Life of Father Hecker Part 16

He questioned me on the essential doctrines and found me as I was; that is, firm as a rock and perfectly clear in my belief. Then he said, 'You had better see Bishop John.' I did so. He tried to get me started on questions of modern theology such as he suspected I might be (as he would doubtless think, knowing my antecedents) unsound on; for example, rights of property, etc. I refused to speak my sentiments on them. I said I had no difficulties about anything to submit to him. I knew the Catholic faith and wished to be received into the Church at once. I had come seeking the means to save my soul, and I wanted nothing from him but to be prepared for baptism."

More interesting than either of these narrations is the following conversation, recorded on July 4, 1884. Besides furnishing a very explicit answer to a question which may occur to some minds, as to why a man who always took such a hopeful view of human nature as Isaac Hecker did, should not have been repelled from Catholicity by the doctrine of original sin, it adds some further particulars to the meagre array of facts in our possession:

"Suppose," he was asked, "that the deliverances of the Council of Trent on original sin, and the theories of Bellarmine on that doctrine, had been offered you during your transition period: what would you have thought of them?"

"I would have received them readily enough. Why, the book I took to Concord to study was the Catechism of the Council of Trent, which has the strongest kind of statement of that doctrine. Bellarmine's formula of _nudus_ and _nudatus_ would have opened my eyes amazingly to a solution of the whole difficulty."*

[* Reference is here made to a very famous saying of Bellarmine's in explanation of a prevalent teaching on original sin. According to that teaching, if Adam had been originally const.i.tuted in a state of pure nature, devoid of supernatural gifts and graces, his spiritual condition might be described as naked--_nudus._ On the other hand, man as now born is _nudatus,_ stripped of those gifts and graces, suffering the penal privation of them on account of Adam's sin.

"The corruption of nature," says Bellarmine, "does not come from the want of any natural gift, or from the accession of any evil quality, but simply from the loss of a supernatural gift on account of Adam's sin."]

The Catechism of the Council of Trent, to which Father Hecker so often refers, was the very best book he could have had for learning just what Catholicity is in doctrine and practice. It is unique in Catholic literature, being the only authoritative expression of the Church, in extended form, on matters of pastoral theology. Outside the dogmatic circle of doctrinal definition it enjoys the fullest and most distinct authorization. The express command of the council caused it to be prepared by a special congregation of prelates and divines, and it was promulgated to the episcopate to be translated into the language of the people and expounded to them by all pastors.

It may be said of it that it is the only book which has the Catholic Church for its author. It is a book which never can grow old; and in witness of that perennial quality, it may be mentioned that Cardinal Newman said that he never preached without using it in preparation.

It is an exponent of Catholic truth absolutely free from the danger of private, or national, or racial, or traditional bias--the very book Isaac Hecker was in need of. Its plentiful use of Scripture; its confident appeal to antiquity; its perfect clearness; its completeness; its tone of conviction no less than its att.i.tude of authority; make it to such minds as his the very all-sufficient organ of truth. Furthermore, the entire system of doctrine and morals known to revealed religion finds here its adequate exposition. We are glad of an occasion to say these words, not merely to chronicle the usefulness of the book to Father Hecker, but also to recommend its restoration to its proper place, which both by merit and by authority is the first in the moral and pastoral literature of the Church.

"The truth is," continue the memoranda, "that original sin _as taught by the Church_ would never have been a great difficulty to me: of course the Calvinistic doctrine is quite a different affair.

"I was led, after I got to work at the Catechism of the Council of Trent, in a way quite positive. For example, one thing I wanted was a satisfaction of that feeling and sentiment which has made so many persons Spiritualists. I found that in the Church there was no impa.s.sable barrier dividing the living from the departed. That was an intense delight to me.* The doctrine of penance, and the forgiveness of sins in the Sacrament of Penance, had a wonderful beauty as soon as I found them. To be taught that G.o.d had somehow given men power to dispense His graces and mercies made me say, Oh, how delightful a doctrine that is, if I only could believe it! The doctrine of the Communion of Saints and that of the Sacrament of Penance were very pleasing to me. Hence, I soon saw that what I already had of truth and light; what my best nature and conscience and my clearest natural knowledge told me was truth; was but elevated and lifted up beyond all conception by these and other doctrines of the Church. From this I was soon in a position to appreciate the Church's claim to authoritative teaching. If she, and she alone, had taught such things, she must possess G.o.d's teaching authority.

[* Reference is here made to the Catholic doctrine of the Communion of Saints.]

"When, therefore, I went into Boston and saw Bishop Fitzpatrick (who is now, I hope, in the kingdom of heaven), he had little to do with me in the way of instruction. The Trinity and other fundamental doctrines I accepted readily on the authority of the Church. He was very anxious to argue with me about socialistic theories, on account of my having been at Brook Farm and Fruitlands. But I told him I had no such difficulties as he supposed; that I had only gone to these places in search of truth, not because I had formed any such theories as they generally held. He then asked me whether I would not prefer to be received into the Church in New York, where my friends were. I said I did not care; if he would give me a letter I would present it.

He gave me one to Bishop McCloskey, who was then coadjutor in this city."

The reader may be interested in the terms in which the Catechism of the Council of Trent expresses the doctrine of the Communion of Saints. So far as that doctrine concerns the spiritual side of man it is expounded in these words:

"For the unity of the Spirit, by which the Church is governed, establishes among all her members a community of spiritual blessings, whereas the fruit of all the sacraments is common to all the faithful, and these sacraments, particularly baptism, the door, as it were, by which we are admitted into the Church, are so many connecting links which bind and unite them to Jesus Christ."

That it extends to the mystical and miraculous gifts so dear to Father Hecker, was thus explained to him:

"But the gifts which justify and endear us to G.o.d are not alone common: 'graces gratuitously granted,' such as knowledge, prophecy, the gifts of tongues and of miracles, and others of the same sort, are common also, and are granted even to the wicked; not, however, for their own, but for the general good; for the building up of the Church of G.o.d."

That the doctrine is the foundation of a real though not a legal community of material goods, was evident to our young social reformer from the following:

"In fine, every true Christian possesses nothing which he should not consider common to all others with himself, and should therefore be prepared promptly to relieve an indigent fellow-creature; for he that is blessed with worldly goods, and sees his brother in want, and will not a.s.sist him, is at once convicted of not having the love of G.o.d within him."

Besides giving him a letter to Bishop McCloskey, Bishop Fitzpatrick also furnished the young catechumen with one to the president of Holy Cross College, an inst.i.tution which had been established at Worcester, Ma.s.s., in 1843 by Bishop Fenwick, and presented by him to the Society of Jesus, of which he had been a member. The following letter was written by Isaac to his family after he had arrived there; his stay was not long:

"Worcester, Ma.s.s., June, '44--Respecting the purpose which leads me to New York I have scarcely a word to say. Quietly, without excitement, I come with an immovable determination to be joined to the Roman Catholic Church. There is a conviction which lies deeper than all thought or speech, which moves me with an irresistible influence to take this step, which arguments cannot reach, nor any visible power make to falter. Words are powerless against it and inexpressive of it; to attempt to explain, or give to the intellectual mind the reasons why and wherefore, would be as impossible as to paint the heavens or to utter the eternal Word, the centre of all existence. It would be like asking, 'Wherefore is that which is?' the finite questioning the infinite; an impossibility. . . .

"No man by his own wisdom can find out G.o.d; and it is only by the grace of Heaven that we come to, and by the heart perceive, the true Church of Jesus Christ. Grace teaches us to feel and know that which before was unfelt, unknown, invisible. Perfect submission to His love breaks open all seals, unlocks all mysteries, and unfolds all difficulties. . . .

"No external event of any kind or character induces me to take this step. If what does is delusion, what to name my former life I am at a loss to know. . .

"The heads of the college here appear to be men of good character, devoted to the Church, innocent of the Protestant world of literature, philosophy, etc. The president is a very social, frank, warm-hearted man, of more extensive acquaintance in the world of letters."

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CHAPTER XVII

ACROSS THE THRESHOLD

FROM Worcester Isaac went on to New York, stopping on the way to make a brief visit to the Fourierite community in New Jersey, known as the North American Phalanx. He probably had some personal acquaintances there whom he hoped to inoculate with his newly-found cert.i.tude. He reached home June 20, 1844, and five days later presented his letter to Bishop McCloskey. Concerning the acquaintance then begun, which, on the bishop's part, soon took the form of a discerning and wise direction, and eventually deepened into a life-long friendship, we shall have more to say hereafter. The diary chronicles their first meeting and gives the reason of the brief delay which ensued before Isaac was admitted to conditional baptism. The bulk of the entries made between this date and that of his formal reception into the Church, the first of August, contains spiritual doctrine of a kind so eminently characteristic of Father Hecker throughout his life that we continue to make extracts from it:

"New York, June 25, 1844.--This morning I went to see Bishop McCloskey. I found him a man of fine character, mild disposition, and of a broader education than any of the Catholics I have had the pleasure of meeting. He was acquainted with Brownson's writings and Emerson's, and personally knew Mr. Channing, whom he had met at Rome.

He loaned me some books on matters pertaining to the Church. He is to be gone for a fortnight from New York, and I am to wait until he comes back before I take any further steps toward being united with the Church."

"July 5, 1844.--It is the duty of every man to do that which expresses the divine life which stirs within him, and to do nothing which is inconformable to it. So far as he falls short of this, so far he falls short of his duty, his perfection, and divine beauty. I think we may say with very great certainty that this is the only way to obtain happiness in this world and eternal felicity in the world to come. It is to this G.o.d calls us, but we--no, not truly we, but the Man of Sin--flatter ourselves, as he did Eve, that if we follow him we shall not die but become as G.o.ds. We, to-day, have the same temptation to overcome that Eve had.

"Oh, how much greater G.o.d would have us be than we are, and we will not! We must cast out the Man of Sin and submit to the Paradisiacal Man. This we are enabled to do, blessed be Heaven, by the grace of G.o.d through Jesus Christ.

"What are the temptations which hold men back from following G.o.d and leading a divine life? In one word, the World. Pride, love of praise, riches, self-indulgence, all that refers and looks to time instead of eternity, heaven, G.o.d.

"We should encourage all that gives us an impulse heavenward, and deny all that tends to draw us down more into the body, sense, time.

Man, alas! is weak, powerless, and unable to perform any good deed which will raise him to G.o.d without the free gift, the blessed grace of G.o.d the Holy Spirit. We all fail to act up to the divine grace which is given us. O Lord! forgive my manifold transgressions, and empower me to be more and more obedient to thy Holy Spirit. My inward man desires to follow Thy Spirit, but the appet.i.tes of my members ever war against and often subdue him. Strengthen him, O Lord! and enable him to govern my whole three-sphered nature. Send down Thy celestial love into my heart and quicken all my heavenly powers.

"It is very true that no man can serve two masters. Between G.o.d and Mammon there is no compromise, no mediator. Lord, make me fully sensible of this, and strengthen my resolution to follow Thee. I do look to the Church of Christ for help. Oh, may I find in it that which the Apostles found in Jesus!"

We cannot refrain from reminding the reader of the immature age, and almost total lack of education--in the ordinary meaning of the term--of the man who wrote these lofty and inspiring sentences. He was ignorant of everything but the most rudimentary truths of Catholicity; had never read an ascetic work; had never spoken on ascetical subjects with Catholics; had never read the life of a saint; and had no experience to draw from except his own. Yet mark the absolute certainty of his propositions and their uniform correctness. It should also be made known that these doctrines and sentiments, though written with the most evident haste, follow each other, page after page, without an erasure or a correction. The truths which had dropped upon his mind were, indeed, rudimentary, but so well adapted was the soil to receive the seed that the fruit was instant and mature. Seldom has spontaneity so well approved itself by its utterances.

"July 6.-The immediate effect of Christianity upon humanity has been to increase man's sensibility to the objects of the spiritual world.

Poetry, music, the fine arts, are enn.o.bling and spiritualizing only so far as they appeal to the nature of man divinized by the influence of the Divinity. Previous to the coming of Christ the tendency of the arts was, on the whole, rather to encourage licentiousness and sin than to elevate and refine human nature. The tendency of Christianity was to restore man to his primitive gracefulness, excellence, and beauty. Hence the expression of man in art--or, rather, of the divinity in man--became purer and more beautiful in its character. . . .

"In affirming Jesus to be the basis and life of modern civilization, nothing is detracted from the great and good men who preceded Him; nor" [is it denied] "that they have left traces of their genius upon modern society.

"When we speak of Jesus as G.o.d, we affirm Him to be the Source of all inspiration, from whom all, ancient and modern, have derived their life, genius, goodness, and divine beauty.

"Jesus quickened the spiritual powers of the soul which were deadened by the fall, and man again saw heaven, and angels descending and ascending to the throne of ineffable Love.

"All the promises of Jesus refer to gifts of spiritual power over inanimate matter, the animal creation, and the Man of Sin.

"Jesus came to give a spiritual life which would generate all knowledge and physical well-being. He came, not to teach a system of philosophy, however useful that might be; not to direct man how to procure food for his physical existence with the least possible exercise of physical strength, however necessary this might seem. But He came to give man a new nature which shall more than do all this; which will not only secure his well-being here, but his eternal felicity hereafter.

"As we rise above our _time_ nature, and are united with our _eternal_ nature, we feel more and more our indebtedness to Christ. It was to this He called us in all His words, and now calls us in the Spirit. . . .

"So long as low appet.i.tes are cherished, and selfish pa.s.sions harbored, and vanity allowed a seat in our bosoms, so long will men be slaves to their stomachs, backs, and business. Every quickening of our sensibility toward love, heaven, equity, will lead us to change our circ.u.mstances so as to make them conformable to our new inward life.

"It is for us to be true to G.o.d, however unlike the world we may seem. It is in silence, in private, alone, that deeds can be done which shall outstrip those of the Alexanders and Napoleons in their eternal effects."

"July 7.--All that we contend for is that man should obey G.o.d, and co-operate in His work _with his will_ and _not against it._ Interior submission to the Love Spirit is the answer to all questions concerning man's welfare, here and hereafter. Whatever a man is led to do in obedience to it is well done and G.o.dlike, though it lead him to offer up his only dear son.

"We do say, with great emphasis, that nothing under heaven should prevent a man from following G.o.d. Unless a man can give up all and follow Christ, he is none of His."

"Every _true_ man is a genius.

"All genius is religious.