Corpus Christi 2015

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

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The Disgusting Body of Christ

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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

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WAYTHE

Corpus Christi - 4 June 2015

T H E L I T T L E W A Y

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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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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.

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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



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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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)



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.



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)



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



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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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.


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

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Corpus Christi 2015