SEPARATION FROM THE REDEMPTORISTS
THE events which led to the separation of the band of American
missionaries from the Redemptorist community took place in the spring
and summer of 1857. A misunderstanding arose about the founding of a
new house in Newark, N.J., or in New York City, which should be the
headquarters for the English-speaking Fathers and become the centre
of attraction for American subjects, and in which English should be
the language in common use. Application had been made by Bishop
Bayley, and afterwards by Archbishop Hughes, for such a foundation,
but superiors, both in the United States and in Rome--the latter
dependent on letter-writing for understanding the difficulties which
arose--became suspicious of the aims of the American Fathers and of
the spirit which actuated them. To establish their loyalty and to
explain the necessity for the new foundation, the missionary Fathers
believed that one of their number should go to Rome and lay the
matter in person before the General or Rector Major of the order. The
choice fell on Father Hecker, who sailed on August 5, 1857, arrived
in Rome the 26th, and was expelled from the Congregation of the Most
Holy Redeemer on Sunday, the 29th of the same month, the General
deeming his coming to Rome to be a violation of the vows of obedience
and poverty.
The grounds of his expulsion were then examined by the Propaganda,
from which the case passed to the Holy Father, who sought the
decision of the Congregation of Bishops and Regulars. Pius IX. gave
his judgment as a result of the examination made by the last-named
Congregation; but he had made a personal study of all the evidence,
and had given private audiences to both the General and Father
Hecker. It was decided that all the American Fathers associated in
the missionary band should be dispensed from their vows as
Redemptorists, including Father Hecker, who was looked upon and
treated by the decree as if he were still as much a member of the
Congregation as the others, his expulsion being ignored. This
conclusion was arrived at only after seven months of deliberation,
and was dated the 6th of March, 1898. The decree, which will be given
entire in this chapter, contemplates the continued activity of the
Fathers as missionaries, subject to the authority of the American
bishops; their formation into a separate society was taken for
granted. Such is a brief statement of the entire case. If the reader
will allow it to stand as a summary, what follows will serve to fill
in the outline and complete a more detailed view.
And at the outset let it be fully understood that none of the Fathers
desired separation from the order or had the faintest notion of its
possibility as the outcome of the misunderstanding. One of the first
letters of Father Hecker from Rome utters the passionate cry, "They
have driven me out of the home of my heart and love." We have
repeatedly heard him affirm that he never had so much as a temptation
against his vows as a Redemptorist. But in saying this we do not mean
to lay blame on the Redemptorist superiors. In all that we have to
say on this subject we must be understood as recognizing their purity
of intention. Their motives were love of discipline and obedience,
which they considered seriously endangered. They were persuaded that
their action, though severe, was necessary for the good of the entire
order. And this shows that the difficulty was a misunderstanding, for
there is conclusive evidence of the loyalty of the American
Fathers--of Father Hecker no less than the others; as also of their
fair fame as Redemptorists with both the superiors and brethren of
the community up to the date of their disagreement. When Father
Hecker left for Rome the Provincial gave him his written word that,
although he disapproved of his journey, he bore witness to him as a
good Redemptorist, full of zeal for souls; and he added that up to
that time his superiors had been entirely satisfied with him; and to
the paper containing this testimony the Provincial placed the
official seal of the order. On the other side, a repeated and careful
examination of Father Hecker's letters and memoranda reveals no
accusation by him of moral fault against his Redemptorist superiors,
but on the contrary many words of favorable explanation of their
conduct. When the Rector Major, in the midst of his council, began,
to Father Hecker's utter amazement, to read the sentence of
expulsion, he fell on his knees and received the blow with bowed head
as a visitation of God. And when, again, after prostrating himself
before the Blessed Sacrament and resigning himself to the Divine
Will, he returned to the council and begged the General on his knees
for a further consideration of his case, and was refused, he reports
that the General affirmed that his sense of duty would not allow him
to act otherwise than he had done, and that he by no means meant to
condemn Father Hecker in the court of conscience, but only to
exercise jurisdiction over his external conduct.
In truth the trouble arose mainly from the very great difference
between the character of the American Fathers and that of their
superiors in the order. It is nothing new or strange, to borrow
Father Hewit's thoughts as expressed in his memoir of Father Baker,
that men whose characters are cast in a different mould should have
different views, and should, with the most conscientious intentions,
be unable to coincide in judgment or act in concert:
"There is room in the Catholic Church for every kind of religious
organization, suiting all the varieties of mind and character and
circumstance. If collisions and misunderstandings often come between
those who have the same great end in view, this is the result of
human infirmity, and only shows how imperfect and partial are human
wisdom and human virtue."
What Father Hewit adds of Father Baker's dispositions applies as well
to all the Fathers. In ceasing to be Redemptorists, they did not
swerve from their original purpose in becoming religious. None of
them had grown discontented with his state or with his superiors.
They were all in the full fervor of the devotional spirit of the
community, and as missionaries were generously wearing out their
lives in the toil and hardship of its peculiar vocation. But both
parties became the instruments of a special providence, which made
use of the wide diversities of temperament existing among men, and
set apart Father Hecker and his companions, after a season of severe
trial, for a new apostolate. They did not choose it for themselves.
Father Hecker had aspirations, as we know, but he did not dream of
realizing them through any separation whatever. But Providence led
the Holy See to change what had been a violent wrench into a peaceful
division, exercising, in so doing, a divine authority accepted with
equal obedience by all concerned.
What Father Hewit further says of Father Baker applies exactly to
Father Hecker:
"For the Congregation in which he was trained to the religious and
ecclesiastical state he always retained a sincere esteem and
affection. He did not ask the Pope for a dispensation from his vows
in order to be relieved from a burdensome obligation, but only on the
condition that it seemed best to him to terminate the difficulty
which had arisen that way. When the dispensation was granted he did
not change his life for a more easy one. . . Let no one, therefore,
who is disposed to yield to temptations against his vocation, and to
abandon the religious state from weariness, tepidity, or any unworthy
motive, think to find any encouragement in his example; for his
austere, self-denying, and arduous life will give him only rebuke,
and not encouragement."
After the expulsion the General begged Father Hecker to make the
convent his home till he was suited elsewhere, and Father Hecker,
having thanked him for his kindness and stayed there that night, took
lodgings the following day in a quiet street near the Propaganda.
During the seven months of his stay in Rome he frequently visited the
General and his consultors, sometimes on business but at other times
from courtesy and good feeling.
He at once presented the testimonials intended for the General to
Cardinal Barnabo, Prefect of the Propaganda, who examined them in
company with Archbishop Bedini, the Secretary of that Congregation.
As may be imagined, the attitude of these prelates was at first one
of extreme reserve. But every case gets a hearing in Rome, and that
of this expelled religious, and therefore suspended priest, could be
no exception. A glance at the credentials, a short conversation with
their bearer, a closer examination of the man and of his claim,
produced a favorable impression and led to a determination to sift
the matter thoroughly. The principal letters were from Archbishop
Hughes and Bishop Bayley. The former spoke thus of Father Hecker: "I
have great pleasure in recommending him as a laborious, edifying,
zealous, and truly apostolic priest."
Some of the letters were from prominent laymen of the City of New
York, including one from Mr. McMaster, another from Dr. Brownson, and
another from Dr. Ives; in addition he had the words of praise of the
Provincial in America already referred to. Finally he showed letters
from each of the American Fathers, one of whom, Father Hewit, was a
member of the Provincial Council, all joining themselves to Father
Hecker as sharing the responsibility of his journey to Rome, and
naming him as the representative of their cause.
It is not our purpose to trace the progress of the investigation
through the Roman tribunals. We will but give such facts and such
extracts from letters as throw light on Father Hecker's conduct
during this great crisis. One might be curious to know something
about the friends he made in Rome. The foremost of them was the
Cardinal Prefect of the Propaganda.
"The impression that Cardinal Barnabo made upon me," he writes in one
of his earliest letters, "was most unexpected; he was so quick in his
perceptions and penetration, so candid and confiding in speaking to
me. He was more like a father and friend; and both the cardinal and
the archbishop (Bedini) expressed such warm sympathy in my behalf
that it made me feel, . . . in a way I never felt before, the
presence of God in those who are chosen as rulers in His Church."
In another letter he says:
"He (the cardinal) has been to me more than a friend; he is to me a
father, a counsellor, a protector. No one enjoys so high a reputation
in every regard in Rome as the cardinal. He gives me free access to
him and confides in me."
There is much evidence, too much to quote it all, that the cardinal
was drawn to Father Hecker on account of his simplicity and openness
of character, his frank manner, but especially for his bold, original
views of the opportunity of religion among free peoples. Cardinal
Barnabo was noted for his sturdy temper and was what is known as a
hard hitter, though a generous opponent as well as an earnest friend.
He espoused Father Hecker's cause with much heartiness; official
intercourse soon developed into a close personal attachment, which
lasted with unabated warmth till the strong old Roman was called to
his reward.
Father Hecker speaks in his letters of spending time with him, not
only on business but in discussing questions of philosophy and
religious controversy, and in talking over the whole American outlook.
The cardinal became the American priest's advocate before the Pope,
and also with the Congregation of Bishops and Regulars after the case
reached that tribunal. "When I heard him speak in my defence," he
said in after times, "I thanked God that he was not against me, for
he was a most imperious character when aroused, and there seemed no
resisting him."
Archbishop Bedini, the Secretary of the Propaganda, was another
hearty friend. Our older readers will remember that he had paid a
visit to America a few years before the time we are considering, and
that his presence here was made the occasion for some of the more
violent outbreaks of the Know-nothing excitement. He knew our
country personally, therefore, and was acquainted with very many of
our clergy; his assistance to the Roman Court in this case was of
special value. He became so demonstrative in his friendship for
Father Hecker that the Pope was amused at it, and Father Hecker
relates in his letters home how the Holy Father rallied him about the
warmth of his advocacy of the American priest's cause, as did various
members of the Pontifcal court.
At that time and for many years afterwards Doctor Bernard Smith, an
Irish Benedictine monk, was Professor of Dogmatic Theology in the
College of the Propaganda; he is now the honored abbot of the great
Basilica of St. Paul without-the-walls. How Father Hecker came to
know the learned professor we have been unable to discover; but both
he and Monsignor Kirby, of the Irish College, became his firm friends
and powerful advocates. Without Doctor Smith's advice, indeed,
scarcely a step was taken in the case.
An unexpected ally was found in Bishop Connolly, of St. John's, New
Brunswick. He had been robbed on his way between Civita Vecchia and
Rome, and that misfortune gave him a special claim to the regard of
the Pope, with whom he soon became a favorite. The Holy Father
admired in him that energy of character and zeal for religion which
distinguished him in after years as Archbishop of Halifax. On hearing
of Father Hecker's case he studied it on account of sympathetic
interest in the aspects of Catholicity in the United States, part of
his diocese being at that time, we believe, in the State of Maine.
How ardent his friendship for Father Hecker soon became is shown by
his exclamation: "I am ready to die for you, and I am going to tell
the Pope so." He even offered to assist Father Hecker in paying his
personal expenses while in Rome. In a letter to the American Fathers
of December 18 Father Hecker writes:
"Another recent and providential event in our favor has been the
friendship of Bishop Connolly, of St. John's, New Brunswick. By his
extraordinary exertions and his warm friendship for us he has
succeeded in giving us the vantage ground in all quarters where we
were not in good favor. I told you in the last note that he had
spoken to the Holy Father in favor of our cause, but I had no time to
give you the substance of what was said. Bishop Connolly is a
full-blooded Irishman, but, fortunately for us, not implicated in any
party views in our country, and seeing that the Propaganda regarded
our cause as its own and had identified itself with our success, . . .
it being friendly to us as missionaries, he exerted all his influence
in our favor. His influence was not slight, for the Pope had
conceived a great friendship for him, and heaped all sorts of honors
on him. Well, he had a regular tussle with his Holiness about us and
our cause, and when the Holy Father repeated some things said of
me--against me, of course--he replied: 'Your Holiness, I should not
be at all surprised if some fine day you yourself would have to
canonize one of these Yankee fellows.' In one word, he left nothing
unsaid or undone with the Pope in our favor; and the Pope suggested
to him obtaining dispensation of our vows and forming a new company.
'They cannot expect me,' he said, 'to take the initiatory step; this
would be putting the cart before the horse. Let them do this, and
present their plan to me, and if I find it good, it shall have my
consent.' . . . The bishop has also seen and won over to our favor
Monsignor Talbot, who said to him: 'The only way now of settling the
difficulties is to give the American Fathers the liberty to form a
new company for the American missions.' In addition, the bishop wrote
a strong document in favor of our missions and of us, and presented
it to Cardinal Barnabo, which will be handed in to the Congregation
of Bishops and Regulars, who have our affairs in hand. . . . If this
good bishop should come in your way, whether by writing or otherwise,
you cannot be too grateful for what he has done for us. After
Cardinal Barnabo and Archbishop Bedini we owe more to him than to any
one else.
"Wind and tide are now in our favor, and my plan is to keep quiet and
stick close to the rudder to see that the ship keeps right."
On his way home from Rome Bishop Connolly wrote the following letter
to Father Hecker, dated at Marseilles, January 20, 1858:
"From the deep interest I feel in your concerns you will pardon my
curiosity in wishing to have the earliest intelligence of your fate
in the Congregation of Bishops and Regulars. I could wish I were near
you all the time, and have nothing else to attend to; but you have
got One more powerful than I at your right hand. Fix your hopes in
Him and you will not be confounded. After having done everything on
your part that unsleeping energy as well as prudence could suggest,
you must take the issue, however unpalatable it may be, as the
undoubted expression of God's will, and act (as I am sure you will
act) accordingly. . . . You must keep steadily in view the glorious
principle for which you came to Rome, and which I am convinced is for
the greater glory of God and the greater good of religion in America.
If you can start as a religious body with the approbation of Rome,
this would be the holiest and most auspicious consummation. . . . Be
guided at every step by the holy and enlightened men whose sympathies
you have won and in whose hands you will be always safe: Cardinal
Barnabo _in primis,_ and after him Monsignor Bedini and Doctors Kirby
and Smith. United with them at every step, failure is impossible--you
must and you will succeed. . . . I am sure that you know and feel
this as well as I do (for we have been, marvellously of the same way
of thinking on nearly all points), but as I feel I must write to you,
as it may be, perchance, of some consolation to you in your troubles,
I thought it better to say it over again. . . . If a letter or
anything else from me could be of any service, I need not tell you
that I am still on hand and only anxious to be employed. (Here
follows his address in Paris and Liverpool.) With all good wishes for
your success, and with the hope of hearing the happy tidings from
your own hand before I leave Europe, I am, Reverend dear Sir,
"Very faithfully yours in Christ,
"+ THOMAS L. CONNOLLY,
"Bishop of St. John's, N.B."
From what has been so far communicated to the reader, it will be seen
that Father Hecker's case had the strength of friendship to assist
it. But he was himself his best advocate. His traits of character
were lovable, and the very incongruity of such a man forced to plead
against the direst penalty known to a religious, was a singularly
strong argument. His cheerful demeanor while fighting for his life;
his puzzling questions on social and philosophical points; his
mingled mysticism and practical judgment; his utterance of political
sentiments which, as he truly said in one of his letters, if spoken
by any one but an American would elicit instant reproof; his total
lack of obsequiousness united to entire submission to lawful
authority, all helped to make for himself and his cause friends in
every direction.
The unanimous adhesion of the American Redemptorist missionaries was
a powerful element in his favor, and a priceless boon for his own
consolation. He was continually in receipt of such words as these:
"We all desire you to consider us fully identified with you and to
act in our name." "We have the utmost confidence in your discretion,
and your conservative views are quite to our mind." His whole heart
went out in response to these greetings. On October 24 he writes to
the Fathers:
"The contents of your note were what I had a right to expect from
you: sympathy, confidence, and reliance on Divine Providence. How
much these trials will endear us to each other! If we keep together
as one man and regard only God, defeat is impossible. Do not forget
to offer up continually prayers for me. How much I see the hand of
Providence in all our difficulties! And the end will, I trust, make
it evident as the sun."
But where he placed his entire trust is shown by the following, a
part of the same letter:
"Our affairs are in the hands of God. I hope no one will feel
discouraged, nor fear for me. All that is needed to bring the
interests of God to a successful issue is grace, grace, grace; and
this is obtained by prayer. And if the American Fathers will only
pray and get others to pray, and not let any one have the slightest
reason to bring a word against them in our present crisis, God will
be with us and help us, and Our Lady will take good care of us. So
far no step taken in our past need be regretted. If it were to be
done again it would have my consent. The blow given to me I have
endeavored to receive with humility and in view of God. It has not
produced any trouble in my soul, nor made me waver in the slightest
degree in my confidence in God or my duty towards Him. Let us not be
impatient. God is with us and will lead us if we confide in Him."
During his stay in Rome he corresponded regularly with his brother
George, whose ever-open purse paid all his expenses. We have also
found a very long letter of loving friendship from Doctor Brownson,
conveying the profoundest sympathy. This came during the most
critical period of the case and gave much consolation. It called
forth an answer equally affectionate.
He received exceedingly sympathetic letters from Fathers de Held and
de Buggenoms. The former was at the time rector of the house in
Liège, and wrote a letter to Cardinal Barnabo, a copy of which has
been preserved, which treats most favorably of Father Hecker's
character and discusses his case at length, petitioning a decision
which should reinstate him in the order.
Late in November he sought an interview with Cardinal Reisach,
holding him closely interested for two hours, conversing upon
American religious prospects and quite winning his friendship. By
means of such interviews, which, at Cardinal Barnabo's suggestion, he
sought with the chief prelates in Rome, he became widely known in the
city, and the state of religion in America was made a common topic of
conversation.
The following introduces a singular phase in the case. It is from a
letter written before the end of September, less than a month after
his arrival:
"My leisure moments are occupied in writing an article on the
'Present Condition and Future Prospects of the Catholic Faith in the
United States,' for the _Civilta Cattolica._ They have promised to
translate and publish it."
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:
"The cardinal had a long conversation with me, and he suggested
whether God might not desire of me a special work. I told him I would
not think of this while the dismission was over my head. He said, 'Of
course not; for if you are a _mauvais sujet,_ as the General thinks,
God will surely not use you for any special mission.'" The letter
here details more of the exchange of views between the cardinal and
Father Hecker, the latter astounded to hear from this direction
suggestions so closely tallying with his own interior aspirations
about the apostolic outlook in America. "But," continues the letter,
"you must well understand that I should not accept such a proposition
for myself before having asked the best counsel of men of God and
received their unhesitating approval of its being God's will. There
are holy men here, and I take counsel with them in every important
step; and they are religious, so that they are good judges in such
important matters. . . . If God wishes to make use of us in such a
design, and I can be assured of this on _competent authority,_
whatever it may cost, with His grace I will not shrink from it. I
call competent authority the approbation of good and holy men, and
one like the cardinal, who knows the country, knows all our affairs
now, and has every quality of mind and heart to be a competent judge
in this important matter. Though you have made me your plenipotentiary,
yet this is an individual affair, one we did not contemplate, one of
the highest import to our salvation and sanctification, and must
depend on God and our individual conscience.
"Even before making this proposition to you I asked advice from my
spiritual director, and he approved of it. You may be confident that
in every step which I take I endeavor to be actuated by the spirit of
God, and take every means to assure myself of it, so that hereafter
no scruple may trouble my conscience, and God's blessing be with me
and you also."
He writes thus towards the end of September: "The more I think of our
difficulties the more I am inclined to believe that they may have
been permitted by a good God for the very purpose of a work of this
kind. If wise and holy men say so, and we have the approbation of the
Holy See, is it not a mission offered to us by Divine Providence, and
ought we not cheerfully to embrace it?"
And on October 5: "I hope God has inspired you with some means of
coming to my help. Indeed, it is a difficult position, and the best I
can do is to throw myself constantly on Divine Providence and be
guided by Him. You will remember, and I hope, before this reaches
you, will have answered my proposition in my last note, whether or
not you would be willing to form an independent band of missionaries
to be devoted to the great wants of the country. I have considered
and reconsidered, and prayed and prayed, and in spite of my fears
this seems to me the direction in which _Divine Providence calls us_.
. . . With all the difficulties, dangers, and struggles that another
[community] movement presents before me, I feel more and more
convinced that it _is this that Divine Providence asks of us._ If we
should act in concert its success cannot be doubted--success not only
as regards our present kind of labors, but in a variety of other ways
which are open to us in our new country. . . . If you are prepared to
move in this direction it would be best, and indeed necessary, not
only to write to me your assent, but also a memorial to the
Propaganda--to Cardinal Barnabo--stating the interests and wants of
religion and of the country, and then petition to be permitted to
turn your labors in this direction. . . .
"Such a course involves the release of your obligations to the
[Redemptorist] Congregation, and this would have to be expressed
distinctly in your petition, and motived by good reasons there given."
Further on in the same letter he adds: "Since writing the above I
have had time for more reflection, and consulted with my spiritual
adviser, and this course appears to be the one Divine Providence
points out."
This very important letter ends as follows: "I endeavor to keep close
to God, to keep up my confidence in His protection, and in the aid of
Our Blessed Lady. I pray for you all; you cannot forget me in your
prayers."
Then follow suggestions about obtaining testimonials from the
American hierarchy for the information of the Holy See in a final
settlement of the entire case. The prelates who wrote, all very
favorably, were: Archbishops Hughes of New York, Kenrick of
Baltimore, Purcell of Cincinnati, Bishops Bayley of Newark, Spalding
of Louisville (both afterwards Archbishops of Baltimore), Lynch of
Charleston, Barry of Savannah, and De Goesbriand of Burlington,
Vermont.
On October 26, while wondering what would next happen, he writes:
"As for my part, I do not see one step ahead, but at the same time I
never felt so closely embraced in the arms of Divine Providence." But
on the next day: "It seems to me a great and entire change awaits
us. . . . We are all of us young, and if we keep close and true to
God--and there is nothing but ourselves to prevent this--a great and
hopeful future is at our waiting. I know you pray for me; continue to
do so, and believe me always your wholly devoted friend and brother
in Jesus and Mary."
On November 12: "My present impression is that neither union with the
Cisalpine Fathers nor separation as a band of [independent
Redemptorist] missionaries in the United States will be approved of
here. . . . What appears to me more and more probable is that we
shall have to start entirely upon our own basis. This is perhaps the
best of all, all things considered. . . . Such a movement has from
the beginning seemed to me _the one to which Divine Providence calls
us,_ but I always felt timid as long as any door was left open for us
to act in the Congregation. . . . I feel prepared to take this step
with you without hesitation and with great confidence, . . . I should
have been glad, as soon as my dismission was given, to have started
on in such a movement. But then it was my first duty to see whether
this work could not be accomplished by the Congregation (of the Most
Holy Redeemer); and, besides, I was not sure, as I now am, of your
views being the same as mine . . . all indicates the will of Divine
Providence in our regard and gives me confidence. . . .
"Father Hewit's letter, confirming your readiness to share your
fortunes with me, was most consoling and strengthening. God knows we
seek only His interest and glory and are ready to suffer anything
rather than offend Him. . . .
"We should take our present missions as the basis of our unity and
activity; at the same time not be exclusively restricted to them, but
leave ourselves at liberty to adapt ourselves to the [religious]
wants which may present themselves in our country. Were the question
presented to me to restrict myself exclusively to missions, in that
case I should feel in conscience bound to obtain from holy men a
decision on the question whether God had not pointed out another
field for me. . . . Taking our missions and our present mode of life
as the groundwork, the rest will have to be left to Divine
Providence, the character of the country, and our own spirit of faith
and good common sense."
In the same letter, that of December 25, he hopes that if the Holy
See separates them from old affiliations they will form a society
"which would embody in its life what is good in the American people
in the natural order and adapt itself to answer the great wants of
our people in the spiritual order. I must confess to you frankly that
thoughts of this kind do occupy my mind, and day by day they appear
to me to come more clearly from heaven. I cannot refuse to entertain
them without resisting what appear to me the inspirations of God. You
know that these are not new opinions hastily adopted. From the
beginning of my Catholic life there seemed always before me, but not
distinctly, some such work, and it is indicated both in _Questions of
the Soul_ and _Aspirations of Nature._ And I cannot resist the
thought that my present peculiar position is or may be providential
to further some such undertaking. . . . It might be imagined that
these views were but a ruse of the devil to thwart our common cause
and future prospects. To this I have only to answer that the old
rascal has been a long time at work to reach this point. If it be he,
I shall head him off because all that regards my personal vocation I
shall submit to wise and holy men and obey what they tell me."
Father Hecker had his first audience with Pius IX., after much delay,
on December 22. "I felt," he said, in giving an account of it in
after years, "that my trouble in Rome was the great crisis in my
life. I had one way of telling that I was not like Martin Luther: in
my inmost soul I was ready entirely ready, to submit to the judgment
of the Church. They had made me out a rebel and a radical to the Holy
Father, and when I saw him alone, after the usual salutations, and
while on my knees, I said: 'Look at me, Holy Father; see, my
shoulders are broad. Lay on the stripes. I will bear them. All I want
is justice. I want you to judge my case. I will submit.' The Pope's
eyes flled with tears at these words, and his manner was very kind."
The rest of the interview is given in a letter: "The Pope bade me
rise and told me he was informed all about my affairs. Then he asked
what was my desire. I replied that he might have the goodness to
examine the purpose of my coming to Rome, 'since it regarded the
conversion of the American people, a work which the most intelligent
and pious Catholics have at heart, among others Dr. Ives, whom you
know.' 'Yes,' he said; 'has his wife become a Catholic?' I replied in
the affirmative. 'But what can I do?' he said; 'the affair is being
examined by Archbishop Bizarri (Secretary of the Congregation of
Bishops and Regulars), and nothing can be done until he gives in his
report; then I will give my opinion and my decision.' 'Your decision,
most Holy Father, is God's decision, and whatever it may be willingly
and humbly will I submit to it.' While I was making this remark his
Holiness paid the greatest attention, and it seemed to satisfy and
please him. 'The American people,' he continued, 'are much engrossed
in worldly things and in the pursuit of wealth, and these are not
favorable to religion; it is not I who say so, but our Lord in the
Gospel.' 'The United States, your Holiness,' I replied, 'is in its
youth, and, like a young father of a family occupied in furnishing
his house, while this is going on he must be busy; but the American
people do not make money to hoard it, nor are they miserly.' 'No,
no,' he replied; 'they are willing to give when they possess riches.
The bishops tell me they are generous in aiding the building of
churches. You see,' he added, 'I know the bright side as well as the
dark side of the Americans; but in the United States there exists a
too unrestricted freedom, all the refugees and revolutionists gather
there and are in full liberty.' 'True, most Holy Father; but this has
a good side. Many of them, seeing in the United States that the
Church is self-subsisting and not necessarily connected with what
they call despotism, begin to regard it as a Divine institution and
return to her fold.' 'Yes,' he said, 'the Church is as much at home
in a republic as in a monarchy or aristocracy. But then, again, you
have the abolitionists and their opponents, who get each other by the
hair.' 'There is also the Catholic faith, Holy Father, which if once
known would act on these parties like oil upon troubled waters, and
our best-informed statesmen are becoming more and more convinced that
Catholicity is necessary to sustain our institutions, and enable our
young country to realize her great destiny. And allow me to add, most
Holy Father, that it would be an enterprise worthy of your glorious
pontificate to set on foot the measures necessary for the beginning
of the conversion of America.'
"On retiring he gave me his blessing, and repeated in a loud voice as
I kneeled, 'Bravo! Bravo!'"
"Pius IX.," said Father Hecker afterwards, "was a man of the largest
head, of still larger heart, moved more by his impulses than by his
judgment; but his impulses were great, noble, all-embracing."
It will not be out of place here to look more closely into Father
Hecker's conscience and study his motives. One might ask why he did
not simply submit to the infliction visited upon him by his superior
in the order, and humbly withdraw from notice till God should find a
way to vindicate him. But his case was not a personal one. He was in
Rome representing a body of priests and a public cause, and every
principle of duty and honor required an appeal to higher authority.
Nor was vindication the chief end in view, but rather freedom to
follow the dictates of the Holy Spirit in accordance with Catholic
traditions and wholly subject to the laws and usages of the Church.
Beyond securing exactly this he had no object whatever. On February
19, 1858, he thus wrote to his brother George:
"But there is no use of keeping back anything. My policy has all
along been to have no policy, but to be frank, truthful, and have no
fear. For my own part I will try my best to be true to the light and
grace given me, even though it reduces me to perfect insignificance.
I desire nothing upon earth except to labor for the good of our
Religion and our Country, and whatever may be the decision of our
affairs here, my aims cannot be defeated. I feel, indeed, quite
indifferent about the decision which may be given, so that they allow
us freedom."
As illustrating Father Hecker's supernatural motives and rectitude of
conscience the following extracts from letters to the Fathers will be
of interest. In September, when the arrow was yet in the wound, he
wrote:
"I have no feelings of resentment against any one of the actors [in
this matter]. On the contrary I could embrace them all with unfeigned
sentiments of love. God has been exceedingly good not to let me be
even tempted in this way."
Again, on December 5:
"Your repeated assurances of being united with me in our future fills
me with consolation and courage. We may well repeat the American
motto, 'United we stand, divided we fall.' Never did I find myself
more sustained by the grace of God. How often I have heard repeated
by acquaintances I have made here: 'Why, Father Hecker, you are the
happiest man in Rome!' Little do they know how many sleepless nights
I have passed, how deeply I have suffered within three months. But
isn't Almighty God good? It seems I never knew or felt before what it
is to be wholly devoted to Him."
On December 9, after a long exposition of the need of a new religious
missionary institute for America:
"Considering our past training, and many other advantages which we
possess, I cannot but believe that God will use us, provided that we
remain faithful to Him, united together as one man, and ready to make
any sacrifice for some such holy enterprise; and my daily prayer is
that the Holy Father may receive a special grace and inspiration to
welcome and bless such a proposition."
With his Christmas greetings he wrote: "From the start I have not
suffered myself to repose a moment when there was anything to be done
which promised help. Whatever may be the result of our affairs, this
consolation will be with me--I did my utmost, and everything just and
honorable, to deserve success. No one would believe how much I have
gone through at Rome, but I do it cheerfully, and sometimes gaily,
because I know it is the will of God."
On February 19, 1858: "The experience I have made here is worth more
than my weight in gold. If God intends to employ us in any important
work in the future, such an experience was absolutely necessary for
us. It is a novitiate on a large scale. I cannot thank God
sufficiently for my having made it thus far without incurring by my
conduct the displeasure or censure of any one."
And a week afterwards: "You should write often, for words of
sympathy, hope, encouragement are much to me now in these trials,
difficulties, and conflicts. In all my Catholic life I have not
experienced oppression and anxiety of mind in such a degree as I have
for these ten days past."
March 6: "So far from my devotion to religion being diminished by
recent events, it has, thank God, greatly increased; but many other
things have been changed in me. On many new points my intelligence
has been awakened; experience has dispelled much ignorance, and on
the whole I hope that my faith and heart have been more purified. If
God spares my life to return, I hope to come back more a man, a
better Catholic, and more entirely devoted to the work of God."
The following is from a copy of a letter to Father de Held dated
November 2: "One thing my trials have taught me, and this is the one
thing important--to love God more. It almost seems that I did not
know before what it is to love Him."
When it became evident that the Holy See would decide the case so as
to make it necessary for the Fathers to form a new society, Father
Hecker did not accept even this as a final indication of Providence
that external circumstances had made it possible for him to realize
his long-cherished dreams of an American apostolate; for he was at
liberty still to refuse. He redoubled his prayers. His pilgrimage to
the shrine of St. Alphonsus is already known to the reader; he caused
a novena of Masses to be said at the altar of Our Lady of Perpetual
Help in the Redemptorist Church in Rome; he said Mass himself at all
the great shrines, especially the Confession of St. Peter, the altar
of St. Ignatius and that of St. Philip Neri; he earnestly entreated
all his friends, old ones at home and new-found ones in Rome, to join
with him in his prayers for light.
He furthermore took measures to obtain the counsel of wise and holy
men. Every one whom he thought worthy of his confidence was asked for
an opinion. Finally he drew up a formal document, known in this
biography as the Roman Statement, and already familiar by reference
and quotation, and placed it in the hands of the three religious
whose names, in addition to those of Cardinal Barnabo and Archbishop
Bedini, appear at the end of the extract we make from its original
draft. It opens with a summary of his conversion, entrance into
religion, and missionary life, and embraces a full enough statement
of the trouble with the General of the order--a matter of notoriety
at the time in the city of Rome. He then describes his own interior
aspirations and vocation to the apostolate in America, backing up the
authority of that inner voice with the external testimonials of
prelates and priests and laymen, whose letters had been procured by
the Propaganda as evidence in the case before the Congregation of
Bishops and Regulars.
"If God has called me," he continues, "to such a work, His providence
has in a singular way, since my arrival at Rome, opened the door for
me to undertake it. The object of my coming to Rome was to induce the
General to sustain and favor the extension of our missionary labors
in the United States. It was undertaken altogether for the good of
the order, in the general interests of religion, and in undoubted
good faith. Under false impressions of my purpose, my expulsion from
the Congregation was decreed three days after my arrival. This was
about three months ago, and it was the source of the deepest
affliction to me, and up to within a short time my greatest desire
was to re-enter the Congregation. At present it seems to me that
these things were permitted by Divine Providence in order to place me
in the position to undertake that mission which has never ceased to
occupy my thoughts."
After some description of the state of religion in America the
statement concludes:
"These [American non-Catholics] require an institution which shall
have their conversion to the Catholic faith as its principal aim,
which is free to develop itself according to the fresh wants which
may spring up, thus opening an attractive future to the religious
vocations of the Catholic young men of that country.
"Regarding, therefore, my early and extensive acquaintance among my
own people, politically, socially, religiously, with the knowledge of
their peculiar wants, with their errors also; and the way in which
God has led me and the graces given to me; and my interior
convictions and the experience acquired confirming them since my
Catholic life, and also my singular position at present--the
question, in conclusion, is to know from holy, instructed, and
experienced men in such matters whether or not there is sufficient
evidence of a special vocation from God for me to undertake now such
a work."
What follows is placed at the bottom of the last page of the
statement:
"EPIPHANY, 1858, ROME.
"This document I had translated into Italian, and I gave it to
Cardinal Barnabo, Archbishop Bedini, Father Francis, Passionist--my
director while in Rome--Father Gregorio, definitor, Carmelite, and
Father Druelle, of the Congregation of the Holy Cross, and each gave
a favorable answer."
Father Hecker often said that he was fully determined to forego the
entire matter, go back to the Redemptorists, or drift whithersoever
Providence might will, if a single one of the men whom he thus
consulted had failed to approve him, or had so much as expressed a
doubt. He had inquired who were the most spiritually enlightened men
in Rome, and had been guided to the three religious whom he had
associated with Cardinal Barnabo and Archbishop Bedini to assist him
in coming to a decision.
The end came at last, and is announced in a letter of March 9, 1858:
"The Pope has spoken, and the American Fathers, including myself,
are dispensed from their vows. The decree is not in my hands, but
Cardinal Barnabo read it to me last evening. The General is not
mentioned in it, and no attention whatever is paid to his action in
my regard. The other Fathers are dispensed in view of the petition
they made, as the demand for separation as Redemptorists would
destroy the unity of the Congregation, and in the dispensation I am
associated with them. The Cardinal [Barnabo] is wholly content; says
that I must ask immediately for an audience to thank the Pope. . . .
Now let us thank God for our success."
On March 11: "We are left in entire liberty to act in the future as
God and our intelligence shall point the way. Let us be thankful to
God, humble towards each other and every one else, and more than ever
in earnest to do the work God demands at our hands. . . . The Pope
had before him all the documents, yours and mine and the General's,
and the letters from the Archbishops and Bishops of the United
States. Archbishop Bizarri (Secretary of the Congregation of Bishops
and Regulars) gave him a verbal report of their contents and read
some of the letters. Subsequently the Pope himself examined them and
came to the conclusion to grant us dispensation. But there was I in
the way, who had not petitioned for a dispensation. And why not?
Simply because Cardinal Barnabo would have been offended at me if I
had done so. . . . I could not go against the wishes of the cardinal.
A few days after he had given me his views, and with such warmth that
I could not act against them, he saw the Pope, who informed him of
his intention to give us dispensation and to set aside the decree of
my expulsion. On seeing the cardinal after this audience he told me
that I might communicate this to Archbishop Bizarri. I did so by
note, telling him that if the Pope set aside my expulsion and was
determined to give the other American Fathers dispensation from their
vows, in view of the circumstances which had arisen I would be
content to accept my dispensation also. This note of mine was shown
to the Pope, and hence he immediately associated me with you in the
dispensation.
"The wording of the decree is such as to make it plain that it was
given in view of your memorial, and its terms are calculated to give
a favorable impression of us. . . . Archbishop Bizarri told me
yesterday, when I went to thank him for his part, that in it the Holy
See had given us its praise, and he trusted we would show ourselves
worthy of it in the future. I rejoined that since the commencement of
our Catholic life we had given ourselves soul and body entirely to
the increase of God's glory and the interests of His Church, and it
was our firm resolve to continue to do so to the end of our lives. He
was quite gratified with our contentment with the decision, for I
spoke, as I always have done, in your name as well as my own.
"But whom do you think I met in his antechamber? The General [of the
Redemptorists]. When he came in and got seated I immediately went
across the room and reached out my hand to him, and we shook hands
and sat down beside each other. . . . In the course of the
conversation he inquired what we intended to do in the future. My
reply was that we had been guided by God's providence in the past and
we looked to Him for guidance in our future. . . . As to my return
[home], the cardinal says I must not think of departing till after
Easter. Indeed, I see that before I can obtain an audience to thank
the Holy Father it will be hard on to Easter. If there be a few days
intervening I will go to Our Lady of Loretto to invoke her aid in our
behalf and for her protection over us as a body and over each one in
particular. In May, earlier or later in the month, with God's
blessing and your prayers, I hope to be with you.
"The decree, which places us, according to the Canons, under the
authority of the Bishops, you will, of course, understand, does not
in any way make us parish priests. The Pope could not tell us in it
to commence another congregation, although this is what he, and
Cardinal Barnabo, and Archbishop Bedini, and others, expect from us.
He [the Pope] said that for him to tell us so [officially] would be
putting the cart before the horse. These are his words."
On March 18: "It is customary here, before giving dispensation of
vows to religious, to require them to show their admission into a
diocese. As this was not required in our case, we are consequently at
liberty now to choose any bishop we please who will receive us.
'Choose your bishop, inform him of your intentions, and if he
approves, arrange your conditions with him.' These are the cardinal's
words, and both he and Archbishop Bedini suggested New York. . . . My
trip to Loretto has come to naught, as I can find no one to accompany
me, and then my health, I fear, will not bear so much fatigue, I
shall come back with some gray hairs; I thought to pull them all out
before my return, but on looking this morning with that intention I
found them _too many._ However, that is only on the outside; within
all is right--young, fresh, and full of courage, and ready to fight
the good fight."
The following is a memorandum of his second audience with Pius IX.:
"Yesterday, the 16th of March, the Pope accorded me an audience, and
on my entering his room he repeated my name, gave me his blessing,
and after I had kissed his ring he told me to rise, and said: 'At
length your affairs are determined. We have many causes to decide,
and each must have its turn; yours came finally, and now you have our
decision.' 'True,' I replied, 'and your decision gives me great
satisfaction, and it appears to me that it should be satisfactory to
all concerned.' 'I found you,' he rejoined, 'like Abraham and Lot,
and (making a motion with his hand) I told one to take this, the
other that direction.' 'For my part,' I said, 'I look upon the
decision as providential, as I sought no personal triumph over the
General, but entertain every sentiment of charity towards him, and
every one of my former religious brethren.' This remark appeared to
move the Pope, and I continued: 'I thought of your Holiness' decision
in the holy Mass of this morning, when in the Gospel our Lord reminds
us not to decide according to the appearances of things, but render a
just judgment; and such is the one you have given, and for our part
we trust that you will receive in the future consolation and joy
[from our conduct].' 'As you petitioned,' he said, 'with the other
Fathers as one of the Congregation, in giving you dispensation I
considered you a member of the Congregation.' 'So I understood it,'
was my reply; 'and as a [private] person I felt no inclination to
defend my character, but as a priest I felt it to be my duty; and in
this regard your Holiness has done all that I have desired.' 'But you
intend to remain,' he inquired, 'together in community?' 'Most
assuredly, your Holiness; our intention is to live and work as we
have hitherto done. But there are many [spiritual] privileges
attached to the work of the missions very necessary to their success,
and which we would gladly participate in.' 'Well, well,' he answered,
'organize, begin your work, and then demand them, and I will grant
them to you. The Americans, however, are very much engrossed in
material pursuits.' 'True, Holy Father,' I replied, 'but the faith is
there. We five missionaries are Americans, and were like the others,
but you see the grace of God has withdrawn us from these things and
moved us to consecrate ourselves wholly to God and His Church, and we
hope it will do the same for many of our countrymen. And once our
countrymen are Catholics, we hope they will do great things for God's
Church and His glory, for they have enthusiasm.' 'Yes, yes,' he
rejoined, 'it would be a great consolation to me.' I asked him if he
would grant me a plenary indulgence for my brethren and my friends in
the United States. 'Well,' he said, 'but I must have a rescript.' 'I
have one with me which perhaps will do,' I answered. Looking over it,
he made some alterations and signed it. I knelt down at his feet and
begged him to give me a large blessing before my departure, in order
that I might become a great missionary in the United States--which he
gave me most cordially, and I retired.
"His manner was very affectionate, and in the course of the
conversation he called me _'caro mio'_ and _'figlio mio'_ several
times. We could not desire to leave a more favorable impression than
exists here in regard to us and our part in the recent transaction,
and we have the sympathy of the Pope and the Propaganda. Rome will
withhold nothing from us if we prove worthy of its confidence, and
will hail our success with true joy. I look upon this settlement of
our difficulties as the work of Divine Providence, and my prayer is
that it may make me humble, modest, and renew my desire to consecrate
myself wholly to God's designs."
He writes to the Fathers, March 27: "The seven months passed here in
Rome seem to me an age; and have taxed me to that extent that I look
forward to home as a place of rest and repose. When I think of the
fears, anxieties, and labors undergone I say to myself--enough for
this time. On the other hand, when I remember the warm and
disinterested friends God has given us on account of these
difficulties, and the happy issue to which His providence has
conducted them, my heart is full of gratitude and joy. To me the
future looks bright, hopeful, full of promise, and I feel confident
in God's providence, and assured of His grace in our regard. I feel
like raising up the cross as our standard and adopting one word as
our motto--CONQUER!
"I have just received the documents for you to give the Papal
benediction at the missions, and will send them. A letter reached
here this week from the Bishop of Burlington, Vt., and it is strongly
in our favor; it concludes by saying that all that we required to
make us a religious Congregation was the special blessing of the Holy
Father."
Again, on April 3: "Monsignor Bedini asked of the Pope the special
benediction that Bishop De Goesbriand suggested, and he replied: 'Did
I not give it to Père Hecker, and through him to his brethren, when
he was here?' 'But,' answered Monsignor Bedini, 'give them this
benediction this time on the request of the bishop.' And he answered:
'It is well; I do.' So there is a special blessing from the Holy
Father in view of our forming a religious body. Indeed, that is so
well understood here that several have inquired what name we intend
to adopt, etc. Of course to all such questions my answer is: 'I can
say nothing; the future is in God's hands, and we intend to follow
His providence.' . . .
"Good Cardinal Barnabo looks upon us with a paternal regard, and when
I expressed in your name how warmly we returned his affection, and
what a deep gratitude we owed him, he was deeply moved, and replied
that he did not deserve such sentiments, and that he had only done
justice. Since the settlement of our affairs I have let no occasion
pass to express our gratitude to those who have befriended us; and as
for Cardinal Barnabo, Monsignor Bedini, Bishop Connolly, and Doctor
Bernard Smith, Benedictine monk, they should be put at the head of
the list of our spiritual benefactors and remembered in all our
prayers. Now that we are a body, I would advise this to be done at
once. The Holy Father stands No. 1; that is understood.
"How much I have to relate to you on my return! Many things I did not
venture to write down on paper, and many I can communicate to no one
else but you. How great is my desire to see you!--it seems that I
have no other.
"I have taken passage for Marseilles on Tuesday after Easter, the 6th
of April, and intend to take passage on the _Vanderbilt,_ which
leaves Havre on the 28th. . . . I saw the General on Tuesday of this
week, to take leave of him. After some conversation we left in good
feeling, promising to pray _pro invicem._ God bless him!"
Before leaving Paris Father Hecker received extremely affectionate
letters of congratulation from his old friends, Fathers de Held and
de Buggenoms.
The following is the decree of the Congregation of Bishops and
Regulars:
"Certain priests of the Congregation of the Most Holy Redeemer in the
United States of North America recently presented their most humble
petition to our Most Holy Lord Pope Pius IX., that in view of certain
special reasons he would grant that they might be withdrawn from the
authority and jurisdiction of the Rector Major and be governed by a
superior of their own, immediately subject to the Apostolic See, and
according to the [Redemptorist] Rule approved by Benedict XIV., of
holy memory. If, however, this should not be granted to them, they
most humbly asked for dispensation from their vows in the said
Congregation. After having carefully considered the matter, it
appeared to his Holiness that a separation of this kind would be
prejudicial to the unity of the Congregation and by no means accord
with the Institute of St. Alphonsus, and therefore should not be
permitted. Since, however, it was represented to his Holiness that
the petitioners spare no labor in the prosecution of the holy
missions, in the conversion of souls, and in the dissemination of
Christian doctrine, and are for this reason commended by many
bishops, it seemed more expedient to his Holiness to withdraw them
from the said Congregation, that they might apply themselves to the
prosecution of the works of the sacred ministry under the direction
of the local bishops. Wherefore his Holiness by the tenor of this
decree, and by his Apostolic authority, does dispense from their
simple vows and from that of permanence in the Congregation the said
priests, viz.: Clarence Walworth, Augustine Hewit, George Deshon, and
Francis Baker, together with the priest Isaac Hecker, who has joined
himself to their petition in respect to dispensation from the vows,
and declares them to be dispensed and entirely released, so that they
no longer belong to the said Congregation. And his Holiness
confidently trusts that under the direction and jurisdiction of the
local bishops, according to the prescription of the sacred Canons,
the above-mentioned priests will labor by work, example, and word in
the vineyard of the Lord, and give themselves with alacrity to the
eternal salvation of souls, and promote with all their power the
sanctification of their neighbor.
"Given at Rome, in the office of the Sacred Congregation of Bishops
and Regulars, the 6th day of March, 1858.
"[L. S.] G. CARDINAL DELLA GENGA, Prefect.
"A., ARCHBISHOP OF PHILIPPI, Secretary."*
[* Nuper nonnulli ex Presbyteris Congregationis SSmi Redemptoris in
provinciis Americæ Septentrionalis foederatis existentibus SSmum D.
N. Pium PP. IX., supplici prece deprecabantur, ut eis ob speciales
circumstantias concederet ab auctoritate et jurisdictione Rectoris
Majoris subtrahi, ac a proprio Superiore Apostolicæ Sedi immediate
subjecto juxta regulam a Benedicto XIV., sanctæ memoriæ, approbatam
gubernari. Quod ad id eis datum non esset, dispensationem a votis in
dicta Congregatione emissis, humillime expostulabant. Re sedulo
perpensa, Sanctitas Sua existimavit hujusmodi separationem unitati
Congregationis officere, et S. Alphonsi instituto minime respondere
ideoque haud permittendum esse. Cum autem relatum sit oratores nulli
labore parcere in sacris expeditionibus peragendis, et in proximorum
conversione, Christianaque institutione curanda, et idcirco a
pluribus Antistibus commendentur, visum est SSmo Domino magis
expedire eos a præfata Congregatione eximi, ut in sacri ministerii
opera promovenda sub directione Antistitum locorum incumbere possint.
Quapropter Sanctitas Sua presbyteros Clarentium Walworth, Augustinum
Hewit, Georgium Deshon, et Franciscum Baker, una cum presbytero Isaac
Hecker, qui eorumdem postulationibus quoad dispensationem a votis
adhæsit, a votis simplicibus, etiam permanentiæ in Congregatione SSmi
Redemptoris emissis, hujus Decreti tenore, Apostolica auctoritate
dispensat, et dispensatos, ac prorsus solutos esse declarat, ita ut
ad eamdem Congregationem amplius non pertineant. Confidit vero
Sanctitas Sua memoratos Presbyteros, qua opere, qua exemplo, qua
sermone, in vinea Domini sub directione et jurisdictione Antistitum
locorum, ad præscriptum SS. Canonum adlaboraturos, ut æternam
animarum salutem alacriter curent, atque proximorum sanctificationem
pro viribus promoveant.
Datum Romæ, ex Secretaria Sacræ Congregationis Episcoporum et
Regularium, Die 6 Martii, 1858.
[L. + S.] G. CARDINAL DELLA GENGA, Præf.
A., ARCHIEPISCOPUS PHILIPPEN, Sec.]
NOTE.--I wish to add to this, that the relations between the
Redemptorists and Paulists are, and I trust will continue to be, most
amicable.
AUG. F. HEWIT, C.S.P., Superior.
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