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Updated: June 24, 2025
For the last three or four years of his life to say Mass at all became a struggle which was as curious as it was distressing to witness. Those who had often read of such things in the lives of the servants of God were nevertheless amazed at the sight of them in Father Hecker.
But I do not lose the bright recollection of Ernest the Seeker, nor forget the frank, ardent, generous, manly youth, Isaac Hecker. Very truly yours, George William Curtis." One of the teachers at Brook Farm was George P. Bradford, who left there at about the same time Curtis did, and was then a tutor in Concord.
Father Hecker felt that he was a pioneer in thus dealing with rationalized Protestants. His eye was quick to see the signs of the breaking up of dogmatic Protestantism, and he was early out among the vast intellectual wreckage, endeavoring to catch and tow into port what fragments he could of a system founded on doubt and on the denial of human virtue and human intelligence.
The epidemic form appeared about 1374, although Hecker claims that, at that time, it was no new thing. Assemblages of men and women were seen at Aix-la-Chapelle who, impelled by a common delusion, would form circles, hand in hand, and dance in wild delirium until they fell to the ground exhausted, somewhat after the manner of the Ghost-Dance or Messiah-Dance of our North American Indians.
Theoretically and practically, Isaac Hecker loved humanity; to make men happy was his ever-renewed endeavor; was, in truth, the condition on which his own happiness depended.
We shall not meet each other, for I can meet him on no other grounds than those of love. We may talk intellectually together, and remark, and reply, and remark again." We give the reader from the diary the following estimate of a transcendentalist, mainly to serve as a background for the picture which Isaac Hecker drew of his own mind in the succeeding pages: "June 14.
In the autumn of 1834, when he first made acquaintance with Orestes Brownson, Isaac Hecker was not yet fifteen, while the reform lecturer was in his early thirties.
The toss thus given Isaac Hecker by Bishop Hughes's catapult of "discipline" had the good effect of throwing him again upon a full and perfect and final investigation of Protestantism. My honor, my consistency, my character consists in faithfulness to God's love, God's truth, and nothing else. Let me be but true to Him how then can I be false to either man or the world?
You are not wrong in considering me a friend; that is, if much love may atone for little power to befriend. . . . Providentially, it now appears, you men have always had an individual force that detached you completely from your confrères. To me and to the multitudes you were never Redemptorists, never Liguorians, but Hecker, Walworth, Hewit, Deshon, Baker.
Though I'll bet if some one had hammered it into his head that it was business and not a parlor entertainment, he'd have buckled down and done something. It wasn't that he was afraid of punishment; he'd take any amount and come back smiling. I came out of the Locker Building late that evening and Hecker and Cooper were just ahead of me.
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