Isaac Hecker

“ Every time he looked at the Church he was greeted with the spectacle of unity and uniformity, of discipline and order. These are elements which always have been, and probably always will be, most attractive to the classes called educated, to men seeking for external notes of truth, flying from disorder, fearful of rebellion. But to Isaac Hecker, the only external note which deeply attracted him was that of universal brotherhood. If he were to bow his knee with joy to Jesus Christ, it would be because all, in heaven and earth or hell, should one day bend in union with him. ”

“ Here we have the practical good sense which reined in and directed Isaac Hecker throughout his life, making it finally impossible for him not to see and recognize the visible Church, notwithstanding his mystical tendency, his want of thorough education, and his birthright of heresy.
Again he writes:
"There are all the natural ties why we should not be separated, and no reasons why we should, unless there exists such a wide difference in the aims we seek to realize that it would be injurious or impossible for us to live in family, in unity, in love. ”

“ It is plain that what Isaac Hecker is here condemning is the life of the world, wholly ordinary in its aims and motives. It is not to be understood as a condemnation of the common lot of men, or of that life in itself. ”

“ No printed matter of any kind, much less a book, ever could be a plaything to Isaac Hecker. He often made more of the sentences on a scrap of newspaper, and studied them far harder, than the writer of them himself had done. A man whose play and work are in such problems as, how God is known, how the Trinity subsists, what beatitude is, how God's being is mirrored in man's activity, has too real a life within him and about him to tarry long in fiction or in any of the by-roads of literature. Poetry, however, in its higher forms, or with a strong ethical tendency, he was very fond of. ”

“ Those who have been novices themselves will not be surprised at the boyishness of these three manly characters under the circumstances.
Isaac Hecker's spirit was not anywise cramped by the routine exercises of the novitiate; he made them easily and well. He always seemed to his companions what he actually was, and what he described himself to be in his letters to New York, a cheerful and contented novice. But, as one of them since expressed it, he was not a "dude" novice, not the very pink of external perfection, and had a long period of interior trial. ”

“ Let me be but true to Him—how then can I be false to either man or the world? It is Him who knows our secret thoughts that we should fear (if fear we must) and obey."
Thus it was Anglicanism that engaged Isaac Hecker's last efforts to adjust a Protestant outside to his inward experience with the Holy Spirit; and this for a reason quite evident. That body pretended, then as now, to be the Catholic Christian Church, assisting men to union with God by a divinely-founded external organism, but not demanding the sacrifice of human liberty. ”

“ Now, Isaac Hecker was built for a missionary, and the extreme view of the primary value of highly-wrought discipline which he encountered everywhere among Catholics, though not enough to blind him to the essential liberty of the Church, was enough to delay him in his progress to her. There can be little doubt that multitudes of men and women of less discernment and feebler will than his, have been and still are kept entirely out of the Church by the same cause. ”

“ It was written in the diary in the midst of his preparations for his baptism, and is an early witness of a permanent characteristic of Father Hecker's life. It is, besides, a fitting introduction to the description of his state of mind when he entered the Church, showing better than anything we have found what kind of man became a Catholic in Isaac Hecker.
"Man is a mystic fact. ”

“ I feel that nothing has been spoken against the vain attempt to trust in good works which my soul does not fully accord with. This is a new, a very new experience for me."
The foregoing must be understood in the sense of good works hindering better works. Isaac Hecker felt his noblest aspirations to be, for the moment at any rate, towards solitude and the passive state of prayer; and in this he was hindered by the urgency of his zeal for the propagation of philanthropic schemes and his great joy in communing with men whom he hoped to find like-minded with himself. ”

“ It is, literally, a pearl hidden in a field. Those only who are willing to lose their life for its sake shall find it. . . . Those who have not the faith that the principles of Christ's kingdom are applicable to this world, will smile at it as a visionary attempt."
Brook Farm has an interest for Catholics because, in the order of guileless nature, it was the preamble of that common life which Isaac Hecker afterwards enjoyed in its supernatural realization in the Church. ”

“ It has been said already, in an earlier chapter of this biography, that but for some special intervention of Divine Providence, it is more than probable that Isaac Hecker would have led the ordinary life of men in the world, continuing, indeed, to cherish a high ideal of the duties of the citizen of a free country, but pursuing it along well-beaten ways. ”

“ It is a sad fact that many believe, but very few give themselves up to what they believe so that they may have the substance of their belief."
Isaac Hecker's business in Concord had, as usual, two sides. Externally it meant going on with Greek and Latin, under the guidance of the lately deceased George P. Bradford, a scholar of rare acquirements, whose acquaintance he had made at Brook Farm the previous year. The end he sought in this study was to fit himself for "working in the field of the church." ”

“ To put in is death; to flow out is life."
Lest the reader may have got an impression, from any of the extracts already given, that Isaac Hecker was puffed up by the pride of his own innocence, we transcribe what follows. It shows that he did not fall under the Apostle's condemnation: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." It was written on the last Sunday of September, and, after this long outpouring of confession, longing, and weakness, the diary was not again resumed for nearly a month. ”

“ We give the reader from the diary the following estimate of a transcendentalist, mainly to serve as a background for the picture which Isaac Hecker drew of his own mind in the succeeding pages:
"June 14.—A transcendentalist is one who has keen sight but little warmth of heart; who has fine conceits but is destitute of the rich glow of love. He is en rapport with the spiritual world, unconscious of the celestial one. He is all nerve and no blood—colorless. He talks of self-reliance, but fears to trust himself to love. ”

“ Isaac Hecker's inner life must have an external adjunct of divine authority. Such aspirations of the soul for present union with God in love as he had, are more peremptory in demanding satisfaction than those of the logical faculty in demanding the ascertainment of the certain truth. ”

“ This half-confession of schism and frank avowal of lack of discipline on the part of a perfectly representative official of the Anglican Church was something singularly Providential, for it came within a fortnight after Isaac Hecker's first interview with Bishop Hughes, described in the diary under date of March 22. That powerful man and great prelate was a type of the best form of Catholicism at that day. He was of the Church militant in more senses than one ”

“ Although in accepting Christ as his master and model he had as yet no belief in Him as more than the most perfect of human beings, yet, even so, Isaac Hecker's sincerity and simplicity were too great to permit him to follow his leader at a purely conventional distance. ”

“ That human nature is good and that men are brethren, said Dr. Brownson, was the thesis of Christ, taught throughout His life, sealed by His death. The Name which is above all names became thus in a new sense a watchword, and the Gospels a treasury for that social apostolate to which Isaac Hecker had already devoted himself with an earnestness which for some years made it seem religion enough for him. ”

“ It is a rational nature, and it seeks the Supreme Reason, if only for its own self-explication. It is a nature which, wherever found, is found in the attitude of adoration, and neither in the individual man nor in humanity at large is there any Divinity which responds to worship.
It is impossible to say just when Isaac Hecker's appreciation of this truth became intensely personal and clear, but it is easy to make a tolerable approximation to the time. He went to Brook Farm in January, 1843, rather more than eight years after his first meeting with Dr. Brownson. ”

“ It is a model of brief statement of great truths, and proves that the social difficulty can only be fully remedied by the Catholic Church, which has an elevating force incomparably more powerful than any other known to humanity. The method used and the choice of arguments are peculiarly Isaac Hecker's own, and the tone, though affectionate, is one of authority, as that of an exponent of evident truth. His letters to his mother and his brothers are full of controversy, abounding in appeals to Scripture, to the voice of conscience, to the dictates of reason ”

“ Some, like the Unitarians, did but offer man his best self and hence added nothing to humanity, while humanity at its best ceaselessly condemned itself as insufficient. This insufficiency of man for himself, Calvinistic and Lutheran Protestantism in their turn condemned as a depravity worthy of the deepest hell, making man a wretch maimed in his very nature so cruelly and fatally as to be damned for what he could not help being guilty of. Meantime the Catholic Church was seen by Isaac Hecker as having elements the most attractive. ”

“ At first thought, and in the light of later years, which revealed such a wide difference in the characters and careers of these two remarkable men, it seems surprising that Henry Thoreau and Isaac Hecker could ever have got into any personal relation whatever. But at the time of this little correspondence they were both young; and youth, no less than misery, acquaints us sometimes with strange bedfellows. ”

“ We find him complaining at frequent intervals that he cannot give his studies the attention they demand. Nor were his labors as the community baker of long continuance. They left him too little time at his own disposal, and in a short time he became a full boarder, and occupied himself only as his inclinations directed.
It may occur to some of our readers to wonder why a man like Brownson, who was then fast nearing the certainty he afterwards attained, should have sent a youth like Isaac Hecker to Brook Farm. ”

“ But he gained what was to him a constant corrective of any tendency to man-hatred in all its degrees, not needed by himself to be sure, but always needed in his dealing with others. It gave to a naturally trustful disposition the vim and vigor of an apostolate for a cheerful view of human nature. It was a characteristic trait of his to expect good results from reliance on human virtue, and his whole success as a persuades of men was largely to be explained by the subtle flattery of this trustful attitude towards them. At Brook Farm the mind of Isaac Hecker was eagerly looking for instruction. ”

“ It is plain that there could not have been much room for formal study in a life of hard physical labor, so soon begun and so unremittingly continued during the years usually given up to school work. An ordinary boy, placed in such circumstances, would doubtless have grown up ignorant and unformed. But while none of the Hecker boys was quite of the ordinary stamp, Isaac was distinctly sui generis and individual. He has said of himself that he could remember no period of his life when he had not the consciousness of having been sent into the world for some especial purpose. ”

“ And down dropped Hecker to the deck and kissed it in all simplicity.
They had many topics of interest to occupy their time; Isaac favored such as were philosophical and social, his companions were absorbed by the Tractarian movement, its phases of thought and variety of persons, and all must have had much to tell of friends and relatives whom they hoped soon to see members of the Church. One night the harmony with their fellow-passengers was threatened with rupture. They were much annoyed by a violent dispute about the Trinity carried on in the adjoining cabin far into the night. ”

“ Francis Xavier, he says that an acquaintance had written him that a German priest, living in Third Street, wanted to see him. This was one of the Redemptorist Fathers who were newly established in the city. This priest, whose name is not given, undertook to assume direction of Isaac, and was very urgent with him to make a spiritual retreat with a view to deciding his vocation. "He is a very zealous person—too much so it seems to me," is the comment in the diary, and the answer was a refusal. ”

“ From the time when their acquaintance began, Isaac appears to have taken up the study of philosophy in good earnest, and to have found in it an outlet for his energies which insensibly diminished his absorption in social politics. We have a glimpse of him kneading at the dough-trough with Kant's Critique of Pure Reason fastened up on the wall before him, so that he might lose no time in merely manual labor. ”

“ Isaac Thomas Hecker lives to-day, and with added years he will live more fully than he does to-day. His influence for good remains, and with a better understanding of his plans and ideals, which is sure to come, his influence will widen and deepen among laymen and priests of the Church in America. The writing of his biography is a tribute to his memory which the love and esteem of his spiritual children could not refuse; it is, also, a most important service to generations present and unborn, in whose deeds will be seen the fruits of inspirations gathered from it. ”