"When you were reading Ezechiel last night, oh, you cannot understand what thoughts I had! During the past six months I have learned how to understand him. I say within myself: 'O Ezechiel! Ezechiel! no one understands, no one understands you in this world, except one here and there.'"
Next to Scripture came St. Thomas and St. John of the Cross, the one for dogmatic and philosophical, the other for devotional uses. It must have been soon after returning to America as a Redemptorist that he procured a copy of Alagona's Compendium of St. Thomas, submitted it to Bishop Neumann, whose learning was in high repute, and obtained his assurance of its accuracy. That little book is a curiosity of underlining and various other forms of emphasizing. It was with him till death. From it he referred to the full works of St. Thomas for complete statements, but he loved to ponder the brief summary of the abridgment and work the principles out in his own way. St. John of the Cross and Lallemant, as already stated, were his hand-books of mysticism and ascetic principles. The former he caused to be read to him in regular course over and over again, enjoying every syllable with fresh relish. In later days the Life of Mary Ward, by Mary Catherine Chambers, and The Glories of Divine Grace, by Scheeben, afforded him special pleasure. Books which told of the religious tendencies of minds outside the Church were sure to interest him. He studied them as Columbus inspected the drifting weeds and the wild birds encountered on his voyage of discovery. Those who served him as readers sometimes found this kind of literature pretty dry, just as Columbus's crew doubtless found it idle work to fish up the floating weeds of the sea. The following sentences occur in a diary written while in Europe in 1875. It is a statement of his opinion of the objective points at which Catholic teachers and writers of our day should aim:
"In dogmatic theology, when treating of the doctrine of the fall of man keep in view the value of human nature and the necessity of divine grace preceding every act of Christian life.
"In moral theology, stimulate the sense of personal responsibility.
"In ascetic theology, fidelity to the Holy Spirit.
"In polemic theology, develop the intrinsic notes of the Church."
As to novels, he fully appreciated their power over minds, but we believe that he did not read half a dozen in his whole life, and these he treated as he did graver works: he studied them. "To read is one thing, to study is another," says Cardinal Manning; but all reading was study to Father Hecker. We remember one novel which he read, slowly and most carefully, underlining much of it and filling the margins of every page with notes. "Why don't you read novels, as other people do?" he was asked. "Because life is more novel than any fiction, for fiction is but an attempt to paint life," he answered. 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. Perhaps his favorite among the poets was Coventry Patmore.
After returning to New York Father Hecker, besides supervising the editorial work of The Catholic World, wrote an occasional article for its pages. The more important of these, twelve in number, with the Exposition as a leader, were published in a volume already mentioned, The Church and the Age. This book appeared in 1887, and contains his views of the religious problems in Europe and America, and also some controversial writings against orthodox Protestantism and Unitarianism. These are well-written, clean-cut, and aggressive pieces of polemical writing, whether against the errors of Protestants or of infidels. The Church and the Age is the best exhibit of the author's opinions and principles on topics of religious interest and those of race and epoch having a religious bearing. He has left a considerable amount of unpublished matter, notably some essays on how God is known, the reality of ideas, and the Trinity, together with much on spiritual subjects. Let us hope that these and more of his unpublished writings will some day be given to the public. He always found difficulty in preparing matter for the press. Using a pencil and a rubber eraser, he often positively wore the paper through with writing, correcting, and writing again. He seemed scrupulous about such matters, and in these circumstances he lacked the immediate expression of his thoughts which came to him so spontaneously in his letters and diaries, as well as in his public speaking. But he dictated readily, and with a result of reaching quickly the form of words he would finally be content with. By this means he prepared his articles on Doctor Brownson, which appeared in The Catholic World between April and November, 1887.
His intercourse with the members of the community was naturally much interfered with by his illness. But he loved to listen to them speaking of their work, was greatly interested in the building and decorating of the new church, and when the missionaries came home was eager to hear them tell of their success. He would invariably suggest that we should study how to extend our preaching outside the regular missions, so as to take in non-Catholics. He was also alive to opportunities for stimulating others, in and out of the community, to do literary work. At Lake George, where he spent his summers with the community, he was able to have a familiar contact with us all, especially the students, whom he enlisted in working about the grounds or the house, helping as best he could. But after his illness began he ever showed a certain constraint of manner when the conversation took a grave turn, a kind of shyness, which a judge of character might interpret as meaning, "I am afraid you'll misunderstand me; I am afraid you'll think I am a visionary."
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