[26] In November 1917, she was arrested for picketing at the White House on behalf of women's suffrage as part of a campaign called the Silent Sentinels organized by Alice Paul and the National Woman's Party.

She spent the better part of a year with him in Europe, removed from politics, focusing on art and literature, and writing a semi-autobiographical novel, The Eleventh Virgin (1924), based on her affair with Moise.

Soon after the birth of their daughter Tamar Teresa, on March 4, 1926, Day encountered a local Sister of Charity, Aloysia Mary Mulhern, and with her help educated herself in the Catholic faith and had her baby baptized in July 1927.

[38][39][a] In the summer of 1929, to put Batterham behind her, Day accepted a job writing film dialogue for Pathé Motion Pictures and moved to Los Angeles with Tamar.

Day supported herself as a journalist, writing a gardening column for the local paper, the Staten Island Advance, and feature articles and book reviews for several Catholic publications, including Commonweal.

She comments in her autobiography: "I could write, I could protest, to arouse the conscience, but where was the Catholic leadership in the gathering of bands of men and women together, for the actual works of mercy that the comrades had always made part of their technique in reaching the workers?"

She wrote: "Oh, far day of American freedom, when Karl Marx could write for the morning Tribune in New York, and Kropotkin could not only be published in the Atlantic, but be received as a guest into the homes of New England Unitarians, and in Jane Addams' Hull House in Chicago!

From the publishing enterprise came a "house of hospitality", a shelter that provided food and clothing to the poor of the Lower East Side and then a series of farms for communal living.

The closing of many of the movement's houses around the country, as staff left to join the war effort, showed that Day's pacifism had limited appeal even within the Catholic Worker community.

After several weeks, Cardinal Francis Spellman used lay brothers from the local Maryknoll seminary and then diocesan seminarians under his supervision to break the strike by digging graves.

Day authored a response in the January 1967 issue of the Catholic Worker that avoided direct criticism but cataloged all the war zones Spellman had visited over the years: "It is not just Vietnam, it is South Africa, it is Nigeria, the Congo, Indonesia, all of Latin America."

"[80] In 1970, at the height of American participation in the Vietnam War, she described Ho Chi Minh as "a man of vision, as a patriot, a rebel against foreign invaders" while telling a story of a holiday gathering with relatives where one needs "to find points of agreement and concordance, if possible, rather than the painful differences, religious and political.

In 1971, Day visited Poland, the Soviet Union, Hungary, and Romania as part of a group of peace activists, with the financial support of Corliss Lamont, whom she described as a "'pinko' millionaire who lived modestly and helped the Communist Party USA.

The editors wrote: "By now if one had to choose a single individual to symbolize the best in the aspiration and action of the American Catholic community during the last forty years, that one person would certainly be Dorothy Day.

[91] In 1974, Boston's Paulist Center Community named her the first recipient of their Isaac Hecker Award, given to a person or group "committed to building a more just and peaceful world.

"[92] Day made her last public appearance at the Eucharistic Congress held on August 6, 1976, in Philadelphia at a service honoring the U.S. Armed Forces on the United States Bicentennial.

[103]In the Catholic Worker in May 1951, Day wrote that Marx, Lenin, and Mao Tse-Tung "were animated by the love of brother and this we must believe though their ends meant the seizure of power, and the building of mighty armies, the compulsion of concentration camps, the forced labor and torture and killing of tens of thousands, even millions."

"[114] Day explained that anarchists accepted her as someone who shared the values of their movement "because I have been behind bars in police stations, houses of detention, jails and prison farms, ...eleven times, and have refused to pay Federal income taxes and have never voted", but were puzzled by what they saw as her "faith in the monolithic, authoritarian Church."

"[115] In the first years of the Catholic Worker, Day provided a clear statement of how her individualism contrasted with communism:[116] We believe in widespread private property, the de-proletarianizing of our American people.

"[120] It was only in December 1961, after the Bay of Pigs Invasion in April of that year, that Castro, who had repeatedly repudiated communism in the past, openly declared that his movement was not simply socialist, but communist.

It is always a cheering thought to me that if we have goodwill and are still unable to find remedies for the economic abuses of our time, in our family, our parish, and the mighty church as a whole, God will take matters in hand and do the job for us.

When the Catholic Worker during World War II, she wrote, took a pacifist stance, "Bishop McIntyre merely commented… 'We never studied these things much in the seminary'… adding doubtfully, 'There is the necessity of course to inform one's conscience.'"

For that attitude, Day added, "our shepherds are to be reproached, that they have not fed their sheep these strong meats… capable of overcoming all obstacles in their advance to that kind of society where it easier to be good."

She described herself as "a woman who must think in terms of the family, the need of the child to have both mother and father, who believes strongly that the home is the unit of society" and wrote that:[130] When sex is treated lightly, as a means of pleasure… it takes on the quality of the demonic, and to descend into this blackness is to have a foretaste of hell.

…There is no such thing as seeing how far one can go without being caught, or how far one can go without committing mortal sin.In 1968, Day wrote again about sex – this time in her diary – in response to the criticisms of Stanley Vishnewski (and other coworkers at the Tivoli farm) that she had "no power" over marijuana smoking "or sexual promiscuity, or solitary sins.

[136] Day took gendered, raced, classed experiences into account in her writing and work, providing a framework for a construction of religious theory and ethics which was finally both passable and accurate in reflecting the congregation.

Day was known for her knack for leveraging and undermining gender norms to fight patriarchal and kyriarchal systems in the workplace, politics, social structures, and the Catholic Church.

The plan was to persuade Pope John XXIII and the council to do away with the just war doctrine to support pacifism and conscientious objection in the name of Christian values and explicitly denouncing nuclear weapons.

[132] With the Catholic Worker Movement, Day first focused on labor rights and aiding the disadvantaged, eventually calling for a non-violent revolution against the industrial economy, militarism, and fascism.

[148] Day's involvement with the Catholic Worker and commitment to liberation theology fundamentally aligns with the values of feminism: fighting for social and political equality for all people, regardless of race, gender, or class.