HAVING given in the preceding chapter Father Hecker's principles of the religious life in community, a more general view of his spiritual doctrine, as well as of his method of the direction of souls, naturally follows. And here we are embarrassed by the amount of matter to choose from; for as he was always talking about spiritual doctrine to whomsoever he could get to listen, so in his published writings, in his letters to intimate friends, and in his notes and memoranda, we have found enough falling under the heading of this
CHAPTER to fill a volume. Let us hope for its publication some day.
It need hardly be said that Father Hecker did not claim to have any new doctrine; there can be none, and he knew it well. Every generation since Christ has had His entire revelation. Development is the word which touches the outer margin of all possible adaptation of Christian principles to the changing conditions of humanity. But in the transmission of these principles from master to disciple, in practically assisting in their use by public instruction, or by private advice, or by choice of devotional and ascetical exercises, there is as great a variety of method as of temperament among races, and even among individuals; and there are broadly marked differences which are conterminous with providential eras of history. This was a truth which Father Hecker, in common with all discerning minds, took carefully into account.
His fundamental principle of Christian perfection may be termed a view of the Catholic doctrine of divine grace suited to the aspirations of our times. By divine grace the love of God is diffused in our hearts; the Holy Spirit takes up his abode there and makes us children of the Heavenly Father, and brethren of Jesus Christ the Divine Son. The state of grace is thus an immediate union of the soul with the Holy Trinity, its Creator, Mediator, and Sanctifier. To secure this union and render it more and more conscious was Father Hecker's ceaseless endeavor through life, both for himself and for those who fell under his influence, whether in cleansing the soul of all hindrances of sin and imperfection, or advancing it deeper and deeper into the divine life by prayer and the sacraments.
His doctrine of Christian perfection might be formulated as a profession of faith: I believe in God the Father Almighty; I believe in Jesus Christ the Only Begotten Son of the Father; I believe in the Holy Ghost the Life Giver, the spirit of adoption by whom I am enabled to say to the Father, My Father, and to the Son, My Brother.
He wished that men generally should be made aware of the immediate nature of this union of the soul with God, and that they should become more and more personally conscious of it. He would bring this about without the intervention of other persons or other methods than the divinely constituted ones accessible to all in the priesthood and sacraments. It was the development of the supernatural, heavenly, divine life of the regenerate man, born again of the Holy Ghost, that Father Hecker made the end of all he said and all he did in leading souls; and he maintained that to partake of this life which is "the light of men," many souls needed little interference on the part of others, and that in every case the utmost care should be taken lest the soul should mingle human influences, even the holiest, in undue proportion with those which were strictly divine.
"Go to God," he wrote to one asking advice, "go entirely to God, go integrally to God; behold, that is sincerity, complete, perfect sincerity. Do that, and make it a complete, continuous act, and you need no help from me or any creature. I wish to provoke you to do it. That is my whole aim and desire. Just in proportion as we harbor pride, vanity, self-love—in a word, self-hood—just so far we fail in integrally resigning ourselves to God. Were we wholly resigned to God He would change all in us that is in discord with Him, and prepare our souls for union with Him, making us one with Himself. God longs for our souls greatly more than our souls can long for Him. Such is God's thirst for love that He made all creatures to love Him, and to have no rest until they love Him supremely. If my words are not to your soul God's words and voice, pay no heed to them. If they are, hesitate not a moment to obey. If they humble you to the dust, what a blessing! He that is humbled shall be exalted."
"Peace is gained by a wise inaction, and strength by integral resignation to God, who will do all, and more than we, with the boldest imagination, can fancy or desire."
"May you see God in all, through all, and above all. May the Divine transcendence and the Divine immanence be the two poles of your life."
The natural faculties of the understanding and will, whose integrity Father Hecker so much valued, were to be established in a new life infinitely above their native reach, glorified with divine life, their activity directed to the knowledge of things not even dreamed of before, and endowed with a divine gift of loving. In this state the Holy Spirit communicates to the human faculties force to accomplish intellectual and moral feats which naturally can be accomplished by God alone. This is called by theologians supernatural infused virtue, and is rooted in Faith, Hope, and Love, is made efficacious by spiritual gifts of wisdom and understanding, and knowledge and counsel, and other gifts and forces, the conscious and daily possession of which the Christian is entitled to hope for and strive after, and finally to obtain and enjoy in this life.