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has been said already, in speaking of Father Hecker's childhood, that he had been consciously under the influence of supernatural impressions from a very early period. It seems probable, therefore, that at least during the few years which preceded his juvenile plunge into politics he must have been devout and prayerful, though doubtless in his own spontaneous way. Such were his mother's characteristics, and we find her son writing to her, when his aspirations after the perfect life had led him to the threshold of the church, that she, of all persons, ought most to sympathize with him, for he is about doing that which will aid him to be what she has always desired to see him. But his devotions probably bore small resemblance to those of the ordinary religiously minded boy, either Catholic or Protestant. He has said that often at night, when lying on the shavings before the oven in the bake-house, he would start up, roused in spite of himself by some great thought, and run out upon the wharves to look at the East River in the moonlight, or wander about under the spell of some resistless aspiration. What does God desire from me? How shall I attain unto Him? What is it He has sent me into the world to do? These were the ceaseless questions of a heart that rested, meanwhile, in an unshaken confidence that time would bring the answer.

      But these were early days, days when the influence of his mother, never wholly shaken off, was still dominant and pervasive in all that concerned him. There came a period, however, beginning in all likelihood about his fourteenth, and lasting until his twentieth year or thereabouts, in which he certainly lost hold on all distinctively Christian doctrines. With such a mind as his, and such a training, this was almost inevitable. His intellect, while it hungered incessantly after supernatural truth, kept nevertheless a persistent hold upon the verities of the natural order, and could not rest until it had synthetized them into a coherent whole. That was his life-long characteristic. During the years of painful ill health which preceded his death, he often said that he was unlike the Celt, who takes to the supernatural as if by instinct. "But I am a Saxon and cling to the earthy" he would say; "I want an explicit and satisfactory reason why any innocent pleasure should not be enjoyed." He attributed this to his racial peculiarities. Others may differ with him and credit it to his nature, taken in its human and rational integrity. Furthermore, he was always singularly independent and self-poised. He could not endure being hindered of anything that was his, except by an authority which had legitimated to his intelligence its right to command. He could obey that readily and entirely, as his life from infancy clearly witnesses; but he never knew a merely arbitrary master.

      Such a nature, fed on the mingled truth and error characteristic of orthodox Protestantism, was certain to reject it sooner or later, impelled by hunger for the whole Divine gift of which that teaching contains fragments only. The soul of Isaac Hecker was one athirst for God from the first dawn of its conscious being. Upon Him, its Creator and Source, it never lost hold, and never ceased to cry out for Him with longing and aspiration, even during that bitter and protracted period of his youth when his mind, entangled in the maze of philosophic subjectivism, seemed in danger of rejecting theism altogether. But the underpinning of his faith, so far as that professed to be Christian and to come by hearing—to have an intellectual basis, that is—began to slip away almost as soon as he left his mother's knee. It is possible that very little stress was ever laid upon distinctively Christian doctrines in her teaching. To adore God the Creator, to listen to His voice in conscience, to live honestly and purely as in His sight—the heritage she transmitted to him probably contained little more than this. Like most others reared in heresy who afterwards attain to the true knowledge of the Incarnation, he had to seek for it with almost as great travail of mind as if he had been born a pagan. It cannot be too strongly insisted on, however, that his struggles were merely intellectual, and, when they began to take a definite turn, shaped themselves into the natural result of a metaphysic as repugnant to common sense as it is to Christian philosophy. To this fact, so important in certain of its bearings, we have ample testimony in the private diaries kept before his conversion, from which we shall make extracts later on. They find a later confirmation in some most interesting memoranda, jotted down, after conversation with him at intervals during the last years of his life, by one whom he admitted to an unusually close intimacy. He was always singularly reserved concerning matters purely personal; his confidences, when they touched his own soul, seldom seemed entirely voluntary, and were quickly checked. Occasionally they were taken by surprise, as when the course of talk insensibly turned toward internal ways; and again they were deliberately angled for with a hook so well concealed that it secured a prize before he was aware. From these notes we shall here make a few quotations bearing on the point made above—i.e., that his difficulties prior to his entrance into the church were neither moral nor spiritual, but intellectual. Of him, if of any man, it was always true that his heart was naturally Christian. The first of these extracts, bearing as it does on a topic constantly in his thoughts, affords a good enough example of what was meant in saying that his confidences were sometimes taken by surprise:

      "There are some for whom the predominant influence is the external one, authority, example, precept, and the like. 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."

      At another time he said:

      "While I was a youth, and in early manhood, I was preserved from certain sins and certain occasions of sin, in a way that was peculiar and remarkable. I was also at the same time, and, indeed, all the time, conscious that God was preserving me innocent with a view to some future providence. Mind, all this was long before I came into the church."

      And again:

      "Many a time before my conversion God gave me grace to weep over those words: 'And all those who love His coming.' I did not believe in His coming, but I loved it honestly and longed to believe it. I had learned much of the Bible from my mother and had read it often and much myself."

      This consciously supernatural character of his inner life from the first, should be kept closely united in the reader's mind with that other idea of his adhesion to "guileless nature" which was such a favorite theme with Father Hecker. No one could be more emphatic than he in asserting the necessity of the supernatural for the attainment of man's destiny. How could it be otherwise, when he considered that destiny to be the elevation of man above all good merely human, and by means far beyond the compass of his natural powers? Still, this was undoubtedly a conclusion of his riper years, a result arrived at after a certain intense if not very prolonged experience in contemporary Utopias, in futile endeavors to raise man above his own level while remaining on it, whether by socialistic schemes or social politics.

      In an article called "Dr. Brownson and the Workingman's Party Fifty Years Ago," published in The Catholic World of May, 1887, Father Hecker has himself made some interesting references to his experiences in the latter field, and upon these we shall draw heavily for our own account of this period of his life, supplementing them with whatever bears upon the subject in the memoranda already referred to.

      Concerning the inception of this party, to which all three of the young Heckers belonged in 1834, we have a better statement in Dr. Brownson's Convert than we know of elsewhere. Brownson was for a time actively interested in it, and in 1829 established a journal in support of its principles somewhere in Western New York. From him we learn that it was started in 1828 by Robert Dale Owen, Robert L. Jennings, George H. Evans, Fanny Wright, and a few other doctrinaires, foreign-born without exception, in the hope of getting control of political power so as to use it for establishing purely secular schools. Their advocacy of anti-Christian and free-love doctrines had so signally failed among adult Americans that the slower but surer method of educating the children of the country without religion had dawned upon them as more certain to succeed.

      "We hoped," writes Dr. Brownson, "by linking our cause with the ultra-democratic sentiment of the country, which had had from the time of Jefferson and Tom Paine something of an anti-Christian character; by professing ourselves the bold and uncompromising champions of equality; by expressing a great love for the people and a deep sympathy with the laborer, whom we represented as defrauded and oppressed by his employer; by denouncing all proprietors as aristocrats, and by keeping the more unpopular features of our plan as far in the background as possible, to enlist the majority of the American people under the banner of the Workingman's party; nothing doubting

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