A Man of Good Zeal: A Novel Based on the Life of Saint Francis de Sales, by John E. Beahn

     
     
     

Saint Francis de Sales, aristocrat, swordsman, lawyer, author, priest, bishop, loving evangelist, Doctor of the Church and inspiration to millions–his life and message remain particularly relevant in today’s world where discord and violence run rampant, often in the name of religion.

Beahn’s novel considers the life of Francis from the point of view of his cousin, Louis. When the cousins studied in Paris, despite the attitude of his father, who waged war against Calvinists, Francis befriended many Calvinists, seeking to persuade them to return to the ancient faith.  Francis realized “that the mind will not accept what the will rejects.”

Francis upset his father’s plans for his worldly success by answering his vocation to the priesthood. After ordination, with permission of their bishop and a supportive proclamation from Duke Charles, Fathers Francis and Louis traveled to the town of Thonon where they sought to first win the hearts of the Calvinist residents by avoiding public preaching which might have disturbed them. In response, many cordially responded to the “papist priests.”

Francis sent each of the Magistrates an Epistle to the Gentlemen of Thonon elegantly outlining the content of his evangelical message, but much time passed without a response. Harsh conditions and lack of progress prompted Louis to return home, but despite his loneliness, and personal danger Francis trusted that change took place on God’s schedule and by His means. Francis believed that for him to desert his reluctant flock would have spiritually damaged the citizens of Thonon.

When his father learned of his circumstances he sent an armed servant to protect Francis. His name might have well been Felix Culpa, because his presence prompted an attack in which Francis captured one of the assailants. Soon all three attackers were arrested. In the controversy that followed one of the Magistrates, Pierre Poncet offered to prosecute the assailants. His concern for Francis changed his heart enough to listen to his arguments, prompting Poncet’s return to the ancient faith. Soon the majority of the town also opened their hearts and minds.

Although the local bishop and even the pope rejoiced, Duke Charles took offense because Francis succeeded by suffering for his flock, whereas the Duke failed in his effort to convert these same Calvinists by means of force. When Francis needed assistance in his ministry, the diocesan clergy wouldn’t come into the area without military back-up. When Jesuits and Franciscans volunteered and effectively ministered to the converting populace, then the former pastors returned accusing Francis and his colleagues of stealing their parishes. In the years to come, the Duke stood in the way of Francis, the young, enthusiastic priest and potential successor to the aging bishop. Despite or maybe because of all of this adversity, Francis continued to grow and set an example to all priests and bishops.

In 2013, Pope Francis I* called for “shepherds who smell of their sheep” and has asked Papal Nuncios to find candidates to serve as bishops who are “close to the people, fathers and brothers.” They should be “gentle, patient and merciful; animated by inner poverty, the freedom of the Lord and also by outward simplicity and austerity of life.” They should “not have the psychology of ‘Princes.” Certainly Saint Frances de Sales exemplified these pastoral characteristics as both a priest and bishop. May he intercede for those blessed with a calling to each level of Holy Orders.

John E. Beahn’s novel based on the life of Saint Francis de Sales provides a readable story, rich in details, that honors this great saint. I recommend it to all who love the Catholic Church and all who desire to draw it closer to their hearts.

Beahn, John E. A Man of Good Zeal: A Novel Based on the Life of Saint Francis de Sales. Charlotte, NC: TAN Books, 2013.

*Vatican Radio, June 21, 2013

(© 2013 Donald J. Mulcare)

Race with the Devil by Joseph Pearce

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Raised in the Shire, he left its tranquility for an adventure that brought him through battles, dungeons and peril until he found an immense treasure. To possess it, he fought a monstrously evil dragon. We speak not of Bilbo Baggins, but noted Catholic biographer Joseph Pearce.

To know the identity of author Joseph Pearce, you must first meet Joe Pearce, just as you must first encounter Saul of Tarsus to fully understand the greatness of Saint Paul. Like Paul, Joseph Pearce endured more than one beating, stoning (actually they used bricks) and imprisonment. Teresa of Avila equated humility and truth. Through Race with the Devil, Pearce opens his early life to the world, revealing pain, promise and God’s hand in his miraculous transformation.

If you judge a book by its cover, particularly the dust jackets of Pearce’s 2012 Saint Benedict Press publications, Candles in the Dark and Bilbo’s Journey, beware the photos, rich in Hobbit-like dimples and engaging smile. This impression clashes with the cold, determined, mask-like face that stares from the cover of Race with the Devil. When first I viewed this image, I wondered as to the subject’s identity. Imagine my shock at the subtitle: “My Journey (What, this is an autobiography?) from Racial Hatred (This can’t be the noted Catholic author that I’ve read.) to Rational Love.” In this amazement, I share, but in reverse order, the impression of Abbot Richard Yeo, OSB, who in the year 2000, “seemed genuinely astonished that (Pearce) had not only become a Catholic but had written books such as Literary Converts and (his) biography of Chesterton of which (the Abbot) was clearly familiar.” Although mine appears the mirror image of the Abbot’s shock, we both rejoice that “God can indeed mould the most unpromising of clay.”

Pearce dedicated his conversion story to the memory of his father, Albert Arthur Pearce, who taught Joseph to love his heritage, to fistfight-observing the Marquis of Queensberry rules, to appreciate English literature and to educate himself throughout his life. Albert also reinforced powerful nationalistic sentiments and bigotry, all of which played a part in Joseph’s life and set the tone for Race with the Devil.

At the age of sixteen, Joseph founded, published, edited, distributed and wrote for the Bulldog, the newspaper of the Young National Front, an auxiliary of the National Front, a “white supremacist organization that demanded the forced removal of all non-whites from the United Kingdom.” Joseph’s precocious achievement brought notoriety and, if not awards, two all-expenses-paid prison terms. Pearce opposed the immigration of Jamaicans, Indians, Pakistanis and others. (Observe that in Candles in the Dark, Joseph embraced the Jamaican people and the ethnically diverse members of the Missionaries of the Poor.)

His anti-Catholic sentiments brought him “across the sea to Ireland,” not to Galway Bay, but Belfast, “On the twelfth of July when it yearly did come…”* to march with Orangemen, “to the sound of the drum.”* Unprepared for the deadly “Troubles” in Northern Ireland, Joseph nearly became a “statistic.” Many of his friends in the Orange Order later died in that conflict.

Pearce made both friends and enemies. As political positions changed some friends became enemies. In Race with the Devil, Joseph reaches out to his former friends, apologizing for infractions even as small as failing to return a borrowed book or record. Thanks to Albert’s influence, Joseph learned to say something nice even about his enemies, such as the Irishman who broke his nose. The kindness of strangers deeply impressed the young Pearce: the policeman who loaned him the price of a ticket to a Chelsea football match, an adversary who after a heated radio debate, invited Joseph to lift a pint at his favorite pub, as well as the American Jewish attorney who resigned from the British equivalent of the ACLU, when that organization refused to let him defend the anti-Semite Pearce

While still sixteen, Joseph, now a full-time employee of the National Front, commuted four-hours, round-trip each work day. If Hobbits lived in burrows, Pearce spent nearly the equivalent of a day each week in the “Tube.” He read his way back and forth beneath London, completing the mandatory list of White Supremacist, anti-Semitic and anti-Communist tomes. Although still a teen, Joseph’s critical thinking skills kept him from swallowing the entire bait and hook. His reading extended to Orwell to whom Joseph gives credit for part of his conversion. In contrast to Orwell’s bleak, inescapable despair, Joseph considered Alexander Solzhenitsyn a hero who continued to hope despite his confinement in the Gulag Archipelago. In time it was Solzhenitsyn who read the works of Joseph Pearce, opening the door to Joseph’s writing Solzhenitsyn’s authorized biography.

Conversion to Catholicism snuck-up on Joseph Pearce about the time of his second imprisonment. Solitary confinement, like the hours spent riding in the “Tube,” afforded Joseph time for spiritual reading, including two of Newman’s conversion stories, the works of Tolkien, Chesterton and others. Joseph emerged from the chrysalis of prison with his wings not quite ready for full flight. Nourished by the liturgy and a devotion to Our Lady, he still waged many a battle before his acceptance into the Roman Catholic Church and subsequent participation in the Catholic Literary Revival.

Like Bilbo, the dragon slain, Joseph had returned home with treasured faith, but the journey’s not quite done. It may be Joseph’s task to train a Frodo or a host of Frodos to meet and best even greater evils and rescue and share far more glorious treasures. I eagerly anticipate the sequel to Race with the Devil which may well flow from the pen of one of those fortunate few who now studies with this Catholic Literary Giant, Joseph Pearce.

*Modified from “The Old Orange Flute.”

(© 2013 Donald J. Mulcare)

Callista: A Tale of the Third Century, by John Henry Cardinal Newman

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First published in 1855, Newman’s novel remains fresh. Its foundation is a comparison of hereditary Christians to converts and those who seek happiness in the comforts of the material world to those who can be satisfied only by union with God.

Newman warmly and vividly details a story of death and new life in and about the Roman colony of Sicca Veneria in North Africa, circa 250 AD. As tour guide, he portrays the delicate shades of fields ripe with grain, rose gardens, vineyards, olive groves and orchards set against “the fantastic forms of the Numidian Mountains.” He escorts his readers through the hidden door to the wonderfully cool catacombs to share in the liturgy. He and his readers shop the market stalls of the forum. As barrister, he details the legalistic implications of the multiple forms of Roman marriage and then explains the process of the provincial courts along with their dreadful incarceration pits and their means of torture and execution. Mercifully, Newman also offers a peep at the beatific vision. The Cardinal adds a touch of the authenticity with the frequent use of contemporary Latin phrases, such as the infamous: “Christianos ad leones!” (Christians to the lions.)

As the story begins, the Christians had not seen a major persecution in fifty years. Worshipers of the Roman and local gods had come to tolerate, and even marry Christians. Bishops, priests and deacons grew more concerned with their business interests than their flocks. Their sheep strayed as they cooled in spiritual ardor. Christianity drifted toward extinction, as many idol worshippers hoped. Some thought a persecution would finish them off. Others remembered that previous persecutions had actually won converts to Christianity.

Then Rome celebrated its millennium with spectacles and sacrifices to honor the very gods that made Rome the ruler of the world. Decius, the emperor, decreed that the entire world should congratulate Rome through the worship of Jove and swear by the genius of the emperor. Decius promised that atheists (i. e. Christians) who refused to so swear would suffer a painful death. The onset of a persecution drew near.

In Sicca, the avuncular Jucundus, an innovative, prosperous but aging purveyor of idols, lived only for the moment with no thought to the hereafter. Unfortunately, his aspirations for a glorious legacy depended upon his nephews, Agellius and Juba. Agellius, widely known as a baptized Christian, avoided contact with the residents of Sicca, especially during their religious celebrations. Juba, his brother, would bend his knee neither to god nor man. His unpredictable behavior annoyed his uncle as much as did the stubbornness of Agellius.

Jucundus desperately hoped that Agellius might forsake Christianity if he married Callista, an artisan in his employ. Jucundus suggested to Callista’s brother, Aristo, that he urge her to accept Agellius. Aristo advised his sister: “I say he’s a fellow too well off to be despised as a lover.” Agellius needed no urging to approach Callista. Knowing that she admired Christianity he hoped this predisposition would lead her to accept him and that she would convert to the worship of the true God. Instead, Callista responded, “You have stood in the way of Him, ready to speak for yourself, using Him as a means to an end.”

Callista remembered Chione, a slave and a Christian who “spoke as if a Christian’s first thoughts were good will toward others; as if his state were of such blessedness, that his dearest heart’s wish was to bring others into it.” Callista has seen no such blessedness in Agellius. Chione had cared for nothing, Agellius wanted Callista for himself. Shortly before her death, Chione dreamed of a beautiful Lady who pledged to lead Chione to her Son, Jesus. Chione died joyfully, freed of her slavery and the bonds of earth as the Lady welcomed her into the beatific vision. Callista thought Agellius a cold Christian more interested in laws and restrictions. If anything he damaged what faith Callista still had.

On this low note the real troubles begin. Newman spares no detail in his descriptions of a locust plague, famine, riots; the brutal murder of Christians by the mob; the Roman legion’s methods of crowd control, as well as Callista’s arrest as a suspected Christian. She denied that she was a Christian, but refused to offer incense to Jove or swear by the genius of the emperor. Jucundus and Aristo used their influence to postpone Callista’s execution. They claimed that she must be out of her mind. The respite allowed a visit from a mysterious stranger.

Caecilius, a Christian priest had met Callista shortly before her capture. Their conversation stoked the embers of her faith. He trusted her with a scroll: The Gospel According to Saint Luke. Callista paid it no heed until her imprisonment. By the time Caecilius visited Callista in her cell, she was a Christian in all but baptism. Caecilius baptized her, conferred confirmation and fed her with the Eucharist. Before her ordeal, she dreamed of the radiant face of Chione. It gradually morphed into the visage of the Lady that had welcomed Chione and then changed again into that of her Son. Callista had found the love and meaning she sought all her life. She too, would soon enjoy freedom.

As Newman relates through his story, materialism twists the ethics of those who see nothing beyond this life. They might otherwise seek Christ but instead, freely reject the foolishness of Christianity because they know too many cold Christians rather than the likes of Chione and the new Callista. I highly recommend this book to all who seek to deepen their faith so that they may more freely articulate the true joy of Christianity to others.

You may find “Callista” at:

 

 http://www.newmanreader.org/works/callista/index.html.

(© 2013 Donald J. Mulcare)

About this page….

Thank you for visiting and sharing your comments. I’d also appreciate your advice on improving this relatively new page.

My name is Don Mulcare. I’m on permanent vacation (retired) after doing 35 to life in a state institution (The University of Massachusetts Dartmouth as a professor of biology.)

Retirement is a chance to do something else, especially the things that could not happen while working full time. The vegetable garden has fewer weeds and more vegetables. The compost heap runs hot and heavy. Travel is more practical and writing can change from occasional articles, lab handouts and letters of recommendation to fiction, book reviews and comments on travels.

Life is an adventure. That includes broken arms and making mistakes. It is better to learn from the adventure than dwell on the downside.

God Bless!

The Monument

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In the distance ahead, a statue loomed amid the park benches and the ubiquitous, tame, mendicant, municipal pigeons.

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From the looks of it I judged: “This bronze must honor a politician. Who else would have the supreme confidence to strut his stuff like this?” As a visitor, ignorant of local celebrities, I ventured, he’s probably a former Mayor of Halifax, perhaps a Premier. Soon enough, I could see his familiar face, grand, determined; untroubled by the rain. He had weathered many a storm in his day. We remember him still.

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Candles in the Dark: The Authorized Biography of Fr. Richard Ho Lung and the Missionaries of the Poor, by Joseph Pearce

Candles in the Dark: The Authorized Biography of Fr. Richard Ho Lung and the Missionaries of the Poor

Joseph Pearce writes that Father Richard Ho Lung, known as the “Reggae Priest,” the Ghetto Priest,” the “Dancing Priest” and the “Renegade Priest” would rather be known as a “practicing priest,” setting a high standard for all clergy. Pearce suggests that Fr. Ho Lung may be the happiest man in the world. What is his secret? Pearce recalls his search for an answer during his visit to Bethlehem, a residence for severely disabled children: My…

“…eyes met the twisted and tangled bodies of broken childhood. There, in rows of cribs, one after another, children of all ages, from babies to teenagers, wriggled and squirmed in various degrees of helplessness. To my uninitiated gaze, it looked almost infernal, a place where the triumph of suffering seemed to call for the abandonment of all hope…. As I looked in stunned silence at the unwanted and abandoned dregs of humanity, bent by the brokenness of body or brain… I approached a girl of around eight-years-old…. As I took her hand, she returned my forced smile with a radiance of her own that transfigured the situation and exorcised the demons from my hardened heart…. Looking up at me was the radiant face of the child Jesus…. She had returned my pathetic effort with a smile that beamed with the light and delight of heaven itself.”

Pearce explains that Fr. Ho Lung and his Brothers derive their joy from their labors because they are more than social workers caring for the human needs of the poor. They are “servants of the broken body of Christ. Their work with the poor is not merely a job but a labor of love. They are laying down their lives for their friends.”

Born to Chinese Buddhist immigrants to Jamaica, young Richard Ho Lung had the advantage of not knowing he was poor. He lived without luxuries and even necessities, but his family gave and received assistance from their neighbors. Communal interdependence became a model for Father Ho Lung’s later efforts to relieve poverty in Jamaica. Young Richard’s only disappointments came when he witnessed his neighbors attempt to break free of their economic limits through self-destructive behavior: prostitution or robbery.

Franciscan Missionary sisters from New York served Richard his elementary education, spiced with music and evangelization. Richard (and eventually his family) accepted baptism. Buddhism helped Richard appreciate nature’s beauty. In Christianity he responded strongly to God as a person that he could embrace in the Body of Christ. Richard failed the entrance exam for the prestigious Saint George’ College. Fortunately, the Jesuit headmaster noticed something special in Richard, admitted him and guided him over the next four years. Life was good, but hurdles awaited Richard.

He attended the Jesuit’s New England house of formation during the spiritually turbulent 1960s. Fr. Martin D’Arcy, the famous English Jesuit warned his American confreres, “The whole thing is going to fall apart because we are too rich.” His warning proved prophetic. In 1983, a Jamaican newspaper reporter asked Fr. Ho Lung why the Jesuits in Jamaica had not a single vocation since he entered in 1959. He responded: “They have not yet come to grips with identifying themselves with the poor- at least not the American ones…. This mood (of self-centeredness), I think, prevents young men from choosing the priesthood.” Fr. Ho Lung left the Jesuits to establish the Brothers of the Poor, now called the Missionaries of the Poor.

Upon his return to Kingston, Jamaica he introduced reggae to the liturgy, not without controversy. Joseph Pearce recognized Fr. Ho Lung’s use of “traditional Caribbean music and rhythm” as an application an age old Jesuit missionary method of communicating with people in their own medium. Reggae brought the young to church, retreats and to personal prayer. The recording of “Sinner,” by “Fr. Ho Lung and Friends” originally intended as a fund-raiser for missionary projects topped the charts in the Caribbean earning Fr. Ho Lung fame as “The Reggae Priest.” Over time Fr. Ho Lung wrote dozens of religious songs, shows and operas in collaboration with his musical directors, Jon and Wynton Williams, the later a Baptist minister.

Civic and business groups, including the Rotary and Kiwanis Clubs invited “The Reggae Priest” to speak, but Fr. Ho Lung, “The Ghetto Priest,” gave the presentations. He criticized the Jamaican government’s staffing of social service facilities with political insiders rather than trained and caring workers. His descriptions of these grotesque environments embarrassed the government, but did stir the generosity of the private sector. He also challenged the Jamaican government’s willingness to accept foreign aid that promoted abortion as a solution to social problems. In response to the substantial needs in Jamaica, Fr. Ho Lung raised funds through concerts around the world, using the revenue to construct homes for the homeless, the deserted and the vulnerable. The Missionaries of the Poor thrived as it recruited from abroad to staff these homes and similar establishments in other countries.

Joseph Pearce allows Fr. Ho Lung to speak freely, challenging all Christians to embrace the cross and through it to find happiness. The reader is encouraged to appreciate her or his own existence and the beauty of creation, while recognizing the injurious spread of hedonism, materialism and convenience that lead to personal misery; physical and spiritual death. I strongly recommend this book to anyone in search of happiness, to those listening for their vocation in life and for anyone seeking to light candles in the darkness.

(© 2013 Donald J. Mulcare)

Pope Francis: The Pope from the End of the Earth, by Thomas J. Craughwell. Saint Benedict Press, April 2013.

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Pope Francis: The Pope from the End of the Earth, by Thomas J. Craughwell. Reviewed by Donald J. Mulcare

The church faithful and anyone aware of the constantly changing news need a readable, current and scholarly guidebook that will prepare the faithful to assist the new pope in his mission, while answering the questions of the curious. Those interested in current events might ask: What criteria guided the Cardinals as they chose Cardinal Bergoglio? How did he serve the Society of Jesus and the church in Argentina? How does he show his particular devotion to Our Lady, Undoer of Knots? What is his interest in San Lorenzo de Alamgro? How has he built bridges with Evangelical Protestants, other Christian denominations, Jews and Muslims? How has the papal electoral process evolved? Why does the pope-elect change his name? Why use the Sistine Chapel? Thomas Craughwell’s book answers all of these questions and more.

Craughwell’s guidebook, replete with illustrations, is far more than a souvenir. Based on the biography of Jorge Mario Bergoglio, the deliberations of the College of Cardinals, a starkly realistic view of the Universal Church and the overture to the papacy of Francis I, it maps the approach Pope Francis will likely take toward the current needs of the Catholic Church; it challenges the faithful to respond. In choosing the name of Francis of Assisi, the Pope-elect, accepted that saint’s vocation: “Francis, rebuild my church, which has fallen into ruins.” He chose this calling not only for himself but for all the faithful. Just as Saint Francis of Assisi changed the church and the world in his time, Francis I recruits the faithful to go out to the streets to heal the church and the world.

Craughwell paraphrases then-Cardinal Bergoglio’s pastoral approach to contemporary issues: The Church has to go out into the street to bring the gospel to the people rather than wait for the people to come to the Church. He then quotes Cardinal Bergoglio: “We need to avoid a spiritual sickness of a Church that is self-centered…. It is true that going out into the street…implies the risk of accidents…. But if the church remains closed in, self-centered, it will grow old. And if I had to choose between a bumpy Church that goes into the streets and a sick, self-centered Church, I would definitely choose the first one.”

As was his habit as a Cardinal, Francis I reaches out to the faithful. Although he is the Pope, he has emphasized his role as Bishop of Rome and considers himself to be the “parish priest” who welcomes members of the kitchen staff and Vatican employees to the 7:00 AM, weekday Mass in the chapel at Hotel Saint Martha in Vatican City. The idea of the Pope’s Holy Thursday washing of the feet of juvenile prison inmates didn’t begin this year in Rome. For many years, Cardinal Bergoglio left the Buenos Aries cathedral on Holy Thursday to celebrate Mass in prisons and hospitals.

Along with sharing these and other human interest stories, Craughwell notes that Cardinal Bergoglio had long fought against the materialism, secularism and relativism that have replaced the Gospel message in much of the world. In some countries, 90% of the population says it is Catholic, but only 20% actually practice Catholicism. Argentina actively discards the elderly, withdrawing health care while promoting clandestine euthanasia. This same government condemns child abuse, but permits some Five-star hotels in Buenos Aries to offer child prostitution as a form of entertainment.

Craughwell documents that throughout Latin America, since the time of Columbus the few have enriched themselves through the abuse and exploitation of the native people. When he was still a Cardinal, Francis denounced this abuse and the unjust accumulation of wealth. He has long shown himself a champion of social justice.

In 2010, then-Cardinal Bergoglio challenged the President of Argentina as she pushed legislation contrary to Christian teachings: “Let us not be naïve, this is not just a simple political battle; it represents an aspiration destructive to the plan of God. This is no mere legislation, but rather a maneuver by the Father of Lies who seeks to confuse and deceive the children of God…. We need the Divine Advocate to defend us against the enchantment of such sophistry by which they try to justify this legislation and to confuse the people of good will.”

Craughwell adds: “Amid a raging sea of secularism and relativism, and a growing swell of anti-Christian sentiment, the Church stands upon that unyielding rock, given to the church by Christ himself.”

For years, Pope Francis has sought the Church’s lost sheep in the streets rather than passively waiting for them to make the first move. He still has to convince the church faithful that they are evangelists who must take a more active role in the mission of the church. He reminds the faithful that Jesus came to serve. He asks the faithful to serve each other, especially since Jesus calls them to “rebuild my church, which has fallen into ruins.” The faithful should expect to actively assist Pope Francis in his mission.

I highly recommend this book, to those who seek a complete and competent prospectus on the unfolding papacy of Pope Francis I. This developing news story will dominate the media for years. I especially recommend this book to anyone in the process of discerning her or his vocation; to those exposed to relativism and secularism in higher education or through their involvement in the worlds of commerce and government. It will encourage advocates of social justice and console those who have suffered from the influences of materialism. It provides substantial content for discussion groups and for personal meditation.