Callista : a Tale of the Third Century

As a non-Catholic, I hesitated reading this novel, considering that it was written “from a Catholic point of view”. I had heard of Cardinal Newman and his conversion to Catholicism, but never got around to reading any of his writings. So I was curious. It took a while to get used to his style. Like most Victorian writers, he favors long compound sentences which are often encrusted with Latin phrases and obscure classical references. Even with Google searches, I sometimes had to guess what he was getting at (for example, one of his characters ‘smells like Idalium’ must mean that he smells like roses). I did learn a few things. I didn’t realize before that the persecution of Christians under Decius was on the heels of the millennial celebration of the founding of Rome and was undertaken to strengthen loyalty to the Empire when it was under attack from the Germanic tribes on its northern border. I also didn’t know that the followers of Tertullian constituted a separate sect, apart from the Montanists to which I thought he belonged later in his life. The characters were all interesting, Callista, especially, who insisted right up until the 11th hour that she wasn’t a Christian. She then had to be baptized, confirmed and given the Eucharist all within a short period of time before she could be properly martyred. The highlight of the book was the first encounter she had with the priest Caecilius and the verbal sparring they had over the existence and nature of Hell, with Caecilius espousing a very modern interpretation. As sad and moving as the description of her martyrdom was, sadder was the thought that in less than 200 years after these events when Christianity became the state religion of the Empire, they would begin persecuting pagans and other heretic Christians with even more ferocity.

A potential buyer should be aware that in addition to the possibility of marginalia, etc. in this edition, the print is small and difficult to read. The printing of the letters is simply not dark enough, as if a less-than-perfect quality copy is the basis for this reprinting. It is still legible, but it will not be what you usually expect in a book.

First published in 1855, Newman's novel remains fresh. It 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 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 Chione died she 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 and 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 relate through his story materialism twists the ethics of those who see nothing beyond this life. Those might seek Christ but 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: Amazon.com (at no cost to Kindle users) or at: [...] (© 2013 Donald J. Mulcare)

Callista is a classic and a must-read for anyone interested in John Henry Newman's work. However, this printing is ridiculous. The format of the book in the edition I have (with a different cover from the one pictured here) is 5 7/8" x 9" but the facsimile pages are 2 1/4" x 3 1/2". The type is about 3 points and the ink is faded. If the publisher has not corrected this problem, forget about buying this edition of the book. Modern printings are available; even for scholars who may need a facsimile, this one is useless.

Haven't read it yet. Realise I am not so keen on kindle after all.