Sermons of the Rev. Francis A. Baker, Priest of the Congregation of St. Paul With a Memoir of His Life — Themes and Context
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There was a striking similarity in the character of Dr. Baker and his son Francis. The writer of an obituary notice of the father, in the _Baltimore Athenæum_, tells us that his early preceptors admired "the balance of the faculties of his mind," and that "his classmates were attached to him for his integrity and affectionate manners." In another passage, the same writer would seem to be describing Francis Baker, to those who knew him alone, and have never seen the original of the sketch. "The style of conversation with which Dr. Baker interested his friends, his patients, or the stranger, was marked with an unaffected simplicity. Even when he was most fluent and communicative, no one could suspect him of an ambition to shine. He spoke to give utterance to pleasing and useful thoughts on science, religion, and general topics, _as if his chief enjoyment was to diffuse the charms of his own tranquillity_. In social intercourse, his dignity was the natural attitude of his virtue. On the part of the trifling it required but little discernment to perceive the tacit warning that vulgar familiarity would find nothing congenial in him. He never engrossed conversation, and seemed always desirous of obtaining information by eliciting it from others. Whether he listened or spoke, his countenance, receiving impressions readily from his mind, was an expressive index of the tone of his various emotions and thoughts. The conduct of Dr. Baker as a physician, a Christian, and a citizen, was a mirror, reflecting the beautiful image of goodness in so distinct a form as to leave none to hesitate about the sincerity and purity of his feelings. It therefore constantly reminded many of 'the wisdom that is from above, which is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.' The friendly sympathy and anxiety which he evinced in the presence of human suffering attached all classes of his patients to him, and he was very happy in his benevolent tact at winning the affection of children, even in their sickness." {15} Dr. Baker was a member of the Methodist Church, and an intimate friend of the celebrated and eloquent preacher Summerfield. He was not one, however, of the enthusiastic sort, but sober, quiet, and reserved. He never went through any period of religious excitement himself, or endeavored to practise on the susceptibilities of his children. He said of himself, as one of his intimate friends testifies, "that he did not know the period when he became religious, so gradually was his life regulated by the spiritual truths which enlightened his mind from childhood." He had no hostile feelings toward the Catholic Church, and was a great admirer and warm friend of the Sisters of Charity, many of whom I have heard frequently speak of him in terms of the most affectionate respect. His benevolence toward the poor was unbounded, and he was in fact endeared to all classes of the community, without exception, in Baltimore. Francis Baker had a very great respect for his father, and was very fond of talking of him to me, during the first period of our acquaintance, when his early recollections were fresh and recent in his mind. Of his mother he had but a faint remembrance, having been deprived of her at the age of seven years. It is easy to judge of her character, however, from that of her children, and of her sister, who was a mother to her orphans from the time of her death until her own life was ended among them. Mrs. Baker's brother, the Hon. Asbury Dickens, is well known as having been for nearly half a century the Secretary of the Senate of the United States, which position he held until his death, which occurred at an advanced age a few years since.
The volume opens not with a sermon but with a memoir by A. F. Hewit, who acknowledges having woven his own history into the narrative due to his close connection with Baker. The preface frames the work as both a personal tribute and a public example of conversion to Catholicism, aiming to promote divine glory. The sermons themselves, as seen in the excerpt on heaven, employ a direct, exhortatory style: Baker repeatedly addresses his listeners as “my brethren,” “young men,” and “children,” and uses rhetorical questions to draw them into reflection on their own experiences of happiness and sin.
Memoir as Personal and Doctrinal Frame
The memoir by A. F. Hewit is not a detached biography but a deeply personal account. Hewit describes the “close connexion between myself and the one whose career I have been describing,” and admits that his own reflections “have woven themselves in spontaneously” into the narrative. This intertwining suggests that the memoir serves as both a record of Baker’s life and a testament to Hewit’s own spiritual journey. The preface explicitly states a dual motive: to perpetuate Baker’s memory and to promote the glory of God by showcasing a “signal conversion.” Readers should expect the memoir to blend factual detail with theological reflection, and to present Baker’s life as a model of faith rather than a neutral chronicle.
Rhetorical Strategies in the Sermons
The excerpt on heaven illustrates Baker’s homiletic technique. He builds his argument on scriptural quotations—from John, Paul, and the Psalms—but then shifts to direct, emotional engagement. He asks, “Tell me, tell me, young men, tell me, children, tell me truly, one and all, what have been the happiest moments of your life?” and contrasts sinful moments with times of prayer or confession. This pattern of moving from doctrine to personal application is characteristic. Baker also uses vivid contrasts: the “pale and indistinct sketch” of memory versus the “coloring and animation of life,” and the earthly experience of thinking about God versus the heavenly vision. His language is concrete and sensory, speaking of “the music of His voice and the perfume of His breath.”
The Beatific Vision as Central Theme
A substantial portion of the excerpt focuses on the beatific vision—the direct sight of God in heaven. Baker emphasizes that humans naturally lack the faculty to see God, citing “No man hath seen God at any time.” He explains that a transformation is needed, a “light of glory” that makes the soul “divine and godlike.” This theological point is then made personal: heaven is described as a “fatherland,” a “lost inheritance recovered,” where the soul enjoys “intimate communication of thought and feeling” with God. Baker’s treatment is notable for its affective intensity; he describes God’s “towering altitudes” and the soul being “upborne by His power and goodness.” The sermon thus combines doctrinal exposition with an urgent, pastoral appeal to desire this joy.
Readers approaching this volume should note that the sermons are embedded in a specific historical and personal context. The memoir by Hewit provides essential background on Baker’s conversion and ministry, but it is not a neutral account. The sermons themselves are best read as performances of mid-19th-century Catholic preaching, characterized by scriptural grounding, emotional directness, and a focus on the afterlife. The excerpts suggest that Baker’s style is more hortatory than speculative, aiming to move his congregation toward a deeper longing for God.
That rainy afternoon, Sermons of the Rev. Francis A. Baker kept me company, his words on heavenly joy feeling oddly close, almost tangible. Later, thumbing the index, I stumbled onto a footnote about Luther’s own careful distinctions on faith and works. Somehow that led me to The Smalcald Articles — Key Ideas to Explore, a quieter, sterner voice, yet one that answered a question Baker had only opened.
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