Life of Father Hecker Part 24

Father Bernard managed the missions for the first year, and dealt with the pastors as superior of the band, meanwhile devouring more than his share of the work in the confessional. The least experience shows that there can be little of the discipline of the barracks order on the missions, and all the fathers must of necessity consult together, the superior leading in the observance of such community devotional customs as are possible, and setting a good example in stooping to the burdens which all must bear. As to Father Bernard, the Americans could only admire and love him. In his own tongue a renowned orator, he yet never preached in English while with these three men unless on rare occasions, such as when one of them was prevented by sickness. From him they received the manner of giving missions handed down from St. Alphonsus, and they have transmitted the tradition to their spiritual children in all its integrity.

Nearly two years pa.s.sed of hard missionary campaigning under Father Bernard, when he was recalled to Europe, and Father Alexander Cvitcovicz took his place. His last name was seldom used, for the same evident reason as in his predecessor's case. Father Alexander was a Magyar, past the meridian of life, long accustomed to missions in Europe, learned, devout, kindly, and of a zeal which seemed to aspire at utter self-annihilation in the service of sinners. '"It was not unusual for Father Alexander," says Father Hewit in his memoir of Father Baker, "to sit in his confessional for ten days in succession for fifteen or sixteen hours each day. He instructed the little children who were preparing for the sacraments, but never preached any of the great sermons. In his government of the fathers who were under him he was gentleness, consideration, and indulgence itself. In his own life and example he presented a pattern of the most perfect religious virtue, in its most attractive form, without constraint, austerity, or moroseness, and yet without relaxation from the most ascetic principles. He was a most thoroughly accomplished and learned man in many branches of secular and sacred science and in the fine arts; and in the German language, which was as familiar to him as his native language, he was among the best preachers of his order. . . .

We went through several long and hard missionary campaigns under his direction, until at last we left him, in the year 1854, in the convent at New Orleans, worn out with labor, to exchange his arduous missionary work for the lighter duties of the parish."

Father Walworth now became superior, and the missions went on in the same spirit and with the same success as before. In the record of the one given at the church of Our Lady, Star of the Sea, Brooklyn, we find the following entry: "Missionaries, Fathers Walworth, Hecker, Hewit, and George Deshon (late lieu-tenant Ordnance, U. S. A., a convert from the Episcopal Church. This was his first mission)."

Father Deshon had been ordained not long before, and soon began to share the instructions with Father Hecker. This was in February, 1856, and in November of the same year, at St. Patrick's Mission, Was.h.i.+ngton, D. C., they were joined by Father Francis A. Baker, ordained in the preceding September, a distinguished convert from the Episcopal ministry of the city of Baltimore. Much we would say of him, his eloquence and his very amiable traits of character, but all this and more is well said by Father Hewit, in his memoir of Father Baker, published after the latter's death in 1865 (Catholic Publication Society Co.) This increase of members allowed a division of the band for smaller-sized missions.

In our judgment those men were a band of missionaries the like of whom have not served the great cause among the English-speaking races these recent generations. Fathers Walworth, Hewit, and Deshon have survived their companions of those early days, and may they long remain with us, calm and beautiful and devout old veterans of the divine warfare of peace!

Father Hecker gave several retreats to religious communities of men and of women during the six or seven years we are considering, devoting for the purpose portions of the summer months usually unoccupied by missions. Copies of notes of his conferences, taken down by some of his hearers, are in our possession and may aid us further on in giving the reader a view of his spiritual doctrine.

The following extract from the Roman statement summarizes what we have been telling in this chapter, and introduces the reader to Father Hecker's first missionary activity as a writer:

"My superiors sent me back to the United States, and on my return being asked by my immediate superior in what way he could best employ me, my reply was, in taking care of the sick, the poor, and the prisoners. The stupidity which still reigned over my intellectual faculties, and the helplessness of my will, and my sympathy with those cla.s.ses led me to choose such a sphere of action as most suitable to my then condition. And although the conversion of the non-Catholics of my fellow-countrymen was ever before my mind, yet G.o.d left me in ignorance how this was to be accomplished. Such strong and deep impulses, and so vast in their reach, took possession of my soul on my return to the United States in regard to the conversion of the American people, that on manifesting my interior to one of the most spiritually enlightened and experienced fathers of the congregation on the subject to obtain his direction, he bade me not to resist these interior movements, they came from G.o.d; and that G.o.d would yet employ me in accordance with them. Such were his words.

After a few weeks in the United States the work of the missions began. My princ.i.p.al duties on these were to give public instructions and hear confessions, and up to this time (1858) these missionary labors have occupied me almost exclusively.

"The blessings of G.o.d upon our missions were most evident and most abundant and my share in them most consoling, as usually the most abandoned sinners fell to my lot. But holy and important as the exercises of the missions among Catholics are, still this work did not correspond to my interior attrait, and though exhausted and frequently made ill from excessive fatigue in these duties, yet my ardent and constant desire to do something for my non-Catholic countrymen led me to take up my pen. That took place as follows: One day alone in my cell the thought suddenly struck me how great were my privileges and my joy since my becoming a Catholic, and how great were my troubles and agony of soul before this event! Alas! how many of my former friends and acquaintances, how many of the great body of the American people were in the same most painful position. Cannot something be done to lead them to the knowledge of the truth? Perhaps if the way that divine Providence had led me to the church was shown to them many of them might in this way be led also to see the truth.

This thought, and with it the hope of inducing young men to enter into religious orders, produced in a few months from my pen a book ent.i.tled _Questions of the Soul._ The main features of this book are the proofs that the Sacraments of the Catholic Church satisfy fully all the wants of the heart. . . .

"But the head was left to be yet converted; this thought led me to write a second book, called _Aspirations of Nature;_ and which has for its aim to show that the truths of the Catholic faith answer completely to the demands of reason. My purpose in these two books was to explain the Catholic religion in such a manner as to reach and attract the minds of the non-Catholics of the American people. These books were regarded in my own secret thoughts as the test whether G.o.d had really given to me the grace and vocation to labor in a special manner for the conversion of these people. The first book, with G.o.d's grace, has been the means of many and signal conversions in the United States and England, and in a short period pa.s.sed through three editions. The second has been published since my arrival in Rome. . .

"On an occasion of a public conference (discourse) given by me before an audience, a great part of which was not Catholic, the matter and manner of which was taken from my second book, my fellow-missionaries were present; and they as well as myself regarded this as a test whether my views and sentiments were adapted to reach and convince the understanding and hearts of this cla.s.s of people, or were the mere illusions of fancy. Hitherto my fellow-missionaries had shown but little sympathy with my thoughts on these points, but at the close of the conference they were of one mind that my vocation was evidently to work in the direction of the conversion of the non-Catholics, and they spoke of such a work with conviction and enthusiasm."

This last event occurred in St. Patrick's Church, Norfolk, Va., in April, 1896, and is thus mentioned by Father Hewit in the record of the mission: "Father Hecker closed with an extremely eloquent and popular lecture on 'Popular Objections to Catholicity.'"

The _Questions of the Soul_ was well named, for it undertakes to show how the cravings of man for divine union may be satisfied. It does this by discussing the problem of human destiny, affirming the need of G.o.d for the soul's light and for its virtue, proving this by arguments drawn from the instincts, faculties, and achievements of man. The sense of want in man is the universal argument for his need of more than human fruition, and in the moral order is the irrefragable proof of both his own dignity and his incapacity to make himself worthy of it. Father Hecker urged in this book that man is born to be more than equal to himself--an evident proof of the need of a superhuman or supernatural religion. Eleven chapters, making one-third of the volume, are devoted to showing this, and include the author's own itinerarium from his first consciousness of the supreme question of the soul until its final answer in the Catholic Church, embracing short accounts of the Brook Farm and Fruitlands communities, and mention of other such abortive attempts at solution.

Three chapters then affirm and briefly develop the claim of Christ to be the entire fulfilment of the soul's need for G.o.d, with the Catholic Church as his chosen means and instrument. These are ent.i.tled respectively, "The Model Man," "The Model Life," and "The Idea of the Church." Three more chapters discuss Protestantism, stating its commonest doctrines and citing its most competent witnesses in proof of its total and often admitted inadequacy to lead man to his destiny. Bringing the reader back to the Church, the fourteen last chapters fully develop her claims, dealing mostly with known facts and public inst.i.tutions, and citing largely the testimony of non-Catholic writers.

It is something like the inductive method to infer the existence of a G.o.d from that of an admitted appet.i.te, as also to learn the kind of food from the nature of the organs provided by nature for its reception and digestion. So the longings of man's moral nature, Father Hecker felt, when fairly understood, must lead to the knowledge of what he wants for their satisfaction--the Infinite Good--and that by a process of reasoning something equivalent to the scientific. Such is the statement of his case, embracing with its argument the introductory chapters. The inquiry then extends to the claimants in the religious world, not simply as to which is biblically authentic or historically so, but rather as to which religion claims to satisfy the entire human want of G.o.d and makes the claim good as an actual fact. It is wonderful how this line of argument simplifies controversy, and no less wonderful to find how easily the victory is won by the Catholic claim. The reader will also notice how consistent all this is with Father Hecker's own experience from the beginning.

The literary faults of the book are not a few; for if the argument is compact, its details seem to have been hastily s.n.a.t.c.hed up and put together, or perhaps the occupations of the missions prevented revision and consultation. There is a large surplusage of quotations from poets, many of them obscure, and worthy of praise rather as didactic writers than as poets; yet every word quoted bears on the point under discussion. To one who has labored in preparing sermons, each chapter looks like the cullings of the preacher's commonplace book set in order for memorizing; and very many sentences are rhetorically faulty. But, in spite of all these defects, the book is a powerful one, and nothing is found to hurt clearness or strength of expression. What we have criticised are only bits of bark left clinging to the close-jointed but rough-hewn frame-work.

The _Questions of the Soul_ was got out by the Appletons, and was at the time of its publication a great success, and still remains so.

The reason is because the author takes nothing for granted, propounds difficulties common to all non-Catholics, sceptics as well as professing Protestants, and offers solutions verifiable by inspection of every-day Catholicity and by evidences right at hand. Catholicity is the true religion, because it alone unites men to G.o.d in the fulness of union, supernatural and integral in inner and outer life--a union demanded by the most resistless cravings of human nature: such is the thesis. There can be little doubt that prior to this book there was nothing like its argument current in English literature; a short and extremely instructive account by Frederick Lucas of his conversion from Quakerism is the only exception known to us, and that but partially resembles it, is quite brief, and has long since gone out of print.

The _Aspirations of Nature_ deals with intellectual difficulties in the same manner as the _Questions of the Soul_ does with the moral ones. The greatest possible emphasis is laid upon the two-fold truth that man's intellectual nature is infallible in its rightful domain, and that that domain is too narrow for its own activity. The validity of human reason as far as it goes, and its failure to go far enough for man's intellectual needs, are the two theses of the book. They are well and thoroughly proved; and no one can deny the urgent need of discussing them: the dignity of human nature and the necessity of revelation. Like Father Hecker's first book, the _Aspirations of Nature_ is good for all non-Catholics, because in proving the dignity of man's reason Protestants are brought face to face with their fundamental error of total depravity; enough for their case surely.

If they take refuge in the mitigations of modern Protestant beliefs, they nearly always go to the extreme of a.s.serting the entire sufficiency of the human intellect, and are here met by the argument for the necessity of revelation.

An extremely valuable collection of the confessions of heathen and infidel philosophers as to the insufficiency of reason is found in this book, as well as a full set of quotations from Protestant representative authorities on the subject of total depravity. Over against these the Catholic doctrine of reason and revelation is brought out clearly. The study of the book would be a valuable preparation for the exposition of the claims of the Catholic Church to be the religion of humanity, natural and regenerate--the intellectual religion.

As might be expected from one who had such an aversion for Calvinism, the view of human nature taken by the author is what some would call optimistic, and the tone with regard to the religious honesty of non-Catholic Americans extremely hopeful. Perhaps herein was Dr.

Brownson's reason for an adverse, or almost adverse, criticism on the book in his _Review._ He had given the _Questions of the Soul_ a thoroughly flattering reception, and now says many things in praise of the _Aspirations of Nature,_ praising especially the chapter on individuality. But yet he dreads that the book will be misunderstood; he has no such lively hopes as the author; he trusts he is not running along with the eccentricities of theologians rather than with their common teaching; fears that he takes the possible powers of nature and such as are rarely seen in actual life as the common rule; dreads, again, that Transcendentalists will be encouraged by it; and more to the same effect. But Father Hecker, before leaving for Europe in 1857, had submitted the ma.n.u.script to Archbishop Kenrick and received his approval; nor did Brownson's unfavorable notice ruffle the ancient friends.h.i.+p between them.

The _Aspirations of Nature_ was put through the press by George Ripley, at that time literary editor of the New York _Tribune,_ Father Hecker having gone to Rome on the mission which ended in the establishment of his new community. Mr. McMaster had a.s.sisted him similarly with the _Questions of the Soul._ The second book sold well, as the first had done, and has had several editions. It is not so hot and eager in spirit as the _Questions of the Soul,_ but it presses its arguments earnestly enough on the reader's attention. It is free from the literary faults named in connection with its predecessor, reads smoothly, and has very many powerful pa.s.sages and some eloquent ones.

________________________

CHAPTER XXIV

SEPARATION FROM THE REDEMPTORISTS

THE events which led to the separation of the band of American missionaries from the Redemptorist community took place in the spring and summer of 1857. A misunderstanding arose about the founding of a new house in Newark, N.J., or in New York City, which should be the headquarters for the English-speaking Fathers and become the centre of attraction for American subjects, and in which English should be the language in common use. Application had been made by Bishop Bayley, and afterwards by Archbishop Hughes, for such a foundation, but superiors, both in the United States and in Rome--the latter dependent on letter-writing for understanding the difficulties which arose--became suspicious of the aims of the American Fathers and of the spirit which actuated them. To establish their loyalty and to explain the necessity for the new foundation, the missionary Fathers believed that one of their number should go to Rome and lay the matter in person before the General or Rector Major of the order. The choice fell on Father Hecker, who sailed on August 5, 1857, arrived in Rome the 26th, and was expelled from the Congregation of the Most Holy Redeemer on Sunday, the 29th of the same month, the General deeming his coming to Rome to be a violation of the vows of obedience and poverty.

The grounds of his expulsion were then examined by the Propaganda, from which the case pa.s.sed to the Holy Father, who sought the decision of the Congregation of Bishops and Regulars. Pius IX. gave his judgment as a result of the examination made by the last-named Congregation; but he had made a personal study of all the evidence, and had given private audiences to both the General and Father Hecker. It was decided that all the American Fathers a.s.sociated in the missionary band should be dispensed from their vows as Redemptorists, including Father Hecker, who was looked upon and treated by the decree as if he were still as much a member of the Congregation as the others, his expulsion being ignored. This conclusion was arrived at only after seven months of deliberation, and was dated the 6th of March, 1898. The decree, which will be given entire in this chapter, contemplates the continued activity of the Fathers as missionaries, subject to the authority of the American bishops; their formation into a separate society was taken for granted. Such is a brief statement of the entire case. If the reader will allow it to stand as a summary, what follows will serve to fill in the outline and complete a more detailed view.

And at the outset let it be fully understood that none of the Fathers desired separation from the order or had the faintest notion of its possibility as the outcome of the misunderstanding. One of the first letters of Father Hecker from Rome utters the pa.s.sionate cry, "They have driven me out of the home of my heart and love." We have repeatedly heard him affirm that he never had so much as a temptation against his vows as a Redemptorist. But in saying this we do not mean to lay blame on the Redemptorist superiors. In all that we have to say on this subject we must be understood as recognizing their purity of intention. Their motives were love of discipline and obedience, which they considered seriously endangered. They were persuaded that their action, though severe, was necessary for the good of the entire order. And this shows that the difficulty was a misunderstanding, for there is conclusive evidence of the loyalty of the American Fathers--of Father Hecker no less than the others; as also of their fair fame as Redemptorists with both the superiors and brethren of the community up to the date of their disagreement. When Father Hecker left for Rome the Provincial gave him his written word that, although he disapproved of his journey, he bore witness to him as a good Redemptorist, full of zeal for souls; and he added that up to that time his superiors had been entirely satisfied with him; and to the paper containing this testimony the Provincial placed the official seal of the order. On the other side, a repeated and careful examination of Father Hecker's letters and memoranda reveals no accusation by him of moral fault against his Redemptorist superiors, but on the contrary many words of favorable explanation of their conduct. When the Rector Major, in the midst of his council, began, to Father Hecker's utter amazement, to read the sentence of expulsion, he fell on his knees and received the blow with bowed head as a visitation of G.o.d. And when, again, after prostrating himself before the Blessed Sacrament and resigning himself to the Divine Will, he returned to the council and begged the General on his knees for a further consideration of his case, and was refused, he reports that the General affirmed that his sense of duty would not allow him to act otherwise than he had done, and that he by no means meant to condemn Father Hecker in the court of conscience, but only to exercise jurisdiction over his external conduct.

In truth the trouble arose mainly from the very great difference between the character of the American Fathers and that of their superiors in the order. It is nothing new or strange, to borrow Father Hewit's thoughts as expressed in his memoir of Father Baker, that men whose characters are cast in a different mould should have different views, and should, with the most conscientious intentions, be unable to coincide in judgment or act in concert:

"There is room in the Catholic Church for every kind of religious organization, suiting all the varieties of mind and character and circ.u.mstance. If collisions and misunderstandings often come between those who have the same great end in view, this is the result of human infirmity, and only shows how imperfect and partial are human wisdom and human virtue."

What Father Hewit adds of Father Baker's dispositions applies as well to all the Fathers. In ceasing to be Redemptorists, they did not swerve from their original purpose in becoming religious. None of them had grown discontented with his state or with his superiors.

They were all in the full fervor of the devotional spirit of the community, and as missionaries were generously wearing out their lives in the toil and hards.h.i.+p of its peculiar vocation. But both parties became the instruments of a special providence, which made use of the wide diversities of temperament existing among men, and set apart Father Hecker and his companions, after a season of severe trial, for a new apostolate. They did not choose it for themselves.

Father Hecker had aspirations, as we know, but he did not dream of realizing them through any separation whatever. But Providence led the Holy See to change what had been a violent wrench into a peaceful division, exercising, in so doing, a divine authority accepted with equal obedience by all concerned.

What Father Hewit further says of Father Baker applies exactly to Father Hecker:

"For the Congregation in which he was trained to the religious and ecclesiastical state he always retained a sincere esteem and affection. He did not ask the Pope for a dispensation from his vows in order to be relieved from a burdensome obligation, but only on the condition that it seemed best to him to terminate the difficulty which had arisen that way. When the dispensation was granted he did not change his life for a more easy one. . . Let no one, therefore, who is disposed to yield to temptations against his vocation, and to abandon the religious state from weariness, tepidity, or any unworthy motive, think to find any encouragement in his example; for his austere, self-denying, and arduous life will give him only rebuke, and not encouragement."

After the expulsion the General begged Father Hecker to make the convent his home till he was suited elsewhere, and Father Hecker, having thanked him for his kindness and stayed there that night, took lodgings the following day in a quiet street near the Propaganda.

During the seven months of his stay in Rome he frequently visited the General and his consultors, sometimes on business but at other times from courtesy and good feeling.

He at once presented the testimonials intended for the General to Cardinal Barnabo, Prefect of the Propaganda, who examined them in company with Archbishop Bedini, the Secretary of that Congregation.

As may be imagined, the att.i.tude of these prelates was at first one of extreme reserve. But every case gets a hearing in Rome, and that of this expelled religious, and therefore suspended priest, could be no exception. A glance at the credentials, a short conversation with their bearer, a closer examination of the man and of his claim, produced a favorable impression and led to a determination to sift the matter thoroughly. The princ.i.p.al letters were from Archbishop Hughes and Bishop Bayley. The former spoke thus of Father Hecker: "I have great pleasure in recommending him as a laborious, edifying, zealous, and truly apostolic priest."

Some of the letters were from prominent laymen of the City of New York, including one from Mr. McMaster, another from Dr. Brownson, and another from Dr. Ives; in addition he had the words of praise of the Provincial in America already referred to. Finally he showed letters from each of the American Fathers, one of whom, Father Hewit, was a member of the Provincial Council, all joining themselves to Father Hecker as sharing the responsibility of his journey to Rome, and naming him as the representative of their cause.

It is not our purpose to trace the progress of the investigation through the Roman tribunals. We will but give such facts and such extracts from letters as throw light on Father Hecker's conduct during this great crisis. One might be curious to know something about the friends he made in Rome. The foremost of them was the Cardinal Prefect of the Propaganda.

"The impression that Cardinal Barnabo made upon me," he writes in one of his earliest letters, "was most unexpected; he was so quick in his perceptions and penetration, so candid and confiding in speaking to me. He was more like a father and friend; and both the cardinal and the archbishop (Bedini) expressed such warm sympathy in my behalf that it made me feel, . . . in a way I never felt before, the presence of G.o.d in those who are chosen as rulers in His Church."

In another letter he says:

"He (the cardinal) has been to me more than a friend; he is to me a father, a counsellor, a protector. No one enjoys so high a reputation in every regard in Rome as the cardinal. He gives me free access to him and confides in me."

There is much evidence, too much to quote it all, that the cardinal was drawn to Father Hecker on account of his simplicity and openness of character, his frank manner, but especially for his bold, original views of the opportunity of religion among free peoples. Cardinal Barnabo was noted for his st.u.r.dy temper and was what is known as a hard hitter, though a generous opponent as well as an earnest friend.

He espoused Father Hecker's cause with much heartiness; official intercourse soon developed into a close personal attachment, which lasted with unabated warmth till the strong old Roman was called to his reward.

Father Hecker speaks in his letters of spending time with him, not only on business but in discussing questions of philosophy and religious controversy, and in talking over the whole American outlook.

The cardinal became the American priest's advocate before the Pope, and also with the Congregation of Bishops and Regulars after the case reached that tribunal. "When I heard him speak in my defence," he said in after times, "I thanked G.o.d that he was not against me, for he was a most imperious character when aroused, and there seemed no resisting him."

Archbishop Bedini, the Secretary of the Propaganda, was another hearty friend. Our older readers will remember that he had paid a visit to America a few years before the time we are considering, and that his presence here was made the occasion for some of the more violent outbreaks of the Know-nothing excitement. He knew our country personally, therefore, and was acquainted with very many of our clergy; his a.s.sistance to the Roman Court in this case was of special value. He became so demonstrative in his friends.h.i.+p for Father Hecker that the Pope was amused at it, and Father Hecker relates in his letters home how the Holy Father rallied him about the warmth of his advocacy of the American priest's cause, as did various members of the Pontifcal court.

At that time and for many years afterwards Doctor Bernard Smith, an Irish Benedictine monk, was Professor of Dogmatic Theology in the College of the Propaganda; he is now the honored abbot of the great Basilica of St. Paul without-the-walls. How Father Hecker came to know the learned professor we have been unable to discover; but both he and Monsignor Kirby, of the Irish College, became his firm friends and powerful advocates. Without Doctor Smith's advice, indeed, scarcely a step was taken in the case.