MILANI-DAY ARTICLE
RADICAL SHARING: The Empowering Hospitality and Shared Economies of Dorothy Day and Don Lorenzo Milani
By Marco Tavanti, Elizabeth Wilp and Julie Tavanti
** Reflections inspired by the Centennial Celebrations of Don Milani (1923–2023)
First published on November 8, 2023 on the anniversary of Dorothy Day’s birth on November 8, 1897 in New York, USA.
Dorothy Day and the Catholic Worker Movement
“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, by fighting for better conditions, by crying out unceasingly for the rights of the workers, 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 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 our friend.” ― Dorothy Day
Dorothy Day (1897–1980) was an extraordinary figure in American history, known for her profound commitment to social justice, radical activism, and unwavering dedication to the Catholic faith. Born in Brooklyn, New York, her early years were shaped by significant events, including her family’s displacement to Chicago after the 1906 San Francisco earthquake. These formative experiences, where she witnessed human suffering and poverty firsthand, left a lasting impression on Day and deeply influenced her later activism. These early encounters with the harsh realities of life fueled her determination to fight for those who were marginalized and oppressed.
Day’s journey into activism began with her career as a journalist, where she became involved in the intellectual and bohemian circles of Greenwich Village in New York City. Her early life was characterized by a relentless quest for meaning and justice, which led her to embrace radical political movements, including anarchism and socialism. Despite the secular nature of her early activism, Day’s search for truth and justice eventually guided her towards the Catholic Church. This conversion was not a departure from her activism but a deepening of it, as she sought to integrate her spiritual beliefs with her commitment to social justice.
A pivotal moment in Day’s life came in 1917 when she was imprisoned for her participation in the Silent Sentinels, a nonviolent protest organized by suffragist leader Alice Paul. The Silent Sentinels were women who stood in peaceful protest outside the White House, demanding the right to vote. Day’s imprisonment during this time solidified her commitment to civil disobedience and nonviolent resistance — principles that would guide her activism for the rest of her life. This experience marked the beginning of her lifelong dedication to challenging injustices through peaceful means.
In the 1930s, Day’s life took a transformative turn when she met Peter Maurin, a French Catholic intellectual and social activist promoter of the “back-to-the-land” and “Catholic distributism” movements in the United States. Together, they founded the Catholic Worker Movement in 1933, a movement that became a cornerstone of Day’s legacy. The Catholic Worker Movement was a radical response to the economic and social injustices of the era, combining direct aid for the poor and homeless with nonviolent direct action on their behalf. This movement was deeply rooted in Catholic social teaching, particularly the idea of distributism, which advocated for a more equitable distribution of wealth and resources as a middle path between capitalism and socialism.
Central to the Catholic Worker Movement was the concept of “radical hospitality.” Day and her fellow activists established houses of hospitality across the United States, providing food, shelter, and companionship to those in need. These houses were not simply charitable institutions; they were intended to be communities where the poor and marginalized could regain their dignity and participate in a shared economy. Day believed that by living and working alongside the poor, these communities could create a new society based on mutual aid, cooperation, and respect for human dignity. Her commitment to nonviolent resistance continued throughout her life, leading to multiple arrests for acts of civil disobedience, each one reinforcing her belief that true peace and justice could only be achieved through nonviolence and solidarity with the oppressed.
Don Milani and Worker Priests Movement
“Don Lorenzo was one of those men who, because of his clear and consistent choices, his firm stances, his sharp and precise language, and his rigorous logic in reasoning and argumentation, easily attracted either great support or great opposition, often with preconceived alignments that have frequently obscured his true dimension. […] When Mauro was dismissed from a textile factory in Prato, it was not just anyone from the community who was fired, but “his” Mauro, about whom he knew everything — thanks to the school and the discussions held every evening until late at night: family, problems, joys, and despair. Thus, he reacted to that dismissal with the full weight of his thoughts and words. For entire days, they debated at the school with union representatives, judges, and labor inspectors on how to respond, how to prevent such a grave injustice. — Michele Gesualdi, Una vita breve ma intensa [A short but intense life].
In the aftermath of World War II, Europe saw the rise of a unique and radical movement within the Catholic Church: the “preti operai” or worker priests. This movement, which gained significant traction in France and Italy, was characterized by priests who chose to live and work alongside industrial laborers, sharing in their daily hardships and struggles. These priests aimed to bridge the gap between the Church and the working class, a demographic that had increasingly become alienated from religious institutions. By immersing themselves in the labor force, the worker priests believed they could better understand and serve the spiritual and material needs of the workers, while also embodying the teachings of Christ, who lived among the poor and marginalized.
The worker priests movement began in France in the late 1940s, initiated by priests who were disillusioned with the Church’s perceived detachment from the everyday lives of the working class. These priests took on jobs in factories, mines, and other industrial settings, not only to minister to workers but also to share in their struggles. Their presence was intended as a powerful act of solidarity, reflecting the Gospel’s call to serve the least among us. As the movement spread to Italy, it became a symbol of a Church that sought to engage with the world, challenge the status quo, and advocate for social justice. However, the radical nature of this approach also led to tensions with the Church hierarchy, which imposed restrictions on the movement due to concerns about the political implications of priests working in secular jobs and potentially aligning with leftist ideologies. These tensions ultimately led to a decline in the number of active worker priests by the 1960s.
Don Lorenzo Milani, although not formally a worker priest, shared many of the movement’s principles and ideals including his radical innovative approach that faced the resistance of the church (Preti Operai). His ministry and educational efforts in San Donato di Calenzano and later in Barbiana were deeply influenced by a commitment to the poor and working-class. Don Milani’s approach to education was revolutionary; he believed that true liberation could only come through knowledge and the ability to articulate one’s thoughts and demands. He dedicated his life to teaching the children of workers and peasants, empowering them with “la parola” (the word), which he saw as a powerful tool for social change. In Barbiana, Don Milani established a school that was radically inclusive, where students were taught to read, write, and think critically, equipping them to challenge injustice and advocate for their rights. Like the worker priests, Don Milani believed that the Church had a responsibility to stand with the oppressed and work toward a more just society.
Don Milani was not alone in his radical approach to serving the poor and working class; several contemporaries within the worker priests movement shared similar commitments. Figures like Giuliano Magli, one of the first Italian worker priests active in Turin, and Domenico Barberio, who worked as a bricklayer and advocated for workers’ rights in Southern Italy, embodied the movement’s ideals. In France, Paul Gauthier and René Valadier played significant roles, with Gauthier working as a mason and advocating for social justice at the Second Vatican Council, while Valadier’s experience in factories deeply influenced his theological writings. These figures, like Don Milani, were driven by a profound sense of justice and a desire to see the Church stand in solidarity with the poor and oppressed. Their lives and work exemplify the radical sharing and commitment to social justice that both Dorothy Day and Don Milani championed. In the next part of this article, we will explore how both Day and Don Milani reflect what came to be known in the Catholic Church as the evangelical preferential option for the poor through their immersion in radical approaches to hospitality and education.
Today’s Option for the Workers and the Poor
“You shall not oppress the poor or vulnerable. God will hear their cry.” — Exodus 22:20–26
The “option for the poor,” also known as the “preferential option for the poor,” is a fundamental principle in Catholic Social Teaching that underscores the Church’s commitment to stand in solidarity with those who are marginalized, oppressed, and economically disadvantaged. This concept gained significant traction in Latin America during the 1960s and 1970s, particularly through the influence of liberation theology. It reflects core values of justice, human dignity, and the imperative to protect and uplift the most vulnerable members of society. The option for the poor calls on the Church and its followers to prioritize the needs of the poor and work toward their empowerment, ensuring that they are not just recipients of aid but active participants in shaping their futures.
The idea of the option for the poor emerged during a time of intense social and political upheaval in Latin America, where poverty, inequality, and oppression were widespread. Traditionally, the Catholic Church had been aligned with the elites, but this began to change as the Church shifted its focus toward the plight of the poor. This shift was notably influenced by the Second Vatican Council (1962–1965), which called for the Church to engage more actively with the modern world, and the Medellín Conference of Latin American Bishops in 1968, where the Church explicitly recognized the need to prioritize the poor. The option for the poor was articulated as a moral obligation and an essential aspect of Christian faith, deeply rooted in the teachings of Jesus Christ, who consistently demonstrated a preferential concern for the marginalized.
The option for the poor is deeply embedded in Catholic Social Teaching (CST), which emphasizes the inherent dignity of every human being, the importance of solidarity, and the necessity of structures that support the common good. The Church teaches that every person has the right to participate fully in society, to work in conditions that respect their dignity, and to receive a fair share of the fruits of their labor. This teaching extends beyond economic rights to address the broader social and political structures that affect people’s lives. Liberation theology, which grew out of the option for the poor, stresses that true liberation is not just about economic freedom but also about social, political, and spiritual emancipation. This holistic approach to liberation resonates with the work of figures like Dorothy Day and Don Milani, who sought to address the root causes of injustice rather than simply treating its symptoms.
Dorothy Day and Don Milani were early pioneers of what would later be formally recognized as the option for the poor, embodying its principles through their radical approaches to hospitality, education, and social justice. Day’s work with the Catholic Worker Movement exemplified this option in action, as she created communities where the poor could regain their dignity and find their voice. Her philosophy of radical hospitality was not about charity in the traditional sense but about living in solidarity with the poor, sharing their struggles, and working together to build a more just society. Similarly, Don Milani’s work in San Donato di Calenzano and Barbiana reflected his commitment to providing education as a means of liberation, empowering the children of workers and peasants to articulate their thoughts, demand their rights, and challenge systemic exclusion. Both Day and Don Milani believed that true solidarity required empowerment, liberation, and systemic change, and their lives and work continue to inspire those who seek to live out the Gospel call to stand with the poor and build a more just and compassionate world.
Towards a True Sharing Economy
“The obligation to provide justice for all means that the poor have the single most urgent economic claim on the conscience of the nation.” United States Conference of Catholic Bishops, Economic Justice for All, no. 86.
The legacies of Dorothy Day and Don Milani are enduring forces that continue to influence contemporary movements aimed at challenging and transforming our economic systems. Their radical approaches to hospitality, education, and social justice exemplify the “option for the poor,” a principle that has deeply resonated with efforts to build an economy grounded in solidarity, equity, and human dignity. These pioneers were not just critics of the societal structures that perpetuated poverty and exclusion; they were also architects of alternative models that sought to empower the marginalized and create systems that serve the common good. The principles they championed are now echoed in various contemporary movements that strive to build a more just and humane world.
One of the most significant modern initiatives inspired by the values of Day and Don Milani is the “Economy of Francesco,” launched by Pope Francis (Francesco Economy). This initiative seeks to create a global movement of young economists and entrepreneurs committed to developing a new economic model that prioritizes life, inclusivity, and care for the environment. The name itself invokes St. Francis of Assisi, a figure synonymous with poverty, simplicity, and care for creation — an embodiment of the radical values that Day and Don Milani lived by. In his letter inviting young people to participate in this movement, Pope Francis called for an economy “that brings life not death, one that is inclusive and not exclusive, humane and not dehumanizing, one that cares for the environment and does not despoil it.” This vision goes beyond mere reform of existing systems; it seeks to create something fundamentally different — an economy that upholds the dignity of every person and cherishes the earth as our common home.
The call for a new economy grounded in the Gospel values of radical sharing and inclusivity is not merely a theoretical ideal; it is a direct challenge to the existing socio-economic order. Movements such as the Focolare Movement’s Economy of Communion (EOC), which fosters a “culture of giving” by sharing resources and basing economic relationships on mutual love, and the Emmaus Community founded by Abbé Pierre, which empowers the homeless and marginalized, exemplify how the visionary ideas of Dorothy Day and Don Lorenzo Milani are actively shaping a more equitable future. Pope Francis’ vision of an economy inspired by St. Francis of Assisi — an economy that produces no victims and leaves no one behind — aligns seamlessly with the radical hospitality of Day and the educational empowerment of Don Milani. Their approaches to hospitality and education transcend traditional liberal and conservative ideologies, embodying a faith-based perspective that prioritizes human dignity, social justice, and solidarity with the poor and marginalized. These are not abstract ideals but practical, lived experiences that continue to inspire contemporary movements dedicated to creating a world where all are included, resources are equitably distributed, and every person’s dignity is honored.
Dorothy Day and Don Milani’s commitment to empowerment leadership is particularly evident in their insistence on creating systems that enable the marginalized to rise from their circumstances and actively participate in society. Through the sharing economy advocated by Day and the educational initiatives pioneered by Don Milani, they provide not just aid but the tools and opportunities for people to empower themselves. As we confront the complex challenges of the 21st century, their radical messages remind us that the Gospel calls for more than charity — it calls for a transformative leadership that builds an economy rooted in justice, love, and solidarity, fundamentally reshaping our world for the better.
Suggested Citation: Tavanti, M., Wilp, E. & Tavanti, J. (2023, November 8). “Radical Sharing: The Empowering Hospitality and Shared Economies of Dorothy Day and Don Lorenzo Milani.” Medium (EduVators). https://medium.com/p/729c774fa78/
Explore More: Dorothy Day (1939). House of Hospitality. An account of the first five years of the Catholic Worker (C.W.). Describes the C.W. not simply as a newspaper but as a movement. Explains its position on labor and unions through Peter Maurin’s ideas on personalism. Much of the book, however, is taken up with the day to day experiences of the C.W., describing the soup lines, publication of the paper, picketing, farm communes, and the finances of the C.W. Sheed and Ward, out of print but available at https://catholicworker.org/house-of-hospitality/ ; Dorothy Day (1948). On Pilgrimage. States the objectives of the C.W. and defends it against the accusations of other Catholics and secular thought. Writes on such themes as marriage, sex, 10VQ’ human condition, poverty, economics and a variety of Church doctrines. All of these topics are treated from an orthodox Catholic point of view. The book is adapted from the diary she kept in 1948, where she spent the first four months with Tamar (daughter) and the rest of the year at Mott Street and the retreat farm in Newburgh. She noted that the book could be called a woman’s book, since parts of it are directed solely to women. Much of the book dwells on the day-to-day happenings in her life. Available full text at https://catholicworker.org/on-pilgrimage-book/ ; The The Writings of Dorothy Day: https://catholicworker.org/dorothy-day/dorothy-day-writing/
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About the Authors: Marco Tavanti is an Italian-born American professor who deeply appreciates Don Lorenzo Milani’s teaching methods. He learned about these methods near the Barbiana school early in his career. Marco’s work brings these impactful ideas into today’s teaching practices worldwide. Elizabeth Wilp is a researcher contributing to inclusive education, especially in curricula and classrooms with students from different cultures and backgrounds. Her research and experience provide important insights into how schools can be more effective and welcoming for all students. Julie Tavanti is a Chinese-born American student passionate about developing new ways to teach students who learn differently and helping more women get into STEM fields. Her unique background and dedication to diverse education shape her views and efforts.
