CHAPTER III
AMERICAN PROVINCIAL SUPERIOR: 1921 -1926
Mother Kostka Bauer served as the provincial superior in America from January 1921 to March 19, 1926, when the members of the General Chapter elected her the third superior general of the Congregation. For five years, she labored assiduously to develop a strong religious and family spirit among her spiritual daughters and to further the apostolic ministry which had brought her to the United States in 1913. Now she was on her own; no longer was Mother Valeria her immediate superior. She owed allegiance only to Mother Ignatia Egger, the superior general.
The many years during which she had served in Hungary under the leadership of Mother Valeria, together with their joint sacrifices and experiences in founding the first American missions, bound her to the Hungarian province and its provincial superior with golden chains of love and gratitude. Furthermore, she still depended on that province to provide more sisters to meet the ever-growing demands for religious in the various Hungarian parishes in the United States. During the decade of the 1920s, approximately sixty sisters would come from Hungary to America to boost the number of members in the new province. Most of these immigrants had been novices of Mother Kostka. She knew their characters well, their strengths and their weaknesses, and she quickly utilized them in positions of authority. The “native” sisters who were being received into the Congregation and professed after one year were not, in her opinion, sufficiently prepared to assume such responsibilities.
Her primary concern at all times was the spiritual and physical wellbeing of her spiritual daughters. She knew full well the years of instability which the sisters from Hungary had experienced. Some of them had returned to their homes during the first years of the communist take-over of their country. They would need intensive spiritual and physical renewal.
She knew, too, that many of the young women who applied and were accepted into the Congregation by her were sincere and hard-working, desirous of serving God and His people. They were, however, in many cases not well educated either in the principles of religion or in secular subjects. These would need to be gently, but firmly, formed into religious who would be a credit to Mother Franciska and could be assigned to the many teaching opportunities that were being extended to them by the various parishes.
Aware of the constant need to teach and admonish, Mother Kostka used her circulars as instruments through which she instructed her spiritual children in the rudiments of religious life. Her many years as a novice mistress had given her the means with which to make her lessons effective. Her deep understanding of human nature and its weaknesses helped her in this monumental task; she was firm yet compassionate, strong, yet understanding.
As superior of the province, her first concern was the strict observance of the Holy Rules and Constitutions and the vows. The title of the Congregation--Daughters of Divine Charity--demanded that each member practice true sisterly charity. The sisters who had already made perpetual vows were often reminded that sisterly charity also included giving good example to the younger religious, especially in matters of obedience and humility. (February 16, 1921)
In her Lenten circulars, Mother Kostka encouraged the sisters to fast as they had done in Hungary. Life in the United States was to be no different. Even in this matter, however, she reminded that their primary obedience was due to the provisions of the Constitutions which absolved the ailing and weak sisters from the strict fast. Each year, before Lent, she reviewed the church regulations regarding fast and abstinence. In her circular of February 23, 1922, she told the sisters, “Be glad to feel the pangs of hunger.” She exhorted them to go with Jesus to the desert where He had prepared for His public life with prayer and fasting, and to follow His example with a similar regimen of prayer and self-abnegation to prepare themselves for their “public life” of saving immortal souls through their good example and their teaching.
In these first years the strenuous work, the lack of a proper diet, and the drastic change in life styles took their toll on some of the frailer members of the province. Tuberculosis became a dreaded invader in the province and within a brief period of time three sisters had to be hospitalized and then segregated from the community in order to protect the other sisters from the disease. This new danger caused Mother Kostka to mitigate her Lenten admonitions. Thus her circular for Lent, 1924, although reminding the sisters, as usual, of the need to fast also cautioned them to be prudent in this regard. pointing out that fasting was not the end, but rather simply a means to an end:
self-denial. Mother Kostka reminded the sisters that there were many other means of this abnegation, namely: control of self-will, sisterly charity, curbing of passions, and careful observance of the rule of silence. “Community life,” she wrote, “provides many opportunities for self-denial.”
In 1926, writing the last Lenten circular before leaving for the general Chapter, Mother Kostka again exhorted the sisters to use common sense in their fasting. “What good will it do if you fast to the point of becoming ill? Rather do penance, be humble, curb the tongue, be obedient, control your inordinate desires, etc.--but all penances should be blessed with obedience.”
In her Christmas circulars, Mother Kostka utilized the image of the Infant Jesus in the crib to teach the need for obedience and humility. Recognizing that human nature veers from these virtues, she reminded the sisters that Christ did not come to rule and be served; rather, He led a life of humble service to give an example for His followers to do likewise. Here, again, she encouraged self-denial which “...leads to being a contented religious.” (December 21, 1921) She begged the sisters to live together in peace, to be gracious to each other--to be a real “holy family”. On December 17, 1922 she wrote, “How happy a sister can be on her deathbed if she can say, ‘I never caused turbulance in the house.”
Conditions that developed in the province caused Mother Kostka to feel, at times, that her admonitions were falling on deaf ears, that her circulars were not having the desired effect. Time and again she wrote of the need for charity toward each other and to keep convent matters within the house. She warned them that their unnecessary gossiping with the lay people and their lack of charity toward one another made her duties very difficult. In her cirular of June 15, 1923, she would insist, “don’t discuss your sisters or
authorities.... The reputation of each sister is precious; don’t trample it under foot. A sister who has been maligned will find it hard to regain her good name; the perpetrator will find it difficult to make good her evil action.”
Interestingly, a post script to this circular reminded the superiors that these admonitions were meant for them as well. She explained how difficult it was for her during transfers when the superiors, among themselves, had already discussed the faults of their sisters. She stated, “You ruin the chances of a sister making a new start in another convent.” She begged the sisters to be sincere with her; “...after God, I am the one who can help you most-- as far as is within my ability to do so.”
Despite their love for their provincial superior, at times the American sisters felt she was too strict in her regulations. This became evident when, upon her return from the General Chapter of 1924, she forwarded the Chapter decisions to the members of the province. In the accompanying circular she asked the sisters to accept these decisions with humble, willing hearts. Then kindly, yet sternly, she commented on the extraordinarily large number of requests that had been sent from America to the General Chapter; in fact, she had been offended by some which seemed to complain of her strictness. She pointed out that some of the requests contradicted provisions of the Holy Rule and the Constitutions. Bluntly she told them that she is of the opinion that some of the sisters were not fully convinced that religious life consists of constant renunciation and self-denial. Some sisters, it would appear, were seeking to avoid sacrifices and had requested a lessening of regulations. “So you have developed jealousy, dissatisfaction, fault-finding, depression, etc. Life is unbearable in these conditions. We are the creators of our own misery. God never sends more crosses and sufferings than we can bear!” (August 27, 1924)
Each year when the sisters wrote the customary letters asking for permission to renew their vows she invariably gave the permission, but used the opportunity to point out that they were promising to live by the Holy Rule which they so easily disobeyed. She warned them to take the Holy Rule and the vows seriously; “. . .no one is forcing you to renew your vows, therefore, if you do so, it is your responsibility to live by them.” (November 7, 1924)
Personal antipathies often disrupted the peace and order of one or other convent. Time and again, Mother Kostka urged the sisters to bear with one another. She found that the greatest problems arose because the sisters were not willing to accept corrections or admonitions either from the superior or another sister. Knowing human nature’s propensity to “...see the speck in the eye of another without noticing the beam in one ‘s own eye,” Mother Kostka warned the sisters of the fault of minimizing their own faults while maximizing those of their superiors and sisters. She cautioned them: “Be conscientious in performing your daily duties; if you are industrious you will not have time to do or think ill or evil thoughts.” (February 16, 1925)
One of the problems which began to emerge among the sisters at this time centered around the fact that young women of different ethnic backgrounds were being admitted into the Congregation. The Hungarian sisters, of course, had a common bond. Their old antagonisms toward other national groups began to flare up, causing dissension and division in the convents. On February 16, 1926, Mother Kostka found it necessary to remind the sisters that they belong to one religious family, regardless of their individual backgrounds, and that they must love each other regardless of ethnic differences. “Woe to the house where ethnic antagonism rears its head -- it is this that will ruin the peace and unity of the congregation.”
Her admonitions, although read in each community, did not appear to bear the desired fruit of unity and communal charity. In November 1925, Mother Kostka expressed her deep disappointment at the spirit which appeared to have crept into the province. She had hoped for a beautiful religious spirit among them; instead, she feared that the “evil one” was roaming in their midst, seeking to draw them from true religious observance. Thus, in her circular of November 5, she suggested a special motto for the American province: “Prayer--Self-Denial--Zeal for Souls.” In her opinion, the first two would render the third easy. She kept encouraging the sisters to live prayerful lives, to overcome the blandishments of the devil, and to remain true to their vocation.
Were her lessons really falling on deaf ears? A perusal of the recollections of some of the American sisters who were a part of the province in those early days, gives a clear picture of a holy, dedicated, just, honest, loving person who was ever concerned with the welfare of the sisters. Sister Michaela Somogyi writes, “She was always available, always approachable. She was strict but never mean. She encouraged, chided, praised, blessed--always with love. She never demanded what she would not do herself. She was an example to us in everything .... She gave of herself, never grudging the time she spent trying to help us become true Daughters of Divine Charity.”
Sister M. Olympia Magyar tells us, “Once an apology was made the misteed was never again mentioned. Mother Kostka never, never revealed the faults of anyone. After a fault, there usually was a penance to be performed. At times a punishment was quite severe.”
When one reads the various circulars written during her time as provincial superior, one becomes aware of one fact: love for the Congregation, devotion to the Holy Rules and the vows, and her love and concern for her sisters permeated all her writings. She was a loving and devoted mother who was very ware of her awesome responsibility for the salvation of her spiritual children.
She had a strong sense of the historic treasures of the Congregation and was determined to pass on this legacy to the sisters in America. Like Mother Franciska, Mother Kostka had a deep trust and confidence in St. Joseph and she was anxious to foster devotion to him, not only among the sisters, but also among the children and laity with whom the sisters came in contact. In 1921 she distributed a manual of prayers to St. Joseph to each convent. These prayer books were to be sold in the parishes, with the proceeds coming to the provincial house. Each March, she reminded the sisters to pray daily to St. Joseph in gratitude for all he had done for the American province which was placed under his special patronage.
During these years, the universal church was beginning to spread devotion to Sister Therese of the Infant Jesus, the Little Flower, whose cause for canonization was being seriously advanced. Mother Kostka developed a great devotion and confidence in this unknown Carmelite who had died in France. After all, they were contemporaries: Mother Kostka was born in 1870, Therese Martin, in 1873. Even before the canonization of the Little Flower in 1925, Mother Kostka was spreading devotion to the Carmelite nun and praying to her for assistance. Perhaps the novice mistresses had something in common!
When Sister Renilda developed tuberculosis in August 1924, Mother Kostka placed the sick sister under the special protection of St. Therese. She pledged that if our sister recovered, she would send a banner to Lisieux as a thank-offering for the intercession of the Blessed Therese. The subsequent illness of two more sisters with the dread disease caused Mother Kostka to turn again to the Little Flower for assistance in bearing this newest cross. The French religious had died of the same disease; therefore, Mother Kostka promised that if the sisters recovered, she would distribute the biography of the Little Flower to the children and to the people in order to spread knowledge of and devotion to this new saint. (SJC, pp. 4-6)
Mother Kostka was aware that a sound body was necessary for a sound spiritual life. Not only did she care for the spiritual development of her spiritual daughters, she provided as much as possible for their professional and physical well-being as well. At the end of each school year, all the sisters were expected to return “home” to Arrochar. Here they would be free of the worries of parish activities and school work. At the time of its acquisition, St. Joseph Hill had on the property a special advantage: there was a bungalow which had been constructed by the former owner, which boasted of having a swimming pool. This pool was immediately put into use, and provided much relaxation and enjoyment for the sisters. The bungalow was used to provide additional sleeping quarters for the younger sisters. As the number of sisters grew, the available space became crowded. Yet, Mother Kostka wanted the sisters to be able to spend their summers together, thereby strengthening community spirit. Therefore, she rented houses in the vicinity where the sisters could live during the vacation period.
Her keen ability to judge a person’s aptitudes made it possible for Mother Kostka to utilize each sister according to her abilities and talents. Those sisters who were considered by her to be suited to teaching were immediately sent for teacher-training courses to local Catholic colleges. Some of the sisters who immigrated from Hungary already had some of the necessary pedagogical training; for them, training in the correct speaking of the English language was provided. Mother Kostka made arrangements with the Sisters of Mercy at Georgian Court College in New Jersey and at Dobbs Ferry, New York to allow some sisters to live with them in order to master the language. Here was an example of inter-community living years before it became acceptable as a matter of course.
The young sisters who entered the Congregation already knowing the language were expected to study, and teach, at the same time. For these sisters the summers in Staten Island were a “treat”; for six weeks they could concentrate purely on their own academic studies instead of having to worry about their classroom duties as well. Mother Kostka urged the sisters to use the vacation period for spiritual and physical rejuvenation, so that with renewed strength they would be able to work in the Lord’s vineyard -- “for God, the poor, and the Congregation.” (June 15, 1923) Over and over the student sisters were urged to use their God-given intellect to study and prepare conscientiously for their examinations. “I know,” she wrote on March 26, 1924, “it is difficult to teach and study at the same time.”
Not only did Mother Kostka provide for the intellectual development of the sisters; she also provided for the development and utilization of their special artistic talents. Every sister was given lessons in art and music training which could be utilized in the classroom for the benefit of the children. The sisters who exhibited a special talent in either field were given the opportunity to develop their abilities to the fullest degree, regardless of the expense incurred. She was determined to give each sister every opportunity to grow spiritually, intellectually and aesthetically--the God-given talents were not to be buried in the ground. Thus it was that special piano and organ lessons were provided for Sister Imelda Tempfli and instrumental and vocal training for Sister Veronica Rak.
Taking to heart Jesus’ strong admonition: “See that you never despise any of these little ones, for I tell you that their angels in heaven are continually in the presence of my Father in heaven.” (Matt. 18:10) -- Mother Kostka was very strict about the conduct of the sisters in the classroom. During her frequent visitations to the various parish schools, at the conferences held during the annual retreats, and in her circulars, Mother Kostka cautioned the teaching sisters of their responsibilities toward the pupils. She reminded them of sound pedagogical principles, proper conduct, and good example which they were to exercise before the children at all times. She encouraged the sisters to bestow a kindly word and a smile on the students, but at the me time warned them against signaling out certain students for special treatment. Aware of the youth and inexperience of most of the sisters, some of whom were only a few years older than their pupils, she cautioned the sisters against allowing flattery -- either on the part of parents or students -- to turn their heads.
Advice given was not always applied in practice. Within a few years, Mother Kostka received complaints from various pastors about the treatment which some of the sisters meted out to the children; therefore, on February 16, 1926, she found it necessary to include a very serious warning, to the teaching sisters regarding the use of corporal punishment in her circular. She noted that, although she had expressly forbidden the use of physical force, she had learned that some sisters were still abusing the children. She sternly chided: “You may not diminish the self-esteem of a child. Do not use “kneeling” as a punishment; try to use proper pedagogical methods of correction which will bear positive, rather than negative results. If you cannot control your classes you are not a teacher.”
At the present time, when religious are expected to be an integral part parish life, some of the restrictions placed by Mother Kostka on the amount of participation permitted for the sisters would seem extreme. The sisters were expected to return to the convent immediately after dismissal from school; they were forbidden to attend parish meetings or to work with a mixed choir; they could not accompany the students on outings or trips to concerts or to the theater. These limitations, however, were necessary because of the extreme youth and vulnerability of the sisters. She had to guard her flock.
While she labored indefatigably to develop a strong religious spirit among her spiritual daughters, Mother Kostka also strove to further the circle of apostolic ministry of the Congregation in the United States. In 1922, the first Dauqhters of Divine Charity traveled half way across the American continent to establish a convent in East Chicago, Indiana. Here, as in the other foundations, they were to assume responsibilities for maintaining Holy Trinity School, formed by a group of Hungarian immigrants in this newly industrialized area.
September, 1923 -- Mother Kostka had enough sisters to fulfill two more parish commitments. A second group of sisters went to the midwest to help establish the school at St. Stephen of Hungary Parish in South Bend, Indiana. At the same time, Sisters went to the newly formed Holy Assumption Parish in Roebling, New Jersey. It was with a great deal of satisfaction that the sisters joined this new parish, particularly because the pastor was Reverend Francis Grosz, the priest who had welcomed them to Perth Amboy ten years earlier. (SJC, p. 48)
News of the good work of the “Hungarian” sisters traveled to the various cities of the United States where immigrants from that country were settling. In 1925, Reverend Ernest Rickert came to the provincial house to request fifteen sisters for the school which he was planning in his Cleveland, Ohio parish. Mother Kostka could only make a promise that she would provide the sisters within two years when some of the “. . .weak, hot-house flowers of the province will have become strong trees.” (November 5, 1925) It would appear that the Cleveland parishioners were unwilling to wait for two years; no mission house of the Daughters of Divine Charity was ever established in that city.
While the work in the parishes was rapidly expanding, the growth of the two provincial properties -- St. Joseph Hill and St. Mary’s Home -- was also occupying the time and administrative talents of Mother Kostka. Between December 1921 and December 1922, she was faced with the fact that both institutes were rapidly becoming too small for the constantly increasing number of students and residents who applied for admission.
At the end of 1921, Mother Kostka began to dream of erecting a school building at St. Joseph Hill. She had an architect draw up preliminary blueprints for the proposed structure. There were, however, two challenges which would have to be met before the dream could become a reality: the final payments would have to be made on the provincialate property, and permission would have to be obtained from Rome to take out a $100,000 bank loan for the new construction.
In the meantime, the painting of the chapel at the provincial house was completed and a Lourdes grotto, very similar to the one which stands in the Motherhouse garden in Vienna, was erected. Much of the money for these projects came from the convents where the sisters were asked to economize as much as possible in order to help support the provincialate which had great expenses that it could not meet without outside assistance.
The strain of her constant travels, activities, and worries took its toll. In May, 1922, Mother Kostka was admitted to a New York hospital with a serious gall bladder infection. Although the physicians advised surgery, she felt she could recover without subjecting herself to such an extreme measure. Returning home, she attempted to resume all her usual duties but soon had to admit that, although the spirit was willing, the flesh was weak. She could only remain out of bed for one to two hours at a time. Mother Kostka practiced what she preached: she conserved her strength for the good of the province.
Her “bad” days were offered up to the Lord for the needs of the province; her “good” days were spent looking for a new building for St. Mary’s -- the existing building was again proving inadequate. In her circular of December 17, 1922 she informed the sisters that Patrick Cardinal Hayes, the new archbishop of New York had given permission for the purchase of the needed houses--if and when they were found. Permission was granted to spend up to $200,000 on this project and the chancery promised to help them with the necessary bank loan. The cardinal-archbishop gave his support to this undertaking because he realized the great need which existed for the work that was being done at the home. Numerous girls from Ireland were finding lodgings with the sisters. Mother Kostka asked the sisters to pray to Mother Franciska who had been so anxious to help poor girls in her time for the success of the venture.
The year 1923 was very important to Mother Kostka and the American Daughters of Divine Charity. In the fall of the year, they would be celebrating the tenth anniversary of their coming to America. Hence, Mother Kostka wanted be able to give a good report of her stewardship. Man proposes; God disposes. Once more her health deteriorated and finally, in April, she agreed to undergo the gall bladder surgery. Sister Alipia reported to the Motherhouse that the operation was successful. (GC VII, p. 40) Her recovery was slow but steady and on June 15, she wrote to the sisters thanking them for their prayers and support. “God has restored me to health,” she wrote, “which I intend to use for the further development of the province and the welfare of each individual sister.”
The search for suitable quarters for a larger St. Mary’s Home ultimately led to the best possible solution. Mother Kostka arranged to purchase the house they were occupying at 231 East 72nd Street, which they had been leasing since 1915. The two adjoining buildings--227 and 229--were for sale; these three buildings were purchased at a cost of $150,000. The original permission of the chancery was utilized. A loan of $200,000 was obtained from a bank; $150,000 was used for the actual purchase and $50,000 for the necessary renovations. (GC VII, p. 44; History, p. 43) The official transfer of the houses occurred on August 28, 1923.
The celebration of the tenth anniversary could not be complete without the presence of Mother Valeria Morvay. Accordingly, on September 11, 1923, the Hungarian provincial superior, along with five sisters from Hungary stopped at the Motherhouse. These sisters were the newest transfers to the American province and they were planning to be there in time for the celebration. According to the congregational chronicle, Mother Valeria was going to make her own visitation of the American houses and check on the recent acquisitions in New York City. It would seem that she still considered the sisters from Hungary as members of her province and hence wished to satisfy herself regarding their fare. Most especially, however, she was anxious to join the anniversary celebration. She and Mother Kostka had made untold sacrifices for the cause and they had every reason to celebrate! In the ten-year period, Mother Kostka had established eight mission houses as well as St. Mary’s Home and the provincialate with its postulancy, novitiate, and boarding school, which were the property of the Congregation.
The tenth anniversary celebration of the American foundation was held at St. Mary’s chapel on Thanksgiving Day, 1923. Even though the chapel at the provincial house was more spacious, it was decided to express their gratitude to God in the same chapel where they had first placed their confidence in Divine Providence. A solemn high mass was followed by a festive dinner and a program of plays, verses, and songs presented by the young women from the Home and the children from the various catechetical centers in New York City. The two pioneers breathed a heartfelt Te Deum for the copious blessings which the Heavenly Father had showered on the Daughters of Divine Charity in America.
From March 27, 1924 until August 15, Mother Kostka was absent from her province. She appointed Sister Jacinta as her representative and asked the sisters, “Don’t make it difficult for her; obey her directives, trust her implicitly.” (February 25, 1924) She expressed her confidence that none of the sisters would use her absence to foment trouble.
Together with Mother Valeria, Mother Kostka sailed on the Italian liner, S.S. Duilo. She utilized the official call to attend the upcoming General Chapter to visit Italy and Hungary as well. The two sisters spent two weeks in Rome, visiting all the churches and shrines and had the privilege of celebrating Holy Week services at St. Peter’s Basilica. On April 27, they had the honor of a private audience with His Holiness, Pius XI, at which Mother Kostka conversed with the pope in both Italian and German. At that time she personally presented the Holy Father with the Peter’s Pence money that had been collected by the children in the American schools under her supervision.
Two days later, Mother Kostka returned to Venice, her birthplace. What memories must have flooded her heart as she visited St. Mark’s Cathedral and the Grand Hotel d’Ita1ie. Every indication points to the fact that this was her first return to Italy since her entrance into the Congregation. Her greatest joy was undoubtedly the visit to Bolza where her uncle Julius was living in retirement. She arrived in time to join the family in the celebration of his 87th birthday. Writing about this visit in her circular of May 8, 1924 she stated, “Imagine the joys we experienced since we had not seen each other for such a long time!”
From Venice, the travelers went on to Hungary where, once again, a warm welcome awaited them. For Mother Kostka it was especially gratifying to meet her former novices and to see the many new foundations as well as the renovations which had been made at Schwabenberg, which was serving now as the provincial house. After the other two American delegates, Sister Margit Gergely and Sister Blanda Dominkovich joined her in Budapest, they traveled together to Vienna for the General Chapter.
Mother Kostka recounted in glowing words the transfer of the body of Mother Franciska Lechner from the community cemetery to the crypt chapel which had been erected in Breitenfurt. This historic event took place during the 1924 General Chapter. The joy she experienced at having the privilege of participating in this important Congregational event was something that she would retell many times to her American daughters.
Upon her return to the United States, Mother Kostka applied herself with renewed zeal to her great dream of erecting a school building at St. Joseph Hill. Only one obstacle stood in the way: the property had to belong comp1etely to the province before construction could commence. On November 26, 1924, Mother Kostka made the final payment of $3,000 to Mr. Knauth--there was no further fear of losing the estate--St. Joseph Hill was now the unencumbered property of the Daughters of Divine Charity.
Losing no time, Mother Kostka went to the Chancery Office with her plans and blueprints and on December 6, 1924, received permission for the addition of an academy building to the original mansion. This would be erected on land which had served as the children’s playground. Informing the sisters of the newest project on December 17, she begged them to again economize as much as possible in order to be able to help with the enormous debt that would be assumed as a result of this project-- $135,000!
In the midst of all these administrative duties, Mother Kostka conscientously carried out her visitation duties. She enjoyed, especially, her visits to the classrooms where she spoke with the children, tested their knowledge, and usually distributed holy pictures and candies. The chronicles of various convents recount these visits in glowing terms. The children were eager for the visit of the “big sister” with the infectious laugh.
Not only was Mother Kostka and her province burdened with the payment of double debts on St. Mary’s Home and the construction of the academy, in 1925 she accepted still another financial responsibility. At the beginning of January, the general chronicle recounts the fact that Mother Valeria had received written permission from Reverend Mother Ignatia to borrow $200,000 from America for the construction of a new provincial house at Schwabenberg. She promised the superior general that the American province was to be directly involved in the payment of the loan. (GC VII, p. 76) Negotiations for this loan were proceeding at the same time that Mother Kostka was seeking permission for the academy building. On February 3, she presented the proposed blueprints once more to Monsignor Lavelle, her good friend and constant benefactor. The
plans were to be submitted for approval to the General Archdiocesan Council. His usual query, “Do you have funds?” received the usual response, “No, but Divine Providence will help us.” Impressed by this implicit trust, Monsignor Lave11e said he would help as well and promised to assist them in obtaining the necessary bank loans. (History, pp. 37-38) Mother Kostka asked all the members of the province to pray in a special novena to St. Joseph and St. Therese for the success of this venture.
Getting the loan requested by Hungary greatly tested the trust and tenacity of Mother Kostka. Her first attempts to obtain the money were flatly refused; however, she was not about to report failure to Mother Valeria. If Hungarian organizations were not willing to help, she would find some other source. She turned to the Central Union Trust Company of New York, which was located in the Yorkville section of the city, inhabited primarily by German immigrants. On February 25 she approached Mr. Goldmann, the bank manager, with her request. To her amazement, instead of an immediate rejection of her plea, the manager made a “deal” with her. He had a very special intention that needed extra prayers. He asked that Mother Kostka and her sisters pray for if his intention was granted, he agreed to give Mother Kostka the $100,000 loan she sought. The promise was made, and heaven was besieged with prayers. On March 2, Mother Kostka received a telephone call from Mr. Goldmann. His intention had been granted; she could come to the bank to sign the necessary documents for the loan. (SJC - 1925 - p. 4-5) As soon as the loan was assured, Mother Kostka made reservations to travel to Europe--she would deliver the money personally and, at the same time, visit Mother Ignatia, whose increasingly poor health worried her spiritual daughter.
Before leaving for Europe, Mother Kostka prepared the ground-breaking ceremony for the academy building which took place on March 19, 1925. Right Reverend Charles Cassidy, dean of Staten Island, represented the cardinal archbishop at the celebration which was conducted with great pomp and solemnity. (History, p. 38) This construction, carried on by the Sibley & Fetherstone Construction Corporation was to coincide with extensive renovations on St. Mary’s Home. Mother Kostka was torn between the need to deliver the money as soon as possible to Hungary and the desire to be at hand to supervise the two great American projects. Placing her confidence in her American representatives, she sailed for Europe on March 30. Accompanied by Sister Jacinta, Mother Kostka traveled on the S.S. Stuttgart. By now she was a seasoned traveler and the ocean voyage would provide her with rest and relaxation. On April 6 she dispatched a letter to her American daughters telling of her joy at having the privilege of assisting at two masses daily. Sr. Jacinta added that Mother Kostka became the sacristan during the trip and described the alacrity with which the provincial superior rose and dressed each morning in order to have everything in perfect readiness by the time the first priest arrived to vest.
It was only at the end of the letter that Mother Kostka informed them of the accident which had occurred in the English Channel. Their ship plowed into a cliff, cutting a deep gash into its side. She assured them that the leak had not been threatening, that the water had been quickly pumped out and they had then proceeded without further trouble to Bremen. Nevertheless, she added her opinion that it was the prayers of the sisters that had protected them during this time and she urged the continuation of prayers for their safe return.
As soon as she delivered the money to Mother Valeria and spent a few days in Hungary, Mother Kostka traveled to Vienna. She was shocked at the change she saw in Mother Ignatia. The superior general had become very weak and feeble since the General Chapter. True, she was 82 years old; but at the time of her reelection in 1924 she had appeared strong and competent of leading the Congregation--now she was enervated. The heart of Mother Kostka was troubled and she wrote to America, telling the sisters to double their prayers for the ailing superior general.
The year 1925 was a Holy Year. Consequently, Mother Kostka, together with Sister Xaveria Egger, vicaress general, Mother Valeria and Sister Jacinta, traveled to Rome to utilize the opportunity to gain the Jubilee indulgence. once again, they visited the various churches and shrines. Finally, the time for parting arrived. Sister Xaveria and Mother Valeria returned to their homes while Mother Kostka and her companion went to Naples on June 15. They were to return home on an Italian liner. (CC VII, pp. 83-84)
It was with a grateful heart that Mother Kostka arrived in the United States on July 3. The work in Staten Island was progressing rapidly. The superstructure was so far advanced that on August 30 the cornerstone of the building was set in place. Mother Kostka placed a relic of the Little Flower, as well as a small vial of Hungarian soil into the stone, along with copies of historic documents of the Congregation. As ever, she was determined to show unity of the American province with the Motherhouse.
One week later, on September 7, Mother Kostka joyfully attended the officia1 dedication of the enlarged St. Mary’s Home. Monsignor Michael Lavelle, now vicar general of the archdiocese, presided over the ceremony and offered the liturgy in the new Our Lady of Hungary Chapel. With great satisfaction she reported to the Motherhouse that St. Mary’s Home would now be able to provide housing for 150 girls in single and double-occupancy rooms. God was truly blessing the work of the American province. (GC VII, pp. 899l)
Without a doubt, Mother Kostka had a great deal to be grateful for as 1925 came to a close, and she acknowledged her gratitude to God. Writing to her sisters on November 23, thanking them for the many feastday wishes she had received, she expressed her feelings that if God heard all the prayers and good wishes of the sisters, she would be free from all crosses and sufferings. “But then,” she queried, “how would I be able to win my heavenly crown?”
Despite the fact that she herself had seen the great physical deterioration of Mother Ignatia, nevertheless, Mother Kostka was very upset when on January 12, 1926, she received notification from Vienna that, with permission of the Holy See, the Superior General was resigning from her office. For most of her religious life--32 years--Mother Kostka had known, loved, and obeyed Mother Ignatia; it would be difficult to see someone else in that position. Two days later, she informed the American sisters of the resignation and of the impending General Chapter for the election of a new superior general. She, herself, conducted the election of the delegates in every convent and warned the sisters not to tell anyone, not even the pastors, of the upcoming Chapter. She would do all that was necessary and settle for the absence of the two sisters who would be elected as the American representatives. Sister Blanda Dominkovich and Sister Alipia Fejkis were elected by secret ballot and on February 25, 1926 the three sisters departed for Europe. (SJC — 1926 - . 1—2)
His Excellency, the Most Reverend Ernst Seydl officiated at the extraordinary General Chapter. As the provincial superiors and the representatives the various provinces gathered, they discussed among themselves who would be the most suitable for this very important and difficult office. A number of the assembled delegates mentioned Sister Donata Reichenwallner as the most likely choice. She had been very active in the Austrian province and in the Motherhouse, and her experience made her a formidable candidate. Then the name “Sister Kostka” began to surface. In recent oral interviews, both Sister Imelda Andre and Sister Fidelis Weninger reported that they had heard many years ago that the name of Sister Kostka Bauer was introduced as the one who would be most capable of unifying the Congregation at this particular moment in its history. Her devotion to Mother Franciska Lechner, her love for the Congregation, her association and loyalty to the Motherhouse, her knowledge of conditions in Hungary, as well as the great success of the American province, were all positive factors reinforcing her suitability for the office. She was truly an “international” Daughter of Divine Charity. On March 19, 1926--feast of St. Joseph, the special protector of the Congregation and especially of her American province, Sister M. Kostka Bauer was elected third superior general of the Congregation of the Daughters of Divine Charity. Sister M. Donata Reichenwallner was elected vicaress general, Sister M. Xaveria Egger was chosen second general assistant, Sister M. Norberta Wecera was elected third general assistant and general procuratrix, and Sister H. Aquila Fajmon became fourth general assistant and general secretary. (GC VII, pp. 101-102)
A simple telegram sent by Sister Alipia on the evening of March 19 to the provincial house in Arrochar, informed the sisters of the American province of the great, yet terrible news: “Our Mother is Mother General.”
(SJC — 1926 — p. 2)
Mother Kostka was exceedingly weighed down by the new cross which had been placed on her shoulders by her sisters in religion. Was she ready for this great responsibility? Immediately after the installation by the Bishop, she traveled to Breitenfurt, where she went directly to the crypt. Only God, and Mother Franciska know the prayers and pleadings which burst from her heart and the tears that flowed freely as she knelt before the sarcophagus of the Foundress. The Heavenly Father would have to give her the health and strength she would need to carry on the monumental task; Mother Franciska would be her exemplar. Once again, she was asked to leave all in His name-- she was to be uprooted from America, her adopted country, to return to the house where she had begun her life as a Daughter of Divine Charity thirty-seven years before.
AMERICAN PROVINCIAL SUPERIOR: 1921 -1926
Mother Kostka Bauer served as the provincial superior in America from January 1921 to March 19, 1926, when the members of the General Chapter elected her the third superior general of the Congregation. For five years, she labored assiduously to develop a strong religious and family spirit among her spiritual daughters and to further the apostolic ministry which had brought her to the United States in 1913. Now she was on her own; no longer was Mother Valeria her immediate superior. She owed allegiance only to Mother Ignatia Egger, the superior general.
The many years during which she had served in Hungary under the leadership of Mother Valeria, together with their joint sacrifices and experiences in founding the first American missions, bound her to the Hungarian province and its provincial superior with golden chains of love and gratitude. Furthermore, she still depended on that province to provide more sisters to meet the ever-growing demands for religious in the various Hungarian parishes in the United States. During the decade of the 1920s, approximately sixty sisters would come from Hungary to America to boost the number of members in the new province. Most of these immigrants had been novices of Mother Kostka. She knew their characters well, their strengths and their weaknesses, and she quickly utilized them in positions of authority. The “native” sisters who were being received into the Congregation and professed after one year were not, in her opinion, sufficiently prepared to assume such responsibilities.
Her primary concern at all times was the spiritual and physical wellbeing of her spiritual daughters. She knew full well the years of instability which the sisters from Hungary had experienced. Some of them had returned to their homes during the first years of the communist take-over of their country. They would need intensive spiritual and physical renewal.
She knew, too, that many of the young women who applied and were accepted into the Congregation by her were sincere and hard-working, desirous of serving God and His people. They were, however, in many cases not well educated either in the principles of religion or in secular subjects. These would need to be gently, but firmly, formed into religious who would be a credit to Mother Franciska and could be assigned to the many teaching opportunities that were being extended to them by the various parishes.
Aware of the constant need to teach and admonish, Mother Kostka used her circulars as instruments through which she instructed her spiritual children in the rudiments of religious life. Her many years as a novice mistress had given her the means with which to make her lessons effective. Her deep understanding of human nature and its weaknesses helped her in this monumental task; she was firm yet compassionate, strong, yet understanding.
As superior of the province, her first concern was the strict observance of the Holy Rules and Constitutions and the vows. The title of the Congregation--Daughters of Divine Charity--demanded that each member practice true sisterly charity. The sisters who had already made perpetual vows were often reminded that sisterly charity also included giving good example to the younger religious, especially in matters of obedience and humility. (February 16, 1921)
In her Lenten circulars, Mother Kostka encouraged the sisters to fast as they had done in Hungary. Life in the United States was to be no different. Even in this matter, however, she reminded that their primary obedience was due to the provisions of the Constitutions which absolved the ailing and weak sisters from the strict fast. Each year, before Lent, she reviewed the church regulations regarding fast and abstinence. In her circular of February 23, 1922, she told the sisters, “Be glad to feel the pangs of hunger.” She exhorted them to go with Jesus to the desert where He had prepared for His public life with prayer and fasting, and to follow His example with a similar regimen of prayer and self-abnegation to prepare themselves for their “public life” of saving immortal souls through their good example and their teaching.
In these first years the strenuous work, the lack of a proper diet, and the drastic change in life styles took their toll on some of the frailer members of the province. Tuberculosis became a dreaded invader in the province and within a brief period of time three sisters had to be hospitalized and then segregated from the community in order to protect the other sisters from the disease. This new danger caused Mother Kostka to mitigate her Lenten admonitions. Thus her circular for Lent, 1924, although reminding the sisters, as usual, of the need to fast also cautioned them to be prudent in this regard. pointing out that fasting was not the end, but rather simply a means to an end:
self-denial. Mother Kostka reminded the sisters that there were many other means of this abnegation, namely: control of self-will, sisterly charity, curbing of passions, and careful observance of the rule of silence. “Community life,” she wrote, “provides many opportunities for self-denial.”
In 1926, writing the last Lenten circular before leaving for the general Chapter, Mother Kostka again exhorted the sisters to use common sense in their fasting. “What good will it do if you fast to the point of becoming ill? Rather do penance, be humble, curb the tongue, be obedient, control your inordinate desires, etc.--but all penances should be blessed with obedience.”
In her Christmas circulars, Mother Kostka utilized the image of the Infant Jesus in the crib to teach the need for obedience and humility. Recognizing that human nature veers from these virtues, she reminded the sisters that Christ did not come to rule and be served; rather, He led a life of humble service to give an example for His followers to do likewise. Here, again, she encouraged self-denial which “...leads to being a contented religious.” (December 21, 1921) She begged the sisters to live together in peace, to be gracious to each other--to be a real “holy family”. On December 17, 1922 she wrote, “How happy a sister can be on her deathbed if she can say, ‘I never caused turbulance in the house.”
Conditions that developed in the province caused Mother Kostka to feel, at times, that her admonitions were falling on deaf ears, that her circulars were not having the desired effect. Time and again she wrote of the need for charity toward each other and to keep convent matters within the house. She warned them that their unnecessary gossiping with the lay people and their lack of charity toward one another made her duties very difficult. In her cirular of June 15, 1923, she would insist, “don’t discuss your sisters or
authorities.... The reputation of each sister is precious; don’t trample it under foot. A sister who has been maligned will find it hard to regain her good name; the perpetrator will find it difficult to make good her evil action.”
Interestingly, a post script to this circular reminded the superiors that these admonitions were meant for them as well. She explained how difficult it was for her during transfers when the superiors, among themselves, had already discussed the faults of their sisters. She stated, “You ruin the chances of a sister making a new start in another convent.” She begged the sisters to be sincere with her; “...after God, I am the one who can help you most-- as far as is within my ability to do so.”
Despite their love for their provincial superior, at times the American sisters felt she was too strict in her regulations. This became evident when, upon her return from the General Chapter of 1924, she forwarded the Chapter decisions to the members of the province. In the accompanying circular she asked the sisters to accept these decisions with humble, willing hearts. Then kindly, yet sternly, she commented on the extraordinarily large number of requests that had been sent from America to the General Chapter; in fact, she had been offended by some which seemed to complain of her strictness. She pointed out that some of the requests contradicted provisions of the Holy Rule and the Constitutions. Bluntly she told them that she is of the opinion that some of the sisters were not fully convinced that religious life consists of constant renunciation and self-denial. Some sisters, it would appear, were seeking to avoid sacrifices and had requested a lessening of regulations. “So you have developed jealousy, dissatisfaction, fault-finding, depression, etc. Life is unbearable in these conditions. We are the creators of our own misery. God never sends more crosses and sufferings than we can bear!” (August 27, 1924)
Each year when the sisters wrote the customary letters asking for permission to renew their vows she invariably gave the permission, but used the opportunity to point out that they were promising to live by the Holy Rule which they so easily disobeyed. She warned them to take the Holy Rule and the vows seriously; “. . .no one is forcing you to renew your vows, therefore, if you do so, it is your responsibility to live by them.” (November 7, 1924)
Personal antipathies often disrupted the peace and order of one or other convent. Time and again, Mother Kostka urged the sisters to bear with one another. She found that the greatest problems arose because the sisters were not willing to accept corrections or admonitions either from the superior or another sister. Knowing human nature’s propensity to “...see the speck in the eye of another without noticing the beam in one ‘s own eye,” Mother Kostka warned the sisters of the fault of minimizing their own faults while maximizing those of their superiors and sisters. She cautioned them: “Be conscientious in performing your daily duties; if you are industrious you will not have time to do or think ill or evil thoughts.” (February 16, 1925)
One of the problems which began to emerge among the sisters at this time centered around the fact that young women of different ethnic backgrounds were being admitted into the Congregation. The Hungarian sisters, of course, had a common bond. Their old antagonisms toward other national groups began to flare up, causing dissension and division in the convents. On February 16, 1926, Mother Kostka found it necessary to remind the sisters that they belong to one religious family, regardless of their individual backgrounds, and that they must love each other regardless of ethnic differences. “Woe to the house where ethnic antagonism rears its head -- it is this that will ruin the peace and unity of the congregation.”
Her admonitions, although read in each community, did not appear to bear the desired fruit of unity and communal charity. In November 1925, Mother Kostka expressed her deep disappointment at the spirit which appeared to have crept into the province. She had hoped for a beautiful religious spirit among them; instead, she feared that the “evil one” was roaming in their midst, seeking to draw them from true religious observance. Thus, in her circular of November 5, she suggested a special motto for the American province: “Prayer--Self-Denial--Zeal for Souls.” In her opinion, the first two would render the third easy. She kept encouraging the sisters to live prayerful lives, to overcome the blandishments of the devil, and to remain true to their vocation.
Were her lessons really falling on deaf ears? A perusal of the recollections of some of the American sisters who were a part of the province in those early days, gives a clear picture of a holy, dedicated, just, honest, loving person who was ever concerned with the welfare of the sisters. Sister Michaela Somogyi writes, “She was always available, always approachable. She was strict but never mean. She encouraged, chided, praised, blessed--always with love. She never demanded what she would not do herself. She was an example to us in everything .... She gave of herself, never grudging the time she spent trying to help us become true Daughters of Divine Charity.”
Sister M. Olympia Magyar tells us, “Once an apology was made the misteed was never again mentioned. Mother Kostka never, never revealed the faults of anyone. After a fault, there usually was a penance to be performed. At times a punishment was quite severe.”
When one reads the various circulars written during her time as provincial superior, one becomes aware of one fact: love for the Congregation, devotion to the Holy Rules and the vows, and her love and concern for her sisters permeated all her writings. She was a loving and devoted mother who was very ware of her awesome responsibility for the salvation of her spiritual children.
She had a strong sense of the historic treasures of the Congregation and was determined to pass on this legacy to the sisters in America. Like Mother Franciska, Mother Kostka had a deep trust and confidence in St. Joseph and she was anxious to foster devotion to him, not only among the sisters, but also among the children and laity with whom the sisters came in contact. In 1921 she distributed a manual of prayers to St. Joseph to each convent. These prayer books were to be sold in the parishes, with the proceeds coming to the provincial house. Each March, she reminded the sisters to pray daily to St. Joseph in gratitude for all he had done for the American province which was placed under his special patronage.
During these years, the universal church was beginning to spread devotion to Sister Therese of the Infant Jesus, the Little Flower, whose cause for canonization was being seriously advanced. Mother Kostka developed a great devotion and confidence in this unknown Carmelite who had died in France. After all, they were contemporaries: Mother Kostka was born in 1870, Therese Martin, in 1873. Even before the canonization of the Little Flower in 1925, Mother Kostka was spreading devotion to the Carmelite nun and praying to her for assistance. Perhaps the novice mistresses had something in common!
When Sister Renilda developed tuberculosis in August 1924, Mother Kostka placed the sick sister under the special protection of St. Therese. She pledged that if our sister recovered, she would send a banner to Lisieux as a thank-offering for the intercession of the Blessed Therese. The subsequent illness of two more sisters with the dread disease caused Mother Kostka to turn again to the Little Flower for assistance in bearing this newest cross. The French religious had died of the same disease; therefore, Mother Kostka promised that if the sisters recovered, she would distribute the biography of the Little Flower to the children and to the people in order to spread knowledge of and devotion to this new saint. (SJC, pp. 4-6)
Mother Kostka was aware that a sound body was necessary for a sound spiritual life. Not only did she care for the spiritual development of her spiritual daughters, she provided as much as possible for their professional and physical well-being as well. At the end of each school year, all the sisters were expected to return “home” to Arrochar. Here they would be free of the worries of parish activities and school work. At the time of its acquisition, St. Joseph Hill had on the property a special advantage: there was a bungalow which had been constructed by the former owner, which boasted of having a swimming pool. This pool was immediately put into use, and provided much relaxation and enjoyment for the sisters. The bungalow was used to provide additional sleeping quarters for the younger sisters. As the number of sisters grew, the available space became crowded. Yet, Mother Kostka wanted the sisters to be able to spend their summers together, thereby strengthening community spirit. Therefore, she rented houses in the vicinity where the sisters could live during the vacation period.
Her keen ability to judge a person’s aptitudes made it possible for Mother Kostka to utilize each sister according to her abilities and talents. Those sisters who were considered by her to be suited to teaching were immediately sent for teacher-training courses to local Catholic colleges. Some of the sisters who immigrated from Hungary already had some of the necessary pedagogical training; for them, training in the correct speaking of the English language was provided. Mother Kostka made arrangements with the Sisters of Mercy at Georgian Court College in New Jersey and at Dobbs Ferry, New York to allow some sisters to live with them in order to master the language. Here was an example of inter-community living years before it became acceptable as a matter of course.
The young sisters who entered the Congregation already knowing the language were expected to study, and teach, at the same time. For these sisters the summers in Staten Island were a “treat”; for six weeks they could concentrate purely on their own academic studies instead of having to worry about their classroom duties as well. Mother Kostka urged the sisters to use the vacation period for spiritual and physical rejuvenation, so that with renewed strength they would be able to work in the Lord’s vineyard -- “for God, the poor, and the Congregation.” (June 15, 1923) Over and over the student sisters were urged to use their God-given intellect to study and prepare conscientiously for their examinations. “I know,” she wrote on March 26, 1924, “it is difficult to teach and study at the same time.”
Not only did Mother Kostka provide for the intellectual development of the sisters; she also provided for the development and utilization of their special artistic talents. Every sister was given lessons in art and music training which could be utilized in the classroom for the benefit of the children. The sisters who exhibited a special talent in either field were given the opportunity to develop their abilities to the fullest degree, regardless of the expense incurred. She was determined to give each sister every opportunity to grow spiritually, intellectually and aesthetically--the God-given talents were not to be buried in the ground. Thus it was that special piano and organ lessons were provided for Sister Imelda Tempfli and instrumental and vocal training for Sister Veronica Rak.
Taking to heart Jesus’ strong admonition: “See that you never despise any of these little ones, for I tell you that their angels in heaven are continually in the presence of my Father in heaven.” (Matt. 18:10) -- Mother Kostka was very strict about the conduct of the sisters in the classroom. During her frequent visitations to the various parish schools, at the conferences held during the annual retreats, and in her circulars, Mother Kostka cautioned the teaching sisters of their responsibilities toward the pupils. She reminded them of sound pedagogical principles, proper conduct, and good example which they were to exercise before the children at all times. She encouraged the sisters to bestow a kindly word and a smile on the students, but at the me time warned them against signaling out certain students for special treatment. Aware of the youth and inexperience of most of the sisters, some of whom were only a few years older than their pupils, she cautioned the sisters against allowing flattery -- either on the part of parents or students -- to turn their heads.
Advice given was not always applied in practice. Within a few years, Mother Kostka received complaints from various pastors about the treatment which some of the sisters meted out to the children; therefore, on February 16, 1926, she found it necessary to include a very serious warning, to the teaching sisters regarding the use of corporal punishment in her circular. She noted that, although she had expressly forbidden the use of physical force, she had learned that some sisters were still abusing the children. She sternly chided: “You may not diminish the self-esteem of a child. Do not use “kneeling” as a punishment; try to use proper pedagogical methods of correction which will bear positive, rather than negative results. If you cannot control your classes you are not a teacher.”
At the present time, when religious are expected to be an integral part parish life, some of the restrictions placed by Mother Kostka on the amount of participation permitted for the sisters would seem extreme. The sisters were expected to return to the convent immediately after dismissal from school; they were forbidden to attend parish meetings or to work with a mixed choir; they could not accompany the students on outings or trips to concerts or to the theater. These limitations, however, were necessary because of the extreme youth and vulnerability of the sisters. She had to guard her flock.
While she labored indefatigably to develop a strong religious spirit among her spiritual daughters, Mother Kostka also strove to further the circle of apostolic ministry of the Congregation in the United States. In 1922, the first Dauqhters of Divine Charity traveled half way across the American continent to establish a convent in East Chicago, Indiana. Here, as in the other foundations, they were to assume responsibilities for maintaining Holy Trinity School, formed by a group of Hungarian immigrants in this newly industrialized area.
September, 1923 -- Mother Kostka had enough sisters to fulfill two more parish commitments. A second group of sisters went to the midwest to help establish the school at St. Stephen of Hungary Parish in South Bend, Indiana. At the same time, Sisters went to the newly formed Holy Assumption Parish in Roebling, New Jersey. It was with a great deal of satisfaction that the sisters joined this new parish, particularly because the pastor was Reverend Francis Grosz, the priest who had welcomed them to Perth Amboy ten years earlier. (SJC, p. 48)
News of the good work of the “Hungarian” sisters traveled to the various cities of the United States where immigrants from that country were settling. In 1925, Reverend Ernest Rickert came to the provincial house to request fifteen sisters for the school which he was planning in his Cleveland, Ohio parish. Mother Kostka could only make a promise that she would provide the sisters within two years when some of the “. . .weak, hot-house flowers of the province will have become strong trees.” (November 5, 1925) It would appear that the Cleveland parishioners were unwilling to wait for two years; no mission house of the Daughters of Divine Charity was ever established in that city.
While the work in the parishes was rapidly expanding, the growth of the two provincial properties -- St. Joseph Hill and St. Mary’s Home -- was also occupying the time and administrative talents of Mother Kostka. Between December 1921 and December 1922, she was faced with the fact that both institutes were rapidly becoming too small for the constantly increasing number of students and residents who applied for admission.
At the end of 1921, Mother Kostka began to dream of erecting a school building at St. Joseph Hill. She had an architect draw up preliminary blueprints for the proposed structure. There were, however, two challenges which would have to be met before the dream could become a reality: the final payments would have to be made on the provincialate property, and permission would have to be obtained from Rome to take out a $100,000 bank loan for the new construction.
In the meantime, the painting of the chapel at the provincial house was completed and a Lourdes grotto, very similar to the one which stands in the Motherhouse garden in Vienna, was erected. Much of the money for these projects came from the convents where the sisters were asked to economize as much as possible in order to help support the provincialate which had great expenses that it could not meet without outside assistance.
The strain of her constant travels, activities, and worries took its toll. In May, 1922, Mother Kostka was admitted to a New York hospital with a serious gall bladder infection. Although the physicians advised surgery, she felt she could recover without subjecting herself to such an extreme measure. Returning home, she attempted to resume all her usual duties but soon had to admit that, although the spirit was willing, the flesh was weak. She could only remain out of bed for one to two hours at a time. Mother Kostka practiced what she preached: she conserved her strength for the good of the province.
Her “bad” days were offered up to the Lord for the needs of the province; her “good” days were spent looking for a new building for St. Mary’s -- the existing building was again proving inadequate. In her circular of December 17, 1922 she informed the sisters that Patrick Cardinal Hayes, the new archbishop of New York had given permission for the purchase of the needed houses--if and when they were found. Permission was granted to spend up to $200,000 on this project and the chancery promised to help them with the necessary bank loan. The cardinal-archbishop gave his support to this undertaking because he realized the great need which existed for the work that was being done at the home. Numerous girls from Ireland were finding lodgings with the sisters. Mother Kostka asked the sisters to pray to Mother Franciska who had been so anxious to help poor girls in her time for the success of the venture.
The year 1923 was very important to Mother Kostka and the American Daughters of Divine Charity. In the fall of the year, they would be celebrating the tenth anniversary of their coming to America. Hence, Mother Kostka wanted be able to give a good report of her stewardship. Man proposes; God disposes. Once more her health deteriorated and finally, in April, she agreed to undergo the gall bladder surgery. Sister Alipia reported to the Motherhouse that the operation was successful. (GC VII, p. 40) Her recovery was slow but steady and on June 15, she wrote to the sisters thanking them for their prayers and support. “God has restored me to health,” she wrote, “which I intend to use for the further development of the province and the welfare of each individual sister.”
The search for suitable quarters for a larger St. Mary’s Home ultimately led to the best possible solution. Mother Kostka arranged to purchase the house they were occupying at 231 East 72nd Street, which they had been leasing since 1915. The two adjoining buildings--227 and 229--were for sale; these three buildings were purchased at a cost of $150,000. The original permission of the chancery was utilized. A loan of $200,000 was obtained from a bank; $150,000 was used for the actual purchase and $50,000 for the necessary renovations. (GC VII, p. 44; History, p. 43) The official transfer of the houses occurred on August 28, 1923.
The celebration of the tenth anniversary could not be complete without the presence of Mother Valeria Morvay. Accordingly, on September 11, 1923, the Hungarian provincial superior, along with five sisters from Hungary stopped at the Motherhouse. These sisters were the newest transfers to the American province and they were planning to be there in time for the celebration. According to the congregational chronicle, Mother Valeria was going to make her own visitation of the American houses and check on the recent acquisitions in New York City. It would seem that she still considered the sisters from Hungary as members of her province and hence wished to satisfy herself regarding their fare. Most especially, however, she was anxious to join the anniversary celebration. She and Mother Kostka had made untold sacrifices for the cause and they had every reason to celebrate! In the ten-year period, Mother Kostka had established eight mission houses as well as St. Mary’s Home and the provincialate with its postulancy, novitiate, and boarding school, which were the property of the Congregation.
The tenth anniversary celebration of the American foundation was held at St. Mary’s chapel on Thanksgiving Day, 1923. Even though the chapel at the provincial house was more spacious, it was decided to express their gratitude to God in the same chapel where they had first placed their confidence in Divine Providence. A solemn high mass was followed by a festive dinner and a program of plays, verses, and songs presented by the young women from the Home and the children from the various catechetical centers in New York City. The two pioneers breathed a heartfelt Te Deum for the copious blessings which the Heavenly Father had showered on the Daughters of Divine Charity in America.
From March 27, 1924 until August 15, Mother Kostka was absent from her province. She appointed Sister Jacinta as her representative and asked the sisters, “Don’t make it difficult for her; obey her directives, trust her implicitly.” (February 25, 1924) She expressed her confidence that none of the sisters would use her absence to foment trouble.
Together with Mother Valeria, Mother Kostka sailed on the Italian liner, S.S. Duilo. She utilized the official call to attend the upcoming General Chapter to visit Italy and Hungary as well. The two sisters spent two weeks in Rome, visiting all the churches and shrines and had the privilege of celebrating Holy Week services at St. Peter’s Basilica. On April 27, they had the honor of a private audience with His Holiness, Pius XI, at which Mother Kostka conversed with the pope in both Italian and German. At that time she personally presented the Holy Father with the Peter’s Pence money that had been collected by the children in the American schools under her supervision.
Two days later, Mother Kostka returned to Venice, her birthplace. What memories must have flooded her heart as she visited St. Mark’s Cathedral and the Grand Hotel d’Ita1ie. Every indication points to the fact that this was her first return to Italy since her entrance into the Congregation. Her greatest joy was undoubtedly the visit to Bolza where her uncle Julius was living in retirement. She arrived in time to join the family in the celebration of his 87th birthday. Writing about this visit in her circular of May 8, 1924 she stated, “Imagine the joys we experienced since we had not seen each other for such a long time!”
From Venice, the travelers went on to Hungary where, once again, a warm welcome awaited them. For Mother Kostka it was especially gratifying to meet her former novices and to see the many new foundations as well as the renovations which had been made at Schwabenberg, which was serving now as the provincial house. After the other two American delegates, Sister Margit Gergely and Sister Blanda Dominkovich joined her in Budapest, they traveled together to Vienna for the General Chapter.
Mother Kostka recounted in glowing words the transfer of the body of Mother Franciska Lechner from the community cemetery to the crypt chapel which had been erected in Breitenfurt. This historic event took place during the 1924 General Chapter. The joy she experienced at having the privilege of participating in this important Congregational event was something that she would retell many times to her American daughters.
Upon her return to the United States, Mother Kostka applied herself with renewed zeal to her great dream of erecting a school building at St. Joseph Hill. Only one obstacle stood in the way: the property had to belong comp1etely to the province before construction could commence. On November 26, 1924, Mother Kostka made the final payment of $3,000 to Mr. Knauth--there was no further fear of losing the estate--St. Joseph Hill was now the unencumbered property of the Daughters of Divine Charity.
Losing no time, Mother Kostka went to the Chancery Office with her plans and blueprints and on December 6, 1924, received permission for the addition of an academy building to the original mansion. This would be erected on land which had served as the children’s playground. Informing the sisters of the newest project on December 17, she begged them to again economize as much as possible in order to be able to help with the enormous debt that would be assumed as a result of this project-- $135,000!
In the midst of all these administrative duties, Mother Kostka conscientously carried out her visitation duties. She enjoyed, especially, her visits to the classrooms where she spoke with the children, tested their knowledge, and usually distributed holy pictures and candies. The chronicles of various convents recount these visits in glowing terms. The children were eager for the visit of the “big sister” with the infectious laugh.
Not only was Mother Kostka and her province burdened with the payment of double debts on St. Mary’s Home and the construction of the academy, in 1925 she accepted still another financial responsibility. At the beginning of January, the general chronicle recounts the fact that Mother Valeria had received written permission from Reverend Mother Ignatia to borrow $200,000 from America for the construction of a new provincial house at Schwabenberg. She promised the superior general that the American province was to be directly involved in the payment of the loan. (GC VII, p. 76) Negotiations for this loan were proceeding at the same time that Mother Kostka was seeking permission for the academy building. On February 3, she presented the proposed blueprints once more to Monsignor Lavelle, her good friend and constant benefactor. The
plans were to be submitted for approval to the General Archdiocesan Council. His usual query, “Do you have funds?” received the usual response, “No, but Divine Providence will help us.” Impressed by this implicit trust, Monsignor Lave11e said he would help as well and promised to assist them in obtaining the necessary bank loans. (History, pp. 37-38) Mother Kostka asked all the members of the province to pray in a special novena to St. Joseph and St. Therese for the success of this venture.
Getting the loan requested by Hungary greatly tested the trust and tenacity of Mother Kostka. Her first attempts to obtain the money were flatly refused; however, she was not about to report failure to Mother Valeria. If Hungarian organizations were not willing to help, she would find some other source. She turned to the Central Union Trust Company of New York, which was located in the Yorkville section of the city, inhabited primarily by German immigrants. On February 25 she approached Mr. Goldmann, the bank manager, with her request. To her amazement, instead of an immediate rejection of her plea, the manager made a “deal” with her. He had a very special intention that needed extra prayers. He asked that Mother Kostka and her sisters pray for if his intention was granted, he agreed to give Mother Kostka the $100,000 loan she sought. The promise was made, and heaven was besieged with prayers. On March 2, Mother Kostka received a telephone call from Mr. Goldmann. His intention had been granted; she could come to the bank to sign the necessary documents for the loan. (SJC - 1925 - p. 4-5) As soon as the loan was assured, Mother Kostka made reservations to travel to Europe--she would deliver the money personally and, at the same time, visit Mother Ignatia, whose increasingly poor health worried her spiritual daughter.
Before leaving for Europe, Mother Kostka prepared the ground-breaking ceremony for the academy building which took place on March 19, 1925. Right Reverend Charles Cassidy, dean of Staten Island, represented the cardinal archbishop at the celebration which was conducted with great pomp and solemnity. (History, p. 38) This construction, carried on by the Sibley & Fetherstone Construction Corporation was to coincide with extensive renovations on St. Mary’s Home. Mother Kostka was torn between the need to deliver the money as soon as possible to Hungary and the desire to be at hand to supervise the two great American projects. Placing her confidence in her American representatives, she sailed for Europe on March 30. Accompanied by Sister Jacinta, Mother Kostka traveled on the S.S. Stuttgart. By now she was a seasoned traveler and the ocean voyage would provide her with rest and relaxation. On April 6 she dispatched a letter to her American daughters telling of her joy at having the privilege of assisting at two masses daily. Sr. Jacinta added that Mother Kostka became the sacristan during the trip and described the alacrity with which the provincial superior rose and dressed each morning in order to have everything in perfect readiness by the time the first priest arrived to vest.
It was only at the end of the letter that Mother Kostka informed them of the accident which had occurred in the English Channel. Their ship plowed into a cliff, cutting a deep gash into its side. She assured them that the leak had not been threatening, that the water had been quickly pumped out and they had then proceeded without further trouble to Bremen. Nevertheless, she added her opinion that it was the prayers of the sisters that had protected them during this time and she urged the continuation of prayers for their safe return.
As soon as she delivered the money to Mother Valeria and spent a few days in Hungary, Mother Kostka traveled to Vienna. She was shocked at the change she saw in Mother Ignatia. The superior general had become very weak and feeble since the General Chapter. True, she was 82 years old; but at the time of her reelection in 1924 she had appeared strong and competent of leading the Congregation--now she was enervated. The heart of Mother Kostka was troubled and she wrote to America, telling the sisters to double their prayers for the ailing superior general.
The year 1925 was a Holy Year. Consequently, Mother Kostka, together with Sister Xaveria Egger, vicaress general, Mother Valeria and Sister Jacinta, traveled to Rome to utilize the opportunity to gain the Jubilee indulgence. once again, they visited the various churches and shrines. Finally, the time for parting arrived. Sister Xaveria and Mother Valeria returned to their homes while Mother Kostka and her companion went to Naples on June 15. They were to return home on an Italian liner. (CC VII, pp. 83-84)
It was with a grateful heart that Mother Kostka arrived in the United States on July 3. The work in Staten Island was progressing rapidly. The superstructure was so far advanced that on August 30 the cornerstone of the building was set in place. Mother Kostka placed a relic of the Little Flower, as well as a small vial of Hungarian soil into the stone, along with copies of historic documents of the Congregation. As ever, she was determined to show unity of the American province with the Motherhouse.
One week later, on September 7, Mother Kostka joyfully attended the officia1 dedication of the enlarged St. Mary’s Home. Monsignor Michael Lavelle, now vicar general of the archdiocese, presided over the ceremony and offered the liturgy in the new Our Lady of Hungary Chapel. With great satisfaction she reported to the Motherhouse that St. Mary’s Home would now be able to provide housing for 150 girls in single and double-occupancy rooms. God was truly blessing the work of the American province. (GC VII, pp. 899l)
Without a doubt, Mother Kostka had a great deal to be grateful for as 1925 came to a close, and she acknowledged her gratitude to God. Writing to her sisters on November 23, thanking them for the many feastday wishes she had received, she expressed her feelings that if God heard all the prayers and good wishes of the sisters, she would be free from all crosses and sufferings. “But then,” she queried, “how would I be able to win my heavenly crown?”
Despite the fact that she herself had seen the great physical deterioration of Mother Ignatia, nevertheless, Mother Kostka was very upset when on January 12, 1926, she received notification from Vienna that, with permission of the Holy See, the Superior General was resigning from her office. For most of her religious life--32 years--Mother Kostka had known, loved, and obeyed Mother Ignatia; it would be difficult to see someone else in that position. Two days later, she informed the American sisters of the resignation and of the impending General Chapter for the election of a new superior general. She, herself, conducted the election of the delegates in every convent and warned the sisters not to tell anyone, not even the pastors, of the upcoming Chapter. She would do all that was necessary and settle for the absence of the two sisters who would be elected as the American representatives. Sister Blanda Dominkovich and Sister Alipia Fejkis were elected by secret ballot and on February 25, 1926 the three sisters departed for Europe. (SJC — 1926 - . 1—2)
His Excellency, the Most Reverend Ernst Seydl officiated at the extraordinary General Chapter. As the provincial superiors and the representatives the various provinces gathered, they discussed among themselves who would be the most suitable for this very important and difficult office. A number of the assembled delegates mentioned Sister Donata Reichenwallner as the most likely choice. She had been very active in the Austrian province and in the Motherhouse, and her experience made her a formidable candidate. Then the name “Sister Kostka” began to surface. In recent oral interviews, both Sister Imelda Andre and Sister Fidelis Weninger reported that they had heard many years ago that the name of Sister Kostka Bauer was introduced as the one who would be most capable of unifying the Congregation at this particular moment in its history. Her devotion to Mother Franciska Lechner, her love for the Congregation, her association and loyalty to the Motherhouse, her knowledge of conditions in Hungary, as well as the great success of the American province, were all positive factors reinforcing her suitability for the office. She was truly an “international” Daughter of Divine Charity. On March 19, 1926--feast of St. Joseph, the special protector of the Congregation and especially of her American province, Sister M. Kostka Bauer was elected third superior general of the Congregation of the Daughters of Divine Charity. Sister M. Donata Reichenwallner was elected vicaress general, Sister M. Xaveria Egger was chosen second general assistant, Sister M. Norberta Wecera was elected third general assistant and general procuratrix, and Sister H. Aquila Fajmon became fourth general assistant and general secretary. (GC VII, pp. 101-102)
A simple telegram sent by Sister Alipia on the evening of March 19 to the provincial house in Arrochar, informed the sisters of the American province of the great, yet terrible news: “Our Mother is Mother General.”
(SJC — 1926 — p. 2)
Mother Kostka was exceedingly weighed down by the new cross which had been placed on her shoulders by her sisters in religion. Was she ready for this great responsibility? Immediately after the installation by the Bishop, she traveled to Breitenfurt, where she went directly to the crypt. Only God, and Mother Franciska know the prayers and pleadings which burst from her heart and the tears that flowed freely as she knelt before the sarcophagus of the Foundress. The Heavenly Father would have to give her the health and strength she would need to carry on the monumental task; Mother Franciska would be her exemplar. Once again, she was asked to leave all in His name-- she was to be uprooted from America, her adopted country, to return to the house where she had begun her life as a Daughter of Divine Charity thirty-seven years before.
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