Mother Kostka Bauer Biography Chapter two

CHAPTER II


THE AMERICAN MISSION: 1913-1921


September 26, 1913 —- a day of joy, of sorrow; a time to say “farewell” to the familiar and the loved. After a special liturgy to pray for the travelers, the sisters in Budapest gathered in the courtyard to bid “God-speed” to Sister M. Valeria Morvay and Sister N. Kostka Bauer. Some of these sisters were among those who had been chosen by Sister Kostka to join them in America as soon as acceptable conditions had been ascertained for their ministry. In the meantime, these sisters were to solicit contributions from the people of Hungary. If they wanted to go to America, they would have to collect and pay for their own passage to the United States. Sisters Valeria and Kostka had received 1600 crowns from the ministry in Budapest and from the fraternal Society of St. Ladislaus to finance their journey. (GC VI, p. 136)

The two sisters traveled directly to Berlin, Germany, where a Miss Mary Wilderman awaited them. She took them to a nearby convent where they attended Holy Mass, after which they made a brief tour of the city. After an overnight stay at the Hotel Europa, they again boarded a train bounded for Hamburg, the port of embarkation. This would be the first of twenty-one sea voyages that Sister Kostka would make between Europe and North and South America. She would eventually become adept at writing very entertaining and informative accounts of her journeys, thus permitting the sisters to make each trip vicariously with her.

On October 1, 1913, Sister Valeria and Sister Kostka boarded the Hamburg-American liner, the Imperator, a large luxury liner. For the next eight days Cabin 586 on the C deck would be their floating home. The first three days of the voyage were uneventful. On the fourth day there was a severe storm at sea which caused most of the passengers, including the sisters, to become very seasick. The storm was followed by a dense fog which forced the ship to decrease its speed. Although weakened from their bout of seasickness, the two sisters managed to get out on the deck to strengthen their “sea legs” as soon as possible. On October 8 they sighted the Statue of Liberty, the American symbol of welcome to all who sought a new and better life in the New World.

Their disembarkation in Hoboken, New Jersey the following day was very complicated. They had to answer numerous questions and undergo a medical examination while their luggage was thoroughly searched. Finally, the two weary travelers were dismissed. As they came down the gangplank they were warmly welcomed by Reverend William Biskorovnyi, the pastor of a Hungarian church in Gutenberg, New Jersey and Mrs. Muller, blood-sister of Sister N. Dora Filipcsa, a member of our Congregation. Before leaving the ship they wrote a long letter to Mother Ignatia, describing their voyage and announcing their safe arrival. This letter was to go with the ship on its return trip to Europe. (Ge VI, p. 129)

The two weary travelers were taken to the home of the Muller family where two rooms were placed at their disposal and everything possible was done to make them welcome. What a relief it was to go to bed that night without having the floors moving under theml

The following day the sisters were overjoyed to be able to attend Mass receive Holy Communion at St. Raphael ‘s Church -- the first time since their departure from Berlin. After a hearty breakfast, they began the arduous task of doing whatever was necessary to establish themselves. There was no time for rest.

A cablegram to Budapest, informing the community there of their safe arrival, was their first duty. Then a letter was written and dispatched to Bishop Schrembs in Toledo, Ohio, notifying him of their arrival and requesting further instructions.

While awaiting the summons to Toledo that they were sure they would receive, Sisters Valeria and Kostka presented themselves on October 10 at the Austro-Hungarian consulate in New York City. The consul was very cordial and promised them his protection and assistance. On the same day they received a letter from the pastor of St. Stephen of Hungary parish in Bridgeport, Connecticut stating that be would be awaiting a visit from them on the 11th. He had written earlier to Budapest, indicating his desire to have our sisters staff a parish school which he planned to open.

Barely having regained their land legs and facing a totally new city, Sister Valeria and Sister Kostka, nevertheless, decided to honor the invitation. Utilizing Sister Kostka ‘s knowledge of English, they purchased the necessary tickets and traveled by train to Bridgeport to meet with the pastor. On the 12th, Father Csernitzky publicly welcomed the sisters during his sermon and later introduced the children of the parish to them.

In the afternoon, he conducted them on a tour of the city and together they looked for a house that could be used as a temporary school. Two days later, Father Csernitzky accompanied the sisters to Hartford, the seat of the diocese, to present them to the bishop and to obtain permission for the establishment of the school. The bishop, however, refused even to grant them an audience and forbade them to settle anywhere in his diocese. The pastor was hurt and angry. He hoped, however, that the difficulties could be overcome and that the sisters would eventually come to his parish.

* The General Chronicles list Reverend Stephen Csernitzky as the pastor of the Bridgeport parish; the American Chronicle refers to the Benedictine pastor, Abbot Odon Neurihrer.

Another disappointment awaited them when they returned to the Muller residence. A letter dated June 23, 1913, from the Toledo prelate had finally caught up with them. The correspondence had been sent three months before they lwd left Hungary; just how it eventually reached them at their temporary residence is unclear. One thing is certain had the letter arrived before they embarked their journey, it is unlikely that Mother Ignatia would have permitted them to leave Europe. The letter informed the sisters that the bishop was no longer in need of the services of the Daughters of Divine Charity. He had learned that three Hungarian girls had entered the local Sisters of Notre Dame; these would he able to care for the needs of the Hungarian children of the area.

The following days were dismal and seemingly hopeless. Doors were opened, only to be slammed in their faces. These were very hard and depressing
setbacks for the two sisters and they often felt their courage faltering. They had never expected that establishing themselves in America would be so difficult. They were overcome by homesickness and loneliness, which was further compounded by the language difficulties they encountered. Although Sister Kostka knew English well, it was very different from the American-English she was now hearing. In spite of everything, they placed their trust in God. “...Providence will provide...”

Father Biskorovanyi and the Mullers were their mainstay during these first dark days. Understanding their desire to be in a more religious surrounding, Father arranged for them to stay with the Dominican Sisters of Sparkhill at St. Ambrose Convent on West 54th Street in New York City. With real Christlike charity, the Dominican sisters did their utmost to make Sisters Valeria and Kostka feel at home. Although they themselves had very little room, two of the sisters turned over their beds to the strangers; they were expected to eat with the community. . The American food was very different from that to which our two sisters were accustomed. Two terse words recorded in the American chronicle dated October 20 tell a sad story: “Great homesickness!” (SNC, p. 10)

Sister Kostka penned detailed reports of their day-to-day activities to inform Mother Ignatia of the progress of their mission. It is interesting to note that none of the disappointments and reversals are recounted in the lengthy accounts of the first days of Sisters Valeria and Kostka which appear in the congregational archives. It would seem that care was taken to present only a positive picture to the Superior General.

A great joy and comfort to the two pioneers was the fact that they were able to attend daily Mass at a Polish parish in the neighborhood. They would have preferred a Hungarian parish. Hearing of a Hungarian community located on East 14th Street, Sisters Valeria and Kostka went to introduce themselves to the pastor, Reverend John Frolich. It was only after a number of unsuccessful attempts that they finally met him on October 22. At first, Father Frolich was far from friendly and openly expressed his displeasure that priests and nuns were being sent from Europe to establish missions in America.

It was in this second half of October, during her thanksgiving after Holy Communion, that Sister Valeria had an inspiration: if they were not welcome in parishes, they would turn to the initial apostolate of the Congregation: they would establish a Marian Institute for Hungarian girls in New York City. She held fast to the idea, certain it was the will of God to labor according to the original aim of Mother Franciska--the care of young women who were working or seeking employment.

Sister Kostka felt it would be best to inform Father Frolich of their plan; perhaps he might be less hostile toward them. It was as she hoped. The priest relented from his earlier opposition; this was a fruitful activity, not provided by any other religious group, and sorely needed in a city as large as New York. He even suggested that the sisters consider the establishment of day-care centers for children of working parents, another much-needed service. To make the dream a reality, however, it would be necessary for the sisters to receive the permission of the archbishop of New York to settle in the archdiocese.

Sister Valeria and Sister Kostka went to the episcopal residence on October 24, 1913, accompanied by Father Biskorovanyi. (St. Mary’s chronicle states it was the Reverend John Frolich who accompanied them to the chancery.) The Cardinal Archbishop of New York, John Cardinal Farley greeted them most graciously and granted them permission to settle in the archdiocese, to establish a St. Mary’s Home for Working Girls, and to solicit alms in the city.

Armed with this official permit, the two pioneers began looking for a house suitable for the launching of their apostolate. They were assisted in their search by Father Biskorovanyi as well as Fathers Guinar and Pront. Day after day they hunted and followed leads, only to meet with disappointment. The houses they visited were either too small or the rent was exorbitant.

In the meantime, Father Biskorovanyi was investigating other areas of ministry for the sisters. In South Bethlehem, in the diocese of Philadelphia, Pennsylvania, Hungarian sisters were being sought for the growing community there. Hope quickly dimmed, however; the pastor and his parish community were not in agreement. Therefore, an establishment at this time was very unlikely.

Finally, the sisters found a house which seemed perfect for their purpose. Located at 168 East 72nd Street in New York City, it was centrally located and would serve well as a home for working girls. There was one stumbling block: the rent demanded by the landlord was prohibitive. After much bargaining, an agreement was reached and on November 4, 1913, the lease was signed. The landlord was paid $218.74, an amount which assured them of a home of their own until January 1, 1914. They were also able to purchase some coal from the landlord. They now had a three-story house where the American apostolate of the Daughters of Divine Charity was to commence.

With the assurance of a roof over their heads, the sisters dispatched a letter to Budapest. Dated November 5, it instructed the chosen volunteers to prepare to travel to the United States on the German-Lloyd liner, Kaiser Wilhelm II which was to sail from Bremen on December 2.

On November 15, Sisters Valeria and Kostka were ready to move into their own home. The house had to be made ready not only for the sisters but also for the young women, who, they hoped, would soon come to them for shelter. They purchased furnishings on credit as well as the necessary linens, towels, china and silverware with $200 which the ever-helpful Father Biskorovanyi had lent them.. At 8 o’clock, they bade farewell to the Dominican sisters; then, with one servant girl accompanying them, they went to the Muller residence to pick up the various items they had been gradually purchasing for their house. Mama Muller packed the glasses, dusters and various foodstuffs and then went with them to their new home.

In the afternoon, Sister Joseph, the superior from St. Ambrose’s Convent, together with her assistant, came to see how the two sisters were faring. Noting that the sisters had not eaten since morning, the kindly sisters went shopping and saw to it that the sisters ate something to sustain their strength. At 11 o’clock that night, a man delivered a large basket full of foodstuffs; Upon inquiry, he informed them that the food had been sent by the Dominican superior.

From morning to night Sisters Kostka and Valeria toiled side by side with scrub brushes, cleaning the house. For two weeks they toiled; finally the house was clean and orderly. They were both weak, especially because they were not accustomed to this type of work; as superior and novice mistress in Pest they had performed duties of a totally different kind. (GC VI, p. 138)

On weekdays, the sisters attended the nearby church of St. John the Martyr, whose pastor also extended his assistance to them. On Sundays and feastdays, they traveled to the Hungarian Church on 14th Street. The pastor, Father Frolich expected them to be there. On the first Sunday that they went to the Hungarian church, the pastor introduced them to the people and announced the establishment of St. Mary’s Home. The people were overjoyed to meet sisters with whom they could converse in their native tongue. (GC VI, pp. 135-138)

According to the congregational archives, the first two girls seeking to make their home at St. Mary’s came on a very special day: November 21, 1913. Accompanied by a Mrs. Donovan who had befriended them, the sisters went to report the opening of the home to Cardinal Farley. They reminded him that he had given them permission to collect alms; he repeated his pledge--with one stipulation--they were to solicit contributions only from the Hungarian community.

On Wednesday, December 10, 1913, the first seven volunteers from Hungary arrived in Hoboken, New Jersey. Those arriving were Sr. Jacinta Kovacsics, Sr. Blanda Dominkovich, Sr. Salvatora Bilcsik, Sr. Margit Gergely, Sr. Edilia Ihring, Sr. Priscilla Csechovics, and Maria Grassel, a postulant. It is easy to imagine the joy of Sisters Valeria and Kostka as they welcomed the sisters -- now the work of the Daughters of Divine Charity could begin in earnest.

Within a few days after their arrival, all the sisters were sent out to solicit contributions; the convent treasury did not even have sufficient ready funds to dispatch a telegram to Hungary informing the community there of the sisters’ safe arrival. Armed with a few words in English which they practiced over and over again, the sisters went to ask Americans to help them with donations.

Although St. Mary’s Home had a slow beginning, the other activities of the sisters moved ahead rapidly. There was a fertile field in which the sisters could work. Parishes beckoned. It is interesting to note that although Sister Kostka had been named the superior of the American mission, so long as Sister Valeria remained in the United States, she was the one who made all the decisions.

Their own meager circumstances did not prevent the sisters from helping people less fortunate than themselves. Some of the Hungarians whom they met described the sad conditions experienced by some of the immigrants who were detained at Ellis Island, the official port of entry to the United States. Accordingly, on December 15, 1913, Sisters Valeria and Kostka went to the detention center to cheer the Hungarian detainees and to spread Christmas cheer by singing familiar hymns and carols with them. (SMC, pp. 3-4)

The new year appeared bright with promise. On January 5, 1914, Sister Valeria received an important letter from Reverend Francis Grosz, pastor of Our Lady of Hungary Parish in Perth Amboy, New Jersey. The parish was expecting the sisters to arrive there in March to begin instructions with the children in that community.

In New York City, Sunday School instructions were begun on January 25, and in a house near the Hungarian church the sisters began to teach Hungarian
history and the language, teaching the children to read and write their mother tongue. At the same time, Sister Kostka began to give private piano and French lessons at the Home, thereby earning added income for the financially-strained community. (GC VI, pp. 150—158)

At the end of January, a request for two sisters came from the Reverend Louis Kovats, pastor of St. Stephen of Hungary Church in Passaic, New Jersey. The pastor was promised that he would have sisters permanently in his parish in September; for the time being, two sisters would travel there from New York each week to give religious instructions.

Notification arriving at St. Mary’s Home that on February 24, 1914, the second band of volunteers had left Bremen was great cause for joy. Sisters Nanetta Czech, Hermenegilda Szabo and Justina Groszmann were coming to stay; Sister Dora Filipcsa, the sister of Mama Muller, was coming to accompany Sister Valeria back to Hungary, as soon as the latter was satisfied with the stability of the American venture.

Requests came pouring in from all sides. Sisters were requested for Hungarian parishes in Trenton, New Brunswick and Northampton, Pennsylvania. Promises had already been given to the pastors in Perth Amboy and Passaic. At the same time, the news of the new residence had spread and many young girls, mostly Irish, came to reside with the sisters. By March, there were thirty young women calling St. Mary’s “home”.

The feast of the Annunciation, 1914, was a red-letter day for the American community. On that day a young woman, Elizabeth Nagy, from Bridgeport, Connecticut came to join the sisters -- she was the first American aspirant.
Now Sister Kostka happily assumed the role she had filled for so many years-- she became the mistress of candidates; just another duty which she accepted with joy.

A visit at St. Mary’s Home from two Hungarian gentleman, Mr. Kende, the proprietor, and Mr. Berko, the editor of the Hungarian newspaper, the Nep Szava (The People’s Voice), resulted in a series of articles which were written about the sisters and their admirable work. These articles drew favorable reactions from various parts of the country--pastors wrote asking for sisters; young women wrote, asking for information about religious life.

Confident that all would go well in the capable hands of Sister Kostka, Sister Valeria left New York on May 5, 1914 to return to Hungary. She was planning to return to America in August, bringing with her more sisters to meet the ever-growing demands. In the meantime, Sister Kostka was to be her representative in the supervision of the existing and prospective convents.

The growing number of sisters and residents at St. Mary’s Home caused Sister Kostka to apply to the archdiocesan chancery for permission to erect a chapel in the Home. Much to her joy, the request was granted and Sister Kostka joyfully reported to Vienna that on May 12, Monsignor Michael Lavelle had consecrated the chapel; on the following day the first Mass was celebrated in the little chapel and the Blessed Sacrament was reserved in the tabernacle. (GC VI, pp. 141—161)

Since their arrival in America, the sisters had at times been questioned about their religious affiliation. Their habit, especially the bonnet, was very different from that of the other religious communities in the United States. Were they really Catholic nuns? Accordingly, Sister Kostka applied to Mother Ignatia for permission for the American Daughters of Divine Charity to wear a large, fifteen-decade rosary suspended from their belts. On June 16, 1914, the sisters donned this emblem of Our Lady as part of their habit -- the first members of the Congregation to do so. Now there would be no further doubt as to their Catholic identity.

One of the first activities initiated by the sisters in whatever parish they served was the presentation of cultural evenings at which the children performed. Here, Sister Kostka ‘s musical ability and her talent for producing delightful performances with the children gave her the opportunity to relax from her many arduous and serious duties. A perfect case to illustrate this side of her character happened in Passaic, New Jersey on June 20, 1914. Sister Kostka, together with Sisters Blanda, Hermenegilda and Justina went from New York that day, taking with themselves all those odds and ends which are needed for any dramatic performance. First they conducted, as usual, the catechetical instructions. Then they rehearsed the various songs, dances and skits that they had been teaching the children for some time. When the children went home for dinner, Sister Kostka and the sisters puttered around the stage, decorating it and making last minute alterations. This was to be the first performance given with the children trained by the Daughters of Divine Charity in America. The children were not the only ones with butterflies in their stomachs that night.

As can be expected, the performance was highly successful and parents and children alike went home tired and happy. For the sisters, however, it was much too late to return to New York City. Searching for some suitable furniture which could serve as a bed, they found a sofa which opened up and could accommodate two persons; there were four of them. It must be remembered that all the sisters in America at this time had been novices of Sister Kostka. Their love and concern for her weak health caused them to insist that she use the sofa. Sister Kostka, however, refused to lie down. She felt the sisters needed the bed more than she did. She decided to spend the night sleeping upright in a chair, a decision which the young sisters opposed. Finally, they spent the night with each sister hunched over one corner of the sofa bed. The cramped muscles they experienced the following morning were quickly cured by the laughter of Mother Kostka who gave an impromptu performance of her own, imitating their stilted walk.

Confident that Sister Valeria would be returning soon with a new group of sisters, Sister Kostka proceeded to visit those parishes which had been promised sisters in the fall. The existing apostolates were continued throughout the summer and the sisters, busy with their various duties, quickly developed a routine which allowed no time for homesickness. (History of St. Joseph’s Province, pp. 20-22)

The assassination of the Archduke Francis Ferdinand and his wife in Sarajevo, Bosnia on June 28, 1914, changed all their hopes and plans. The murder of the heir-apparent had evoked a strong storm of indignation in Austria- Hungary. Events moved with lightning speed. Amidst frantic diplomatic efforts to preserve the peace throughout the month of July, military preparations were pushing ahead with feverish haste. By the end of the month, it was evident that war was inevitable. Sister Kostka, who was awaiting the arrival of Sister Zeria with ten more sisters, received a cablegram on August 4 notifying her that the departure of the sisters was now impossible. The small band in America was cut off from Hungary. A second problem posed an even greater threat: the advent of the war also cut off a constant source of income for St. Mary’s Home. No longer could they count on the monetary assistance they had been receiving regularly from the ministry in Budapest. The future of the Home was in jeopardy.

Sister Kostka wrote immediately to Mother Ignatia, apprising her of the sitiuation. The letter was received on August 29 in Vienna. Explaining her doubt that they would be able to collect enough contributions to maintain the Home, Sister Kostka requested permission from the Superior General to accept the two schools in Trenton and New Brunswick, New Jersey. Here the sisters would be assured of a home and support even if the residence in New York had to be closed. The motherhouse chronicler, commenting on the state of affairs, wrote: “It is really a pity that the home for girls in New York would have to be given up, they had done such good work there; they had not been able to foresee the present difficult situation.” (GC VI, pp. 181—182)

During these dark days, a new ray of hope burst forth. An entirely new field of ministry was offered to Sister Kostka. On July 14, 1914, while the war clouds gathered in Europe, she had been approached by a noted internist, Dr.. Lincoln Graham. He offered to turn over the entire administration of his hospital to the sisters so that he could concentrate his attention on his medical practice and his patients. Here was the possibility of a new apostolate, that of nursing. It is known that Mother Ignatia had been considering this field for the Congregation in the first decade of the century. Sister Kostka saw this offer as an answer to their prayers: accepting this new ministry would solve all their financial problems. She was encouraged by an Irish priest and Father Breder, pastor of St. Joseph’s Church on 86th Street, to accept the adinistration of the hospital without delay.

The American chronicle recounts that letters were dispatched immediately by Sister Kostka to both Mother Ignatia and Sister Valeria, asking for the necessary permission to accept the offer. (History, p. 22) No mention appears, however, in the general archives of such a letter. Instead, the motherhouse chronicle refers to a letter dated August 31, 1914, received in Vienna September 23, which informed Mother Ignatia that St. Mary’s would not be closed. According to their original contract with the landlord, they had to remain in the house until October 1, 1914, the date of their initial lease. She also explained that she had accepted the two proferred schools in New Jersey. She, together with Sisters Priscilla and Hermenegilda would remain at St. Mary’s Home; the rest of the small community was divided between the two new missions. Expressing her hopes that the war would be a short one, she waited for more sisters to join them in America. The hospital project never materialized. No further mention appears in any of the existing chronicles. (GC VI, p. 188)

The articles in the American-Hungarian newspaper were bringing positive results for the American missionaries. The low price that was being charged a room caused many young women to apply for residence at St. Mary’s Home. Sister Kostka informed Mother Ignatia of this positive turn of conditions. All the beds at the Home were occupied; in fact, the number of residents increased so much that Sister Kostka was forced to make some of the rooms which had been
reserved for the sisters available to accommodate the many applicants. She and the other two sisters kept one room only; it would serve as combination dining room, community room, music room and bedroom.

The best news was saved for last. Sister Kostka informed Mother Ignatia that four candidates had already been accepted! Two of the candidates were in New York; one was Maria Grassel who had come with the initial group from Hungary. The other aspirant was an American-Hungarian. The other two candidates, both of Hungarian parentage, who knew English well, were with the sisters in New Brunswick and were already being utilized as teachers. She requested, therefore, that Mother Ignatia contact Rome as soon as possible for permission to establish a novitiate in America. (GC VI, pp. 192-193)

Before the end of 1914, several other young women applied for admission to the Congregation in America. Sister Kostka gladly accepted the aspirants; to her, this was the clearest sign of God’s approval of the work being performed in the United States. Then, too, these young women would fill the great void until more sisters could arrive from Hungary. Once more, she assumed her familiar role as mistress of these young souls.

The growing number of candidates, together with the constantly growing list of applicants for residency at St. Mary’s Home, now made it imperative for Sister Kostka to find larger quarters. In March, she began her weary search for a new home, having received the necessary permission for expansion from Cardinal Farley. At the same time, she informed the Cardinal about the postulancy program and sought his permission to receive the candidates into the novitiate. Because St. Mary’s was considered only as an adjunct of the Congregation in Hungary and, therefore, had no formation program of its own, Cardinal Farley proceeded to apply to the Sacred Congregation for Religious in Rome for the necessary permission.
At the same time, however, on May 12, 1915, Mother Ignatia sent her own petition to Rome requesting permission to establish the novitiate in New Brunswick, New Jersey, with the possibility of transferring it at a later time to another site with the approval of the Apostolic Nunclo in Washington, D.C. and the bishop of the diocese. Because of the problems in communication caused by the war, the Sacred Congregation for Religious was unaware that the two petitions from New York and Vienna dealt with the same congregation. They granted both permissions! On May 29, 1915, Sister Kostka received notification from the Ordinariat in New York that the novitiate could be established in New York City. Mother Ignatia, too, received the permission requested, dated May 26, 1915, for the New Brunswick novitiate. She immediately forwarded the information to Sister Kostka, who received this second approval on July 22. By that time, however, she had already acted on the basis of the first permission and was proceeding to meet the requirements for a canonical novitiate.

Cardinal Farley had indicated to Sister Kostka that the erection of the proposed novitiate was contingent on the provision of suitable quarters for the novices and the presence of a qualified novice mistress. Sister Kostka proceeded to search for a new, larger house; she, herself, would fulfill the role of novice mistress--she had sufficient training and experience. Once the chancery was assured that all necessary requirements were met, Sister Kostka was given permission to proceed with the plans for the first clothing ceremony of the Daughters of Divine Charity in the United States.

On June 18, Sister Kostka joyously announced to the community that she had found the very house for which they had been praying. It was located just one block down from their present residence. In fact, after much praying and a little bargaining, at which Sister Kostka was quite adept., the landlord was ready to permit the sisters to occupy the top floor of the house immediately. They had a novitiate.

Mother Ignatia was immediately informed of the dual permission which had been received and that, because of the earlier information she had received from the New York chancery, the novitiate was already being established in New York City. Sister Kostka wrote that the “...mistake was divinely inspired.” (GC VI, pp. 225—226)

In fact, by the time Mother Ignatia’s letter for the New Brunswick novitiate had arrived, Sister Kostka had already made arrangements for the first American retreat. With Reverend Francis Grosz, the pastor of Our Lady of Hungary Church of Perth Amboy as the retreat master. The sisters and postulants began a formal eight-day retreat in that city. At the conclusion of the exercises, the postulants returned to New York City where, on July 31, seven young women received the habit and Sisters Margit Gergely and Hermanegilda Szabo pronounced their perpetual vows. (History, p. 27; GC VI, pp. 225—228)
The outbreak of the war in August, 1914, had caused Mother Ignatia to forbid any more sisters from Hungary to travel to the United States. She was unwilling to place the lives of the sisters in jeopardy from mines or submarine attacks. The need for more workers was urgent. Sister Kostka kept up a steady barrage of letters, begging the Superior General to lift her ban--the vineyard of the Lord was sorely in need of more laborers.

Finally, Mother Ignatia, albeit with much trepidation, gave her permission. She stipulated, however, that the sisters would have to travel on the vessel of a neutral country in order to minimize the danger. Sister Valeria was informed of the decision and six sisters were chosen to make the hazardous journey: Sisters Erna Vesszosi, Antonina Skok, Consolata Skok, Aristida Schmidt, Felicitas Polaku and Berta Novak. The sisters were to sail from Rotterdam, Holland on the SS Rotterdam. (GC VI, PP. 131-132)

In the midst of the constant workload, a red-letter day crept up almost unnoticed on Sister Kostka: in New York City, far from her roots, she celebrated a milestone in her life as a Daughter of Divine Charity. On August 18, 1915, she celebrated her silver jubilee of profession. How much she had experienced and suffered in these years, how far. she had traveled, how deeply spiritual she had become in those twenty-five years! The sisters went out of their way to provide a fitting celebration for this magnanimous soul. She insisted that the Dominican Sisters from West 54th Street, who had first opened their home and hearts to her, join in the festive Te Deum.

Ten days later she would have further reason for gratitude to God. On St. Augustine’s Day, Sister Kostka received a letter from Sister Valeria, telling her of the imminent departure of the sisters from Budapest. From that day onward, special prayers were offered for the safe passage of the sisters who would have to face the perils of possible sea warfare. (History, p. 28)

The news of the pending arrivals spread like wildfire among the priests of the Hungarian communities and each quickly contacted Sister Kostka, renewing his request for sisters for his parish. In her infinite wisdom, Sister Kostka decided that, instead of opening new mission houses--each with two or three sisters-- she would use the new arrivals to augment the number of sisters in the already existing communities. Her strong belief in the need for community life as a means of spiritual growth, and the sharing of the heavy workload to preserve each sister’s physical strength led to this decision. Her sisters, their spiritual and corporal wellbeing, were more important than anything else; the pastors would have to be patient.

After a harrowing journey of thirteen days, the six sisters finally arrived in Hoboken and were welcomed with open arms and grateful hearts. Because of the growing tide of anti-Germanic feelings that was rapidly developing -- including mistrust of Hungarians and Austrians as well--these brave souls had been subjected to humiliating physical examinations before they boarded the liner. It was feared that they might be spies for the Central Powers. At sea, they had experienced a 28-hour period of fear when they were certain that a torpedo would end their journey. The telegram they sent announcing their safe arrival never reached the Motherhouse; their letters finally arrived three to four weeks later. At the end of October, Sister Kostka’s letter set the mind of Mother Ignatia at rest. She reported the arrival of the sisters as well as the move to the larger house on 72nd Street. (GC VI, p. 236)

Sister Kostka followed the news of the war in Europe with a sinking heart. Although the few letters she received from Hungary attempted to assure her that all was well, the newspapers told her a different story. Her heart ached for Hungary, the country that had been her home for two decades and she was, determined to do whatever possible for her sisters, many of whom had been her novices, and for Sister Valeria, who had been like a mother to her. The American community was stable; St. Mary’s Home was flourishing. They could do without her. With characteristic determination she made her decision: she would return to Hungary. Sister Dora was to accompany her. Accordingly, in January 1916 she visited John Cardinal Farley, asking his permission to make the voyage and to implore his blessing. Reluctantly, the prelate agreed. He had grown to admire this tall woman with the flashing eyes; once she had made up her mind, he knew it was of little use to disagree with her.

At the Austro-Hungarian consulate, however, she faced a new set of barriers. Technically, Sister Kostka was an Italian citizen; she was still using her original Italian passport. Italy was an enemy of Austria-Hungary in this war; therefore, Sister Kostka was denied a visa to enter the empire. Undaunted, she applied directly to Washington, D.C. for a visa, only to be informed that because of her Italian background she would be permitted to travel only as far as Holland. Disillusioned by all these obstacles, Sister Kostka finally decided to abandon her plans, much to the relief and joy of the sisters in America. They needed her strength and guidance to sustain and lead them.

If she could not help personally, Sister Kostka was determined to aid her sisters in Austria and Hungary in other ways. An accomplished artist and needleworker, she proceeded to create many beautiful handmade articles, paintings and other craft works which were sold at various charity bazaars and functions. The sisters imitated her example and soon the proceeds from these sales began to flow to help the sisters in Hungary. This spirit of sacrifice is especially noteworthy in view of the fact that at this time the American foundation was itself in need of funds to insure its own continued stability.

Although she was an able administrator, the strength of Sister Kostka was her great love for the Congregation, her own deeply rooted spirituality, and her determination to foster genuine holiness in all her sisters. As novice mistress she trained her “white doves” very carefully. She watched over their spiritual growth as well as their conformity to the Holy Rule and their fitness for community life. The fact that every person was vital to the success of the small American community did not deter her from her prime task of forming members who would be spiritually strong and fit for religious life.

Sister Kostka was slow to judge, fair and just. Thus it was that in February 1916, after months of patience, loving admonitions and discipline--all which had been fruitless--Sister Kostka felt compelled to dismiss one of the first American novices: Sister M. Marianne Jancsek. Hurt by her rejection and determined to avenge her dismissal, the unfortunate young woman went to the American Socialist Party and provided them with false information which formed the basis for a series of scurrilous articles about the Congregation which were published in the party newspaper. Realizing the detrimental effects these articles could have on the future of the Congregation in the United States, Sister Kostka fought back, not by legal means, but with the most potent weapon at her disposal: prayer. The entire American community began a novena to St. John Nepomucene to silence the defamatory activities. The prayers were effective; the articles were stopped, but the trouble had just begun. The strength of Sister Kostka would be tested to its limit.

When the young woman realized that the articles had not achieved their hoped-for effect, she turned to a new avenue of attack. After numerous letters to Sister Kostka, asking pardon for her earlier behavior and requesting re-ad- mittance to the novitiate did not bring a favorable reply, she appealed to the chancery asking that Sister Kostka be forced to take her back. Aware of the fairness and charity he had always noted in the religious, Cardinal Farley appointed Monsignor Michael Lavelle to conduct a thorough investigation of the case. The priest questioned and probed. After hearing all the facts, presented with such charity, objectivity and honesty by the novice mistress, Monsignor Iavelle fully supported her decision and agreed that under no condition should the young woman be readmitted to the Congregation.

Having failed in press and chancery, Hermina Jancsek next attempted to ruin the small, struggling community financially. She proceeded to sue Sister Kostka and the Congregation for remuneration for her labors and demanded an exorbitant sum of money. She never told her lawyer that the work for which she demanded payment had been performed voluntarily as a member of the religious
community she was now suing. Again, Sister Kostka exhibited extraordinary wisdom, and common sense. Calmly, she presented the lawyer with the various documents which had been signed by the young woman at the time of her admission into the congregation. Seeing that his client had been far from honest with him, the lawyer realized that she had no just claim to any monetary payment and dropped the case.

As though to reward her for her perseverance in the face of this trial,
God saw fit to send a steady stream of new postulants to Sister Kostka. The first six novices pronounced their temporary vows on July 31, 1916 and six young women received the habit on August 28, 1916. With these new additions to the American community, Sister Kostka was now able to meet some of the first pledges to the parishes without help from Hungary.

In June of 1916, three sisters were missioned to Bridgeport, Connecticut, to begin catechetical instructions. The earlier opposition to their work in the diocese of Hartford was overcome. On May 4, 1918, the doors of St. Stephen of Hungary School in New York City were opened on 14th Street and eighteen children were admitted to all-day sessions. In the same year, the sisters took charge of the school at Sacred Heart Parish in Philadelphia, Pennsylvania. Realizing that this was primarily a German parish, Sister Kostka tried to meet the needs of the people. She, therefore, missioned Sister Edilia Ihring, the only member of the community who spoke German fluently, to serve in that parish. When it was necessary to place Sister Edilia elsewhere, Sister Kostka reluctantly terminated our apostolic activities in that parish.

By 1917, the political and military conditions between the United States and the Central Powers were becoming more strained. Fearful of curtailment of their activities because of their enemy alien status, Sister Kostka decided that she and the original group of sisters should apply for naturalization. Accordingly, on February 8, 1917, they took the first steps which would eventually make them citizens of the United States. The implications of this decision were great: Sister Kostka was knowingly and willingly renouncing her allegiance to Italy, the land of her birth, and to her adopted country, Hungary. She would become an American citizen because the best interests of the Congregation demanded it. This decision would, ironically, have far-reaching, heartbreaking effects on the last years of her life. (History, pp. 32—34) Her certificate of naturalization which is in the archives of St. Joseph’s Province, indicates that she became a citizen of the United States on May 22, 1919.

The Great War was not yet ended when Mother Ignatia issued the formal announcement that the General Chapter of the Congregation of the Daughters of Divine Charity was to be held in 1918. One of the pressing issues to be faced was the question of establishing provinces within the Congregation. On May 13, 1918 Mother Ignatia visited the Ordinariat in Vienna to prepare a petition to Rome asking for permission to establish a Hungarian province. She was well aware that this move could make the Hungarian sisters even more independent of the Motherhouse. The fact that all the sisters who had emigrated to the United States thus far were from Hungary could also strongly affect the unity of the small American community with the Motherhouse. Perhaps the imminent dissolution of the Austro-Hungarian Empire had paved the way for this decision.

Sister Valeria wanted Sister Kostka to represent the American community at the 1918 General Chapter. On March 30, 1918, her letter summoning Sister Kostka to Europe arrived in New York. Obedient as ever, Sister Kostka again applied for the necessary visas. Countless visits were paid to various consulates. Her naturalization process was not yet final, however, and the war was not over. Sister Kostka was again denied a visa to return to Europe. (History, pp. 32-33) A brief statement in the general chronicles notes that there was no representation of the United States at the General Chapter of 1918. (GC VI, p. 284)

The first encouraging entry in the general chronicle under the date No-vember 5, 1918 states: “Finally we have again received a sign of life from the sisters in America -- a card came from Sr. Kostka dated Aug. 12, 1918 and gives
the report that all is well there. Thank God!” (GC VI, p. 297)

In 1918, Sister Kostka had to shoulder a new cross: the loss of the first sister in the United States. Sister N. Justine Groszman, worn out from rigors and deprivation’s of those early years in America, developed tuberculosis which was not detected until it was too late. The loving superior tried to provide everything necessary to make the last days of her former novice peaceful and beautiful. Aware of the deepest yearnings of the sick sister, Sister Kostka took the responsibility for granting Sister Justine her heart’s desire: she allowed her to pronounce her perpetual vows. Then, like a loving mother, she guided the young soul to accept the will of God and resign herself to death. When Sister Justina died on October 25, 1918, Sister Kostka saw in this loss the hands of Divine Providence. She felt certain that this death would bring more self-sacrificing young women into the Congregation. (history, p. 33)

Now a more pressing matter occupied the time and attention of Sister Kostka. Shrugging aside her own exhausted condition, she set out to find still another home for the Daughters of Divine Charity in America. The new St. Mary’s Home was already bursting at the seams; a new headquarters had to be found. She visited several sites in New Jersey and New York. Time and again, she returned to Staten Island where a number of large estates were for sale. One site appealed to her above all others and, following the example of our beloved foundress, Mother Franciska, she placed the issue into the hands of Saint Joseph. She secretly buried a statue of the great protector on the desired property, asking for his assistance in the procurement of this choice site. She also turned for human aid to Monsignor Lavalle, rector of St. Patrick’s Cathedral, who had helped her since 1914 with his advice and guidance. The owner of the estate was William T. Knauth, a German banker. He was pleased at the idea that Austro-Hungarian religious would occupy his property. The chancery, as usual was slow in its investigations and decision. Two months of anxious waiting finally ended on February 24, 1919 when the long-awaited permission to buy the Knauth estate arrived. St. Joseph had fulfilled his role as father and protector; hence, the new home would become known as Saint Joseph Hill. Once more Sister Kostka, an indefatigable dynamo, traveled back and forth from New York City to Staten Island to supervise the necessary repairs to make the house ready to welcome the sisters who would be sent there, as well as the children who would, hopefully, begin to apply for admission to the proposed children’s center.

The permanent settlement of the Daughters of Divine Charity at St. Joseph Hill occurred on May 12, 1919. Sister Kostka appointed Sister Blanda Dominkovich as the new superior of St. Mary’s Home. She went to Staten Island to nurture the new foundation. By June, a boarding school was established with an approximate registration of twenty-five children, ranging in age from four to twelve years. Tutoring classes were inaugurated in the fall when a group of boarders remained. These students formed the nucleus of what would become St. Joseph Hill Academy. (History, pp. 35-36)

The general chronicles for 1919 note that on August 5, 1919, the Motherhouse received the first real letter from America in a long time. During the war period--from 1914 on--communication had been virtually non-existent. Sister Kostka and her small community had been separated from their Congregation and their homeland. With infinite trust in God’s help, she had worked for the best interests of the congregation. Now she was reporting on her stewardship. She wrote of the purchase of a large house with a beautiful park. She informed Mother Ignatia that the candidacy and the novitiate were being transferred to the new site. She also renewed her request for more sisters. The war was over; there were no more restrictions on travel. The United States was ripe for the harvest!

With the war’s end, a new danger gripped Europe. Communism began its nefarious conquest in Europe, utilizing the great political, social and economic upheavals which rocked the various countries. In Hungary, communists succeeded in taking control of the newly formed government. Almost immediately, the teaching of religion in the schools was forbidden, convent schools were closed, and religious were encouraged to remove their habits and accept lay employment. From the St. Margaret’s Institute in Budapest, many of the native Hungarian sisters were sent home. Twenty of the oldest religious remained with Sister Valeria. The situation in the Motherhouse was not much better. Thus, it was heartening to Mother Ignatia to hear that the work of the Congregation in America was being so richly blessed. It seemed as though the reasons which had prompted the Superior General to give permission for the first members of the Congregation to travel to the United States were being fulfilled. (GC VI, pp. 305-306; 312)

As previously noted, Mother Ignatia had begun the process for the establishment of a Hungarian province in 1918. However, nothing further is recorded about the matter in the general chronicles until August 18, 1919, when it is stated that Theodore Count Valfre di Bonzo, the Apostolic Nuncio to Vienna, gave Mother Ignatia the requested rescript to divide the entire Congregation into provinces. The Holy Father, Benedict XV himself had gladly approved the division so that through this means the distant. houses could support the Congregation. (GC VI, pp. 313—315)

Facing the inevitable, Mother Ignatia summoned the general assistants and a few other sisters to the Motherhouse for a meeting held October 5--9, 1919. During this meeting four provinces were created in Bohemia, Poland, Jugoslavia and Hungary. In the last named, Sister Valeria Morvay, who had been a general assistant for some time, was appointed provincial superior. It was evident, however, that the precarious state of political affairs in that country made it only a matter of time before the general council would have to establish a separate American province. (GC VI, pp. 318-321)

On July 1, 1919 Mother Ignatia had already dispatched a further petition to Rome requesting permission to separate the American mission from its Hungarian connection and to establish it as a separate province of the Daughters of Divine Charity in North America. As proof of the validity of her petition, she cited the two establishments already existing in the Archdiocese of New York, the three convents in the diocese of Trenton, one in the diocese of Hartford and another in the diocese of Philadelphia. There was sufficient strength and stability in America to warrant such an establishment.

During these trying months Sister Kostka, aware of the postwar problems
in Austria and Hungary, quickly worked to alleviate the needs she knew the sisters were experiencing. She purchased, prepared and sent packages of food products to ease the great want in both countries. This typical compassion and charity would be evident in all her activities throughout her life, whether it meant providing funds to those in need or simply giving one of her own habits or a pair of shoes to a sister she noticed to be in need of them. The slowness of overseas transportation as well as the European political instability caused an inordinate Lag in the delivery of the sorely needed supplies. Sister Olympia Magyar, remembering those days, recollected that Sister Kostka received a letter from Mother Valeria, scolding her for her thoughtlessness in not providing aid to war-ravaged Hungary. God, however, made certain that Sister Kostka would be exonerated.

When she received no indication that the packets had been received, she
wrote to the Motherhouse in January of 1920, informing them to expect the provisions . The packages finally arrived at the end of February, when in both Austria and Hungary the sisters had reached the end of their resources. What reigned in both Vienna and Budapest as the packages were opened. It was due to the generosity of Sister Kostka and the American community that on Easter Sunday that year the sisters had ham. It was the first time in two years that the entire Motherhouse community ate meat; many could not even remember when they had eaten meat last. They praised God and thanked Him for the compassionate heart of the good Sister Kostka Bauer.

In the January letter, Sister Kostka again mentioned to Mother Ignatia the need for older, more qualified sisters. This was a dramatic departure from the original plan of establishing a totally Hungarian mission field in America. Sister Kostka was first and foremost a loyal daughter of Mother Franciska. She would welcome any Daughter of Divine Charity who would be sent by the Superior General to America to provide the additional laborers in this fruitful vineyard.
( VI, pp. 326-330)

Sister Kostka was not satisfied, however, with merely providing corporal assistance for her European sisters. She wished to see for herself just what could be done to ease their sufferings. Now that the war was over, no obstacle could hinder her return to Europe; therefore, she immediately applied for an American passport and the necessary visas. As a naturalized citizen, she had no problem obtaining the necessary documents and she hurried home. Although she had spent most of her religious life in Hungary, her initial loyalty was to the Congregation and its Superior General. Hence, when she returned to Europe she went first to the heart of the Congregation: to the Motherhouse. Great was the surprise of the sisters when she appeared at Jacquingasse 12 on May 29, 1920.
Upon learning that Mother Ignatia was away for a much-needed rest, she went to Breitenfurt. Seeing the post-war poverty that pervaded the refuge, she gave the superior $100 (one hundred dollars) to purchase much needed food for the sisters. At a time when the American foundations were still financially weak, she had brought funds to share some of their precious resources with their less fortunate sisters in Christ.

On June 1, Mother Valeria arrived from Budapest to greet her beloved Sister Kostka and to take her back to Budapest. The joy of the reunion was great, indeed. These two had experienced joy and sorrow together and had brought great sacrifices for the establishment of the North American foundation. Yet despite her desire to go to Hungary as quickly as possible, Sister Kostka refused to leave the Motherhouse until she had greeted her spiritual mother. Neither would she allow the sisters to contact Mother Ignatia at Hochstrass to call her home. She knew Mother Ignatia needed the rest; she would wait until the pre-arranged date of return. The joyful reunion of the spiritual mother and daughter can only be imagined. Mother Ignatia listened attentively to the detailed report given by Sister Kostka of the progress of the apostolate in America. What satisfaction she must have felt as she looked at the earnest sister--so anxious to do “all for God, for the poor, for the Congregation.”

From June 8 to October 11 Sister Kostka traveled between Vienna and Budapest, discussing matters about the American foundation with Mother Ignatia and gathering the names of new volunteers from both Hungary and Austria. The time for parting soon arrived and on October 14 she bade farewell to Mother Ignatia and Mother Valeria and set out for Trieste with five sisters: Sisters Bella Pukse, Adrienne Ulmann, Katalin Kalice and Emelina Antal from Hungary and Sister Alipia Fejkis of Austria. (CC VI, pp. 332-340)
With the cessation of the wartime travel restrictions, more frequent transfers to America took place. Once again, however, the sisters were coming only from Hungary, primarily because of the need for persons who would be able to minister to the needs of the Hungarian parish communities in which they labored. On October 30, 1920, sixteen sisters came to the Motherhouse on their way to America. This group was to travel via Rotterdam, Holland. Mother Valeria, accompanied by Sister Dolorosa Waberer also arrived at the Motherhouse on November 16. She still considered the American houses part of the new Hungarian province and was going to make her official visitation.
(CC VI, pp. 341—342)

In January 1921, Mother Ignatia received notification from the Viennese Ordinariat that the permission she had sought from Rome had been granted--the Sacred Congregation of Religious had approved the creation of a North American Province. The Roman Document was dated December 7, 1920. (General Archives Document #5841120)

There was no question in the mind of the Superior General as to who would fill the all-important role of provincial superior: Sister Kostka Bauer was appointed to that office on March 2, 1921. According to the congregational chronicles, “She had successfully guided the first foundations and is well-suited for the office of provincial superior.” (CC VI, p. 348) St. Joseph Hill in Arrochar was designated as the provincial house and it was stipulated that the novitiate would be transferred from New York City to Staten Island. The candidates, who at this time were scattered among the various convents, were also to be brought to Staten Island for a formal candidature.

Mother Kostka was now a provincial superior in her own right; she was responsible only to the Superior General of the Congregation. With humility and simplicity she, nevertheless, permitted Mother Valeria to assert authority during the time that she spent in America. For her, there was nothing to lose; her unflagging loyalty and devotion to the Hungarian superior was not to be endangered through the assertion of her own power. Furthermore, she was still depending on Hungary for more sisters to augment the numbers in the United States in order to meet all the demands for the service of the Daughters of Divine Charity in America. Sister Alipia, the only Austrian sister to join the American province remained at St. Joseph Hill. Mother Kostka, recognizing her abilities and talents, named her the principal of the new academy until such time as an American sister could be properly trained to assume that position.

She had barely settled into her role of provincial superior, when Sister Kostka received her first assignment from Mother Ignatia. The Superior General, recognizing the outstanding leadership, sharp acumen and sound judgment of the new provincial superior, asked her together with Mother Valeria, who was still in the United States, to make a visitation trip to the Collegio Maria Annunciacao in Serro Azul, Brazil. This house had been established in June 1920 by Sister M. Teresina Werner from Austria. The experiences of the co-foundresses of the North American province would help them to assess the possible future of this South American venture. Mother Valeria was to give a personal report of their findings to the Superior General on her return to Europe. (GC VI, pp. 348-
349).

August Snow

This beautiful image of the Mother of God is a favorite of the Daughters of Divine Charity from the time of their Foundress. It is a copy of the famous icon venerated in St. Mary Major Basilica in Rome. The Feast of Our Lady of Snows is celebrated on August 5 in the basilica.

The Story of Our Lady of Snows

In the fourth century, the Church in council clarified its understanding of the teaching about the Mother of Jesus. Since Jesus is one person, God and man, she, the mother of the person, can also be called the Mother of God. At about this time the story goes, an elderly, childless couple was trying to decide what to do with their great wealth. They both had a dream about a miraculous mid-summer snowfall on one of the hills of Rome and were told that there they should build a church in honor of the Mother of God. The same night the Pope had the same dream. When they went the next day in search of the snow they encountered each other on the esquiline hill which was white and crisp with a new snowfall. There the Pope drew the outline of the basilica which was built and re-built on the spot and stands proudly today as the major Church in honor of Mary. The beautiful mosaics in the arch tell the story of the life of Jesus and Mary and the altar picture shows the Holy Family with the Infant Savior in the crib at Bethlehem. To the left of the altar is the famous Borgia chapel one of the richest in all of Rome and the world. Enshrined above the alter is the ancient icon of Our Lady, the Mother of God. She is dressed in royal robes and has the cross on her forehead and the star of Bethlehem on her shoulder. The Greek letters declare her unique and major title MOTHER OF GOD. She holds the adult child Jesus, her savior who blesses the world. Her hand declares with two fingers that her Son is both God and Man. I like to think that the handkerchief is there also ready to wipe away our tears with her maternal loving care.

Chapter one Mother Kostka Biography

The Life and Times of Mother M. Kostka Bauer
Third Superior General

Congregation of the Daughters of Divine Charity
1926-1943

Sister M. Raimonde Bartus
Daughter of Divine Charity

INTRODUCTION

“Tell (the Sisters) to keep together; to be one soul, one heart and to keep in unity with the Motherhouse. Do not be afraid! I’ll help you in all your troubles. Come to me with everything. Tell the Sisters also -- I’ll be ready to help them.”

These words were among the last spoken by Mother M. Kostka Bauer, third superior general of the Congregation of the Daughters of Divine Charity. This is her legacy to us, her spiritual descendants.

Although an Italian by birth, Mother M. Kostka Bauer was truly a citizen of the world. Her membership in an Austrian congregation with far-flung convents in various parts of the Austro-Hungarian Empire expanded her horizons to encompass many homes and lands. Her 20-year sojourn in Hungary, followed by the challenges and sacrifices demanded of her as the co-foundress of the first convents of the congregation in North America engendered in her a true missionary spirit and zeal.

She possessed a magnanimous soul and a spirit of ready forgiveness; these were her sole aid in winning and moderating many problems which faced her as mistress of novices, superior and provincial superior in the United States and, finally, as superior of the congregation from 1926 until her death. She was wont to win not by her authority and strictness, nor by her power by voicing her authority; rather, she restored peace by her forgiving, unselfish and noble good will.

A person possessing a deep and probing mind, Mother Kostka was able to understand the necessity of dividing the Congregation into provinces at the end of World War I. She empathized with Mother M. Ignatia Egger, who had to perform this task. She realized that the demise of the Austro-Hungarian monarchy in 1918 also required a similar division according to greater geographic and nationalistic characteristics. At the same time, she realized as few other sisters did the need to maintain a strong unifying spirit -- the charism of Mother Franciska Lechner would have to be perpetuated. She always urged the sisters: “. . .keep in unity with the Motherhouse.

Mother M. Kostka can be compared to the great apostle Paul, and to our beloved Foundress, Mother Franciska. Like Paul, she traveled around the world, crossing the ocean twenty-one times--the first superior general to do so. Like Mother Franciska, she burned with the desire to extend the activities of the Congregation far and wide. During her tenure as superior general, she established three new provinces and opened convents in Germany and Canada.
The development and nourishing of a deeply-rooted religious spirit was paramount for Mother Kostka. She herself possessed a deep faith and trust in Divine Providence and she worked assiduously to develop these same virtues in all who came under her influence: her novices in Hungary and the United States, the sisters in the American province which she governed from 1921 to 1926 and, finally, all the members of the congregation.

To Mother Kostka, success in the classroom or with other activities was worthless if the true religious motivation and spirit was missing. She was strict and firm, demanding adherence to the Holy Rule, Constitutions and the General Chapter decisions. It was, however, the spirit and not the letter of the law that she enforced. She was serious when necessary although jovial by nature; her hearty laughter often led the rest at community recreations. She was strict yet compassionate, demanding but just, quick to forgive; she was a mother who loved deeply and fretted anxiously over the spiritual and physical well-being of those whom God had placed into her care.

Despite her frail bodily health, Mother Kostka had indomitable will-power which made her indefatigable in her efforts toward achieving any goal she set for herself. She suffered greatly throughout most of her religious life, yet she never allowed her infirmities to slow her down. She traveled millions of miles in the service of God and for the good of the congregation. As increasing burdens weighed upon her with the outbreak of World War II, she became even more fervent in prayer and sacrifice. This was the source of her strength.

When she realized that she would never return to the Motherhouse in Vienna, she pronounced her final “fiat”; “I will follow wherever You lead.” She remains in the province she helped establish until that day when all Daughters of Divine Charity, “...east arid west, north and south, here and across the ocean...” will meet with Mother Franciska to praise God for all eternity.

To prepare this biography, the chronicles and documents of the Congregation as preserved in the archives in Vienna, Austria, were extensively researched. The archives of St. Joseph’s Province in the United States provided the information regarding the, founding of the first convents in America the establishment of the American Province, and the administration of Mother M. Kostka as the first provincial superior. In a few instances, a discrepancy in dates and names was discovered in the information as recorded in the General Archives and the first American accounts. In these few cases, the decision was made to use the dates and names that appear in the congregational chronicles. The responses of the sisters to the questionnaires which were distributed, various oral interviews and reminiscences have been helpful in enfleshing the person, the character and the legacy of Mother Kostka.

My novice band had the privilege of receiving the holy habit from the hands of Mother Kostka; we were the last novices to be received into the congregation by her on August 28, 1942. I had the sad assignment, at the same time a memorable privilege, to toll the convent bell at St. Joseph Hill as she arrived “home” to Staten Island for the last time on June 24, 1943. The writing of this biography is, therefore, a labor of love and gratitude to a true Daughter of Divine Charity, an exemplary religious, a great woman: Mother M. Kostka Bauer.

I am deeply grateful for the privilege of writing this biography and for the trust placed in me by our superior general, Sister Nicolina Hendges.. My hope is that for those who knew Mother Kostka personally, my words will evoke fond remembrances of a loving mother; for those who did not have the privilege of her acquaintance, may this work help you to know the greatness of this simple, humble, unassuming person and to love her as we do!



Sister M. Raimonde Bartus, F.D.C.

CHAPTER I

EARLY LIFE--1870-1913

“I will become a Daughter of Divine Charity, but only if I am sure that I will become the Superior General some day!” So goes the legend related by Sister Alexina Kollar, an elderly Austrian sister about the teen-aged young Italian boarding student at the school in St. Andrä. Such brashness, such prophetic words! Just who was Olimpia Bauer?

Very little is known about the early life and childhood of this woman who would become a world traveler in the name of God and of the Congregation. As one sister remarked recently, “She knew many languages, none of them well..”
With a name like Bauer, it may be assumed that she was Austrian or German by birth and ancestry; the former assumption is false, the latter is most probably true. It may be that her father Francesco (Franz) Bauer and a cousin, Julius Grunwald, migrated from Austria to Italy to seek their fortune. It is a known fact that they established a flourishing hotel, the Grand Hotel d”Italie which still exists and bears the Grunwald—Bauer name in Venice, Italy, although management has been transferred to other hands. It was in Venice that Francesco Bauer married Eufemia Verzieri who subsequently bore him two children, a son and a daughter.

Olimpia Eufemia Maria Bauer was born on February 28, 1870 in Venice, Italy, the second child of the family. According to the custom of the times, she was baptized two days later on March 2 in St. Mark’s Basilica. The birth certificate in the Congregational Archives, dated August 29, 1885, gives no other pertinent data and all the sisters who knew her well agree that she was very reluctant to speak of her childhood, other than to say it was a very happy one, spent playing along the Grand Canal. Sister Olympia Magyar, a member of St. Joseph’s Province who bears her baptismal name, remembers her saying at one time, “My godmother was a princess.”

Nothing further is known of her parents. The vaccination certificate issued in 1885 as she prepared to travel to St. Andra refers to her as the daughter of the “late” Francesco--thus we surmise that he died when she was still young. We have no record of the time of her mother’s death. That her brother died at an early age is deduced from the only letter Olimpia saved that was written to her by her mother--a letter written at the time that the young girl informed her family of her intention to enter the Congregation of the Daughters of Divine Charity. This letter from a sorrowing mother speaks of the hopes she had had that, after the death of her son, her daughter would be the joy and comfort of her old age. Nevertheless, “. . . if this is God’s will, we have to accept it. Please, pray God for me, ask health and comfort for your poor mother.” (Undated letter)

Other isolated bits of information point to a very happy and carefree childhood. In later years, Mother Kostka spoke of having a governess and of learning French and music at an early age. She was also quite an accomplished artist. In her circular of April 6, 1936, writing about the floods that ravaged parts of the United States that spring, Mother Kostka gave the sisters a brief glimpse into her childhood. The American catastrophe reminded her of a flood which had occurred in Venice when she was a little child; she recounted how, in her childish innocence, she was very happy when the water came into her house because she was able to make paper boats and sail them in her room.

At the age of 15, Olimpia Bauer was sent to be a boarding student at the recently established school of the Daughters of Divine Charity in St. Andrä, located in the Lavanttal in the state of Carinthia, Austria. Why she was sent to Austria to continue her education is unknown; God’s ways are mysterious. It is valid to conclude that both the birth certificate and the certificate of vaccination (dated August 29, 1885) which are preserved in the General Archives were issued at that time.
No concrete information is available about the three to four years she spent at the school. The chronicles of the St. Andrä convent and school do not contain the names of the students from those early days. Sister Alexina Kollar reports that along with the other boarders, Olimpia had embroidered a mass vestment, which is occasionally still used at the Church of Loretto. Sister Alexina further recounts, that according to oral accounts of older sisters who knew her in her youth, the young Italian boarding student first experienced the divine invitation upon hearing a sermon about St. Stanislaus Kostka.

A picture taken during this time shows a serious young woman wearing the ribbon and medal of a Child of Mary. At a time when people seldom traveled, Olimpia was taken by the sisters to visit the Motherhouse and St. Joseph’s Refuge in Breitenfurt in the summer of 1886. Evidently the sisters recognized in her a potential vocation. A letter from her dated September 9, 1886 expresses her thanks for all the kindnesses extended to her when she visited Vienna and Breitenfurt. Addressed to the Sister Superior of the Motherhouse, who was Sister Ignatia Egger, her letter states, “I know no other way to show my love and gratitude than to beg from heaven for you the grace and blessings that you need. Every morning I pray for you and for the Reverend Mother and all the other sisters, that He should bless and protect your holy house.”

In the next two years, young Olimpia was drawn more closely to the sisters. She felt that it was God’s will that she enter the convent. She applied for admission and on June 8, 1888 she was accepted as a candidate into the Congregation, remaining at St. Andrä for the time being. She was accepted as a postulant by Mother Franciska herself.

As the time of her clothing drew near, Olimpia became seriously ill (the nature of the illness is never mentioned) and her family was notified. A letter from her uncle, Julius Grunwald, dated July 8, 1889, refers to a Professor Keppler, evidently a prominent physician with a list of noted patients, who was willing to perform surgery on her. She would, however, need to return to Venice for the surgery and recuperation, as well as for a further period of convalescence at Viterno, Italy. Her uncle warned her that she must have the operation or else suffer her entire life. Evidently she had written of her approaching reception into the novitiate because her uncle wrote: “What is the difference to put off a novitiate one or more years in comparison to a lifetime of suffering.”

Uncle Julius assured Olimpia that she could be visited by the sisters from St. Andrä while she was in Italy. Then, too, she would be a year older; she would get well and be healthy, which would be important for her future life. To postpone the necessary operation would be harmful to her spiritual and physical wellbeing. The tone of the letter clearly indicates that her uncle was not very willing to give his total approval to her entrance into the Congregation; acting “in loco parentis” he wrote: “You are so young that it does not matter if your clothing will be a year later.... Life is long and health is important.”

On July 12, Julius Grunwald wrote again, urging his niece to come to Venice so that Professor Keppler could perform the surgery. His lines imply that Olimpia had written that she feared the proposed operation for he assures her that there is nothing to fear. It is clear, however, that the young woman was determined to receive the habit at the appointed time; therefore, her uncle attempted another method of getting her to undergo the needed surgery. He inquired whether it would be possible for her to go to Venice to her family immediately after her clothing for a period of treatment and convalescence. Grunwald requested an immediate reply from the sister superior on this matter.

It is evident that his niece refused to return home for the surgery and that no acceptable compromise was reached. A letter dated July 14, 1889 from her uncle finally gave Olimpia his formal permission for reception into the Congregation. He referred to the letter in which she had written how happy she was in her vocation and wished her well. On August 5, Julius Grunwald wrote again, indicating that he would be unable to attend her reception ceremony because he could not leave the hotel during the peak season. His brother-in-law, one Franz Prosek and his wife from nearby Perchtalsdorf would represent him at the ceremony. Acting in Grunwald’s name, Prosek was to be given all pertinent information as to any further financial matters which had to be settled on behalf of his niece.

One thing is clear: Olimpia Bauer did not have the surgery, nor did she return to Italy. On August 18, 1889, she was one of 26 candidates to receive the holy habit from the hands of Mother Franciska Lechner at which time she received the name Sister M. Stanislai Kostka. (GC III, p. 159) Is it possible that she had requested and received this name because of the influence which the sermon about the young saint had had on her decision to enter religious life?
The novitiate, at this time, was located at the Convent of the Heart of Mary (Herz Maria Kloster). Sister Stanislai Kostka was one of the few who remained at the novitiate after her clothing instead of going immediately to one of the convents of the Congregation. Perhaps it was her frail health which accounted for her remaining under the careful supervision of the superior of the convent. One last letter from Julius Grunwald remains. Evidently written in response to two letters written on June 17 and 26, 1890, the hotelier addressed his letter to the Sister Secretary and referred to his niece as Sister Kostka. Again using his brother-in-law as an intermediary, Grunwald agreed to pay approximately 1000 florin for his niece’s needs. Commenting that he was the “father of a large family,” he indicates that he has spent a great deal of money on her already and that he had his own children and many other nieces and nephews for whose education and upbringing he must also provide; therefore, his generosity must now come to an end.

Julius Grunwald was much loved by Mother Kostka. A photograph of this gentleman is preserved in the archives of the Congregation, along with pictures of the hotel. In 1924 when she visited Italy, Mother Kostka was able to visit her beloved Uncle Julius who was 87 years old and living in retirement. She kept the notice of his death which occurred in Venice on December 14, 1924.

The novitiate year passed quickly. At the ceremony of profession presided over by the Reverend Anton Horny, Sister M. Kostka--Stanislai is :omitted from her name at this time--along with 19 other novices, pronounced her first vows on August 18, 1890. As a professed sister she remained at the Convent of the Heart of Mary, most probably as a teacher. The school had been accredited as an official “public” school in 1889 and the novices who were there had the opportunity to be trained for their tasks as teachers and to do some “practice teaching”. The rapid growth of the boarding school and the construction of a new wing to accommodate the steadily increasing number of students compelled Mother Franciska to transfer the novitiate to the Motherhouse just after the 1890 ceremonies. (Herz Maria Kloster Chronicle, pp. 1-3)

The congregational chronicle lists Sister H. Kostka as a yearly retreatant from Herz Maria Kloster in 1891, 1892, and 1893. It was after the retreat in August 1893 that Sister M. Kostka was transferred to Pest, Hungary. (GC IV, p. 13)

At this point we lose sight of Sister Kostka who was sent to Sister M. Borgia Uri the superior in Pest, who was also a general assistant to Mother M. Ignatia Egger. We can safely assume that at a time when the numbers were always less than the demands, the young religious was immediately assigned to work as a teacher. The chronicle recounts the careful preparation which was given to 106 confirmandi in 1894 and the great joy the sisters in Pest experienced when they learned that it would be the Prince Primate of Hungary, His Eminence Claudius Vászáry, who would administer the sacrament to the children. It is safe to say that the young Sister Kostka had some part in the preparations; perhaps she worked with the music as she was an accomplished pianist and organist. During this time, Sister Kostka was struggling to learn still another language: Hungarian, and very possibly English as well. It should be noted that at this time all classes conducted by the sisters in Hungary were taught in German, even though there were already quite a number of native Hungarian sisters in the Congregation. The English training noted above was considered beneficial in 1895--it is mentioned in the congregational chronicle as a source of further future educational activities.

The chronic weakness of Sister Kostka’s health was sufficiently serious to merit notice in the chronicle an February 22, 1895. As Reverend M. M. Ignatia Egger and Sister Borgia were making their visitation in Faherczeglak, Hungary, they received a telegram that Sister Kostka was critically ill with appendicitis and could possibly die. Sister Borgia immediately returned to Pest. (GC IV, p. 116) The subsequent surgery and recovery must have been successful because by February 27 Sister Borgia was able to resume visitations with Mother Ignatia.
(GC IV, p. 192)

A brief notice, then again--anonymity. Chronicle accounts of the twenty-fifth jubilee celebration of Sister Borgia Uri in October, 1894, and the accompanying festivities prepared by the sisters and the pupils allows us to place Sister Kostka in the midst of the activities. She was a person who always enjoyed preparing performances with the children.

During this entire period, all the members of the Congregation were required to return to Vienna to make their annual retreats. Thus it was that in 1903 Sister Kostka, along with 123 sisters, made her annual retreat from January
8 to 13. Three days later, on January 16, 1903, twenty-seven Daughters of Divine Charity pronounced their perpetual vows, among them was Sister Kostka Bauer. The presiding bishop at the ceremony was the Most Reverend Dr. Godfried Marschall. It was during this retreat that the sisters began to pray the Little Office of the Blessed Virgin Mary in Latin, in accord with the wishes of His Holiness, Pope Leo XIII. (GC V, pp. 138-139)

To be kept under temporary vows for such a prolonged period might raise questions as to the spiritual and/or physical fitness of Sister Kostka to be admitted to perpetual vows. An undated/unsigned letter found in the Hungarian archival materials in Vienna sheds some light on the subject. It would appear that a number of sisters had experienced the same long delay; the letter states that Mother Ignatia did not have the power to keep the sisters in Hungary from pronouncing perpetual profession for such a long time.

It is safe to say that the spiritual growth of Sister Kostka and her emerging leadership were noted by the authorities during this period. In later years, she would allude to the fact that she had been novice mistress in Hungary for twenty years. The fact that an official canonical novitiate was first erected in Hungary in 1903 -- the year of her perpetual profession of vows, and that she left for the United States in 1913--would lead one to question the validity of those numbers. (Although her death notice in 1943 states that after 1896 she assumed the task of novice mistress in Budapest, no allusion to this fact is found in the General Archives.) An examination of the growing problems in Hungary, therefore, is warranted at this point in order to place the entire situation into proper perspective.

The letter which questioned the prolonged period in temporary vows experienced by the sisters in Hungary also alludes to the fact that there were many novices in Pest. Their presence there was considered contradictory to the canonical requirements for a novitiate, especially because they were studying secular subjects. As previously mentioned, in the early years of the Congregation it was customary to send the novices to the various convents almost immediately after they had received the habit. Mother Franciska was establishing new foundations rapidly; the novices were needed to staff the new convents. Mother Ignatia continued the practice as a matter of course. It seems plausible, therefore, to accept the fact that shortly after her transfer to Pest in 1893, Sister Kostka was made the “unofficial” novice mistress of the Hungarian novices who returned home after receiving the habit. Here another issue is also relevant: Hungarian candidates were often delayed for years from receiving the habit for no other reason than that they did not know the German language. It is possible that her knowledge of that language made Sister Kostka additionally valuable in preparing these candidates for reception and during their novitiate year.

One of the persons who played a major role in the development of the spiritual and temporal leadership of Sister Kostka was Sister M. Valeria Morvay, one of the earliest Hungarian members of the Congregation. After Sister Borgia became very ill, Sister Valeria was made the superior in Pest. Here a strong bond developed between the Hungarian and the young Italian--a bond which would last a lifetime. They were to be co-workers first in Hungary and then in the establishment of the first convents of the Congregation in North America.

From 1901 on, conditions in the convents in Hungary almost led to the first great rift in our Congregation. To understand these developments in Hungary-- which would greatly influence the life and character of Sister Kostka, it is necessary to delve somewhat into the problems which began to surface in that country at the beginning of the twentieth century. Mother Franciska Lechner had begun her missionary activities and the extension of the Congregation into Hungary in 1870, just two years after founding the institute. She quickly drew young women to her side, and the number of sisters of Hungarian background grew rapidly. As previously mentioned, however, these young women were expected to know German in order to receive the habit. As part of the Austro-Hungarian monarchy, the well-to-do and the more educated people of Hungary automatically learned the language of the empire; in the villages and small towns, however, this was not the case. The spoken, language was Hungarian, the mother tongue.

For some reasons, not explained in the general chronicles, much turmoil began to upset the peace and order in the Hungarian convents from 1901 on. This unrest necessitated frequent visitations from the superior general, Mother Ignatia Egger. Many of the sisters who were of Hungarian parentage resented, at times, the requirement to use the German language in their prayers and activities. Why could they not use their native tongue in their own country?

When Mother Ignatia and her assistant, Sister Helene Bonard, arrived in Pest on March .1, 1902, she was surrounded by the sisters who begged her to establish a Hungarian province of the Congregation, a Hungarian novitiate, and to grant them permission to pray and to have their retreats in Hungary in their own language. These requests which would have made the Hungarian convents quite independent from the Motherhouse were, to Mother Ignatia, requests which could not be granted. Such exceptions would threaten the unity of the Congregation. The Most Reverend Medardus Kohl, bishop of Budapest, knew of the petitions of the Hungarian sisters and supported them. Mother Ignatia demurred; she explained to him and to the sisters that the Holy Rule and Constitutions made no provision for the founding of separate provinces. Furthermore, she considered such a division to be impossible because there were only nine convents of the Congregation in Hungary; this number was too small for so drastic a division.

For more than a year the problem continued. When it was evident that the Hungarians would not back down from their petition, Mother Ignatia contacted Reverend P. Daum, a consultant with the Congregation of Bishops and Regulars in Rome. Father Daum had been a great help with his advice and services during the preparation of the Holy Rule and Constitutions for the third papal approbation. He agreed with Mother Ignatia that requests such as those being made by the Hungarian members would end the unity of the Congregation; that the sisters in the other countries (Poland, Bohemia, Moravia, Bosnia, Croatia) would demand the same privileges and such demands would auger no good for the future of the Congregation.

The Hungarian sisters persisted, however, and Mother Ignatia and her assistants felt compelled to refer the matter to the Congregation of Bishops in Rome for a decision. She felt sure the Roman body would support her position. Great was her surprise when on September 1, 1902, she received a reply from Rome which indicated that there was nothing which could forbid such action. She, herself, could grant all the necessary permissions if she felt they would not harm the Congregation.

The solution to the dilemma, however, was not an easy one. At this point in time, it was customary for the superior general to send sisters to various missions and countries, regardless of their nationality and language. German was the unifying tongue. Thus, although all the Hungarian sisters knew German because it was a requisite for reception into the Congregation, not all the sisters stationed in Hungary knew the language of the country. Congregational documents decreed that, for the unity of the Congregation, all the members--regardless of their nationality--were to speak a common language. Since the Congregation had been founded by a Bavarian in Germanic Vienna and the motherhouse was located there, and because most of the convents and sisters were from Austria, it was inevitable that the unifying language was German. Furthermore, the division of the Congregation to allow for the formation of a Hungarian province after such a relatively short existence would only cause dissension in the ranks. The Congregation could still be governed effectively from the motherhouse in Vienna; perhaps when the Congregation became larger, provincial division might be considered. The time, however, was not yet ripe.

The Sisters in Hungary, while protesting their fealty and unity with the Congregation, still pressed for the granting of their requests. To solve the growing tension, Mother Ignatia sent another petition on March 28, 1903 to the Sacred Congregation of Bishops and Regulars asking them to make the decision regarding the Hungarian question; she would abide with their final ultimatum. Because the members of the Sacred Congregation were themselves unable to agree on a solution, they asked the Prince Primate of Hungary, Dr. Claudius Vaszary for his opinion and advice. He, of course, readily supported the position of the Hungarian sisters. Consequently, Mother Ignatia could do nothing but follow the advice of the Secretary of the Sacred Congregation to reach a compromise. She was to give her consent to the three points that had been presented to her in March 1902 by Bishop Kohl of Budapest. She agreed:

a) it would be permissible for the sisters, when praying in common, to use the Hungarian language for prayers, meditation and spiritual reading;

b) an annual retreat would be conducted for the Hungarian sisters in their language;

c) a Hungarian novitiate would be erected in Budapest when they had at least twelve candidates and everything in the house was in keeping with the regulations provided in the Constitution regarding the novitiate.

The number twelve was stipulated because it was considered an acceptable number for training the candidates in leading a community life. Then, too, with a sufficient number, the novices could also be trained to be teachers and for various household duties.

A further condition for the establishment of the Hungarian novitiate was the requirement that every week several hours were to be set aside for the
study of the German language and that the novices be given every opportunity to practice the language so they would be able to communicate with their authorities, namely, the superior general. It was still considered necessary to have an official language in order to retain the congregational unity.

From July 25 onward, Mother Ignatia was again in touch with Father Dawn in Rome regarding the proper establishment of the Hungarian novitiate. On October 12, 1903 the necessary permissions finally arrived from Rome; consequently, on November 4-6, Mother Ignatia, together with her assistant, Sister Helene, went to Budapest to finalize the action. The Prince Primate of Hungary, would himself perform the necessary ceremony for the canonical establishment of the novitiate.

Sister Kostka, who had been working unofficially with the novices after they returned to Hungary upon receiving the habit, was named by Mother Ignatia as the first novice mistress of the newly erected novitiate. The Hungarian sisters were overjoyed to see their wishes fulfilled. No longer would the reception of the habit be postponed until the candidates could understand German. No longer did they have to go to Vienna. Thus it was that on December 3, 1903, the first clothing and profession ceremonies took place in Budapest, with His Excellency, Bishop Medardus Kohl presiding over the festive occasion. Seven candidates received the habit and five novices who had been received into the Congregation in Vienna made first profession of vows. It was required, however, that all the sisters were to go to the Motherhouse in Vienna to pronounce their perpetual vows.

From 1903 to 1913, Sister Kostka served as the novice mistress in Hungary. Her deep spirituality and firmness of character made deep impressions on her charges and helped to mould the novices into loyal, hard-working Daughters of Divine Charity. Her knowledge of both German and Hungarian made it possible for her to instruct her charges in the official language of the Congregation, thereby fulfilling one of the prerequisites for the establishment of the first separate novitiate. Quickly, she became “Kostka mama” (little mother) to the Hungarian novices. During this time, she also encouraged some of her “little white doves” to study the English language, She was dreaming in earnest of America as a mission field and her dreams were the subject of many a novitiate recreation conversation as she shared her hopes with her novices, imbuing them with a fervor equal to her own.

Her indomitable spirit was tried again and again by her weak physical stamina. On March 1, 1911 she underwent surgery in Hungary for an unnamed problem. The operation was not too successful; therefore, on March 7 she was transported to Vienna where she was hospitalized and operated once again the following day. The seriousness of her condition can be deduced from the fact that she remained in Austria for a prolonged period of convalescence, returning to Hungary on May 5. (GC V, pp. l09;l68)
A study of the listings of candidates who received the habit in Hungary from 1903 onward produces a number of interesting facts. The name “Olimpia” quickly showed up among the names bestowed on the new novices. Could it be that the candidates vied for the honor to receive the name of the person who was so significant in their religious formation? Also, many of those early novices would be among the pioneers who traveled from Hungary to join Sister Kostka in establishing the first convents of the Daughters of Divine Charity in the United States. (History of St. Joseph Province, pp. 1-2)

According to the first chronicle written in America which relates the various stages leading to the establishment of the Congregation in the United States, it was in the summer of 1906 that His Excellency, Most Reverend Joseph Schrembs, bishop of the diocese of Toledo, Ohio stopped in Hungary during a European tour. While there, he paid a visit to St. Margaret’s Institute in Budapest and suggested that members of the Congregation come to his diocese to care for the spiritual needs of the children of the Hungarian immigrants who were beginning to settle in that area. Although the request was very appealing, it was impossible to make a commitment to the bishop at that time. There were barely enough sisters to meet the demands in the Austro-Hungarian Empire. (St. Mary’s.Chronicle, pp. 1-2)

The seeds of promise, however, had been planted. Sister Kostka now
encouraged the novices to be even more conscientious in studying the English language.

The hands of God work in mysterious ways. In September, 1912, a large number of American bishops attended the International Eucharistic Congress which was held in Vienna, Austria. Some of them lodged at convents of the Congregation and, hearing that there were convents of the Congregation in Hungary, they issued urgent invitations to Mother Ignatia to provide sisters to care for the spiritual needs of the Hungarians who were migrating to the United States in large numbers.

Mother Ignatia and her general assistants--who now included Sister M. Valeria Morvay--held a two-day conference on March 27-28, 1913 and, although nothing specific appears in the chronicle dealing with the subject of the possible American venture, an entry at the end of June records that it had been decided that in September, Sister and a few other sisters from Hungary would travel to America to assess the possibilities for our Congregation to be planted in this distant part of the world. Mother Ignatia, who still fully controlled all the transfers, named Sister M. Kostka Bauer as the superior for the proposed American mission. The sisters were to assess the conditions in the United States and, if deemed appropriate, they were to establish one or more foundations. (Ge VI, pp. 106, 129)

The Congregational chronicler noted: “...it would be very good if our Congregation had foundations in other lands as a place of refuge if, God forbid, there would be an assault on the convents In Austria.” (Ge vi, p. 129) It is noteworthy that the final decision regarding the first sisters who would come to America was made by Sister Kostka. She knew her novices well; she would know which of the many volunteers would be able to bear the rigors of such a venture to a foreign land. Perhaps she was thinking of her own uprootings--first from her home and family in Italy, then from Austria to Hungary--she knew the sacrifices and heartaches involved. She was ready--they would be, too!

Mother Kostka Bauer, Daughter of Divine Charity

This is Mother Kostka Bauer, who brought the Daughters of Divine Charity to the United States. For many years she was also the elected General Superior of the congegation and so remembered by many sisters who are still living.

Sister Raimonde Bartus wrote her biography. Watch this site for chapters from her as yet unpublished book

Franziska Notes
No.5/8 August 2008
Our Congregation publishes short obituaries of our deceased sisters from all over the world. This is a great source of enrichment as we see how the charism of Mother Franziska is lived out today in many different cultures and circumstances. Recently I read some of the sisters who suffered under atheistic communism in the Church of Silence.

There is for example, the sister who entered in the Slovakian province before World War II. She was assigned to be cook in several convents and loved what she was doing, following in the footsteps of St. Martha who served Jesus in person as guest in her home.

The peaceful happy life of this sister and the others was ended in what an author has called “The Night of the Barbarians” when religious were suddenly loaded into busses and brought to convents and monasteries far away from contact with the people. Here they placed all religious together, concentrated in houses far from where they had been taken. They were left to their own solutions of living together, and, in the early days forced to work in factories or farms in terrible conditions. Many suffered lasting effects from air polluted by lint in fabric factories or dampness and cold in factories or fields. Those that had been educated as teachers were reluctantly allowed to work only with severely handicapped children, because an atheistic system could provide no motivation for this work for state employees.

These religious were denied human fulfillment, but will forever be shining witnesses to humble fidelity to their vows, the Church, living in love of neighbor and forgiveness of their persecutors. As they are now gradually going to their eternal reward, their service begins to shine in its true glory as those who suffered in imitation of their Divine Master.

St. Martha

Poor St. Martha. Everyone thinks that Jesus was chiding her for working and serving while Mary sat at his feet and he praised her for choosing the "better part". But Martha was a very perceptive theologian. It was her love that impelled her to want to serve a good meal in her house. When Lazarus died it was Martha who made the great declaration that Jesus was theMessiah.

There are manyMartha's in our world. We would be starving and homeless if there weren't. No one should think they are serving in kitchen, fastfood restaurant or assembly line because they couldn't do better. They are the hinges around which our world turns securely and serenely and that is a mighty work!!!!

Uncle Karl and the Plum Trees

Mother Franziska lived by a spirit of generosity which I can best describe by telling of my Uncle and his plum trees.

Karl lived in a little village on the edge of the Black Forest in southern Germany. The plum trees that contributed to their income since his parents' time were getting old so he bought some new ones. As he was digging the holes for his little saplings he commented that the relatives were wondering why such an old man was bothering to plant new plum trees. He planted carefully because these trees would bring delight to many people in future summers and he wished them well. Uncle Karl never did anything solely for himself. As he said, "Someone will eat the plums, Bon Appetit"

Like Johnny Appleseed and Uncle Karl, we can just do good and give blessings and let the God of all ages determine the result.