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Wednesday, July 27, 2011

Shrek in Hell's Kitchen


By Robert R.  Schwarz


"My grace  is sufficient for you, for power is made perfect in weakness "
Jesus speaking to the apostle Paul  ( 2  Corinthians: 12:9 )
          The physically strongest man I ever knew was Casey "Bull" Callahan, whom I encountered in a darkened hallway one afternoon in a Hell's Kitchen rent-control building a few blocks from New York’s Hudson River. That was in 1961, and Judith and I had been married a few months and were about to visit a friend there on West 59th Street. The hallway air was dank and musty, and the center floorboard buckled as we walked.  "Thank God it’s not midnight,” Judith nervously quipped. 
            We suddenly saw Bull Callahan emerge from the darkness.  Judith grabbed my arm.  The man coming at us was at least six-foot-four and fleshed out at a likely three-hundred-pound. His forearms reminded me of ham hocks.
 Now only  a  few feet from us,  I saw he was  mulatto, perhaps 30 years old,  and had  a  well-proportioned , massive  head and neck.  I nudged Judith  to the right so he could  pass without any fuss and , as he did , I glanced up; this man's  eyes locked on ours and   instinctively  scanned  us for  friend or foe.  And then, reading us as    innocents abroad—which we were Hell's Kitchen--Bull flashed a convivial smile and politely waved us around him.   In passing, I had a silly impulse to pay some small tribute, a toll. "How's it going, big guy?” I asked. Judith's foot immediately came down on mine.  The brief encounter was enough for all of us to vaguely sense something promising about our mutual   chemistry. 
A week later we again encountered Bull in the same hallway as he was opening his triple-locked door.  We casually exchanged profiles, and I got the impression that Bull seldom got this close to suburbanites like Judith and me. Nevertheless, Bull insisted we come to his party that weekend.  It was the sort of adventure we had been waiting for.
            Saturday night we were knocking on Bull’s door, uneasy about the kind of company we'd be interacting with.  Even with Judith's colorful over- worn   dress and my gabardine slacks aged with shinny spots and my drip-dry shirt with a frayed collar, we were concerned about being overdressed.
 No one came to the door.  We finally opened it ourselves and took baby steps into a party crowd of at least 30 people of all ages.  Half of them--those dressed more stylishly than Judith and I — were sitting somewhat rigidly as they sipped drinks in a small living room with a hideaway bed.  The other half—those in clownish shirts, motorcycle boots, Army surplus shirts, and so forth—sat in the kitchen pouring gin and bourbon for each other.  A latticed wood screen separated these two rooms.  Judith and I took our positions with the sippers.  Bull's  cell of friends had so  distinctively divided themselves  into these two rooms that   Judith and I later  labeled Bull's  party as a gathering of  " The "Goodies and The Badies."  Bull, of course, was humorously aware of this irony. Nothing about raw human nature escaped him.   
            Judith and I shook a few hands, but introductions were drowned out by Johnny Mathis—whom Bull adored—singing at top volume from a concealed cassette player.  At the kitchen table with a half-empty Rock and Rye bottle in front of him, sat Bull, holding court.  He was bare-chested and mugging a glass of straight rye. For the first time I saw his face fully lit.  Bull had short, black curly hair and a boulder of a face with a nose sans septum (a casualty from his days as a strike-breaker on New Jersey docks) and several concave scars on his right forearm (a casualty from an arrest during an armed robbery, for which he served hard time in a Massachusetts penitentiary—and later again there for the same offense).  Depending on the crowd he wanted to schmooze, Bull would tell you he was   half Afro-American or half Brazilian or half Irish (Black Irish, that is) or half something else, which I can't remember. (Yet I would later see Bull’s little finger deftly bring a cup of tea to his mouth and, with perfect decorum, nibble on Judith’s scones during one of her artist soirees in our apartment.   And, with precise diction and an animated Bostonian voice, I more than once heard him philosophize about his past felonies — never to be committed again, of course. About this he was gravely serious, not contritely so, rather it was a confession of youthful stupidity.  )
             Bull rose from the table, exposing a huge Buddha-like belly.  That night he was in true Rabelaisian form, giving   street-savvy advice to his coterie on easy sex, easy money, and easy living.  Bull obviously did not like hard work and usually found someone to do it for him in exchange for a gift of unknown source. Bull kept these "gifts” deep in the kitchen closet, which he opened once that night just for me.
"Go in. Take what you want," he said.
My hesitation exasperated him. “Mother of Pearl, it's free!" he scolded.  Seeing my disinterest, Bull shut the door quietly and returned to his chair and the fawning company of a few street urchins, a red haired sociopath parolee from Riker's Island, and a gay here and a lesbian there.  No one in the kitchen, I observed, could manage remaining in place more than a few seconds. Three or four times, all the fluttering and yakking froze in midair   when Bull erupted with his signature   giggle that ascended to a crescendo of   raucous laughter. Then someone a few minutes later   would whisper a tidbit  into Bull's ear and  another rollercoaster of laughter began.  The vocabulary was rich, an "unstaunchable flow of imagination and invective," as an author once described a gathering of passionate friends he observed.  
For hours Judith and I maneuvered back and forth from the living room to the kitchen , from eavesdropping on Beatnik radicalism  and jokes about petty thieves,  to participating in  "clever talk" among the  actors, artists, and  wannabe novelists. We finally settled in the “Goodies” room. There we noticed how differently the "F" word was articulated in conversation.    Whereas the "F" word we often heard among the "Baddies” in the kitchen was always spontaneous and said with perfect diction, our "F" words in this room sounded robotically programmed. .
When the booze vanished so did the party and Bull grew maudlin. Judith and I left wanting Bull to be our friend, our interpreter in Hell's Kitchen, and, if need be, a bodyguard. 
Our friendship formed naturally in the weeks ahead. Walking with us along Ninth Avenue, Bull, wearing  undersized slacks  with the front button often missing and feeling  equally constricted by his  red ( sometimes  blue ) checked shirt,   Bull could  charm the meanest looking  vendor into giving us a  bargain price.  His mind worked with lightning speed and his colorful, brassy  vulgate   introduced Judith and I to a sub-culture which, in years ahead,  was to widen our perspective of humanity. After reading a few of his letters and random notes, I encouraged Bull to take up writing fiction.  I'm sure he could have written droll tales as entertaining as those of the great French novelist Balzac.
But Bull could easily intimidate people, especially pedestrians.  Sometimes,  while "escorting"  Judith and me to the cheapy  meat markets on the lower West Side,  Bull would squint his eyes and give his best  scowl at people, who then  quickly ceded  us the  right-of-way. When outside his habitat, I think Bull was uncomfortably   aware of an appearance that could easily intimidate and therefore distracted people from it with a buffoonish scowl. Bull did his best to live outside the dimension of time (quite a feat when living in Manhattan), even if it meant forgetting to show for an elaborate dinner Judith occasionally prepared for him.  He ignored this oversight of protocol and any other with a simple, "Yeah, I know it was important."  He said this so tenderly that to wait for further explanation was unthinkable.  Trying to understand Bull’s motives for doing or not doing anything was often futile.
***
    It was a hot September day and Judith and I were helping the Salvation Army resident carry boxes down from our third floor apartment and  load them into  our recently purchased , used Plymouth station wagon .  Impatiently waiting inside the vehicle were a panting German Shepherd and two Siamese cats. We were hoping our vintage   Plymouth would survive the drive to my parent’s Arkansas ranch. (After after two years of Hell's Kitchen,   we were pining for country living.)  The night before we had had exchanged farewells with Bull, who spent at least 20 minutes mocking country living and another five minutes questioning our sanity. The thought of ticks and noiseless nights spooked him. Then he wrapped his big arms around us ,  kissed both of us on the cheek, and with solemnity, said softly:  " I like you , just for who you are. " (Empty words, I thought then. Yet, his simple, clichĂ©-sounding compliment—I never would fathom it-- was  to strangely prop up my integrity whenever I  doubted I had one   and or  felt it slipping. )  As he opened our  door,  our friend of sharp contrasts, let loose with his characteristic giggle. This time—for shock value he loved to give-- he purposely  made it sound demonic . "I'll pray for you ," he said. Then he fiendishly  giggled again and left. 
We might have stayed , if only long enough to be there when Bull became successful, to then shout at him that he was not as free and mighty as he thought, but never so much a  condemned prisoner.
***
       Judith and I are sitting  in the living room of an apartment in a depressed neighborhood of Chicago's  South Side.  We have  responded  to a phone call from a woman who said she was the wife of  Casey   Callahan ,  our dear  friend  from we haven't heard in seven years. 
      Waiting for Bull to arrive, my wife and I are uneasy.   By nature we are middle-class suburbanites and no longer Hells' Kitchen denizens—but have never missed an opportunity to boast about our "survival" there. We notice the unmatched furniture surrounding us and the ceiling incapable of aging any more. I am wondering, without a good reason, if I can still relate to Bull as a friend. 
            "Bull  will be so happy to see you," his wife Lillian,  says.  "I couldn't say everything over the phone when I called because the children were here. But I will now before they get home from school. "
      We learn that soon after Judith and I had left New York, Bull married Lillian, a former fashion model who had fallen on hard times; they now had three children:  Gloria, Matthew, and Charles.
       Lillian,  a tallish, large-framed woman   nearing 50,  brings us tea—still moving with  a model's flair.   She impresses us as  generous and gentle, and in her voice I detect  a humble  woman , perhaps  capable of   "long suffering" (a Protestant phrase I had  recently picked up).
        "I had to leave Casey there," she continues, and adds  that she dislikes  the name Bull.  "Casey was being abusive to all of us, especially when he took drugs."  She meant cocaine.  She tells us that after she and the children left Bull and went to Chicago, he  began  managing a porno movie house off Times Square and,  for the first time,   was legitimately making a lot of money and presumably feeling like King Tut.
     A year  ago,   Lillian had  decided she'd take another chance with Bull; he  had since written that he was off cocaine  and missed the kids and was sorry for his past  behavior, especially his   ogre-like shouting fits that had for years  rattled his family's bones.  But it had taken  until now  to budge our  Shrek buddy out  of his  Gehenna  ( a hellish Old Testament name for a dumping place for unclean  matter  continuously  in fire ) near Times Square .    I don't  think anyone ever knew what truly motivated Bull to surrender his Pleasure Island to the dictates of  caring for a family, especially  in a land so alien from his  Hell's Kitchen.  Yet I was positive that within  the invisible world of his   procrastination  must have occurred a battle  of life or death proportions.  Then  Bull suddenly appeared one morning on Lillian's doorstep,  grossly overweight with Type One diabetes.  He soon was at hard labor as  a school janitor , mopping up classroom floors and cleaning toilets.
     Lillian now says  Bull is committed to both job and family.  Something in her voice, however, hints that warfare for her husband is still being waged.             
       The kids come home. We meet the youngest, Charles, and the oldest, Matthew, and Gloria,  who has become our godchild without our knowledge—a typical Bull breech of protocol. They  have  inherited their  father's effusive behavior , and they warmly   hug Judith and me . Within an hour we are deep in  companionship.  
            I walk to the toilet, crossing  the living room's hardwood floor with a  sag here and there and indissoluble  spots  from  remnants of old varnish. Cracked linoleum is spread over the  kitchen floor and the sink is  full of mismatched dishes.  I hear water  dripping defiantly from the sink faucet . I am smugly aware of the fact that my wife and I have a passport back to our tidy suburban home .  
            We hear Bull opening  the front door.   Judith and I  go to him, exchange bear hugs and  cheers that instantly transport us back for a moment to the Goodies and Badies party in Bull's  New York pad. Bull is more Shrek  than ever, still a gentle giant,  just as commandingly  loud and bullish. I joke about his streaks of white hair. "What the f… do you expect for a guy 59," he says, and  moves abruptly to an armchair and crashes down , all 300 now- plus pounds. I  notice  he limps.  Though I see a man living out his epilogue of a riotous life,  I also see a trench-fatigue soldier not yet emptied of unruly passion. Oddly, I feel boastful of the fact that I have a friend who, despite all, can still take down any man on the street.
            Charles leaps unto his father's lap of heavily stained  coveralls and  Bull, with face spotted by the grime of his occupation, plants a wet smacking kiss  on both of his son's  cheeks.  We are anxious to see more of  the  Bull  we knew in Hell's Kitchen but  Bull  has not yet collected  himself.   And so we wait while he forgets his workday and reconnects to his home;  he rubs a  big , calloused hand up and down Charles' face.  Judith will remark later how she then looked at Bull's  bone-deep weariness  and saw  sadness mixed with   anger in his eyes.
            Lillian brings in glasses of water.  I try for rapport with Bull   but say the wrong thing:  "How'd it go today, big guy?" 
            He frowns and retorts bitterly:  "Cleaned l8 shit bowls. You wanna know more?" 
            Lillian calls to the children:  "Matthew, Gloria, and Charles, show Aunt Judith and Uncle Robert how well you play your instruments."
            Gloria comes with a banjo,  Matthew  with a flute,  and Charles an oboe more than half the boy's height. . They play  a piece from Mozart. Lillian and Bull beam.    Judith and I surmise that  no little sacrifice was made for the instruments and music lessons. Charles hits a sour note. Bull shouts disappointment:  "Mother of Pearl!”  His father's outburst freezes Charles' face for a moment.              
After the music stops,  Bull once again  is  making our brains dance with  laughter as he , with psychological insights and  metaphors embellished with vulgarities,  describes the silliness of people he daily encounters on public transportation. He, too,  laughs  from the depths of his now considerably expanded Buddha belly. It is an egalitarian moment for us ;  all socio-economic  boundaries are erased.  Bull is  still sweet Shrek, and once again I see the  Bull from whom I can  learn more about the universal—albeit rough edged-- fullness of being human.   
Lillian brings out a two-pound box of Fannie May "second day “candy . "None for you, Casey, and you know why."  Bull takes four pieces anyway. Lillian tells us how much the family loves  fresh  asparagus and strawberries .
“Yes, we do, too, " replies Judith.   "But I won't pay their prices out-of-season. "
A memory of  Bull as  our  bodyguard when  Judith and I walked the Hell's Kitchen streets at night for fresh air, stirs me to say:  "Bull, I want to hear why you really  left New York."  
            Bull frowns, and I have learned that this frown means he will be at his sincerest.
 "I had a dream one night in Times Square," he begins.  "I was hanging nude, upside down from a hook in a slaughter house and someone was flaying me.  The next day—and I swear to sweet Mary (he was raised Catholic)   this is the truth—my apartment building burned down."  He pauses and roars with laughter salted with profanity-- intended, of course-- to delight  Judith and me.  "You should have seen the rats run out—thousands of them!" 
 From our Hell's Kitchen days, I also learned that whenever Bull thinks  his  listening audience might   suspect  him of fabricating a tale, he runs an index finger under his eye and invokes the name of Jesus.  So now, with that  finger under his  eye , he adds:  " I was sitting on the toilet when one of them came up the pipe and bit me.  Sweet Jesus!"               
Driving home that day, I say to Judith: " Bull's dream, according to Carl Jung,  is  what the primitive people would call the Big Dream. "
"I still have goose pimples,"  Judith says.
"I think he was losing his soul in  that dream."
"He's still fighting for it, isn't he, Robert ?"
***
We continued  to visit  the Callahan family during the next six months. In our home ,  Judith made sumptuous dinners for them ,  serving her favorite meals on a table  decorated with fresh cut flowers and   napkins she had stitched.  Bull  came close to swooning.  An evening in our home  was a reprieve from the common stress  of daily living   faced by the Callahans and other disadvantaged families Judith and I knew. As one crisis was about to be resolved, another popped up without warning.  We saw that much  of this stress could be avoided  with foresight and planning, but there never seemed to be time for something as abstract as that.  Frustration  for Bull and Lillian intensified  when   Gloria, not yet out of high school ,  told them she was in love with  a neighborhood teen, a gang member, and when  they observed   Charles  buddying around with "bad dudes."  Then there was a constant  threat of a utility being turned off or  the weekly  food budget going bust and  Bull's  diabetes and the abdominal insulin shots being  skipped . His left   eye  had recently  lost most of its  sight when pierced by a  nail he was yanking  out from a classroom ceiling.  It would have been difficult for me to fault Bull had he sought relief in drugs. He didn't.
On a Saturday afternoon when I knew Bull would be alone, I drove to his apartment and invited him  for  a walk around the block.  I had no agenda; I just wanted to hang with him for awhile.
"Not today, Robert," he said. "Gotta save fuel for Monday." 
I teased him until he grabbed me by the nape of my neck steered me down the stairs. 
We walked for perhaps 30 minutes.  I was suddenly spirited by a thought, stopped walking, and turned to him.  " Bull, I want to ask you something. "
He also stopped and was strangely silent,  his street instincts warning him of a confrontation.  
 "You ever been baptized?"  I  asked. My words echoed in my head,  making me nervous.  I had never put this question to anyone, let alone Bull , and I had no idea where I was going with it. 
            "I  don't think so,"  Bull  said.  His tone was surprisingly casual. My next words just blurted out.
"Look, would you mind if we prayed together?" 
 Recalling in the next second, how Bull's religious sentiments through the years had been expressed with mocking humor, I felt my throat go dry.
My  good friend, however, simply  nodded his consent. Nothing more was said; it was  as if the scene had been  scripted by God's grace before I had  left home that day.   As we turned back to Bull's apartment,  I became aware of how  precious this evolving event could be for both of us and that nothing or no one could stop it from playing out.
            Still in mutual silence, we went to a darkened bedroom in Bull's apartment. I kneeled down at the bed , then Bull  did. I first asked God for a good prayer, then asked Bull to open his heart to Jesus  and just talk to Him—about anything . "Silently if you want," I said.  In a whisper Bull was  sure to hear,   I asked God for His love and mercy for Bull and his family.  I felt that at stake for Bull,  now and forever, was  an eternity with or without God , in   heaven or in hell.  
For a long moment we remained   motionless,  silent. In that silence, I am certain that, unheard and unseen, a violent, winner-take-all  war was being waged in and around Bull . The Flesh, World, and Devil would give no quarter , no armistice.    My friend  could  win  only if he, in a paradoxical sense, would now surrender his entire self to a  Power beyond all his senses  and allowed It to fight for him.  Bull  was free to say yes   or no , one death or another.
***
Afterwards and for the next three months, Bull  remained strangely silent about that afternoon. I believe that God loved him unconditionally and that Bull was moved by that grace-filled love to say yes to God. My assurance of that, of course, is beyond my senses.  
Three months later, Bull ate a half box of candy  after dinner , went to bed and never woke up.  
***
  Judith had a red  Irish rose delivered to the funeral . When I went to the casket and saw
my Shrek friend  lying in an ill-fitted suit and drab tie,  hands clasped around the rose, I wept. An appropriate eulogy never came to my mind. Perhaps the most fitting words any memorial for Bull's  were  written    2,000 years ago by a man who had delivered scores of Christians to  execution and who, in subsequent years,  experienced much personal strength and yet profound  weakness. To the Romans,   the  apostle Paul wrote what would later  aid in turning the ancient  world  upside down: For I do not do the good I want, but I do the evil I do not want….Miserable one that I am ! Who will deliver me ….?  Thanks be to God through Jesus Christ our Lord. "
           
***
I saw Lillian and the three children only twice after Bull died, and that was ten years later.  All were still living in Chicago; Lillian was coaching models  part time and sharing an apartment with her younger son. Gloria had married and then apparently divorced  her husband, who moved to Viet Nam.  She owned and operated a small tavern.   And Matthew was a bookkeeper for a supermarket.    
            Though I never considered Bull a role model, he left me  a legacy  that often spurred me to small but significant achievements as a journalist  and, later, as a leadership development manager for a large  international volunteer service organization.  Thanks to the memory of Bull's twilight years, I came to believe, contrary to modern thought,  that  people can and do change. It's not a revolutionary thought  but it does provide hope for us "weak" people.
           

THE END
©2011 Robert R. Schwarz 


Friday, July 8, 2011

WHEN THEY WERE WEAK, THEY WERE STRONG

By Robert R. Schwarz

preface to an upcoming series of articles

               "My grace is sufficient for you, for power is made perfect in weakness"    
             Jesus speaking to the apostle Paul  (2 Corinthians: 12:9)

Many years ago I was dismayed by the death of two friends whom I had considered paragons of human strength—emotional, physical, and intellectual. Their deaths left me confused about what should define human weakness and strength. Now, decades later, I am impelled to resolve this confusion by reporting—I am a former newspaper editor—on the lives of eight unique people who appeared to the world as anything but paragons of strength.
First, a brief word about those two friends: One friend, whom I shall call Dillon, was a college varsity wrestler and cross-country runner who later wore captain bars as a U.S. Infantry paratrooper during the Korean Conflict. He married a smart, classy woman who lovingly bore him three children and saw that they were raised on a good ole fashioned regimen of American morality and patriotism.  Dillon became vice president for an international consulting company, managing several hundred employees.  According to Dillon, drinking with boys was part of the job. "You find out what the competition is doing at the hotel bar," he once told me.  Dillon could come home at 3 a.m., fall asleep on the living room floor watching television, then rise at 6:30 a.m. with full steam for work.  "Dillon has amazing recuperative powers," his wife would say.  After twenty-five years of riding the corporate high, Dillon's "powers" were not recharging so quickly. "I can stop drinking anytime I want", he explained in a huff to his wife after walking out of his first and last AA meeting.
One afternoon Dillon , his wife and I were sitting in my home making arrangements for a funeral.  I knew of the reoccurring troubles Dillon’s drinking had brought to his work and family life. I turned to him and, as if asking an academic question, said: "Dillon, would you sacrifice anything for the love of you wife?"   He thought for a moment before realizing he was being confronted about something that was off limits, bad manners. "Oh," he said, dismissing my question as unworthy of much thought, "you mean the drinking."  e said He  He said no more, and, unfortunately,  neither did his wife or I .  But the point was made: Though you love your wife dearly, Dillon, do you have the courage, the guts to do something extremely vital to your family's happiness?  
     A couple of years later, Dillon , now separated from his wife and drinking a tumbler of vodka before noon, sat down one day to measure the combat zone he was in. The mind that once sorted out directives for cadres of managers and handled the self-sacrificing logistics of raising two daughters and a son, was not about to think that Dillon, for the very first time, could not help himself.   Next, he tried to rise from his chair but couldn't.   The legs which at college could run three miles in less than 15 minutes and which once could   seize the ground after a chute drop from ten thousand feet up, had suddenly become paralyzed.  Dillon—I know God loved him-- died a few weeks later.  
My other friend was Dr. Rudy Sunburg, a psychiatrist whom I met in an interview for a series I was writing about a mental health center.  He was 42 then, a tall, balding, cigar-smoking good ole North Carolina boy with an I-like-people personality. Rudy had a hearty laugh which compensated for the barely tolerable puns he told to staff and patients alike. Everyone wanted claim friendship with Rudy.   He was a fun-loving father to a Mexican boy he and his wife had adopted soon after Rudy had left a successful general practice for psychiatry.  We and our wives bonded during the years Rudy and I served on    the board of a county mental health association.
Rudy was a card-carrying atheist, a fact which seemed to bother no one, that is, until Rudy was diagnosed with terminal bone cancer. My wife and I often visited Rudy in his home.   Pain had forced him to sleep in a hardback chair at night, facing the back of the chair and resting his head on folded arms.  A few days before Rudy was hospitalized, I looked for an opening to say what I knew must be said to a good friend.  I waded in:  "Rudy, what if you're wrong about God and everything.  At least cover your bases and—".  I was still too young in the faith to know what next to say.  Rudy politely listened, then smiled.  He had heard it all before.
 The next week I visited Rudy at a Chicago hospital Lutheran General Hospital. Still the atheist,  Rudy  joked about the morphine which constipated him so much that it required a nurse—a friend of his-- to  give him relief by hand.   A Jewish lady chaplain entered, and we all talked and made witty humor.  Though Rudy was expected to easily go several more rounds with his foe, he died— quite unexpectedly, I thought--the next day.
Later, I couldn't help but ask myself: Had Rudy  not ever  been  aware of  the love of God ? Did he believe he was facing the absolute end of him—forever?  If so and if he saw his last days without any meaning and without cessation of horrible pain…I couldn't bear to carry this thought any further. I now understood, in my gut, why hope was a necessary virtue.
 A colleague of Rudy’s, who also was a pastor, wrote a book for strong-willed people who were sinking into a final abyss. Its title, Let Go and Let God, I unwisely thought then, was wimpy.   
            So, my definitions of human weakness and strength have gradually reversed themselves with aging. Now, at 76, expressing my empathy—or lack of it--for so-called weak or so-called strong individuals has, it seems, put me at loggerheads not only   with the culture of the  middle-class suburb in which I live, but with that of the world. I take no pride in this stance, for it is neither unique nor rare—just unpopular. 
The eight people I now write about (and loved, though not nearly as much as I should have) are becoming an endangered species.   There is Bull,  an ex-felon and Shrek-like character whom   my first  wife and I palled with in the Hell's Kitchen neighborhood of New York ;  Bapin,  a  brilliant  blind-deaf  man from India whom I met during his training with a Leader Dog; Philip, a modern-day hermit, when he's not stocking furniture at the department store that has benefited for his 45 years of selfless loyalty and  honesty; Aji  and Fadme,  a poverty level   man and wife who emigrated from Iran to escape religious persecution and a hopeless economic future;  Karl and  Lucy,  friends who care for each other's mental and physical afflictions; and my brother, Lester,  a disabled  veteran who has survived five decades of paranoid schizophrenia , much of it in   spiritual warfare.   I have begged off from profiling myself as either weak of strong for dread of my wife chastising me for both understatement and overstatement.
My personal need to  redefine human strength and weakness was also prompted when I recalled the inner strength of those " weak" people  who, despite being brutally clubbed and chewed by police  dogs,  kept on  marching in Selma , Alabama. I reacted the same upon rereading an account of those defenseless men even more brutalized in Gandhi's 1930 Salt March.  And then there was the Wall Street Journal    article that appeared a few days after Osama bin Laden was killed by Navy SEALs. In describing  the SEAL's training  as the hardest training in the world , where only 10 to 20 percent of trainees  graduate, Lt. Cmdr. Eric Greitens , himself  a SEAL   in the U.S. Navy Reserve, wrote: " Almost all the men who survived [ his own  training class ] possessed one common quality. Even in great pain, faced with the test of their lives, they had the ability to step outside of their own pain, put aside their own fear and ask: How can I help the guy next to me? They had more that a 'fist' of courage and physical strength. They also had a heart large enough to think about others, to dedicate themselves to a higher purpose."   
While my eight friends made no bloody freedom marches nor were forced to the limits of human endurance, each I believe, deserve Purple Hearts. Though it might appear that in writing this I have tiptoed into waters of discourse  too deep for me,  know that  I chiefly  want to  give recognition ,  to sing a song  to my eight friends .  No one ever has nor likely will do this. My enthusiasm for writing this report is not too unlike that of what I imagine some old wagon train scout had experienced   when riding back with news about the trail ahead.
 
             I have changed some names, places, and dates. This liberty and a few others, I assure you, do not significantly alter facts or meaning.
 

THE END
©2011 Robert R. Schwarz

             

Saturday, May 14, 2011

A Young Priest's Journey of Faith From Poland to Arlington Heights

By Robert R. Schwarz
 
 
The priest is a man anointed by tradition to shed
blood, not as soldier, through courage, not as
the magistrate, through justice, but as Jesus
Christ, through love. The priest is a man of
sacrifice; by it, each day, reconciling heaven
and earth , and by it, each day, announcing to
every soul the primordial truths of life, of
death, and of resurrection .
--Fr. Henri-Dominique, O.P.

On August 2, 2003, a 23-year-old man disembarked at O'Hare International Airport after a 10-hour direct flight from Warsaw, Poland. He glanced curiously around—his first look at America—before being shuttled to the immigration line then took a deep breath and asked himself: What have I done?
The lone, apprehensive traveler with kind blue eyes and jaunty walk was Krzysztof ("Chris") Kulig, and he had come to this country to become a Catholic priest. Though confident his calling was from God, thoughts of inadequacy pestered him. Herded through the airport's terminal and hit by a barrage of foreign mannerisms and speech that to him sounded like alien babel, Chris was painfully reminded that he knew no English and was, in many respects, still a country boy from a small village in southern Poland. He had forgotten that tomorrow was his birthday.
In a moment, along with l2 other Polish seminary candidates who had been on the same flight, he would be greeted by the rector of Abramowicz Preparatory Seminary, Fr. Andrew Izyk, and the vice rector of University of Saint Mary of the Lake Mundelein Seminary, Fr. August Belauskas. Showing his visa to the immigration official, Chris' preoccupation with the challenges ahead was an echo of what the late Saint Josemaria Escrivá wrote: In Love with the Church: A priest is expected to bring love and devotion to the celebration of the Holy Mass, to sit in the confessional, to console the sick and the troubled; to teach sound doctrine to children and adults, to preach the Word of God… [and] to give counsel and be charitable to those in need.



Again Chris breathed deeply. Ahead was four difficult years of studying in a language he would have to learn to read, speak, and understand well enough to pass not only exams but also to work effectively as a parish priest among many families immersed in a wide spectrum of American culture.

Growing Up
"I never thought I would someday become a priest," Fr. Chris told this writer in one of several interviews we had in the spring of 2011. There seemed to have been no "mountain top" experience for him, no voice from a burning bush but rather, he said, the momentous decision evolved through the years of growing up in his hometown of Zegiestow. Close to the border of Slovakia and once part of a fashionable resort area known for its healing mineral waters, nearly every one of Zegiesgtow 1,200 inhabitants is Catholic. The village today is farmland, lying in a valley beneath hills covered with pine and oak. "We're lucky there because when storms come, these hills absorb them," Fr. Chris said.
His parents, Janina Skalniak and Adam Kulig, and his two older brothers and three sisters still go to mass each Sunday. "There are no exceptions," Fr. Chris said as he related his days as an altar boy who rose at 4 a.m. to catch the 5 a.m. train for the 32- kilometer ride to high school. He was on the soccer team there. His father is a forester, as was his grandfather; his mother is retired cook who worked at Catholic retreat houses. "When I go home to visit, my mom plans a different menu for me each day (his favorite is a cheese-stuffed ravioli or sweet cheese Pierogi)".
The Kuligs are a middle-class family. With some pride, Fr. Chris mentioned that the family "always had bread on the table." He remembers when food was rationed during his childhood in the waning years of Soviet-imposed communism. To deal with the shortage, each of the Kulig children shopped at a different store. "There was a time when there was no food in the stores," Fr. Chris said: "I remember the revolution of 1989," it was the year when the spirits of Polish people soared because the Solidarity-led coalition government led by Lech Walesa was formed, leading to the eventual fall of communism.
His Formation as a Priest
Inspired by Pope John Paul II and priests in his own parish, the young Chris Kulig now wrestled with whether to become a priest himself. His father wanted him to become a forester and his mother wished her son to remain near home. Procrastination was fueled by fear of failure, of not making the grade at the college level seminary in Tarnow. With that lilting Polish accent of his and a voice lowered almost to a whisper-- as it occasionally will today when making a solemn point during a homily-- he explained how "that kind of disappointment would turn a blessing into a curse for me."
The decisive moment came soon after high school when, during the l999 canonization Mass of St. Kinga in Stary Sacz, Poland, he heard John Paul II say: "Saints draw life from other saints." The words struck a chord with the teenager. "Without any delay," he was to say later, "I decided to be a priest." He took—and passed—an exam at the TarnĂłw section of the faculty of Theology of the Pontifical Academy of Theology in KrakĂłw. "My mother was shocked."
Reflecting on his four years of living among 279 other seminarians and faculty instructors —the first year being crammed into one dorm room with 14 other students-- Fr. Chris fondly remembers the dramatic body language of his Italian instructor, Fr. Boleslaw Marganski, and the creativity of his cosmology professor, Fr. Michal Heller. At first he disliked being restricted to the seminary building all day except for one hour, and for that he needed permission. "But I learned to like it later for the discipline it taught me." He failed a few exams but found the studying not difficult. To prepare himself to better defend the faith, he read several books by authors who challenged the Christian faith.
In his fourth year at TarnĂłw Seminary, Fr. Chris faced a critical decision: to stay in Poland as a priest or leave his native land for America to help fill the void there of priests.
Coming to America
The decision was sparked by a visit in September 1999 by Cardinal George of Chicago, who ostensibly came to Poland (a country he knew was blessed with a large number of priests) to encourage seminarians there to consider being ordained in America. The Cardinal explained that this would make it easier for a young seminarian to adjust to the Catholic Church in America and to American culture. Reflecting on the Cardinal’s invitation and discussing it during an exchange of emails and phone calls with former classmate (Fr. Robert, now a priest in the Archdiocese of Chicago), crystallized Fr. Chris' decision to come to America.
"Yes", Fr. Chris exclaimed, "I knew I would be leaving everything, my family and friends and coming to a new culture. It would be like jumping into a big ocean, and I didn't know if I would be able to swim well or not. The language was the big thing. And I would be greeted at the airport by someone I had never met."
The Archdiocese of Chicago paid for his traveling expenses, and now, on that August day, as he waited for the immigration official to stamp his student visa, the same thought flashed again: What have I done?
Housed in the Chicago parish rectory of Our Lady of Mount Carmel, he was given intense courses in English for a year at the Bishop Preparatory Seminary and at University of Illinois at Chicago. "I was bombarded with English five days a week from 9am to 12pm and 3pm to 9pm. It was very difficult for me. Sometimes you just look at the teacher and ask: what is she asking me?" Vocabulary challenged him the most, made even more difficult because students were from different countries and could not apply their newly learned language skills by interacting with each other when outside of class. Administrators purposely situated Chris and the other Polish seminarians in environments where they were forced to communicate in English.
"I really didn't have too much difficulty adjusting to the American culture. The only discomfort I felt was when walking down the street and I had to refrain from returning a wave or smile to a child—all because of the sex abuse scandal. I had smiled once or twice in passing a child and my friends told me  'never, never do that again'."
He was amazed by how "fast everything is in America…there is no time for spontaneity. Everything is by appointment. In Poland, for example, when an adult child wants to visit their parents, they just go to their home." Fr. Chris was equally surprised to discover that, unlike in Poland, supermarkets in Chicago supply free paper or plastic bags and are bagged by staff. But if Fr. Chris had any epiphany during those four years he studied at the Mundelein seminary, it came when he sensed a profound difference between the hope which Polish people have in the ability to overcome daily living obstacles and the hope he himself now felt, that in America "just about anything could be fixed here, but not so in Poland."
A Deacon, then Priest at St. James

In November of 2006, Fr. Chris was assigned as "a transitional deacon" to St. James in Arlington Heights, an upscale suburb northwest of Chicago. On weekends he lived with Pastor Bill Zavaski in a residential home next to the parish office. He would later move permanently to an adjacent home and shared it with Father Jim Hearne and now with Father Joji Thanugundla from India. That next May 19th, Mr. Krzysztof Kulig stood in Holy Name Cathedral waiting to become—for life—Father Chris Kulig. In the pews were his parents and a sister (who had traveled from Poland just for this occasion) and Fr. Zavaski. "It was very beautiful," he said. "I found myself asking: Can I really do it? Can I really take that huge responsibility of being a priest?" Minutes later, this 28-year-old Polish immigrant approached the altar and prostrated his wiry five-foot-eight-inch body face down on the cathedral floor. Parallel to him, their faces also pressed to the floor, were l3 other candidates: four from Poland, two each from Tanzania and Kenya, two each from Mexico and Peru, and one born in Chicago. "I will never forget how cold that marble floor was. One of my classmates was crying and shaking….When Cardinal George put his hands on me, I felt relief, I felt that the Holy Spirit was saying: Don't be afraid. I knew that God's grace had brought me this far." He now was one of more than 27,000 diocesan priests in America.

Soon he was being embraced by his family. "I was so happy I cried." Later came a celebration party for him at the White Eagle restaurant in Niles. "It was like a wedding."

His parents and sister listened to his first homily at St. James, a parish of 4,000 families and seemingly uncountable ministries. He told the congregation that Sunday how grateful he was to God for everything, especially his parents. "I was nervous, so aware that I was considered the new kid on the block, and was—and still am—learning English. But I felt welcomed. I never felt that people looked at me through the prism of my nationality but at who I am as a person, how I treat them."
For his first two years at St. James, Fr. Chris read his homilies, which he had written out. Nowadays, he said he trusts in the promptings of the Holy Spirit. He can’t recall his sentiments upon hearing his first confession other than he felt very humble—and says he still does—and was acutely aware not to judge anyone. "I knew that a priest cannot be prepared for any confession because everyone comes to him with something different to confess. I knew I had to give my personal understanding of that person, how I could help him or her be a better person, not to dismiss the confession by simply saying: 'your penance is to say ten Hail Mary's." As for his first funeral, he was surprised to be wearing a white rather than a purple chasuble as worn by priests in Poland.
A Typical Day
"Tell us all about your typical day," I asked this priest with the cropped dark brown hair whose movements were characteristic quick as he pulled two magazines from a bookcase in his small office and then turned to check his email at the desktop computer. "I'm sure your parishioners would truly appreciate knowing more about all that a priest does for his salary." We both laughed.

'I'm not a morning person," he said somewhat apologetically, aware that I might have been at a weekday Mass when he had been a few minutes late. "I set three alarm clocks for 6 a.m. but sometimes don't hear them," he confessed with a wide smile. After showering, he has a cup of strong Dunkin' Donuts coffee. Commenting on his java brew, Fr. Joji Thanugundla, who shares the home with Fr. Chris, said: "I always tell him the coffee tastes better when he makes it. And he takes good care of our house and the yard."

After presiding over the 7:30 a.m. weekday mass, which is usually twice a week, he goes to his home office to check emails.  At 8:30 a.m. in his home, Frs. Bill and Joji and he pray their required Divine Office (three Psalms, the canticle of Zachariah, and petitions for families and the deceased whose funerals are that day). Fr. Chris doesn't eat breakfast. He's off now to the parish office; there might be a funeral or a Bible study he leads from 9:30 a.m. to 11a.m. He lunches at home, usually on leftovers from last night's dinner prepared by the priests' cook, Angie, a parish member who prepares the meal in Fr. Chris' home. The three priests eat together. His afternoon may entail a parish staff meeting from 1 p.m. to 3 p.m., followed by a one-hour break. Evenings are often occupied with some kind of church meeting. "Every day is different….on Wednesdays evenings, for example, I am with RCIA team preparing new members to join Catholic Faith. There are different meetings which sometimes you plan these like wedding appointments or visitation at the wake. But some you can't plan, like sick call visit or going to hospital and being with a family whose loved one is near death… Honestly, when I'm really fatigued, I tell the office I won't be back for an hour and then I just go to my room and rest."
Fr. Chris is usually home at 9 or 9:30 p.m. and unwinds by watching the animated TV shows "Family Guy" and "The Simpsons." He may read a novel or something humorous. "Sometimes when you're preoccupied with your work and getting a bit depressed, laughter is needed….Sometimes I call my old Mundelein seminary friends and we might talk for hours."  Depending on his energy level at this late hour, he might slip in an instructional CD and practice his English pronunciations or just update the St. James Facebook page. He finds the late evening hours the best time to prepare for Mass the next day. In the summer, he enjoys the "inspiration" of insect sounds at night. e reHH In the "Magnificat,"  a monthly missal read by Catholics throughout America, he reads a meditation before going to bed. Lastly, he prays the following:
Thank you God for this day. Give me the strength for
another day and keep all my friends and my family in
your care.
Fr. Chris extended his hand to me. "You see this ring on my finger? It's a Rosary ring my mother gave me when I entered the Seminary in Poland. Many times while falling asleep, I touch this ring and say the Rosary and pray to my Holy Mother in heaven. I also remember my mother on earth.”"
Looking at the ring again, Fr. Chris' voice rose an octave as he explained what role the ring plays at weddings. During the ceremony, he takes it off and cautions the groom never to take off his ring as a convenient excuse to feel free from his marriage vows for an hour or two when out with the men some night at a bar. "Keep it on and you will be free of temptation," Fr. Chris exhorts the groom.
He and the other two priests hears confessions from 3:30 p.m. to 4:30 p.m. on Saturdays in the parish center. “Many times though, people just telephone me and ask if they can seen me." He views a confession more like a "friendship, a conversation between someone I don't know but to whom I must relate." Most of the people he sees in the confessional booth are St. James members and are of all ages; men slightly outnumber women, and from time to time he hears a confession from a teenager. Many confessions begin with a question about morality or a request for advice on daily living, like: "Father, I'm not sure I'm on the right path" or the question: "Did I say the wrong thing to my spouse?" With marital problems, Fr. Chris keeps people focused on love and marriage vows. Quite often at the conclusion of a question and answer session in the confessional booth, finally come the words: "Father, can you hear my confession?" Fr. Chris himself goes to confession twice a year: before Christmas and Easter. For private prayers and meditation he occasionally drives to the church at Marytown in Mundelein and walks the grounds amid the beautifully landscaped Stations of the Cross.
Up Close and More Personal

Recreation , etc.… "I'm reading Jesus of Nazareth by Pope Benedict XVI. He also reads the magazines "Archaeology" and "Discover". He loves barbecued ribs and seldom goes out to eat because, he says, “I have a great cook.” Once every three weeks or so he gets a haircut in Mundelein from a woman barber whose been cutting his hair since his seminary days there. A camping trip to Yellowstone National Park was his favorite vacation in America, but “next time I’ll stay in a hotel.”

Friends…When he needs to "vent," he telephones former classmates or talks to Fr. Zavaski, whom he considers a close friend to whom "I can open up to…whether he agrees with me or not, he has that gift of listening well." Said his home-sharer, Fr. Joji: "We laugh, we share, we discuss—all in good spirit. Fr. Chris is friendly and very responsible." Another close friend, Sr. Joanne Grib of the nearby Sisters of the Living Word convent, describes him as "a deeply spiritual man who has a deep respect for all people. He’' a gentle, kind man who is a dedicated priest. We have a lot of laughs together." With a laugh she added: "We both love movies, and as much as we'd like to go to a movie together, we wouldn't want to scandalize the parishioners." Sr. Joanne consults with Fr. Chris when organizing her evening Bible classes.
Political leanings… He chuckles at this, then thoughtfully comments: "I try to follow what the candidates are saying and disagree with them sometimes." Does he favor Democrats or Republicans? "A little of both," he answered.
Milestones in his life…The many people who have "helped show him the way in life."

Celibacy… "When I visit my family in Poland and see my nephews running around, it is sometimes painful knowing I cannot have biological children. But I married the church."

Biggest disappointment…That seminarians at Mundelein are, in his opinion (challenged by Fr. Zavaski ), not taught enough things relevant to today’s  world.
Major needs of St. James parishioners…That "they experience the presence of God in their lives and the treasure of the Catholic church. From the recent parish survey, which I am still reading, I personally find out that parishioners hunger to learn more about their faith." This is not an easy task, he added, because of the mix among parishioners—healthy as it is—of traditionalists (those who want to see the church return to some of the pre-Vatican II practices) and of modernists (those who want greater freedom in how they express their faith).
What disturbs him as a priest…Church leaders—both clergy and laity—who openly criticize  high leadership positions without knowing all the facts about an issue. It saddens him when people don't proclaim Jesus Christ as head of the church but would rather proclaim themselves or their own particular church as the final word.
Agreement with what the church teaches… He has personal opinions but chooses to "obey" church teachings. (After this interview, Fr. Chris during his homily at next morning’s Mass, exhorted everyone to go home and think about their "obedience to Christ" not to obey what they personally prefer to obey. He cautioned his parishioners that although people interpret church teachings differently, due in part to the natural changing of human language as time passes, the spiritual language of the church remains the same and is universal.

             What drives him… "I'm trying to be as humble as I can. I hope people don't read me as arrogant. I just want to present Christ the best I can as a young priest." Again his words seem to echo those of St. Escrivá : A priest is no more a man or a Christian than any ordinary lay person. That is why it is so important for a priest to be deeply humble.
How He Battles with Satan
Fr. Chris is candid about his own temptations. "Sometimes there are doubts about things you do, things that make you sort of empty." When this occurs, he is helped by meditating on the life of the saint, Padre Pio, who helped many people battle evil. "I know I am vulnerable …and sometimes I pray again and again in that moment of temptation, asking God to give me wisdom and strength. After I have been victorious in overcoming the temptation, then the important thing is that I be grateful to God."
Our interview of several hours ended with Fr. Chris relating what he described as his "worst experience ever of doubting the presence of God in his life." He grew increasingly emotional as he told the story of when his youngest sister, Annette, 23, flew from Poland to visit her him in May, 2010.
Fr. Chris had been summoned to the immigration office at O'Hare, where his sister was being held and disallowed from entering this country despite possessing a legitimate visa. He was not allowed to see his sister, who was being held in an adjacent room. Separated by a wall and that he was absolutely helpless to do anything for her, was perhaps the most agonizing moment in his life. "They didn't even tell me that they were about to put her back on the plane to Poland for another ten-hour flight!" He went home, he said, and "cried like a kid,"asking God : Where were You? "I doubted that God existed if he could allow that to happen." He burned with anger from the unfairness, the insensitivity, the gross mistrust of those particular government employees. "For the first time in my life I was so weak. Then I looked up at the crucifix on my wall. In that moment of pain, I realized how "helpless" Christ was when he hung there on His cross, helpless like I was."
"I offered up all my pain to him then and knew it was a victorious moment."
THE END
©2011 Robert R. Schwarz


NOTE: This is the last Exodus Trekkers interview
article until next September. All seven previous
articles will remain posted on this web site
and will be reprinted in the summer issues of
the St. James bulletin . Your comments are
invited.


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