Mercy House

by Alena Dillon

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  About the Book

  Inspiration behind Mercy House

  My husband and I worked at St. Joseph’s College in Long Island for five years. I grew up Episcopalian and never had any personal interaction with nuns. My exposure was limited to media portrayals, specifically the kind brought to life by Whoopi Goldberg and the gang. Despite seeing (and loving) Sister Act countless times, I still imagined religious women were stiff and dull, that piousness meant sacrificing personality. Two months into my time at SJC, I attended a Christmas party where I witnessed a group of sisters on the dance floor rocking their hips and pumping their fists to “It’s Raining Men.” That moment was a delightful shattering of assumptions. I quickly learned that sisters aren’t just rosary beads and chastity. They are secret chocolate stashes and sarcastic remarks made beneath their breath. They are rule benders. They brew beer like Sister Doris Engelhard in Germany and pitch perfect strikes like Sister Mary Jo Sobieck from Minnesota. They are fascinatingly human. When they aren’t being superhuman, of course.

  At SJC, religious sisters hold high-ranking full-time positions: provost, president, director of academic advising, professor. But they also work additional roles of service outside of the college, like running a house for children of imprisoned mothers, operating women’s shelters, or taking shifts at the motherhouse. Most of these women are over the age of fifty. Many are in their seventies. Some are in their eighties. While the rest of their peer population are eyeing retirement or stopped working long ago, they churn out twelve- or thirteen-hour days for no salary whatsoever. I was inspired by their sacrifice, selflessness, and work ethic. This was while the apostolic visitation was winding down, and although none of them said as much, I got the impression that the Vatican didn’t respect their commitment. In fact, they appeared to be searching for a reason to suppress or punish women religious. These sisters who had devoted themselves to others seemed to be underappreciated and even oppressed by the very institution to which they’d pledged their lives. Women religious were under interrogation, forced to prove they were good Catholics. Holy men should have been their strongest advocates but were actually their biggest critics, at the same time going to great lengths to protect the true criminals in their ranks: abusive priests.

  While working at the college, I heard stories about sisters that moved me, some of which are referenced in the book, like the woman who slept overnight at a shelter to let in victims of abuse who arrived after-hours. Every time the doorbell rang, she groaned, but of course ultimately got up and answered the door. I found this to be so very . . . normal. Because they perform acts of altruistically mystical proportions, we forget that sisters are fallible people. I loved the scene so much I made it the opening of the novel—one of the few places that wasn’t reworked through the revision process.

  Another story: a male professor wanted to have his autistic son confirmed but was rejected by a priest who claimed his son was incapable of making such a decision. A sister held a secret ceremony. This is also mentioned in the novel.

  I began writing this manuscript when we moved away from SJC. In some ways, it’s a love letter to my time there and the women I met and admired.

  As I was researching the apostolic visitation and nun life, I continued to be stirred by holy women’s passion for social justice, by how often they speak for those without a voice, and I was outraged by their mistreatment.

  I read of a case in Africa during the 1980s in which twenty-nine nuns were pregnant in a single congregation. The village was suffering an AIDS crisis, and the nuns were considered safe partners, so the priests raped them. When many became pregnant, the priests forced them to have abortions. A nun sent a report detailing this to the Vatican in the 1990s. The report was leaked in 2001. There is no evidence to suggest the Vatican did anything in response to the report. This report is referenced in the book.

  Also mentioned is a case in which a nun was murdered on her church altar by means of holy objects. The town was very Catholic and the priest had influence over the police. An investigation was conducted but no one was convicted. There was a similar murder ten years later. This time, after a proper investigation, the priest was found guilty of both crimes.

  I read about a nun who was excommunicated in 2010 for allowing an abortion at her hospital that saved the mother’s life. This was when I decided to have Sister Evelyn facilitate abortions in extreme situations.

  And of course I came across the historical figures behind the apostolic visitation who are cited in the book: Cardinal Rode, who scorned (or feared) the increasing “feminist spirit” of women religious, and Pope Benedict XVI, whose conservative views earned him the title of God’s Rottweiler, and whose infamous lavishness was in such contrast to the humble lives demanded of sisters.

  Perhaps another influence on the conception of this novel was my great-aunt Peggy, who died in 2018. She was a nun, but left after the switch to Vatican II. Nobody knows why. Those circumstances are so often left mysterious and unaddressed—and are irresistibly compelling. How could a writer in the family not be intrigued by such a scandal?

  Interview with Sister Suzanne Franck, CSJ, PhD

  I had the pleasure of working for Sister Suzanne Franck at St. Joseph’s College in Long Island. She is a member of the Sisters of St. Joseph, Brentwood, and graciously agreed to reflect on aspects of her forty-year commitment to religious life.

  Alena Dillon: What compelled you to make a commitment to religious life?

  Sister Suzanne Franck: I grew up in a practicing Catholic family with grandparents and parents who were committed to their faith and kept God present in our lives. They were very involved in all aspects of parish life and so I became involved too. Prayer was central in our daily lives and we attended Mass every Sunday. I went to Catholic school from kindergarten through college and saw the lived reality of sisters as faith-filled women giving service to so many, always keeping God at their center.

  With a strong faith and ministry foundation from birth, a desire to serve others, and my own experiences, particularly in high school, witnessing daily the joy, compassion, prayer, and generous presence of the sisters to students and others, I was drawn to religious life.

  Alena: Did you experience a calling at a particular moment?

  Sister Franck: I can’t say that there was one particular moment when I knew religious life would be my path. It was more a constant nudge deep within, beginning in my last two years of high school and continuing into college. As a sophomore in college I decided to explore what a commitment to religious life would mean for me. I actually was thinking that if I found out more information I would learn that religious life was not the right choice.

  I became part of a group of young women exploring possible candidacy with the Sisters of St. Joseph, and by senior year of college I knew. I had some concern as to the reactions of family and especially friends. Forty years later I know I made the right choice and have been blessed with people and opportunities in my life that continue to enrich, inspire, and challenge me.

  Alena: Why were you afraid to announce your decision to friends and family?

  Sister Franck: In the late 1970s, entering religious life was not a common choice. Among my friends, no one was discussing this as an option. I also had friends who were Jewish, Christian but not Catholic, and nonbelieving. So there was a concern that their lack of understanding would change our friendship. Then there was the concern of not wanting to disappoint my boyfriend.

  I knew my parents were excited to someday be grandparents and, since I had been dating the same guy for a while, there was an assumption that marriage would follow. Since I was the oldest of five, I took comfort in knowing that if I did enter religious life, I had many siblings that could (and did!) provide grandchildren. In fact, my sister became engaged and got married just before I entered the novitiate so that I could serve as her maid of honor.

  In all cases, my fears w
ere unfounded. Although many of my friends did not fully understand my choice, they supported me wholeheartedly and celebrated with and for me. My parents and grandparents were thrilled by my choice (an Irish family always wants one child to go into religious life!) and, along with my siblings, were very excited for this new venture in my life.

  Since my boyfriend and his family were active in the same parish as my family, he was not totally surprised by my choice. Since he was at a college out of state, we had begun to experience life apart from each other. In the depths of my heart I knew entering religious life was the right choice for me and I am forever grateful that my family and friends saw my joy and supported me as I followed my passion.

  Alena: What are your favorite aspects of Catholicism?

  Sister Franck: My favorite aspects of Catholicism include the universality of the faith. Many scripture passages are the same for the Judaic, Islamic, and Christian traditions, uniting us in faith. The Eucharist is central to the Catholic faith and through worship and sharing the presence of Christ at the table we are strengthened and nourished for the journey. Prayer and song enrich and deepen our faith life and our relationship with God both individually and communally. The humanness of God in Jesus helps us to know the immanent God as well as the transcendent God.

  Alena: What is something that you wish was different for women religious?

  Sister Franck: In general, I would like to see more equality for all women, not only in the Church, but also in our world: in workplaces, in political arenas, et cetera. The place of women within the Catholic Church has advanced over the years but there are still imposed limitations regarding certain roles. The book of Genesis in the Hebrew scripture tells us that God created male and female in God’s image—this is a belief we need to live out in all areas of our world.

  Alena: Do you think Vatican Council II was beneficial to sisters even though it seemed to prompt an exodus?

  Sister Franck: The changes within the Catholic Church brought about by Vatican Council II resulted in more inclusion, increasing the participation level of male laypeople initially, and eventually including women in a very limited capacity. Another wonderful change was the move from the traditional habit to the modified habit (the modified is the habit that I wore). In time, wearing the habit at all became a choice that each individual made for herself. Prayers and hymns were now prayed/sung in English (or the language of the location) and not only in Latin. The Eucharist was celebrated in the vernacular with the priest (presider) facing the congregation and people receiving Communion in the hand.

  Women religious began to assume more leadership roles and have a greater voice, especially regarding aspects of the life of women religious. There was a greater sense of freedom and, for some, this new freedom led them to explore other avenues outside of religious life. The changes, some felt, resulted in a different type of religious life than what they had committed to at their entrance time. Benefits of Vatican Council II are still unfolding. There is more inclusion of sisters as well as other laypeople in the Church and more women are acknowledged as respected theologians.

  Alena: In what ways can the rest of society benefit from the example set by sisters’ community life and emphasis on prayer?

  Sister Franck: In a world filled with violence, unrest, and fear, prayer provides a solid foundation for knowing peace and hope. Prayer, both individual and communal, deepens the relationship with God and with others as you share together in the experience. Prayer also offers the opportunity to take time out of a busy schedule and remind us of the values and meaning of life, and the gift of God’s presence to all humanity and in all creation.

  Community life is the invitation to share the daily joys and struggles with others and draw together to commit to working for the common good. Our life in community gives witness to the power of working together—to accomplish more than one could imagine! Particularly in our American culture of being independent, the gift and value of being interdependent gets clouded. Vision is broadened, ideas are more creative, energy is increased, wisdom is deepened, and life is more joyful when one is united with others around a common good: experience, morals, and values. A life of communal living is not just for religious people, but should be practiced among family and friends, church communities, and organizations.

  Alena: Are women still entering the convent today? If so, what draws them to the religious life?

  Sister Franck: Throughout the world there are still women entering religious life, particularly in developing countries. In America, there are not large numbers entering religious life as they once did. I think women are drawn to religious life today for the same reasons they were long ago—love of God and desire to serve people in various ministries and to live a life of prayer in community.

  Alena: Do you think more women should consider such a vocation?

  Sister Franck: Religious congregations have opportunities for people to be connected with the charism and mission of a particular congregation, living in association with the religious group as an associate or an agrégée. This has broadened the number of people, both male and female, who are living out the values and vision of a religious group and giving witness to the message of God on a daily basis. In the Sisters of St. Joseph congregation, we also have the St. Joseph Worker Program, which invites young women, post-college to age thirty, to volunteer for a year at an agreed-upon site and live in community with the other St. Joseph Workers, committing to prayer and living the mission and charism of our congregation. It is through these partners in mission that the spirit of the Sisters of St. Joseph will live on into the future.

  Reading Group Guide

  This novel takes place before the #MeToo movement gained traction in social media. How might the characters have benefited from the voices and ideals of those activists? In what ways would a shift in time have affected the plot?

  Sister Evelyn is a heroic character, but she makes mistakes too. Were there any moments when you felt frustrated by her mind-set or actions?

  There is a large emphasis on female characters and their relationships in this novel. Did you feel male characters (Father John, Bishop Hawkins, Evelyn’s father, Sean, etc.) were presented fairly or unfairly?

  How is the setting of Bed-Stuy important to the story? How might a different setting have affected the conflict and/or characters?

  Evelyn’s brother Sean demonstrates a history with violence, first in World War II and then when he murders his neighbor. What did you think of his character and in what ways do you think Sean’s situation and the reasons behind his imprisonment influenced Evelyn’s life’s work? Do you think her forgiving attitude toward her brother is justified?

  How did Evelyn’s childhood and family relationships, particularly with her father, affect her life long-term?

  Do you think Evelyn’s actions in helping a young woman get an abortion were defensible? Do you think the Catholic Church was right to excommunicate Evelyn? Why or why not?

  In what ways is heritage important to the characters, particularly Esther, Mei-Li, Lucia, and Evelyn herself?

  How do issues of sexuality motivate character choices in this novel?

  In what ways were you surprised by the attitudes and actions of the sisters? Did they challenge or reinforce your preconceived notions of women religious?

  The nun population has been steadily decreasing since the 1960s. Do you think this is a shame, or do you find the calling to be outdated, unnecessary, or even counterproductive? Why are we still fascinated by stories of women in the religious life?

  How might the course of Evelyn’s life have been altered had she not been sexually assaulted in the convent? Do you think she still would have gone on to help the women of Mercy House? If not, can a traumatic event ever be considered valuable if positive effects transpire because of it?

  What is the importance of names in this book? Do you find names to be relevant in your life?

  Each of the women who come to Mercy House gets her own voice a
nd story but, save for Evelyn, none of the sisters do. Why do you think the author made this creative choice?

  Did Evelyn truly have a calling, or was she solely influenced by her father’s choices?

  What do you imagine happens beyond the close of this book between Evelyn and Eloise, to the other sisters and residents of Mercy House, and to Mercy House itself?

  Praise for Mercy House

  “A life-altering debut featuring fierce, funny, and irreverent women who battle the most powerful institution in the world. This is the book we’ve all been waiting for.”

  —Amy Schumer

  “In Mercy House, Alena Dillon gives us one of fiction’s more unlikely lovable heroines: elderly, dynamic Sister Evelyn, whose tale—and that of her housemates—is as unexpected as it is moving. This is a thoughtful, accomplished debut.”

  —Therese Anne Fowler, New York Times bestselling author of Z, A Well-Behaved Woman, and A Good Neighborhood

  Copyright

  This is a work of fiction. Names, characters, places, and incidents are products of the author’s imagination or are used fictitiously and are not to be construed as real. Any resemblance to actual events, locales, organizations, or persons, living or dead, is entirely coincidental.

  P.S.™ is a trademark of HarperCollins Publishers.

  MERCY HOUSE. Copyright © 2020 by Alena Dillon. All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the nonexclusive, nontransferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse-engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereafter invented, without the express written permission of HarperCollins e-books.