Pope Francis insists that “this Jubilee will be an experience of mercy for each person to feel more intimately the love of God, who like a Father welcomes everyone and excludes no one”.
That, of course, means that the Missionaries of Mercy are being called upon to be as perfect as our Heavenly Father is perfect (see Mt 5:48), something which each one of us, Missionary of Mercy or not, is called upon to do, even while this is something totally beyond the reach of any of us on our own. But with God, all things are possible, and this is a work of His grace due to no merit or talent or disposition of ours whatsoever.
The Holy Father speaks of welcoming. There’s a beatitude about that, “Blessed are the friendly, for they will inherit the land”. Usually we read about just how happy the meek are, or the gentle, something like: “Happy are those who are nice!” No!
“Friendly” in English is directly related to the word in question in Greek. This is about friendship, true friendship, not self-serving rubbish, not nicey-niceness, but true friendship, friendship that will come to bat for you when you’re beaten down, but friendship that will whoop you upside the head without hesitation when you’re being stupid, friendship that is welcoming, but friendship that knows who is who, what is what, and respects that. This kind of friendship is what the Lord meant about Himself when He called Himself our friends, calling us His friends, after He rose from the dead and met with those who had… run… away… How good and kind our Lord is. What a good Friend He is.
The friendly will inherit the land because they are the only ones who are welcoming of new life. Justice wins out. Truth wins out. Respect for life wins out. Aggressive wars can kill many, but the arrogant will soon die as well. And it is those who are welcoming of life who will win the day. Always. A bit of a future tense is necessary here, but that future tense is also a promise, a prediction, a prophesy. Generally speaking, those who are friendly, who are welcoming of life, are poor, because they have large families. They welcome life into their lives. They are friendly.
Generally speaking, those who are friendly are the ones people turn to in time of need, in time of distress, in time of their need for advice. The friendly, in this way, direct how things go in their local communities, in their lands, in this way and that, no? People recognize true friends, and flock to them. How blessed are the friendly! Yes, a transcendent joy to be a true friend to one and all. A true friend first of all keeps up his friendship with Jesus, who is good and kind, The Friend.
Backlash against Pope Francis
But are we to welcome everyone? There is a backlash against this welcoming attitude of Pope Francis, having it that it is inappropriate to have a welcoming attitude to any prostitute or sinner or tax collector or “gentile” or whatever pagan who comes our way, looking for the goodness and kindness and mercy of Jesus. And then Pope Francis entrenches all the more, and rightly so. Of course, we have to see all this in light of the imprisonment of the Monsignor helping to oversee Vatican finances, right? Right.
But the question for us is: Did not Jesus Himself redeem all? Does not Jesus desire that all be saved, though some do not take up this offer?
We do not know who will or will not be saved, and it is up to us, therefore, with the grace of God, to be as welcoming as possible to all, inviting all to the banquet enjoyed by the prodigal son upon his return, being in anguish until this is accomplished inasmuch as is possible with the free will of man. That is what God expects of each of us. If we are not merciful, we will not have mercy shown to us.
Think of the parables of the banquet, when the messengers go out to welcome all those in the peripheries, compelling them. And what is it that is compelling? It must be our own attitude of mercy and welcoming and great joy in the goodness and kindness of God.
We are all called to do this, to be welcoming, friendly, available to those who seek (and may not even know they are seeking), bringing them all, wherever they are at, closer to Jesus, in this way and that. The Missionaries of Mercy are especially called upon to do this, to be as perfect as our Heavenly Father is perfect, and yet we, I, are miserable wretches. We ourselves are saved from the darkest of peripheries by Jesus, and by those He works through also for our benefit. What to do?
Can people make a long list of imperfection and imprudence of any Missionary of Mercy, particularly myself, so as to insist that I am the last one who should be mandated for such a manifestation of the very love of God? Yes, and that list would be very long, and very convincing.
But here’s the deal: Don’t forget mirth, that ever so ironic joy:
It is because we Missionaries of Mercy, particularly myself, are so very unworthy of all this, so unqualified for all this, so inappropriate to be appointed and mandated for all this, that, paradoxically, we are precisely the very ones to be sent out, ourselves being signs of just how very merciful our Heavenly Father is. I’ve written of this previously, and so has the great defender of the faith, Gilbert Kieth Chesterton. It was Father Brown himself who explained this to us ever to brilliantly. For now, let’s just listen to great Father Brown, a Missionary of Mercy in his own right (this being the central chapter of the entire Father Brown series, which is itself at the heart of Chesterton’s work:
FLAMBEAU, once the most famous criminal in France and later a very private detective in England, had long retired from both professions. Some say a career of crime had left him with too many scruples for a career of detection. Anyhow, after a life of romantic escapes and tricks of evasion, he had ended at what some might consider an appropriate address: in a castle in Spain. The castle, however, was solid though relatively small; and the black vineyard and green stripes of kitchen garden covered a respectable square on the brown hillside. For Flambeau, after all his violent adventures, still possessed what is possessed by so many Latins, what is absent (for instance) in so many Americans, the energy to retire. It can be seen in many a large hotel-proprietor whose one ambition is to be a small peasant. It can be seen in many a French provincial shopkeeper, who pauses at the moment when he might develop into a detestable millionaire and buy a street of shops, to fall back quietly and comfortably on domesticity and dominoes. Flambeau had casually and almost abruptly fallen in love with a Spanish Lady, married and brought up a large family on a Spanish estate, without displaying any apparent desire to stray again beyond its borders. But on one particular morning he was observed by his family to be unusually restless and excited; and he outran the little boys and descended the greater part of the long mountain slope to meet the visitor who was coming across the valley; even when the visitor was still a black dot in the distance.
The black dot gradually increased in size without very much altering in the shape; for it continued, roughly speaking, to be both round and black. The black clothes of clerics were not unknown upon those hills; but these clothes, however clerical, had about them something at once commonplace and yet almost jaunty in comparison with the cassock or soutane, and marked the wearer as a man from the northwestern islands, as clearly as if he had been labelled Clapham Junction. He carried a short thick umbrella with a knob like a club, at the sight of which his Latin friend almost shed tears of sentiment; for it had figured in many adventures that they shared long ago. For this was the Frenchman’s English friend, Father Brown, paying a long-desired but long-delayed visit. They had corresponded constantly, but they had not met for years.
Father Brown was soon established in the family circle, which was quite large enough to give the general sense of company or a community. He was introduced to the big wooden images of the Three Kings, of painted and gilded wood, who bring the gifts to the children at Christmas; for Spain is a country where the affairs of the children bulk large in the life of the home. He was introduced to the dog and the cat and the live-stock on the farm. But he was also, as it happened, introduced to one neighbour who, like himself, had brought into that valley the garb and manners of distant lands.
It was on the third night of the priest’s stay at the little chateau that he beheld a stately stranger who paid his respects to the Spanish household with bows that no Spanish grandee could emulate. He was a tall, thin grey-haired and very handsome gentleman, and his hands, cuffs and cuff-links had something overpowering in their polish. But his long face had nothing of that languor which is associated with long cuffs and manicuring in the caricatures of our own country. It was rather arrestingly alert and keen; and the eyes had an innocent intensity of inquiry that does not go often with grey hairs. That alone might have marked the man’s nationality, as well the nasal note in his refined voice and his rather too ready assumption of the vast antiquity of all the European things around him. This was, indeed, no less a person than Mr. Grandison Chace, of Boston, an American traveller who had halted for a time in his American travels by taking a lease of the adjoining estate; a somewhat similar castle on a somewhat similar hill. He delighted in his old castle, and he regarded his friendly neighbour as a local antiquity of the same type. For Flambeau managed, as we have said, really to look retired in the sense of rooted. He might have grown there with his own vine and fig-tree for ages. He had resumed his real family name of Duroc; for the other title of “The Torch” had only been a title de guerre, like that under which such a man will often wage war on society. He was fond of his wife and family; he never went farther afield than was needed for a little shooting; and he seemed, to the American globe-trotter, the embodiment of that cult of a sunny respectability and a temperate luxury, which the American was wise enough to see and admire in the Mediterranean peoples. The rolling stone from the West was glad to rest for a moment on this rock in the South that had gathered so very much moss. But Mr. Chace had heard of Father Brown, and his tone faintly changed, as towards a celebrity. The interviewing instinct awoke, tactful but tense. If he did try to draw Father Brown, as if he were a tooth, it was done with the most dexterous and painless American dentistry.
They were sitting in a sort of partly unroofed outer court of the house, such as often forms the entrance to Spanish houses. It was dusk turning to dark; and as all that mountain air sharpens suddenly after sunset, a small stove stood on the flagstones, glowing with red eyes like a goblin, and painting a red pattern on the pavement; but scarcely a ray of it reached the lower bricks of the great bare, brown brick wall that went soaring up above them into the deep blue night. Flambeau’s big broad-shouldered figure and great moustaches, like sabres, could be traced dimly in the twilight, as he moved about, drawing dark wine from a great cask and handing it round. In his shadow, the priest looked very shrunken and small, as if huddled over the stove; but the American visitor leaned forward elegantly with his elbow on his knee and his fine pointed features in the full light; his eyes shone with inquisitive intelligence.
“I can assure you, sir,” he was saying, “we consider your achievement in the matter of the Moonshine Murder the most remarkable triumph in the history of detective science.”
Father Brown murmured something; some might have imagined that the murmur was a little like a moan.
“We are well acquainted,” went on the stranger firmly, “with the alleged achievements of Dupin and others; and with those of Lecoq, Sherlock Holmes, Nicholas Carter, and other imaginative incarnations of the craft. But we observe there is in many ways, a marked difference between your own method of approach and that of these other thinkers, whether fictitious or actual. Some have spec’lated, sir, as to whether the difference of method may perhaps involve rather the absence of method.”
Father Brown was silent; then he started a little, almost as if he had been nodding over the stove, and said: “I beg your pardon. Yes. . .. Absence of method. . . . Absence of mind, too, I’m afraid.”
“I should say of strictly tabulated scientific method,” went on the inquirer. “Edgar Poe throws off several little essays in a conversational form, explaining Dupin’s method, with its fine links of logic. Dr. Watson had to listen to some pretty exact expositions of Holmes’s method with its observation of material details. But nobody seems to have got on to any full account of your method, Father Brown, and I was informed you declined the offer to give a series of lectures in the States on the matter.”
“Yes,” said the priest, frowning at the stove; “I declined.”
“Your refusal gave rise to a remarkable lot of interesting talk,” remarked Chace. “I may say that some of our people are saying your science can’t be expounded, because it’s something more than just natural science. They say your secret’s not to be divulged, as being occult in its character.”
“Being what?” asked Father Brown, rather sharply.
“Why, kind of esoteric,” replied the other. “I can tell you, people got considerably worked up about Gallup’s murder, and Stein’s murder, and then old man Merton’s murder, and now Judge Gwynne’s murder, and a double murder by Dalmon, who was well known in the States. And there were you, on the spot every time, slap in the middle of it; telling everybody how it was done and never telling anybody how you knew. So some people got to think you knew without looking, so to speak. And Carlotta Brownson gave a lecture on Thought-Forms with illustrations from these cases of yours. The Second Sight Sisterhood of Indianapolis —— ”
Father Brown, was still staring at the stove; then he said quite loud yet as if hardly aware that anyone heard him: “Oh, I say. This will never do.”
“I don’t exactly know how it’s to be helped,” said Mr. Chace humorously. “The Second Sight Sisterhood want a lot of holding down. The only way I can think of stopping it is for you to tell us the secret after all.”
Father Brown groaned. He put his head on his hands and remained a moment, as if full of a silent convulsion of thought. Then he lifted his head and said in a dull voice:
“Very well. I must tell the secret.”
His eyes rolled darkly over the whole darkling scene, from the red eyes of the little stove to the stark expanse of the ancient wall, over which were standing out, more and more brightly, the strong stars of the south.
“The secret is,” he said; and then stopped as if unable to go on. Then he began again and said:
“You see, it was I who killed all those people.”
“What?” repeated the other, in a small voice out of a vast silence.
“You see, I had murdered them all myself,” explained Father Brown patiently. “So, of course, I knew how it was done.”
Grandison Chace had risen to his great height like a man lifted to the ceiling by a sort of slow explosion. Staring down at the other he repeated his incredulous question.
“I had planned out each of the crimes very carefully,” went on Father Brown, “I had thought out exactly how a thing like that could be done, and in what style or state of mind a man could really do it. And when I was quite sure that I felt exactly like the murderer myself, of course I knew who he was.”
Chace gradually released a sort of broken sigh.
“You frightened me all right,” he said. “For the minute I really did think you meant you were the murderer. Just for the minute I kind of saw it splashed over all the papers in the States: ‘Saintly Sleuth Exposed as Killer: Hundred Crimes of Father Brown.’ Why, of course, if it’s just a figure of speech and means you tried to reconstruct the psychogy — ”
Father Brown rapped sharply on the stove with the short pipe he was about to fill; one of his very rare spasms of annoyance contracted his face.
“No, no, no,” he said, almost angrily; “I don’t mean just a figure of speech. This is what comes of trying to talk about deep things. . . . What’s the good of words . . .? If you try to talk about a truth that’s merely moral, people always think it’s merely metaphorical. A real live man with two legs once said to me: ‘I only believe in the Holy Ghost in a spiritual sense.’ Naturally, I said: ‘In what other sense could you believe it?’ And then he thought I meant he needn’t believe in anything except evolution, or ethical fellowship, or some bilge. . . . I mean that I really did see myself, and my real self, committing the murders. I didn’t actually kill the men by material means; but that’s not the point. Any brick or bit of machinery might have killed them by material means. I mean that I thought and thought about how a man might come to be like that, until I realized that I really was like that, in everything except actual final consent to the action. It was once suggested to me by a friend of mine, as a sort of religious exercise. I believe he got it from Pope Leo XIII, who was always rather a hero of mine.”
“I’m afraid,” said the American, in tones that were still doubtful, and keeping his eye on the priest rather as if he were a wild animal, “that you’d have to explain a lot to me before I knew what you were talking about. The science of detection —— ”
Father Brown snapped his fingers with the same animated annoyance. “That’s it,” he cried; “that’s just where we part company. Science is a grand thing when you can get it; in its real sense one of the grandest words in the world. But what do these men mean, nine times out of ten, when they use it nowadays? When they say detection is a science? When they say criminology is a science? They mean getting outside a man and studying him as if he were a gigantic insect: in what they would call a dry impartial light, in what I should call a dead and dehumanized light. They mean getting a long way off him, as if he were a distant prehistoric monster; staring at the shape of his ‘criminal skull’ as if it were a sort of eerie growth, like the horn on a rhinoceros’s nose. When the scientist talks about a type, he never means himself, but always his neighbour; probably his poorer neighbour. I don’t deny the dry light may sometimes do good; though in one sense it’s the very reverse of science. So far from being knowledge, it’s actually suppression of what we know. It’s treating a friend as a stranger, and pretending that something familiar is really remote and mysterious. It’s like saying that a man has a proboscis between the eyes, or that he falls down in a fit of insensibility once every twenty-four hours. Well, what you call ‘the secret’ is exactly the opposite. I don’t try to get outside the man. I try to get inside the murderer . . . . Indeed it’s much more than that, don’t you see? I am inside a man. I am always inside a man, moving his arms and legs; but I wait till I know I am inside a murderer, thinking his thoughts, wrestling with his passions; till I have bent myself into the posture of his hunched and peering hatred; till I see the world with his bloodshot and squinting eyes, looking between the blinkers of his half-witted concentration; looking up the short and sharp perspective of a straight road to a pool of blood. Till I am really a murderer.”
“Oh,” said Mr. Chace, regarding him with a long, grim face, and added: “And that is what you call a religious exercise.”
“Yes,” said Father Brown; “that is what I call a religious exercise.”
After an instant’s silence he resumed: “It’s so real a religious exercise that I’d rather not have said anything about it. But I simply couldn’t have you going off and telling all your countrymen that I had a secret magic connected with Thought-Forms, could I? I’ve put it badly, but it’s true. No man’s really any good till he knows how bad he is, or might be; till he’s realized exactly how much right he has to all this snobbery, and sneering, and talking about ‘criminals,’ as if they were apes in a forest ten thousand miles away; till he’s got rid of all the dirty self-deception of talking about low types and deficient skulls; till he’s squeezed out of his soul the last drop of the oil of the Pharisees; till his only hope is somehow or other to have captured one criminal, and kept him safe and sane under his own hat.”
Flambeau came forward and filled a great goblet with Spanish wine and set it before his friend, as he had already set one before his fellow guest. Then he himself spoke for the first time:
“I believe Father Brown has had a new batch of mysteries. We were talking about them the other day, I fancy. He has been dealing with some queer people since we last met.”
“Yes; I know the stories more or less — but not the application,” said Chace, lifting his glass thoughtfully. “Can you give me any examples, I wonder. . . . I mean, did you deal with this last batch in that introspective style?”
Father Brown also lifted his glass, and the glow of the fire turned the red wine transparent, like the glorious blood-red glass of a martyr’s window. The red flame seemed to hold his eyes and absorb his gaze that sank deeper and deeper into it, as if that single cup held a red sea of the blood of all men, and his soul were a diver, ever plunging in dark humility and inverted imagination, lower than its lowest monsters and its most ancient slime. In that cup, as in a red mirror, he saw many things; the doings of his last days moved in crimson shadows; the examples that his companions demanded danced in symbolic shapes; and there passed before him all the stories that are told here. Now, the luminous wine was like a vast red sunset upon dark red sands, where stood dark figures of men; one was fallen and another running towards him. Then the sunset seemed to break up into patches: red lanterns swinging from garden trees and a pond gleaming red with reflection; and then all the colour seemed to cluster again into a great rose of red crystal, a jewel that irradiated the world like a red sun, save for the shadow of a tall figure with a high head-dress as of some prehistoric priest; and then faded again till nothing was left but a flame of wild red beard blowing in the wind upon a wild grey moor. All these things, which may be seen later from other angles and in other moods than his own, rose up in his memory at the challenge and began to form themselves into anecdotes and arguments.
“Yes,” he said, as he raised the wine cup slowly to his lips, “I can remember pretty well —— ”