Dorothy Day for Armchair Theologians

Dorothy Day holding up a prison dress. Photo courtesy of Jim Forest through a Creative Commons license.

The Armchair Theologians series from Westminster John Knox is, as one expects by the title, designed to be an accessible and entertaining approach to the biographies of some of the most significant theologians. The authors for these volumes are always fans of the biographical subject. Therefore, there tends to be a bias toward the views of the subject, with a very minimal critique offered.

Elizabeth Hinson-Hasty’s recent contribution to the series on the socialist Catholic, Dorothy Day fits into the series well. On the whole, Hinson-Hasty celebrates the life and work of Day, only stopping to critique Day in those places where she was not sufficiently feminist. Therefore, Day’s negative view of abortion, willingness to get married, and traditional views on sexual orientation are noted as blemishes on her record and excused based on chronologically inferior cultural influence.

Setting aside the somewhat hagiographic aspects of this work, and the series in general, which are native to this approach, this volume in particular is a very helpful means of getting introduced to the lives of significant theologians. In fact, the whole series by Westminster John Knox is enjoyable because the authors like the subject. This makes the prose more lively in many cases.

At just about 200 pages, Hinson-Hasty provides an overview of Day’s life and work that covers the major epochs in her life, the main thrust of her work, and helps to place Day in her cultural context. Additionally, the author shows how Day’s ideas have been appropriated and applied to contemporary social justice movements. This makes the book a useful introduction into the topic.

Before reading Hinson-Hasty’s book, Dorothy Day was relatively unknown to me. In fact, this is one of the reasons I requested this book for review. I have read excerpts of her writing in my time as a seminary student, but had learned very little about her. 

Dorothy's last meeting with Mother Teresa. This occurred in Dorothy's room at Maryhouse in Manhattan. Eileen Egan is on the left. The photo was taken in 1979, the year before Dorothy's death, by Bill Barrett. (Marquette University Archives) Photo Cr…

Dorothy's last meeting with Mother Teresa. This occurred in Dorothy's room at Maryhouse in Manhattan. Eileen Egan is on the left. The photo was taken in 1979, the year before Dorothy's death, by Bill Barrett. (Marquette University Archives) Photo Credit to Jim Forest through a Creative Commons license.


Dorothy Day was not a professional theologian or ethicist. In fact, she had no academic credentials to speak of. She was, however, a writer and a social activist who was key in the labor movement in a particular era of American history. Day’s life demonstrates that all the degrees in the world do not make one influential, and that influence can be gained by continual, faithful witness.

Day was nothing if not a legitimate practitioner of her views. She was a socialist, and so she lived in community. She was a strong advocate of a “peace ethic” and so she went to a great distance not to have hierarchical relationships, or even rules, in the open communities in which she lived.

Dorothy Day was influential for some of the liberation theologians. Her writing in the Catholic Worker, as pro-socialist newspaper, helped to shape the thinking of many of the Latin American liberation theologians such as Gustavo Gutierrez. Much like Gutierrez would later do, Day lived in poverty in the slums rather than doing her philanthropic theologizing from a distant suburban neighborhood.

It is for her integrity that Day deserves the most praise. She authentically lived in community with people from any and every social background. She sought to do her work for the poor from among the poor. This helped keep her faithful to her message, and lends credibility to her writing. Hinson-Hasty helped me gain a new appreciation for Dorothy Day through her presentation of Day’s life in this biography.

In the end, while I do not agree with the author’s theological positions, this is a helpful book. In fact, all of the Armchair Theologians are worthwhile reads when you are trying to get a quick overview of the life of a significant Christian thinker.

I commend this book and the entire series to readers because, in a world awash with information, such brief biographies provide engaging and informative introductions. While not suitable for academic research, they are beneficial for personal edification.

Dorothy Day for Armchair Theologians
$14.56
By Elizabeth Hinson-Hasty
Buy on Amazon


Note: A gratis copy of this book was provided to me by the publisher with no expectation of a positive review. All opinions expressed are my own.

An Ethical Primer on Wealth and Poverty

Along the spectrum of understandings of Wealth and Poverty among Christians, there are two common errors. The first is asceticism, which presents the idea that the poor are more holy than the rich. The second has recently been labeled the Prosperity Gospel, which equates material wealth with spiritual blessing. 

Asceticism

It is easy to figure out how people fall into the trap of asceticism. Some key passages from Scripture point toward wealth as a trap that can lead to sin; Jesus and his disciples lived a very minimal lifestyle, with no concern for possessions to speak of; Jesus himself taught that following him implied self-denial (Luke 9:23). The result of this has been the error of asceticism, which is the teaching that self-denial is the key to holiness and that owning possessions is sinful.

There are some problems with this position. First, there are a number of materially wealthy individuals in Scripture who are presented as heroes of the faith. Examples include Abraham, David, and Job (at times). The key is that their possessions were not the ultimate purpose of their lives. Second, there are passages that show that God provides material wealth to some people as a blessing. 

Prosperity Gospel

The opposite extreme from asceticism is known in our day as the prosperity gospel. The prosperity gospel teaches that being holy necessarily results in material blessings in the form of health and wealth. There are a number of contemporary teachers who offer us our best life now, but there are biblical examples of this found in people like Job’s friends (who assumed his sickness and impoverishment were a direct result of sin in his life) and the Pharisees (John 9). 

There are many, many problems with this position. First, Job was “faultless” and yet God allowed Satan to test him by taking away his wealth. Second, Paul was poor and he told Timothy to be content with basic necessities for life (1 Tim. 6:6–10). Third, Jesus was poor (cf. Matt 8:20).

Biblical Witness to Wealth and Poverty

Scripture has more to say about the subject of wealth and poverty than about any other specific topic. By most counts there are over 2000 verses in Scripture that talk about wealth and poverty. This means that we will certainly only cover a small minority of the verses in Scripture about wealth and poverty.

First, we should understand that God is sovereign over the quantity of our material possessions:

You shall remember the LORD your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day. (Deut 8:18)
The LORD makes poor and makes rich;
he brings low and he exalts. (1 Samuel 2:7)
The rich and the poor meet together;
the LORD is the maker of them all. (Proverbs 22:2)

Next, we should understand that the love of wealth, either gaining or maintaining it, is a sin problem:

‘And you shall not covet your neighbor’s wife. And you shall not desire your neighbor’s house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor’s.’ (Deut. 5:21)
For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. (1 Tim 6:10)

Wealth isn’t an ultimate good in itself, and we should pursue holiness as our primary goal: 

Better is a little with the fear of the LORD
than great treasure and trouble with it (Proverbs 15:16)
Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like a flower of the grass he will pass away. For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.” (James 1:9–11)

However, poverty is not a good thing. We should work diligently and enjoy the benefits of our labor:

How long will you lie there, O sluggard?
When will you arise from your sleep?
A little sleep, a little slumber,
a little folding of the hands to rest,
and poverty will come upon you like a robber,
and want like an armed man. (Proverbs 6:9–11)
A rich man’s wealth is his strong city;
the poverty of the poor is their ruin. (Proverbs 10:15)

Ultimately, whether rich or poor, we should trust in God’s sufficient provision:

And he said to his disciples, “Therefore I tell you, do not be anxious about your life, what you will eat, nor about your body, what you will put on. For life is more than food, and the body more than clothing. Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! And which of you by being anxious can add a single hour to his span of life? If then you are not able to do as small a thing as that, why are you anxious about the rest? Consider the lilies, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass, which is alive in the field today, and tomorrow is thrown into the oven, how much more will he clothe you, O you of little faith! And do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them. Instead, seek his kingdom, and these things will be added to you.

“Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. For where your treasure is, there will your heart be also. (Luke 12:22–34)

Even in the heavens and new earth, different people will have degrees of responsibility and blessing:

When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. The first came before him, saying, ‘Lord, your mina has made ten minas more.’ And he said to him, ‘Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.’ And the second came, saying, ‘Lord, your mina has made fi ve minas.’ And he said to him, ‘And you are to be over five cities.’ (Luke 19:15–19)

There is a great deal more that could be said about the topic of wealth and poverty, but here are a few principles we can find in the passages we just read:


1.    The degree to which we are wealthy or poor is dependent on God’s sovereign plan.
2.    God will always provide us what we need to do his will. (Sometimes his will is for us to glorify him through suffering.)
3.    There is nothing wrong with possessing material wealth as long as we view it as a tool for serving God.
4.    However, material wealth should never be pursued as an end in itself nor for selfish gain.