Towards the close of October, 1888, two months before death, Doctor Begen saw that the end was approaching. This was evident from a sudden and general failure of strength, the appetite, not much at any time, seeming now to vanish quite away, although Father Hecker's strong will forced down a little nourishment. This loss of strength caused the heart to work badly and to give an occasional sudden alarm. Internal congestions followed, relaxing the bowels and causing much bodily annoyance. Meantime he was hardly ever out of his room and many days he spent entirely in bed. His fits of depression of spirits were more frequent than usual and more saddening. He no longer rested at all, what sleep he got being produced by drugs and serving but to pass the time unconsciously. From the beginning of December he was apt to fall into a semi-comatose state, though generally in full use of his faculties. Some days before he died he seemed to realize that the long struggle was nearly over, and he no longer talked to the doctor or others of the medicines or of his bodily ailments, nor did he seem to think of them; and his mind appeared to have suddenly grown peaceful. The Scriptures as well as other books were read to him, as usual, up to the very evening before he died. On the night of the 20th of December, two days after his sixty-ninth birthday, the last sacraments were administered, Father Hecker receiving them without visible emotion but in full consciousness. During the following day he was quiet and apparently free from acute pain, the benumbed body refusing to suffer more; but the mind calm and attentive. When the morning of the 22d came all could see that his time was near at hand. In the middle of the forenoon the members of the community were gathered at the bedside, the prayers for the dying were read and the indulgence was given. As this was over the doctor arrived, and Father Hecker, who had gradually lost advertence to all around him, was roused by him into full consciousness, and gave the community his blessing, feebly raising his hand to make the sign of the cross and uttering the words in a light whisper. Then he sank away into unconsciousness and in an hour ceased to breathe.

And so Father Hecker died. Our beloved teacher and father, so blameless and brave, so gentle and daring, so full of God and of humanity, entered into his eternal beatitude.

Dying on Saturday, and so near Christmas, the funeral was delayed till Wednesday, the feast of St. Stephen, the body being embalmed. Christmas afternoon it was placed in the church and was visited and venerated by great throngs of people. A vast concourse attended the Requiem Mass the next morning, which was sung by Archbishop Corrigan surrounded by many priests, an eloquent sermon being preached by Father T. J. Campbell, the Provincial of the Jesuits. The body was placed in the vaults of the old cathedral.

The life we have been following is a harmonious whole from beginning to end. The child tells of the youth, the youth promises a noble man, and the promise is more than fulfilled. He was guileless; no dark ways of forbidden pleasure ever heard the sound of his footstep. There was no barter of conscience for ambition's prize. He was fearless; from beginning to end there was no halt from want of courage. Nor did he rush forward before the light came to show the road, though he often chafed and panted to hear the word of Divine command; he never moved at any other. But when the voice of God bade him forward he never flinched at any obstacle. The ever-recurring persuasion that there were so few who saw God's will as he saw it cut him to the heart, and the mystery of the Divine times and moments grew upon him with fatal force till the end, until he drooped and pined away with grief that he could but taste the first-fruits. Yet he was ever submissive to the Divine Will, to live, to die, to begin, to end the work, to be alone or to be of many brethren, to lead or to follow. Though a most active spirit, he was yet contemplative, and to unite the manifestation of the Holy Spirit in the inner and outer life was the end he always kept in view; but he was distinctively an interior man.

Few men since the Apostles have felt a quicker pulse than Isaac Hecker when the name of God was heard, or that of Jesus Christ or the Holy Spirit. Few men have had a nobler pride in the Church of Christ, or felt more one with her honor. Few men have grown into closer kinship with all the family of God, from Mary the great mother and the holy angels down to the simplest Catholic, than Isaac Hecker. But his peculiar trait was fidelity to the inner voice. "There are some," he once said, "for whom the predominant influence is the external one, authority, example, etc.; others in whose lives the interior action of the Holy Spirit predominates. In my case, from my childhood, God influenced me by an interior light and by the interior touch of his Holy Spirit." The desperate demand of Philip, "Lord, show us the Father and it is enough," was Father Hecker's cry all through early life. After the founding of his community, in 1858, his life was like an arctic year. From that date till 1872 there was no set of sun. The unclouded heavens bent over him ever smiling with God's glorious light; and its golden tints lit up all humanity with hope and joy. Then the sun went down to rise no more. The heavens were dark and silent, or rent asunder with wrathful storms, only a transient flash of the aurora relieving the gloom. When the light dawned again it was to beam upon his soul in the ecstasies of Paradise.

We know not what to say of his faults, nor can we think that he had any that were not to be traced to his eager love of God's cause, such as his overpowering men with pleading for God in their souls; or too easily crediting unworthy men who prated to him of liberty and the Holy Spirit; or over-fondness during his illness for playing in the lists of fancy at an apostolate denied him in the battle of active life; he repined at being forced to plan great battles in a sick-room. He could not help betraying a heart heaving with a pent-up ocean of zeal, while he was creeping about helplessly, often too feeble to speak above his breath. A lover of liberty, its only boon to him at last was liberty to accept and rivet upon himself the chain of patient love.

Some may say "Hecker was before his time." But no man is before his time if, having a divine message, he can get but one other to accept it, can arrest men's attention, can cause them to ponder, to ask why or why not, whether this be the day or only its vigil. The sower is not before his time though he dies before the harvest; there is a time to sow and a time to reap.

And now the tree is dead, but its ripe fruits are in our bosoms bearing living seeds, which will spring up in their time and give fruit again each according to its kind.

The life of Father Hecker is a strong invitation to the men of these times to become followers of God the Holy Ghost, to fit their souls by prayer and penance in union with Christ and his Church, for the consecration of liberty and intelligence to the elevation of the human race to union with God. We do not bid him farewell, for this age, and especially this nation, will hail him and his teachings with greater and greater acclaim as time goes on. As God guides His Church to seek her Apostolate mainly in developing men's aspirations for better things into fulness of Catholic truth and virtue, Isaac Hecker will be found to have taught the principles and given the methods which will lead most surely to success.

THE END





APPENDIX



LETTERS FROM CARDINAL NEWMAN

I

THE ORATORY, BIRMINGHAM, February 28, 1889.

MY DEAR FATHER HEWIT: I was very sorrowful at hearing of Father Hecker's death. I have ever felt that there was this sort of unity in our lives—that we had both begun a work of the same kind, he in America and I in England, and I know how zealous he was in promoting it. It is not many months since I received a vigorous and striking proof of it in the book he sent me [The Church and the Age]. Now I am left with one friend less, and it remains with me to convey through you my best condolement to all the members of your society.

Hoping that you do not forget me in your prayers, I am, dear Father Hewit, most truly yours, JOHN H. CARD. NEWMAN.

II

THE ORATORY, BIRMINGHAM, March 15, 1890.

DEAR FATHER HEWIT: In answer to your letter I am glad to be told what is so interesting to me, viz., that the Life of Father Hecker is in preparation. I had a great affection and reverence towards him, and felt that which so many good Catholics must have felt with me on hearing of his illness and death. I wish, as you ask me, that I could say something more definite than this of his life and writings, but my own correspondence with friends, and especially the infirmities of my age, burden me and make it impossible for me to venture upon it. This, alas! is all that I have left me now by my years towards the fulfilment of welcome duties to the grateful memory of an effective Catholic writer (I do not forget his work in England) and a Benefactor, if I may use the term, to the Catholic Religion, whose name will ever be held in honor by the Catholic Church.

Yours most truly, J. H. N.





RECOLLECTIONS OF FATHER HECKER BY THE ABBE XAVIER DUFRESNE, OF GENEVA

I

I first knew Father Hecker in 1873, meeting him at a Catholic Congress held at Ferney and presided over by Monsignor Mermillod. Father Hecker visited Geneva several times after that, living in the closest intimacy with our family. He spent several weeks on a visit with my father, Dr. Dufresne, at a chalet situated on Salane mountain above Geneva, being at the time in feeble health and seeking recovery by a prolonged sojourn in Europe. For this enforced inactivity he recompensed himself by continual and earnest conversations, for the purpose of gaining to his ideas all whom he believed capable of understanding them, whether Protestants or Catholics. There was about him an indescribable charm which mysteriously drew one to him and penetrated one with his influence. Although he did not know French thoroughly and preferred to use English, yet he spoke with such power, elevation, exuberance, and depth of thought that he captivated his hearers.

When I made Father Hecker's acquaintance I had just lost my eyesight, being at the end of my ecclesiastical studies, and not yet ordained. He did my soul much good by teaching me a kind of holiness which was joined to lively intelligence and the most energetic activity. Father Hecker remains to me not only the type of an American priest, but of the modern one, the kind needed by the Church for the recovery of the ground lost as a result of Protestantism and infidelity, as well as to enable her to start anew in her divine mission.

II

The principal impression produced by Father Hecker on those who came in contact with him was one of sanctity. In his company one felt his whole being influenced as if by something venerable and supernatural, and a constant inclination to correspond to the action of the Holy Spirit and submit the human will to the divine. In conversing with him about spiritual things one was transported into a higher region, the heart growing warmer and the conscience more sensitive. Father Hecker plainly inclined by habit to the type of character given us by Jesus Christ. He suffered much, both physically from weakness of nerves and morally on account of enforced inactivity, yet he not only never complained but was always cheerful. This was the greater merit in him because he seemed by nature impatient of opposition and contradiction. He had a sagacious mind and easily discovered the faults of others, but, although he spoke of men and affairs with openness and candor, he yet ever sought for favorable interpretations. Like St. Francis de Sales, he knew how to judge of people and yet remain full of charity for his neighbor. Profoundly individual, and profoundly attached to his ideas, like all Anglo-Saxons, and in fact like all who have acquired the Protestant habit of free inquiry, he nevertheless had for the Church a docility almost naive and infantile; and this was because he recognized in her the authority and the action of the Holy Spirit.

It may be said of him without exaggeration that he was every moment ready, if it became necessary, to bear witness to the divinity of the Church by martyrdom, and in fact he often made that declaration. In him the most heroic virtue was faith. He had come into the Catholic Church in spite of the most extreme natural repugnance, and he remained in it, overcoming the perpetual objection of Protestants that Catholicity could not be the truth because Catholic countries had become the least powerful and the least prosperous in the civilized world. On this point he loved to expound the text of Scripture which says that it is better to lose an eye and an arm and enter into the kingdom of heaven, than to save both, and fall into hell. His piety was wholly interior. It consisted in the perpetual exercise of the presence of God. He had a natural disinclination for devotional practices as they are in vogue among the southern races.

His tendency was to spiritualize as much as possible all the devotions in use in the Church. His own principal one was to the Holy Ghost and His divine Gifts. He never spoke of the Incarnation and the Eucharist without deep emotion and a contagious love. As to devotion to the Blessed Virgin, he explained it in a most elevated manner, ever showing, and with great dignity and nobility of manner, how it flowed from the principle of the divine maternity. The last book he sent me was one on the Blessed Virgin written by an American priest. Since Father Hecker's death I have never failed a single day to invoke him in my prayers, and to his intercession I attribute many graces obtained, some of them very important.

III

Father Hecker had a marvellous openness of heart. I heard him relate several times the story of his life, his conversion, his joining the Redemptorists, his case before the Roman Congregations, and the founding of the Paulist community. I can still recall the banks of the Lake of Geneva at the Villa Bartoloni, where Father Hecker, walking with a friend and myself, told us of his leaving the Redemptorist order. It was the way in which he talked of so delicate a matter that enabled me to appreciate that the man was a saint. He liked to repeat, while on this subject, what Cardinal Deschamps had said of him: "Here is a man who has been able to leave our Congregation of the Most Holy Redeemer without committing even a venial sin."

In my opinion, Father Hecker was, after Pere Lacordaire, the most remarkable sacred orator of the century. This does not apply to his writings, for his ideas lost much of their force in the process of getting into print. Like all natural orators his chief quality was a power of drawing and persuading, which, to use an expression often applied to Pere Lacordaire, had something magnetic about it. He had a prodigious gift of showing his Protestant or infidel hearers that their own hearts and their own reason aspired by instinct towards the Catholic truth which he was teaching them. In that way he drew his hearers to discover the truth in their own minds instead of receiving it by force of argument or any extrinsic authority. To acquire this power he had made a great study of the Gospel, and, sustained by Divine grace, he went about the exposition of the truth as Jesus Christ did. One of the most original aspects of his mind was that he joined the practical sense of the American to the taste and aptitude of the European for speculation. He had not been able to make a complete course of studies because he had spent several years in commercial life, but he had great natural gifts for metaphysics, theology, and above all mysticism.

Unlike the English converts of the Oxford school, he had reached Catholicity by way of liberal Protestantism, which he had renounced because it could not satisfy the religious aspirations of his nature. It would be interesting to study his case in connection with those of Newman and Manning, for it shows that souls are led to Catholicity by all roads, even the most opposite, and that minds most inclined to rationalize can be drawn to the Church as easily as those of a conservative or traditional temperament.

IV

But I wish to dwell especially on what preoccupied Father Hecker's mind and formed the fundamental theme of his eloquent words. We were just on the morrow of the Vatican Council, of the defeat of France by Prussia, and in the first agonies of the Culturkampf in Germany and Italy. Now, if one remembers that Father Hecker was of an American family originally from the town of Elberfeld, Prussia, he can better understand the gravity of the problem which weighed upon his mind, as upon that of so many others. Must we admit, it was asked, that the Council of the Vatican has affixed its seal upon the decadence of Catholicity, binding the Church to the failing fortunes of the Latin races? Must Protestantism finally triumph with the Saxon races? And here Father Hecker's faith did not halt an instant, but grasped the difficulty in all its terrible magnitude. His solution may be questioned by some, but I believe that no one will dispute that the mind which conceived it was of the first order.

Father Hecker remarked, as did many others, that, starting from the sixteenth century, the Church, although ever exerting a considerable influence, no longer appeared at the head of the world's activity. This was in contrast with what she had done in the era of the conversion of the Roman Empire, during that of the invasion of the barbarians, and amid the immense religious movement which characterized the apogee of the Middle Ages. Father Hecker discovered the cause of this lessening influence in the fact that since the sixteenth century the Church had been compelled to stand upon the defensive. This had greatly paralyzed her power of initiation and her liberty. As a consequence of the Protestant heresy, which threatened the utter destruction of the principle of authority, the Church had been forced to concentrate on that side of her fortress all her means of defence. In order to protect herself from the excesses of the principle of individuality and free inquiry, she had been obliged to resort to a multitude of restrictive measures, which were conceived in a very different spirit from that which animated her in previous centuries. In the sixteenth century the Church placed before everything else the idea of authority. She sacrificed the development of personality to fostering the association of men whose wills were absolutely merged by discipline in one powerful body. It can be seen at a glance how intimately and profoundly the spirit of the dominant religious orders of the later era differs from that of the great orders of the Middle Ages, in respect to the expansion of nature and the development of individuality. The needs of the sixteenth century were altogether different from those of the ages preceding it, and to meet those needs God inspired St. Ignatius with the idea of a different type of Christian character. The result was the triumphant repulse of Protestantism from all the southern nations. But the victory was gained at the price of real sacrifices; the Catholics of the recent centuries have not displayed the puissant individuality of those of the Middle Ages, the types of which are St. Bernard, St. Gregory VII., Innocent III., St. Thomas Aquinas. The Divine Spirit often exacts the sacrifice of certain human qualities for the preservation of the faith; and it is in this sense that we should interpret the mysterious words of Jesus Christ, that it is better to lose an eye and an arm and not fall into hell, than to save an eye and an arm and be lost eternally.

The Council of the Vatican, Father Hecker maintained, by giving to the principle of authority its dogmatic completion, has placed it above all attacks, and consequently has brought to a close the historical period in which it was necessary to devote all efforts to its defence. A new period now opens to the Church. She has been engaged during three centuries in perfecting her external organism, and securing to authority the place it should have in working out her divine life; she will now undertake quite another part of her providential mission. It is now to be the individuality, the personality of souls, their free and vigorous initiative under the direct guidance of the Holy Spirit dwelling within them, which shall become the distinctive Catholic form of acting in these times. And this will all be done under the control of her divine supreme authority in the external order preventing error, eccentricity, and rashness.

The Latin races were fitted by nature to be the principal instruments of the Holy Spirit during the period just passed. In the new one the Anglo-Saxon and Teutonic races, of a nature strongly individual and independent, will take their turn as instruments of Divine Providence. This is not saying that the development of the Church is the result of the natural aptitudes of races, but that God, who has created these aptitudes, takes them one after the other, and at the hours He chooses, and causes them to serve as instruments for carrying out His designs. It was thus, from the fourth to the seventh century, that He made use of the metaphysical subtilty implanted by Him in the Greek genius, issuing in all those great definitions which have fixed not only the substance but the verbal form of Catholic dogma. Hence the first general councils were all held in the East.

Father Hecker cherished hopes for the conversion of the Teutonic and Anglo-Saxon races. Doubtless God could convert them suddenly, but considering the way heretofore followed that conversion will be brought about insensibly and by the two following instrumentalities: On the one hand, the new development of individuality in souls within the Church will create a sympathetic attraction towards her on the part of Protestants, who will discover affinities with her of which they were wholly unaware. On the other hand, the more the Protestant races expand, the more they will find the dwarfed Christianity which they profess falling short of their aspirations, and by that means they will be inclined towards Catholicity. It is not a little remarkable that Father Hecker expressed himself thus during the last years of the pontificate of Pius IX., at a moment when such ideas seemed to be least in favor in high Catholic circles. But soon afterwards the pontificate of Leo XIII. began, and with it a movement in the spirit indicated by the American priest, and in a manner so strikingly in accord with his views that Father Hecker seemed to have been enlightened from above in his presages of the future.

Father Hecker developed a grand theological synthesis of what he called the exterior and interior mission of the Holy Spirit in the Church. He has explained it in a pamphlet; but how much more impressive it was when he expounded it in person! We had the privilege of hearing him do so in a long conversation with the most celebrated Protestant minister of French-speaking countries, the illustrious philosopher and orator, Ernest Naville. Father Hecker said that the antipathy of Protestants for the Church arose from the fact that they imagined that Catholicity reduced all religion to obedience to external authority. Protestants, on the other hand, pretend to place all religion in the interior life, directly generated in souls by the Holy Spirit, and it is for this reason that Catholicity impresses them as a tyrannical usurpation and a stupid formalism. In this they are deceived, as a close acquaintance with Catholics and with such writings as those of St. Francis de Sales and St. Teresa soon proves to them. So, also, when they fancy that the authority of the Church is not necessary to the preservation of the action of the Holy Spirit in the soul. As a matter of fact, the innumerable divisions of Protestants among themselves plainly show that the interior action of the Holy Ghost does not extend to making each individual infallible. To safeguard souls against deception, scepticism or illuminism, there is need of another action of the Holy Spirit which shall be conservative of the interior life. That other action is exterior, and is exercised by means of the authority of the Church. The Holy Spirit cannot be brought into contradiction with Himself. By His action in the exterior authority of the Church He can never interfere in the least degree with the fulness or the spontaneity of His own interior action in souls.

The exterior action is one of control and of verification, to hinder souls from being lost in the depths of illusion and in the deceits of pride. But besides this, humility, obedience, self-abnegation, virtues dear by excellence to the heart of Jesus Christ, are impossible without due submission to the external authority. When one believes only in himself, he obeys only himself, and hence has never practised complete renunciation nor complete humility.

Father Hecker also maintained that the direction of souls in confession should be made to strengthen and develop individual life. We do not need blood-letting, he said, as if we suffered from plethora, but rather we need a course of tonics, sea-baths, and the invigorating air of the mountains. We should not hold our penitents in leading-strings, but should teach them to live a self-reliant life under the direction of the Holy Spirit. Souls tempered by that process would render the Church a thousand times more service than they do now.

No doubt such souls may sometimes run the risk of pride and of temptation to revolt. But in such cases the Church is so provided with power by the dogma of infallibility, as proclaimed by the Vatican Council, as to be able to counteract this danger without serious loss, as was proved in the case of Doellinger and the Old Catholics.

The Holy Spirit, preparing for a great development of individual life, has made provision beforehand that the Church should be armed with power sufficient to repress all waywardness, and this was done by the Vatican Council. Some had feared that the definition of infallibility would introduce an extravagant use of authority, and lead to a diminution of reasonable liberty and individuality in the Church even greater than before. But the very contrary has been the result.

With reference to the interior life, I can affirm that Father Hecker's was full and rich. Having spent the greater part of his life in a devouring activity, at its close he lived as a true contemplative. He was a genuine mystic. We heard him discourse with marvellous beauty on the Trinity, the Incarnation, the Eucharist, expounding these great truths in a way not only to enrapture one with their splendor, but utterly to refute deism, pantheism, and materialism. The latter error, he said, owed its introduction partly to the fact that Protestantism had refused to the senses their legitimate place in divine worship, this excessive spiritualizing having brought about a reaction.

V

Father Hecker often spoke of the future reserved for Catholicity in the United States, saying that it was there that the union of the Church with democracy would first take place. In that nation the prejudice against the Church is not so strong as in Europe, and her position is free from the embarrassments of traditional difficulties. Catholicity is there valued for its immediate effect upon human nature, and the rancor born of historical recollections is not in such full control of men's minds; hence conversions are more easily made. Furthermore, Father Hecker believed that it would finally be discovered that the Protestant spirit is contrary to the political spirit of the American Republic. America has based her Constitution on the fact that man is born free, reasonable, and capable of self-government. The Protestant Reformers, on the contrary, never ceased to teach that original sin deprived man of his free will and made him incapable of performing virtuous acts; and if Protestants seek to escape from this whirlpool of fatalism, they fall into infidelity. The day will come when Americans will admit that if they are to be at once religious and reasonable, they must become Catholics. Therefore, whether it be acknowledged or not, every development of political liberty in the United States contributes to the advance of Catholicity. The Constitution of the United States has formulated the political principles most conformable to the Canons of the Council of Trent.

THE END