Theresa Brichtová, O.P.
Lloyd C. Douglas, Roucho,
Carmelite Publishing, Kostelní Vydří 2003
It is rare for someone to "devour" a 420-page book almost in one breath. Well, we have such a book before us now! A novel, yes, but captivating with its dynamism, historical reality, dramatic qualities, and artistic portrayal of truths known to every Christian.
The work transports us to the time of Christ. Its main characters are the young Roman patrician Marcellus Gallio from a wealthy senatorial family, who holds a high position in the military. His versatile abilities mark him for a promising career. His faithful companion and "co-player" is his slave (or rather, friend) Demetrius, an educated Greek of extraordinary moral qualities.
Right from the beginning, the book gives us a glimpse into the decadent conditions of ancient Rome. Corruption, moral laxity, arrogance, rivalry, greed. The ruling positions are occupied by drunkards, libertines, or madmen (the old Tiberius, Caligula...). Marcellus stands out from his surroundings with his exceptional nobility. Once, he offends the vanity of the supposed heir to the throne and, out of revenge, is sent as the commander of a garrison to a remote outpost in Palestine. This becomes his fate. His company is assigned to carry out the crucifixion of Jesus Christ. Marcellus is convinced of His innocence, but he is forced to follow orders. When the soldiers draw lots for the condemned Jesus' garment, the win goes to Marcellus. At a dinner with Pilate, drunken diners force him to wear the garment. A turning point. The garment has a strange power (let's recall the episodes from the Master's life, where merely touching the hem of His clothing was enough!). The young tribune is so struck that the pangs of conscience over the judicial murder drive him to madness. Only after a long time, when he is already considered lost and when he himself wants to take his life, is he revived and healed by a fortuitous re-encounter with the garment, thanks to Demetrius' clever contribution.
When he receives a confidential mission from Emperor Tiberius to investigate the teachings of the mysterious Galilean in Palestine, and as he travels throughout the land, we experience the atmosphere of the early Christian age, when there were no books or other means, and when whispers of what Jesus of Nazareth proclaimed and the miracles He performed with His apparent divine power spread only from mouth to mouth, quietly and secretly, and when the rationalists of the day sought natural explanations for them.
From this search, and especially from the reports that the Crucified is alive again, Marcellus necessarily emerges as a Christian (his slave had already preceded him in this). He takes the new teaching radically and to its consequences, especially the message of love, and through his actions and example transforms his pagan surroundings.
But his new life inevitably leads him to part ways with his previous environment. Here we already have a hint of how God chose some disciples from the very beginning to dedicate themselves totally to Him. The girl Diana, also from a patrician family, whom Marcellus loves but who has not yet arrived at his faith, vainly argues that he can be a Christian even where he has always lived. God's call ("leave your country and your relatives...") is too relentless and uncompromising. Only when this young woman also allows herself to be touched by the breath of the Spirit does she confess to Marcellus' faith and go with him as a Christian to the execution that her beloved has incurred by his fearless confrontation with the emperor.
In a masterful way, the author heightens the suspense of the story by often interrupting the narrative at the most dramatic points and shifting to another topic as if he did not consider resolving the previous one important! But he returns to it later.
We Catholics, however, miss certain elements in the work of the Protestant pastor, such as "breaking bread in homes," meetings with Jesus' Mother (although there is a mention of her presence at Calvary). We also find certain historical inaccuracies and illogicalities in the book. It is very naïve to assume that it is enough to believe for the kingdom of love and peace to be established in the world! But since we classified the work as a novel, we certainly will not demand absolute scientific accuracy from it. It undoubtedly fulfills its main goals as a source of education and moral encouragement. The tender love story between Marcellus and Diana (who ultimately marry just before the execution) is portrayed very decently and gently, devoid of any sensuality. And when it might seem to us that it is heading towards a kitschy "happy ending," the shared execution prevents that from happening. Ladislav Mikulc's translation is excellent, vibrant, and readable.
We believers may ask: Between the pagan society of that time and our own, there is a close parallel. How does our Savior view, after 2000 years, the results of His dreadful sacrifice? Wasn't it in Gethsemane and on the cross that He felt His greatest pain? What have we done with the talent that God offered us in Him? Are the flashes of good in our history proportionate to the resurgence of evil engulfing our planet? Are we Christians, and especially consecrated persons, truly the LEAVEN, are we truly the LIGHT AND SALT?
