“Stealing Heaven” - The conversion of Dutch Schultz

"Amen I say to thee, this day thou shalt be with me in paradise." St. Luke, 23: 43.

Arthur Simon Flegenheimer was born on August 6, 1902 in the Bronx. His parents were both German Jews. His mother, Emma had tried to raise little Arthur in the orthodox faith. Her efforts were not entirely in vain for in later years Arthur would develop respect for his religious upbringing. Later in life he became the notorious gangster known as Dutch Schultz

On Wednesday evening, October 23, 1935, Dutch Schultz was sitting with three companions in the rear of a tavern, the Palace Chop House in Newark, New Jersey. Dutch was a power in the underworld. He was a criminal of criminals. His name was linked with every type of crime from robbery, bootlegging, extortion, to cold-blooded murder.

As he sat there scheming with his gang, two men suddenly stood in the doorway with roaring guns. Critically wounded, Schultz staggered to the door. He was rushed to a hospital where he registered as a Jew; but next morning, feeling sure that he was face to face with death, he called for a Catholic priest. Father Cornelius McInerney was summoned. Schultz wanted to die a Catholic. Father McInerney gave him a few simple instructions, baptized him, and gave him the last rites of the Catholic Church. He then stayed and comforted the three women in the Dutchman’s life – his mother, sister and wife. This arch criminal died at 8:35 p.m. on Oct. 24, 1935. Dutch Schultz was buried from a Catholic church Oct. 28, 1935 and was buried in a Catholic cemetery, the Gate of Heaven in New York City.

At once a roar of argument and protest arose in the streets, in the taverns, in the newspapers, on the subways, in the office buildings. People could not understand how the Church would accept such an evil man into her fold. They could not understand how this arch criminal could be taken up in the arms of that Church which expresses such a horror of the least sin; that Church which holds up such high ideals of virtue, that Church which stood for the very opposite of the things Schultz had done all his life.

It was ridiculous, unthinkable that Dutch Schultz could be mingling with the angels; that this hardened hoodlum could be living with the holy people of all time, in heaven. It was unjust, unreasonable that he in a few moments could win the eternal reward for which struggling souls fought through years of trial and temptation. Yet, there were many points which these horrified critics forgot. They forgot that there is One, and only One, who can judge rightly and completely and justly. They forgot that God alone knows all the angles – the bad example, the wicked environment, the godless home, the pull of temptation, and dozens of other influences in every person’s life. They forgot that God is always ready and willing to forgive, up to the very last breath of life. They forgot that God is offering His grace, His light, His strength, His very life to share. They also forgot, if they ever knew it, that taking Dutch Schultz into the Church in his last moments did not mean approval of his wicked life and his cruel deeds. It merely meant that God’s Church offered God’s grace to one who surely needed it, to one who wanted it, to one who seemed sincere, to one who had no possible reason, except a special gift of God, to call for a Catholic priest and to throw himself into the welcoming arms of Mother Church.

Above all, these critics forgot one story from the Bible, an incident that interests us; the story of the good thief. To that dying criminal on Calvary the Son of God Himself promised paradise. Christ’s Church continues to do what Christ did.

Sacred Scripture tells us that two criminals were crucified together with Christ, one on His right, the other on His left. Both were evildoers; both had robbed and murdered; both were guilty of death. Even while hanging on the cross one of them, the thief to the left, joined the Jews in jeering at Jesus. He shouted:

“If you are the Christ, save yourself and us!” St. Luke, 23: 39. The thief to the right rebuked him: “Do you not even fear God, seeing that you are under the same sentence? And we indeed justly, for we are receiving what our deeds deserved; but this man has done nothing wrong” (Luke 23:40). Then, turning to Jesus, he prayed: “Lord, remember me when you come into your kingdom.” And Jesus said to him: “Amen, I say to you, this day you shall be with me in paradise” (Luke 23: 40-43).

We want to look closely at Christ and the good thief. We want to hear their words again and again. We want to think of what this scene means. We want to apply it to ourselves.

To this dying criminal on His right Jesus promised the kingdom of heaven. He promised He would take this thief into paradise. In the twinkling of an eye there was given to this robber the goal and prize of life; salvation. As someone has said, he was a robber to the last, he even stole heaven.

In a sense, the same promise has been made to everyone of us, under certain conditions. It is not enough to cry, “Lord, Lord”; we must do the will of our Father in heaven. Heaven is a great reward and a great reward demands a great effort. Two thoughts suggest themselves as we work for that reward:

To be worthy of heaven we must make ourselves as Christ-like as possible; we must do good; we must avoid evil. No ordinary, half-hearted effort will do. We must put forth more than average labor. The manner in which you keep the commandments could be an index of the effort you are generally putting into gaining heaven. Our hope of heaven must not bog down into presumption, that is, thinking we will get there no matter what we do, no matter how little effort we put forth.

Jesus also promised this repentant thief companionship with Himself. Christ not only promises paradise, but also assures the good thief of intimate association with Himself. Fortunate fellow! He was in the company of Christ on Calvary. He would be in the company of Christ in heaven.

Christ had made a similar promise to His apostles and followers: “In my Father's house there are many mansions. Were it not so, I should have told you, because I go to prepare a place for you. And if I go and prepare a place for you, I am coming again, and I will take you to myself; that where I am, there you also may be” (John 14:2-4).

What a glorious promise! What precious destiny! To be with Jesus, to share in His love and affection, to share in His glory, to walk with Him and talk with Him, to see Him, to be known by Him as a companion and friend, and to live with Him as a Companion and Friend. Thanks be to God for this promise.

This companionship with Christ will be ours on one condition - that we try to be with Christ on this earth. You are with Christ when you pray; you are with Christ when you work and suffer; you are with Christ when you walk the way of the cross with Him; you are with Christ - as one - when you receive Him in Holy Communion; you are with Christ every time you step into a Catholic Church. Being with Christ in church is one of the best assurances we will be with Christ hereafter.

If you have failed Him, disobeyed Him, you can still be with Him, as the good thief was, by contrition and repentance.

This kingdom and companionship of Jesus was promised to the good thief very soon. “This day” - Christ promised him paradise. And “this day,” Christ promises us His heaven and His companionship. It may not be in the next twenty-four hours, but it will be in a few short years. Start now to make yourself worthy. Avoid sin, the only bar to heaven, the only obstacle to paradise. If you have sinned, delay not to convert, to call for forgiveness. Perform your work and bear your pains with patience. Whatever you must do from day to day is your means of winning heaven. Make use of your time. How many minutes – I will not say hours, but how many minutes do you give to God each week? If you have been half-hearted up to now, start “this day” to turn to God.

Jesus Christ, the Lord and Savior of the world. He gave this promise, not in a flash of glory, not in a moment of joy or comfort, but in pain and agony. He made this promise, not in the height of honor, not when He was the object of affection, but when He was reviled and blasphemed. This convinces us of two things: Christ had an infinite love for sinners. He thinks not of His own pains, He thinks not of freeing Himself or lessening His own torture. He thinks rather of a penitent sinner. He turns His attention to one who is sorry.

How opposite our behavior! We think of our own ease and pleasure. In sickness, suffering and labor, we think, not of others, but of ourselves. Even in days of health and leisure, we are unwilling to make a small effort for a neighbor in physical or spiritual, distress.

The One who made this generous promise was infinite in power. Christ could have freed Himself, could have called His angels to destroy His tormentors. He chose to show His power by converting a sinner. Apparently helpless, our Savior reached out from the cross for a penitent soul. From the cross He reaches out for your soul.

Christ met a robber on Calvary. Our Lord understood, saw the contrite heart, heard this thief defend Him publicly. Then Christ invited that penitent criminal into His own home in heaven.

To whom did Christ make this promise? Our Lord promised heaven to a truly great sinner. In the face of this fact how can any sinner despair? There is no limit to the mercy of God. Our God is the Father of all prodigals. Ours is the God who receives the sinful son: “But while he was yet a long way off, his father saw him and was moved with compassion, and ran and fell upon his neck and kissed him” (Luke 15: 20). Ours is the God who is a Good Shepherd. He goes after the stray sheep and lays it upon His shoulder, rejoicing. Ours is the God of whom the sacred writer told us: “He desires not the death of the wicked, but that the wicked turn from his way, and live” (Ezekiel 33:11).

Ours is the God of whom we read: “God so loved the world that he gave his only-begotten Son, that those who believe in him may not perish, but may have life everlasting. For God did not send his Son into the world in order to judge the world, but that the world might be saved through him” (John, 3: 16).

In 1553 there passed away in Frauenberg, East Prussia, one of the greatest astronomers and mathematicians of all time – Copernicus. His investigations changed man's idea of the universe. He was the first to prove that the sun was the center of our solar system. This thorough Catholic dedicated his great work, “The Revolution of the Heavenly Bodies,” to Pope Paul III. Copernicus had the deeply humble spirit of all the truly great. As he lay dying, a copy of the book just mentioned was placed in his arms. He could have felt justly proud of his accomplishments. Yet, before God, he saw himself, not as an astronomer, not as a scholar, not as a successful scientist, but as a sinner. On his grave at Frauenberg is the epitaph chosen by himself:

“I do not seek a kindness equal to that given to Paul; nor do I ask the grace granted to Peter; but that forgiveness which Thou didst give to the robber, that I earnestly pray.” His study of the starry world led him to the Creator of the universe. He asked for the mercy shown the penitent thief.

Contrast with Copernicus that class of Catholics who try to forget Christ in their guilt, who try to drown the promptings of conscience, who try to reason away God’s law. They even attack Christ’s Church and Christ’s priests-to salve their conscience. That is what the wicked thief did.

With the good thief admit your guilt and plead for pardon. Do not, however, presume upon God’s mercy. Be not like the fellow who answered the appeal of a priest that he mend his ways, by saying: “Oh, Father, I’m alright. Don’t bother your head about me. I'll enjoy life while it lasts, and then at the end I’ll turn to God and get saved – like the dying thief.”

“Yes, indeed,” said the priest, “but when the end comes I wonder which dying thief you will be like. There were two of them, remember.”

The good thief received his precious promise because he cooperated with the grace God gave him. To every one of us God gives His bountiful grace. A thought, an inspiration, even a light, flashes into our soul. It may come from a sermon, or even one sentence of a sermon. It may come during Benediction of the Blessed Sacrament. God gives sufficient grace to everyone.

God gave it to the good thief. He was given to know that this innocent Victim hanging beside him was the Son of God. He was given to know that Christ was dying for all sinners, and that He could give heaven itself to those who would ask it. Dismas worked with God's grace. He became a saint. Follow the good thief in his repentance, and in his cooperation with grace.

Christ hanging on the cross, with the good thief to His right and the bad thief to His left, always reminds me of the last judgment, as Christ Himself described it. The good will be to His right, the bad to His left. The line of the just, those who will be saved, is forming behind the contrite thief; the lost are lining up behind the impenitent thief. In that sense, you can choose tonight whether you will be saved or not.

Make your choice now. We are all sinners. The difference is that the good thief and Dutch Schultz thief repented, the bad thief and his followers did not. Which thief do you choose to follow?

© 2008
The Evangelization Station
P.O. Box 267
Angels Camp, California, 95222, USA
Telephone: 209-728-5598
E-mail: evangelization@earthlink.net
www.evangelizationstation.com
Pamphlet 460

"Schultz wanted to die a Catholic. Father McInerney gave him a few simple instructions, baptized him, and gave him the last rites of the Catholic Church."

He got in there alright:

XII. EFFECTS OF BAPTISM

This sacrament is the door of the Church of Christ and the entrance into a new life. We are reborn from the state of slaves of sin into the freedom of the Sons of God. Baptism incorporates us with Christ's mystical body and makes us partakers of all the privileges flowing from the redemptive act of the Church's Divine Founder. We shall now outline the principal effects of baptism.

(1) The Remission of All Sin, Original and Actual

This is clearly contained in the Bible. Thus we read (Acts 2:38): "Be baptized every one of you in the name of Jesus Christ, for the remission of your sins; and you shall receive the Holy Ghost. For the promise is to you and to your children and to all that are far off, whomsoever the Lord our God shall call." We read also in the twenty-second chapter of the Acts of the Apostles (v. 16): "Be baptized, and wash away thy sins." St. Paul in the fifth chapter of his Epistle to the Ephesians beautifully represents the whole Church as being baptized and purified (v. 25 sq.): "Christ loved the Church, and delivered Himself up for it: that he might sanctify it, cleansing it by the washing of water in the word of life: that he might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish." The prophecy of Ezechiel (xxxvi, 25) has also been understood of baptism: "I will pour upon you clean water, and you shall be cleansed from all your filthiness (inquinamentis), where the prophet is unquestionably speaking of moral defilements. This is also the solemn teaching of the Church. In the profession of faith prescribed by Pope Innocent III for the Waldensians in 1210, we read: We believe that all sins are remitted in baptism, both original sin and those sins which have been voluntarily committed." The Council of Trent (Sess. V., can. v) anathematizes whomsoever denies that the grace of Christ which is conferred in baptism does not remit the guilt of original sin; or asserts that everything which can truly and properly be called sin is not thereby taken away. The same is taught by the Fathers. St. Justin Martyr (Apol., I, Ixvi) declares that in baptism we are created anew, that is, consequently, free from all stain of sin. St. Ambrose (De Myst., iii) says of baptism: "This is the water in which the flesh is submerged that all carnal sin may be washed away. Every transgression is there buried." Tertullian (De Bapt., vii) writes: "Baptism is a carnal act in as much as we are submerged in the water; but the effect is spiritual, for we are freed from our sins." The words of Origen (In Gen., xiii) are classic: "If you transgress, you write unto yourself the handwriting [chirographum] of sin. But, behold, when you have once approached to the cross of Christ and to the grace of baptism, your handwriting is affixed to the cross and blotted out in the font of baptism." It is needless to multiply testimonies from the early ages of the Church. It is a point on which the Fathers are unanimous, and telling quotations might also be made from St. Cyprian, Clement of Alexandria, St. Hilary, St. Cyril of Jerusalem, St. Basil, St. Gregory Nazianzen, and others.

(2) Remission of Temporal Punishment

Baptism not only washes away sin, it also remits the punishment of sin. This was the plain teaching of the primitive Church. We read in Clement of Alexandria (Pædagog., i) of baptism: "It is called a washing because we are washed from our sins: it is called grace, because by it the punishments which are due to sin are remitted." St. Jerome (Ep. Ixix) writes: "After the pardon (indulgentiam) of baptism, the severity of the Judge is not to be feared." And St. Augustine (De Pecc. et Mer., II, xxviii) says plainly: "If immediately [after baptism] there follows the departure from this life, there will be absolutely nothing that a man must answer for [quod obnoxium hominem teneat], for he will have been freed from everything that bound him." In perfect accord with the early doctrine, the Florentine decree states: "No satisfaction is to be enjoined upon the baptized for past sins; and if they die before any sin, they will immediately attain to the kingdom of heaven and to the vision of God." In like manner the Council of Trent (Sess. V) teaches: "There is no cause of damnation in those who have been truly buried with Christ by baptism . . . Nothing whatever will delay their entrance into heaven."

(3) Infusion of Supernatural Grace, Gifts, and Virtues

Another effect of baptism is the infusion of sanctifying grace and supernatural gifts and virtues. It is this sanctifying grace which renders men the adopted sons of God and confers the right to heavenly glory. The doctrine on this subject is found in the seventh chapter on justification in the sixth session of the Council of Trent. Many of the Fathers of the Church also enlarge upon this subject (as St. Cyprian, St. Jerome, Clement of Alexandria, and others), though not in the technical language of later ecclesiastical decrees.

(4) Conferral of the Right to Special Graces

Theologians likewise teach that baptism gives man the right to those special graces which are necessary for attaining the end for which the sacrament was instituted and for enabling him to fulfill the baptismal promises. This doctrine of the schools, which claims for every sacrament those graces which are peculiar and diverse according to the end and object of the sacrament, was already enunciated by Tertullian (De Resurrect., viii). It is treated and developed by St. Thomas Aquinas (III:62:2). Pope Eugene IV repeats this doctrine in the decree for the Armenians. In treating of the grace bestowed by baptism, we presume that the recipient of the sacrament puts no obstacle (obex) in the way of sacramental grace. In an infant, of course, this would be impossible, and as a consequence, the infant receives at once all the baptismal grace. It is otherwise in the case of an adult, for in such a one it is necessary that the requisite dispositions of the soul be present. The Council of Trent (Sess. VI, c. vii) states that each one receives grace according to his disposition and co-operation. We are not to confound an obstacle (obex) to the sacrament itself with an obstacle to the sacramental grace. In the first case, there is implied a defect in the matter or form, or a lack of the requisite intention on the part of minister or recipient, and then the sacrament would be simply null. But even if all these essential requisites for constituting the sacrament be present, there can still be an obstacle put in the way of the sacramental grace, inasmuch as an adult might receive baptism with improper motives or without real detestation for sin. In that case the person would indeed be validly baptized, but he would not participate in the sacramental grace. If, however, at a later time he made amends for the past, the obstacle would be removed and he would obtain the grace which he had failed to receive when the sacrament was conferred upon him. In such a case the sacrament is said to revive and there could be no question of rebaptism.

(5) Impression of a Character on the Soul

Finally, baptism, once validly conferred, can never be repeated. The Fathers (St. Ambrose, Chrysostom, and others) so understand the words of St. Paul (Heb., vi, 4), and this has been the constant teaching of the Church both Eastern and Western from the earliest times. On this account, baptism is said to impress an ineffaceable character on the soul, which the Tridentine Fathers call a spiritual and indelible mark. That baptism (as well as Confirmation and Holy orders) really does imprint such a character, is defined explicitly by the Council of Trent (Sess. VII, can. ix). St. Cyril (Præp. in Cat.) calls baptism a "holy and indelible seal", and Clement of Alexandria (De Div. Serv., xlii), "the seal of the Lord". St. Augustine compares this character or mark imprinted upon the Christian soul with the character militaris impressed upon soldiers in the imperial service. St. Thomas treats of the nature of this indelible seal, or character, in the Summa (III:63:2).

The early leaders of the so-called Reformation held very different doctrines from those of Christian antiquity on the effects of baptism. Luther (De Captiv. Bab.) and Calvin (Antid. C. Trid.) held that this sacrament made the baptized certain of the perpetual grace of adoption. Others declared that the calling to mind of one's baptism would free him from sins committed after it; others again, that transgressions of the Divine law, although sins in themselves, would not be imputed as sins to the baptized person provided he had faith. The decrees of the Council of Trent, drawn up in opposition to the then prevailing errors, bear witness to the many strange and novel theories broached by various exponents of the nascent Protestant theology.

www.NewAdvent.org

All that is needed is the will, and God provides the water:

There is the most interesting story of the deathbed conversion of the notorious Jewish mobster Dutch Schultz (you can read the whole article at http://www.killthedutchman.net/chapter_IX.htm). Here's a snippet:

The controversy surrounding Dutch Schultz hardly ended with his burial, of course. The funeral was barely over when the great debate began: what right did that man have to be laid to rest with the rites of the Catholic Church? John A. Toomey, S.J., took up the problem in the Catholic weekly, America, noting at the outset that there were thousands of people saying that "if a guy like that can go to heaven there won't be anybody in hell.", But the article went on:

To these thousands, glaring contradictions appeared to be involved. Here was the Catholic Church, which always had impressed on her children a horror of even the slightest sin; which had ceaselessly warned them concerning the danger of presuming on the chances of a death-bed conversion, which had ever inculcated high ideals in asceticism, in selflessness, in heroic virtue; here was the Catholic Church beckoning into her fold a man who through his entire life had represented everything which the Church abhorred and condemned.

"Dutch Schultz" with the angels! "Dutch Schultz" whose beer-trucks once rumbled over the Bronx, whose gorillas blustered through the sidewalks! "Dutch Schultz" associating with the holy saints in Heaven!

He to get the same reward as valiant souls who have clung to the Faith through a ceaseless hurricane of trial and temptation. It seemed more than unjust. It seemed ridiculous, preposterous, almost laughable.

But it may not be so laughable after all. There were a number of things not taken into account by the ... judges. One little thing they missed completely was the fact that there is just One in the entire universe Who is capable of accurately judging the complex skein of a man's life. The influence of bad example, of environment in general: of heredity; the lack of religious training; the exact strength of temptations. ... That One is God Almighty. No one else can even begin to do the job.

Another element that appeared to be fumbled was the interesting truth that the time of mercy for sinners does not expire until the moment of death; that there is no crime and no series of crime....which God will not forgive, this side of eternity, to the truly contrite of heart.

The dynamic power of Divine Grace to move the most obdurate heart to repentance was also omitted from the consideration. Indeed, the intimate and essential connection of grace with final salvation is widely overlooked. ...

Other important bits of evidence were neglected as the clamorous verdict was reached: for example, the fact that nothing happens in this world without the permission of God. The reason "Schultz" was not killed instantly was because it was God's will that he be not killed instantly, and so he was conscious the morning after, and able to receive the grace of conversion, a grace that comes from God

If "Schultz's" conversion was sincere, it means that God gave him a last chance to save his soul, and that "Dutch" took advantage of the offer. It does not mean that God, or His Church, condoned the evil life of "Schultz" but that ... God judged he should be given another opportunity to save his soul....

After all, Heaven belongs to God. If He wants "Dutch Schultz" to be there, it is difficult to see what we can do about it. Perhaps, instead of worrying about "Schultz" a somewhat more profitable occupation for us would be to do a little more worrying about our own salvation--to make sure we get there ourselves. We may not be given the opportunity for a death-bed repentance. Relatively few are given that chance.

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