Wednesday, December 24, 2008

the Wisdom of a Third Grader

"Sister," Joanny started, "How can I buy hosts?" "What do you mean 'hosts'?" I asked. "The hosts that the priests use at Mass to bring us Jesus. I wanted to get a birthday present for Jesus and I thought and thought. He is in Heaven. The only thing He needs now is hosts so that He can come again to us." After a few seconds of thinking, I told her to bring me a quarter which I would give to my superior to pay for the hosts we would be using at our convent Midnight Mass. Further, I invited Joanny and her entire family to join us for the celebration. The joy on the face of that little girl coming back from Communion made the candle flames envious.

Tuesday, December 23, 2008

the Christmas Pig

The Polish winter was especially cold in the middle of the war years.It was difficult to celebrate Christmas during the brutal Nazi occupation. Every kilo of grain, every bushel of potatoes was monitored and each farm family was allowed to keep only starvation rations, the rest being confiscated to feed the occupiers.Mr. and Mrs. Wolenska were especially worried about their eldest daughter who was married and lived in the city. She was pregnant and needed protein to have a healthy baby. The rationing made it almost impossible to nourish a healthy baby in utero.

On their farm however, situated far away on the edge of the forest, they dared to raise an illegal pig all summer long. Now that winter had come they slaughtered the animal and let it freeze tight in its hiding place in the hay loft. How could they get it to their daughter and their in-laws in the city?

A daring plan emerged. Mr. Wolenska and his daughter, Irena prepared the wagon with a few logs and straw which certainly were not considered contraband even in this war-torn country. Carefully they dressed the frozen pig in coat and hat and secured it to the wagon seat. They then sat on either side of their “passenger” and set out for the city. They passed one check point after another, the guards letting them go on their way after very carefully examining their straw and wood. When they arrived at the final inspection just before the city they were ordered to come down from the wagon seat. Father and daughter obeyed, but the frozen pig of course, could not move. The German soldier barked his command, “Come down ‘sofort’” The pig did not move. “If you do not come down, I will knock your head off!” Screamed the German. The pig remained unmoved. In a full measure of anger the soldier slammed the butt of his rifle against the head of the pig. The hat pulled over its ears flew off and the macabre grin of the animal mocked the angry antagonist. The father and daughter were ordered to stand in the snow while the German soldiers took the pig into their guard house. Sure that their explanation would not soften the hearts of these conquerors and convinced they would soon be shot, they prepared to die. After what seemed like a long while the soldiers dumped a burlap-wrapped bundle into the back of the wagon and told them to move on. Not daring to stop and look, they waited nervously until they reached their daughter’s home. As they cautiously unwrapped the burlap there was a great relief of laughter. The soldiers had returned the pig but had taken a “tax” for themselves and their own Christmas dinner. The poor pig was missing a ham!

Saturday, December 20, 2008

The Tale of Two Euros

It happened in a classroom in Vienna, Austria. Sister was explaining to the children about their poor brothers and sisters in a village in Africa where little children are HIV positive but can receive the hope of a reasonably normal life with medication from the health clinic run by the Daughters of Divine Charity. One of the students, a little boy, excused himself and called his father at his place of employment. "Daddy, please come to school, I need two Euros right away!" The devoted father was wondering what note from the teacher he had overlooked or how the lunch money got lost and so forth. When he got to the classroom and asked to see his son the boy explained that he needed it to quickly save the life of a little African child.

Tuesday, November 25, 2008

the Red Umbrella

It was Christmas and the pastor asked me, a sister, to take communion to shut ins so that the regular Ministers could attend church with their families. One of my assignments was a family of two handicapped parents who were blessed with a lovely little four-year old girl. She was the one who answered the door and I explained that I had come to bring Jesus to her parents. Fascinated, she watched as I opened the golden pyx. "Is that really Jesus?" She asked. When I assured her it was she ran away shouting "Wait!" She came back with a little red child's umbrella. She held it over the pyx and said, "Jesus, I wanted to show you the pretty umbrella I got today for your birthday!"
The communion service took place under the red canopy and an indelible Christmas memory was born.

Tuesday, October 28, 2008

The Answer I wish I had given....

The answer I wish I had given…..

In a discussion of political merit the closing sentence was…”but trickle down hasn’t worked”…. The circumstances stopped the conversation, but here and now is my reply:

Every serious gardener knows that trickle is the most effective irrigation. Any watering from above is at best temporary, and much of the water is lost in runoff. But the water that comes gradually from a source in the soil itself, nourishes the plants deep down at the roots and long term.

When my father arrived in this country with the fifty-dollars he had deposited with the steamship company, no one greeted him with a thousand, or even hundred dollar hand-out. He had to get a job before he ran out of money. He worked as a janitor in a mental institution. He knew that “trickle” works. He trickled pennies into savings and eventually bought a business, took a family of five to visit his homeland in Europe and sent his son to college.

Trickle down does work but slowly. No immigrant generation of the last century expected to live like the railroad barons they worked for, but they were eating regularly, could by the necessary clothing and shoes and sent their children to universities and medical and law schools. Maids in the households of the wealthy gathered insights, ideas, standards which they applied to their own families later. My mother, for instance, forced to buy inexpensive clothes for me was very proud to buy for me the same shoes her former employers gave their children and so I thank her for the healthy feet that transport me seventy years later.

The quick fix is very rarely the best solution. Drops of water and pennies can and have born fruit in the wonderful environment of a free and safe United States of America.

Thursday, October 23, 2008

Mother Kostka Biography VI

CHAPTER VI

MOTHER M. KOSTKA – ADMINISTRATOR

“It is not the duty of the superior (general) to tell you the reasons for an order or decision. Leave the responsibility to answer for this to the authorities to whom God gives the necessary graces for the leadership of the Congregation.” (Circular: December 28, 1930)

To foster and encourage greater unity among the members of the Congregation was a welcome challenge to Mother Kostka. To lead her spiritual daughters along the path of religious life ever closer to the Divine Bridegroom and perfection was her greatest joy; to administer the spiritual and temporal affairs of the Congregation, a heavy cross which she bore for seventeen years--through a world depression and the beginning of another world conflict. Cognizant of the need for divine guidance and inspiration, Mother Kostka constantly asked the sisters for prayers and sacrifices so that all her actions and decisions would be in the best interests of the Congregation. It must be remembered that at this time, it was the Superior general who appointed not only the provincial superiors, but all the superiors of the various convents as well. Not a single new convent or ministry could
be established without her permission. During her time as superior general, she estab1ished three new provinces: the Slovak province in 1928, and the two Brazilian provinces in 1939, along with countless new establishments.

In 1926, Mother Kostka inherited a multi-national Congregation which was experiencing the after-effects of the Great War. She would be the faithful and wise steward throughout the great depression that engulfed the world and the Congregation; she would experience the anxieties that gripped society as totalitarian governments emerged in Italy, Germany, and Austria, her religious headquarters.
More devastating, however, was the outbreak of World War II in 1939, at a time when she was in the United States for visitation. She was caught in a dilemma--as a naturalized American citizen, she faced a hopeless situation: her adopted country was at war with her two beloved European homes and refused to allow her to return to the Motherhouse. From 1939 to 1943, she would strive to lead her Congregation from afar, a task made humanly impossible by the sudden and unforeseen deaths of her closest advisers and supporters: Sisters Donata, Aloisia and Aquila. The loss of these pillars of the Congregation greatly affected the health and spirit of Mother Kostka. Now the Divine Master was her sole refuge and support; He would help her guide “. . the ship which I must steer,” which was being “...swamped by a stormy: flood.” (Circular, Vienna, August 1, 1938)

To present her administrative leadership in a way that is most logical and easy to follow, this chapter will be subdivided into a study of her European, North American, and South American activities and decisions.

Europe


In Europe, the provinces which had been established after World War I were experiencing primarily financial hardships. Vocations were plentiful; the works
of the Congregation could be continued and extended, provided the necessary funds could be found. Then, too, Communism exerted an insidious influence on religious life in Austria and Hungary, all of which she had to contend with. The relative ease of travel in Europe made it easy and convenient for Mother Kostka to keep in close touch with the convents in the various provinces, and she made it a point to visit these on occasions other than the official visitations.


She had been superior general of the Congregation barely nine months when she had to face a great administrative crisis. During the night of December 15, 1926, a destructive fire broke out in the Motherhouse, caused by a fir tree which had been put into the fireplace to provide additional fuel and heat. As the tree began to burn, cinders dropped to the floor and the fire began to spread rapidly. Because all the sisters had already gone to bed, the fire was not discovered until a large section of the roof was in flames. Very quickly the entire roof of the Motherhouse and the novitiate was ablaze. The newest fear was that it would spread to the church roof. According to the Congregational Chronicle, the church was spared, “. . .protected by our Mother Most Admirable whose picture is under the roof.” (GC VII, p. 118) The fire destroyed all the goods, clothing, trunks, etc., which were stored in the attic, including an early biography of Mother Franciska, and many early documents of the Congregation.

Sister M. Donata, superior of the Motherhouse, had awakened Mother Kostka and urged her to leave her room, which was below the attic where the fire had begun. Had the fire started later, the new superior general would probably have perished, either from smoke inhalation or from being crushed under the ceiling which fell on her bed. Recounting the catastrophe Mother Kostka wrote: “The devil is wreaking his hatred against me with water and fire.” (Undated letter, Vienna, 1927)

Help for the beleaguered sisters came from all sides. The sisters from the Marienanstalt brought them food and clothing; the various mission houses in Austria helped as much as possible; the people of Vienna contributed money and food; the Archbishop of Vienna, Friedrich Cardinal Peffl, the chancellor of Austria, even the Holy See sent assistance. Sister M. Valerie Morvay and Sister Dolorosa arrived from Hungary with two trunks full of clothing and linens and Mother Kostka remarked “. . . their unity with the motherhouse in the midst of all the troubles. ..brought her great joy.” (op. cit., 1327; GC VII, pp. 117-119)

The care and financial burdens caused by the rebuilding of the burned out section of the Motherhouse did not keep Mother Kostka from performing her official duties as leader and administrator of the Congregation. On April 25, 1927, accompanied by Sister Aquila Fejmon, the general secretary, she traveled to England to visit the sisters who were staffing the mission at Swaffham, in Norfolk, which had been established in 1914. This solitary mission, a part of the Austrian province, weighed on her mind because these sisters were so isolated from all other convents of the Congregation. (GC VII, p. 125)
Upon her return in June of that year she traveled to Budapest, Hungary, for the festive dedication of the new provincial house at Schwabenberg. For Mother Kostka this was an especially joyous occasion because the funds for the construction of this new building came mostly from the American province; in fact, she had been instrumental in gaining the first loan during her time as provincial superior in the United States. While in Hungary, she took the opportunity to make her annual retreat among and with her Hungarian daughters.

During the rest of the year, she closely supervised the building commission which met at Breitenfurt for the purpose of constructing a watermain for the home. Like Mother Franciska, she hoped and prayed to be able to get the necessary funds for this important undertaking through divine assistance.

After a six-month visitation in the United States, Mother Kostka returned to Vienna and within two weeks was off to make her official visitation of the Hungarian province. The visitation was cut short by the news of the death of Mother M. Ignatia Egger on March 14, 1928. In great sorrow Mother Kostka hurried back to the Motherhouse where, with Sister M. Donata, she planned the funeral of her beloved predecessor. On March 17, 1928, Mother Kostka led the procession of Daughters of Divine charity as Mother M. Ignatia was entombed in the crypt chapel at Breitenfurt after a solemn requiem mass.

Within a week, Mother Kostka was traveling again. Accompanied by Sisters Donata and Ludovica, she went to Frankfurt-am-Main, Germany, to investigate the possibilities of establishing a new foundation there. From Frankfurt the trio traveled to Greifswald which, at that time, was a part of Poland, to check on the progress of the construction of the orphanage which was to be opened there in September. Being in the vicinity, she proceeded to make her official visitation in Poland. (GC VII, pp. 127-136)
Mother Kostka returned to Vienna during Holy Week, 1928. The cold which she had developed during the funeral of Mother Ignatia, aggravated by the exhausting journeys in Germany and Poland took its toll on her always weak constitution and she was confined to bed for nearly two weeks. (Letter to the American province, April, 1928) Although bedridden, Mother Kostka was anxiously looking forward to the official dedication and opening of the new school at Herz Maria Kloster. This school was very close to her heart for it was here that she had been a novice and a beginning teacher in the early years of her religious life. The school had flourished through the years and the existing building had proved to be too small. Therefore, Mother Kostka had decided to erect a new structure; it was this building that was dedicated on May 6, 1928 -- placed, as before, under the protection of the Most Pure Heart of Mazy. (GC VII, pp. 138-39)

On September 11, 1928, Mother Kostka, accompanied by her first assistant, Sister M. Donata, traveled to Rome. They had been invited to the Eternal City to study the possibilities of establishing a foundation of the Congregation there. Although both were anxious for such a convent to be staffed by the Daughters of Divine Charity in this seat of Christendom, they agreed that the enterprise could not be accepted. The Congregation would have to build a house first--a project for which the financial means were unattainable. Although she would have loved to see a convent of the Congregation in her homeland, Mother Kostka was a wise steward; she would not place such an additional burden on the shoulders of her sisters.

While in Rome, Mother Kostka and Sister Donata had the pleasure of an audience with His Holiness, Pope Pius XI, who bestowed his blessings on the Congregation for the occasion of the sixtieth anniversary of its foundation which was to be celebrated with solemn ceremonies beginning on November 21, 23. (CC VII, pp. 146-147)

That September, Mother Kostka, after consultation with her assistants, made the decision to take over the proposed ministry in Frankfurt-am-Main. The work of the sisters would be comprised of conducting and maintaining an institute and home for students and young tradesmen. The home was already in existence in a modern building which had been erected by August Marnns, who gave it over to the congregation so that the ministry would become one institute which would serve the purpose of training young people interested in commercial work. (CC VII, p. 153)

On May 21, 1929, Sister Donata went to Frankfurt-am-Main with Sister M. Albertine Krömer, whom Mother Kostka had named as superior for the new foundation. She herself was in Brazil at this time. While in Germany Sister Donata, joined by Sister Ludovica, traveled toBeuthen in upper Silesia, Germany at the request of the superior general, to study the pros and cons of establishing a Congregational foundation in that city. Evidently the visit proved fruitless; nothing further is recorded in the General Chronicles about such a venture until many years later.

After overcoming many obstacles surrounding the Frankfurt mission, the Institute was officially opened on December 15, 1929. Mother Kostka was determined to make this a truly congregational mission; hence, she assigned sisters from Jugoslavia, the Czech province, and the Motherhouse to the Institute. On February 7, 1930, Mother Kostka, accompanied by Sister Aquila, went to inspect the new work and expressed satisfaction with its progress. Her great worry, however, was the financial burden posed by the new enterprise. The world economy was in a shambles. Would the cost of maintaining this new apostolate prove prohibitive? The worries of the mother were evident to her daughters. On February 28, 1930, when they celebrated her 61st birthday at the Motherhouse, they presented her with a monetary gift of 10,359.13 shillings, donated by the seven provinces, for the maintenance of the Frankfurt house. For a time, this generous offering helped allay her worries. (GC VII, pp. 162; 164—165)

The monetary gift only partially eased the problems in Frankfurt. The care of male and female students interested in commerce required a greater number of sisters, specially trained, to provide the spiritual and instructional assistance needed by these young people. Thus, in January 1931 Mother Kostka went to Budapest hoping to convince Mother M. Valeria, the Hungarian provincial superior, to send personnel and give financial aid to the mission. Despite the close friendship between these two dedicated religious, Mother Valeria had to refuse the request. The Hungarian province was itself in dire circumstances and could not spare either sisters or money. Undaunted, and trusting in Divine Providence, Mother Kostka went to Frankfurt hoping to find a solution for some of the problems. Professor Manns, who had rented the institute to the Congregation, demanded more and more money which the sisters could not give him. He was, himself, in great debt and blamed the Congregation for his troubles. Mother Kostka had given him the gift money from the previous year as well as additional funds; however, all was merely like a drop in the ocean. These financial problems weighed heavily on Mother Kostka’s heart and mind. (GC VII, p. 179)

Mother Kostka was indefatigable in traveling to various cities in Slovakia and Hungary where possibilities arose for purchasing or acquiring more houses and buildings for the Congregation. In March, 1930, she was instrumental in purchasing a building in Spisska-Saboto as a novitiate for the Slovak province. Because of the extraordinary conditions related to this acquisition, the new building was named Divine Providence Convent. (GC VII, pp. 165-167) The first reception in the province was held on August 13, 1930, presided over by a Bishop Vojtasak. Mother kostka herself presented the novices their holy habit.


In the midst of her numerous administrative worries and hardships, the Heavenly Father always sent Mother Kostka days of joy. Thus it was that beginning July 7, 1930, the school at St. Andra celebrated its golden jubilee. It was here that Mother Kostka, Sister Donata and Sister Norberta had all been boarding students and received the Divine Call. Mother Kostka invited Bishop Ernst Seydl to celebrate the solemn mass of thanksgiving in the Church of Loretto. As a jubilee gift, she allowed the entire convent to be renovated; she herself supervised the installation of the new water system. (GC VII, p. 169)

In 1931, Mother Kostka and her assistants conferred with the Jesuits in St. Andra regarding the purchase of a building owned by the Society of Jesus. On February 14, they closed an agreement whereby the Congregation acquired the estate which was named St. Joseph’s House. To close the transaction, a loan of 120,000 shillings had been obtained from the Mercurbank of Vienna, to be repaid U.S. dollars with a 7% interest. On April 14, 1931, the death anniversary of Mother Franciska, the sisters moved into the new St. Joseph’s House. (GCV11, pp. 180—182)

After the jubilee, Mother Kostka again took “to the road.” Without taking a rest, she completed the formal visitation of the five European provinces and returned to the Motherhouse on November 23, 1931.

The year 1932 was to prove to be extremely busy for Mother Kostka. After a brief visit to Hungary, she traveled to Prague to obtain from the American Conslate there the necessary travel documents for Mother M. Alexandrine Madarová, the Slovak provincial, who was to accompany her for the visitation of the North American province. She was subsequently left in charge in the United States while the American provincial superior attended the General Chapter; after the Chapter of 1932, Mother Alexandrine was named the new provincial in the United States. Here, again, Mother Kostka exercised her administrative power to further her desire to keep the Congregation united by making such an inter-provincial appointment.

The official notification of the upcoming General Chapter was forwarded to the various provinces from New York on March 19, 1932. Completing her American visitation, Mother Kostka stopped in June in England to make a final visitation. Returning to the Motherhouse on July 2, she barely rested before going to the Frankfurt foundation, thence to Tyrnau, Czechoslovakia, where she appointed Sister M. Leona the new superior of the Slovak province. She was finishing her duties as her term of office was about to end.

The General Chapter of July, 1932, saw Mother M. Kostka Bauer elected for a second term with Sister M. Donata Reichenwallner as first assistant and vicaress general; Sister M. Norberta Wecera, second assistant and general procuratrix, Sister Aquila Fajmon, third assistant and general secretary and Sister M.Ansbertha Binder, fourth assistant. (GC VII, pp. 197-205)

Once again post-Chapter circulars and directives were dispatched, Mother Kostka resumed her duties of visitation. She went first to Jugoslavia, which was the most spread out of all the European provinces. She remained there for more than two months and in her circular of December 17, 1932, she asked that this province be remembered specially by members of the Congregation in daily prayers because the sisters here were experiencing very difficult conditions.

The Catholic church and the schools of the Congregation were in serious danger; the government was threatening to take the administration of the schools away from the sisters and put them under civil control.

Early in 1933 Mother Kostka felt compelled to visit the Brazilian missions again, leaving Sister Donata in charge of the Congregation, should any emergency arise. She returned to the Motherhouse in mid-July and almost immediately proceeded to address and admonish the superiors and sisters during the annual retreats held at Herz Maria Kloster and Hochstrass.

In September, 1933, Mother Kostka and Monsignor Joseph Enzmann, the chaplain in Breitenfurt, were able to see the fulfillment of a dream --the dedication of the commemorative wall in the Congregational cemetery in Breitenfurt. Until 1918, all the sisters who had died in Breitenfurt, including Mother Franciska, were buried in the local community cemetery. In 1918, our own cemetery was ready and the remains of a large number of sisters were disinterred and re-buried in a common grave; however, 181 sisters’ remains could not be transferred. It was Monsignor Enzmann who had suggested the erection of a large marble wall on which the names of those sisters would be listed along with their age, date of profession, and that of death. On September 19, 1933, the Most Reverend Ernst Seydl, suffragan bishop of Vienna and vicar for religious, celebrated a solemn requiem for those 181 sisters, after which the wall, located behind the crypt chapel, was blessed. (CC VII, pp. 237-239)

Time and again in 1934 Mother Kostka visited the Frankfurt institute which continued to be plagued by financial difficulties. In August of that year, she named Sister M. Chrysostoma Hampel as the new superior of the house in hopes of solving some of the personnel and monetary problems. (GC VII, pp. 254, 276)

Since the end of World War I the Austrian government, and especially the city of Vienna was under the control of Socialists. By 1934 a state of civil war existed in the city; blood flowed. Describing the horrifying conditions in her circular of February 22, 1934, Mother Kostka explained that this deplorable condition was affecting the Congregation. The youth, by and large, were raised without any religious training; hence, the number of vocations in Austria was small. Finally, the unrest was subdued and a Christian government was established which would attempt to rebuild Austria on a religious foundation. Barely had this danger been eliminated when a new problem arose. By December 12, 1934, when she penned her Christmas circular, Mother Kostka was beginning to worry about the questionable political conditions which were emerging throughout Europe. She wrote: “Heavy war clouds are on our horizon; we are constantly worried”. Therefore, she felt it imperative for her to remain in Vienna, at the Motherhouse of her spiritual family.

A loving mother, Mother Kostka was constantly seeking ways and means to obtain money for the beautification of the Motherhouse church. During World War I the bells from the church belfry had been commandeered by the government to be smelted down and made into weapons. The absence of bells whose ringing would call the people of the neighborhood to worship saddened Mother Kostka. Therefore, she worked untiringly, contacting various benefactors to help remedy the situation. Her desire to hear bells pealing once more from the Motherhouse church was ultimately fulfilled; a new set of bells was acquired and a solemn blessing and installation took place on August 26-27, 1935. On the 26th, the bells were brought along Jacquingasse on a garland-bedecked wagon drawn by four horses. Twenty young women walked on both sides of the wagon holding ribbons which were attached to the bells. Atop each bell sat four little girls dressed as angels. The pastors, numerous priests, sodalists and members of various societies from the nearby churches marched behind the wagon to the front of the church, where the solemn blessing took place, On the following day, the bells were hoisted to the belfry. (GC VII, pp. 278-280; also Circular, 1935)

The sphere of ministry of the Congregation continued to grow. In her circular of December 30, 1935, Mother Kostka announced that on January 15, 1936, the administration of a convalescent home in Unter-Olberndorf near Shleinbach would be taken over by the sisters.

Most of 1936 was spent on official visitations of the North and South American convents. Before her departure, Mother Kostka held a superiors conference on January 30 in Vienna. She instructed all the provincial superiors and house superiors to plan their activities in such a manner that all would be able to come to the Motherhouse for this general meeting. She was determined that the European communities would not lack administrative and spiritual guidance during her prolonged absence. Strict regulations were issued and again Sister Donaata was placed in charge to handle any administrative emergencies that might arise.

The growing unrest in Europe, and especially in Vienna, had convinced Mother Kostka and her assistants that in order to safeguard the Motherhouse property it would be best to turn over the administration of the church to the Archdiocese of Vienna. The chancery named Reverend Dr. Wilhelm Hohn administrator of the church on July 30. The official document naming him to this position arrived on October 13, 1936. (GC VII, p. 287) Ultimately, the Motherhouse church became a parish church on July 1, 1939. (Parish archives: Church of the Mother of God)

The year 1937 was to be the lull before the storm. In that year, Mother Kostka finally allowed members of the Congregation to undertake still another apostolate, the care of elderly women. On April 25, 1937, St. Joseph’s Home for Women was dedicated in Tyrnau.

In that same year, Father (Professor) Manns visited Mother Kostka on a number of occasions to discuss the possibility of extending the Congregation’s field of ministry to the Netherlands. The chronicler gives no other particulars regarding the proposed project. Some thought was being given to the question and the chronicle indicates that on October 9, 1937, Mother Kostka traveled to Holland. Apparently, the visit was a failure; Mother Kostka was unwilling to move into another country at a time when political unrest was becoming increasingly apparent on the continent. (GC VII, pp. 209-324)

One bright note is worth mentioning during this troublesome period. In 1937 the chronicle of the Congregation states: “It is unbelievable, but true: the Slovak Province has made the most foundations; it has the greatest growth. ....although it is the smallest province of the Congregation.” (GC VII, p. 309)

As the year drew to a close, Mother Kostka sent a circular to all the houses reminding them of the General chapter which was to be held the following year and reminded them to prepare for the event with fervent prayers. (Circular First Friday of December, 1937)

Since 1934, Adolf Hitler had been trying to entice Austria, his native land, into a union (nschluss) with Germany. In July 1934, an unsuccessful coup resulted in the murder of the Austrian chancellor, Dr. Engelbert Dollfuss, a personal friend of the Congregation and Mother Kostka. Undaunted by the initial failure of his plans, Hitler continued his relentless push to make Austria a part of the Third Reich and in March 1935 German troops occupied helpless Austria and proclaimed its incorporation into the Nazi-controlled German Empire.

By June, 1938, the power of the Nazi party began to be felt by the Congregation. On Saturday, June 25 at 9:30 at night, ten S.A. soldiers came to St. Michael’s Convent in Gerasdorf and demanded that the house be turned over to them. The sisters were permitted to remain until the 28th to pack their belongings. However, when the sisters wanted to take everything that belonged to the Congregation to the Motherhouse, they were refused permission, despite attempts to get Parliamentary assistance in the matter. On June 30, the official termination of the twenty-six-year long apostolate of the Congregation in Gerasdorf arrived from the central committee of the Austrian Nazi Party. (GC,VII, pp. 335-6)

The Anschluss also affected the other provinces, causing many administrative difficulties for Mother Kostka and her assistants. Convents that had been a part of the Czech province became a part of the Austrian province as a result of the occupation of the Sudetenland by Germany. Troppau, St. Georgenthal, Bergen and Blattendorf were officially listed part of the mother province on June 30, 1938. (GC VII, p. 336)

The General Chapter held in July, 1938, resulted in a third-term election of Mother Kostka. Elected as the General Council were her former assistants:
Sister M. Donata Reichenwallner, first general assistant; Sister M. Aquila Fajmon, second general assistant and general secretary; Sister II. Norberta Wecera, third assistant; Sister M. Ansberta Binder, fourth assistant and Sister N. Aloisia Schodt, general procuratrix. (GC VII, pp. 338-339 contains proceedings of the Chapter) Writing to the various provinces which had quickly dispatched their congratulatory messages, Mother Kostka responded with a circular in which she indicated that the burden once more placed on her shoulders by the Congregation was especially great in the present difficult times.

The ship which I must steer is presently swamped by a stormy flood. As long as the heavenly Mother, “our star of the sea” lights the heavens we do not travel in darkness; she points out to us the dangers, the reefs, so that our ship will not founder.

Let us pray to our foundress, Mother Franciska, that she should intercede in heaven that her work may last until the end of time. (Circular, Vienna, August 1, 1938)

Despite the uncertain conditions, two more convents were opened in September, 1938. On September 4, the Convent of the Holy Family was dedicated in Kunstat (C. S. R.), with Mother Kostka in attendance. The convent was the birthplace of Sister M. Rigalda Lepka and was ceded to the Congregation by the mother who rejoiced that her home would be used as a place where God was served and children were led to God. Incidentally, Sister M. Rigalda was ultimately named to be the first provincial superior in South Brazil.

On September 9, members of the Jugoslavian province assumed control over a home for female students in Zagreb, to be called the Convent of Our Lady of Lourdes. This new convent was provided for the sisters by His Excellency, Archbishop Aloysius Stepinac of Zagreb. (GC VII, pp. 346-347)

The joy of these new beginnings was marred by the sorrow caused by the relentless onslaught of the Nazi regime on the activities of religious in the Third Reich. One after the other, Mother Kostka was forced to “rent” Congregational property to the government. On September 15, 1938, the Elizabeth Home in Vienna became a police station; Herz Maria Kioster, St. Andra and Kagran were to be used as public schools; the kindergarten in Wolkersdorf was closed, he Augustineum in Breitenfurt was leased by the government beginning October 15. There, the sisters were permitted to retain management of the farm. (pp. 348—350)

As the convents of the Czech province came under direct jurisdiction of the Third Reich, Mother Kostka traveled to each of the houses to see how the Sisters were coping. Like an anxious mother, she sought to discover and provide for their needs; they knew they could count on her assistance.

Despite the seemingly endless blows that descended upon the European provinces as a result of the relentless progress of Naziism, Mother Kostka was determined to keep the spirit of unity glowing among her daughters. On November 21, the seventieth birthday of the Congregation was celebrated with a solemn pontifical high mass offered by Very Reverend Ernst Seydl of Vienna. Now more than ever, the sisters needed to be strengthened in their vocation to face the evil, and Mother Kostka made every effort to make this anniversary celebration an unforgettable one.

Shortly after the celebration, however, Mother Kostka and her assistants returned to face the stark reality of the dangers of the totalitarian regime. Accordingly, they deemed it best to send some of the young sisters from the Motherhouse, especially those with leadership potential, to various provinces where they could live and work in safety and perhaps help support the beleaguered Motherhouse. (pp. 350-354; also cf. Chapter IV, p. 47)

The year 1939 would assume historic importance in world affairs and would mark the end of Mother Kostka’s personal administration of all parts of the Congregation. It would seem as though she had a premonition of the impending disaster and worked against the clock to set things in order.

On January 19, 1939, Mother Kostka and her assistants decided to sever the Brazilian missions from dependence on the European provinces by establishing two provinces in that country. The northern province was to be administered by Sister M. Christine Vlastnik as the first provincial superior; in the south, the Province would be established with Sister M.. Rigalda Lepka as provincial superior. Then on February 13, Mother Kostka accompanied the last four European sisters who would go to Brazil as far as Split, Jugoslavia. These were Sisters M. Aquiliana Eigbel, M. Armella Lechner, M. Hedwigis Witkowska and the novice, M. Fidelia Weninger. With a heavy heart she blessed her daughters with the customary cross on the forehead as they prepared to sail to South America.

In the midst of the forced closings on the continent, in 1937 Mother Kostka had decided to open a new convent in Chesterfield, England, where she would appoint Sister M. Huberta Buchanan as superior. This was a safe country and perhaps haven to which more sisters from Austria could be sent in order to escape Naziism. In February, 1939 she went to England to visit the new convent as well as the existing establishment in Swaffham.

By the end of the month she was back in Vienna. Despite the growing dangers of traveling within the Third Reich, Mother Kostka was determined to visit the Frankfurt community once more. On March 3 she went to Germany for the last time and, apparently, she was relieved to see the situation to be quite stabile. (Cc vii, pp. 363-370)

The onus of the burdens which she was bearing at this time becomes evident from her 1939 Easter circular dated April 1. Replying to the complaint: “We don’t hear anything from the motherhouse; it’s as though our Reverend Mother has disappeared...” she wrote:

You are right, but it can’t be otherwise. The good mother bears alone the worries, sorrows and sufferings in order to spare her children the unnecessary pains, since these can do nothing to ease the burden. At the present time prayer is the only assistance.

Shortly after Easter, Mother Kostka prepared to leave once more for the United States. As in the past she entrusted the conduct of necessary European affairs and decisions to Sister Donata and on April 11, 1939 she traveled to Genoa, Italy, where on the 13th she boarded the Italian liner REX to make what would be her last voyage from Europe. She would never see Vienna or the Motherhouse again.

With her permission, and under the direction of the respective provincial superiors, new ministries were still being established in Slovakia and Hungary. In the latter country, a new Marienanstalt (St. Mary’s Institute) was opened in Budapest; the sisters also undertook the monetary and pastoral care of Germans living in Hungary. The financial problems of the new building became the focus of an extensive administrative problem for Mother Kostka when she arrived in the United States. For a number of years, Sister M. Katalin Kalics, a member of that province had been in the United States, traversing the country collecting money for the support of her home province. In 1939, just before the outbreak of the war, Mother Kostka felt compelled to transfer the sister back to Budapest because of her actions. She had shown no respect for authority and did not obey even the provincial superior.

Shortly after the return of Sister Katalin to Hungary, Mother Kostka received a letter from Reverend Dr. Julius Baton, the canonical visitator in Budapest. Dr. Baton disapproved of the return of Sister Katalin because the Hungarian province was thereby deprived of much needed financial support. He asked that the superior general revise her decision, threatening to take “professional action” if she did not do so. He informed Mother Kostka that he had given Sister Katalin a three-year permit to go to the American convents, offering the Hungarian sisters there the opportunity to return to their homeland. Their withdrawal would pose a great hardship for the North American province. He further warned that if matters worsened, the result would be the complete separation of the Hungarian province from the Congregation which move, he stated, would be supported by the Prince Primate of Hungary. (Letter dated August 16, 1939)

Such a threat at a time when it was impossible for her to return to Europe to personally handle the matter at its source caused Mother Kostka much anguish. Here was a province of which she had been a part and which she loved dearly, threatening to break the bonds of unity and community. She tried to alleviate the problem by having funds sent from the American province to the provincial superior in Budapest.

It was in the process of transferring funds to Hungary during wartime that she learned, to her dismay, that Sister Katalin had a substantial sum of money on deposit in her name in a New York bank. When Mother Kostka requested that the money be released to her, she was told that this could not be done without the sister’s permission.

This recalcitrance and flagrant violation of the vows caused Mother Kostka to contact the Cardinal Protector in Rome regarding the matter. On October 12, 1942, she asked that he contact the Ordinariate of Esztergom requesting the Vicar General to contact Sister Katalin to urge her to release the money. “It is not that much the money itself that I want to have, but I wish to alleviate her conscience.” Even in the midst of war, Mother Kostka worried about the spiritual well-being of her daughters and continued obedience to the Holy Rule.

On July 8, 1939, Daughters of Divine Charity assumed responsibilities at St. Charles Parish in Berlin, Germany as well as in Grunewald. In August of the same year, the Jugoslavian province commenced work at the seminary in Zagreb. The Congregation, in the meantime, was undergoing changes in boundaries as Naziism continued to take over more territory. According to the chronicle, the German-Austrian) province which now included old Germany, Austria, England and the Sudetenland was comprised of the Motherhouse and twenty filial houses. (GC VII, 363—381)

During all this time the Polish province was unaffected and Mother Kostka felt relieved upon receiving positive reports from Mother Ludovica. September 1, 1939, would change all that. As World War II erupted in Europe, Mother Kostka was stranded in the United States. From that time until her death she would be a mother-in-exile, deprived of any consolation by the loss, one after the other, of her trusted and beloved assistants, until it seemed as though the administration of the Congregation was like a ship without a captain and a rudder. Fearing for her European daughters Mother Kostka left no stone unturned, no avenue of petition unexplored in her attempt to return to the Motherhouse in Vienna. All efforts were in vain, and from 1939 until her death on June 22, 1943, she would have to bear the heavy cross of learning about the plight and fate of her daughters and her beloved Congretation in Europe only through the sporadic, censored correspondence which reached her in the United States.

Monday, October 20, 2008

Beatification of the parents of St. Therese of Lisieux

Yesterday the city of Lisieux in France celebrated the beatification of Louise and Zelie Martin, the parents of the beloved St. Therese. The digital visit to the beautiful basilica dedicated to her honor brought back a memory and a smile.

After five very happy years serving at St. Therese Parish in San Diego, California, and on the recommendation of the pastor, I decided to visit Lisieux during a family visit to Europe to give thanks for those happy five years. I also, on a whim, asked St. Therese to grant me a surprise there.

On the day before Pentecost someone asked if I would like to participate in a special celebration at the Feast Day liturgy. Of course I would, and, as requested I presented myself at the sacristy of the basilica. A group of us who were not French were asked to walk in procession at the Mass carrying torches and to recite a line of the Gloria in our native language. Then we were to place the torches on two pedestals prepared on either side of the high altar and take our places within the sanctuary. Having enjoyed being a lector and on the liturgy committee in my home parish, I immediately recognized this as my surprise.

All went according to plan until the Bishop celebrant began his homily. The torches burned down their wooden staffs, through the moss holding them to the pedestals and then began to burn the wooden bases themselves while the Bishop spoke on and on. Little bits of ash began to float on the air in the sanctuary and I decided my duty would be to make sure none landed on the altar boys sitting in front of me. When the Bishop finished two altar servers came out and in synchronized motion splashed water on the pedestals as though this was all pre-arranged. It was a wonderful day and a young at heart Saint shared a little joke with me.

Friday, October 17, 2008

FRANZISKA NOTES -- OCTOBER 2008

Franziska Notes
No.5/10 October 2008
The month of October is traditionally assigned by the Church to the foreign missions. There was a time when concern for the poor children in underdeveloped countries was a major part of being a Catholic child. A few pennies contributed made us members of the “Holy Childhood” organization.. a solidarity of all the children of the world.

Then concern for the rights of our near-bye neighbors during the civil rights movement made us concentrate rightly on social justice. So, in the spirit of Mother Franziska Lechner let us examine social justice and help to the poor in general. From earliest childhood, when she took off with her little cousin to go to the poor pagan children and, if, necessary, die as a martyr, her first motive was always the love of God for all people. Today there has been a subtle shift that could make us believe that our civil rights are a gift of the State. Our human dignity comes from God and is a gift we have received from the moment of our creation. We possess this dignity and eternal destiny independently of all external circumstances. If the State is the source of our rights and dignity the State can take them away. This is not the case. The role of the State is only to protect those rights and provide the conditions for that dignity to be expressed. It is especially the weakest and most helpless that are the responsibility of the government in this regard.

Questions of abortion, euthanasia, definition of the basic unit of society, the family, education of our children all touch upon this very basic source of our human dignity and eternal destiny.

God loves us infinitely whether we live in a palace or in a thatched hut on a muddy roadside. His first command to us is to worship Him by recognizing the love He has for our neighbor both near and far.

Friday, October 10, 2008

Mother Franziska must be very happy.....


















When the town of Edling built a new sports gymnasium and renovated their local school they decided to hame the latter after a "favorite daughter" Franziska Lechner, the Foundress of the Daughters of Divine Charity.... The principal arranged a beautiful re-dedication ceremony which was attended by the General Superior and the Provincial Superior of the Austrian Province.

This is the portrait that has been honored in the convent in Edling for the fifty two years of its existance in Mother Franziska Lechner's birthplace.

Thursday, October 9, 2008

What Mother Franziska's saw in her homeland

The trademark of Bavaria's capital city, Munich, the twin towers of the cathedral framing the statue of Mary, the queen of Bavaria. Here the young Franziska made her first adult steps following the call of Jesus she heard in her heart.





The nearbye medieval town of Wasserburg on the River Inn. Here little Fanni Lechner often accompanied her father to market.




Tuesday, September 9, 2008

Published Biography of Mother Franziska Lechner








CHAPTER ONE

Mother Franziska’s Childhood and Youth

Franziska Lechner was born on January 2, 1833[1] in the friendly village of Edling situated near Wasserburg in Bavaria. Her parents, Xaver and Marie were a truly God—fearing Christian couple who lived on the income from their considerable property. Her father was also occupied with transporting food and goods for the farmers of his village to the capitol, Munich, because at that time there was still no rail line. Because of this, he and his family were well known far and wide. He was also well liked because of his honesty, goodness and outgoing friendliness.
These beautiful qualities were soon evident in Franziska, called “Franzi” at home, who soon became the darling of her parents and her sisters, among whom she was the fifth in order of birth. From her earliest childhood, she had a special joy in learning little prayers. It was her old nurse, Resi, who, also considering Franzi her special darling, taught her these and had the little one recite them daily. She did this, not mechanically, but with devotion and zeal so that the nurse thought that surely something great would become of her Franzi. She enjoyed praying these childhood prayers also later, especially while traveling, when during the journeys she had enough time to pray.
Franzi never had to be reminded of morning and evening prayer and usually performed these devotions in front of the crucifix which is still in the sisters’ choir of the Mother House of the Congregation of the Daughters of Divine Charity in Vienna. Earlier this was the property of the Benedictine Monastery of Attel near Wasserburg in Bavaria, where it was hung in the oratory of the cloister. At the suppression of the monastery the cross came into the possession of Franzi’s grandfather. He, as well as his family and descendants, always considered it a family treasure. Later, after Franziska founded the first institute of her congregation in Vienna the crucifix was brought at her request and hung in a place of honor in the convent chapel, from where it was later brought to the choir of the new Mother House. Franzi participated at Mass with such attention that those present were deeply touched by the sight of this “angel in human form”.
Her intelligence developed unusually early. Her father’s cleverness contributed to this. When she was permitted to accompany him on the drive to the market, she had to, among other things, tell him the name of this and that town and relate what she had seen here and there. He paid strict attention that his children did not just make the trip in a mindless way and this was a great advantage for the very precocious little one. She also had to re-count the money taken in and, later, under his direction, help with the business accounts, helping Franzi to acquire an unusual ability in arithmetic. In school she was first in industry and good behavior. From the very first year of school she always brought her parents the first prize from the examinations held, according to the custom of the time in city and country schools, in the presence of school and civil authorities. She had great influence on and enjoyed the trust, yes, even the respect of her classmates,--boys and girls were instructed together--which tells of her model behavior and all the virtues of a good student. Therefore she was sought out by her classmates before confession to help them with their examination of conscience and she did this willingly and successfully.

When she was nine years old a priest came to Edling to preach a mission. In one sermon, at which the little one was present, he described the misery of the pagan children and asked his listeners to give small sums to rescue them. Young people, however, who might have a vocation to the religious state, and who wanted to offer their lives for the welfare of the pagans, he encouraged to report to Rosenheim which was some distance from Edling. The result was that Franzi immediately felt herself called to this heroic sacrifice and, keeping it a secret, was determined also to go to the savages with her nine year-old cousin, “Xaverl”. The two children outfitted themselves with the necessities, tied these into two large handkerchiefs and, without telling anyone of their plans, set out the next day. Late at night and totally exhausted they arrived at their Uncle’s house in Seiding where they wanted to spend the night in order to continue their journey the next day. Naturally, the Uncle informed himself about the reason for their coming and the children told him very honestly what had brought them. He calmly let them go to sleep, but immediately sent a messenger to the parents of the fugitives to prevent their further worry and search. The next morning, securely accompanied, Franzi and Xaverl began the trip home.
The good memory and speaking talent of the student, hardly out of the delicate years of childhood, aroused great admiration. She retained very well the sermons and conferences she heard and she often and gladly made use of this special grace. In front of her father’s house was a stately tree with a natural projection which served her as a pulpit from which she repeated the Word of God she had heard and encouraged her listeners, not only children, but also adults, to do good. Such a sermon from the mouth of a child not only won the respect of the older people, but also produced satisfying fruit among the young, especially since Franzi preceded her contemporaries with good example. Once, in school, the pastor explained that love of neighbor must be turned into deeds. At the next opportunity Franzi was seen supporting an old lady as she was walking, then taking a heavy basket from the arm of another woman to carry the load for her, and really being helpful wherever there was need. At her encouragement, the other children also did such little acts of love. They valued praise from her very highly, as well as feared correction from their little mistress almost more than a scolding from their parents. Therefore, when one of the boys or girls did some mischief they would say “If only Franzi doesn’t find out, otherwise I will have a hard time on Sunday!” It was on Sunday afternoons that the children gathered at the “carter’s” as the Lechner house was known in the village and environs, for innocent fun. In good weather they met outside. In bad weather or in winter, Franzi knew how to provide a suitable place where all could devote themselves to their childish activities undisturbed. Nearby was a roomy house belonging to the Lechners and originally built for the retired parents. Since Franziska’s grandparents were already deceased during her childhood, the house was given over to an old couple for their use. Naturally, the little one was also their darling, and so, whenever she needed a meeting place, the two old people would go to church and leave the house for her use. The entire group of children willingly obeyed Franzi’s commands so it rarely happened that the planned recreation was disrupted by the bad behavior of an individual. Franzi selected, and herself arranged, the various games, held little lectures and reprimanded those about whom she had heard complaints in the past week. So attractive was Franzi’s example to all that, those who received correction from her amazingly demonstrated neither spite nor unfriendliness to their strict little superior but tried to repair the fault committed and the next week appeared again at the “carter’s”.

According to custom, the inhabitants of Edling gathered in the church each Saturday after the evening bells’ tolling to recite the rosary. Many children, however, taking no pleasure in this religious practice, often stayed away entirely or disturbed, and even angered those present during their devotions by their unsuitable behavior. Talking and punishment by parents and teachers helped little here. Then Franzi tackled the case. She assigned each boy and girl to a specific place and herself supervised them as the entire community of Edling watched with amazement and admiration, the happy consequences of the energy and influence of this little girl over the lively youths. In a short time none of the children was missing from the rosary, Mass or other public devotions, and order was always preserved in a most praiseworthy manner.

The little one showed a special preference for religious things and convent practices. Her Father often took her along to Wasserburg where there was an institute run by the “English Ladies”[2] so she had several opportunities to see Sisters and to attend the solemn Clothing and other church ceremonies. One of her favorite games came to consist in imitating what she had.seen on such occasions. She made herself a habit according to her childish fantasy and then with admirable earnestness set about the clothing of her companions. For the members of her community she built houses and chapels or churches whose blessings were usually held in very solemn ceremonies. Nearby, her father had a brickworks, and there the little foundress went with her subjects to gather building material for her purposes. Naturally, this always resulted in some disorder and damage, but the father’s strictness toward this activity achieved little with his usually so obedient darling. Franzi, with the help of her faithful following continued to build as she would later do in her richly blessed work for the good of the young and the welfare of so many of the poor.

She dressed the boys as Capuchins by tying cords around their waists and hanging rosaries from them. Why, as a child, she preferred this order can be traced back to the fact that, every year after the harvest, a Capuchin brother came to Edling to collect alms. It was always Franzi and her little cousin, Xaverl, who attached themselves to him and accompanied him from house to house. Franzi, carrying a basket, and Xaverl a sack, they announced the arrival of the religious and talked the owner or housewife into giving him a generous amount. They both had great joy as Franzi’s father then rewarded the charity of the children by carting all the collected things to the Capuchin monastery in Rosenheim the next day.

Even at that time they thought something special would become of this child so richly endowed with wonderful gifts and graces. And it was to be! God wanted to show in this way to the inhabitants of Edling that He intended to use this graced child to do great things for His own glory and the welfare of humanity. In the neighboring State of Austria-Hungary He later permitted Franziska to fulfill in a glorious way all those things, which in childish play and zeal for good, she had practiced in her youth.

Once, Franzi was allowed to go to Altötting to visit the famous image of the Virgin. She went to confession there and the confessor permitted the pious child to go to Holy Communion twice. For Franzi this was an almost unimaginable good fortune; she recounted later that she hardly dared to look up as she walked, because she wanted to keep her heart very pure for this grace. In Altötting she also had an opportunity to see the “English Ladies” and it made a great impression on her to watch them greet the Mother of God with “Ave Maria” whenever they passed her image in the hallway. Soon after returning home she made her decision; she wrote secretly to the Superior in Altötting and asked to be admitted as a candidate, The response, however, fell into her father’s hands and now Franzi received a real scolding for her secret correspondence. Rightly, her father considered her too young for such a decision, and kept strict watch over her to prevent any further secret attempts to request admittance. He took her with him on almost all his trips, and when he couldn’t keep her near him, her elder sister, Caroline, had to watch her. None of this could dissuade Franzi from her desire and yearning for religious life. She assaulted her father with pleading to be allowed at least to go to a convent as a boarding student. Since he had to admit to himself that his little daughter was called by God to something greater, he finally decided to give in to this eager desire of hers and brought her, after completion of her thirteenth year, to the School Sisters of Notre Dame in Munich “an der Au” for further education. Here Franziska made shining progress and was, in a short time, the darling of her teachers as well as the most sought-after and trusted friend of her companions. Unfortunately, details from this time were not preserved; only that her companions often asked her, in the free time, to tell them a story. Fanni—as she was called in the institute—told not only of personal experiences or from her reading, but her creative spirit knew how to compose the most moving tales, for example, of travelers on the sea, who were very near sinking; of oppressed people who found themselves in great need, and who were aided by God’s providential help and so forth. Her fellow students listened with suspense-filled attention and were often moved to tears even though they knew that Franziska usually made up the stories herself. We can imagine that here, too, as with her classmates at home, her popularity with her companions was a good influence on them. After completing the prescribed study time, Franziska brought home to her parents a certificate which permitted her to teach. With this a long-held wish was fulfilled.

[1] Parish records cite January 1, 1833
[2] A Roman Catholic religious congregation.
BIOGRAPHY
of the
REVEREND FOUNDRESS AND SUPERIOR GENERAL
of the
CONGREGATION OF THE DAUGHTERS OF DIVINE CHARITY
MOTHER FRANZISKA LECHNER

Vienna, 1905
Published by the Congregation
============================================
Z 10474
Imprimatur
From the Ordinary of Vienna
Nov. 10, 1905
Dr. G. Marschall
English translation from the German original by:
Sister M. Caroline Bachmann, FDC

Library of Congress Control Number: 2008907148
ISBN: 978-0-615-24044-2



FOREWORD


According to God’s adorable designs, Mother Mary Franziska Lechner, Foundress and Superior General of the Congregation of the Daughters of Divine Charity was called from this world on April 14, 1894. Her memory is not extinguished, however, but lives on in the hearts of her spiritual daughters, in the countless charges who benefited from care in the institutions she built, the friends and benefactors of the Congregation, and the many people who came to learn of the work, so richly blessed by God, done by this great woman. These simple lines should serve first the glory of the Almighty and show how God chooses the weak to do great things, they should also, however, as is proper and fitting, keep alive the memory of Mother Franziska for the future. At the same time this book is a sign of gratitude to the noble patrons and benefactors of the Congregation for their assistance in its work, To all the Daughters of Divine Charity especially, however, is presented the life of their Foundress that they may always have before them the glorious virtues of their spiritual Mother and endeavor, in her spirit, to devote themselves with zeal to the tasks of Christian love of neighbor, working according to the motto of Mother Franziska
“FOR GOD, FOR THE POOR, AND FOR OUR CONGREGATION”
Vienna, May, 1905




Foreword to the 2008 edition
and translator’s note

The foreword to the 1905 edition glows with the affection and the intimate knowledge of an eye witness. There is nothing to add to those words of admiration and love. The original author’s name remains hidden but the spirit shining from the pages seems to indicate a relationship of friendship. With each reading of these pages we bring her our praise and gratitude.

Many expressions and titles of the time, as well as spellings that required specific symbols have been simplified for today’s reading of the English language.

Sister M. Caroline Bachmann, FDC
Staten Island, New York
July 7, 2008
TABLE OF CONTENTS

CHAPTER I
Mother Franziska’s Childhood and Youth…….. 7

CHAPTER II
Franziska’s Activities after Completing her
Education until the Founding of the Congregation
of the Daughters of Divine Charity ……… 15

Chapter III
Foundation of the Congregation of the Daughters
Of Divine Charity…………………………………… 23

CHAPTER IV
Founding of Marian Institutes in Troppau, Brunn and Budapest ………………………………………………. 41

CHAPTER V
Events during the years from 1871 to 1874 and the Founding of the Refuge St. Joseph in Breitenfurt 49

CHAPTER VI
Foundation in St. Georgental, Foundations in Toponar and Berzencze......... 67

CHAPTER VII
Foundation of the Convalescent House in Breitenfurt, the houses in St. Andra and Prague and other note-
worthy happenings in the years from 1877 to 1882 83

CHAPTER VIII Foundations in Bosnia, Recognition by Rome.... 104

CHAPTER IX
Foundations in Biala and in Zone XVIII of Vienna, Foundations in Foherczeglak, Trip to Rome … 136

CHAPTER X
Founding of the Convent St. Joseph’s Home in Doinja-Tuzla, the Foundations in Crakow and Hirschtetten, enlargement of various branches of the Congregation .......... 156

CHAPTER XI
The Purchase of a New Mother House, Foundation in Szt. Ivan . . …………………………………. 167

Chapter XII Construction and Dedication of the Church, Approval by Rome . . . . . . . . . . .. 179

CHAPTER XIII
Foundations in Kis-Czell, Nagy-Levard (Grossschutzen), and in IX. District of Vienna,
Eye Operation............ 192

CHAPTER XIV
Foundations in Leopoldsdorf in Marchfelde and Legrad Foundation of the Convent of St. Augustine in
Sarajevo .. …………. 205

CHAPTER XV
The twenty-fifth Anniversary of the Founding of the Congregation, and, on November 21, 1893, the double Silver Jubilee of Mother Franziska in Religion and in office……………………………………… 221

CHAPTER XVI
Mother Franziska’s Maternal Love and Concern for the Congregation……………… 233



CHAPTER XVII
Mother Franziska’s Piety, Humility and Trust in God ……………………………………………… 255

CHAPTER XVIII
Mother Franziska’s Last Illness, Bestowal of the Gold Cross of Merit with Crown, Initiation of the Foundation in Stossing, her Death. . . . 273
The book can be ordered from: Biography, St. Joseph Hill Convent
850 Hylan Blvd.
Staten Island, NY 10305
Check: $10.00 made out to Daughters of Divine Charity

Saturday, September 6, 2008

Rushooka News






Rushooka News

We have happy and sad news from Rushooka. The people in the little village of Rushooka are very dependent on the weather. Normally they live on the produce from their banana plantations from August until their beans and millet can be harvested in December – January. This year a terrible storm wiped out the bananas… not only the fruit but the entire plantation. At first they were happy that the vital rains came at the right time, but then a deluge washed away not only the plants but the top soil also. Sister Marlene said she does not know where and how they will replace the vital earth needed for future growth.

The women rescued some of the fruit but it is only a two week supply and harvest is a long way off.

Just in time a generous benefactor sent a gift of 500 dollars and with this Sister can buy millet at a low price and provide it at cost to the people as emergency food. We don’t know yet how they will serve other needs such as school fees and other purchases of things they cannot produce themselves.

A bit of good news is the celebration to be held on September 28, 2008 when the seven sisters and three novices will celebrate ten years of the Rushooka Mission. It has been ten years since the little band of five sisters came to establish a health center, a training course for women, care for orphans and general blessings of their presence. In the meantime they began the goat and pig program for widows, the mill to make their own flour at prices they can afford as well as providing employment and many other practical help for the wonderful, faith filled people of the beautiful village in the southwest corner of Uganda.

Saturday, August 30, 2008

Life of Mother Kostka Bauer

CHAPTER V

MOTHER KOSTKA -- SPIRITUAL LEADER

“Always keep before your eyes the goal of your vocation; it comes from God. Be ready to live sacrificial lives”.
“We are not only to shun serious sin; rather, through the exact obedience to the Holy Rule we should be faithful in the smallest matters and strive for perfection.”

These words written on July 23, 1926, not long after her election as superior general, contain most concisely the unswerving attitude of Mother Kostka regarding her expectations and desires regarding the spiritual growth of every Daughter of Divine Charity. It is in this area that she was most demanding and stern and exerted much leadership in fostering a greater love of God and neighbor. Nowhere does the foundation for her spiritual leadership emerge more clearly than in her circular of October 15, 1927:
Fifty-nine years before, on the feast of the Presentation of the Blessed Virgin Mary, our blessed Frau Mutter founded our Congregation with great patience, suffering, courage, and self-denial, in greatest poverty. Let us ask our blessed foundress what special aim she had before her eyes at the time of the founding. Her answer will be: “Next to striving toward Christian perfection through personal holiness, work to grow in the love of neighbor.” Our first goal as Daughters of Divine Charity which will lead to personal holiness is loyal obedience to the Holy Rule and the Constitution which she gave us. The second aim is that we should work for the welfare of the girls seeking employment who come to us and for the training of the children, so that we can build in them a Christian life, teaching them to pray and giving them the knowledge of religion.

Paraphrasing the quotation from Mark 8:36 -- “What shall it profit a man, if
he shall gain the whole world, and lose his life” -- Mother Kostka reminded her
spiritual daughters: “What good is it to strive to be an outstanding teacher,
a clever tutor, an excellent musician, an exceptional administrator or housekeeper, if you do not labor to be an exemplary religious.”

For Mother Kostka, the gift and privilege of her religious vocation,
Along with its trials and sorrows, joys and triumphs, was an on—going blessing
she wished to see all her spiritual daughters imbued with this same love of
Heavenly Bridegroom and appreciation of this grace of vocation. On June
23, 1927 she wrote: “The Heart of Jesus loves us with an unconditional,
love. ... Who should return this love to the Sacred Heart if not the religious
who.. .has been selected to receive the grace of a vocation?.” -

Later that same year, Mother Kostka urged the sisters:
Think back to the day that you left the world, received the holy habit and made your profession. If God sends severe trials--and these come to us all--these should be seen as great blessings from God. In these hard times, kiss your ring and say from your heart, “My Redeemer, now, as your cross lays so heavy on my soul, I renew my promise of eternal loyalty.
No One should ever say “I have had enough” Rather live always as though you are a novice. (August 10, 1927)
Returning to this theme in her circular of October 15, 1927, she asked:
“How have we treasured the grace of this vocation? ... Often the monotony of daily life has dulled our great care and love of our vocation. We should not forget that religious life is a living martyrdom. It is impossible to imagine religious life without suffering and adversity. On the contrary, these are good signs. How can one hope to receive a heavenly crown if one did not struggle?”

Much the same idea was reiterated on March 5, 1931. Countless times, as she expressed her gratitude for Christmas, Easter, birthday, and feastday wishes she would write as she did on November 15, 1927: “If you also included in your good wishes deep interior prayerfulness and true obedience to the Holy Rule you would make me the happiest person in the world.” At a time when the habit was synonymous with religious life she would state, “It is not the habit, rather the exact and punctual obedience to the Holy Rules and vows that makes one a true religious.”

The after-effects of World War I and the time which many sisters had spent with their families had caused some of the sisters to become lax in the practice of poverty. Hence on September 7, 1928 Mother Kostka emphasized strongly that a sister may not have money by herself without permission from the superior. Gifts given to a sister could not be kept personally, even when the donor had stipulated it for a particular sister. “The people have no right to state how a gift is to be used; that is for the superior to decide.” She also warned the sisters not to seek in the Congregation that which they could not have in the world.

In 1931, Mother Kostka would again remind the sisters that there had been a long-standing rule which forbade the sisters to accept for themselves gifts from boarders, students or residents. It would seem that a laxity on this score had crept in, so she wrote, “...1 am reminding you of it strongly; many unpleasant circumstances can be avoided by keeping the rule.” (March 5, 1931)
Every circular and letter to the Congregation as a whole, and to individual provinces, was used to drive home the lessons she wished to print indelibly on the heart of each member. Her Christmas circulars utilized the poverty of Bethlehem to drive home the need to practice the virtue and the vow of poverty. In the circular written on December 30, 1935, she explained, “The Divine Child appeared in the world in great poverty and need... . Was He poor only at His birth? No.. .poverty followed him to the grave.” Mother Kostka then begged that her daughters take this mystery of poverty into their hearts in a practical way for “. . .poverty is the beginning of religious life.” Citing the provisions in the Constitution regarding poverty, she indicated that she had become aware of great violations of the vow.

Despite her frequent reminders, she found that too many sisters were
still considering things that had been given them for their use as their personal possessions. They gave gifts without permission and freely disposed of clothing, books, and other items. (May 16, 1931) The radical changes which have emerged in the lifestyle of modern religious may make her admonitions in this regard appear a bit extreme. It is necessary, therefore, to return to the original directives of Mother Franciska in order to understand why, in 1935, Mother Kostka found it necessary to warn the sisters that when transferred, they were to take nothing -- bed, blankets, sheets, wash basins, etc.; —- these belonged to the particular house. Referring to the cost of shipping all these goods, she condemned such action as a flagrant violation of poverty. “I think I have said enough,” she wrote, “every one should understand what I mean.”

As a reminder of the requirements for a “poor” religious, Mother Kostka wrote a special circular to the American province on April 14, 1935. Although it was ostensibly an Easter greeting, she took the occasion to reply to the number of requests she had received from the sisters to return to Hungary. Referring obliquely to the fact that the world depression was not yet over, she reminded them: “Worldly people are saving every penny; we cannot allow ourselves such unnecessary, expensive luxuries--we who have vowed poverty.” Pointing out that the Congregation, especially in Europe, was suffering monetary difficulties, she suggested that the money saved by foregoing the trip could be given either to the Hungarian province which was in dire need, or to the Congregation. Don’t be angry about this; I feel obliged to ask this sacrifice...”

Mother Kostka was equally demanding with regard to the practice of the
vow of obedience. “We have taken our vows voluntarily--we are bound to keep
them.” For her, a sister who was obedient would observe all the provisions of
the Constitutions, the decisions of the General Chapters, and the rules laid
down by her religious superiors. She urged the sisters to place their wills
under that of their superiors who are the representatives of God. It was not
sufficient for a sister to obey the superior general; she owed a like obedience
to the provincial and house superior as well. The sisters were warned not to make
the duties of the authorities more difficult through their selfishness,
Stubbornness, insubordination, or criticism of orders. “The superior is merely doing what the Holy Rule requires.” (January 21, 1929)

One of the provisions of the Constitution which Mother Kostka strongly urged the sisters to observe was the rule of silence. She had always been strict in the enforcement of mastery of the tongue and was determined to impress the need for this virtue on all her spiritual daughters. For the Lenten season of 1927, she encouraged the sisters to practice self-denial by the assiduous observance of the strict silence as well as the lesser silence. In her opinion such silence would result in a deeper spiritual recollection, the practice of humility, the denial of personal opinions as well as the elimination of self-love.

First and foremost, the sisters were reminded that silence was obligatory in and near the chapel at all times. Reverence for the Holy Eucharist demanded that the area in and around the chapel be as calm and peaceful as possible.

Writing about the necessity of curbing the tongue at all times, Mother Kostka
turned to the advice from the letter of James, “. - .the only man who could reach perfection would be someone who never said anything wrong...” (James 3:
2-3). She urged each sister to “tame” her tongue, thereby eliminating a main source of sins against the love of neighbor. Commenting on the fact that breaking the silence leads to many faults such as complaints, gossip, inaccurate statements and bitterness, Mother Kostka suggested: “Let us earnestly consider and examine ourselves--whether we have the option to let the tongue free? In the future let us cast no stone against our neighbor.” (November 30, 1931) In another letter she would again advise: “Keep the tongue in check; outside recreation time observe silence strictly; much can be avoided by this practice.” Again, on July 12, 1930, she would ask, “How can a soul rise to a higher level in prayer when she is not quiet or recollected?”

Along with strict observance of the Rules and the vows, Mother Kostka attached great importance to fidelity in fulfilling all spiritual exercises, especially the annual retreat. In referring to the retreat, she spoke of its primary aim: to help the sisters. to recognize their faults and to determine to remake themselves according to the model of the Heavenly Bridegroom. During those grace-filled days, all were expected to work diligently for self-improvement; (September 7, 1928) with great earnestness, good will and a ready heart. (July 12, 1930) If she happened to be in a particular province at the time of the annual retreat, Mother Kostka seized the opportunity to give a few conferences to the assembled sisters, calling their attention to lapses that she had noticed during her visitations and urging them once more to return to a fervent life of prayer, self-denial and strict observance.

Mother Kostka stressed the importance of common prayer; “.. .where two or three are gathered in My name...;” and she was very unwilling to permit waiving this regulation for minor reasons. Early in 1927 she wrote emphatically:
“Prayers are common; it is unnecessary every Sunday to ask whether prayers are common; it is so written and will remain so, as long as no other order is given. Superiors have the sacred duty to obey this rule. I will not give in.”

In the 1930 previously cited circular she stressed her insistence on common prayer even during vacation time. Although she agreed to a little variation in the daily horarium--later rising, spiritual reading at another hour, an extended recreation--she insisted that the prayers in common had to be retained. There could be no “vacation” from common prayer. The Little Office of the Blessed Virgin Mary was to be prayed in common at all times, even on Sundays and holydays. In this regard she wrote in 1927: “Get used to obeying regulations. I will not mitigate my orders and if kindness will not bear the desired results, I will use sternness.”

In the matter of communal prayer, Mother Kostka was very insistent that the sisters practice the congregational devotions established by Mother Franciska, rather than introducing numerous new prayers. Every year, in one way or another, she reminded the sisters to pray to St. Joseph. As noted in the previous chapter, she begged the sisters to renew their devotion to the patroness of the Congregation: Mother Most Admirable.
Writing from Vienna on August 9, 1930, Mother Kostka reminded all the members of the Congregation that the l500th anniversary of the death of Saint Augustine was being celebrated that year. Alluding to the fact that, after the Sacred Heart, the Blessed Virgin Mary, and St. Joseph, the author of our Holy Rule should have the greatest honor from every Daughter of Divine Charity, she decreed that the aspiration “Holy Father, St. Augustine, pray for us!” be added at the end of all common prayers. She further ordered that the feast of this congregational patron saint be celebrated in a special way.

Mother Kostka introduced devotion to St. Therese, the Little Flower, and added it to the existing communal devotions. To Mother Kostka, this new saint was the perfect example of religious life and of fidelity in little things -- a lifestyle she hoped her spiritual children would imitate. Referring to the Little Flower’s example in her circular of May 16, 1931, she marveled, “How many holy souls have helped bring about the return of a sinner directly through fidelity in little things.” Already in her circular of July 23, 1926, she ordered that a novena to the Little Flower for the intentions of the Congregation be begun in each house upon receipt of the circular.

Following the disastrous fire of December 15, 1926, which damaged a large part of the Motherhouse and destroyed many of the documents of the Congregation as well as the trunks and clothing of the sisters, Mother Kostka had turned to the neighboring provinces for aid.. Mother Valeria Morvay arrived from Hungary on December 20, bringing clothing and other necessities as well as gifts to help provide a Christmas celebration for the community. Mother Kostka purchased a statue of the Little Flower, placed it on the piano in the Chapter Room, and surrounded it with the gifts that had come from the Hungarian province. After the celebration, the statue was blessed and placed on a pedestal in the sisters’ choir of the Motherhouse church.

In August, 1927, Mother Kostka used her visitation trip to the United States to make a side trip to Paris and thence to Lisieux, where she visited the house and garden where Therese Martin had lived and played as a child. She also visited the Little Flower’s grave and prayed for every Daughter of Divine Charity there, asking especially “...that she should send us many candidates...” and prayed for all to be filled with the true religious spirit exemplified by the young saint. In the name of the Congregation she made a contribution toward the construction of the basilica in honor of St. Therese.

She, herself, turned to the Little Flower for assistance whenever she was scedu1ed to make an extended ocean voyage to North or South America. To Mother Kostka, the greatest sacrifice in making these trips was the deprivation of the
graces of daily Holy Mass and Communion; therefore, she asked St. Therese to send
priests as passengers on the voyage. She gradually asked all the sisters to join in this petition whenever she prepared for a long voyage. The circulars reminded them to intercede with the new saint to send priests who would celebrate the liturgy on board the ship. Joyfully, she reported that their prayers were heard; often, there were even two priests who travelled on the same ship, giving her the opportunity to assist at two masses.

Shortly after assuming office, Mother Kostka suggested that the auxiliary motto which she had developed for the American province: “Prayer--self-denial--for souls” be adopted by all the members of the Congregation. She explained these three actions would benefit their spiritual growth and speed them along the road to perfection. (November 13, 1926) She always endeavored to encourage, teach and admonish the sisters on the importance of fidelity in these matters.
She acknowledged that perhaps one or other circular may have sounded too harsh. She hastened to explain, “. . .it comes from a motherly concern which desires only the best for the Congregation and each sister for whom I am responsible.” September 7, 1928)

Later, in her circular of December 28, 1930, she suggested still another
motto for the coming year: “Always more, always better, always with love.” She desired each sister to be willing always to make more sacrifices, to strive for greater recollection and more love of her neighbor--always more. Through the second portion, she hoped that the members would strive to pray better, with more devotion and recollection. “It is not enough to say that I have performed all my spiritual exercises, my duties; ... we must strive to do these always better ...“ To explain the third provision, Mother Kostka turned to St. Augustine’s famous advice: “Love and then do what you will.” She explained how love could sweeten all sufferings and told the sisters, “Our daily resolution should be to love God more and our neighbor for love of Him.”

In 1937, the Prayer for the Congregation, which was most probably composed by the vicaress general, Sister Donata Reichenwallner, was sent to all the convents via the circular of February 13. Mother Kostka asked that this prayer be recited every Friday in common and further decreed that the masses, communions, prayers and good works of all the sisters should be offered each Friday for the good of the Congregation.

The many trips and visitations that she was forced to make as superior general brought Mother Kostka into close contact with numerous bishops, prelates and priests. In 1936, she mentioned the need for prayer for these spiritual leaders and suggested that the lenten penances that year be offered for all priests; “... the Holy Father, missionaries, religious and diocesan priests, especially pastors. They are faced with so many hardships and temptations.... Let us offer our prayers and good works for them.. . we can thus be apostles for the priesthood.” She asked that those priests who had been untrue to their vocations be remembered in a special way, so that these “shepherds in the mist” might return to the church.

The following Lent, Mother Kostka renewed this petition and made it obligatory for all Daughters of Divine Charity to offer their masses, communions, prayers and good works on Saturday for priests. She provided a special prayer that was to be recited; however, if any province already had a prayer for priests which it was using, it could be retained.
Practically every circular written by Mother Kostka mentioned the need for penance and self-abnegation in the life of every Daughter of Divine Charity. Instead of harsh corporal penances “. . .such as fasting, self-flaggelation, wearing of a penitential belt, etc. which some saints have done in an heroic manner...” she reminded the sisters that these were only a means to an end. “The denial of self-will is often more painful than flogging.” She urged, instead, that the sisters accept the small inconveniences that daily life brings in the spirit of penance. Development of this spirit of penance at work, at table, at recreation, would also help each member to recognize her failings against the Holy Rule. (February 29, 1928).

At another time she wrote: “Self-denial, abnegation means nothing more than to struggle and be victorious over the demands of our lower nature. Whoever wishes to be an artist must work daily to perfect his art with unflagging will and restless energy. If we wish to progress in our spiritual life we must deny ourselves daily”.

By nature our wills tend toward evil, not good. We need determination to withstand these natural inclinations. “Whoever wishes to follow me must deny himself, take up his cross and follow me.” (January 21, 1929)

As a simple example of the act of self-denial, Mother Kostka suggested the
practice of renunciation and toleration. Through renunciation, she counseled custody of the eyes and ears and control of the tongue through silence. toleration of the faults, complaints and weaknesses of our sisters, the cold or heat, transfers, change of duties, the common life--all these were crosses to be tolerated because they could not be escaped. Therefore, she encouraged: “…let us carry the cross willingly so that we can gain an eternal crown.”

In 1930, she suggested that the sisters offer their self-denial and penance for the poor persecuted Catholics in Russia, that God would give them perseverance in the face of the merciless persecutions they were experiencing. In an undated Lenten circular entitled “The Love of the Cross,” she expressed her earnest desire that every member of the Congregation should practice some public penance during the penitential season. “We can offer it for the intentions of the church: in Spain, Russia, Mexico and Germany Catholics are being treated very badly -- many have shed their blood for the faith.” Thus, emulating the Little Flower who had recently been declared patroness of missionaries, Mother Kostka encouraged the sisters to become missionaries without ever leaving
their convents.

A deeper examination of each of these penitential practices and counsels merely strengthens the conviction that every advice proposed by Mother Kostka always led back to one central theme: strict observance of all facets of religious life and the practice of poverty. In fact, in her circular of December 12, 1934, written to the members of the American province, referring to the distance that divided that group from the Motherhouse she wrote: “. . .only that sister is distant who does not strive for perfection by following the Holy Rule. The stubborn, proud and uncharitable sister does not belong to the Daughters of me Charity, whose symbols should be obedience, humility and charity.

For Mother Kostka, strict observance consisted not only in faithfully performing the prescribed spiritual exercises, but also in obedience to the provisions laid down in the Constitution regarding the habit, home visits, and trips. Perhaps it is in this regard that one might accuse Mother Kostka of adhering too rigidly to the letter of the law, rather than to its spirit. An examination of the times might shed some light on the reasons prompting her demand for strict adherence.

Numerous societal changes had occurred in the 20th century, precipitated both by World War I and its aftermath. These changes were bound to affect religious life as well because the young women entering the convent would bring with them the spirit of the times. Consequently, the superior general felt it was essential for her to be extremely firm and strict in forbidding deviations from the rules.

On August 10, 1927, she would remind the sisters that the habits must
•- total agreement with the constitutional provisions: they were not to have “trains”
but neither could the skirts be worn short. If a sister’s skirt was too long,
she was ordered to shorten it; if too short, it had to be lengthened.
Shoes were to be simple; they could not have high heels or be of modern design.
Postulant and novice mistresses were warned to take special care in this regard.
If parents or relatives brought material or shoes that were unacceptable, they had to be told to take them back.

At another time, noting that in some provinces lighter material was
being used when preparing a new habit, Mother Kostka sternly forbade the wearing of a habit made of anything but woolen cloth. Even the work clothes had to be of the same material. Furthermore, she forbade the sisters to remove any part of the habit at any time, or to wear it “incorrectly”. Sleeves could not be rolled up, except when washing; the collar could not be thrown back for any reason, not even while cleaning. (July 12, 1930) A special circular on February 5, 1932, dedicated almost entirely to regulations regarding the habit and how it was to be worn, reiterated her stern orders for strict obedience to all regulations regarding the habit. Demanding that the sisters keep the collars buttoned all the way to the throat at all times, she tersely advised practicing self-denial: “Bear the heat. Our habit is one of the most practical and speaks of our times and proper hygiene.” She was not, however, merciless. Having visited Brazil a number of times and experiencing the intense heat in that land she made an exception: the sisters in North Brazil were permitted to remove their bows--in the house.

As she conducted her official visitations, she noticed that in some of the provinces the flutes on the bonnets were exceptionally wide; in fact, some sisters looked “...as though they belonged to another congregation.” The Constitutions provided exact measurements for the cape, the cuffs, and the belt; however, it simply stated that “. . . the head and hair are covered with a small white bonnet to which is sewn a double frill of the same material...” Therefore, on August 10, 1927, Mother Kostka corrected this ambiguous provision; she decreed that the “frill” could not be wider than five centimeters. She also warned the sisters not to wear the bonnets drawn too closely around the face. Here, too, moderation was demanded, and novice mistresses were instructed to train their charges properly in this regard.

Equal attention was paid to watches, chains and medals that were worn by the sisters. Here, Mother Kostka expected poverty and simplicity to be applied. Chains and medals could be made of sterling silver, watches, too, were to be made of silver and could only be worn on the so-called St. Peter’s Chain. In her estimation, it would be violating the spirit of poverty to wear these items made of gold.

At the time of the founding of the Congregation, Mother Franciska had decided that once a young woman was admitted to the Congregation, she would never be permitted to make home visits. This was the common practice of all active religious congregations in the 19th century. During the political turmoil which followed World War I in many of the countries of the former Austro-Hungarian empire, some of the sisters had been forced to return to their families temporarily because of the Communist threat. Upon their return to the Congregation, some of the sisters began to request permission to make occasional visits to their homes and families. The question was discussed at the General Chapter of 1924, at which time the Cardinal Archbishop of Vienna strictly forbade all such visits, making exceptions only to those sisters who were being sent to North or South America. These were permitted to make a brief farewell visit, primarily because it was expected that they would never return to Europe or see their families again. These regulations regarding home visitations were renewed by the 1926 General Chapter.

Despite the publication of these decisions, it is evident that the sisters paid little attention to the restrictions. They were requesting permissions for, and making frequent home visits--presumably with the knowledge and permission of the provincial and/or local superiors. Upon her return from Brazil soon after her election, Mother Kostka alluded to this practice in her circular of November 13, 1926 and reminded the sisters that such visits were strictly forbidden. “This bad habit crept into the Congregation during the war and has produced bitter fruit.”

Evidently her admonitions fell on deaf ears for on January 21, 1929 she warned: “Don’t ask for permission for home visits; they are not permitted under any conditions.” She reminded them of the Chapter Decisions of 1924 and 1926 and stated: “I do not have the right to change chapter decisions.” Over and over again, Mother Kostka would reiterate the official regulations regarding this question and sadly commented on the apparent indifference and disobedience of the sisters to these and other rules and regulations of the Congregation--a fact that caused her much sorrow and heartache. She begged that all regulations be kept as they were written, not as a sister would like to interpret them to her benefit. On December 28, 1930 she commented, “I am well aware that you judge
severely my regulations and those of the other authorities. Rest assured, every one of my decisions is made after much prayer, and the advice of my councilors.”

Two important decisions made by Mother Kostka which she considered essential to the spiritual welfare and development of the Congregation dealt with the first profession of vows and the perpetual commitment. Since its establishment in 1868 by Mother Franciska, the Congregation provided a single-year Novitiate before profession of vows. In the early days, few of the members even experienced a real canonical novitiate; the need for sisters to go to the convents which were being founded so rapidly precluded that year of formal spiritual training. Gradually, as the membership increased, the novices remained in the novitiate and were given training in the rudiments of the vows and religious observance. After temporary profession of vows, these were missioned to the
various convents and became part of the local communities. It was then that the
problems began to surface. The young religious, sometimes still in their teens,
exhibited signs of stubbornness, laziness, disobedience and pride, and more and more often the question was raised, “Why were these sisters permitted to pronounce their vows?”

Mother Kostka had experienced this problem in Hungary after the novices,
who had conducted themselves in an exemplary manner in the novitiate under her
direction, became professed religious. The same issue surfaced during her time
as superior and then provincial superior in the United States. As superior general she heard the same complaint when she made her official visitations. Finally, she decided that the condition could not be permitted to continue without causing irreparable harm to the Congregation as a whole and to the individual religious. Accordingly, with the full consent of her councilors, Mother Kostka applied to the Sacred Congregation for Religious on February 12, 1930, requesting

“…..that the Novitiate of one year in our Congregation be extended to
two years but so that for the validity of profession, the first year, duly gone through, should suffice. However in the second year the novices will be assigned to the performance of designated services. From their way of acting, and of conducting themselves in these occupations, the character of each is more clearly known and therefore it will be avoided more easily lest by chance an unworthy novice, or less suitable one, be admitted to the profession of vows.”

The requested permission was received on April 29, 1930 and Mother Kostka moved to implement the decision as quickly as possible. (GC VII, pp.. 167—168) A circular was dispatched on July 7, informing all provincials and house superiors that the two-year novitiate was to be established immediately in all provinces, and explained in detail the necessity for this move and the system to be followed hereafter.

She stated that in a proper1y conducted novitiate the novices are constantly under the eyes of the mistress; hence, there is not much chance for them to do anything drastic. Furthermore, one year was too short to be assured of the person’s fitness for community life. Under the new system, once the canonical year was completed, a novice could be sent to a convent near to the mother or provincial house and assigned to a particular duty. Superiors having second-year novices assigned to their houses would have to pay special attention to these sisters and observe them carefully in order to be able to give a valid opinion as to whether or not the subject was deserving of pronouncing her vows. With these new safeguards, Mother Kostka hoped that the authorities would be more successful in retaining only good and trustworthy members in the Congregation.

Similarly, a more stringent system was developed to ensure that only worthy members would be admitted to perpetual vows so as not to have to face the undesirable task of applying to the Sacred Congregation for Religious for a dispensation from perpetual vows. In 1926, many sisters pronounced their final vows after three years in temporary profession. Every member was required to apply personally to the superior general for permission to make this ultimate commitment. It would appear that some sisters delayed requesting this privilege because after perusing the list of members with temporary vows, Mother Kostka wrote on April 4, 1926, reminding these sisters that many of them had made their first vows more than three years ago. These were told to apply for permission to make their perpetual commitment as soon as possible.

Permission to renew one’s vows or to make perpetual profession was not to be expected to be automatic. Responding to criticism that some of the sisters had been denied the right to renew their vows, Mother Kostka wrote:
“...it is not against Canon Law if the superior general, with the concurrence of her assistants, denies a sister who has committed a serious fault the right to renew her vows. This is always a warning of possible dismissal.” She further remonstrated:

I will permit only those sisters to make final profession in three years who have striven to be virtuous. The superior general has the right to extend the time by three more years. You will find all this in the Holy Rule. I advise you that, instead of criticizing, you study the Holy Rules better. (January 21, 1929).

To provide further spiritual training in preparation for the various stages of religious life, in May 1930 Mother Kostka decreed that all candidates before receiving the habit, novices before first profession and sisters before pronouncing their perpetual vows were required to have a four-week preparation, culminating in a ten-day retreat preceding the event. During this time, these members were to be freed from all secular studies so that they could concentrate on their preparation for these important steps in their religious life.

The perpetually professed members of the Congregation were an integral
part of the process of admitting sisters with temporary vows to the final step. At the time that a sister asked for permission to make her final commitment to God and the Congregation, questionnaires were sent out to a number of members with whom she had lived in community. Mother Kostka, in her circular of May 16, 1931, stressed the importance of completing these forms with great conscientiousness and honesty, preceded by fervent prayers to the Holy Spirit. She warned:
It is false charity to say “I will not harm this sister.” When one helps an unworthy member to make perpetual profession she is hurting the Congregation. Therefore, be sincere and honest in filling in the information. A short paragraph about the character of the sister at the end of the questionnaire would be very helpful.

Gradually, the practice of admitting sisters to perpetual profession of vows in three years was abandoned in most instances, and final profession of vows after six years became the rule rather than the exception.

Mother Kostka was very strict in demanding from all the sisters obedience to, and respect for their authorities. She found criticism and murmuring to be “. . .an epidemic in the Congregation,” and stated that a loyal religious must always side with her superior and follow her orders. She queried: “Are you waiting for the superior to ask you whether her orders are pleasing to you? It is not the duty of the superior to tell you the reasons for an order or decision. Leave the responsibility to answer for this to the authorities to whom God gives the necessary graces for the leadership in the Congregation.” December 28, 1930)

This respect, however, was not to be totally one-sided. The superiors are also reminded of their obligation to deal with the sisters with respect and motherly affection and to be patient with them. They were urged to be real “mothers” to all in their charge so that the sisters would love, rather than fear them.

To nourish and assist the superiors in their arduous task, Mother Kostka established a program of conferences for superiors. Aimed at training superiors in performing the duties of their office more wisely by explaining to them points on which they might be in doubt, these conferences were conducted from March 23, 1927 to November 11, 1937. At first they were held every month; gradually, this decreased to approximately four times a year. The provincial superiors from the neighboring countries, all the Austrian superiors
as well as those for whom traveling would not be too difficult were expected to attend. The topics of discussion at these conferences were to be kept as secrets of their office.

After the first conference of March 23, 1927, which dealt with the treatment of the sisters, the themes were developed very much in keeping with conduct and expectations Mother Kostka demanded from the sisters. The need for strict observance of the Holy Rule and vows, and fidelity in all things, great and small -- supported by the good example, wisdom and love of the superior--was repeated in conference after conference. If her duties made it impossible for her to present the talk, Mother Kostka assigned either Sister Donata, one of the provincial superiors or a more mature superior to present the topic.

In the first conference of 1927, the manifold and multi-faceted responsibilities which rested on the shoulders of each superior were addressed.

She has to care for the internal and external well-being of the house, to maintain good discipline, to work for the continued growth of the institute, and to perform the many greater and lesser duties of her office.

However, the superior has no more important task than to treat the sisters well and to be a loving mother and understanding leader. If she has the love and trust of her sisters, she can expect not only great sacrifices from them; rather, it will be easier to lead them to greater good and strengthen the wellbeing of the Congregation.

Mother Kostka remarked that a good superior needed to develop three special spiritual traits: vigilance, wisdom, and love, carefully integrated.

Working from these three requisites, Mother Kostka proceeded in subsequent conferences to apply these to the various segments of religious life. She pointed out that the daily program of each sister in all houses of the Congregation should be comprised of prayer, work, and recreation, and that it was the duty of the superior to see that all the sisters performed and participated in all three. (June 7, 1927)

The nurturing of religious decorum, the development of character, constancy in prayer, encouragement of all sisters to take their fair share of all work, and the necessity for recreation for all were discussed in subsequent conferences in 1927. With regard to recreation, the superiors were reminded that both spirit and body need to be refreshed.

Work must be divided in such a way that all sisters can participate in recreation, at least every other week if the work does not allow total participation. ... The superior must see to it that charity is practiced —— between superior and sisters, and sisters with sisters. When there is good camaraderie, there will also be order and discipline; when the community drags itself to recreation because they have to it may be easy to discover that things are not right in the house. (January 1, 1928)

Just as the sisters were expected to practice poverty so, too, the superiors were exhorted to remember that the money they administered did not belong to them. Poverty was to regulate all expenditures and the superiors were reminded that they were not free to disburse money as they pleased. (February 29, 1928)

A point stressed in a number of her circulars was repeated by Mother Kostka in the above-cited conference, namely: if a convent was fortunate to have a surplus of funds, the remaining money was to be sent either to the Motherhouse or the provincial house. The authorities would then be able to utilize the sum for needed expenses, especially to support the infirmaries, which had no independent income.

It was also at this February, 1928 conference that Mother Kostka provided the superiors with the list of prayers to be recited in every convent of the Congregation: novenas before great feasts, daily intentions, etc. At the same time they were reminded not to overburden the sisters with prayers of their own choosing; “...then prayer will lose its efficacy, it will be a chore, not a joy.” Also, at this conference, the superiors were instructed that henceforth the letters F.D.C. were to be used with the name of each sister.

The superiors were reminded that they were to set the prime example in fidelity to the vows and religious obligations. “It would be sad if a superior were to live as though her office dispensed her from her vows. The sisters know full well that their superior has certain orders to follow; if they see she neglects them they will do likewise.” (April 3, 1929)

At another time, she would chide:

Sometimes to gain human respect a superior will not really enforce all regulations. She wants to gain love through her geniality and indulgence… …The sisters should know that she will never allow whatever is forbidden by the Holy Rule, even if she is regarded as being too strict. (February 6, 1930)

Five years later she found it necessary to repeat the same exhortation:

If she (the superior) wants to safeguard her authority, she must be an example of giving full attention to the Holy Rule -- if she does not, the sisters can begin to be lax.. . . If a superior sees God in her higher superiors and accepts their orders as coming from God, then her authority stands on firm ground. She simply says:
“Reverend Mother wishes it!” (April 23, 1935)

Although she always worried about the spirit of the world creeping into the Congregation and lessening religious observance and fervor, Mother Kostka was aware that as an active, apostolic Congregation, it was impossible to shut out the world as the contemplative orders could do. Her solution:
“God and my vocation before everything else” should be the motto of each sister. She felt certain that if they held fast to this statement, the world would not harm their spiritual life. The superior, on her part, was obliged to see that the sisters progressed in the skills needed for their particular duties without being tainted by the spirit of the time. (October 24, 1928)

Clearly, whether exhorting or admonishing the members of the Congre— or the superiors she appointed as leaders of a province or a convent, -her Kostka’s message throughout her terms as superior general was the same: All were expected to be religious who were faithful to the Holy Rule and their vows.

The Congregation is a whole, comprised of many members--the sisters. ...As long as the branch is on the vine it will be fruitful; when it breaks off, it will be barren -- fit to be cast into the fire. .. .We wear the same habit and call each other Sister. .. . Love one another. (January 30, 1936)

Only with such a strong spiritual foundation, firmly imbedded in the heart of each Daughter of Divine Charity, did Mother Kostka feel that the Congregation could grow, flourish and survive in its apostolic mission to the people of God. So it had been planned by Mother Franciska, and so she would continue. It was this deep spirituality that Mother Kostka worked tirelessly to inculcate and strengthen not only by words, but especially by her own example of total dedication and fidelity in all things.