“In this way would be reached a more perfect realization of the prediction of the prophets, of the promises and prayers of Christ, and of the true aspiration of all noble souls.
“This is what the age is calling for, if rightly understood, in its countless theories and projects of reform.”
The zealous religious who is the author of this important manifesto traversed the seas in order to submit it to the Holy Father. [A mistake. Father Hecker went to Europe for other reasons, and took advantage of the opportunity to submit his pamphlet to the examination of the Roman censors and other eminent theologians.] If we are well informed, the Roman Curia found in it neither error nor rashness.[172] It is a complete plan of action proposed to the apostolate of the church for the future. The old era would close, a new one would open.
On this ground all ancient differences should disappear. Bitter and useless recriminations would be laid aside. All would be moving towards the same future, in accord not only as to the end, but as to the means.
(From Le Monde.)
The Culturkampf advances daily. Its war-cry in precipitating itself upon the church, bent upon her destruction, is: “The doctrine of infallibility has made spiritual slaves of Catholics, who are thus a hindrance to civilization.” In presence of so furious an attack, every voice which suggests means of safety deserves our best attention.
Of this kind is a pamphlet published lately in London, and which has been already translated into French, German, and Italian, and of which the journals of different countries, of the most opposite views, have given very favorable opinions.
The lamented M. Ravelet would, had he been spared, have introduced it to the readers of the Monde; for he had met its author at Rome, and knew how to appreciate the breadth of his views. Father Hecker, its author, the founder of the Paulists of New York, is celebrated in his country for a style of polemics admirably adapted to the genius of his fellow-countrymen. Does he understand Europe, to which he has made prolonged visits, equally well? On that point our readers will soon be able to judge.
How is it that the Catholic religion, which reckons more adherents than any other Christian religion, does not succeed in making itself respected? Evidently because many Catholics are not on a level with the faith which they profess. “We want heroes,” said J. de Maistre at the beginning of our century. At this moment is not the demand the same? There is no lack of religious practices; a number of exterior acts of exterior piety are performed; but the interior life of souls is not exalted; they seem to be afflicted with a kind of spiritual dyspepsia. The crises which threaten terrify them, instead of inflaming beforehand their courage and their confidence in God. It is in the sources of religion itself we shall find energy; it is to them we must betake ourselves to reinvigorate our strength, in the direct action of God upon our consciences, and in the operation of the Holy Spirit upon our souls. From this source issues the true religious life, and our external practices are availing only so far as they are inspired by this internal principle, itself inspired by the Spirit of God. Herein are the primal verities of Christianity. At every epoch of decadence the voices of saints remind the world of them; the spirit of the church inclines us to them; but, distracted by external agitations, we forget to correspond with its suggestions. We do not possess enough of God! Here is our weakness. A little more of divinity within us! Lo, the remedy!
Father Hecker has well written upon the gifts of the Holy Spirit, and upon the men our age wants. Intelligences illuminated from on high, wills divinely strengthened—is not that what is wanted to maintain the struggle? Is he not right when he asserts that one soul adorned with these gifts would do more to promote the kingdom of God than a thousand deprived of them?