MCTEAGUE—A CATHOLIC NOVEL
Secondary level
instructors, including home-schooling parents, looking for suitable
and instructive literature are invited to read McTeague,
an all but forgotten novel by an author too long ignored., Frank
Norris’ (1870-1902). McTeague
is easy to read, the symbolism almost jumps off the pages, there is
nothing salacious, there is comic relief that intensifies the later
dramatic denouement, the violence is not portrayed in a positive
light, and the plot provokes philosophical, spiritual, psychological,
and social reflections as it reveals cultural illustrations of
American life, circa 1890s. The themes remain applicable to our times.
Most importantly, readers
cannot help but see riveting examples of the devil at work as a
decent married couple descend ever more deeply into evil. This story
is a rare and frightening warning about how even good people can lose
their souls. Whether Norris intended to convey that lesson, he did
and for that reason one can say that McTeague is a truly Catholic
novel. This review will focus on the various themes as exemplified
in the plot.
PHILOSOPHICAL REFLECTIONS
"All philosophy starts with the Homeric myths of ancient Greece." That is so because seemingly innocuous events
raise philosophical questions. McTeague’s mother, determined that
her son not follow his father into the mines, apprenticed him to a
traveling dentist. Though dim-witted, McTeague eventually became a
moderately competent San Francisco dentist. Satisfied with his life,
he works six days a week, and relaxes on Sunday eating, drinking
beer, and sleeping. Then 20-year old Trina arrives, having broken a
tooth. She innocently arouses the dentist’s first ever love
interest. They have a virtuous courtship.
McTeague's best friend,
Marcus Schuler, had a mild, ongoing love interest in Trina. He
magnanimously surrenders Trina to McTeague.
Not long after, Trina
reluctantly purchases a lottery ticket. Against all odds, she wins
$5,000, a princely sum in those days. But that apparent financial
blessing eventually serves to reveal a serious spiritual weakness in
Trina. This good, well meaning girl is strongly prone to greed.
McTeague and Trina marry.
The tendency toward greediness lies dormant for several years as the
young couple lead a happy life. Unbeknown to them, Marcus,
a rising power in local politics, bitterly regrets giving up Trina.
He bemoans not losing Trina, but the $5,000 that would be his had he
married her. Consumed with anger, he alerts the authorities that
McTeague has no dental license. Forbidden to practice, the couple
descend into poverty, which leads to a most violent climax.
When their love ends in
disaster, readers cannot help but reflect on that broken tooth. If,
as theologians teach, noting happens by chance, then why does God
allow people to come to together who will bring out each other's
evil inclinations?
Consider too the fatal
consequences set in motion when MacTeague left mining. In Norris’
time, Horatio Alger stories were popular. People delighted in
stories of a plucky, hard working boy rising from poverty to become a
captain of industry. But as in the tradition of Shakespeare, when
one rises out of his place in what scholars call the Elizabethan
Chain of Being, trouble, comedy, or history will follow inevitably.
MacTeague rose above his place on the chain, and like Macbeth, was
ultimately destroyed.
And, of course, why did
Trina win the lottery, a statistically improbable victory? Instead
of using her lottery fortune wisely, Trina hoarded it. Why did God
permit Trina to be tempted by money, knowing that she was a latent
miser? In this life, we will never arrive at clear answers. But we
must believe that God is active in everything. That may not be
obvious, but the important point to understand is that God hides in
randomness.
SPIRITUAL AND
PSYCHOLOGICAL REFLECTIONS
Spiritual and
psychological phenomena are usually impossible to untangle, and so
they are in the novel. They shall be treated in tandem emphasizing
one or the other as appropriate. Separating sin from psychological
problems is impossible, which is why only God can judge people.
Religious indifferentism,
the idea that one religion is as good as another, is, objectively
speaking, a mortal sin. Coupled with that is a notion that one does
not need religion to be good. Most contemporary Catholics are as
infected with those beliefs as anyone else. And, indeed, there are
millions of good Americans who are good and yet never or rarely
worship God. McTeague and wife Trina were such
persons.
Both concepts are wrong
and the McTeague novel provides an excellent illustration of why they
are wrong. Catholics no longer understand that natural goodness is
not sufficient for salvation; salvation requires supernatural
goodness. The latter is not altogether easy to define but it is
characterized by doing good acts that are contrary to our human
nature. Example include granting sincere forgiveness to those who
wrong us, loving the unlovable, and loving our enemies. Supernatural
goodness, above all, requires loving God. Our task is not to become
better persons, but to become something other than what we are. That
something other is to be become Christ like. That comes by
cooperating with sanctifying grace, which is the sharing in the life
of God. While God can work outside His normal channels, the normal
channel for receiving sanctifying grace is via the sacraments.
To expand on this all
important but all but forgotten concept--If Heaven is a place of
merely natural goodness, which is how most people imagine it, natural
goodness would be sufficient. But supernatural goodness is necessary
for salvation because God has something more than natural goodness
in store for the Blessed. As St. Paul says, eye has not seen, ear
has not heard, nor has it entered into the mind of man what God has
for those who love Him. Keep in mind that Hell is something that
humans can imagine, however inaccurately. Christ offered
descriptions of Hell. However, He offered no clear description of
Heaven. He could not do so. After all, the imagination is the faculty by
which the human mind creates images of what is known nut Heaven is unimaginable because it is unlike anything humans know.
There is a deep paradox in
this matter. While humans are made in the image and likeness of God,
and are thus in some close way like God; one is not incorrect to say,
as the German Protestants of a century ago said, Gott is ganz Ander;
God is totally other. Granted, none of the above is delineated in
McTeague, but what is made clear is that natural goodness is not
sufficient unto salvation. The devil can corrupt natural goodness;
supernatural goodness, once gained, leaves the devil confused. After
all, supernatural goodness is all about love and the devil does not
understand love.
How easily people are
seduced by hopes of wealth or by envy. Realizing that his best
friend desired her, Marcus “gave up” Trina. But he was
disappointed when no one honored his magnanimous gesture. He had
acted charitably, but for the wrong reason. Then when Trina became wealthy he bitterly regretted his
decision. Greed overcame friendship and thus Marcus financially
ruined his former friend. Marcus resembles Shakespeare’s jealous,
revengeful Iago who ruined Othello.
Psychologically, Marcus
had high self-esteem. That very trait that motivated him to
violently lash out at perceived insults. Lesson: those with the
highest self-esteem are most liable to react hatefully.
Trina rejected Mac’s
impulsive courtship. Then his persistence aroused her latent
sensuality. Unfortunately young women often fall for the first man
who awakens their sensuality. Recall Shakespeare’s Midsummer
Night’s Dream wherein Titania awakes from a
spell and falls in love with an ass. Norris undoubtedly was thinking of that when he encapsulated Trina’s
love for McTeague as “a fairy queen enamored of a clown with ass’s
ears.”
Innocent, petite Trina
drove Mac to distraction. He thought of nothing but Trina. However,
immediately after agreeing to marriage, McTeague felt a slight
lessening of interest. This illustrates a crucial point. The
partner who loves least controls the relationship. Usually this
controller is the male. This is not a masculine fault. That the man
is the partner less beset by emotions is nature’s way of ensuring
that the male, the one who normally deals with the external world,
will be better able to handle crises.
There were other hints of
future disaster. Their rapid secular wedding ceremony left them
feeling empty. Indeed, a church wedding with attendant rituals does
tend to create a sense of an unbreakable, solidly fused new family.
Nevertheless, they settled
into a workable routine and things went well. Trina was good for the
former miner. He adopted upscale tastes in fashions and food. He
read a newspaper and he voiced political opinions. His manners
improved and he and Trina went to church on Easter, Christmas, and
New Year’s.
Reading the novel, the
acute reader may sense the lurking presence of an invisible,
malevolent character—the devil. Norris subtly illustrated C. S.
Lewis’ dictum that God claims and the devil counterclaims every
square inch of space and every moment of time. Mac and Trina were
good-hearted souls. Their slow descent into spiritual ruin depicts
another crucial truth—the devil is content with small victories.
For a while their sins seemed like harmless, even laughable faults.
But those faults were progressive and finally led to dramatic evil.
Nothing is said about why
they have no children. Undoubtedly they felt financially inadequate.
Catholics might draw a lesson from that. The primary purpose of
marriage--begetting and raising children—must not be frustrated.
Couples like the McTeagues who perceive happiness as the primary end of marriage are apt
to end up unhappy and unmarried. Also, couples who deliberately
prevent children may suppose they are sealing themselves off from
suffering, financial and otherwise. Maybe so, but when the
inevitable adversities comes, they will be unprepared.
For the McTeague’s
adversity came in the form of financial disaster. Barred from
dentistry and unable to find suitable employment, McTeague expected
Trina to spend her lottery winnings—something she would never do.
Not only would she not help her spouse, she ignored financial pleas
from her parents. Occasionally she surreptitiously enjoyed rolling
in the coins. Trina had become a miser. As psychologists know--any
prolonged, excessive behavior is neurotic. Sin and neurosis often
couple together.
Trina understood that she
was a miser, but she denied its seriousness, a classic defense
mechanism. Sinfully, perhaps, she dismissed it as a harmless
peccadillo. “It’s growing on me, but never mind, it’s a good
fault, and anyhow, I can’t help it.” Originally it was a minor
fault; but the devil was biding his time until that fault
became a major sin, one that likely doomed the couple all the way to
eternal perdition. Eventually, the dimwitted McTeague, frustrated
beyond endurance broke into Trina’s apartment, took her money,
socked her so hard that she died, and fled to a desert.
Trina’s thrifty nature presents a clear lesson: Actions that are neutral or even good, such as being thrifty, can become faults and then become seriously sinful. Readers must note that Trina tried to justify her misery behavior. People always want to appear good. She needed a confessor who would probe for hidden sins.
Trina’s thrifty nature presents a clear lesson: Actions that are neutral or even good, such as being thrifty, can become faults and then become seriously sinful. Readers must note that Trina tried to justify her misery behavior. People always want to appear good. She needed a confessor who would probe for hidden sins.
Everyone must play the
hand that he or she is dealt. Had Trina overcome her problem, which
by God’s grace she could have done, she would have gained merit.
However, raised by Christian parents who ignored religion, she lacked
the requisite spiritual resources. Young readers must understand
that, as the novel illustrates, God does not wait for people to be
ready for spiritual tests. He sends opportunities and allows
temptations whether they are ready or not. Be prepared.
Watching Trina spiritually descend into mortal sin is instructive. As St. Augustine said, sin is act of will curving inward on itself. Trina eventually isolated herself, which is spiritually and psychologically dangerous. Isolated, disappointed, and angry, her mind was fertile ground for the devil.
To cover her misery
behavior, Trina told lies. Then lying became a habit. Humans
quickly form habits, good and bad. St. Thomas Aquinas stresses the
necessity of forming good habits. People whose habit is to tell the
truth will tend to do the right thing because they know ahead of time
that they will not lie their way out of trouble.
As the couple
disintegrated, Mac punished Trina by biting her fingers. Eventually
they were amputated. Why did she allow this? She was no masochist.
The miser allowed it because at some level she desired punishment.
Again, she really needed a sacramental confession, but having been
gone from church so long, she did not think of it.
Norris illustrated Trina’s
disintegrating soul by describing her external appearance: dumpy,
poorly dressed, isolated, slovenly, and with hair that was a
“veritable rat’s nest.” She left her house unclean too. An
sloppy external personal environment and appearance almost always
indicates a sloppy internal condition. Her “little fault”
totally overwhelmed her.
Psychologists identify
five stages people commonly proceed through in a crisis: Shock,
denial, anger, acceptance, and re-entry. After he was disbarred,
McTeague went through the first three. Unfortunately, being unable
to think his way to solvency, he became stuck in the anger stage.
Unable to pay the rent,
the McTeague’s moved into one squalid apartment after another.
They even took the sordid quarters wherein a cruel trash dealer had
murdered his wife. Evil thrives in such cultures. This observer has
witnessed too many instances of evil lingering in past dens of
inequity. Avoid these places. They are spiritually and sometimes
even physically dangerous.
SOCIAL SCIENCE REFLECTIONS
The novel contains
insightful social science lessons. Thanks to Trina, the newly
married McTeague developed upscale tastes, which illustrates how
women tend to civilize men. In fact, in our own times, when women
refuse this task, many men resist learning the finer points of
civilized behavior.
When the McTeague's lost
their income, Mac demanded the accoutrements of his new lifestyle.
Not long after, however, he reverted to his slovenly self, thus
indicating how thin is the veneer of civilization.
Trina’s positive
influence is extremely significant. In contemporary America, many
women are aping men. When women act like men, men treat them as
equals and then lose their fear of females. Like bears that have
lost their fear of humans, these men prey on women. Which is also why
violence between men and women is common. In bygone days, a man who
hit a woman was ostracized. Mac respected and even feared Trina
until she let her appearance go. Wearing ragged clothes, and with
her disheveled hair, she no longer looked feminine. Real women
control men. Petite, feminine Trina controlled Mac. When she lost
her femininity, she lost that control.
Social scientists recognize the profile of potentially violent men: strong, stupid, and impulsive. Girls must learn to avoid such men. Mac was not normally impulsive. But when he was pushed into a situation that shamed his masculine sense, and one that he lacked intellectual resources to control, his lower impulses took over.
During a crisis, people
tend revert to last dynamic that worked for them. Mac returned to
mining. Knowing that tendency makes our leaders highly predictable.
Men and women employ
characteristically different ways of engaging in psychological
healing. Mac went fishing. For many men, being alone, and thus
allowing their minds time to restructure their thinking, often
relieves physical tensions while assisting problem solving. Trina,
to the contrary, found solace by talking with a woman friend. This
difference needs be emphasized. Nowadays men are often berated for
not expressing their feelings. The truth is that revealing feelings
about sensitive matters is counter productive to most men.
CONCLUSION
CONCLUSION
Frank Norris packed a
multitude of universal and timeless lessons into MacTeague.
Catholics especially would do well to discover this eminently easy
to read, haunting novel.