Life of Father Hecker Part 25

An unexpected ally was found in Bishop Connolly, of St. John's, New Brunswick. He had been robbed on his way between Civita Vecchia and Rome, and that misfortune gave him a special claim to the regard of the Pope, with whom he soon became a favorite. The Holy Father admired in him that energy of character and zeal for religion which distinguished him in after years as Archbishop of Halifax. On hearing of Father Hecker's case he studied it on account of sympathetic interest in the aspects of Catholicity in the United States, part of his diocese being at that time, we believe, in the State of Maine.

How ardent his friends.h.i.+p for Father Hecker soon became is shown by his exclamation: "I am ready to die for you, and I am going to tell the Pope so." He even offered to a.s.sist Father Hecker in paying his personal expenses while in Rome. In a letter to the American Fathers of December 18 Father Hecker writes:

"Another recent and providential event in our favor has been the friends.h.i.+p of Bishop Connolly, of St. John's, New Brunswick. By his extraordinary exertions and his warm friends.h.i.+p for us he has succeeded in giving us the vantage ground in all quarters where we were not in good favor. I told you in the last note that he had spoken to the Holy Father in favor of our cause, but I had no time to give you the substance of what was said. Bishop Connolly is a full-blooded Irishman, but, fortunately for us, not implicated in any party views in our country, and seeing that the Propaganda regarded our cause as its own and had identified itself with our success, . . .

it being friendly to us as missionaries, he exerted all his influence in our favor. His influence was not slight, for the Pope had conceived a great friends.h.i.+p for him, and heaped all sorts of honors on him. Well, he had a regular tussle with his Holiness about us and our cause, and when the Holy Father repeated some things said of me--against me, of course--he replied: 'Your Holiness, I should not be at all surprised if some fine day you yourself would have to canonize one of these Yankee fellows.' In one word, he left nothing unsaid or undone with the Pope in our favor; and the Pope suggested to him obtaining dispensation of our vows and forming a new company.

'They cannot expect me,' he said, 'to take the initiatory step; this would be putting the cart before the horse. Let them do this, and present their plan to me, and if I find it good, it shall have my consent.' . . . The bishop has also seen and won over to our favor Monsignor Talbot, who said to him: 'The only way now of settling the difficulties is to give the American Fathers the liberty to form a new company for the American missions.' In addition, the bishop wrote a strong doc.u.ment in favor of our missions and of us, and presented it to Cardinal Barnabo, which will be handed in to the Congregation of Bishops and Regulars, who have our affairs in hand. . . . If this good bishop should come in your way, whether by writing or otherwise, you cannot be too grateful for what he has done for us. After Cardinal Barnabo and Archbishop Bedini we owe more to him than to any one else.

"Wind and tide are now in our favor, and my plan is to keep quiet and stick close to the rudder to see that the s.h.i.+p keeps right."

On his way home from Rome Bishop Connolly wrote the following letter to Father Hecker, dated at Ma.r.s.eilles, January 20, 1858:

"From the deep interest I feel in your concerns you will pardon my curiosity in wis.h.i.+ng to have the earliest intelligence of your fate in the Congregation of Bishops and Regulars. I could wish I were near you all the time, and have nothing else to attend to; but you have got One more powerful than I at your right hand. Fix your hopes in Him and you will not be confounded. After having done everything on your part that unsleeping energy as well as prudence could suggest, you must take the issue, however unpalatable it may be, as the undoubted expression of G.o.d's will, and act (as I am sure you will act) accordingly. . . . You must keep steadily in view the glorious principle for which you came to Rome, and which I am convinced is for the greater glory of G.o.d and the greater good of religion in America.

If you can start as a religious body with the approbation of Rome, this would be the holiest and most auspicious consummation. . . . Be guided at every step by the holy and enlightened men whose sympathies you have won and in whose hands you will be always safe: Cardinal Barnabo _in primis,_ and after him Monsignor Bedini and Doctors Kirby and Smith. United with them at every step, failure is impossible--you must and you will succeed. . . . I am sure that you know and feel this as well as I do (for we have been, marvellously of the same way of thinking on nearly all points), but as I feel I must write to you, as it may be, perchance, of some consolation to you in your troubles, I thought it better to say it over again. . . . If a letter or anything else from me could be of any service, I need not tell you that I am still on hand and only anxious to be employed. (Here follows his address in Paris and Liverpool.) With all good wishes for your success, and with the hope of hearing the happy tidings from your own hand before I leave Europe, I am, Reverend dear Sir,

"Very faithfully yours in Christ,

"+ THOMAS L. CONNOLLY,

"Bishop of St. John's, N.B."

From what has been so far communicated to the reader, it will be seen that Father Hecker's case had the strength of friends.h.i.+p to a.s.sist it. But he was himself his best advocate. His traits of character were lovable, and the very incongruity of such a man forced to plead against the direst penalty known to a religious, was a singularly strong argument. His cheerful demeanor while fighting for his life; his puzzling questions on social and philosophical points; his mingled mysticism and practical judgment; his utterance of political sentiments which, as he truly said in one of his letters, if spoken by any one but an American would elicit instant reproof; his total lack of obsequiousness united to entire submission to lawful authority, all helped to make for himself and his cause friends in every direction.

The unanimous adhesion of the American Redemptorist missionaries was a powerful element in his favor, and a priceless boon for his own consolation. He was continually in receipt of such words as these: "We all desire you to consider us fully identified with you and to act in our name." "We have the utmost confidence in your discretion, and your conservative views are quite to our mind." His whole heart went out in response to these greetings. On October 24 he writes to the Fathers:

"The contents of your note were what I had a right to expect from you: sympathy, confidence, and reliance on Divine Providence. How much these trials will endear us to each other! If we keep together as one man and regard only G.o.d, defeat is impossible. Do not forget to offer up continually prayers for me. How much I see the hand of Providence in all our difficulties! And the end will, I trust, make it evident as the sun."

But where he placed his entire trust is shown by the following, a part of the same letter:

"Our affairs are in the hands of G.o.d. I hope no one will feel discouraged, nor fear for me. All that is needed to bring the interests of G.o.d to a successful issue is grace, grace, grace; and this is obtained by prayer. And if the American Fathers will only pray and get others to pray, and not let any one have the slightest reason to bring a word against them in our present crisis, G.o.d will be with us and help us, and Our Lady will take good care of us. So far no step taken in our past need be regretted. If it were to be done again it would have my consent. The blow given to me I have endeavored to receive with humility and in view of G.o.d. It has not produced any trouble in my soul, nor made me waver in the slightest degree in my confidence in G.o.d or my duty towards Him. Let us not be impatient. G.o.d is with us and will lead us if we confide in Him."

During his stay in Rome he corresponded regularly with his brother George, whose ever-open purse paid all his expenses. We have also found a very long letter of loving friends.h.i.+p from Doctor Brownson, conveying the profoundest sympathy. This came during the most critical period of the case and gave much consolation. It called forth an answer equally affectionate.

He received exceedingly sympathetic letters from Fathers de Held and de Buggenoms. The former was at the time rector of the house in Liege, and wrote a letter to Cardinal Barnabo, a copy of which has been preserved, which treats most favorably of Father Hecker's character and discusses his case at length, pet.i.tioning a decision which should reinstate him in the order.

Late in November he sought an interview with Cardinal Reisach, holding him closely interested for two hours, conversing upon American religious prospects and quite winning his friends.h.i.+p. By means of such interviews, which, at Cardinal Barnabo's suggestion, he sought with the chief prelates in Rome, he became widely known in the city, and the state of religion in America was made a common topic of conversation.

The following introduces a singular phase in the case. It is from a letter written before the end of September, less than a month after his arrival:

"My leisure moments are occupied in writing an article on the 'Present Condition and Future Prospects of the Catholic Faith in the United States,' for the _Civilta Cattolica._ They have promised to translate and publish it."

The _Civilta_ is still a leading Catholic journal, the foremost exponent of the views of the Society of Jesus. At that time it was the official organ of Pius IX., who read all its articles in the proofs, and it went everywhere in Catholic circles. The editors became fast friends of Father Hecker, though we are not aware that they took sides in his case. His article was divided in the editing, and appeared in two successive numbers of the magazine. It attracted wide attention, being translated and printed in the chief Catholic periodicals of France, Belgium, and Germany, and published by Mr.

McMaster in the _Freeman's Journal._ In Rome it served a good purpose. To some its views were startling, but its tone was fresh and enlivening. It undertook to show that the freest nation in the world was the most inviting field for the Catholic propagandist. We suppose that the author's main purpose in writing was but to invite attention to America, yet he so affected public opinion in Rome as to materially a.s.sist the adjustment of the difficulty pending before the high tribunals. Cardinal Barnabo was quite urgent with Father Hecker that he should write more of the same kind, but either his occupations or his expectation of an early return home hindered his doing so. As it was, he had caused himself and the American Fathers to be viewed by men generally through the medium of the great question of the relation of religion to the young Republic of the Western World. That topic was fortunate in having him for its exponent. He was an object-lesson of the aspirations of enlightened Catholic Americans as well as an exalted type of Catholic missionary zeal. Very few men of discernment ever really knew Father Hecker but to admire him and to be ready to be persuaded by him of his life-thesis: that a free man tends to be a good Catholic, and a free nation is the most promising field for apostolic zeal.

Soon after his arrival in Rome he made the acquaintance of George L.

Brown, an American artist of some note, and a non-Catholic. He was an earnest man, and Father Hecker attacked him at once on the score of religion, and before December had received him into the Church. This event made quite a stir in Rome. The city was always full of artists and their patrons, and Mr. Brown's conversion, together with the articles in the _Civilta,_ influenced in Father Hecker's favor many persons whom he could not directly reach. This was especially the case with the Pope, to whose notice such matters were brought by Archbishop Bedini, his office enabling him to approach the Holy Father at short intervals. He exerted a similar influence on all the high officials of the Roman court.

In spite of all this favor the usual delays attendant upon serious judicial investigations oppressed Father Hecker with the heavy dread of "the law's delay," detaining him in Rome from the first week in September, 1857, when the case was opened in the Propaganda, till it was closed by the decision of the Congregation of Bishops and Regulars early in the following March. Nor was the "insolence of office" quite absent. He was once heard to tell of his having been snubbed in the Pope's antechamber by some one in attendance, and often put aside till he was vexed with many weary hours of waiting and by being compelled to repeatedly return.

"I had to wait for three days," we read in the memoranda, "and then was reproached and scolded by the monsignor in attendance for coming late. I had not come late but had been kept waiting outside, and I told him so. 'You will see those hills of Albano move,' said I, 'before I move from my purpose to see the Holy Father.' When he saw my determination he changed and gave me my desired audience."

When events had taken the question out of the Jurisdiction of be Redemptorist order and into the general court of the Catholic Church, its settlement was found to be difficult. The restoration of Father Hecker by a judicial decision would not, it is plain, have left him and his companions in that harmonious relation so essential to their personal happiness and to their success as missionaries. It was then suggested that they should pet.i.tion for a separate organization under the Rule of St. Alphonsus approved by Benedict XIV., acting directly subject to the Holy See, thus making two Redemptorist bodies in the United States, as is the case with various Franciscan communities. It was also suggested that the Cisalpine, or Neapolitan Redemptorists, at that time an independent congregation, would gladly take the American Fathers under their jurisdiction. The alternative was what afterwards took place--the dispensation of the Fathers from their vows, in view of their forming their own organization under direction of the Bishops and the Holy See. A pet.i.tion praying the Holy Father to give them either the Rule of Benedict XIV. in the sense above suggested, or their dispensations from the vows, was drawn up and forwarded by the Fathers remaining in America, the dispensation being named as the last resort. Father Hecker's legal case not being decided, he was advised by Cardinal Barnabo to reserve his signature to this doc.u.ment for the present. It will be seen at a glance that the dispensation from the vows and an entirely new departure in community existence was more in accordance with his aspirations. But no aspiration was so strong in him as love of his brethren, and he was fully determined not to be separated from them if he could prevent it.

Much delay was caused by waiting for further testimonials from American bishops confirmatory of the good character of the Fathers and of the value of their labors as missionaries. Father Hecker, meantime, wrote many letters to his brethren discussing the alternatives in question.

In one of October 24 he tells of a pilgrimage he made to Nocera, to the tomb of St. Alphonsus, bearing his brethren in his heart with him. He also visited the Redemptorist house there and in Naples, and was quite charmed with the fathers, who were entirely willing to receive the Americans into their organization, which, as the reader knows, was separate from that of the General in Rome. Knowing the mind of his brethren, and determined to take no step alone, Father Hecker would have been content with this arrangement had it seemed good to the Holy See. Meantime he tells how greatly he enjoyed his visit to Nocera, how he said Ma.s.s over the holy body of the founder, and adds: "Ever since I feel more consoled and supported and confident."

The following is from a joint letter of the American Fathers dated November 17; they prefer, in case Father Hecker is not reinstated, being separated from the order and made "immediately dependent on the Holy See, or the Prefect of the Propaganda, rather than anything else; . . . called, for instance, 'Religious Missionaries of the Propaganda,' if the Holy Father would make us such. With the Rule of St. Alphonsus and the same missionary privileges we now enjoy, and our dear Father Hecker among us again, we should feel happy and safe.

. . . But we wait for the words of the Holy See to indicate our course."

His words to them are to the same effect: "Our first effort should be directed to the securing our hopes through the Transalpine Congregation [this means the regular Redemptorist order to which they then belonged]. . . . If this is not successful, then to endeavor to accomplish our hopes through the Cisalpine (Neapolitan) Fathers, who will be heart and soul with us and grant all our best desires. Or, thirdly, to obtain permission to act as a band of missionaries in our country under the protection, for the present, of some bishop. . . .

It is a consolation to me to see that our affairs are so far developed and known, and our views are so identical that you can act on your part, and write, without having to delay for information [from me]. You can easily imagine that it was no pleasant state for me to be in while in suspense about what would be the determination you would come to. Thank G.o.d and Our Lady, your recent letter set that all aside! The work now to be done is plain, and the greatest care and prudence is to be exercised not to commit any fault, or make any mistake which may be to us a source of regret afterwards."

In another letter he says that Cardinal Barnabo spoke of the unpleasant relations likely to exist after his restoration to the order, and then continues:

"The cardinal had a long conversation with me, and he suggested whether G.o.d might not desire of me a special work. I told him I would not think of this while the dismission was over my head. He said, 'Of course not; for if you are a _mauvais sujet,_ as the General thinks, G.o.d will surely not use you for any special mission.'" The letter here details more of the exchange of views between the cardinal and Father Hecker, the latter astounded to hear from this direction suggestions so closely tallying with his own interior aspirations about the apostolic outlook in America. "But," continues the letter, "you must well understand that I should not accept such a proposition for myself before having asked the best counsel of men of G.o.d and received their unhesitating approval of its being G.o.d's will. There are holy men here, and I take counsel with them in every important step; and they are religious, so that they are good judges in such important matters. . . . If G.o.d wishes to make use of us in such a design, and I can be a.s.sured of this on _competent authority,_ whatever it may cost, with His grace I will not shrink from it. I call competent authority the approbation of good and holy men, and one like the cardinal, who knows the country, knows all our affairs now, and has every quality of mind and heart to be a competent judge in this important matter. Though you have made me your plenipotentiary, yet this is an individual affair, one we did not contemplate, one of the highest import to our salvation and sanctification, and must depend on G.o.d and our individual conscience.

"Even before making this proposition to you I asked advice from my spiritual director, and he approved of it. You may be confident that in every step which I take I endeavor to be actuated by the spirit of G.o.d, and take every means to a.s.sure myself of it, so that hereafter no scruple may trouble my conscience, and G.o.d's blessing be with me and you also."

He writes thus towards the end of September: "The more I think of our difficulties the more I am inclined to believe that they may have been permitted by a good G.o.d for the very purpose of a work of this kind. If wise and holy men say so, and we have the approbation of the Holy See, is it not a mission offered to us by Divine Providence, and ought we not cheerfully to embrace it?"

And on October 5: "I hope G.o.d has inspired you with some means of coming to my help. Indeed, it is a difficult position, and the best I can do is to throw myself constantly on Divine Providence and be guided by Him. You will remember, and I hope, before this reaches you, will have answered my proposition in my last note, whether or not you would be willing to form an independent band of missionaries to be devoted to the great wants of the country. I have considered and reconsidered, and prayed and prayed, and in spite of my fears this seems to me the direction in which _Divine Providence calls us_.

. . . With all the difficulties, dangers, and struggles that another [community] movement presents before me, I feel more and more convinced that it _is this that Divine Providence asks of us._ If we should act in concert its success cannot be doubted--success not only as regards our present kind of labors, but in a variety of other ways which are open to us in our new country. . . . If you are prepared to move in this direction it would be best, and indeed necessary, not only to write to me your a.s.sent, but also a memorial to the Propaganda--to Cardinal Barnabo--stating the interests and wants of religion and of the country, and then pet.i.tion to be permitted to turn your labors in this direction. . . .

"Such a course involves the release of your obligations to the [Redemptorist] Congregation, and this would have to be expressed distinctly in your pet.i.tion, and motived by good reasons there given."

Further on in the same letter he adds: "Since writing the above I have had time for more reflection, and consulted with my spiritual adviser, and this course appears to be the one Divine Providence points out."

This very important letter ends as follows: "I endeavor to keep close to G.o.d, to keep up my confidence in His protection, and in the aid of Our Blessed Lady. I pray for you all; you cannot forget me in your prayers."

Then follow suggestions about obtaining testimonials from the American hierarchy for the information of the Holy See in a final settlement of the entire case. The prelates who wrote, all very favorably, were: Archbishops Hughes of New York, Kenrick of Baltimore, Purcell of Cincinnati, Bishops Bayley of Newark, Spalding of Louisville (both afterwards Archbishops of Baltimore), Lynch of Charleston, Barry of Savannah, and De Goesbriand of Burlington, Vermont.

On October 26, while wondering what would next happen, he writes: "As for my part, I do not see one step ahead, but at the same time I never felt so closely embraced in the arms of Divine Providence." But on the next day: "It seems to me a great and entire change awaits us. . . . We are all of us young, and if we keep close and true to G.o.d--and there is nothing but ourselves to prevent this--a great and hopeful future is at our waiting. I know you pray for me; continue to do so, and believe me always your wholly devoted friend and brother in Jesus and Mary."

On November 12: "My present impression is that neither union with the Cisalpine Fathers nor separation as a band of [independent Redemptorist] missionaries in the United States will be approved of here. . . . What appears to me more and more probable is that we shall have to start entirely upon our own basis. This is perhaps the best of all, all things considered. . . . Such a movement has from the beginning seemed to me _the one to which Divine Providence calls us,_ but I always felt timid as long as any door was left open for us to act in the Congregation. . . . I feel prepared to take this step with you without hesitation and with great confidence, . . . I should have been glad, as soon as my dismission was given, to have started on in such a movement. But then it was my first duty to see whether this work could not be accomplished by the Congregation (of the Most Holy Redeemer); and, besides, I was not sure, as I now am, of your views being the same as mine . . . all indicates the will of Divine Providence in our regard and gives me confidence. . . .

"Father Hewit's letter, confirming your readiness to share your fortunes with me, was most consoling and strengthening. G.o.d knows we seek only His interest and glory and are ready to suffer anything rather than offend Him. . . .

"We should take our present missions as the basis of our unity and activity; at the same time not be exclusively restricted to them, but leave ourselves at liberty to adapt ourselves to the [religious]

wants which may present themselves in our country. Were the question presented to me to restrict myself exclusively to missions, in that case I should feel in conscience bound to obtain from holy men a decision on the question whether G.o.d had not pointed out another field for me. . . . Taking our missions and our present mode of life as the groundwork, the rest will have to be left to Divine Providence, the character of the country, and our own spirit of faith and good common sense."

In the same letter, that of December 25, he hopes that if the Holy See separates them from old affiliations they will form a society "which would embody in its life what is good in the American people in the natural order and adapt itself to answer the great wants of our people in the spiritual order. I must confess to you frankly that thoughts of this kind do occupy my mind, and day by day they appear to me to come more clearly from heaven. I cannot refuse to entertain them without resisting what appear to me the inspirations of G.o.d. You know that these are not new opinions hastily adopted. From the beginning of my Catholic life there seemed always before me, but not distinctly, some such work, and it is indicated both in _Questions of the Soul_ and _Aspirations of Nature._ And I cannot resist the thought that my present peculiar position is or may be providential to further some such undertaking. . . . It might be imagined that these views were but a ruse of the devil to thwart our common cause and future prospects. To this I have only to answer that the old rascal has been a long time at work to reach this point. If it be he, I shall head him off because all that regards my personal vocation I shall submit to wise and holy men and obey what they tell me."

Father Hecker had his first audience with Pius IX., after much delay, on December 22. "I felt," he said, in giving an account of it in after years, "that my trouble in Rome was the great crisis in my life. I had one way of telling that I was not like Martin Luther: in my inmost soul I was ready entirely ready, to submit to the judgment of the Church. They had made me out a rebel and a radical to the Holy Father, and when I saw him alone, after the usual salutations, and while on my knees, I said: 'Look at me, Holy Father; see, my shoulders are broad. Lay on the stripes. I will bear them. All I want is justice. I want you to judge my case. I will submit.' The Pope's eyes flled with tears at these words, and his manner was very kind."

The rest of the interview is given in a letter: "The Pope bade me rise and told me he was informed all about my affairs. Then he asked what was my desire. I replied that he might have the goodness to examine the purpose of my coming to Rome, 'since it regarded the conversion of the American people, a work which the most intelligent and pious Catholics have at heart, among others Dr. Ives, whom you know.' 'Yes,' he said; 'has his wife become a Catholic?' I replied in the affirmative. 'But what can I do?' he said; 'the affair is being examined by Archbishop Bizarri (Secretary of the Congregation of Bishops and Regulars), and nothing can be done until he gives in his report; then I will give my opinion and my decision.' 'Your decision, most Holy Father, is G.o.d's decision, and whatever it may be willingly and humbly will I submit to it.' While I was making this remark his Holiness paid the greatest attention, and it seemed to satisfy and please him. 'The American people,' he continued, 'are much engrossed in worldly things and in the pursuit of wealth, and these are not favorable to religion; it is not I who say so, but our Lord in the Gospel.' 'The United States, your Holiness,' I replied, 'is in its youth, and, like a young father of a family occupied in furnis.h.i.+ng his house, while this is going on he must be busy; but the American people do not make money to h.o.a.rd it, nor are they miserly.' 'No, no,' he replied; 'they are willing to give when they possess riches.

The bishops tell me they are generous in aiding the building of churches. You see,' he added, 'I know the bright side as well as the dark side of the Americans; but in the United States there exists a too unrestricted freedom, all the refugees and revolutionists gather there and are in full liberty.' 'True, most Holy Father; but this has a good side. Many of them, seeing in the United States that the Church is self-subsisting and not necessarily connected with what they call despotism, begin to regard it as a Divine inst.i.tution and return to her fold.' 'Yes,' he said, 'the Church is as much at home in a republic as in a monarchy or aristocracy. But then, again, you have the abolitionists and their opponents, who get each other by the hair.' 'There is also the Catholic faith, Holy Father, which if once known would act on these parties like oil upon troubled waters, and our best-informed statesmen are becoming more and more convinced that Catholicity is necessary to sustain our inst.i.tutions, and enable our young country to realize her great destiny. And allow me to add, most Holy Father, that it would be an enterprise worthy of your glorious pontificate to set on foot the measures necessary for the beginning of the conversion of America.'

"On retiring he gave me his blessing, and repeated in a loud voice as I kneeled, 'Bravo! Bravo!'"

"Pius IX.," said Father Hecker afterwards, "was a man of the largest head, of still larger heart, moved more by his impulses than by his judgment; but his impulses were great, n.o.ble, all-embracing."