Sermons of the Rev. Francis A. Baker, Priest of the Congregation of St. Paul With a Memoir of His Life — Themes and Context

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.