Life of Father Hecker Part 37

CHAPTER x.x.xIII

"THE EXPOSITION OF THE CHURCH"

WHILE in Europe G.o.d opened Father Hecker's soul to the cries of the nations. He was profoundly interested in the state of religion there, and the persecutions suffered by Catholics in Germany, in Switzerland, and in Italy during his stay, while it aroused his sympathies, increased his desire to find a remedy, and a fundamental one, for the evils from which the Church suffered. The peoples of the Old World, with their differing tendencies, were incessantly disputing in his mind. They were always displaying over against each other their diverse traits of race and tradition, at the same time that they were actually pa.s.sing before his eyes in his constant journeyings in search of health.

What amazed and no less irritated Father Hecker was the political apathy of Catholics. All the active spirits seemed to hate religion.

A small minority of anti-Christians was allowed entire control of Italy and France, and exhibited in the government of those foremost Catholic commonwealths a pagan ferocity against everything sacred; and this was met by "timid listlessness" on the part of the Catholic majority. These latter evaded the accusation of criminal cowardice by an extravagant display of devotional religion. To account for this anomaly and to offer a remedy for it, Father Hecker in the winter of 1875 published a pamphlet of some fifty pages, ent.i.tled _An Exposition of the Church in View of Recent Difficulties and Controversies and the Present Needs of the Age._ It is a brief outline of his views, held more or less distinctly since his case in Rome in 1857-8, but fully unfolded in his mind at the Vatican Council and matured during his present sojourn in Europe; the reader has already been given a summary of them in a letter treating of the providential meaning of the Vatican decrees.

What is the matter with Catholics, that they allow their national life, in education, in art, in literature, in general politics, to be paganized by petty cliques of unbelievers? How account for this weakness of character in Catholics? The answer is that the devotional and ascetical type on which they are formed is one calculated to repress individual activity, a quality essential to political success in our day. Energy in the world of modern politics is not the product of the devotional spirit dominant on the continent of Europe. That spirit in its time saved the Church, for it fostered submission when the temptation was to revolt.

"The exaggeration," says the Exposition, "of personal authority on the part of Protestants brought about in the Church its greater restraint, in order that her divine authority might have its legitimate exercise and exert its salutary influence. The errors and evils of the times [the Reformation era] sprang from an unbridled personal independence, which could only be counteracted by habits of increased personal dependence. _Contraria contrariis curantur._ The defence of the Church and the salvation of the soul were [under these circ.u.mstances] ordinarily secured at the expense, necessarily, of those virtues which properly go to make up the strength of Christian manhood. The gain was the maintenance and victory of divine truth, and the salvation of the soul. The loss was a certain falling off in energy, resulting in decreased action in the natural order. The former was a permanent and inestimable gain. The latter was a temporary and not irreparable loss."

The pa.s.sive virtues, fostered under an overruling Providence for the defence of threatened external authority in religion, and producing admirable effects of uniformity, discipline, and obedience, served well in the politics of the Reformation and post-Reformation eras, when nearly all governments were absolute monarchies; but the present governments are republics or const.i.tutional monarchies, and are supposed to be ruled by the citizens themselves. This demands individual initiative, active personal exertion and direct interference in public affairs. Vigilant and courageous voters rule the nations. Therefore, without injury to entire obedience, the active virtues in both the natural and supernatural orders must be mainly cultivated; in the first order everything that makes for self-reliance, and in the second the interior guidance of the Holy Spirit in the individual soul. This, the Exposition maintains, is the way out of present difficulties. That it is the Providential way out, is shown by most striking evidence: the diversion of the anti-Catholic forces from the attack against authority to one against the most elementary principles of religion--G.o.d, conscience, and immortality; the drift of Anglo-Saxon and Teutonic minds of a religious cast towards the Church, calling for spiritual attractions in accordance with the independence of character peculiar to those races; the hopeless failure of the post-Reformation methods to meet the needs of the hour; and especially the Vatican decrees, which have set at rest all controversy on authority among Catholics. The needs of the times, therefore, call for virtues among Catholics which shall display the personal force of Catholic life no less than that which is organic. These must all centre around the cultivation of the Holy Spirit in the individual soul.

"The light the age requires for its renewal," says the Exposition, "can only come from the same source. The renewal of the age depends on the renewal of religion. The renewal of religion depends upon the greater effusion of the creative and renewing power of the Holy Spirit. The greater effusion of the Holy Spirit depends on the giving of increased attention to His movements and inspirations in the soul.

The radical and adequate remedy for all the evils of our age, and the source of all true progress, consist in increased attention and fidelity to the action of the Holy Spirit in the soul. 'Thou shalt send forth Thy Spirit and they shall be created: and Thou shalt renew the face of the earth.'"

The following extract gives the synthesis of the twofold action of the Holy Spirit, showing how external authority and obedience to it are amply secured by the interior virtues:

"The Holy Spirit in the external authority of the Church acts as the infallible interpreter and criterion of divine revelation. The Holy Spirit in the soul acts as the Divine Life-giver and Sanctifier. It is of the highest importance that these two distinct offices of the Holy Spirit should not be confounded. The supposition that there can be any opposition, or contradiction, between the action of the Holy Spirit in the supreme decisions of the authority of the Church, and the inspirations of the Holy Spirit in the soul, can never enter the mind of an enlightened and sincere Christian. The Holy Spirit, which through the authority of the Church teaches divine truth, is the same Spirit which prompts the soul to receive the divine truths which He teaches. The measure of our love for the Holy Spirit is the measure of our obedience to the authority of the Church. . . . There is one Spirit, which acts in two different offices concurring to the same end, the regeneration and sanctification of the soul.

"In case of obscurity or doubt concerning what is the divinely revealed truth, or whether what prompts the soul is or is not an inspiration of the Holy Spirit, recourse must be had to the Divine Teacher or criterion, the authority of the Church. For it must be borne in mind that to the Church, as represented in the first instance by St. Peter, and subsequently by his successors, was made the promise of her Divine Founder, that 'the gates of h.e.l.l should never prevail against her.' No such promise was ever made by Christ to each individual believer. 'The Church of the living G.o.d, the pillar and ground of Truth.' The test, therefore, of a truly enlightened and sincere Christian will be, in case of uncertainty, the prompt.i.tude of his obedience to the voice of the Church.

"From the above plain truths the following practical rule of conduct may be drawn: The Holy Spirit is the immediate guide of the soul in the way of salvation and sanctification; and the criterion, or test, that the soul is guided by the Holy Spirit, is its ready obedience to the authority of the Church. This rule removes all danger whatever, and with it the soul can walk, run, or fly, if it chooses, in the greatest safety and with perfect liberty, in the ways of sanct.i.ty."

"The practical aim of all true religion is to bring each individual soul under the immediate guidance of the Divine Spirit. The Divine Spirit communicates Himself to the soul by means of the sacraments of the Church. The Divine Spirit acts as the interpreter and criterion of revealed truth by the authority of the Church. The Divine Spirit acts as the principle of regeneration and sanctification in each Christian soul.

"Such an exposition of Christianity, the union of the internal with the external notes of credibility, is calculated to produce a more enlightened and intense conviction of its divine truth in the faithful, to stimulate them to a more energetic personal action; and, what is more, it would open the door to many straying but not altogether lost children, for their return to the fold of the Church.

The increased action of the Holy Spirit, with a more vigorous co-operation on the part of the faithful, which is in process of realization, will elevate the human personality to an intensity of force and grandeur productive of a new era in the Church and to society; an era difficult for the imagination to grasp, and still more difficult to describe in words, unless we have recourse to the prophetic language of the inspired Scriptures."

It is thus made plain that Father Hecker does not deny the harmony between the devotional spirit and practices prevalent in different ages of the Church; but he calls attention to the fact that the dominant note of one age is not always the same as that in another.

And in using the words criterion and test, descriptive of the Church, he would convey their full meaning: not merely a plumb-line for the rising wall but divine accuracy itself made external. His outer criterion is to the inner life what articulate speech is to the human voice.

"The Exposition is nothing else," he writes home, "than a general outline of a movement from without to within; as in the sixteenth century the movement was one from within to without. This was occasioned by the nature of the attack of Protestantism. The Church having with increased [external] agencies protected what was a.s.saulted, can return to her normal course with increased action. I give an indication of the nature of this movement:

"An increased action of the Holy Spirit in the soul in consequence of this greater attention directed to the interior life, and a more perfect explanation of the same. An exposition of the relation of the external to the internal in the Church. The action of the Holy Spirit in the soul and His gifts are the remedies for the evils of our times. The development of the intelligible side of the mysteries of faith, and the intrinsic reasons of the truths of divine revelation.

Such a movement will open the door for the return of the Saxon races.

The Latin-Celts in relation to the development of the hierarchy, discipline, wors.h.i.+p, and aesthetics of the Church are considered.

Causes of Protestantism--antagonism and jealousy of races; present persecutions. The Saxon idea of the Catholic Church. Reason for it--they see only the outward and human side of the Church. Return of the Saxons in consequence of the new phase of development--the display of the inward and the divine to their intelligence. The transition of races; in the future the Saxon will supernaturalize the natural, the Latin-Celts will naturalize the supernatural. The plan and suggestions given are the way to escape the extermination of Christianity by the Saxons, and the denial of Christianity by the apostasy of the Latins. The union of these races in the Church, with their civilization and force, is the means of spreading Christianity rapidly over the whole world.

"In the Exposition I follow simply the footsteps of the Church as indicated in her history, in the Encyclicals of Pius IX., and the Vatican Council. The Church is G.o.d acting directly on the human race, guiding it to its true destiny, the road of all true progress."

The Exposition, as already said, had been talked to all comers by Father Hecker, and in various parts of Europe, but was put into shape in the autumn of 1874, while he was in the north of Italy. He took it to Rome and offered it to the Propaganda Press. No fault was found with it; many high dignitaries, some of them members of the Congregation of the Sacred Palace, which has charge of the censors.h.i.+p, heartily approved of it and would have it published at once; but at the last moment this was decided by the authorities to be inexpedient. It was then sent to London, and Pickering brought it out anonymously, and it was at once put into French by Mrs. Craven.

It was published as a leader in _The Catholic World_ about the same time, and in 1887 formed the first chapter of _The Church and the Age,_ a compilation of Father Hecker's more important later essays.

The Exposition contributes to the solution of the race problem as it affects religion. A glance at Europe shows the radical difference which is symbolized by the terms Transalpine and Cisalpine, Latin and Teutonic. The one group of races most readily clings to the interior virtues of religion, the other to external inst.i.tutions. The problem is how to reconcile them, how to bring both into unity. Father Hecker believed that the Latin race had crowned its work in the Vatican Council and done it gloriously, and that the time had arrived to invite the Teutonic race to develop its force in the interior life of the Church. There are pa.s.sages in the following letter which indicate the weight of this racial problem to him, as well as the supernatural earnestness which he brought to the study of it. It serves to explain a remark he once made: "I wrote the Exposition while I was having very many lights about the Holy Ghost--I couldn't help but write it."

"PARIS, June 11, 1874.

"DEAR GEORGE AND JOSEPHINE: There is not much for me to add to my letter of the third of this month. My preparations are made to go to Mayence during the Catholic a.s.sembly, which commences on the fifteenth and lasts three days. There I shall meet several persons whom I am interested in and wish to see. Besides, ecclesiastical affairs in the German Empire are in a very critical state, and this must add to the interest of the a.s.sembly. Meeting, as I frequently do, the leading minds of Europe, enables me to compare views, appreciate difficulties, and hear objections.

"It is just as difficult to get the Celtic [and Latin] mind to conceive and appreciate the internal notes of the Church, and the character of her divine interior life, as it is to get the Teutonic mind to conceive and appreciate the divine external const.i.tution of the Church, the importance, and essential importance, of her authority, discipline, and liturgy. But the weakness of the former, and the persecutions now permitted by Divine Providence to be visited on the latter, are teaching them both the lessons they need to learn.

To complete the development of the truth, of the Church, each needs the other; and Divine Providence is shaping things so that in spite of all obstacles, natural and induced, a synthesis of them both is forming in the bosom of the Church. The work is slow but certain, concealed from ordinary observation because divine; but exceedingly beautiful. Underneath all the persecutions, the oppression, the false action, the whole outwardly critical condition of the Church and society, there is an overpowering, counteracting, divine current, leading to an all-embracing, most complete, and triumphant unity in the Church. To see how all things--wicked men as well as the good, for G.o.d reigns over _all_--contribute to this end and are made to serve it, gives peace to the mind, repose to the soul, and excites admiration and adoration of the Divine action in the world.

"To have a conception of this all-embracing and direct action of G.o.d in the affairs of this world, and by the light of faith to see that the Church is the dwelling place of His holiness, majesty, mercy, and power, and is the medium of this action, at first stupefies, overwhelms, and, as it were, reduces the soul to nothing. By degrees and imperceptibly it is raised from its nothingness; timidly the soul opens its eyes and ventures to cast a glance, and then to contemplate the Divinity which everywhere surrounds it, as air and light do our bodies. The contemplation of the Divine action becomes its only occupation and it is an irresistible one. All the life, mind, and strength of the soul is involuntarily absorbed in this direction, leaving the body scarcely sufficient strength to continue its ordinary functions.

"How far will the body regain its former strength? What will be the relation of the soul with its former occupations? Will this additional light require other conditions? Was this light given for another and wider field of labor? These and many other questions must arise in the soul, which in due season will be answered. Its present duty is to practise conformity to G.o.d's will, patience, detachment, discretion, and confidence."

There is hardly any part of this Life which does not a.s.sist one in understanding the Exposition, especially the chapters on the idea of a religious community and that giving his spiritual doctrine. Many leading spirits hailed it with joy, among them Margotti, the editor of the _Unita Cattolica_ of Turin, and Cardinal Deschamps. The former made Father Hecker's acquaintance during a visit to Turin, and became a warm admirer of him and his views. He compelled him to leave the hotel and lodge at his house during his stay in that city. When the Exposition came out he gave it two long and highly commendatory notices in his journal, at the time the most influential Catholic one in Italy, and published three chapters entire.

We have a copy of the Exposition annotated, at Father Hecker's request, by the late distinguished Jesuit, Father H. Ramiere. These comments are valuable and suggestive. While modifying Father Hecker's judgment as to the causes of the deterioration of Catholic manliness, Father Ramiere recognizes the fact. The remedies receive his emphatic approval, as also the author's explanation of the synthesis of the inner and outer action of the Holy Ghost in the Church.

When _The Church and the Age_ appeared the English Jesuit magazine, _The Month,_ in its issue of July, 1888, gave the book a very full and favorable review, endorsing all the principles of the Exposition.

After saying that the Vatican decrees mark a special epoch in the evolution of Christianity, and close a period of attack--one of the sharpest which the Church has ever sustained--upon her external authority, the reviewer continues:

"It completed the Church's defence, and left her free to continue unimpeded her normal course of internal development. . . . The author displays remarkable breadth of thought, and the book contains many pa.s.sages which are not only eloquent as a defence of Catholicity, but which cannot fail to impart instruction to the reflecting reader. We think it deserving of a wide circulation among both clergy and laity, and it is with a desire to further such a result that we propose to explain at some length the views which we have already touched upon.

. . . We want a Catholic individualism, which necessarily requires a clear and recognized authority as a safeguard against the errors to which individualism exposes itself, but which, on the other hand, can never be begotten by the mere principle of authority as such."

The _Literarischer Handweiser,_ a German Catholic critical review, published in Munster, having a high character and wide circulation, gave an equally favorable estimate of Father Hecker's views in a notice of _The Church and the Age._

The following extracts from letters will close our consideration of the Exposition, which we have thought worthy of so careful and full a study because it is the remedial application of Father Hecker's spiritual doctrines to the evils of European Catholicity:

"It is consoling to see men of different opinions and of opposite parties in the Church regarding my pamphlet as the programme of a common ground on which they can meet and agree.

"I have had several interviews with Cardinal Deschamps. He invited me to spend the evenings with him, as we are old and very close friends.

On all points, main points, our views are one. And it is singular how the same precise ideas and views have presented themselves at the same time to the minds of us both. In matters which regard my personal direction, I have consulted him several times, and fully. He has always taken a special interest in my welfare in every sense. His counsel has given me great relief, increased tranquillity, and will be of great service. He remains here eight or ten days longer, and I will see him as often during that period as I can."

A distinguished Swiss orator and prelate, since made cardinal, told Father Hecker of a devout priest who gave a large number of retreats to the clergy: "'When I saw him last,' said Monsignor to me, 'he said that since we had met he had given retreats to seven hundred or eight hundred priests, and that he had read to them the Exposition of the Church which I gave him at my last interview with him.'"

"It will take time to understand the ideas in the Exposition. It will take still longer time to see their bearing, application, and results. Few at first will seize their import; by degrees they will take in a wider circle. The difficulties of the times, the anguish of many souls in the midst of the present persecutions, etc., will draw attention to any project or plan or system that offers a better future."

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CHAPTER x.x.xIV

IN THE SHADOW OF DEATH

"I LOOK back," wrote Father Hecker in the summer of 1879, "on these three years as one continuous and dreadful interior struggle." This shows that the shadows were too deep and broad for the intervals of peace, which we know from his letters he had now and then enjoyed, to banish the impression of constant gloom. And Father Hecker's readiness to return home upon positive request will be the better appreciated when we remember how very painful to him was the very thought of his past occupations. Nor was his bodily health in a hopeful condition. While at Ragatz in the month of June, 1875, he met a distinguished physician from Paris, an excellent Catholic, whom he had been strongly advised to consult before. Glad of the chance, he submitted to a thorough examination, and received from him a written statement to the effect that it would be dangerous to take up any steady occupation, and that he should be entirely free from care for at least a year; otherwise a final break-down was to be expected.

This seemed effectually to bar all thoughts of return. And such was his own settled conviction, as is shown by the following, written about the end of June:

"Where could I find repose? Not in the community; not at my brother's: nowhere else to go. Then, again, I would be constantly required to give opinions and counsel in the affairs of the community, which would require an application beyond my strength.

There is no other way than for me to remain contented in Europe, with my feebleness and obscurity, in the hands of G.o.d."

But on July 29 he received a letter which compelled him to decide between tranquillity of spirit and bodily comfort--perhaps life itself--on the one hand, and the call of his brethren on the other.

He decided without a moment's hesitation and with the utmost equanimity. We quote from a letter to George Hecker: