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Chapter IV

The Way of the Cross Begins

It is seemingly a law in religious life that everyone who is called by God to follow him in a special way must first walk the way of the cross. To mature life to its fullest, he must pass the test of perseverance by enduring sorrows and hardships of various descriptions. What can be said of the individual can also be said of the congregation as a unit. In the latter instance this manifests itself strongly and forcefully. Upon perusing the list of founders and foundresses one sees this verified always and ever again. Each congregation must first walk the way of the cross before it can see its way clearly into the future. According to human judgment many founders and foundresses became frustrated in their work. Many who began a congregation were later removed from the leadership of that congregation and were forced into public disgrace that through humiliation they might contribute more effectively to the growth of the congregation. But also in other situations, where such was not the case, the cross in the first years stood in grim seriousness and willed to be borne.

The new foundation in Olpe proved no exception to the rule. Here also the cross made its appearance and that at an early hour. Even before the first Sisters were invested with the religious habit, thoughts as to whether Olpe was really a favorable place for the foundation of an active charitable congregation began to rise to the surface. Bishop Konrad Martin had written to Dean Goerdes on November 20, 1860, as follows:

I have learned from a reliable source that the town of Olpe is not an appropriate place for the foundation of a Franciscan congregation nor for an orphanage, and that Elspe would be far more suitable for both institutions. Will Your Reverence please examine and weigh the situation with Rev. Hengstebeck, the parish priest in Elspe, and then report to me?

The Dean accordingly made the contacts and found the house in Olpe roomy and uninhabited at the time. But plans to move into this house did not materialize.

On the other hand it was evident because of its rapid growth that the congregation needed territory that could offer it a longer future. Negotiations were started regarding the Chapel of the Cross and its surrounding grounds, but these came to naught, probably because the cemetery was connected with them. Soon another possible land purchase came up for consideration, which was located on the western boundary of Olpe. Dean Goerdes informed the bishop on March 23, 1861, in the following:

The house the Sisters are planning to purchase is very roomy, well situated, and besides has garden area surrounding it. If a house for a convent is to be purchased in Olpe, this one would be the most favorable. I have no misgivings regarding this purchase other than the world political conditions and I have talked with the superior, Sister Clara, concerning these, with the remark that I consider it advisable to delay purchase for several months. The universal need for money might cause the lowering of the set price. It will definitely be in the interest of the congregation to purchase the property later, for the Bonzel and Loeser families who are expected to finance the purchase will only with difficulty be persuaded to do so if a house was to be purchased in another locality. At least during the lifetime of the parents of Aline Bonzel and Regina Loeser, this should not take place. Since the railroad now passes near Elspe, all prices have been advanced – making costs significantly higher than formerly. From what other sources could the money be obtained if not from the aforementioned persons?

Under pressure of conditions the house was purchased sooner than had been planned. On June 10, 1861, the legal procedures had been transacted with the businessman William Weber, the merchant Christian Loeser, and the widow Bonzel. The mother practically purchased the property for her daughter, Sister Maria Theresia. A singular situation! One could have transacted the business by having the superior purchase the property and the relatives of the co-founders finance the undertaking as a gift to the Sisters. Was the principle of Franciscan poverty accomplished by their way? Or did the relatives wish to gain greater security for their daughters through the method that was employed? After the completion of the business deal, renovation of the house took place immediately. Foremost, arrangements had to be made for a chapel. By July 31, 1861, the convent was ready for occupancy. The Blessed Sacrament was borne to the new chapel in solemn procession. The young Community now had a definite convent home.

The bishop was very hesitant in giving his approval. As late as August 29, 1861, he wrote to superior Dean Goerdes as follows:

Rather for the sake of peace, I wish that the Franciscans would investigate other areas to see if they could not locate more suitably in some other place. It would be very agreeable to me if Your Reverence, by your advice, would support some other suitable place.

What were the reasons for recommending the foundation to be made in some other place outside of Olpe? In itself Olpe seemed the most suitable. Three Olpe girls were among the first nine Sisters. The affluent families of Bonzel and Loeser backed the foundation and made possible the first steps in its economic support. Were the citizens of Olpe not justly proud that such an undertaking took place in their town? All told, the difficulty was linked with the fact that the Vincentians, an active charitable order and operating St. Martin Hospital in Olpe, were already established there. The Vincentian Sisters really had the first right. Through their charitable activities they had deserved the gratitude and the attachment of the citizens of Olpe. Must not the Vincentians, and above all their responsible superior, the suffragan bishop of Paderborn, be concerned that their activities in Olpe be maintained?

As long as the Sisters of the newly founded congregation under Mother Clara Pfaender were few in number, there was not thought of defining the operations of each community in detail. Why should it have been done? Their fields of work were well outlined. The Vincentians operated the hospital and nursed the sick; the Franciscans had opened a small orphanage and otherwise devoted themselves to Perpetual Adoration. Each congregation had its own spheres of activity without the one interfering in the work of the other; so it seemed.

There was no reason why the young congregation should have made known its first Constitution to the world. If it had done so, one would have become aware earlier that difficulties were bound to arise. For the Constitution drafted by Mother Clara and approved by the bishop gave as objectives not only the “care, education, and instruction of youth, but also the nursing of the sick in hospitals and in homes …” In the beginning, this second point did not come to the fore in the activities of the Sisters as can be learned from the fact that the people called them the “orphan sisters.” Also, the task of nursing was not sought by the Sisters themselves. It happened incidentally. It was really unavoidable.

When the Sisters on their begging tours entered the homes of their benefactors and saw a sick person who needed nursing care, it was but an act of charity to do more than just say a kind and encouraging word. When the families begged the Sisters to come again to see their sick, what else could the Sisters do? The sick are particularly attached to those persons in whom they have once confided. Could the Sisters refuse when people approached them to come and see their sick relatives? The instances increased. That aroused the feelings of the Sisters at the hospital and also those who saw in the Vincentians “their” sisters. Was not the newly established congregation forcing its way into the sphere of activity belonging to the long established charitable Sisters?

These feelings might have been augmented by the surprisingly rapid growth of the newly founded congregation. At that time Olpe was but a small town with a population of 2,200. Now if a really large motherhouse of the congregation should be established, could the Vincentians, who justly had priority, maintain themselves in Olpe? One must bear in mind that in October, 1859, the Sisters resided in the house of Widow Schuerholz; after Easter 1860, they moved into the Zimmermann house. On July 31, 1861, they moved into an established convent. Between these transactions there were negotiations for Elspe and the territory bordering on the Chapel of the Cross. Such restless activity could readily give opportunity for malicious talk.

Representing the interests of the Vincentians, Auxiliary Bishop Freusberg appealed to the bishop. The bishop presented his considerations to the superior of the Franciscans in Olpe. He announced by letter dated March 23, 1861:

As the activities of the Sisters of Charity are confined chiefly to the one special building, I do not believe that they suffer anything out of the ordinary if the Franciscans visit some of the sick to whom they are called. Likewise it is questionable whether the money bestowed upon the Franciscans would be given to the Sisters of Charity if the former were not there.

These words of the superior show quiet reflection. Unfortunately such careful thought was not the case of all concerned. For as the letter of the superior discloses, a strong apprehension had arisen that the Vincentians could possibly lose their successful operation and economic status if another congregation with great strength should develop in Olpe.

The situation did not quiet down. That occasioned the bishop to write to Mother Clara on April 18, 1861:

I have very carefully scrutinized the complaints leveled against your congregation in Olpe. The complaint is that the nursing of the sick in the homes is being usurped. I do not recognize this to be an established fact. On the other hand I see unfortunately that although your congregation should give no cause for dissention, the conflict will continue and grow into an uncontrollable scandal.… I assure you that I embrace your congregation with sincere pastoral benevolence and shall acknowledge it at all times; but because I heartily wish you well and would not like to see you, even though innocent, give occasion to scandalous conflicts…. I beg you through the love of Christ to offer this sacrifice to God: either change the location of your motherhouse from Olpe or refrain from nursing the sick in Olpe. I realize how very difficult either decision will be. My pastoral heart is greatly grieved to have to come to such a decision. But the greater the sacrifice the richer the reward that will rest upon your congregation.

The bishop’s letter was clear. Why were his urgent wishes not followed immediately and another site sought? In the first place the superior Dean Goerdes was of a different opinion. He was acquainted with the immediate and prevailing circumstances and knew that the Sisters in transferring the congregation out of Olpe would be hanging in midair. In Olpe they were established economically through the energetic assistance of widow Bonzel. Besides at this time negotiations were in progress for purchasing property that would provide a convent for the Sisters. Since widow Bonzel was prepared to finance the purchase of the property, stability for the new congregation could be realized. Should one disregard this possibility and begin in another place under great uncertainty? The repeated shifting of locale would prove a detriment to the young congregation.

But the opposition did not relent. Consequently, the bishop was induced to write a personally handwritten letter to Dean Goerdes in which he said:

More complaints have come from Olpe recently regarding the usurpation of the nursing activities by the Franciscan Sisters. These had the signature of the parish priest. As always I was unable to find guilt on the part of the Franciscan Sisters, but the Sisters of Charity are greatly irritated. The auxiliary bishop begged me most urgently to have the Franciscan Sisters move from Olpe, or at least forbid them to engage in nursing activities in Olpe. This is becoming very difficult. But on the other hand peace especially among religious communities is so great a good that I cannot but assume the responsibility to prevent scandalous conflicts, which under existing circumstances appear unavoidable if the Franciscans continue their activities in Olpe.

He added:

For the sake of peace, above all I wish the Franciscans would look around to see if they can find another suitable place in the surrounding areas outside of Olpe to make their foundation. I would be very pleased if Your Reverence would support them by counsel and advice in the choice of another special site. At my next visit I shall take the opportunity to confer with you and with the Sisters in person so that we can resolve this conflict favorably.

Shortly before writing this letter, the bishop had been in Olpe. He visited the convent of the Franciscans and held canonical visitation. On this occasion, August 26, 1861, he himself officiated at the investiture of nine candidates. The Sisters who had been invested on December 20, 1860, pronounced their vows. Among them was Sister Maria Theresia Bonzel. The bishop voiced his joy and praise that the young congregation developed so obviously under the blessing of God. Did he not endeavor at this time to guide the situation in such a way as to voice his expressed wish that the Sisters should not limit their activities to Olpe alone, but work prosperously within the confines of the entire diocese? Before he returned to Paderborn, he revisited the Franciscan convent. Certainly his words of appreciation, gratitude, and encouragement were not mere generalities. He undoubtedly informed himself of the existing situation and the controversial activity of the Franciscans. At all events this personal visit bore results. The bishop saw the situation in a different light although more time was still required to solve the controversy.

On March 21, 1862, the congregation received a new spiritual superior, Rev. Schmidt from Wenden. At the very beginning of his activities, he had to cope with disagreeable quarrels, as seen in a letter he received from Bishop Konrad Martin:

Acquainting myself first hand with the true conditions relative to the controversy in Olpe, I was favorably impressed. Even before I received your report I had to calm an apprehension. The district magistrate of Olpe had written a letter to the auxiliary bishop which he read to me in person. It was a scathing letter. In reply I wrote to the Board of Trustees of St. Martin Hospital informing them that I had no intention whatever of removing the Sisters of Charity from the hospital. This point had to be settled first. That the Franciscan Sisters do some home nursing should be no obstacle. They however are not to intrude themselves, but if their services are requested they may go in the name of God. It is hoped that in this way they may gain a firmer foothold in Olpe until something else can be worked out. Difficulties and obstacles will not harm the young congregation. These constitute a trial and bring out the good in the undertaking. You, dear Father, accept them with a kind and fatherly heart and consider the beautiful reward you will receive from God. Furthermore, I shall look into the situation of the Sisters in Olpe more closely and study the controversy with a view of further clarification.

This letter seemed to end the controversy; however, it was not solved until much later. Difficulties from this source repeatedly came to the surface. These continued almost to the end of Mother Maria Theresia’s life and terminated in the year 1900 when the Franciscan Sisters assumed the operation of St. Martin Hospital. One must be acquainted with these difficulties to understand why Sister Clara Pfaender searched for another place to relocate the motherhouse and found one in Salzkotten.

“Difficulties and obstacles will not harm the young congregation. They constitute a trial and bring out the good in the undertaking,” thus the bishop wrote. Difficulties were not wanting. Added to the external problems were those arising within their own ranks. In May 1861, Mother Clara became seriously ill. Sister Antonia Loeser who had nursed her, contracted the same illness, typhus. In the early days of their foundation in Olpe, she had established a close relationship between Mother Clara Pfaender and Mother Maria Theresia Bonzel. At that time, she little thought that the length of her convent days would be a meager five months. Her fellow sisters held her in high esteem for she lived her religious life of prayer and penance very seriously. As a native of Olpe, Sister Antonia rejoiced greatly to see the congregation firmly established in Olpe in 1861. Her happiness was great as they moved into their newly acquired house. She toured it but once and then had to return to bed immediately. The seriously ill Sister kept repeating, “Observe the rules! Observe the rules!”

When on Trinity Sunday the procession with the Blessed Sacrament was passing her window, she raised herself upright in bed with all her remaining strength, and in a weak voice joined in the processional singing, a hymn of praise in preparation for her death. In the afternoon of the same day she sank into a semi-conscious state. Sister Maria Theresia and Sister Francesca remained with her during the following night. In a moment of consciousness, Sister Maria Theresia asked the dying sister to beg our Lord that she also may soon join her in heaven. Sister Antonia in a certain and determined voice answered: “No, you will not die yet. You still have a long way before you.” On the following day she again and again called out: “The virginal crown! The virginal crown!” She must have recalled the exhortation her own sister once gave her. Her sister had entered the convent with the Clemens Sisters in Muenster, and on a visit had counseled her: “Regina, ever preserve the virginal crown.” The words seemed to have made a permanent impression on her for she lived her life accordingly. At the moment of death it must have been a great comfort for her, adorned with the virginal crown received at investiture represented by a circlet of flowers, to meet her eternal Bridegroom. She breathed her last quietly in the arms of the friend of her youth, Sister Maria Theresia Bonzel.

The cross marking the grave of Sister Antonia was not alone for long. On May 3, 1862, Sister Maria Theresia wrote in the chronicles:

Today the new superior, Rev. Schmidt, officiated at the investiture of the following sisters: Sisters Alphonsa, Mechtildis, Thecla, Ottilia, Liboria, Antonia, and several others. Sister Clara accompanied by Sister Maria Theresia and Sister Alphonsa, the latter ailing, traveled to Rosellen. For the interim period Sister Francesca was designated as temporary superior; but shortly before they left, the appointment was changed and Sister Agnes, the half-sister of Sister Clara Pfaender was to act as superior. Sister Clara and Sister Maria Theresia spent the first night of their trip in Cologne and Sister Alphonsa traveled on to Rosellen. His Excellency Bishop Dr. Konrad Martin was in Cologne at the time and from there, accompanied by Auxiliary Bishop Baudri, he would make his episcopal visit to Rome. Sister Clara and Sister Maria Theresia visited His Excellency from Paderborn in the archbishop’s residence to discuss various matters. Their stay in Cologne was prolonged to several days, and during that time they visited various convents in the city and purchased needed supplies. On Sunday they arrived in Rosellen where Sister Alphonsa awaited them in her parental home.

The superior Sister Clara contracted a cold and had to spend several weeks in bed. A priest, Vicar Adams, who understood the principles of homeopathy, took Sister Clara and Sister Alphonsa under his charge. Sister Maria Theresia became nurse. Sister Alphonsa’s condition worsened daily despite the excellent care she had from all sides. Because of repeated night watches and otherwise overtaxing of strength, Sister Maria Theresia’s strength began to fail. She was not strong physically. The physician-acting priest, Vicar Adams, asked Mother Clara to have another Sister come from the motherhouse to release Sister Maria Theresia to give her some rest.

In the meantime the presence of either the superior or her assistant, Sister Maria Theresia, was mandatory at the motherhouse because of the unbearable behavior of Sister Liboria. Sister Francesca came to relieve Sister Maria Theresia, who left for Olpe on the Friday before Pentecost Sunday. She went by way of Wenden to confer with Rev. Schmidt relative to the conduct of Sister Liboria and arrived at the convent in Olpe at eleven o’clock at night. The next morning at four o’clock she dispossessed Sister Liboria of her religious habit and dismissed her as a trouble maker from the convent.

As the report clearly shows, Vicar Adam, must have sensed tensions in the congregation. He counseled Sister Maria Theresia and also Sister Francesca to seek admission into some other congregation if they were not happy. The chronicles of Mother Maria Theresia continued as follows:

Sister Clara remained in Rosellen with Sister Francesca several weeks longer. After completing the milk diet, she returned to Olpe improved in health. Sister Alphonsa remained in her parental home until fall and then returned to the convent. After several weeks, she received the last anointing, pronounced her religious vows in the arms of her superior, made her Last Will and Testament leaving one thousand dollars to the superior, Clara Pfaender. She died on November 26, 1862, among her Sisters to whom she had been an inspiring example in sickness and in health. Soon thereafter Sister Bernhardine Schamoni died of tuberculosis; the superior had made a recovery trip with her to Paderborn, but to no avail. Our dear Lord called the saintly Sister to himself to give her the crown of faithful perseverance. Also some orphan children died.

Thus the young congregation in its early years stood beneath the cross. It was indeed bitter to see the Sisters die, who with all readiness had dedicated themselves to God to work for the welfare of the needy, to see them snatched from life before they had even begun their active apostolate.

Nevertheless the number of Sisters continued to increase. This enabled the superior to open the first affiliation, in October 1862, in Much in the archdiocese of Cologne. Sister Francesca Boehmer was appointed its first superior. She was assisted by two Sisters and a lay instructor. The daring venture of establishing the first foundation was richly rewarded. Mother Maria Theresia’s chronicle reports: “Soon many postulants entered from Much and the surrounding areas. These were accepted into the congregation.”

Since the existing obstacles to their active apostolate in Olpe did not lessen, Mother Clara determined to centralize the motherhouse in another locality, as the bishop had counseled at various times. Reverend Heissing in Verne, indicated to her that Salzkotten might be a good possibility. Thus accompanied by her assistant, Sister Maria Theresia, Mother Clara traveled to Salzkotten on November 15, 1862. Here she was able to purchase a larger house with barn and garden area in the eastern section of the town. To make it practical to move the motherhouse as early as possible, renovations were begun immediately. In the spring of 1863, all was in readiness. Sister Maria Theresia wrote:

On Easter Monday some of the Sisters left, several days later another group followed, and finally on April 25, Mother Clara and other sisters who were unable to make the trek on foot went by post. The convent in Olpe became an affiliation with Sister Maria Theresia as superior. Stationed with her were Sister Juliana, Sister Ignatia, Sister Ursula, Sister Johanna, Sister Margaretha, Sister Gertrudis, and one postulant, Miss Josepha. Fourteen sisters and fifteen postulants went to Salzkotten.

The situation in Olpe had become fundamentally different through this change of status. “Because of the decrease in [the] number of Sisters, it was impossible to continue the Perpetual Adoration in Olpe.” Sister Maria Theresia gave this as the first consequence. After that statement she placed in brackets how very sorry she was and closed it with an exclamation point. One can perceive how she valued adoration. She mentioned that primarily, for her Perpetual Adoration was the chief objective of the congregation. Only thereafter she enumerated further effects of the removal of the motherhouse from Olpe. It is understandable that the new motherhouse should be equipped with all requisites. Consequently, only the bare necessities were left in Olpe. Without any bitterness the new superior in Olpe wrote:

The Sisters full of joy over the great treasure of holy poverty, entrusted themselves completely to the loving providence of God. All endeavored to strive for perfection and through diligence and work to draw down the blessings of God upon themselves.

That Sister Maria Theresia Bonzel should remain in Olpe as superior, as she herself wrote, was in consideration of her relatives and friends in the town. It was not a matter of exclusive trust. Soon thereafter it became evident that an estrangement and a wariness had set in between the two who together with the deceased Sister Antonia Loeser had begun the new foundation. Mother Clara had secretly appointed a certain Sister in Olpe to spy on all that Sister Maria Theresia did and to report her conduct and the condition of affairs to Salzkotten. On her side Sister Maria Theresia was also informed of all that happened in Salzkotten. She herself declared that it happened “through blameworthy underhandedness,” and acknowledged openly: “I committed a great injustice in that I engaged in secret correspondence with a certain Sister in Salzkotten.” In this way Sister Maria Theresia learned all those things which the Sister thought might be of interest. This confession of her own guilt was most probably recorded later. At a time when others looked upon her with esteem and as an example, she acknowledged her injustice in humility. If she had covered her guilt with a cloak of silence, it could not have been established easily at another time.

What could have caused such an estrangement between the two co-founders? Mother Maria Theresia herself has referred to some of the issues. But it is worthwhile to consider other things also. In the first place the characters of the two Sisters were very different.

Consequently, they probably viewed the prospects of the congregation in different ways. Mother Clara came from an established congregation already engaged in extensive activity in various affiliations. With Mother Theresia all was new. One must also consider that between October 22, 1859 and April 25, 1863, the motherhouse was moved three times, involving much labor and restlessness; one affiliation was opened; and the superior was often ill and away from the motherhouse for weeks at a time. Where was the time for guidance so necessary for a young congregation? Guidance is so important in the very beginning that the congregation may mature in tranquility. But owing to circumstances this tranquility was never present.

Mother Maria Theresia’s decision as written in the chronicles in her own words is as follows:

From the very beginning it was determined to follow the Rule of St. Francis, but the Rule of St. Augustine was adopted as a basis with the promise and wish to convert to the Franciscan Rule later. The Augustinian Rule as basis was also very painful to Sister Francesca. Both sisters had developed a great love for holy poverty and felt that only as Franciscans could this great happiness be theirs. The Rule of St. Augustine was precious and dear to both Sisters for most congregations follow its precepts. Many have attained happiness and salvation through its observance. But here there was placed in the hearts of the two Sisters by God himself a desire to be poor, really poor and unassuming and this desire could not be fulfilled in the established congregation.

Sister Maria Theresia confided all her difficulties to Sister Francesca as the latter stopped in Olpe on her way from Much to Salzkotten. At that time Sister Maria Theresia was very weak physically and ill, so much so, that one feared for her life. The many worries of the immediate past had aggravated her heart condition. She considered leaving the congregation as the simplest solution. Sister persuaded her to postpone the decision at least for the present. In this matter of conscience, Sister Maria Theresia consulted not only the Superior Revered Schmidt, but also, outside the confessional, the Reverend Rector Hesse. Accordingly her spiritual director reported it to the bishop who summoned Mother Clara for a discussion in which Sister Francisca also participated. At this time it was also learned how Sister Maria Theresia had obtained such detailed information of all that happened in Salzkotten. Mother Clara determined to call Sister Maria Theresia to Salzkotten for a retreat after Pentecost, and in all probability, transfer her from Olpe altogether. But events took a different turn: Owing to physical weakness, Sister Maria Theresia was unable to travel, and because of lack of money, others could not do so either; besides, the Reverend superior forbade it, Mother Theresia reported later.

At that time it had not been known to Mother Maria Theresia that the bishop had written to the Superior of the congregation on June 5, 1863, in the following term:

I am convinced that under the prevailing conditions it is an imperative necessity to leave Sister Maria Theresia in Olpe for the time being. I therefore commission you to refrain summoning her to Salzkotten until further instruction. I approve Sister Francesca functioning as superior in Olpe in the meantime.

Thus Sister Francesca came to Olpe as superior. She was lovingly devoted to Sister Maria Theresia. Concerning her report of conditions in Olpe – as Mother Maria Theresia later wrote – from Salzkotten, “there were no loving considerations for Olpe consequently the dispositions of all Sisters became embittered.” Before long Sister Maria Theresia and Sister Francesca petitioned the bishop for a dispensation from the present congregation in order to enter a Franciscan congregation.

The bishop in the meantime had determined otherwise. Two letters followed in rapid succession. The first was in answer to a petition submitted by the leading townsmen in Olpe for the re-establishment of the Perpetual Adoration. The bishop granted the petition in a letter dated July 17, 1863. The second letter, dated July 20, 1863, was addressed to Superior Revered Schmidt in Wenden and directed that he should, “to prevent further agitation and dissensions between the institution in Olpe and the motherhouse in Salzkotten, withdraw the first completely from the jurisdiction of the latter and from the temporary official direction of Mother Clara.”

The bishop continued:

As you informed me the institution in Olpe needs several Sisters more. After a consultation with Sisters Maria Theresia and Francesca, inform me as soon as possible how many and what Sisters should be sent from Salzkotten to Olpe. At the same time consider authoritatively whether Sister Maria Theresia or Sister Francesca should function as local superior in Olpe; if the first, whether Sister Francesca should be appointed as assistant or whether she should return to Much as local superior.

The superior answered by letter on July 30, 1863:

Unfortunately, I was unable until yesterday to discuss the alleged highly honorable disposition of the questionable situation in Olpe with Sister Maria Theresia and Sister Francesca and to make the provisional arrangements. After due deliberation and after the Sisters had made a novena to the Holy Spirit for enlightenment, at my suggestion, permit me to submit the following to Your Excellency for your pastoral approval and decision:

1. With reverence to the new superior in Olpe, I observed relatively little difference in spirituality between Sister Maria Theresia and Sister Francesca; both are well qualified for the office of superior. But in behalf of the material interests of the institution, I decide in favor of Sister Maria Theresia. Since she is no longer superior, the alms of the town have lessened considerably, as well as the food supplies, according to the Sister cook. The world, especially that of the aristocrats, voice their opinions in such fashion, certainly very imperfect in motive, and one cannot but take it into account. Sister Maria Theresia’s family is not only the wealthiest in Olpe, but also under all circumstances, the most influential. Sister Maria Theresia will use her influence to improve the orphanage and consolidate the institution, if she wields the superiorship among her spiritually inclined and respected relatives. How fearful Sister Maria Theresia is of this dignity! Yesterday she pleaded very earnestly amid tears and on her knees that she be spared that responsibility giving as reasons her poor health and confessing her spiritual disqualification; she pleaded urgently that Sister Francesca continue in office. The latter also begged to be relieved of the superiorship. Nevertheless for reasons mentioned above, I beg most fervently that Sister Maria Theresia be installed as the superior. She suffers from spasms at times (at present she appears in perfect health).

Sister Francesca works with her in exceptional harmony and love and shows outstanding ability in teaching. She could be spared from Much at least until winter and ought to remain in Olpe as assistant. In addition she could be novice mistress and instructor. Because of her ascetical formation and her loving prudence, she is especially qualified to teach. Almost daily instruction in catechism is very necessary not only for the novices but also for the professed Sisters for in the previous years these instructions were almost entirely neglected.

2. The letter Your Excellency wrote, dated July 17, granting the re-establishment of Perpetual Adoration in the convent chapel was a source of great joy to the Sisters and to the people of Olpe. It created the necessity of a greater number of Sisters. Even without it, more Sisters would have been required. In consulting with Sister Maria Theresia and Sister Francesca, I concluded that ten Sisters would be sufficient for the time being. Since two of the seven sisters assigned originally to Olpe did not make the necessary adjustment they would need to be transferred. Consequently five new Sisters were required in Olpe.

Further recommendations of the superior as to transfers of Sisters could certainly not be considered from every point of view by the bishop. The results of the many deliberations were announced by the bishop in his letter of August 3, 1863, wherein is written as follows:

In conformity with your proposal of July 30, 1863, I shall hereby appoint Sister Maria Theresia as local superior of the Franciscan congregation in Olpe, and designate Sister Francesca as her assistant, with the expectation that both will administer their offices for the glory of God and the good of the congregation.

The letter closed with the following:

The following Sisters are assigned to the convent in Olpe: Theresia (as superior), Francesca, Juliana, Johanna, Margaretha, Ignatia, Gertrudis, Dominica, Ursula, and Stanisla. On the other hand to the convent at Much, which naturally must remain under the jurisdiction of the motherhouse, are assigned the three Sisters: Thecla (as superior), Armella, and Laurentia.

Hereby the separation was finalized. Sister Maria Theresia was compelled to accept the superiorship of the independent congregation in Olpe and to chart its future course. She herself did not want the office. Together with Sister Francesca she had pleaded with the bishop to enter another well established Franciscan congregation. The petition was refused. When the two Sisters realized that an independent congregation was to be formed in Olpe, they begged the bishop that an older and experienced religious be given them as superior to lead them in the correct way instead of experimenting at what they would need to do. This request was also refused.

The feast of St. Bonaventure, July 14, 1863, impressed itself indelibly on the mind of Mother Maria Theresia as the day on which the Sisters learned that Olpe was left to its own resources. She wrote: “The Sisters were really abashed that they had to rely on their own resources,” for all of them had but very little experience in the religious life. In comparison with today’s program for young Sisters, they would just have completed the novitiate. Their congregation had been in existence only that length of time and even that period was a very disturbed one. Therefore they hesitated to undertake the responsibility. Above all Mother Maria Theresia, whose spirit impressed itself so lastingly on the congregation, had to be vaulted by God into her position. But even at that time, as demonstrated later so often in her life, when she recognized the Will of God, she gave herself quietly and with a firm purpose to the task. It is a testimony to her character as she writes of the young congregation: “With trust in God and under the Rule of St. Francis, the Sisters were confident that they could expect the blessing of God.”