There are few people who have done more to keep Dorothy Day's words before the public than Robert Ellsberg. As both editor of her writings (By Little and By Little, 1983; Dorothy Day: Selected Writings, 1992; A Penny a Copy, 1995) and publisher (Orbis) of books by and about her, Ellsberg continues to remind us of Dorothy's vision of a Christianity that is orthodox in theology and radical (in the deepest sense of the word, as a return to roots) in social activism. His credentials are good: he knew Dorothy for the final five years of her life, and served as managing editor of "The Catholic Worker" for two of them.
Now, in The Duty of Delight, Ellsberg continues to enrich us with an edition of the diaries Dorothy maintained from 1934 to a few days before her death in November 1980. The manuscript of the diaries, housed at Marquette University (my alma mater, by the way) and sealed until 25 years after Dorothy's passing, is over a thousand single-spaced pages. Ellsberg has reduced the material by half by whittling away unessentials. Providentially, Dorothy's diary entries for the final year of her life, missing from the Marquette archives, was discovered after Ellsberg took on the editorship.
Ellsberg's Introduction to the diaries provides a nice overview of their content. Arranged by decades, the entries from the '50s through the '70s make up the bulk of the work. I began reading in the '70s section, since this is the decade in which I first became aware of the Catholic Workers, and gradually worked my way backwards.
Three things especially strike me about Dorothy's diaries.
The first is the sheer richness of the activities she chronicles: serving as the dynamo that kept the Catholic Worker movement energized; raising her daughter Tamar; dealing with Tamar's father Forster and Forster's common law wife Nanette; continuously writing; travels, both domestic and abroad; retreats and daily masses; public demonstrations and peace witnesses; and dancing with officials from both the state and church. In recording her activities, Dorothy not only gives us a good idea of her dedication, but also provides us with cumulative sketches of many of the co-workers (including Ellsberg) and clients with whom she came into daily contact.
The second thing that's impressive about the diaries is the breadth and depth of Dorothy's reading, as well as her love of music. The authors and composers she mentions in her diaries, when compiled, make up an impressive list, and her asides about them (as when, for example, she calls Solzhenitsyn a "holy fool," p. 626, or states that it's actually sloth, not Cassian's avarice, that is "man's abiding sin," p. 364) are frequently insightful.
Finally, the self-examinations, self-recriminations, and resolutions to be more prayerful, patient, compassionate, and nonjudgmental with which Dorothy liberally sprinkles her diaries are fascinating. On one level, they provide a cumulative portrait of a woman who is deeply troubled by what she perceives as her inability to practice what she preaches--a self-doubting that probably both feeds and emerges from her "long loneliness." At another level, though, these passages strongly suggest something that Dorothy perhaps never fully appreciated: that what she took to be spiritual and personal weaknesses in fact were also the very strengths that enabled her ministry.
In August 1952, for example, she writes (p. 177): "When I say, Lord, that I am too sensitive, it is truly that--my senses, exterior and interior are too thin-skinned. I am tormented by people's moods, their unhappiness. I must live more in my own heart, with Thee. Then when I go forth I have at least serenity." But what Dorothy interprets here as a moody over-sensitivity that inhibits contact with God might perhaps more accurately be described as an empathy that connects her with other people's suffering, and consequently with God's as well. Surely it's her "thin-skin" that allows for compassionate entries such as this one from February 1972 (p. 501): "I have been harried and worn out all day by the consciousness that we were inundated by an ocean of unemployed and unemployable, black and white human beings, searching for food, warmth, comfort, momentary surcease from suffering."
The Duty of Delight is yet one more wonderful gift to us from Dorothy, and it will prove to be an invaluable scholarly and spiritual resource. Robert Ellsberg and Marquette University Press are to be commended.
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* Entry from Easter Sunday, 1968 (p. 418) that could easily serve as the epigram for Dorothy's diaries.
