Day understood that the higher law is God's law and not man made laws.
She knew that God is love and "Love is not the starving of whole populations. Love is not the bombardment of cities. Love is not killing...Our Manifesto is the Sermon on The Mount, which means we will try to be peacemakers."
From his jail cell in Birmingham, Reverend Martin Luther King, Jr. wrote:
"There are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that "an unjust law is no law at all."
"A just law is a man made
code that squares with the moral law or the law of God. An unjust law
is a code that is out of harmony with the moral law. To put it in the
terms of St. Thomas Aquinas: An unjust law is a human law that is not
rooted in eternal law and natural law. Any law that uplifts human
personality is just. Any law that degrades human personality is unjust.
"An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal. By the same token, a just law is a code that a majority compels a minority to follow and that it is willing to follow itself. This is sameness made legal.
"One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law."- Letter from Birmingham Jail
"While there is a lower class, I am in it, and while there is a criminal element I am of it, and while there is a soul in prison, I am not free."-Eugene V. Debs
Dorothy Day's muse's included Tolstoy and most especially Peter Maurin, of whom she wrote:
"When I first saw Peter Maurin"he had tried to dress up by wearing a tie and a suit which looked as though he had slept in it. I found out afterward, indeed he had"he was one of those people who talked you deaf, dumb and blind, who each time he saw you began his conversation just where he had left off at the previous meeting, and never stopped unless you begged for rest, and that was not for long. He was irrepressible and he was incapable of taking offense.
"The night I met Peter I had come from an assignment for The Commonweal, covering the Communist-inspired "hunger march" of the unemployed to Washington. I had prayed at the Shrine of the Immaculate Conception, on the Feast of the Immaculate Conception that I might find something to do in the social order besides reporting conditions. I wanted to change them, not just report them, but I had lost faith in revolution, I wanted to love my enemy, whether capitalist or Communist.
"I certainly did not realize at first that I had my answer in Peter Maurin. I was thirty-five years old and I had met plenty of radicals in my time and plenty of crackpots, too; people who had blueprints to change the social order were a dime a dozen around Union Square.
"He had been sent to me, he said, by George Shuster, later president of Hunter College, who at that time was editor of The Commonweal. George thought that we were alike in point of view, both interested in changing the social order and in reaching the masses with the social teaching of the Church.
"I had been a Catholic only about four years, and Peter, having suggested that I get out a paper to reach the man in the street, started right in on my education"I met Peter in December, 1932, and the first issue of The Catholic Worker came out in time for the May Day celebration in Union Square, 1933.
"What Peter Maurin was interested in was the publication of his essays, and my journalistic sense led me to report conditions as they were, to paint a picture of poverty and destitution, homelessness and unemployment, in short, to so arouse the conscience that the reader would be willing and ready to listen to Peter when he talked about things as they should be.
"Peter slept in the back of The Catholic Worker office, and he soon brought in an Armenian anarchist poet and a German agnostic to share his quarters with him and to provide sparring partners for round-table discussions. He never took part in any of the work of the paper, except to turn in each month half a dozen "Easy Essays." [2]
She knew that God is love and "Love is not the starving of whole populations. Love is not the bombardment of cities. Love is not killing...Our Manifesto is the Sermon on The Mount, which means we will try to be peacemakers."
From his jail cell in Birmingham, Reverend Martin Luther King, Jr. wrote:
"There are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that "an unjust law is no law at all."
"An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal. By the same token, a just law is a code that a majority compels a minority to follow and that it is willing to follow itself. This is sameness made legal.
"One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law."- Letter from Birmingham Jail
"While there is a lower class, I am in it, and while there is a criminal element I am of it, and while there is a soul in prison, I am not free."-Eugene V. Debs
Dorothy Day's muse's included Tolstoy and most especially Peter Maurin, of whom she wrote:
"When I first saw Peter Maurin"he had tried to dress up by wearing a tie and a suit which looked as though he had slept in it. I found out afterward, indeed he had"he was one of those people who talked you deaf, dumb and blind, who each time he saw you began his conversation just where he had left off at the previous meeting, and never stopped unless you begged for rest, and that was not for long. He was irrepressible and he was incapable of taking offense.
"The night I met Peter I had come from an assignment for The Commonweal, covering the Communist-inspired "hunger march" of the unemployed to Washington. I had prayed at the Shrine of the Immaculate Conception, on the Feast of the Immaculate Conception that I might find something to do in the social order besides reporting conditions. I wanted to change them, not just report them, but I had lost faith in revolution, I wanted to love my enemy, whether capitalist or Communist.
"I certainly did not realize at first that I had my answer in Peter Maurin. I was thirty-five years old and I had met plenty of radicals in my time and plenty of crackpots, too; people who had blueprints to change the social order were a dime a dozen around Union Square.
"He had been sent to me, he said, by George Shuster, later president of Hunter College, who at that time was editor of The Commonweal. George thought that we were alike in point of view, both interested in changing the social order and in reaching the masses with the social teaching of the Church.
"I had been a Catholic only about four years, and Peter, having suggested that I get out a paper to reach the man in the street, started right in on my education"I met Peter in December, 1932, and the first issue of The Catholic Worker came out in time for the May Day celebration in Union Square, 1933.
"What Peter Maurin was interested in was the publication of his essays, and my journalistic sense led me to report conditions as they were, to paint a picture of poverty and destitution, homelessness and unemployment, in short, to so arouse the conscience that the reader would be willing and ready to listen to Peter when he talked about things as they should be.
"Peter slept in the back of The Catholic Worker office, and he soon brought in an Armenian anarchist poet and a German agnostic to share his quarters with him and to provide sparring partners for round-table discussions. He never took part in any of the work of the paper, except to turn in each month half a dozen "Easy Essays." [2]
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