I will propose that, for Day and for Christian theology, these issues should be linked together.For Day, confessing Jesus as the paradigmatic human meant both advocacy for the Jews and resistance to war.Day’s legacy is one which has been manifold in its reception.
I will propose that, for Day and for Christian theology, these issues should be linked together.For Day, confessing Jesus as the paradigmatic human meant both advocacy for the Jews and resistance to war.Day’s legacy is one which has been manifold in its reception.Tags: Calculus Term PaperSociology PapersTerm Paper Titles About BusinessBest Topics For Argumentative EssaysMla Research ProposalResearch Papers On The Rocking Horse WinnerCreative Writing Contests High School StudentsMla Comparison EssayBusiness Law Research Paper TopicsA Farewell To Arms Theme Essay
For others, Day is the paragon lay Catholic, exhibiting a life of radical devotion to the Church.
I will not be neglecting these legacies in this essay, but rather, I will show the interconnection of Day’s legacy as a lay Catholic and pacifist to one of her lesser-known legacies: friend of the Jews. First, I will briefly lay out Day’s doctrine of the Mystical Body of Christ, a doctrine that emphasizes the union among all humanity that exists because of and in the person of Jesus of Nazareth.
1935, Day speaks more specifically about the Catholic doctrine of the Mystical Body of Christ (the union of the presence of Christ with the present body of the Church), but her descriptions of the Mystical Body are governed by reference to the particular human person of Jesus: It is because we forget the Humanity of Christ (present with us today in the Blessed Sacrament just as truly as when He walked with His apostles through the cornfields that Sunday long ago, breakfasting on the ears of corn)—that we have ignored the material claims of our fellow man during this capitalistic, industrialist era.
We have allowed our brothers and sisters, our fellow members in the Mystical Body to be degraded, to endure slavery to a machine, to live in rat-infested holes.
use of the term “Mystical Body” was often fluid, at times designating all persons, regardless of church affiliation, as involved in the Mystical Body: All the nation, I mean, that is made up of the poor, the worker, the trade unionist—those who felt most keenly the sense of solidarity—that very sense of solidarity which made me gradually understand the doctrine of the Mystical Body of Christ whereby we are the members of one another.
At other times, however, she describes the Mystical Body as that body to which only the baptized belong, as in her description of her daughter Teresa’s baptism: Teresa had become a member of the Mystical Body of Christ.Third, those whom Christ has “ennobled” are seen as either actual or potential members in the Mystical Body, a body which is visible and exists prior to its fracturing through people being named by industry as “worker” or by nations as “citizen”.In sum, what is present in the worship of the Catholic Church is the fulfillment of the ennoblement present in all persons, a claim possible only on the basis of the lived life of Jesus of Nazareth.But of course the tie that binds Catholics is closer, the tie of grace. should be highlighted in Day’s doctrine of the Mystical Body is twofold.First, the term “body of Christ” refers back to the historical Jesus, a first-century Jew who gave commands, teachings, and moral examples to his disciples.Dorothy Day and the Mystical Body of Christ In Day’s later work, however, to describe the Church as the ‘body of Christ’ is to say that the visible Church is the culmination of the work of Christ, such that Christ’s humanity leads one to the fullness of human communion in the life of the Church.For Day, the Church is to be known as Christ’s body in reference to this touchpoint, and none other: if the Church exists as the extension of Christ’s own person, then to know Christ is to know the visible Church.I didn’t know anything of the Mystical Body or I might have felt disturbed at being separated from her.In an early essay on Catholic liturgy, Day reconciles this seeming incompatibility of description in the following manner: When we pray with Christ…we realize Christ as our Brother.The singularity of this body is called “mystical” not only because this union is one taken on faith, but because, as the divine human, the unity brought by Jesus’ humanity creates a supernatural unity which transforms and completes all other partial forms of social unity.we turn toward Day’s engagements with Judaism, it will be important to keep these senses of the Mystical Body of Christ in front of us.