“The corruption of nature,” says Bellarmine, “does not come from the want of any natural gift, or from the accession of any evil quality, but simply from the loss of a supernatural gift on account of Adam’s sin.”]

The Catechism of the Council of Trent, to which Father Hecker so often refers, was the very best book he could have had for learning just what Catholicity is in doctrine and practice.  It is unique in Catholic literature, being the only authoritative expression of the Church, in extended form, on matters of pastoral theology.  Outside the dogmatic circle of doctrinal definition it enjoys the fullest and most distinct authorization.  The express command of the council caused it to be prepared by a special congregation of prelates and divines, and it was promulgated to the episcopate to be translated into the language of the people and expounded to them by all pastors.  It may be said of it that it is the only book which has the Catholic Church for its author.  It is a book which never can grow old; and in witness of that perennial quality, it may be mentioned that Cardinal Newman said that he never preached without using it in preparation.  It is an exponent of Catholic truth absolutely free from the danger of private, or national, or racial, or traditional bias—­the very book Isaac Hecker was in need of.  Its plentiful use of Scripture; its confident appeal to antiquity; its perfect clearness; its completeness; its tone of conviction no less than its attitude of authority; make it to such minds as his the very all-sufficient organ of truth.  Furthermore, the entire system of doctrine and morals known to revealed religion finds here its adequate exposition.  We are glad of an occasion to say these words, not merely to chronicle the usefulness of the book to Father Hecker, but also to recommend its restoration to its proper place, which both by merit and by authority is the first in the moral and pastoral literature of the Church.

“The truth is,” continue the memoranda, “that original sin as taught by the Church would never have been a great difficulty to me:  of course the Calvinistic doctrine is quite a different affair.

“I was led, after I got to work at the Catechism of the Council of Trent, in a way quite positive.  For example, one thing I wanted was a satisfaction of that feeling and sentiment which has made so many persons Spiritualists.  I found that in the Church there was no impassable barrier dividing the living from the departed.  That was an intense delight to me.* The doctrine of penance, and the forgiveness of sins in the Sacrament of Penance, had a wonderful beauty as soon as I found them.  To be taught that God had somehow given men power to dispense His graces and mercies made me say, Oh, how delightful a doctrine that is, if I only could believe it!  The doctrine of the Communion of Saints and that of the Sacrament of Penance were very pleasing to me.  Hence, I soon saw that what I already had of truth and light; what my best nature and conscience and my clearest natural knowledge told me was truth; was but elevated and lifted up beyond all conception by these and other doctrines of the Church.  From this I was soon in a position to appreciate the Church’s claim to authoritative teaching.  If she, and she alone, had taught such things, she must possess God’s teaching authority.