Читать книгу Life of Father Hecker - Walter Elliott - Страница 19

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"Monday, April 17, 1843.—Yesterday I went to the Catholic church at West Roxbury. It was Easter Sunday. The services were, to me, very impressively affecting. The altar-piece represented Christ's rising from the tomb, and this was the subject-matter of the priest's sermon. In the midst of it he turned and pointed to the painting, with a few touching words. All eyes followed his, which made his remarks doubly affecting. How inspiring it must be to the priest, when he is preaching, to see around him the Saviour, and the goodly company of martyrs, saints, and fathers! There may be objections to having paintings and sculptures in churches, but I confess that I never enter a place where there is either but I feel an awe, an invisible influence, which strikes me mute. I would sit in silence, covering my head. A sanctified atmosphere seems to fill the place and to penetrate my soul when I enter, as if I were in a holy temple. 'Thou standest in a holy place,' I would say. A loud word, a heavy footstep, makes me shudder, as if an infidel were desecrating the place. I stand speechless, in a magical atmosphere that wraps my whole being, scarcely daring to lift my eyes. A perfect stillness comes over my soul; it seems to be soaring on the bosom of clouds."

"Tuesday, April 18.—I confess that either the Church is not sufficient for my wants or I have not seen it in its glory. I hope it may be the latter. I do not want to say it, but I must own that it fills me no more. I contemplate it, I look at it, I comprehend it. It does not lead me to aspire. I feel that either it has nothing to give, or that what it has is not that for which my soul is aching. I know it can be said in reply that I cannot know what the Church has until I am in communion with it; that it satisfies natures greater than mine; that it is the true life of the world; that there is no true spirituality outside of it, and that before I can judge it rightly my life must be equal to it in purity and elevation. Much more might be said. But, after all, what is it? The Catholic shows up the Anglican; the Anglican retorts with an accusation of corruption, and even a want of purity; the Protestant, the Presbyterian, claim their own mission at the expense of consistency and good logic. …

"The whole fact, I suppose, is that if there is anything in Succession, Tradition, Infallibility, Church organism and form, it is in the Catholic Church, and our business will be to stop this controversy and call an Ecumenical Council which shall settle these matters according to the Bible, Tradition, and the light of the Church."

There is a touch of unconscious humor in the final paragraph which clamored for quotation. But it was plainly written in profound earnest.

"Thursday, April 20.—My soul is disquieted, my heart aches … Tears flow from my eyes involuntarily. My soul is grieved—for what? Yesterday, as I was praying, the thought flashed across my mind, Where is God? Is He not here? Why prayest thou as if He were at a great distance from thee? Think of it. Where canst thou place Him—in what locality? Is He not here in thy midst? Is His presence not nearest of all to thee? Oh, think of it! God is here. …

"Am I impious to say that the language used in Scripture for Christ's expresses the thoughts of my soul? Oh, could we but understand that the kingdom of heaven is always at hand to the discerner, and that God calls upon all to 'Repent, for ye shall not all disappear until it shall open. This generation shall not pass away.'"

Then follows a page of philosophizing on time and eternity, immensity and space, and "monads who may develop or fulfil their destiny in other worlds than this," a reminiscence, perhaps, of the lectures on such topics at which Mr. Curtis says Isaac used to "look in," hoping to "find an answer to his questions." Such speculations are a trait throughout the diary, though they are everywhere subordinate to the practical ends which dominantly interest him. A day or two later comes a passage, already given in a preceding chapter, in reference to certain prophetic dreams which it has been given him to see realized. And at once this follows:

"April 24, Noon.—The Catholic Church alone seems to satisfy my wants, my faith, life, soul. These may be baseless fabrics, chimeras dire, or what you please. I may be laboring under a delusion. Yet my soul is Catholic, and that faith responds to my soul in its religious aspirations and its longings. I have not wished to make myself Catholic, but that answers on all sides to the wants of my soul. It is so rich, so full. One is in harmony all over—in unison with heaven, with the present, living in the natural body, and the past, who have changed. There is a solidarity between them through the Church. I do not feel controversial. My soul is filled."

From this point he speedily recedes. By the next day he is "lost almost in the flesh"; "fallen into an identity with my body," and notes that for some time he has "done little in study, but feel that I have lived very much." What hinders him he supposes to be "contemplating any certain amount of study which I ought to accomplish—looking to it as an end. Why should I not be satisfied when I am living, growing? Did Christ and His apostles study languages? I have the life—is not that the end?"

"April 28.—What shall I say? Am I wrong? Should I submit and give myself up to that which does not engage my whole being? To me the Church is not the great object of life. I am now out of it in the common meaning. I am not subject to its ordinances. Is it not best for me to accept my own nature rather than attempt to mould it as though it were an object? Is not our own existence more than this existence in the world?

"I read this morning an extract from Heine upon Schelling which affected me more than anything I have read for six months. The Church, says Schelling in substance, was first Petrine, then Pauline, and must be love-embracing, John-like. Peter, Catholicism; Paul, Protestantism; John, what is to be. The statement struck me and responded to my own dim intuitions. Catholicism is solidarity; Protestantism is individuality. What we want, and are tending to, is what shall unite them both, as John's spirit does—and that in each individual. We want neither the authority of History nor of the Individual; neither Infallibility nor Reason by itself but both combined in Life. Neither Precedent nor Opinion, but Being—neither a written nor a preached Gospel, but a living one. …

"It is only through Christ we can see the love, goodness, and wisdom of God. He is to us what the telescope is to the astronomer, with this difference: He so exalts and purifies us that our subject becomes the power to see. The telescope is a medium through which the boundaries of our vision are enlarged, but it is passive. Christ is an active Mediator who begets us if we will, and gives us power to see by becoming one with Him."

"May 3.—We all look upon this world as suits our moods, assimilating only such food as suits our dispositions—and no doubt there is sufficient variety to suit all. … Every personality individualizes the world to himself not subjectively but truly objectively. … Every individual ought, perhaps, to be satisfied with his own character. For it is an important truth of Fourier's that attractions are in proportion to destinies. Fear in proportion to hope, pain in proportion to pleasure, strength in proportion to destiny, etc. But it is mysterious that we know all this. 'Man has become as one of us.' We are all dead.

"Ah, mystic! dost thou show thyself in this shape? But now, being dead, shall we receive life and immortality (for I imagine immortality the solidarity of life—i.e., the union of the two lives, here and heaven) through Jesus Christ, the Son of the living God, and so lose 'the knowledge of good and evil.' For as in Adam all died, so shall ye all be made alive through Jesus Christ.' The effect of the fall was literally the knowledge of good and evil. God knows no evil, and when we become one with Him, through the Mediator, we shall regain our previous state. Knowledge is the effect of sin, and is perhaps destined to correct itself. Consciousness and knowledge go together. Spontaneity and life are one. Knowledge is no gain, for it gives nothing. I can only know what has been given through spontaneity. Spontaneity is unity, one; knowledge is division of being. If Adam had not been separated he would doubtless not have sinned. 'The woman that Thou gavest me said unto me, Eat, and I did eat.' Still, through the seed of the woman, which will be the union restored, is the serpent to be bruised."

"May 4.—The real effect of the theory of the Church is to isolate men from the outward world, withdraw them from its enjoyments, and make them live a life of sacrifice of the passions. This is one statement. Another would be this: all these things can and should be enjoyed, but in a higher, purer, more exalted state of being than is the present ordinary condition of our minds. The only opposition to them arises when the soul becomes sensual, falls into their arms, and becomes lost to higher and more spiritual objects. …

"All is dark before me, impenetrable darkness. I appear to live in the centre. Nothing seems to take hold of my soul, or else it seeks nothing. Where it is I know not. I meet with no one else around me. I would that I could feel that some one lived in the same world that I now do. Something cloudy separates us. I cannot speak from my real being to others. There is no mutual recognition. When I speak, it is as if a burden accumulated round me. I long to throw it off, but I cannot utter my thoughts and feelings in their presence; if I do, they return to me unrecognized. Shall I ever meet with one the windows of whose soul will open simultaneously with mine?"

On the first Sunday of May Isaac went into Boston to hear Brownson preach, and a day or two later made the subjoined shrewd comments on the sermon in a letter to his mother:

"May 9, '43.—His intention is to preach the Catholic doctrine and administer the Sacraments. How many of them, I suppose, depends on circumstances. He justifies himself on the ground that he that is not against us is for us, and that in times of exigency, and in extraordinary cases, we may do what we could not be excused for doing otherwise. And he thinks by proclaiming the Catholic faith and repudiating the attempt to build up a Church, that in time the Protestant world will become Catholic in its dispositions, so that a unity will be made without submission or sacrifice. Under present circumstances it would be impossible, even if the Protestant churches should be willing to unite with the Catholic, that the Catholic could even supply priests for forty millions of Protestants, the Protestant priests being most of them married, etc.

"I confess the sermon was wholly unsatisfactory to me, un-catholic in its premises, and many of his arguments and facts chimerical and illusive. If you grant that the Roman Catholic Church is the true Church, there is, to my thought, no stopping-place short of its bosom. Or even if it is the nearest to the truth, you are under obligations to join it. How any one can believe in either one of those propositions, as 0. A. B. does, without becoming a Catholic in fact, I cannot conceive. This special pleading of exceptions, the necessity of the case, and improbable suppositions, springs more, I think, from the position of the individual than from the importance or truth of the arguments made use of. Therefore I think he will give up in time the ground upon which he now supports his course—not the object but his position. … I have bought a few Catholic books in Boston which treat upon the Anglican claims to Catholicity, and I think I can say, so far, I never shall join a Protestant Church—while I am not positive on the positive side, nor even in any way as yet decided."

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