Life of Father Hecker

by Walter Elliott

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 assist 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 petition 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 petition 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 document 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 Mass 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 God 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: