Return to lesson three index
Class of Nonviolence - Lesson Three - Essay 1

Love Is the Measure

By Dorothy Day

We confess to being fools and wish that we were more so. In the face of the approaching atom bomb test (and discussion of widespread radioactivity is giving people more and more of an excuse to get away from the philosophy of personalism and the doctrine of free will); in the face of an approaching maritime strike; in the face of bread shortages and housing shortages; in the face of the passing of the draft extension, teenagers included, we face the situation that there is nothing we can do for people except to love them. If the maritime strike goes on there will be no shipping of food or medicine or clothes to Europe or the Far East, so there is nothing to do again but to love. We continue in our 14th year of feeding our brothers and sisters, clothing them and sheltering them, and the more we do it, the more we realize that the most important thing is to love. There are several families with us, destitute families, destitute to an unbelievable extent, and there, too, is nothing to do but to love. What I mean is that there is no chance of rehabilitation, no chance, so far as we see, of changing them; certainly no chance of adjusting them to this abominable world about them, -- and who wants them adjusted, anyway?

What we would like to do is change the world-make it a little simpler for people to feed, clothe, and shelter themselves as God intended them to do. And to a certain extent, by fighting for better conditions, by crying out unceasingly for the rights of the workers, and the poor, of the destitute-the rights of the worthy and the unworthy poor, in other words-we can to a certain extent change the world; we can work for the oasis, the little cell of joy and peace in a harried world. We can throw our pebble in the pond and be confident that its ever-widening circle will reach around the world.

We repeat, there is nothing that 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 well as our friend.

Whenever I groan within myself and think how hard it is to keep writing about love in these times of tension and strife which may, at any moment, become for us all a time of terror, I think to myself: what else is the world interested in? What else do we all want, each one of us, except to love and be loved, in our families, in our work, in all our relationships? God is Love. Love casts out fear. Even the most ardent revolutionist, seeking to change the world, to overturn the tables of the money changers, is trying to make a world where it is easier for people to love, to stand in that relationship to each other. We want with all our hearts to love, to be loved. And not just in the family, but to look upon all as our mothers, sisters, brothers, children. It is when we love the most intensely and most humanly that we can recognize how tepid is our love for others. The keenness and intensity of love brings with it suffering, of course, but joy, too, because it is a foretaste of heaven.

When you love people, you see all the good in them. There can never be enough thinking about it. St. John of the Cross said that where there was no love, put love and you would draw love out. The principle certainly works. I've seen my friend Sister Peter Claver with that warm friendliness of hers which is partly natural, but is intensified and made enduring by grace, come into a place which is cold with tension and conflict, and warm the house with her love.

And this is not easy. Everyone will try to kill that love in you, even your nearest and dearest; at least, they will try to prune it. "Don't you know this, that, and the other thing about this person? He or she did this. If you don't want to hear it, you must hear. It is for your good to hear it. It is my duty to tell you, and it is your duty to take recognition of it. You must stop loving, modify your loving, show your disapproval. You cannot possibly love-if you pretend you do, you are a hypocrite and the truth is not in you. You are contributing to the delinquency of that person by your sentimental blindness. It is such people as you who add to the sum total of confusion and wickedness and soft appeasement and compromise and the policy of expediency in this world. You are to blame for Communism, for industrial capitalism, and finally for hell on earth!'

To see only the good, the Christ, in others! Perhaps if we thought of how Karl Marx was called "Papa Marx" by all the children on the street, if we knew and remembered how he told fairy stories to his children, how he suffered hunger and poverty and pain, how he sat by the body of his dead child and had no money for coffin or funeral, perhaps such thoughts as these would make us love him and his followers. Dear God, for the memory of that dead child, or that faithful wife, grant his stormy spirit "a place of refreshment, light, and peace."

And then there was Lenin. He hungered and thirsted and at times he had no fixed abode. Mme. Krupskaya, his widow, said that he loved to go into the peace of the pine woods and hunt mushrooms. He lived one time in the slums of Paris and ate horsemeat. He started schools for the poor and workers. "He went about doing good." Is this blasphemy? How many people are dying and going to God their Father and saying sadly, "We have not so much as heard that there is a Holy Spirit." And how will they hear if none preaches to them? And what kind of shepherds have many of them had? Ezekiel said in his day, "Woe to the shepherds that feed themselves and not their sheep!"

from By Little and By Little: The Selected Writings of Dorothy Day, Knopf, New York


This reading is from The Class of Nonviolence, prepared by Colman McCarthy of the Center for Teaching Peace, 4501 Van Ness Street, NW, Washington, D.C. 20016 202/537-1372