Kansas University Weekly.
229
Review of "Callista."
John Henry Newman, the author of "Callista," was born in London 1861. His name is permanently associated with the "Oxford movement" in which he was perhaps the most powerful champion of Protestantism. But the investigation and research involved in this long controversy with Catholicsm resulted in his conversion to that faith, and in 1845 he abandoned his former position and identified himself with the Catholic church.
Ten years later 1855 "Callista" was published. It is an historical, purpose novel; being as the author himself says in the preface, "an attempt to imagine and express, from a Catholic point of view, the feelings and mutual relations of Christians and heathens at the period to which it belongs"—the third century. He also adds "it has been undertaken as the nearest approach which the author could make to a more important work suggested to him from a high ecclesiastical quarter." What that "more important" work was I have been unable to learn. But I have reason to believe that a purpose for which the novel was written, other than that expressed in the preface, was to offset the prejudice against monks and monasteries, and the consequent injury to Catholicism, created by "Hypatia," which was at that time, new, and widely read, and much discussed. However, I know of no writer or reviewer holding this opinion. It is simply an impression received while reading "Callista," and strengthened by a re-reading of "Hypatia." The facts seeming to confirm this opinion are these: both men were authors of prominence: both were earnest champions of their respective religions, the one a Protestant minister, the other a Catholic priest, and were forever at war with each other, as Newman admits in the preface to his "Apologia."
"Hypatia" appeared in 1853; and while favoring Christianity, it was a most bitter arraignment of monkish practices. Perhaps no one believed in the absolute perfection of all that was Catholic stronger than did Newman,
and this was a direct attack upon that which he held dearest. Two years after the publication of "Hypatia,""Callista," similar in the points of time, place, material, and general treatment made its appearance. And in it the author sheds a heavenly light upon the every action of a monk.
In view of all this; the wide circle of readers which Newman's name would insure, the certainty and readiness with which a book from his pen would be received, and knowing also, how dear to his heart were the tenets of Catholicism, we do not think that Newman could publish a book so like "Hypatia" and immediately following it, without meaning through it to correct the damaging charges made against Catholic institutions by his enemy.
Because of the ever present purpose in his writings and a lack of imaginative power, we may say that Newman's novels do not show him at his best. He has given us but little in fiction and in that little, his art as a writer is hampered by the too evident purpose with which he pursued it. A purpose whose fittest expression can never be found in fiction. An illustration is "Callista's" fate. The love affair between her and Agellius is not disposed of naturally. Her life is one of trouble. And it is painful to the reader to have one so beautiful, pure and intelligent: one who would voluntarily face death rather than utter a falsehood and obtain freedom; one who would say—New edition page 224—; "my own Gods are earthly sensual; I have no respect for them;" I repeat, it is painful to the reader to have such an one suffer the indignities, torture and death upon the rack, which the author gives to "Callista" as her portion. Yet she must be martyred that the cause may prosper; that the author's purpose may be attained. "Callista" was written not for Art's sake, but for Religion's.
In this story, it is only when the author touches his natural element,—some phase of his deep consciousness of his Creator,—that we get a glimpse of the true man. Then we read eagerly, willingly, wonderingly, what he has to say. This