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.