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Updated: June 24, 2025
Not long after this strange happening, Henry D. Thoreau came to the Farm, and Mr. Hecker found in him a sympathetic companion. Presently the two went away together, for the purpose, I think, of determining by experiment the minimum amount of nourishment actually required to sustain life. They never came back.
Lest the reader may have got an impression, from any of the extracts already given, that Isaac Hecker was puffed up by the pride of his own innocence, we transcribe what follows. It shows that he did not fall under the Apostle's condemnation: "If we say that we have no sin, we deceive ourselves, and the truth is not in us."
Nor did the attitude of non-Catholics, taking them generally, invite anything else. Isaac Hecker, passing into the Church, not only came into contact with its members, but was to be for some years exclusively in their company.
The late John R. G. Hassard, who had already succeeded as a journalist, was chosen by Father Hecker as his assistant in the editorial work.
With all, moreover, Father Hecker insisted on the practice of the natural virtues, honesty, temperance, truthfulness, kindliness. courage, and manliness generally, as preceding any practical move towards the higher life. He first explored the character and life of his penitent in search of what natural power he had, and then demanded its full exertion.
The Archbishop of New York favored the project of holding a Catholic Congress in America, and encouraged Father Hecker to study the proceedings at Malines with this end in view. Their stay at Malines was full of instruction, as they heard there the renowned orators, Dupanloup and Montalembert, as well as others of note.
If Christianity had never presented itself under any other aspect than this to Isaac Hecker, it is certain that it would never have obtained his allegiance. Yet it is equally certain that he never rejected Christ under any aspect in which He was presented to him.
But while these three figures were, after Emerson and Thoreau, the most representative of the group, the student of the Transcendental period will be equally interested in watching its influence upon many other types of young men: upon future journalists and publicists like George William Curtis, Charles A. Dana, and George Ripley; upon religionists like Orestes Brownson, Father Hecker, and James Freeman Clarke; and upon poets like Jones Very, Christopher.
It is because of this indwelling of the Holy Spirit in every regenerate soul that Father Hecker so vigorously maintained that the freedom of the individual is a golden opportunity for the Catbolic apostolate, according to the text "Where the Spirit of the Lord is, there is liberty." Freedom, he affirmed, was in absolute consonance with Catholic doctrine.
The Church is God acting directly on the human race, guiding it to its true destiny, the road of all true progress." The Exposition, as already said, had been talked to all comers by Father Hecker, and in various parts of Europe, but was put into shape in the autumn of 1874, while he was in the north of Italy. He took it to Rome and offered it to the Propaganda Press.
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