Biography of Isaac Thomas Hecker (December 18, 1819 - December 22, 1888), an American Roman Catholic Priest and founder of the Paulist Fathers, a North American religious society of men; he is named a Servant of God by the Catholic Church.

The life of Fr. Isaac Hecker, with illustrations. Fr. Hecker, founder of the Missionary Society of St. Paul the Apostle, deserves to be counted as the most significant Catholic figure in nineteenth-century America.

Isaac Thomas Hecker (December 18, 1819 - December 22, 1888) was an American Roman Catholic Priest and founder of the Paulist Fathers, a North American religious society of men; he is named a Servant of God by the Catholic Church. Hecker was originally ordained a Redemptorist priest in 1849. Then, with the blessing of Pope Pius IX, he founded the Missionary Society of St. Paul the Apostle, now known as the Paulist Fathers, in New York on July 7, 1858. The Society was established to evangelize both believers and non-believers in order to convert America to the Catholic Church. Father Hecker sought to evangelize Americans using the popular means of his day, primarily preaching, the public lecture circuit, and the printing press. One of his more enduring publications is The Catholic World, which he created in 1865. Hecker's spirituality centered largely on cultivating the action of the Holy Spirit within the soul as well as the necessity of being attuned to how He prompts one in great and small moments in life. Hecker believed that the Catholic faith and American culture were not opposed, but could be reconciled. The ideas of individual freedom, community, service, and authority were fundamental to Hecker when conceiving of how the Paulists were to be governed and administered. Hecker's work was likened to that of Cardinal John Henry Newman, by the Cardinal himself. Father Hecker's cause for Sainthood was opened January 25, 2008, in the mother Church of the Paulist Fathers on 59th St, New York City.

Isaac Thomas Hecker was the prototype nineteenth-century American. He was an idealist and a visionary, a believer in the "rightness" of the American experiment. A utopian at heart, Hecker sampled life in New England's transcendentalist communes, later entering the Catholic Church where he began a new community that was founded on the ideals of freedom and personal initiative. He had all the virtues and all the flaws of his era, being optimistic, passionate, energetic, far-sighted, naive. Yet Hecker was also profoundly counter-cultural. He was a mystic in an age of pragmatism. He proclaimed the value of the collective to a generation of Americans who already were falling under the influence of laissez-faire individualism. Within his adopted Catholic community he championed personalism to an unreceptive audience; Rome and its hierarchy were in a defensive posture that favored obedience and conformity. In the end Rome assailed "Americanism" as a threat to its good order. David J. O'Brien has written the first, full life of Isaac Hecker to appear in a hundred years. In the process he enables us to see Hecker's great significance for American religious and social history. Hecker was well-known in his own day--a friend of Thoreau, Emerson and Alcott, popular speaker, best-selling author--but soon after his death he slipped into semi-obscurity. To Catholic intransigents he was an embarrassment, to American pragmatists he was a curiosity. But the present age has witnessed a renewal of spiritual seeking that characterized Hecker's own journey, and the church he swore allegiance to has begun to see things the way he did. The time is ripe for this honest and comprehensive account of Isaac Hecker'sfascinating story.

The first publication of the complete text of Hecker's diary covering the years from 1842 through 1845, when he was first beginning to express his vision and develop a new language of religious experience.

Five essays offering analysis of Hecker's thought from the perspectives of church history, political science, theology, and psychology. +

Agreeing with scholars such as David Tracy, Martin Marty, and Rheinhold Niebuhr, Michael and Kenneth Himes affirm that there is indeed such a thing as public theology and take up the task of proposing themes and the framework for bringing theology into dialogue with societal issues and concerns. A great resource for those wishing to understand the social implications of religious belief.

From the early nineteenth to the mid-twentieth century, an impressive group of English speaking intellectuals converted to Catholicism. Outspoken and gifted, they intended to show the fallacies of religious skeptics and place Catholicism, once again, at the center of western intellectual life. The lives of individual converts—such as John Henry Newman, G. K. Chesterton, Thomas Merton, and Dorothy Day—have been well documented, but Patrick Allitt has written the first account of converts' collective impact on Catholic intellectual life. His book is also the first to characterize the distinctive style of Catholicism they helped to create and the first to investigate the extensive contacts among Catholic convert writers in the United States and Britain. Allitt explains how, despite the Church's dogmatic style and hierarchical structure, converts working in the areas of history, science, literature, and philosophy maintained that Catholicism was intellectually liberating. British and American converts followed each other's progress closely, visiting each other and sending work back and forth across the Atlantic. The outcome of their labors was not what the converts had hoped. Although they influenced the Catholic Church for three or four generations, they were unable to restore it to the central place in Western intellectual life that it had enjoyed before the Reformation.