high that I
usually wonder in frustration why folks cannot clean up after
themselves. Thesceneafteracommunitydinnerat
theMaurinHouselooksmuchthesame. I cannot helpbut thinkthat a
dirtydishleft behindis a personal affront to my individual sense of
responsibility. Why cant others wash their own dishes like I do?
These dirty dishes too easily carry with them all of the
frustrations and unmet expectations I have of other people. Yet, in
our community, washingthedishesofothersissimply something that we
get used to doing quite frequently. It becomes a habit. I propose,
in fact, that how our community approaches washing dishes, in
conjunctionwithour corporate prayer andwork, gets something right.
For as often as I get frustrated at cleaningupafter other people, I
rarelystopto thinkabouthowoftenothersarecleaningupafter me. This, I
think, is applicable whether or not you live in a house of
hospitality or feed the hungry. The dishes that we dirty are as
much a part of our lives as eatingitself. Andbecausedirtydishes
aresucha consistent part of our lives nearlyas certainas death and
taxes I think it is important for Christians to reclaim the gift of
our bodies and clean the dishes with our own hands. As Jesus said,
Whatever you did for one of the least of these, you did not mediate
it through a dishwasher machine.Acommon argument for the dishwasher
machine is that it saves time or even creates extra time. This
extra time couldbe usedfor more desirablepursuits,
orthisextratimecouldbea bonus added onto the end of lives. Even
Jerry Seinfeld has sarcastically picked up on the inadequacyof this
position: What doyoumean theres notime? I hada microwave oven,
velcro sneakers, a clip-on tie. Where is that time?Report from the
Dorothy Day conferencePage 3The Lord is With TheePage 7The
publication of The Community of the Franciscan Way, a Catholic
Worker in the The Episcopal Diocese of North Carolina.Vol. V, No.
4LITTLEiWash: Why a Machine does NOT Wash our Dishes (continued on
p. 2)Revealing the VeilPage 5WAYTHESt. Mary the Virgin15 August
2015T H E L I T T L E W A Y2St. Mary the Virgin 2015But
onlyinaworldof scarcitycouldthis be a reasonablelineof thinking.
Inseveral prayersof our Prayer Book, it is made clear that the Lord
is a generous giver of giftswe, who constantly receive good things
from thy handand that the earthiscapableof
abundantlysustaininghuman lifeOmerciful Creator, whose hand is open
wide to satisfy the needs of every living creature. These prayers
are saidonRogationDays, days when the Church asks (rogare to
request) for the Lordsprotectionandisthankful fortheharvest. There
was a time when we depended on our own bodies and those of others
to make our living, and eveninAmericathis was not unheard of a
generation or two ago. Thus, aChristianshould see the world
abundantly, given as gift by the Lord, rather than as a scarcity.
Machines that operate on non-human power, particularly the
dishwasher, cultivate within us harmful ideas that time is scarce
and that we must hurry off to the next thing. Rather thanbeingatool
that wecan masterandthroughwhichwe can instill our meaning onto the
world, thedishwashermasters us anddetermines for us our
ownself-image. Thisisaself-image that justies our insatiable
consumption of commodities and reinforces our positionas the center
of our own universe.When we wash our dishes by hand, we put
intofaithful actionthe words that we pray: O God, whoart the author
of peace andlover of concord, in knowledge of whomstandeth our
eternal life, whose service is perfect freedom. It is in
servicetotheLordthatwendperfectfreedom.
AndasfarasweseeChristinthefaceofothers, our service to them is
freedom too. Despite our best
attemptstoservetheLordandothersbysimply pushing a button, it falls
way short of the eucharistic ideal to offer our selves, our souls
and bodies. At Compline, we also pray, grant that we may never
forget that our common life depends upon each others toil. It is
not that we should all clean up after ourselves and wash our own
dish(es), rather weknowthattoilandlifesharedwithothersare not
separable. Mylifeissustainedbythetoil of otherswhether it is
mywifes worktoearna paycheck, orSlimtakingout mytrash, orothers
bearing with my sarcasm and high expectations. If
wegetthedishesright, howmuchelsecouldbe right? Raising children?
Caring for our elders? Prayingwill sustainthelong, hardtoil that
makes lifewith others possible.Youmaybewondering why I amcoming
down so hard on the dishwasher. Dont I realize that we all workvery
hard and deserve a little break? The dishes are just one more
thingtodoat theendof the day. Dont I realizethat there are bigger
issues for Christians than renouncing this small kitchenappliance?
That is precisely the point. It is the little way of washingdishes
by hand that commits us to the particular tasks and people who make
up our lives. If relationships are real and direct, and separation
and harm can actually be done to a relationship, thenhowwedo
dishesisamatteroflifeanddeath. Washingthe dishes by hand, then, can
become another Christian discipline, likeprayer, fasting,
oralmsgiving, that canmakeuslittleChrists. Washingeachothers dishes
is just an acknowledgement of the interdependent relationships I
share with the hungry, my friends, my spouse, and my son. Why would
I mediate those relationships through a dishwasher machine?+I
prefer themonotonyof obscuresacricetoall
ecstasies,andIwanttospendmyheavendoing goodonearth saidSt. Thrse of
Lisieux, also known as the "Little Flower. T H E L I T T L E W A
YSt. Mary the Virgin 20153On May 13-15, Leigh and I attended the
rst academic conference on Dorothy Day, the cofounder with Peter
Maurin, of the Catholic Worker Movement. Theevent washostedbySt.
Francis University in the small town of Fort Wayne, Indiana, a few
hours southeast of Chicago. In the background of the conference,
and at times in the foreground, was the fact that Dorothys cause
for sainthood has been taken upinthe RomanCatholic Church. She has
been declared a Servant of God,therst stepinthe canonization
process. Several hundred people attended, and among these a wide
variety. These ranged from four Bishops (the Bishop of South
Bend-Fort Wayne, the Me t r o p o l i t a n s o f Indianapolis and
Los Angeles, and one Romanian Catholic Bishop), numerous academics
(Protestant and Catholic; graduate students, p r o f e s s o r s a
n d independents), a number of priests, to local students, to many
Catholic Workers (including some who lived with Dorothy in New York
in the 70s!), and to lay leaders of various ministries
somehowrelated to the work of the Catholic Worker. We spent time
especially getting to know a Nazarene graduate student at the
Universityof Dayton, a Catholic Worker from New Orleans, and a
Catholic Worker farmer fromthe Midwest. Meetingthese people
withvariant interests and stakes in the life of Dorothy was a
wonderful experience, giving us condence that there are many others
doing the same work we are throughout the country. Thats a big
deal, since in our day to day work, we can sometimes wonder if the
life weve chosen is crazy.The conference solicited papers on all
areas of Dorothys life and legacy, and so the varieties of papers
andsessiontopics rangedgreatly. There was one sessioneachday with
papers on Dorothy and distributivism, which the Aims and Means of
the Catholic Worker names as itspositionongovernment organization,
but which has only begun to receive serious thought (Catholic
Workers are not necessarily anarchists per se, though
distinguishingbetweenthe two was part of the task). I presented a
paper on Dorothys relationship to Peters program, arguing that
though she learned much from Peter, she remainedcaptivetoasort of
American idealismthat Peter himself rejected. Leighs paper was on
the conuence of Dorothys Catholic Worker movement and the
Friendship House movement of Catherine Doherty that happened
independent of, but at the same time as, Dorothyshouses.
DorothyandCatherinebecame good friends. As such, Catholic
Worker-type houses like these present themselves as one, although
arguably a central, alternative to communismon the one hand and
unfettered capitalism on the other. One of my favorite
presentationswasfromthemanwholivedwith Dorothy in the New York
Catholic Worker,(continued on p. 4)Report from the Dorothy Day and
the Church: Past, Present , and Future ConferenceFr. Colin and Mrs.
Leigh MillerMissioner, CFW, Durham, NC and Associate Rector, Church
of the Good Shepherd, Raleigh, NCT H E L I T T L E W A Y St. Mary
the Virgin 2015 4SMART PHONE?The idols of the heathen are silver
and gold,the work of human hands.They have mouths, but they cannot
speak;eyes have they, but they cannot see;They have ears, but they
cannot hear;noses; but they cannot smell;They have hands, but they
cannot feel;feet, but they cannot walk;they make no sound with
their throat.Those who make them are like them,and so are all who
put their trust in them.Psalms 115:4-8 and 135:15-18discussing
Dorothys (unfavorable) reaction to the famousposterof herthat
cameout at that time. You can nd this poster at the Maurin House,
and it quotes the lthy rotten system at the bottom. Dorothy, he
said, said she didnt ever say that, and that she was disgusted by
its crudeness and lack of subtlety. The conference proceedings,
with about 30 papers in all, are forthcoming. Outside of papers and
meals, the Eucharist was celebrated each day, a documentary on
Dorothywasshown, andplenaryspeakerscame. These included the
aforementioned Archbishop of Los Angeles, the granddaughter of
Dorothy, Martha Hennessey, Robert Ellsberg (biographer of Dorothy),
areporterontheprogressofDorothys sainthoodcause,
andacoupleofotherfamous lay-ministry leaders.TheCatholic Worker is
sometimes known for being on the fringes of the Church in one way
oranother. ButIcameawayfromtheconference newly invigorated that we
are part of a large, deep movement supported by and supporting
large swathesof theChurch. Theunityof theChurch anditssupport
fortheWorkerwasembodiedin the conference itself. At the Eucharist
on Wednesday, the Archbishop of Indianapolis applauded the effort
of the Workers in his archdiocese, andtheBishopofFortWayne-South
Bend invited a House to begin work in Fort Wayne. Archbishop Gomez
of the ve million-member archdiocese of LA gave a presentation on
Dorothys inspiration in his life, saying he regularly reads her
writings, andthat shemakes mewant tobea saint. Fittingly, the
conference was heldat the Universitywhose patronis arguablythe
patron saint of the movement, St. Francis. The school was
foundedbytheSistersofSt. FrancisofPerpetual Adoration,
whohavebeenadoringtheEucharist for some 130 years uninterrupted.
One of my favoriteimageswastheprocessionofclergyand bishops in the
Cathedral of the Sacred Heart passing the habited sisters who took
up two pews. I couldnt help asking one of the youngest sisters,
barely 19, to keep us in her prayers. She said shed put
ournameonthelist intheirchapel that the sisters read before the
Host.+Credit: Manu CornetT H E L I T T L E W A YSt. Mary the Virgin
20155Fr. Gregory TiptonCampus Missioner, The Episcopal Center at
the University of Georgia, Athens, GAMarys Veil stands as a
seductive contrast to the false seductions of our world. I am a
campus missioner at The University of Georgia at St. Marys Chapel.
Thats afancywayof sayingI serve as a priest: teaching, preaching,
giving pastoral care, administering the sacraments and
doingmissionsatasecularuniversity. Iamsent into a pagan world that
somehowbelieves in Naturalism and Idealism simultaneously. In other
words, students espouse Material Reduction when talking hard
sciences, and Formal Reduction when talking social sciences.
(Basically, we'repackanimals in biology class, but individual
selvesnottobetreatedas animalsendowed with inalienable" rights in
political science class.) Now, this is no mean-spirited judgment,
but rather a simple observation of thephilosophical incoherence
rampant among university students. Both Naturalism and Idealismare
Neo-Pagan modes of thinking that cannot be reconciled with one
another.How did this come about?In the 1960s, Foucault and other
Anti-Platonists following Hobbes effectively turned
everythingintoamatter of power. This was a departurefromthepower of
thesoul. Instead, power was to be understood as a quality emerging
from quantiable commodities. This was either a
contradictionorasuperstition, sincequalitiesdo not magically emerge
from quantities. Nevertheless, theSelf'spowerreplacedtheSoul's
power, andall power was deemedacorrupting thing which must always
be overthrown.Nowadays, University culture specializes in exposing
and unveiling the attened power of selves.
Everywhereisnakednessandexposure to nakedness. However, this is not
a return to the Edenicnakednessofinfancy. Rather, itisakinto
Hamexposingthenakednessofhisfather, Noah.
Everygenerationmustexposetheonepriortoit. Each person must feign
for the common good, and when it is determined such pursuits are
arbitrary, each person i s unvei l ed, overthrown, and replaced
with the next generations leader. This is how the University
culturegrows. Tocalloneself educated is to say nothing other
thanonecanhidetheir preferences while unveiling others. (Its no
coincidence that students at theendof a week of this unveiling go
downtown to unveil their own peers nakedness for a night of mutual
abuse and use, so long as its a mutual unveiling. When a
relationship forms out of this practice, eventually one unveils the
others desire as simplyapower play. Andso college students dont
receive an education, nor do theyreceiveErosintheirtime. Instead,
theyget deprived of a full image of what it might look like to be a
happy human).When we Christians speak, we speak of ourselves as
ourselves, our souls and bodies. By this, we understand the Self
not as some pre-existent, prime entity, but as a reexive term
referringtowhat weareandwhat weareare souls and bodies. St. Marys
Veil(continued on p. 6)Credit: Nicholas MarkellT H E L I T T L E W
A Y St. Mary the Virgin 2015 6But what is a soul?What is a body?In
the Christian Dialogue, weve come to understand that the soul is an
inner principle of motion consisting of three powers or capacities:
appetitive, passionate, and rational.; and the body is the stuff,
the matter: quarks, atoms, cells, organs, esh, vessels, &c.We
are rational beings that think, wonder, reect, and will as ensouled
bodies.As a reminder of this, I have on my window an icon of The
Blessed Virgin Mary given to me by two former residents of CFW
houses.A plain reading is that Mary is veiled: we never actually
see Marys hair.What exactly is she hiding? Why dont we unveil her
and reveal the power the Churchs Mother is hiding!?Underneath is
Our Ladys inner life, the motion of her soul.But here is the
spiritual reading: divinity dwells in her soul and it is reected in
how her body acts.She becomes a mirror to her son.This is a meaning
of My Soul Doth Magnify The Lord because it is her holiness, her
very soul and body in its habitual activity towards God and
neighbor (in that order) that glories the Lord.
JustasherSonisthedivinity-itselfveiledinesh, sotoohersoul
isanimageofthedivinityreected through a veiled mirror. Like the
Centurions around the Cross, Neo-Pagans wish to strip the Church of
her veil.Our culture exposes and abuses persons in arbitrary acts
of a will to power, while simultaneously (and I would add
incoherently) veiling those acts behind a false edice of rights
language.In contrast, we follow Christ who veils himself in a
cloud, in words to a prophet, in St. Marys womb, in a bodily esh,
in bread, and in wine. We follow Mary who veiled herself as Christ
veiled himself.This seems strange since it may seem to be a lie,
but this is only because the World would have us seduced by the
false unveiling of self-interested power. Our Ladys powerthat is,
Christs power, the Churchs poweris different altogether: we wrap
ourselves in the veil of Christic practices of prayer, community,
and hospitality, exposing ourselves to one another in the
vulnerability of Eucharistic worship.Is not exposure to such a
veiling the greatest seduction of all? Almighty Father you
condescended to us by sending your Son veiled in esh and blood that
we might be seduced little by little into the ways of life
everlasting: give us the character of true seduction, that we might
not fall into temptation nor sin, but be ever clothed in the veil
of righteousness and peace, and at last come into the kingdom of
thy saints where all are veiled in the light of the true Light
along with the Queen of Heaven, Christs own mother and the rst of
all the saints, through Jesus Christ our Lord, to whom, with you
and the Holy Ghost, be praise and glory as it was in the beginning,
is now, and ever shall be, world without end. Amen.+Credit: Fritz
EichenbergT H E L I T T L E W A YSt. Mary the Virgin2015
7Dominustecum[theLordiswiththee], the Lord Christs being with Mary,
is the chief business theChurchespeciallycommemoratesinthisday. Her
beingblessed, andall our beingblessed, highly favoured, or favoured
at all, either men or womenbeingso, all ourhail, all ourhealth, and
peace, and joy, all the angels visits to us, or kind words, all our
conferences withheaven, all our titlesandhonoursinheavenandearth,
that are worth the naming, come only fromit. For Dominus tecum c a
n n o t c o me without them; he cannot come to us but wemust beso,
must be highly favouredin it, and blessed by it. So the Incarnati
on of Christ, and the Annunciationof the blessed Virginhis being
incarnate of her, and her blessedness byhim, all our blessedness in
him with her, make it as well our Lords as our Ladys day. More his,
because his being Lord made her a Lady, else a poor carpenters
wife, Godknows; all her worthiness and honour, as all ours, is from
him; and we take heedtoday, or anyday, of partingthem; or so
rememberingher, astoforgethim; orsoblessing her, as to take away
any of our blessing him; any of his worship, to give to her. Let
her blessedness, the respect we give her, be among women, still;
such asistandproportionatetoweakcreatures, not due and proper only
to the Creator, that Dominus tecum, Christinherbethebusiness;
thatwetake pattern by the Angel, to give her no more than is her
due, yet to be sure to give her that, and particularly upon this
day.Blessed is the virgin soul, more blessed than others;
blessedthe humble spirit above all. For
Godhathexaltedthehumbleandmeek; noneso happy, so blessed as she;
the Lord comes to none so soon as such. Yet not to such at any time
more fully than in the blessed Sacrament to which we are a-going.
There he is strangely with us, highly favours us, exceedingly
blesses us; thereweareall made bl essed Marys, andbecome mothers,
sisters, and brothers of our Lord, whilst we hearthisword, and
conceive it in us; whilst we believe him who is the Word, and
receive him too unto us. There angels come tous onheavenlyerrands,
andthere our Lord indeedis withus, andweareblessed, andthe angels
hoveringall about us topeepintothose holy mysteries, think us so,
call us so. There graces pour down in abundance on us; there grace
is in its fullest plenty; there his highest favours are
bestoweduponus; therewearelledwithgrace unless we hinder it,
andshall hereafter in the strengthof it be exaltedintoglory, there
tosit downwiththisblessedVirginandall thesaints and angels, and
sing praise, and honour, and glory, totheFather, Son, andHolyGhost,
foreverand ever.+The Lord is With Thee, a sermonby Mark Franck
(1613-1664)Caroline Divine and Master of Pembroke College,
CambridgeCredit: Jed Gibbons and Harvest CrittendenT H E L I T T L
E W A Y St. Mary the Virgin2015 8 They and We1. People say:"They
don't do this,they don't do that,they ought to do this,they ought
to do that."2. Always Theyand never I".3. People should say:"They
are crazyfor doing thisand not doing thatbut I don't needto be
crazythe way they are crazy."4. The Communitarian Revolutionis
basicallya personal revolution.5. It starts with Inot with They.6.
One I plus one Imakes two Iand two I makes We.7. "We" is a
communitywhile "they" is a crowd.By Kelly SteeleRegard for the
Soil1. Andrew Nelson Lytle says:The escape from industrialismis not
in socialismor in sovietism.2. The answer liesin a return to a
societywhere agriculture is practicedby most of the people.3. It is
in fact impossiblefor any cultureto be sound and healthywithout a
proper regardfor the soil,no matterhow many urban dwellersthink
that their foodcomes from groceriesand delicatessensor their milk
from tin cans.4. This ignorancedoes not release themfrom a nal
dependenceupon the farm.Easy Essaysby Peter Maurin
(1877-1949)Founder of the Catholic WorkerT H E L I T T L E W A YSt.
Mary the Virgin 20159A Selection from On Pilgrimageby Dorothy Day
(1897-1980)Founder of the Catholic WorkerReprinted from The
Catholic Worker newspaper, December 1965When a mother, a housewife,
asks what she can do, one can only point to the way of St. Thrse,
that little way, so much misunderstood and so much despised. She
did all for the love of God, even to putting up with the irritation
in herself caused by the proximity of a nervous nun. She began with
working for peace in her own heart, and willing to love where love
was difcult, and so she grew in love, and increased the sum total
of love in the world, not to speak of peace.[John Henry Cardinal]
Newman wrote: "Let us but raise the level of religion in our
hearts, and it will rise in the world. He who attempts to set up
God's kingdom in his heart, furthers it in the world." And this
goes for the priest, too, wherever he is, whether he deals with the
problem of war or with poverty. He may write and speak, but he
needs to study the little way, which is all that is available to
the poor, and the only alternative to the mass approach of the
State. Missionaries throughout the world recognize this little way
of cooperatives andcredit unions, small industry,
villagecommuneandcottageeconomy. Andnot only missionaries. Down in
our own South, in the Delta regions among the striking farmers of
Mississippi, this "little way" is being practiced and should be
studied.FromCaliforniacomesnewsthismonth,
notonlyofthestrikeintheDelanoregionofthegrape pickers, well covered
by the National Catholic Reporter, but a letter too of co-op
development in the California Valley. "We have visions of a complex
of co-ops in the California Valley, owned and controlled by the
farm workers. It will be interesting to see how long it takes
vision to be translated into reality."Dom [Jean-Baptiste] Chautard,
in his Soul of the Apostolate, in answer to the question as to how
to nd workers in all these vineyards, called attention to our
Lord's words: "Pray ye therefore, for workers." So right where we
are, at this moment, we can pause and send up such a prayer.The
Lordknows we needtoaroundthe Catholic Worker. Sometimes it seems
that the more volunteers there are around the place, the less gets
done. I have letters from six volunteers on my desk now. Not only
are all the beds full, so that we cannot put them up for the
Chrystie Street work, but also, it seems in regard to these we
already have that their interest in peace keeps them from the
clothes room, or from the paper work connected with the thirty or
more subscriptions which are coming in each day. Paper work is
scornedandyet it is anessential
whenyouaredealingwiththepeoplewhoreceivetheeighty-ve thousand
copies of the paper which go out each month. Paper work, cleaning
the house, cooking the meals, dealing with the innumerable visitors
who come all through the day, answering the phone, keeping patience
and acting intelligently, which is to nd some meaning in all these
encounters--these things too are the work of peace, and often seem
like a very little way.But as Pope John told the pilgrimage of
women, Mothers for Peace, the seventy-ve of us who went over to
Rome to thank him for his encyclical Pacem in Terris, just the
month before his death, "the beginnings of peace are in your own
hearts, in your own families, schoolrooms, ofces, parishes, and
neighborhoods."It is working from the ground up, from the poverty
of the stable, in work as at Nazareth, and also in going from town
to town, as in the public life of Jesus two thousand years ago. And
since a thousand years are as one day, and Christianity is but two
days old, let us take heart and start now.+T H E L I T T L E W A
Y10St. Mary the Virgin 2015 Panhandling and Community NewsTyler
Hambley - Catholic Worker, CFW, Durham, NC and Youth Minister,
Church of the Holy Family, Chapel Hill, NCIn continuing an emerging
tradition of welcoming a new baby with every edition of The Little
Way, on 21July, wecelebratedthebirthof EdithSarahMiller.
Thefamilies of bothFr. ColinandLeighMiller subsequently made
visits.Likewise, Canon Emily Hylden (Trinity Cathedral, Columbia,
SC) came to see Edith and the community.Emily celebrated the Holy
Eucharist with us and brought plenty of delicious vegetables for a
Fridaynight communitydinner. Indiaspora, Luke andNatalie Wetzel
(All Saints Episcopal Church, Thomasville, GA) welcomed Andrew
James on 24 June.We were concerned that the next edition of The
Little Way would be without a new baby announcement. However, our
Advent issue should put us back on track as Joe and Michelle Sroka
graciously volunteered to ll the gap for us.Their next baby is
expected around Christmas. We have continued our twice weekly work
days at Granite Springs Farm, Pittsboro, NC.Even William Sroka and
Oliver Hambley have made multiple trips.They are collaborating on
holding a conference for Infant Farmers in the Catholic Worker
tradition. Both hope to recruit Edith Sarah as a third member of
their young society.On20June,
weattendedtheordinationtothetransitional diaconateof MollyShort
(Chaplain, St. Andrews-Sewanee School, TN).Molly and Michaels time
with us was a great source of encouragement.Finally, the Rev.
Daniel Moore, also a transitional deacon, assisted Fr. Colin at our
service of the Holy Eucharist several times this summer. Daniel and
his family recently moved to Naples, FL where he begins a curacy at
Trinity-by-the-Cove Episcopal Church.+BOOKS WEVE BEEN READINGShop
Class as Soulcraft, Matthew B. Crawford Bringing Up Bb: One
American Mother Discovers the Wisdom of French Parenting, Pamela
Druckerman The Unintended Reformation, Brad S. Gregory The Right to
Useful Unemployment, Ivan Illich Rivers North of the Future, Ivan
Illich as told to David Cayley In the Penal Colony, Franz Kafka The
Recent Unpleasantness, Harold Lewis Minding the Modern, Thomas Pfau
Philosophys Artful Conversation, D.N. Rodowick Requiem for the Ego,
Alfred I. Tauber Garden Spot, David Walbert St. Cyril of
AlexandriaT H E L I T T L E W A YSt. Mary the Virgin 2015 11
EditorsFr. Justin Fletcher Fr. Colin MillerDr. Crystal Hambley Joe
SrokaTyler Hambley Michelle SrokaLeigh Miller Fr. Mac StewartFr.
Gregory TiptonWeekly ScheduleAt St. Joseph!s Episcopal Church(1902
W. Main St., Durham)Morning Prayer: 7:30am Mon-Fri Breakfast:
8:00am Mon-Fri Evening Prayer: 5:30pm Mon-FriAt St. Clare Chapel,
Maurin House(1116 Iredell St., Durham)Holy Eucharist 6:25am Mon-Fri
Evensong: 6:00pm Sun Supper: 6:30pm Fri, SunCompline: 8:30pm, Fri,
SunAll are welcome anytime.Donate These Things!Salad spinnerMilk
and CerealPlumbing/carpentry help$30k for a Priests
SalaryCoffeeLaundry detergentDish soapToilet paper13-gallon trash
bagsGrocery cardsWheat sandwich breadContact UsThe best way to get
involved is to come to the Daily Ofce at St. Josephs Episcopal
Church, Monday through Friday at 7:30am and 5:30pm. You can reach
Fr. Colin at 919-BUM-CHIN or the Peter Maurin House at
919-BUM-1-CFW.T H E L I T T L E W A YThe Corporal Works of MercyTo
feed the hungry To give drink to the thirsty To clothe the naked To
harbor the harborless To visit the sick To ransom the captive To
bury the deadThe Spiritual Works of Mercy To instruct the
uninformed To counsel the doubtful To admonish sinners To bear
wrongs patiently To forgive offenses willingly To comfort the
aficted To pray for the living and the dead Peter Maurin Catholic
Worker House1116 Iredell StreetDurham, NC 27705(919)
BUM-1-CFWcfw.dionc.orgThe Community of the Franciscan WayThe Little
Way is the regular publication of The Community of the Franciscan
Way, a Catholic Worker and Mission of the Episcopal Diocese of
NorthCarolina. We seekalife of prayer, humility, simplicity,
andvoluntarypoverty alongside the poor. Committed to the Catholic
Worker movement, founded in 1933 by Peter Maurin and Dorothy Day,
we advocate for personalism, a decentralized society, and a green
revolution through nonviolence, the works of mercy, manual labor,
and voluntary poverty. Eleven permanent residents currently live in
the Peter Maurin Catholic Worker House. Funds and donations are
directly used for the performance of the corporeal and spiritual
works of mercy, and no one in the House draws any compensation from
contributions.Oliver at Granite Springs Farm.Edith.Altar at St.
Clare Chapel.