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Corpus Christi 2015
Fr. Mac Stewart - Curate, All Souls Episcopal Church, Oklahoma
City, OKI was in a wireless store a few days ago
getting a replacement for my broken phone. When the clerk asked
me why I wanted to stick with a basic phone and not upgrade to the
iPhone, I said, Because those things will harm your soul. She
responded, Yea, I guess I can see that. Sometimes I think I should
get rid of mine. It often feels like Im not paying any attention to
the world around me because Im so locked into my phone. But I just
cant imagine doing without it.
Fr. Colin has written in these pages before about the necessity
for Christians in the modern world to exercise a certain
technological asceticism. I wont try to rehash arguments for this
that both he and Fr. Justin can make better than I, except to say
that I think this word attention is at the heart of why we ought to
handle so much recent technology very sparingly. In one sense,
there is hardly anything more basic to our existence as human
beings than attention. We come into this world with this strange
capacity apparently unique among Gods corporeal creatures to hold
in our minds
with a conscious and intentional awareness the things we
encounter from moment to moment. Our capacity to identify things,
to name things as precisely what they are (e.g., to recognize in
this orderly configuration of eyes and ears and mouth and nose the
face of my friend), depends upon this prior and primordial gift of
being able to attend to the things that are in front of us. You
might say that attention is precisely what makes us persons rather
than merely highly sophisticated organic machines. We dont just
react; we respond. We dont just have impulses; we have loves. And
response and love are both acts of personal agents that presuppose
the capacity to attend to the objects in front of us above all, to
the objects that are also subjects: other persons.
And yet, as most of us learn from a very early age, although
there is hardly anything more basic or primordial than attention,
there is also hardly anything more difficult. Anyone who has ever
tried to teach a classroom of children in any context at any level
would probably be inclined to contest the claim that attention is a
natural endowment for human
Dorothy Day and Radical Discipleship
Page 3
The Disgusting Body of Christ
Page 8
The publication of The Community of the Franciscan Way,
a Catholic Worker in the The Episcopal Diocese of North
Carolina.
Vol. V, No. 3
LITTLE
Attention!
(continued on p. 2)
The Aims and Means of the Catholic Worker
Page 6
WAYTHE
Corpus Christi - 4 June 2015
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T H E L I T T L E W A Y
2 Corpus Christi 2015
beings. My own experience of teaching a sixth grade confirmation
class suggests quite the opposite. But its not just when were young
that attention is difficult. Even when we have developed the social
constraints that keep us from interrupting the teachers lesson on
the supernatural gifts given in baptism to ask whether we can have
another donut, we still find our minds wandering during the sermon
to what we might have for lunch. We still allow our worries about
our own plans and prospects to impinge incessantly on our ability
to listen to what another person is saying about their own
trials.
If attention is such a challenge, it seems like we are only
setting ourselves up for failure if we habitually allow our minds
to be absorbed by devices that hold our attention only and
precisely by a constant stream of distraction. We surf the internet
for too long because we keep clicking on links that interest us. We
compulsively check our cell phones as a distraction from the
perceived awkwardness of sitting in silence with another person.
These things are so successful precisely because they are such
convenient outlets for us to avoid having actually to be present
where we are, doing what were doing, focusing on the letter were
supposed to be writing, attending to the pain of the person right
in front of us. It is a dreadful thing to have to keep ones hand to
the plow, especially when that plow is the simple work of paying
attention.
The Church, in her acute sensitivity to the weaknesses of human
nature, gives us a yearly festival that, among many other things,
reminds us of how bad we are at paying attention. The practice of
Eucharistic adoration and the Benediction of the Blessed Sacrament
practices proper to the feast of Corpus Christi have always been
very difficult for me. I dont quite know what
Im supposed to be thinking about as Im shown the monstrance, or
as the congregation kneels silently before the host on the altar.
It feels like just another chance for my mind to wander to all the
things I have to get done, or to the people Im afraid Ive let down
recently, or to the delicious breakfast thats waiting over in the
parish hall.
Still, Im quite sure that the practice of being still before the
Blessed Sacrament and fixing
thereon our attention (even a hopelessly wandering attention) is
a healthy and necessary check on the utter fragmentation of our
mindfulness before the newest technological gadget and the latest
social media page. The Sacrament, after all, doesnt flash, or beep,
or dazzle, or entice, or otherwise allure us with the suggestion
that our happiness is somewhere else and with some other people
than where we are and who were with right here and right now. It
looks and feels and tastes like a piece of stale bread. But
underneath that bread is a hidden
truth which, if we could only grasp it, would transfix the gaze
of our attention for all eternity. For underneath that species of
bread, there is a reality that is prior to any attention we can
give, prior even to our conscious awareness of things that makes
attention possible, prior even to the sheer fact of our existence.
Underneath that bread, we know the God who is One Eternal Act of
attention, whose eternal presence and mindfulness to himself
elicits an eternal response of adoration and love. As One who is
infinitely simple, he is never distracted; as one who is infinitely
present, he never wants to be somewhere else. And, as One who has
turned that pure, clear, perfectly attentive gaze on us in Christ,
he reminds us that it is, in the end, not our attentive hold on God
that will save us, but his clear, everlasting gaze on us. +
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T H E L I T T L E W A Y
Corpus Christi 2015 " 3
The Most Rev. Kevin Rhoades, Bishop of Fort Wayne-South
BendDorothy Day: Radical Discipleship
In May, Fr. Colin and Leigh attended a conference at St. Francis
University in Fort Wayne, Indiana called Dorothy Day and the
Church: Past, Present and Future. The proceedings are forthcoming.
Below is the homily given by Bishop Rhoades at a Mass during the
conference at the Cathedral of the Immaculate Conception.
Archbishop Jose Gomez of Los Angeles was the celebrant.
Today we celebrate the feast of Saint Matthias, the apostle
chosen to replace Judas, as we heard in the reading from the Acts
of the Apostles. Matthias is not mentioned anywhere else in the New
Testament, so we know very little about him. We do know that he was
suited for apostleship because of his experience of being with
Jesus from His baptism to His ascension, as Acts tells us. He must
also have been suited personally or he would not have been
considered and nominated for so great a responsibility. Perhaps the
Gospel today can help us to see what made him suitable, indeed,
what makes us suitable for discipleship and the apostolate.
First and foremost, it involves remaining in Jesus love. This is
what Jesus said to the disciples in His farewell discourse: Remain
in my love. Jesus and the apostles shared an intimate friendship.
Jesus told them that He no longer calls them slaves, but He calls
them friends. As He prepares to take leave from them, Jesus asks
the apostles to remain in His love, in His friendship. This entails
keeping His
commandments: If you keep my commandments, you will remain in my
love. And Jesus gives them the new commandment: love one another as
I have loved you.
Its all very simple when we think about it. Remain in my love.
Thats the essence of the Christian life, together with the command:
Love one another as I have loved you. Dorothy Day understood this.
With her conversion, she became a true friend of the Lord who,
through a devoted prayer life, learned to remain in His love. She
understood, of course, that this love for God could not be
separated from love of neighbor, especially the
poor and destitute. I think of her powerful and challenging
words: I really only love God as much as I love the person I love
the least.Dorothy Day desired to change the world. She and fellow
members of Catholic Worker fought for the rights of workers and the
poor. In the midst of this battle for justice, she said, there is
nothing we can do but love, and, dear God, please enlarge our
hearts to love each other, to love our neighbor, to love our enemy
as our friend.
We can learn so much from the words and example of Dorothy Day.
She challenges us with the radical truth of the Gospel.
She challenges us to love one another as Christ has loved us.
She challenges us, as Pope Francis challenges us, to be a Church of
and for the poor.
(continued on p. 5)
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T H E L I T T L E W A Y
" Corpus Christi 20154
Catholic Radicalism By Peter Maurin
The Third Order1. We are perfectly certain that the Third Order
of St. Francis is the most powerful antidote against the evils that
harass the present age.
- Leo XIII2. Oh, how many benefits would not the Third Order of
St. Francis have conferred on the Church had it been everywhere
organized according to the wishes of Leo XIII.
-Pius X3. We believe that the spirit of the Third Order,
thoroughly redolent of Gospel wisdom, will do very much to reform
public and private morals.
- Benedict XV4. The general restoration of peace and morals was
advanced very much by the Third Order of St. Francis, which was a
religious order indeed, yet something unexampled up to that
time.
-Pius XI
By Kelly Steele
What St. Francis Desired1. Saint Francis desired that men should
give up superfluous possessions.
2. Saint Francis desired that men should work with their
hands.
3. Saint Francis desired that men should offer their
services as a gift.
4. Saint Francis desired that men should ask other
people for help when work failed them.
5. Saint Francis desired that men should live as free as
birds.
6. Saint Francis desired that men should go through life giving
thanks to God for His gifts.
Fritz Eichenberg
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T H E L I T T L E W A Y
Corpus Christi 2015 " 5
They challenge us with the words of Jesus in the parable about
the last judgment: whatsoever you do to the least of my brothers
and sisters, you do to me. In her typically incisive way, Dorothy
Day wrote that those who cannot see Christ in the poor are atheists
indeed.
Pope Francis is very critical of a Church that is egocentric,
that is engaged in an ego-drama, what he calls a self-referential
Church, one that is turned in on itself. He is calling us to go out
from our comfort zone in order to reach all the peripheries in need
of the light of the Gospel. This is what Dorothy Day did. At the
same time, Dorothy Day and Pope Francis do not mean that we rush
out aimlessly into the world. We go out w i t h a mission, a c l e
a r mission, the proclamation of the Gospel of Christ, the Gospel
that invites us to respond to the love of the God who saves us. D o
r o t h y Days life w a s anchored in the Word of God and in the
Eucharist. The Word and the Mass strengthened and nourished her.
She experienced the Eucharist as the sacrament of love, the mystery
of the cross made present, the most amazing encounter we can have
with God on this earth.
Dorothy Day teaches us that Christianity isnt about embracing
abstractions. Its about living the Gospel. Dorothy Day would quote
the words of Dostoevsky: Love in action is a harsh and dreadful
thing compared with love in dreams. Think of the saints: they were
men and women who embodied the Gospel. They didnt just talk about
it in lofty language. When they saw someone hungry, they
gave them food. When they saw someone suffering, they helped
them. This is our vocation as well. As Dorothy Day wrote:
everything a baptized person does every day should be directly or
indirectly related to the corporal and spiritual works of
mercy.
We are called to sanctity: the perfection of charity, to love
God and neighbor, and to love one another as Christ has loved us.
Encountering a multitude of challenges in her life and efforts,
Dorothy Day kept this at the center: love of God and neighbor. She
wrote that love and ever more love is the only solution to every
problem that comes up.
When we think of Dorothy Day or of the lives of the saints, we
should realize that they were not born perfect and they had their
weaknesses.
But they lived their lives with passion and p u r p o s e . W h
a t a n i m a t e d their lives was that they r e c o g n i z e d
Gods love and they followed it with all their heart without reserve
or h y p o c r i s y .
They spent their lives serving others, they endured suffering
and adversity without hatred and responded to evil with good,
spreading joy and peace (Pope Francis, November 1, 2013). This is
our calling too. And here at this altar, we see and we experience
the epitome of such love, the sacrifice of Jesus. We hear anew the
words of Jesus and the real truth of those words: No one has
greater love than this, to lay down ones life for ones friends. And
yes, we truly are His friends if we do what He commands us, which
is really to live the Eucharist we celebrate and receive.+
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T H E L I T T L E W A Y
" Corpus Christi 20156
The Aims and Means of the Catholic WorkerReprinted from The
Catholic Worker newspaper, May 2014
The aim of the Catholic Worker movement is to live in accordance
with the justice and charity of Jesus Christ. Our sources are the
Hebrew and Greek Scriptures as handed down in the teachings of the
Roman Catholic Church, with our inspiration coming from the lives
of the saints, "men and women outstanding in holiness, living
witnesses to Your unchanging love." (Eucharistic Prayer) This aim
requires us to begin living in a different way. We recall the words
of our founders, Dorothy Day who said, "God meant things to be much
easier than we have made them," and Peter Maurin who wanted to
build a society "where it is easier for people to be good."
* * *When we examine our society, which is generally called
capitalist (because of its methods of producing and controlling
wealth) and is bourgeois (because of prevailing concern for
acquisition and material interests, and its emphasis on
respectability and mediocrity), we find it far from God's justice.
--In economics, private and state capitalism bring about an unjust
distribution of wealth, for the profit motive guides decisions.
Those in power live off the sweat of others' brows, while those
without power are robbed of a just return for their work. Usury
(the charging of interest above administrative costs) is a major
contributor to the wrongdoing intrinsic to this system. We note,
especially, how the world debt crisis leads poor countries into
greater deprivation and a dependency from which there is no
foreseeable escape. Here at home, the number of hungry and homeless
and unemployed people rises in the midst of increasing affluence.
--In labor, human need is no longer the reason for human work.
Instead, the unbridled expansion of technology, necessary to
capitalism and viewed as "progress," holds sway. Jobs are
concentrated in productivity and administration for a "high-tech,"
war-related, consumer society of disposable goods, so that laborers
are trapped in work that does not contribute to human welfare.
Furthermore, as jobs become more specialized, many people are
excluded from meaningful work or are alienated from the products of
their labor. Even in farming, agribusiness has replaced
agriculture, and, in all areas, moral restraints are run over
roughshod, and a disregard for the laws of nature now threatens the
very planet. --In politics, the state functions to control and
regulate life. Its power has burgeoned hand in hand with growth in
technology, so that military, scientific and corporate interests
get the highest priority when concrete political policies are
formulated. Because of the sheer size of institutions, we tend
towards government by bureaucracy--that is, government by nobody.
Bureaucracy, in all areas of life, is not only impersonal, but also
makes accountability, and, therefore, an effective political forum
for redressing grievances, next to impossible. --In morals,
relations between people are corrupted by distorted images of the
human person. Class, race and gender often determine personal worth
and position within society, leading to structures that foster
oppression. Capitalism further divides society by pitting owners
against workers in perpetual conflict over wealth and its control.
Those who do not "produce" are abandoned, and left, at best, to be
"processed" through institutions. Spiritual destitution is rampant,
manifested in isolation, madness, promiscuity and violence. --The
arms race stands as a clear sign of the direction and spirit of our
age. It has extended the domain of destruction and the fear of
annihilation, and denies the basic right to life. There is a direct
connection between the arms race and destitution. "The arms race is
an utterly treacherous trap, and one which injures the poor to an
intolerable degree." (Vatican II)
* * * (continued on p. 7)
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T H E L I T T L E W A Y
Corpus Christi 2015 " 7
In contrast to what we see around us, as well as within
ourselves, stands St. Thomas Aquinas' doctrine of the Common Good,
a vision of a society where the good of each member is bound to the
good of the whole in the service of God. To this end, we advocate:
--Personalism, a philosophy which regards the freedom and dignity
of each person as the basis, focus and goal of all metaphysics and
morals. In following such wisdom, we move away from a self-centered
individualism toward the good of the other. This is to be done by
taking personal responsibility for changing conditions, rather than
looking to the state or other institutions to provide impersonal
"charity." We pray for a Church renewed by this philosophy and for
a time when all those who feel excluded from participation are
welcomed with love, drawn by the gentle personalism Peter Maurin
taught. --A decentralized society, in contrast to the present
bigness of government, industry, education, health care and
agriculture. We encourage efforts such as family farms, rural and
urban land trusts, worker ownership and management of small
factories, homesteading projects, food, housing and other
cooperatives--any effort in which money can once more become merely
a medium of exchange, and human beings are no longer commodities.
--A "green revolution," so that it is possible to rediscover the
proper meaning of our labor and our true bonds with the land; a
distributist communitarianism, self-sufficient through farming,
crafting and appropriate technology; a radically new society where
people will rely on the fruits of their own toil and labor;
associations of mutuality, and a sense of fairness to resolve
conflicts.
* * *We believe this needed personal and social transformation
should be pursued by the means Jesus revealed in His sacrificial
love. With Christ as our Exemplar, by prayer and communion with His
Body and Blood, we strive for practices of: --Nonviolence. "Blessed
are the peacemakers, for they shall be called children of God."
(Matt. 5:9) Only through nonviolent action can a personalist
revolution come about, one in which one evil will not simply be
replaced by another. Thus, we oppose the deliberate taking of human
life for any reason, and see every oppression as blasphemy. Jesus
taught us to take suffering upon ourselves rather than inflict it
upon others, and He calls us to fight against violence with the
spiritual weapons of prayer, fasting and noncooperation with evil.
Refusal to pay taxes for war, to register for conscription, to
comply with any unjust legislation; participation in nonviolent
strikes and boycotts, protests or vigils; withdrawal of support for
dominant systems, corporate funding or usurious practices are all
excellent means to establish peace. --The works of mercy (as found
in Matt. 25:31-46) are at the heart of the Gospel and they are
clear mandates for our response to "the least of our brothers and
sisters." Houses of hospitality are centers for learning to do the
acts of love, so that the poor can receive what is, in justice,
theirs, the second coat in our closet, the spare room in our home,
a place at our table. Anything beyond what we immediately need
belongs to those who go without. --Manual labor, in a society that
rejects it as undignified and inferior. "Besides inducing
cooperation, besides overcoming barriers and establishing the
spirit of sister and brotherhood (besides just getting things
done), manual labor enables us to use our bodies as well as our
hands, our minds." (Dorothy Day) The Benedictine motto Ora et
Labora reminds us that the work of human hands is a gift for the
edification of the world and the glory of God. --Voluntary poverty.
"The mystery of poverty is that by sharing in it, making ourselves
poor in giving to others, we increase our knowledge and belief in
love." (Dorothy Day) By embracing voluntary poverty, that is, by
casting our lot freely with those whose impoverishment is not a
choice, we would ask for the grace to abandon ourselves to the love
of God. It would put us on the path to incarnate the Church's
"preferential option for the poor."
* * *We must be prepared to accept seeming failure with these
aims, for sacrifice and suffering are part of the Christian life.
Success, as the world determines it, is not the final criterion for
judgments. The most important thing is the love of Jesus Christ and
how to live His truth.
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T H E L I T T L E W A Y
8 Corpus Christi 2015
Michelle Sroka - Doctoral Student, Duke University, Durham,
NC
Ive been thinking a lot about bodies lately. This is probably
due to the fact that I gave birth to our son William almost six
months ago, and as the comedian Jim Gaffigan has helpfully pointed
out, pregnancy and childbirth is an entirely physical feat for
women: we grow a baby in our body, we give birth through our body,
and we then feed our baby with our body. But its also because, as
any new parent can attest, life immediately becomes filled with one
bodily function after another. Theres spit up on shoulders and
slobber dribbling down hands, poop on the walls after a diaper
blowout, wet spots on the sheets, and the constant weight of the
twenty pounds that we juggle in our arms and on our hips while
doing the laundry, washing the dishes, going on the walk around the
neighborhood. That, most especially, has weighed on my husband and
me: the revelation that our bodies are no longer our own closed
boundaries, that what our baby doesnt just want, but desperately
needs, is to be pressed right up against us, violating whatever
notions we previously held about personal space.
Yet this disintegration of personal space, and with it personal
cleanliness, has quickly become just another part of our lives. We
cant refuse to change our sons diapers because we think its
disgusting: its our responsibility as parents to care for him, and
that means sometimes getting poop on our hands and drool on our
clothes. T h e boundaries between my body and my sons seem to
become blurred: he smears his germs all over me in a way that I
would never allow anyone else to
do. And yet Ive found that my comfort with this blending
together of germs and bodily fluids and bodies has a limitation,
although it has nothing to do with my body, but my sons.
My son is already quite the extrovert; he unabashedly flirts,
coos, and smiles at anyone who will give him the slightest
attention. Recently, however, he has discovered the ability to
hold
someones hand, and it has changed his world. Anyone who gets
close enough will see him stretching his fingers toward theirs, and
usually they are only too happy to acquiesce. This, however, has
been a rather unsettling and humbling experience for me. For when
William reaches out to grab the hands of certain people, I find
myself wanting to recoil, wanting to snatch his hand away: not that
finger! Its.too dirty, too smelly, too whatever you want to fill in
that blank with. Its a kick in the guts each time, for what William
seems to be teaching me is that although I may live in a house of
hospitality, I have much to learn about offering
hospitality. I imagine that I feel shame at these moments
not just because I am so clearly harboring a prejudice toward
someone I have professed to treat as an equal, but also because my
husband and I have made a conscious decision to integrate William
into every aspect of our community life. He was born on a Sunday
morning, and attended Evensong and community dinner at our house
that night.
The Disgusting Body of Christ
By Eric Gill
(continued on p. 9)
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T H E L I T T L E W A Y
Corpus Christi 2015 " 9
The following morning, Joe wrapped him in a sling and carried
him up to Morning Prayer and breakfast at St. Josephs, to the shock
of many of the folks who were eating there: Hes one day old, and
you brought him here? We did so because we had decided that William
would simply become a part of our lives, of our habits, but we also
did so because we wanted to show him from the start that he wasnt
any different from the people who come around here. In reaching out
his hand, then, he is simply responding to people in the way that
we have encouraged him to do. Yet when I recoil and feel disgust, I
am fighting against quite a different message inside: what Im
saying is that my son has worth that this person Ive invited into
our home does not. This person can endure the humiliation of
walking around caked in dirt and emanating pungent smells, and the
looks of contempt and disgust it inspires from people, but he or
she may certainly not get it on my son: his body, it would seem,
becomes better and more important than another.
So why do I have to fight against this? Why cant I simply say
that I just want my child to be healthy and clean? I think the
answer to this can be found in the Eucharist, which, after all, is
what the Feast of Corpus Christi commemorates: the Body and Blood
of Christ. The Eucharist, in the broken bread and the spilled wine,
demonstrates for us the brokenness and disgusting aspects of
Christs body. In eating his broken body and drinking his spilled
blood, we likewise accept the brokenness and disgustingness of our
own bodies and blood. We become the Body of Christ, composed of the
clean and the healthy, the broken and the disgusting, the rich and
the poor. If we are to say that our neighbor belongs to the Body of
Christ as we do, then we must treat their body as our own. We must
not be afraid to reach out and touch them, whether they are ill or
need assistance or simply desire to be recognized as a human being
who wants the same love and respect that we all do. The Eucharist
reminds us that there is redemption to be found when we allow the
broken and disgusting fate of anothers body to become part of our
own.+
Teresa of Lisieux, Patron Saint of the Little Way
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T H E L I T T L E W A Y
10 Corpus Christi 2015
BOOKS WEVE BEEN READINGA World Lost, Wendell Berry
Peter Maurin: Apostle to the World, Dorothy Day Crime and
Punishment, Fyodor Dostoyevsky
Dad is Fat, Jim Gaffigan The Wild Iris, Louise Gluck
Hannahs Child: A Theologians Memoir, Stanley Hauerwas Tools for
Conviviality, Ivan Illich
The Great Reformer: Francis and the Making of a Radical Pope,
Austin Ivereigh God and Gadgets: Following Jesus in a Technological
Age, Brad Kallenberg Catholic Radicalism: Phrased Essays for the
Green Revolution, Peter Maurin
Mary Through the Centuries, Jaroslav Pelican Ordering Love:
Liberal Societies and the Memory of God, David Schindler
Brothers of Men: Letters to the Petits Frres, Ren Voillaume
Lament for a Son, Nicholas Wolterstorff
The Pilgrims Way and Other Classics of Russian Spirituality
Panhandling and Community NewsJoe Sroka - Catholic Worker,
Durham, NC
As our last edition for Holy Week was coming off the press and
getting mailed, we were still anticipating Crystals delivery.
Oliver Maurin Hambley was born Holy Wednesday, 1 April 2015 and
baptized into the Church three days later at the Easter Vigil at
the Church of the Holy Family, Chapel Hill. Both sets of Olivers
grandparents and two of his uncles joined us for a week as we
celebrated not only Olivers birth and baptism, but also Dukes
national championship in basketball.
Recently, some generous designated contributions from you all
went towards repairing Concretes scooter and purchasing a 24-week
CSA share (community supported agriculture) at Granite Springs
Farm, Pittsboro. A few of us, Slim included, have been helping out
at Granite Springs Farm and enjoying the weekly meal at The
Community Lunch, St. Bartholomews, Pittsboro. The Community Lunch
is similar to the breakfast we share at St. Josephs, Durham each
weekday morning a feast with no charge shared by poor folks,
parishioners, and everyone in between.
In CFW financial news, pledge units are at an all time high with
15 of you all contributing monthly pledges. Because we do not
receive any financial support from the Diocese or any other source,
new and ongoing pledges are critical to the ongoing operation of
the Maurin House, where the homeless, the hungry, and the forsaken
are always welcome.
We have much to celebrate as Easter season concludes. Mary
Catherine Venantius Fletcher was born to the Rev. Justin and
Mallory Fletcher (St. Lukes, Chickasha, OK) on 18 May 2015. The
Rev. Canon Emily Hylden (Trinity Cathedral, Columbia, SC) visited
again and, along with celebrating the Mass, cooked us some
delicious croissants. Aaron and Atalie of the Bruderhof are making
an extended visit to the House this summer, and we are learning
much from their witness to Jesus Christ through communal life in
the Anabaptist tradition. As this edition goes to press, the Ribgys
are with us from Oxford, MS.+
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T H E L I T T L E W A Y
Corpus Christi 2015 11
EditorsFr. Justin Fletcher Fr. Colin MillerDr. Crystal Hambley
Joe SrokaTyler Hambley Michelle SrokaLeigh Miller Fr. Mac
StewartFr. Gregory Tipton
Weekly ScheduleAt St. Josephs Episcopal Church
(1902 W. Main St.)Morning Prayer: 7:30am Mon-Fri
Breakfast: 8:00am Mon-Fri Evening Prayer: 5:30pm Mon-Fri
At St. Clare Chapel, Maurin House(1116 Iredell St.)
Holy Eucharist 6:25am Mon-Fri Evensong: 6:00pm Sun
Supper: 6:30pm Fri, SunCompline: 8:30pm, Fri, Sun
All are welcome anytime.
Catholic Worker is 82 Years Old - 01 May 2015Feast of Peter
Maurin - 15 May
May is the Month of Mary
Donate These Things!Twin bed frame, mattress, and sheets (4)
Salad spinnerPlumbing/carpentry help$30k for a Priests
Salary
CoffeeLaundry detergent
Dish soapFarm land
Toilet paper13-gallon trash bags
Grocery cardsWheat sandwich bread
Contact UsThe best way to get involved is to come to the Daily
Office at St. Josephs Episcopal Church, Monday through Friday at
7:30am and 5:30pm. You reach Fr. Colin at 919-BUM-CHIN or the Peter
Maurin House at 919-BUM-1-CFW.
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T H E L I T T L E W A Y
The Little Way is a pamphlet of the Community of the Franciscan
Way, a Mission of the Episcopal Diocese of North Carolina. We seek
a life of prayer, study, simplicity, and fellowship with the poor.
We stand in the tradition of the Catholic Worker Movement, founded
in 1933 by Peter Maurin and Dorothy Day. The Peter Maurin Catholic
Worker House offers food and shelter to the poor. Funds 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. Donations always welcome.
The Corporal Works of Mercy To 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 dead
The 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 afflicted To pray for the living and the dead
Peter Maurin Catholic Worker House1116 Iredell Street
Durham, NC 27705(919) BUM-1-CFW
cfw.dionc.org
The Community of the Franciscan Way