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USA Salvatorian Centennial Series

co so sa H c a s

e 0 e A PROJECT OF THE JOINT HISTORY/CHARISM COMMITTEE Mr. JamesBorman, SDS Sr. Miriam Cerletty, SDS Sr. Aquin GiUes, SDS Rev. ThomasJ. Novak, SDS Rev. L. Schommer, SDS Sr. Margaret Shekleton, SDS Rev. Donald Skwor, SDS

Layout, design, production, and editing by Rev. Gregory Coulthard, SDS Rev. Thomas J. Novak, SDS Mr. JohnPantuso, SDS Rev. Daniel Pekarske, SDS Rev. Jerome Schommer, SDS

With Superiors' Permission

Sr. Grace Mary Croft, SDS Provincial of the Congregation of the Divine Savior

Mrs. Madonna Moore, SDS Chair, Salvatorian Associate National Board

Pr. Paul Portland, SDS Provincial of the Society of the Divine Savior

Easter 1993 Contents

Forward / Thomas J. Novak, SOS ...... v

1990 Retreat: "Trust in Divine Providence' A Creative Ferment by Peter van Meijl, SDS 40

1 Introduction 3 FirstConference: The Adventure of Trust: Peter Walks on the Water 7 SecondConference: The Roots of Trust: the of the 13 Third Conference: A Living Practice of Trust: Pr. Jordan 25 Fourth Conference: The Growth of Trust: The International Salvatorian Society 35 Fifth Conference: Towards a Salvatorian Christology

1992 Satvatorian Convocation - Courage for the Salvatorian Vision: Preoclaiming the Savior by Peter van Meijl, SDS 41 - 125 41 FirstConference: Introduction into the Celebration Talks 53 SecondConference: Salvatorian Founding Myth in General 65 Third Conference: Salvatorian Founding Myth in Particular 77 Fourth Conference: What Has Happened to Bl. Mother Mary? 95 Fifth Conference: Towards a Salvatorian Christology 109 Sixth Conference: The Process of Pr. Jordan

1992 Salvatorian Convocation : "It is Good to Be Here " by Andre Papineau, SDS 727

Jordan and His Foundations in the Ecclesial/Political Situation of in the Second Half of the 19th Century by Peter van Meijl, SDS 131

Mother Mary of the Apostles and the Origins of the of the Society of the Divine Savior by Sister An Vandermael, SOS 143

Elements of Salvatorian History and Elements of Salvatorian Charism by Jerome L. Schommer, SOS 159

- III-

Forward

With the greatest eagerness do we launch this collaborative USA SALVATORIANCENTENNIAL SERIES-Contributions on Salvatorwn History, Charismand Spiritwlity\ Thecall for the retreat of Pr. Peter van Meijl, SDS, in writing has led gradually to a whole series of requests and interest in Salvatoriana, from the associates, brothers, fathers and sisters. They range from , , Sri Lanka, Taiwan, ,and the USA to Zaire. Nor is it only the Englishreaders and speakers that are asking for resources. Just as the requests come from many sources, so also the providers! This notebook of resources is the work of Salvatorian authors Fr. Peter van Meijl, Sr.An Vandormael, Pr. Andre Papineau, and Pr. Jerome Schommer (also a translator); and editors Frs. Gregory Coulthard, Thomas J. Novak, Daniel Pekareke, and Jerome Schommer. A specialnote of thanks is due to Sr. Aquin Gilles, SDS,for her very careful proofing of the final draft. Layout and designare

v - the creation of Mr. John Pantuso, SDS steady effort and commitment, mming a Associate. rich vein of resources. Waitingin the wings are other articles As with all projects, there are many that have been prepared by Fr. Jerome people to acknowledge and thank-Fr. Schommer as well as some translations Peter van Meijl, SDS,who tears a bit of of the words of Fr. Jordan time away -from his postulation work in himself-Jordan's cu'cular letters as well Rome; Sr. An Vandormael, SDS, who as some new and some revised steals some time from her work in translatkms of Jordan's historical research; Fr. Andre Papineau, talks-exhortations and admonitions. SDS,for hishomUetic artistay; Fr. Also begging for an editor and time Gregory who sandwiches swatches of his are such things as a basic translation of editingwork inbetween military hitches Fr. Timotheus Edwein's biography of Pr. and HOPE editing; Fr. Daniel Pekarske Francis Jordan-over 500 typewritten with all his other various projects; Pr. pages ofnarrative and more than2500 Jerome Schommer, who patches in some pages of documentation CVolumes "writing bytes" in North Dakota among Xm-XVH of the Documenla el Sludia his pastoral demands; and Fr. Thomas J. Salvatoriana). Fr. Bardo did the Novak, SDS, who has the pleasure of b-anslation of the first part. It was his last wrapping it all up in final editorial gift to this Province before he died. Pr. packets, producing it, shipping it, and Franz Leicht of the South German moving on to ever more projects. Province has very graciously offered his "Sempre avanti m Domino" ("Ever translation services for sections of the forward in the Lord" Fr. Frands documentation or secondpart of this Jordan)! biography. Of course, that will not Finally, special thanks to all the appearfor some time, as it needs members of the Joint History/Charism considerable editing. Committee and the superiors and their On one burner or the other there is still teams who have nurtured and supported flie famous "Greenbook"-Die these dreams, these projects, moving Salvalorianer in Geschichte und Gegenwart toward a new energy, toward a "new (Sahiatoriansin the Pastand Future). Fr. re-founding dawn"-Sr. Grace Mary Thomas Knoebel, moreover, is editing Croft, SDS, Fr. Paul Portland, SDS, and histalk on "JesusSavior. " These arejust Mrs. MadonnaMoore, SDS. a few of the resources that we have in English or on their way into English. I Fr. Thomas ]. Novak, SDS seethis wholeendeavor as a long, slow, Editor, Director of Communications

VI A Retreat for the of the Eastern Region

II Trust in Divine Providence II

A Creative Ferment

by Peter van Meijl, SDS

Blackwood, New Jersey Nov. 7 - 4, 1990

A Retreat for the Salvatorians of the Eastern Region Nov. 1 - 4, 1990

"Trust In Divine Providence f/

A INTRODUCTION Dear brothers and sisters, dear Creative associates, Although I command the Ferment language both of man and of , if I speakwithout love, I am no more than a gong booming or a cymbal clashing (1 Cor. 13:1). I was very honored to be invited to conduct your annual retreat. Therefore I want to express my sincere gratitude. But in order to saywhat I want to say, I have to speak the language of love, otherwise you do not mean what you are saying. You are like a gong booming, " "a cymbal clashmg. " It is out of love for God, for Christ the Savior, for his Church and for love of the international Society and the cause of the Founder that I want to stay some days with you. 't hear the funny Dutch-English accent of the tone but listen to the melody. I wiUnot give you long you hear tones from the Bible, from our theological, biblical or historical lectures Founder and our beloved Society. But but short, simple and understandable also I will try to give a voice to all that is suggestions in a twenty, twenty-five encouraging and promotes growth in minutes talk. Afterwardswe will have our international Salvatorianfamily. flie tune and opportunity for private, The purpose of this retreat will be personal reflection (half an hour) and achieved when at the end of these days group sharing. These reflections and we hear God's melody sounding in our times of sharing are the most important hearts, the melody of DIVINE part of our retreat if the content is to PROVTOENCE.Let us listen then to the become relevant for us. voice of our conscience, meditating with To use metaphorical language, let me joy on the progress and development of say that the pieces of bread which I the last yearbut also looking back with want to offer you must have some time sorrow at moments of weaknesses and to bedigested; otherwise they will be standstill. Let us be open, relaxed and consumed undigested, overtaken by the confident. With the psahnist, let us ideas presented in the next conference. therefore pray: Less is more! TIiis applies also to our God, create in me a cleanheart, retreat renew within me a resolute spirit, From the nice letter of Sean donot thrustme away from your (McLaughlin, December 13, 1989) I presence, understood that the main melody of this donot lake awayfrom meyour spirit of retreat would sound like TRUST IN holiness. DIVINEPROVIDENCE. I wiU try to let (Ps 51:10-11)

Ame"canSalvatorianwould have said, Peter, make it just "snappy,brief, readable and catching." T.Novak, in Hope. Salvaloriim Newsleller, voL 69, Nr. 7, 1990,p. 3. -2- First Conference The passage I would like to meditate on, from the Gospel according to Matthew (14:22-33), is traditionally known as the walking on the water. In the context of the general theme of the The retreat, TRUST IN DIVINE PROVIDENCE, I intend to call it 'the Adventure adventure of trusf. The main player is Peter. of Trust: Then Peter got out of the boat and started walking towards Peter Jesus across the water (Mt 14:29). "Walking across the water. " At some stage in every person's life we come to Walks the point where we must put our trust in something or someone other than on the ourselves. We are invited to leave the boat, to leave our need for security Water behind. Either one accepts the invitation to leave the boat and to go towards Jesus across the water, or one day life itself will throw us out of the boat into the water. A man has a car accident. A middle agedwoman with cancerhas to have her breast removed. Your child starts to take drugs. A confrere leaves the priesthood. A sister gives up her Salvatorian life. Our Provmce experiences a decline in vocations or has to face a financial collapse. How do we react when friends, parishioners and even confreres have to suffer or to die because of AIDS? Daily life forces us to leave "the boat. " The believer tries to reach out towards Jesus, the non-Christian flounders and sinks into the water. But whichof us really wants to go walking across the water? "Water is exactly the opposite of "boat!" To leave the ship can mean suicide. In the Bible water has,besides the positive meaning of life, the negative meaning of death, of destruction, of drowning. Water is often a biblical image of the reign of evU, of hidden and unknown powers. In the last -3- 1990 Retreat at Blackwood cenhuy (he Viennese, Sigmund Freud, he is getting anxious. Wesee two main analyzed and described in a scientific powers in man's life: trust and fear. Both way man's unconscious and how he are strong. They are in conflict with each comes to terms with the unknown. other. In Peter's case, fear is the However, the Bible already in its own stronger. The result is obvious: he sinks. way knew about these unknown When people start to be afraid, when powers. To be invited to walk upon they are overwhehnedby "water" and these forces is to accept them, to face "storm, " you can tell their level of than, to conquer them. Peter is mvited. confidence, just like reading a He is not a shmt man. He is invited by thermometer. In difficult situations you Jesus, the Lord of Life and Death, the can get to know how people really are. Lord of the Boat and of the Water, of Unfortunately many people lose their conscious and unconscious forces, of the so-called 'confidence' when they are passions. Leaving the boat only seems to confronted with death. According to a make sense when you are going word of Father Jordan, our trust must be towards Jesus. Between Jesus and Peter like a rubber ball-the stronger you there is only "water. " Trust begins by throw it down,the higherit bounces. leaving the boat of daUy customs, of And in his diary he noted these words: human securities and personal My confidence in God and the convictions and views. "Most people providence of God toward me live in the ruins of their customs" (J. resemble the two plates of a scale. Cocteau). This is the adventure or the The more weight that is put on challenge! Another word for 'trust' in the first, the higher goes the this context could be "conversion! second. Religious history. Church history and Salvatorian history are full of this Eight years later (9.4.1903), Jordan humanadventure. But let us stay with drew a small weighing scale in his Peter. diary. In a difficult situation you only can say to people: everything will be But .whenhe saw the strength of alright. By this we mean to say: flie gale he wasseized let yourself be guided by God with fear; and beginning and by his Providence. to sink, he cried, "Save me. Lord" (Mt 14:30). Lead, kindly Light, amid the encircling gloom. "Whenbeginning the journey Leadthou me on (T.H. towardsJesus, difficulties seem Newman). to increase. The water is no longer cahn, the waves get And we really are led by it! higher, it hmis into a storm. A But always with our face violent storm. Peter is afraid. Instead of tumed towards Jesus. continuing full of trust and confidence, Even when fear is stronger than trust you can cry out. We should speak, and Pr.MarceUus Hilger SDS said about Pr. Jordan: "Soleva dire die dobbiamo essere come ima palla di gomma, die piu vienne sbattuta a terra e piu salisce in alto" (Summarium, g 161, quoted by Pr. S. HornSDS, in N/B,p. 164,note 35). SD{Spiritual Diary), Englishtranslation by Sr.Miriam Cerletty SDS,Rome, 1979, (hereafter simply SD), H, 9, Summer 1895, p. 159. 3 SD,11, 50, p. 190. 4- First Conference cry out and pray. "Lord, save me" (Mt A question that Jesus poses not only to 14:30b). Speakingcommunicates, crying Peterbut also to the whole Church, out liberates, but praying makes man which is in the boat. Why do you doubt? divine. Express your fears, your A question that we must pose ourselves: sorrows, your doubts. The point, why do we doubt? Are we aware that however, is: to whom? And who reaUy we doubt? can save? Who really hears? It seems "Man of little faith. " Just a few lines that in western countries nearly every further Matthew notes a saying of Jesus one hashis ownpsychotherapist, paid addressed to a pagan woman: "Woman, with hard earned money. And the you have a great faith" (Mt 15:28). And results? When Peter cries out, he gives about the faith of the Roman Centairion, Jesus the title "Lord." This is more than the paganofficial, who surrendered saying: "Please, dearJesus, help me." hunselftotally to the word ofJesus, we The evangelist Matthew puts in our text read that Jesus admired his faith by a confession of faith. This Jesus of saying: "I tell you, nowhere, even in Nazarethis "the" Lord, the only Oneby Israel, have I found faith like this" (Lk whom we can be saved. To save means: 7:9). Those of little faith can do only to rescue from the powers of destruction small works. Those of great faith do and death, from all that enslaves us by great works. The greatest challenge means of fear. before us surely is to be people of great Because Jesus is the "Lord" and hears faith. Fr. Jordan always repeated, like the cry of every person, he helps "at the rondo in a piece of music: you only once, " he helps immediately. He does can do great things when you have not look first at your weaknesses, at the great faith. The problem of faith today level of your confidence but he responds is not that we do not believe, not that we to your cry "at once. " We are already are against the Church or our Society. freed from anxietyby speaking, crying The real point is, our faith is too weak, out, shouting, praying. Jesus takes your too hesitating! As a Dutchman, I can hand and lifts you up. permit myself to tell you a Dutch Jesus immediately reached out "theological" joke! Why is Holland so and caughthold of him and said, flat? Answer: because faith moves "Why did you hesitate?" (Mt mountains. 14:31). This advenhire of trust contains two biblical concepts: invitation and You will not sink and, when he is response. Jesus invites us with that holding your hand, you cannot sink. word "come" (Mt 14:28b). With Isaiah "Trust" means: to be held by the hand of and with all those who after him the Lord. You cannot slip. He will not repeated his phrase, we say: "Here I am. let you fall. Sendme" (Is 6:9; Ps 39:7). We all know "The Lord" does not condeinn you. the famous call of the prophet Isaiah However, he asks you something. A (6:1-13) at the beguming of his book: very important question. So important, "Then I heard the Lord saying. Whom that the evangelist Matthew put it at the shall I send? Who wUl go for me?" (Is very end of this passage. "Peter, why 6:8). Going through the diary of our did you doubt?" (Mt 14:31) Reverend Founder, one is struck by how * Exhortationsand Admonitions, passim. -5- 1990 Retreat at Blackwood often he asks how he can fulfil the call of I, who made the stars ofnight, the Lord. Wediscover his response: I will make their darhiess bright. Here I am, send me as soon as Who will bear my light to them? possible! Whom shall I send? Refrain: May your wUl be done, Lord! Here I am. Lord. Is it I, Lord? Speak, Your young servant is I haveheard you calling in the night. listening! J will go. Lord, ifyou leadme. LordJesus Oirist, here I am, send I will holdyour people in my heart. me! MayYour will be done! I, the Lord ofsnow and rain, Speak,Your servant is listening! I haveborne my people's pain. Do what You will with me I have weptfor love of them. whom You have tried They turn away. exceedingly! I will breaktheir hearts ofstone, Lord, let it be done as You will. give them hearts for love alone. Speak, Lord, 0 Lord, J will speakmy word to them. speak! Whom shall I send? See, Lord, here I am, send me! There exists a Salvatorian melody for I, the Lord ofwind andflame, us in thesewords ofJordan's Diary! I will tend thepoor and lame. At (he end of the conference, a well I will set a feastfor them. known will summarize its My handwill save. message and meaning: Finest bread I will provide I, the Lord of sea and sky, till their hearts be satisfied. I liaoeheard my peoplecry. I will give my life to them. Whom shall I send? AJIwho dwell in dark and sin my handwSl save.

At (he end of eachconference I will have three "pieces ofbread" for your personal reflection. They will usually be a question, a statement, and a task or reflection. For this conference, the question: When we speak of trust, what can we say about the waters of our life and the hand of the Lord? The statement: Trust begins by leaving the boat of daily customs, of human securities, of general convictions and views. The task Decide in which pichire, in which song, in which , in which experience of scriphire you would like to express the adventure of trust.

5SD, I, 144, p. 84. 'SD, 1, 146, p. 85-86. 7 SD,1, 152,p. 89. HymnsOld £r Newisilh Supplement,Suffolk, 1989, Nr. 712. 6- Second Conference

The Roots of Trust:

1. The Roots of Trust: The The God of the Bible In a second conference I would like to meditate with you on the roots of this God TRUST IN DIVINEPROVTOENCE. Peter didn't have solid earth under his of feet and so he sank. We are invited to buUd our house of Divine Providence, the on rock, not on sand. We live in a tune and in countries in Bible which it is easier to lose God than to find him. Churches arebecoming grave markers or monuments for God. People turn their back on the Church and in a next stage they step out of the shadow of God. You all knowby your own pastoral and social work how people try to fill up their inner emptiness. They are gettingmore andmore rootiess and their leaves and branches become withered. They are fearful, without trust. Who is this God who invites us to have trust? Where can he be found? What does religion and biblical say about him? Let us give some main headings. Religionarises when people experience the "Holy, " before which they stay asif lost and overwhelmed, but at the same time attracted 7- 1990 Retreat at Blackwood powerfuUy (R. Otto). The Bible tells us Thebook of Isaiah is really wonderful. that this seemingly unreachable, We have three parts. The fast 39 faraway God wants to be a very close chapters make the first part. Then there God, very near to us. are chapters 40 to 55 called the Second Going through the library of religious Isaiah. The third part consists of readings which the Bible really is, we chapters 55 to 60. Imagine: we have 60 find various forms of expressing human chapters of the Isaiantradition andjust attempts to approach the mystery of 12 chapters of the evangelist Mark. God. The most frequent and typical way "[SecondIsaiah] preached in Babylon of speaking about God is to present him betweenthe earlyvictories of Cyrus in according to human experiences. At the 550 BC presaging the collapse of the same time, the Bible warns not to BabylonianEmpire, and the liberating simplify the mystery of God. God is not edict of 538 allowingthe first group of a man and does not behave like man Jews to rehun to their homeland.... [It is (Mb 23:19; Ho 11:9; Is 40:27-31; 49:13-15). very concrete, very actual. ] Emphasis is Another way of speaking about God is laid on the fathomless wisdom and the concrete and visible reality. So we providence of God. At the very end of have the writings of the prophet Isaiah Isaiah, we read: "For my thoughts are and especially the teaching of Jesus, not your thoughts and your ways are who tells about his Father in the not my ways, declares Yahweh" (Is parables about the Kingdom (See the 55,8). There is a need to understand gospel according to Matthew). what was going on in those days as What are the basic feahires of the King Cyrus said to the Jews: "You can 'personality of God'? What kind of go home to Israel." The two identity did he constantly reveal himself fundamental manifestations of the to have, this identity which the people divine presence in history are his of God professes and cultivates? We all "holiness" andUs "glory." are very familiar with the concept of the Spontaneously, I would like to think living God. "God is not God of the dead aboutour Eucharistwhere wepray: but of the living" (Mk 12:26-27), asJesus Heaven and earth are full of your affirmed. God is the speakingGod. He glory. " A French biblical scholar, P.E. not only caUsand orientates everything Bonnard, has in the second part of the but also dialogues with man. This prophet Isaiah (chapters 40-55) dialogue finds its cuhnination in the Son discovered 63 different ways to express of God (Heb 1:1-2;Jn 1:1-18). God s behavior with regard to human What I would like to point out in the history-in just 15 chapters! framework of our general theme TRUST Marvelous-and significant! Jesus IN DIVINEPROVIDENCE is, that the himself dealt with his disciples about living God who speaks in the Bible is the present providing God. He put forward as the present God who presented him as the nearby Father who operates in human history and in the is involved with all human experience universe. That is what I would like to in a way never found and never stress: the operating, present God. We expressed before in the . can illustrate this by the Isaian tradition. We think on that marvelous "divine

' TheNew , London, 1985,p. 1169. 2 Gabalda, 1972, p. 520-546. -8- Second Conference providence page"of Mt 6:25-34: in the name of so-called "spontaneity" 'Therefore, I bid you, put away anxious and "creativity, " we are wrong. Then thoughts about food and drink to keep we are like downs in the drcus who you alive.... must amuse their audience. On the How important, yet how essential it is contrary, we are celebrants who must to have the right conception of the preside at the liturgy, the mystery of biblical God! We can deduce it from the God. Thafs quite a big difference. The behavior of people. WhenGod, the liturgy does not get its effects from our Father, is disappearing, we are no any words, our efforts, but comes from longer sisters andbrothers. Whenthe elsewhere, from the other shore of the father dies, the children become Lake; from the Mystery of Christ. orphans. When the father, like the sun, This also means: TRUST BM DIVDsffi is absent from our lives, the children PROVIDENCE. huddle together like chickensagainst This attitude of "selectivity" we find chill and cold. The Father, who wants to also in our conception of God. A be near, who wants to give trust, is not warning in the Old Testament (Is there anymore. He cannotreplace our 41:21-29;43:8-13; 44:9-20; Dn 14;Bar 6) "fear" by his "trust. " The children are sounds: "Man creates a God, who full of fear and don't develop initiatives. cannot save, instead of listening to the They are like frightened rabbits, who God who created man. " Here note that only hear the saymgs of the street, but beautifulPsalm 115:2-13,the second they no longer hear the voice of the Psalm we pray in the in Father, the message of his Son,or the of the second Sunday. And voice of their own conscience. They run becauseyou cannotseparate Christian away as soon as something has to be thinking and speaking about God from urgently done, instead of responding to speaking with God, let us pray this the needs of the time and the place. psalm: There is a danger in believing. I call it Why do the nations ask, "selectivity. " We cut out what we do not "Where then is their God?" like; like in a supermarket we select Our Godis in highheaven; what we prefer and like. The criteria are he doeswhatever pleases him. only my personal feeling, my Their idols are silver andgold, understanding, my personal attitude made by the hands of men. towards things, not the thmgs They havemouths thaicannot speak, themselves and their hiddenmeanmgs, andeyes that cannot see; which they would like to offer us. they fwoe ears that cannot hear, Finallywe get sonarrow-minded, so nostrils, andcannot smell; limited, living in a house without doors with their hands they cannot feel, and windows. Total darkness. Closed. with theirfeel they cannotwalk, We are only gomg round in circles. Poor andno soundcomes from their throats. people. Weare like a landscapewithout Their makers grow to belike them, trees and plants. Our body has little and so do all who trust in them. breath to breathe. But Israel trusts in the Lord; This attitude we find, for instance, in he is their helper and their shield. our devotion and liturgy. Whenwe Thehouse of Aaron trusts in theLord; freely decidewhat we can drop or add he is their helper and their shield. -9- 1990 Retreat at Blackwood Thosewho fear the Lordtrust in the gratitude. The condition of experience of Lord; God is, however, purity of heart (Mt lie is theirhelper andtheir shield. 5, 3)\ Hunulity is the house where the The Lord remembers us, and he will pure man lives. Mess us; Why was our Founder so creative and liewill bless thehouse of Israel, full of ideas? Because he was so deeply lie winbless thehouse ofAaron. rooted in Divine Providence. There is an The Lordwill bless all whofew him, inseparable link betweenTRUST IN highand low alike. DIVINEPROVIDENCE and the 2. Where God guides; He provides: creativity of man. Man's creativity Let us try to compare the Bible with When the roots of our trust in God are our time. It is easy to discover God at founded in the present and providing work, for instance, in the events in God of the Bible, then they are healthy. Eastern Europe. These experiences will So we can be sure our leaves and be found only m the churches. You will branches are healthy, too. We do not not find them in the newspapers. Those have to be afraid that TRUST IN people, liberated by God, will be found DIVINEPROVTOENCE diminishes in the churches. TheChurch is giving human initiatives! On the contrary! voice to this experience. We know that People who constantly live in the God will never leave his people. In the presence of God, who have the presence days of the Old Testament, he used the of God around them, and who are PersianKing Cyrus (Is 45:1-7and Ps rooted in his confidence, are extremely 126) to rehim the small remnant of the sensitive and creative. They are full of Jews to Israel. So today, he uses initiative. President MikhaU Gorbachev to free Let me say two words about the nations, suppressed by a 40-year-long experience of God by using a communist system. But how does God comparison. One can compare the function in human diseases like AIDS? experience of God to music. If you let Can we accept that God can use this yourself be moved by the music, it means to force mankind, his creation, to overflows and overwhelms you. So with reflect about their creator and so to God. If man closes himself, then God convert it? Or do we, as keen will not disclose. If man listens. God selectionists, simply say: God has speaks. If God speaks, man hears. nothing to do withouz history and daily "Speak,0 Lord,I am listening," wasthe life? We see how important it is to have prayer of the young Samuel and of so a good notion of the biblical God and many God-seekers like our Founder. 3 In not to insert our ideas about how he this process, man, as a rational person, works. When we think about how God does not lose hisbrain! On the contrary. works in history, we need to have a He receives something, namely, trust! good conception of the biblical God. Man does not create God, but it is God As we said in this conference, the main who comes, when man lets Him in. It is characteristic in the biblical picture of Godwho gives trust. Sopeople get the God is, that he provides for us by feeling of being supported, the feeling of operating in human history and in the universe. We hear the echoes of this 3 Cf SD, 1, 144, p. 84. -10- Second Conference operation, of this experience, for Our own time is in a certain sense a instance, in the . There are so special tune. People cannot see God at many psahnswhich express this work any more in human life and experience of the operatingGod, how he human history. TRUST IN DTVINE alwaysoperates in humanlife, in PROVIDENCEurges us to read the human history. "How great are thy special signs of our time. Man sees only deeds, 0 Lord! How fathomless thy small pieces, one after the other. Often thoughts!" (Ps92:5). Or "Singa new these fragments seem to be senseless. song to the Lord, for hehas done God, however, composes this puzzle in marvelous deeds" (Ps 98:1). See also Ps his own way and in his own time. In the 108:13; 135:5. Psalm 136 is another next conference we will look at how to marvelous psalm. It was called the read the signs of the tunes. We have to great Hallel. " This common learn this. The Book of Ecclesiastes thanksgiving psalm was prayed when (3:1-8) offers us a marvelous picture of the Passover celebration of the Jews this providing God. Those eight verses ended. We hear about the divine love of always impress me. They are so God shown in the creation, in the religious, yet so natural, so human. For liberation from Egypt and in the everything its season, and for every conquest of the promised Land:"It is activity under heavens its time: good to give thanks to the Lord for his a time to be born and a time to die; love endures for ever" (Ps 136:1; Ps a time toplant anda time to uproot; 80:3). a time to kill and a time to heal; The people of the Old Testament in a time topull down and a time to build everyday life sawGod atwork in up; human history. When in difficult a time to weep anda time to laugh; circumstances the people couldn't or a limefor mourning anda time for wouldn't anymore seeGod atwork in dancing; humanhistory, thenprophets arose and a time to scatter stones and a time to fulfilled their specialcritical and gather them; encouraging task. I just want to mention a time to embrace and a time to refrain the prophet Ezeduelwho preached from embracing; between 593 and 570 BC. He read the a time to seek and a time to lose; events of the tune in the Ught of God. a time to teep anda time to throw away; The Lord of history, the Lord of the a time to tear and a time to mend; Covenant, can only lead to a time for silence anda time for speech; because he is the God of love. We see a lime to love and a lime to hate; how important it is to have the biblical a timefor war and a timefor peace. picture of God and not to put our ideas, Let us be confident then that every our fears, into a picture of God that we thinghas its own deep purpose and create. Moved by this faith, Ezeduel meaning, that it has a good meaning could announce the reconstruction of which probably now we cannot the people and the realization of the understand. In the necessities of promises God made to David. Ezechiel everyday life. God sends many discovered a deep meaning in the tragic messengers. TRUST IN DIVINE events of a world in disaster. PROVIDENCE means: God leads his

. 11 1990 Retreat at Blackwood people through the darkness to the Light. Lead,Idndly Light,amid the encircling gloom. Leadfhou me on; The night is dark, andI amfar from home, Lead thou me on. Keep fhoumy feet; I do not ask to see The distant scene, one step enoughfor me. (J.H. Newman)

Once again, I leave you with three small pieces of bread: a question, a statement, and a reflection. Can we give the fragments of the puzzle of life a name? How do we spell this name? Statement: Peoplewho have thepresence ofGod around them are extremely sensitive and creative. Using the picture of a tree, what can I say about the health of my leaves, my branches, by examining my roots? If the living, speaking, providing God is my roots, are my leaves green (healthy) or yellow, , etc.?

12- Third Conference

A Living Practice of Trust: Father Jordan

In the first conference I stated that our belief is often too hesitating, too weak. It prohibits trust. To say this in another way,we need clear profiles, dear examples. There is a saying that goes: when want to convert someone, they give him a book;when French want to do so, they give him a person. Letus be French! If we want to know about our Society, its origin, its mission and its reason for existence, we must look to the Founder. The hiture of its past is the person of the Founder. His discoveries, insights, experiences, and vision have not only a personal meanmg, but are the very foundation stones of our Society and so, therefore, have a significancefor the way in whichwe conduct our Salvatorianlife. Let us ask: How did he find the wayto trust? How wasTRUST evidenced in his life? Whenwe speak aboutFr. Jordanto people, whenwe show a picture or a photograph ofhim, what dowe really say? "This is our Founder, the Founder of the Salvatorian Fathers, Brothers and

-13- 1990 Retreat at Blackwood Sisters. Sometimes we may explain in a "values" or "theological virhies") was simple way the apostolic purpose of his the dose link, I would rather say the Society: that all people may know the interdependence, betweenhis daUylife Savior, the true Savior of the world and trust. Fr. Jordan wrote down the (Constitution, 103). Weoften tell people sameideas in hisspiritual diarywhich about the popular and pastoral formula he used in his letters to the confreres "by all ways and means which the love and the sisters. He explained for the of Christ inspires in us" (Constihition, whole community in the weekly 202). But what can we tell in brief about conference the same simple but dear his spirituality, his vision, the convictions which he stressed in his fundamental values of his life? Let me personal spiritual talks. His mind was try to highlight his personality as an "sereno," clear like the Italiansky: clear "expert, a master of trust in God's without clouds. Therefore, he was an Providence. " This is not a self-evident authority, not so much because of his statement. ideas as ideas, but because of his pure Let us meditate on his tnist in God, in intention and of the way he put into "DIVINEPROVTOENCE", wUch he practice what he said. called "My God and my aU!"1 Let us look at how he demonstrated I never counted how many times at the gift of trust in his life! First, let us file end of the "Te Deum" of Anton look at his spiritual writings and talks. Bruckner the chou sings: "In te, I do not intend to give a workshop on Domine, speravi, non confundar in the topic of the Founder's TRUST DsT aetemum" (In you, 0 Lord, I have DIVINEPROVTOENCE. But in order to hoped, let me never be confounded). feel the 'electricity' of this value a little Nor did I ever count how often our bit, let us set up two , two ofhis Founder, front the beginning as a phrases which contain completely the seminarianuntil the very end of his life reality of his TRUSTIN DIVINE as Founder, quoted this psahn in his PROVIDENCE. spuitual diary. 2 However, when we put The first one reads: "DIVINE together how many times the choir PROVIDENCECREATED ME. "3 He sings the mentioned verse asJordan wrote this just after the dramatic wrote it, we would be amazed and separationof the first Sisters in the year impressed. 1885. Fr. Jordan wrote this in large block What does this mean? Each time a letters in such a way that he could not person prays or writes 'In te, Domine, help but see them each time he paged speravi he conquers in hunself the ever through his Diary. present stmggle between anxiety and The second sentence of Pr. Jordanwe confidence. Each time he believes in the will look at is one of his very last words saying Non confundar in aetemum," spoken on his deathbed in 1918;it was he bmlds his house on the rock, not on noted by Fr. Pancratius and reads: the sand. One of the most beautiful sides of the Providence has its own ways. You just need to let it happen and life of the Founder (we call these ' SD, 1, 128, p. 72. IL etc. SJP' l'y22.'p" 6.7;. i5' ?. 165;II' i8' p-169; Cf Index to the Spiritual Diary of Francis Mary ofthe Cross Jordan, ed. by Pr. Bariy Griffin SDS [1990], p. 46-47. 3 SO, 1, 185, p. 125. -14- Third Conference not work at cross purposes with 3. Place your trust in God alone; He it."4 will fight for you like a mighty hero of Between these two poles we can put battle. the whole spiritual life of the Founder and the birth and growth of our Society. 4. Woe to you if you place your It is the current between these two poles confidence in men or riches. that gave meaning to so many events of theyoung Society. 5. Always remain sincere and loyal We inherit a very spiritual document sons of our Holy Mother, the Church of Rome. Teach what she teaches, believe from Fr. Jordan.It containshis last what she believes, reject what she words. It is a 'hymn to trust. ' So simple. rejects. So deep. So exhortative. So encouraging. It lays anobligation on us. Any child of 6. Love one another in the Holy ten can understand it. Do we Spirit. Your charity be manifest to all. understand it, or do we evaluate it as too "low" for our "high" standards? Of 7. Know that I have loved you most the eight different points in it, there are sincerely. I will that you also love one three about "confidence! another.

"Health and benediction to the 8. Sanctityyourselves, grow and Brethren, present and fuhire. Father multiply over the whole earth until the Francis of the Cross makes known to end of time. his spirihial sons who now live, or in the fuhire ever will live, m the Society, In the name of the Lord. Amen. his last will: In this kind of trust the mam factor is 1. Consider as your eternal "patience!" Patience is the secret of inheritance confidencein Divine strong personalities. Fr. Jordan wrote in Providence, which as a loving Mother, his Diary: will always care for you. Let us await the moment of 2. Ferpehial poverty I leave to you as Providence; let us not seek to a great treasure and a precious pearl, accelerate its course; we can which God, on the day of judgment, easily forestall it; the moment of wUl ask back of you. our impatience is not always the moment of grace.

* GdsllichesTagebwh, E, Commentsby Pr. Edwein,p. 285. 5 See Sdmeble's unpublished article: Efausiiber dosSeelenleben Paler Jordans. ZumVerslmdms seiner Aitfzeichnungen, 3 p. (Nr 850422-24) and: An imknosm chapter ofour history: Father Jordan'spact with God, 9 p., (Nr. 850667-75). « L. GERKESDS, Life of Father Jordan, edit. by the BritishProvince, [1978,M. McBride SDS],p. 276-277 7 SD,1, 159a,p. 103.See also the letter of H. Newmanto Wilberforce,17 July 1859: "I havealways preached that things which are really useful, still are done, according to God's will, at one time, not at another - and that, if you attempt at a wrong time, what in itself is right, you perhaps become a heretic or schismatic. What I may aun at may be real and good, but it may be God's will it should be done a hundred years later. " (Letters and Diaries, ed. S. Dessain, XK, p. 179) 15 1990 Retreat at Blackwood Thiswas what he was writing in his the Sisters. Pr. Jordan wrote to her on Diary (about 1880). And what did he the first day of 1884: write to the first Sisters' community in I know your generosity in Neuwerk? sacrificeand consider thatyou Let us always wait for the time are called to higher things; you appointed by Providence. The will hardly reach them, however, Lord does all things well and if youalways stay in Neuwerk. forsakes no one who puts his Ponderit over in the sightof trust in Him. Let us earnestly God.' endeavor to be filled with Letme touch upon two questions apostolic spirit, to suffer submitted by the retreatants. What kind apostolically, to pray of person wasFr. Luethen apostolically, to work and what about Mother Mary? I would apostolically. Let us remain simply like to say one thing: namely, inwardly united to the Crudfied what time says about these two and never allow ourselves to be personalities. Just three weeks after the separated from Him in eternity. first meeting with Fr. Jordan in July, TheLord bless you and drawyou 1882, Mother Mary wrote a poem, very more to Himself [...]."' simple, but with the exact same words, Why is this such a prophetic phrase, same terminology, as Pr. Jordan. This, Jordan speaking to women in this after only three weeks. She was a apostolic way? The founder of Steyl confidant of the Founder to the very end (Arnold Janssen, founder of the Society of her life. There were two different of the Divine Word) used women in melodies before they met; one melody those days only for help in the kitchen after they met that July. They sang only ofhis houses. In the beginninghe did one melody of the apostolate, of not think about the apostolate for them. suffering, ofpraying, all for the sake of And herewe find Fr.Jordan exhorting mankind. these religious women in Neuwerk to be The second person: what did Fr. apostles. Imagme what this meant in Luethendo after he met Jordanin those days. To work apostolically, to February, 1881? Luethen at that time suffer apostoUcally, to pray was a well-known spirihxal writer. He apostolically. These arereally prophetic wasthe editor of a priests' magazine and revolutionary ideas-to incorporate AMBROSIUS. We have his words about women into the apostolate for the sake his vocation. In his memoirs of 1910 of the world. (one year before he died) he wrote: "The "Patience"was also the strong power idea to leave the Cassianaeum (the behind the vocation of Mother Mary of institute for whichhe worked) came theApostles. The more "patience"grew from heaven at once, and I left this in her, the more her vocation to join Fr. institution and I joined Fr. Jordan." Jordan matured. She waited from 1882 Suemonths after meetingJordan, until 1888when she evenhially came to Luethen published a brochure which Tivoli to build up the second order of gives us the original idea of Fr. Jordan. LrttCTof 13.11.1884in DSS X, Nr. 184,quoted according Afaflin^, H-A-2, Rome, Salvator Mundi, 1980, Excerpts from the Founder's letters, p. 10. Letterof 1. 1. 1884,in DSS X, Nr. 174,quoted according MailingII, o. c.,p. 9. -16- Third Conference Published in July, 1881,you wUl find it confidence. Only in eternity wUl they is the best presentation of the ideas of see what they could have accomplished Fr. Jordan. Unforhmately, no one has if they had trust; and how poor and really discovered the value of this needy they were because they had not brochure. It is not even translated into built upon the Lord and depended English.We have only the early upon Him for everything. published Constitutions whichdo not It is distressing these days that Faith really capture the early spirit. The real has so decayedthat, more and more, spirit of Fr. Jordanyou will find in this we have to do things by good example brochure of Fr. Luethen. In my in word and in deed, in keeping with dissertation I compared this brochure living this trust. with one in Italian which really pales in You know what the Holy Spirit comparison. The Italian version didn t enjoins in the Scriphires and the understand the charism, the spirit, the Savior Himself says: "Your Faith has vision of the Founder. saved you." Let me touch on one further question. How often does He say tMs and If we could have Pr. Jordan here with us nevertheless how much Faith and rightnow, I would askhun: "Whatdo confidence does man have in his own we have to be? How can we do it?" I position and works and undertakings? would like to play the role of Fr. Jordan, How much does he show off Ms own to say in this year (1990) and in this skill, human reckoning, and does not country, his original words, with tone think of Him from whom all our help and melody. "Patience" and "Trust in comes? God" were common themes for other St Bernard says: "Cast your cares pioneers founding the various new upon the Lord..." The great also religious communities at that time! In all says: "Nothing makes the great power of God more dear than that fact that the letters of Pr.Jordan, we can hear the echo of this fundamental belief. Where He makes the one powerful who builds with His help." God guides, he provides. Through He who trusts in the Lord will not storm and wind, through problems and sink or fall. He whose strength is the difficulties, through joy and peace. Lord will not fall unless falling pleases Wehave a marvelous speechon trust: Confidence (Trust) in God the Lord, and that will never please Him. I would like to leave you a special May you always be animated by a heritage, if I may so speak, and this great, strong trust in the Lord. If you do heritage is a great confidence (trust) in God. not have it, you are in for some unfortunate experiences. Again and It is very distressing these days to see how little trust there is in the Lord; again I say to you: "Put your teust in the Lord." how mankind, like a pile of wriggling In all your struggles, and sorrows vennin, moves itself and has forgotten and works and deeds and conduct: the power of Heaven; he does not look above whence strength and power and "Our help comes from above!" "In te, Domine, speravi, non ability come. confundar in aetemum" should always 0, if only people knew what the Lord has given them through be your motto in all your works and business. 17 1990 Retreat at BIackwood How shameful it is to shrink from Shoutmightily like a trumpet every difficulty when all human help through all theregions of the seems to be lost; then all the more must earth, that every creahire may you trust in God. hear! How can someone sayhe has trust in God, when in all his needs and Fly asan eagle and asan sorrows and works he loses heart, andwith a greatvoice caU all the .when everything seems to be lost. living to the holy battle to fight There confidence in God needs to be forthe supreme Commander established. with the army and sublime array "Whenhe hopes in Me, I will save drawnup inbattle. him." Hold fast to this trust in God; Rouse andsummon thesleepers! live as much as you can according to the Will of God; have great, great trust Spurthe inactive! in God in all you undertake, so that eachof you, as the Society itself, will Shout,shout as the angelswho, be powerful. withthe trumpet, convokethe We build on our smallness, on what living andthe dead to eternal man deems laughable; and so will you judgment! build everything. But the Lord is our Fearnot, forI, the almighty Lord, help, nothing can shame us even if all amwith you and I willbe your arrays itself againstus. In all the powerfulhelper. attacks againstyou, cry out: "Who is like God?" Fr.Jordan strongly believed that Live in the conviction that trust in thingshave their ownmomenhun. In God crushes the hellish fiend. time every thingwill be ahight. Rebellion or discontent will solve I leg you to take note of this for your entire life; then you will have a power nothing. A difficult sihiationhas never and strength nothing can overcome. beensolved by discouragement, but Live this trust so the Society itself alwaysby trust m God.Listen to some . will become all powerful, and no keyhistorical points: hisstruggle for power of hell or the world can clarification in his vocation; the overcome it . inthe ;the {Chapter address, April 27, 1894] private audiencewith Leo XHI; the problem withthe change of the name Fr.Jordan was strongly convinced "Apostolic"of his Society; the intrigues that hecollaborated with what ofsome of those in authority in the Providence hadin mind for him. God Church;the separation ofthe first group gave him a musical instrument and ofSisters; the success of the press Jordanhad to findout what kind of publications; thenew foundations: musiche had to play inthe Church. It Assam,, Tivoli. Histrips to St. becameever clearer and clearer for him. Nazianz, Hamont and Wealdstone; the It wasnot the softlegato ofthe recorder, presscampaign, etc. but thesharp stoccato ofthe trumpet: TRUSTIN DIVINE PROVIDENCE played duringhis entire life thesame Translatedby Fr. J. Schommer, SDS, quoted in Exchange of Thoughts, Nr. 7, June 1988, p. 12-14. "SD,1, 190,p. 129. -18- Third Conference role as the drummer had in the Compassionate and approachdble, "Bolero"of Ravel. We understand affableand paternal... nothing about our Society unless we TRUSTINGDEEPLY IN DIVINE have this melody constantly in our ears! PROVIDENCE. TRUST DSTDIVINE PROVIDENCE devoted son of Mary, makesyou simple, humble, direct, Queenof the Apostles, forthright, honest, just asJesus wants us: Mother ofthe Savior, even like a child. Don't forget: simplicity ... with a visionfor his age is the characteristic of truth! In making ... and ours! yourself small, spiritual greatness is FOUNDER! growing Qn 3:30)! A Salvatorian told SALVATORIANIU me: if Pr. Jordan is ever beatified, he wUl Probably we think spontaneously: be the patron, the type and what about trust in people? Shouldn't representative of simple people, of we trust our neighbors, our confreres people who do their duties every day; and sisters? The Bible is very strict on people who are not proud of their this point: "It is better to take refuge in talents, their health, their money, their the Lord than to trust in mai; it is better beauty, their family, their good deeds, to take refuge in the Lord than to trust their tradition and good name. They do in princes" (Ps 117). And Jeremiah is not put trust m "nahiral" talents, but are also very dear (Jr 17:5-8)!" happy to workwith these gifts for the Because Fr. Jordan was so deeply sake of others. They are "spirihial" rooted in TRUST IN DIVINE people, this means, they act and think in PROVIDENCE," he placed in his the Light of the Spirit, in the Light of confreres a high degree of trust, and God. gave them scope for their creativity. Fr. Jordan is a man! Look at With this "key" of trust, the first how Fr. Thomas Novak described him: pioneers could open the "doors" of their FATHER FRANCISJORDAN new foundations and new houses. (1848-1918) Meditating on the popular devotion of /Aposlk/Man of God... the people, I am often struck by the impelled by a.universal, aposlolic vision intensity of their so-called "belief. " They TO MAKEGOD KNOWNAND light a candle before the statue of St. LOVED Jade, the patron of hopeless cases. They by all people, everywhere, adorn, mostly with artificial flowers, the by all means whichlove for Christ could St. Christopher plaque in their newest inspire. Mercedes car. On the feast of St. Blase A pragmaticman with vision ... (February 3) they want their throats to an aposlolw, gospel-loving man, be blessed with two candles. From a reflective andinsistently prayeiful, historical point of view, we know very ... a PENTECOSTman... little about the lives of St. Jude and St. convincedof his mission,persuasive, Blase. And St. Christopher is a legend! urgent andself-disciplined... We must ask ourselves: what has all this

" T. NOVAKSDS, in Exchangecf Thoughts, Nr. 4, 1987,p. 13. A meditationon this free veise summary of Jordan's charism follows on pp. 14-21. SD, 1, 99, p. 54: "Let your arms be: Mistrust in yourself. Confidence in God. Prayer". " "Giveyourself over totaUy to God",in SD,I, 144,p. S4. 19 1990 Retreat at Blackwood to do wrath TRUST IN DIVDSTE Canwe still live with symbols? Are PROVIDENCE?Many Christiansprefer we still symbol-minded? Or has this a thirty nule on foot to a hesitation to do with our belief? Is our Marian sanctuary once a year to the belief too weak? weekly . When we kneel before In matters of belief there is a thestatue of St.Jude or St.Anthony, hierarchy, -too! Are our habits and instead of kneeling during the customs too strong? Is the field of our eucharistic adoration, there is something devotion, as the psahnist says (Ps 63:1), wrong. A Salvatorianpriest once told like a "parched,dreary andwaterless me: 'The simple people in my land?" Do we know too little of Fr. have more faith in the candles of Saint Jordan's experience of trust and, Blase than they find inspiration in the therefore, do we live and confess too confidenceof our Founder." I replied: little this confidence? "How often have you spoken to them Eachtime a person repeats it by about Fr. Jordan's confidence in God?" himself, it is only a singleword. Each Do we educate and correct people's time a community confesses this, it is devotion? like a poem. Let us speak this So, in popular devotion there must be "Salvatorian poem of trust" in our a hierarchy of values. Let us always try Society, our provinces and houses! to make the distinction between the medium and the message,behveen the Question and Answer session apparitions of Medjugorje and its biblicalmessage of andprayer. Question: What about the so-called "second Thequestion is: what do weput on the order?" main of our heart? Where is the Peter: main altar in the cathedral of our heart? In a dusty nearby chapel or in the When we try to rediscover the middle of the priestly choir? Founder, it is like trying to rediscover a beautiful mountain. We should not fix Letvs put on the main altar of our Salvatorian devotion and on a particular item. We should not this trust-example of our Founder asit is attempt to make a photocopy of what quoted in the British Province Mission the second order was. The challenge of Statement "Like our Founder, Father our time, especially for our second FrancisJordan, we consider a spirit of century, is that we should see the whole evangelical poverty and TRUST IN vision of Fr.Jordan, not just one specific DIVINEPROVIDENCE to be item. Like a mosaic, we need to see the fundamental to our personal and whole picture; then we can put the communal life." The testimony of his individualstones in their place. example provokes our development and We need to be good artists. What is the growth. To venerate means: to keep second order-sisters, intellechials, alive the memory! women? Therefore, as a kind of examinationof Question: conscience, let us asfc Why is there, generally speakmg, so much hesitation Did Fr. Jordan have friends? Peten m OUT midst? Are we ashamed of veneration of the Founder? I think Fr. Jordan did not have friends as we have friends. He had confidants -20 Third Conference such as Fr. Luethenand Bishop (later forced the change. Whatever happened Cardinal) Massaia,with whomJordan to those lay people? maintained extensive correspondence. Peter. That old missionary says to the young In my shidy I could find the reasons diocesan priest, "Go on, you are the one why those men forced the change. One who is called to do this!" This , Bianchi, knew the French way, much-experienced missionarybishop but did not understand the Italian did not say, "Pr. Jordan, you are too situation. He warned Jordan not to young; you don't have enough pastoral contact the Propaganda because in his practice. Go to a parish. " No, he always drafts Jordanspoke about "mission advisedJordan untU the end of his life: houses. " In German, the words mean "Go on!" Jordansaid that he hadbeen simply some connection with missions like a father to him. and have nothing to do with the The relationship Jordan had with Propaganda. Jordan had very good Mother Mary was deeper than a contacts with the Propagandabecause, friendship. It was not a spiritualized as a student of oriental languages, he friendship, however; it wasvery was sent by the Propaganda to the practical. Imaginea fifty-year-old Apostolic Delegate in Cairo, because he woman saying, finally I have found the knew and the eastern churches. sense of my life. I will join Pr.Jordan This shows that there is a lack of because he is singing the same melody knowledge of what was going on in the that I want to sing. It was an orchestra. different countries. Bianchi, the He did not have friends as we consider conservator, passed a very severe friends. judgment. A Jesuit, Cardela, passed a A lot of confreres and sisters were his completely different judgment; he was friends. For example, the Third General very much in favor of this new Chapter had a problem. Who will tell Pr. foundation. Cardela was the director of Jordan, founder, general, that the retreat house where Jordan and von the time has come for someone else to Leonhardi made their retreat before take over? It was not Fr. Pancratius but founding the Society on December 8, a "personal friend" who came to him 1881. Cardela knew Jordan. I searched and told hun that it was time to consider theJesuit archives and found the diary resigning. Jordan said that he needed of this retreat house. It showed that in time to think about it, to see if it was the 1883 Jordan was invited to conduct a will of God. The next day he announced retreat there. Cardela was confident that that he would resign. It wasnot easy. It Jordan could lead a retreat. Cardela said was the most difficult decision of his that the new foundation was really too life. He had friends who prayed the enthusiastic. He said, "If the work Breviary with him near the end of his comes from God, it wUl stay; if not, it life because he was too ill, too nervous will perish." Two different eyes (Bianchi to do so alone. and Cardela) looked at the same thing. We should look with the correct eye. Question: Let's look at the whole mountain. In the early days, Jordan had lay people involved with him. Then Rome Question: What about the third degree or order? 21 - 1990 Retreat at Blackwood Feten The magazineshelped to maintain Here we must make a distinction. In contact. They were like benefactors.) 1882,Jordan wrote letter and after letter There area lot ofmyths. Jordancould all over the world, even to the USA, to animatepeople; hecontacted many. He make the Society known. He had encouraged them to read, to pray, to magazines, especially NUNTIUS have religious instruction. He met a ROMANUS fTHE ROMAN priest (Pr. Heiden) at the Days MESSENGER). But he couldn't do of 1880. Heiden had a parish in southern everything. What about , Bavaria and he agreed to follow and ? What is this ? It Jordans formula. I found lists ofpeople, .was growing and changing. The about 300. Tliey followed Jordan's Historical Commission published an prescription about daily prayer, article before the General Chapter of monthly confession and communion. 1987, in English, showing the historical They agreed to promote the third order, development of the third order. It will but it depended upon Fr. Heiden. When help you to understand. he left, it died. There were other traces. The third order was in Manhia. It was in Einsiedeki and we learn much about Luethen since he wrote his magazines there. But to say there were a thousand Question: people following Fr. Jordan - forget it! But what about the lay people? Did I wonder about the Society if Jordan Jordanhave contact with them after hadn't met Luethen. What about the Rome had stepped in? Sisters if hehadn't met Mother Mary? Peten I hesitate to answer. The Church Question: forbade hun to use the title "apostolic." I heard that there were men and The apostolic spirit remained, however. women in all three levels. The third Seehis "De Apostolatu." level involved prayer and reading. Is it a my&. that lay people were in the first Question: level? DidJordan have people workingwith Peter. him before the Church forced him to No. We have one women in Neuwerk form the Society of the Divine Savior? If who was, in theory and practice, a there were, whatbecame of these member of the first; rather the second, people? Why do you hesitate to answer since the fast was male, the second this? female. There was an Italian, Di Bona, Petei: but we know little about him. I will bevery detailed, very concrete. Afterwards, the terminology changed (Sidecomment: I heard that there were and Rome said: the first order is male; over a thousand people associated with the second is female; and the third is Jordan.) (Second comment (Bro. like the third order of St. Frands. Jordan Reimar): I read that he had seven then created the Angel - a groups allied with him. The Founder union of the cooperators and kept touch with them for a long time, benefactors. It is a very complex pichire. but they were not part of the Society. -22 Third Conference Comment: (WiIIis): the dociunents is very complicated, Perhaps the difficulty is faying to working with the original French, answerin categories that weunderstand German, Italian, English, etc. It is todaythat do not describethe reality difficult to separate myth from reality. back then. Comment (Fekarske): Comment (Scan): . It is a danger to use the categories of It was evolving. our time to examine the realities of the Peter: past. Yes, the terminology was changing. Peten We had a German terminology, an I would suggest forgetting this Italian terminology, and a complicated stuff because it doesn't help terminology, and then English. Even you. Don't forget the mountain. Avoid within German the words vary-grade photocopies of the past, worrying over or level; benefactor and cooperator. details. We need to consider what Then the third order of St. Francis came people need now. History can be a in. The Sisters of Mother Streitel were burden and not a source of inspiration members of the third order of St. Francis in this case. and the second order of Fr. Jordan. Comment: (Reimar): Jordan had the permission of the Remember at Jordan's time religion Franciscan general to accept lay people was forbidden in . Priests had (and the Sisters were juridically lay to vow to the state. Jordan refused and people) into the third order of St. thus went to Rome. His idea was to Francis. Very complicated, but it made bring the faith back into Germany by sense to them back in 1881-85 to be means of pamphlets, etc. Then came his involved in an apostolic way. Five years idea of founding this later the third order were the with the lay people and how they benefactors and the fourth order was expressed their faith. The German the Angel Sodality, followedby the people needed something to keep up fifth, sixth, and seventh. Going through their faith.

23 1990 Retreat at Blackwood

And now, three pieces of bread: A question: What do we put on the main altar of our Salvatorian devotion and consecration? A statement: A difficult situationhas never beensolved by discouragement, but always by trust in God. A private task: If youwere to send a postcard with thephotograph ofFr. Jordan on it to a friend or acquaintance, what would you write? An alternate: whatcan you read in the faceof Fr. Jordan by meditating upon a photograph of him?

24- Fourth Conference

The Gro wth of Trust: The International Salvatorian Society

In the first step of our retreat we meditated on the adventure of trust, taking the example of Peter walking on the water. The second conference dealt with the roots of trust by seeing the present andproviding God of the Bible. Thirdly, TRUST IN DIVDME PROVTOENCE is always in the first place a matter of living persons. We meditated on the impact of TRUST IN DIVINE PROVIDENCE in the life of our Founder. Now we want to consider the Growth of Trust. "Growth is the only evidence of life" (T. H. Newman). Let iis look at our international Salvatorian Society with regardto the main melody TRUST IN DIVINE PROVIDENCE. Does she play the first violin? Does sheregister the stops well? How can we think about her and especially how can we grow in trust withinher? By Society, I understand both the male and female branch, together with the Salvatorian lay associates.

-25 1990 Retreat at Blackwood Seenthrough the eyes of Fr. Jordan, maturity to be struck more by the who founded the Society, and seen goodness and faithfulness of people through the eyes of the Church rather thanby their unperfections. authorities, which approved her, we When we think pessimistic and gloomy must admit and repeat: the Society is the thoughts, that's the worst form of work of God! She is a gift from the Spirit ! Pessimism is the purest form of of God to people, like a jar, that means: atheism. The most atheistic thmg people she received the chaiism of the Founder can utter is 'You can't do anything and she kept it. This is a confession of about it!' That's just another form of the faith! It is God who wanted to reveal old Greek concept of "fate." through this human work something Abandoning hope threatens us the most. about himself, abouthis work of Look at Jordan's chapter talk about salvation. "Ut omnes cognoscant-that despondency or fearfuhiess on March all may know" (Jn 17:3) and "Ite, docete 30, 1894: "Please," hebegged, "do not omnes gentes-go, teach all peoples" give in to fearfulness!" (DSS, XV, p. (Mt 28:19) were the main themes of this 746). work! There is a way of seeing apostolic To say it in the language of the sufferingswith the eye of anapostle. Salvatorian associates: 'to bring Christ The sufferingof the apostle is, formerly back into the market place'. Fr. Jordan andnow, a matter ofno lessimportance. understood himself as an instrument of It is indispensable. Because it is the God's saving design. He was chosen as certain way God uses to guide the an example of God's preferential love. apostle to build upon himself and to We are invited to express the image of confide in his own forces. Remember God in this Society like a sculptor tries Peter on the waves. Look at Fr. Jordan. to reveal the image in his statue. He named himself: of the Cross! Love Let us now examine and meditate and the Cross are indispensable. To be wherewe in our international Society in any relationship always includes a can find signs of DIVINEPROVTOENCE preparedness to face the Cross. "The and how we can identify them. Or works of God prosper only in the speakingin the above mentioned shadowof the Cross." imagery: the jar not only receives and Let us try to collaborate with all the keeps but has to pour out! Otherwise.... signs DWINE PROVIDENCE gives us! I There is a way to consider facts and will try to spell out and to read "some" developments in our international characters, some key words DIVINE Societyin a rather superficial, negative PROVIDENCE has in recent years given way. People see what they want to see. to our Society. I will do it in the way They are attracted by the power and the farmers forecast the weather with their fascination of shortcommgs (mostly of "nahiral" instruments rather than the others). In (his areathey arewell television forecasting with its trained. I am not saying their view is computer" instruments. And we know wrongor does not correspond to reality. how often farmers are right! Nahire I only say, there is still another way to teaches us everything! You can call see things in a different perspective, in thesewords "values." Jesusgave us the an deepersense. It is a signof spiritual duty to read the signs of the times by ' SD, 1, 163, p. 107. 26- Fourth Conference saying: "Inthe eveningyou say, 'It wUI guest of the South German provincial be fine; there's a red sky/ and in the chapter of the Fathers and Brothers in morning, 'Stormy weather today; the September, 1990. sky is red and overcast. ' You know how f. The three Brazilian Salvatorian to read the face of the sky, but you Provinces are working together in cannot read the signs of the times" (Mt history, spirituality and laity in CIP 16:2-3). The "signs" are the miracles (Collaboration Inter-Provincial). worked by him (Mt 11:3-5; 12:38); the g. A Salvatorian priest (P. Portland, "times" are the messianic age. USA) was the facilitator of the last Signs of Growth in Trust General Chapter of the Sisters (1989); Sister Beverly was on the steering 1. Growing exchange and committee of the General Synod of the collaboration Fathers and Brothers in 1989. a. Joint meeting of the two generalates h. Exchange of the monthly renewal twice a year-for the present andpast material (renewal plan of Rome). generalate. i. Invitations to Salvatorian b. There are Provincial bulletins: celebrations are much more widespread England, Tanzania,, , than they ever used to be. Zaire, USA, etc. Since the General Synod j. The British Province has several 1985 where a good relationship between times invited a retreat director from the the various Provinciab was established, North American Province. the bulletms seem to contain many more k. The work of the British Province in items of information and interest about other Provinces. There is reflected in teaching English to the Polish members destined for Tanzania. They also are these bulletins a deeper concern for each engaged in formation work with new other. members from India and Sri Lanka. c. There is the outreach of Don Skwor 1. There hasbeen much cooperation to the other Provinces as editor of between the Provinces to bring about HOPE-Sahatorim Newsktler. He has the new theologate in Tanzania, established relationships with the editors of all the other Salvatorian especially the new library. m. There has been a great deal of publications in the various Provinces. d. Often a Province will invite a inter-European provincial cooperation in connection with the "Werkwoche" m representative of a neighboring Passau. Province to its provincial chapter. Of 2. The Cause of the Founder course, there is always a delegate from a. A growinginterest withinthe entire the Generalate at the provincial Society (11.9.1982:statue of Fr.Jordan in chapters. Steinfeld), new leaflets and posters on e. The Sisters have also invited the Founder (1987) which can be seen in representatives from other Provinces to churches (Wealdstone), and houses their provincial happenings, eg, in (USA). April, 1990, for the first time the b. In the last will of a Salvatorian (Fr. German Province of the Sisters invited EugeneGallagher), he askedthat there the Austrian Provincial to its provincial be no panegyric but only some words chapter and asked for a copy of their on the work of the Founder (funeral in statutes! The of the Wealdstone, 24.9.1990). Sisters of the German province was a -27- 1990 Retreat at Blackwood c. The translation of the Spiritual Lanka (Cletus Lowe in Wealdstoneon Diary in English (1979), Dutch 8.7. 1990). fTranscription, 1987), Portuguese, c. In the year 1990: the "first" Chinese French (in preparation), Italian (in in Taiwan (Heiland der Welt, preparation, 1990), Spanish(1988). 1990, Nr. 2, p. 11, with photograph). d. The translation of "Exhortations d. In the year 1990: the first eight and Admonitions" in Spanish, French Indian boys were accepted into the (in preparation). candidature by an Indian Salvatorian in e. Heritage trips in the jubilee year of Carmelitanum in the state of the Sisters (1988). (Heiland der Welt, 1990, Nr. 2, p. 34). f. The interest of the beatification e. The international of the process of the Founder. Sisters in Vienna (in the year 1990: more g. Joint seminar on FatherJordan and than eight different nationalities). Mother Mary in the "Werkwoche" in f. In the school year 1989-1990: the Passau (1989). Salvatorian Sisters in Vienna have a h. Quotations about Fr. Jordan in the school (Salvatorschule, Vienna circular letters of the provincials: International Centre) with twenly-eight different nationalities and about thirteen 1) "Do not forget to pray for the Founder's cause. If you have any different religions! (hi the schoolyear 1990-1991: fourteen different information concerning the Founder - something you might nationalities). think trivial - please let us have it. g. For the first time in our history Every little thing is of the greatest there is a Salvatorian priest from importance" by Pr. Jim Bradley, Tanzania (Fr. Genifried P. Nnai) staying SDS, Provincial, in British Province in the Motherhouse in Rome Bulletin, Nr. 4, 24. 8. 1990, p. 3. (1989/1991) for ongoing shidies in spirituality. 2) "From the replies to our h. The formation meeting in Heverlee questions, we want to emphasize (Belgium) (with young Scholastics and this theme in the of the Sisters from various parts of Europe) on provincial chapter: The Founder the occasion of the 25th anniversary of andthe Salvatorian: how can we the scholasticate (August 1990). ourselves deepen our relationship i. The meeting of the juniorates in 1988 with the Founder and make him (joint ). and the mission of the Society 4. Salvatorian Associates better known" by Fr. Richard a. The annual meeting of the Austrian 2ehrer, SDS, Provincial in Associates with the Fathers, Brothers Rundbrief. Kurznachrichten, Nr. 29, and Sisters (on September 23, 1990, over (90/6), Munchen, 1.7. 1990,p. 2. 300people met in Mariazell; in 1989, joint conference in Viennawith Fr. Paul 3. Intemationality Portland as a guest). a. The meetings of the international b. Thejoint meeting of representatives commissions: history, laity, and of the two generalates, of the Fathers, charism. Brothers, Sisters and Associates in Rome b. by Cardinal Basil Hume (May 1990). of the first Salvatorian priest from Sri

-28. Fourth Conference c. The Austrian Associates published a salvation - wholly - holy - healing - in "JordanLent Calendar" (1989,1990) in prayer - sharing in community - Christ Mistelbach. the Savior - for the glory of God - for the d. The Italian Sisters in Porrino are salvation of all - may they know - lay doing well with their first initiatives associates-to go - to bear the cross - towards the laity. with all means - in patience - to 5. Literature proclaim - to evangelize - trust in Divine a. German Jubilee book in 1981, Providence - moved by the Spirit - to see translated in Dutch (1985), Spanish the signs of divine Providence - zeal - edition (1986), English in preparation. etc. b. Meeting of English speaking people All these words are summarized and during the Synodof the Fathersin 1989 rooted in the concept of TRUST IN in Rome (together with Sister Beverly) DIVINE PROVIDENCE. Salvatorian regarding translation of Salvatorian language always is simple; therefore texts into English. everyone understands us. 6. Spirihiality Salvatorianinternational languageis a. Salvatorian retreats and days of not in the first place a specific language recollection on Salvatorian themes spoken in the Society, like English, or (Founder, spirihiality, history): Belgium, German or Polish. But it is the language Germany, Tanzania, , of the whole Society and of its Founder. Switzerland, USA, Zaire, etc. It is his spiritual and apostolic language. b. The Provincial of the Sisters of And this is far more than a specific gave some days of recollection culhiral language. for the male Swiss Province (AprU, We Salvatorian Fathers and Brothers 1990). have to learn to understand and to c. The former Superior General of the speak the "language" which the Sisters (Sr. Irmtraud Forster) gave a talk SalvatorianSisters speak. Let us try to for the male renewal commission of the be more interested in the beatified South German Province (1990). Mother Mary of the Apostles and the d. A set of stoles in Wealdstone (one language she used! On the one hand, to side the globe and the cross with SDS, knowPr. Jordan in a universal way is to the other side the teaching Savior), look at her. She is the female mirror of made by the Sisters in Sri Lanka. Fr. Jordan's charism. On the other hand, 7. Salvatorian Language to understand Mother Mary, is to look A character, a word, a few phrases: at Pr. Jordan. He is her male guide and together they bmld up the language. confidant. The Congregation of the Salvatorian Fathers, Brothers, Sisters Sisters also reflects Jordan'scharism and and Associates are kindly invited to spirit and it also shares his gifts! Let us create and to use a Salvatorian not forget this! We as men have to learn vocabulary. There exists akeady a to listen to the female language and to 'mini-dictionary' with Salvatorian key try to interpret their way of loving God words like: all - everywhere - humility - and neighbor. We are educated to speak to announce - like an apostle - here and only a male language. now - which the love of Christ inspires -

2 Sr. Ulrike Musick, Kur2biographie (Stadia de Historia Salsatoriima), Nr. 1, (1989), English translation now in preparation. 29 1990 Retreat at Blackwood We SalvatorianFathers, Brothers and easier for God to deal with the simple Sisters have to understand and to speak people than with their ! My the language the Salvatorian Associates answer basically is that I work to help speak. I mean by this not so much the Salvatorians realize the importance of "technical" language. I have more in this gift of God that we have in Jordan mind the language of the "heart" and - his importance for the Church, for the way they speak about TRUST IN the Society, for each of us individually. I DIVINEPROVIDENCE. Mostly, they try to unwrap the gift called Jordan. use very short and simple words (e.g., 2. Prayer through the Intercession of be quiet, every thing is o.k., the Lord Fr. Jordan will help, etc. ). God works through Whafs the point of praying through people according to their nature, their the intercession of Fr. Jordan? A look at language! Give our ears a chance! With the healing testimonies preserved in the a common Salvatorian language, we are postulation archive reveals some able to see where DFVINE interesting insights. There were years PROVIDENCEoperates today! when many letters were sent m from A Special Sign of Growth in Trust: many Provinces throughout the world, Jordan Becomes testifying to the intercessory power of More Of an Intercessor Fr. Jordan. People believed in the power of prayer and they got results! Today You surely expect me to say something about the beatification we would call those results "healings." process of the Founder. So I would now Then we went into a period in the late sixties and seventies when there were like to speak briefly about the almost no such testimonial letters beatification process of Fr. Jordan. 1. The Work of the Foshilator witnessingto the intercession of Pr. Sometimes I am asked by religious Jordan. Belief in his intercessory power colleagues, i.e., non-Salvatorian waned and little happened. People were colleagues: "What are you doing in skeptical and enlightened, self-assured and self-siiffident. People believed more Rome?" I respond by saying that I am responsible for the beatification process in the doctor- a new demi-god!-than for the Founder ofthe Salvatorians. I get they did in the power of prayer and in somewhat bored by their self-assured the power ofJesus. reactions: "Our Founder doesn't have to For example, in the General Chapter bebeatified or sanctified. Wecan go on of 1969, no one was very interested in Jordan and the cause for his without him. Let hun be in peace as he beatification. There was more interest in was and is." Most of the time I just snule at their the third world and our money should response. But afterwards, I think to be given to the poor. Sueyears later, at myself, "Whoare we to decide for the General Chapter of 1975, a number ourselves whatis or is not necessary? of delegates said, "Weneed Fr. Jordan." Canwe, darewe, actso nonchalantiy Two groups emerged. One group with a gift of God?" These same encouraged intercessory prayer to colleagues speak about the necessity of Jordan. The other group said that it reading the signs of the times, of would be better to visit a sick person appreciating the gifts of God. It is much than to pray to a dead Founder. At the ' Taken from Exchange ofThoughts, Nr. 11,June 1989, p. 26-31. 30. Fourth Conference General Chapter of 1981, eachproposal relatives saythat they sometimes pray received approval when it could be to a deceasedhusband, wife, and feel shown to have something to do with Fr. their help. They ask me about this and I Jordan.At the 1987General Chapter, I say that it is all right; you feel their was invited as Postulator General to presence. Likewise,Founders do not come to speak about the beatification abandontheir life's work whenthey are process. It is like the waves of the sea. with God. They stay with God as an Interest ebbs and flows and the same intercessor, as an advocate for us and applies to intercessory prayer. for our work. If you believe this, you pt is only fair to note, however, these wUl pray accordingly. Those who have same years were years in which we no faith in this religious dynamic began to discover anew our roots and process, receive no answer. Like I said our charism in the person ofJordan and above: If you pray, you receive; if you his spuit - as part of our renewal of don t pray, you don't receive. our Constitutions. The deepened Would our communities not be better knowledge proceeding from the off if they would begin to pray again for research of that period and the resulting the help of Pr. Jordan? With confidence? Constihitions flower now in a deeper With patience? With humUity? With reverence and veneration for Fr. Jordan perseverance? Would our apostolic as well as deeper desire to press ministries not be more fruitful if we forward for his beatification). became "people of prayer" like Jordan? Now the greatest number of these Or to put it another way, whenwe want testimonials aboutFr. Jordans power something more profound in our come from (and Tanzania), as prayer, isn't the daily hour of prayer the Fr. Karl Meier also found out when he best antidote to an overly busy went there on a recent visit (1988). "Fr. acUvism? Real veneration for the Jordan is much venerated in Romania!" Founder is only shown through our reported Fr. Kari, "The people pray prayer. We can learn a lot from simple fervently; they believe; and they are folk. Are we simple, humble enough to healed!" I've always encouraged believe and pray like this, or are we too listening to the simple people. A few headyand cerebral? Moreover, what weeks ago I received testimonies from role do these "heritage toips" or . Fr. Arno Boesing reported about "pilgrimages" to the places of Fr. Jordan the simple people he is working with. and Blessed Mary play in our prayer They gave testimonies about the help of and in our lives? Are wejust tourists God's good friend, Fr. Jordan. I will when we travel or are we also pUgrims, publish them. Then you can believe people of prayer, too? something is happening. 3. The Value of the Beatification What's the theological basisor Process foundation for such intercessory prayer? What good can a beatification process With the help of God we are becoming do for us? I will attempt to answer this one great family, even after death. The questionby saying that it canbecome , our beloved deceased,have not like a pair of lungs and like a forgotten us; they continue to be present thermometer. to us and to live amongus in another a) The beatification process is like a way. Check with your family. My pair of lungs for the Society: The spirit

-31 - 1990 Retreat at Blackwood ofJordan helps our lungs to breathein , the depth of his confidence, the the good air and to expel thebad air. So example ofhis simplicity, his radical there should be no negative thinkmg poverty, but also his attention to the about the Founder. Negative thoughts cares and the ever-present problems and conversation block this life-giving surrounding him, his human process. Positive things like reverence, helplessness and imperfections, his spirit and enthusiasm enliven us. sufferings, histrials, his attempts to give Secondly, healthy breathing up everything, his sorrows, his dark strengthens the whole organism. That nights, the hunuliations, the bitter means we must think and speak criticism, the broken nerves - it's all so positively aboutthe Founder; and also very real! They left their human, nahual speak positively about our confreres and real traces on his heart, in his and sisters, his spiritual sons and tenderness. He wasso deeplyhuman daughters, and about the Salvatorian and a man so thoroughly schooled by associates. You defeat your eneniy when the Divine Savior, his best friend. you pray and think positively about the His addresses- so simple, filled Founder. Didn'tJesus encourage us this with images, and so concrete; his letters way? Didn'tJordan live this example? - so sharing, so thoroughly and He would take difficult members (and radically trusting; his diary - so there were a lot of them) to Rome and humanly dramatic, full of the struggle put them, as it were, on his shoulders at with the angel;his language - not the Motherhouse. He was adnured for loaded with abstract reflections, but full this, even though he knew that some of of personally moving, compassionate these members would not be silent. and experiential meaning! Theywent to the Congregations to The Reverend Founder was a man of complain abouthim andthe Society. We the heart, with much warmth and are talking here about family loyalty, kindness. He was like an Italian sky - not blind stupidity! As a postulator, I serene, without clouds, always the same encourage the members to discover (see how that is reflected in both his whata breathof freshair the spirit of diary and his letters - he is not two Jordanis for us and for the Church. different people in his everyday life and b) Tlie beatificationprocess is like a in his diary). Hejust hadto light a fire in thermometer for the Society: As the others, because there was a fire that poshilator, I have the job of measuring burned deeply within him. "He who is the warmth, the love, that the Founder not on fire does not enkindle fire! His injected into the Society and into the beloved prophet wasElijah.5 Churchthrough hispersonal life and Jordan'sstrength washis ability to spirit. That is his unique task - his anunate and enthuse others. In the writings (letters, spirihial diary, notes, 'good old days' we used to call this etc. ), his talks, and his activity must be "zeal for souls." studied deeply. Theway he The postulator, therefore, tries to communicated with people was filled measure the warmth of the times of the with kindness andwarmth andfeeling. Founder; but the transition of that His cordiality, the interiority of his warmth into today's world - that's * SD, 1, 186, p. 126. 5 SD, 1, 161, p. 105; 1, 185, p. 125; IL 20, p. 170. -32- Fourth Conference your job! That happenswhen you know "Hewho is not onfire doesnot enkindk himbetter, speakof him more often, fire!" and love, reverence and venerate him Long live the fire! more deeply! This melody of this retreat Living at the Motherhouse, I fay to act will continue to sound in your hearts, in as a thermometer when greeting your fanuly, in your work. People with visitors, to seewhat is the temperature a melody in theirhead andheart are of their Salvatorian life. This year, for happypeople. Let'sbe happy the first time, the provincial of the Salvatorians. Czechoslovakia!! Province came to Conclusion: Rome. Imagine-forty years of The Reverend Founder and his suppression and fear. Now he could Spiritual Sons and Daughters come as a free man. He could concdebrate with members from all Speaking about the Founder without over the world. He could say Mass at venerating hm is pure mouthing the tomb of the Founder. He could see without anyheart. "Thispeople pays the Pope and celebrate Mass at the tomb me Up service, but their heart is far from of St. Peter. He could buy medals and me" (Mk 7:6), just more words like prayer cards for hispeople. He asked empty husks. A Society without me what I would recommend to be veneration of its Founder is like a translated into Czech since he was in landscape without trees andplants, like charge of the novices. Another shoes without shine. To venerate means: Salvatorian said that the light ofbeing a to keep memory alive. It is not sufficient Salvatorian was still alive after forty to live within a stmchue like a years of suppression. He went into a government, a Constitution, tradition, particular house in Czechoslovakia and vows, ecclesiastical approval, etc. You had the feeling that it had been a can call them in computer language: the Salvatorian house since there was an hardware of the Society. But what about old, yellowed pichire of the Founder on the software? We are challenged to live the wall. All other traces (books, etc.) from healthy devotion, from the had been confiscated. The Czech experience of trust and confidence and provincial is visiting other Provinces to to promote this devotion in our refresh the whole picture of the Society structures. Let us put on the main altar for his people. Things are harder in of Salvatorian devotion the example of Romania. Wehear from only one the Founder. Whenthe father, like the member. It is like a catacomb church. sun, is absent from our lives, the Another example: I showed several children huddle together like chickens from Indiaour archives and against the dull and cold. How can we pointed out severalbooks in Englishfor possibly be spiritual sons and daughters them to read. They said they had in a Society if the Father and Founder is already read them as part of the absent? entrance process into the Salvatorian Fr. Jordan,John Baptist, our Founder, Sisters. ourreverend Father, Servant of Salvatorians (men and women) in God,be for us a treasure in our Zaire are building up that Province, but field. Be a treasurefor us in our since their language is French, they do hearts. Speakto us anew. not have enough material translated for

33 1990 Retreat at Blackwood fhem. We are an international Society on the way to rediscover the essential but do not have enough in French. The charism of our Founder. At the same Sisters in Sri Lanka have a similar time, we are seeing its contemporary problem, wanting more material in their urgency and relevance, which compels native language. The same holds for our us. Fr.Jordan is and remains the only Chinese confreres. I translated the Founder. We are and remain his Jubileebook into Dutchbecause we spiritual sons and daughters, the need material in that language, too. Salvatorian associates, "joined with us "Trust in Divine Providence" as in his spirit and apostolic purpose" like Creative Ferment our Constitution of 1983 says (article 108). What we need for the present and Until now I have not spoken much the fuhire of the Society are about the crisis of religious life. To face "refounders, " refounding persons or up to the present crisis, I would like to "entrepreneurs" to bring TRUST IN introduce the concept of "creative DIVINEPROVTOENCE AS CREATIVE ferment" When our TRUST IN DIVINE FERMENT to life and put it into PROVIDENCEis supposed to grow in practice. depth and width, why should it not become the "creative ferinent?" We are

Our examination of conscience 2. Wheredid I seeDIVINE PROVIDENCE at work? 2. When didwe interpret the so-called every day events as "signs of God" (e. g., crisis ofvocations)? 3. Pleaseextend the list of events. Dowe see them as signs of God, as providential?

Gerald A. ARBUCKLE, SM, Out ofChaos, London 1988. A summary in ReligiousLife; Rebirth through Conversion, edited by Gerald Arbuckle, SM, and David Fleming SJ, Alba House, New York and St. Paul, Stough, 142 p. Religious LifeReview, vol. 29, Sep. /Oct. 1990, p. 272. -34- Fifth Conference

Towards a Sa/vator/an "Christology rr

The way of TRUST IN DIVINE PROVIDENCEis always the way towardJesus, professed in the passage of Matthew (Mt 14:22-23) as "the Lord." Jesus is the Lord of the sea, who invites us to cross the stormy waters to the quiet other side of the lake. When people are really afraid, when they are in a peculiar situation, mostly they talk nonsense. As the disdples of Jesus were in danger, and saw hun walkingon the lake, they were shaken and they shouted out in horror: "It is a ghost" (Mt 14:26). But in this dangerous sihiation, Jesus reveals hunself: "Courage! It is I! Don't be afraid. " (Mt 14:27) This phrase is a very important one that must be interpreted against the Old Testament background. When God reveals himself in signs of earthquake, storm, or a fire, people like Moses, Isaiah,and the other prophets become fearful. The first reaction of God is always: do not be afraid! Noli timere! -35- 1990 Retreat at BIackwood Tlie sameliterary structure is usedby as dark as death I should fear no the evangelists in the . danger, for you are at my side" (Ps 23:4). To Zechariah the angel says: "Zechariah, God chooses other ways than we are do not be afraid, for your prayer has used to, namely his ways and his been heard" (Lk 1:13). To Mary the thoughts. Did Isaiah not profess "For angelsaid: "Mary, do notbe afraid;you my thoughts arenot your thoughts and have won God's favor" (Lk 1:31). To the your ways are not my ways" (Is 55:8)? shepherds on the field the angel said: And did Jesus not say: "In all truth I tell Do not be afraid. Look, I bring you you, unless a wheat grain faUs into the newsof greatjoy, a joy to beshared by earth and dies, it remains only a single the whole people. Today in the town of grain; but if it dies it yields a rich David a Savior has been born to you; he harvest" ffn 12:24)? is Christ the Lord" (Lk 2:10-11). How do Salvatorians as a community When Jesus in our passage says: of believers see and profess Jesus? Do "Don't be afraid. It is I," he reveals they have a specific view ofJesus, their Himself as God, who said to Moses "I own 'Christology?' am who am" (Ex3:14). Jesus is claiming This question is important because the to be the one incomparable Savior, the Society calls itself "SOCIETy OF THE goal of Israel's faith and hope. DIVINESAVIOR. " To clarify that Especially in the Gospel ofJohn, Jesus question, let us give a short historical reveals hunself as "I am" Qh 8:24.28.58; survey on the name. It cansurely help 13:19; 18:5. 8). 1 After the cahning of the us. The first confreres and the first storm and the salvation of Peter, the Sisters (the Salvatoriansmore than the disciples ofJesus "fell at his feet, Sorrowful Mother Sisters!) consciously exclaiming: 'Truly you are the Son of understood themselves to be new God'" (Mt 14:33). "To fall at the feet" is apostles. Thename of the Societyin the sign of divine adoration, made by German hadexpressed it very Christians only to God, not, for accurately - Die Apostolische example, to the Roman Emperor Nero. Lehrgesellsdwft:Apostles going out and And then we find the explicitprofession teaching the whole world! The theme of of faith: Jesus, you are the Son of God. Pentecost had a very special and Youbelong to God. You aresent by significantplace for Jordan. He pichired God. The Jewish fishermen are it and imagedit simply and conaetely becoming Christian believers; Jesus of in symbols that words could not Nazareth is professed now as the "Son adequately express: Mary Queenof of God. " This is the happy ending of the Apostles, the Apostles thanselves, the adventure of trust! dove, the heavenly patrons. All were Doubts, storms, fears were needed to early, basicsymbols usedby Jordan to arrive to this stage, to this growth of project hisunique purposes. Whenthe trust. It seems that God leadshis people official Church had some objections to and each individual believer to life this name, and especially to hisuse of across the waves of emptiness and apostolic, " to Jordan'svery great death. "Evenwere I to walk in a ravine astonishment, this very rich and

' /I am the Ught of the world', 8:12;9:5; 'I am the bread of life', 6:34. 2 Taken fromExchinge ofThoughts, Nr. 11,June 1989,p. 11-15. Exchangeof Thoughts, Nr. 10,March 1989, on Salvatorian symbols, p. 10-14. 36- Fifth Conference meaningful word inhiitively, broke was changed to the through in a deeply rather harmless and moved Jordan. colorless sounding Why not replace word "catholic. "4 Society of the Divine Savior those mandated with Jordan didn't like the one who this because of mandatesthem, Jesus ecumenical reasons. Wehave Jordan s Christ? Never put the apostle in the letter to the Pope in which he gave place of the master, the student in the seventeen reasons to keep the title place of the teacher! Or to say it in "apostolic." another way, in the place of the Nevertheless, the deep reflection in proclaiming, enkindling apostle put the faith and the faithful reflection in depth original enkindling flame, the Teaching went on for Jordan. Ten years after the Savior! What could be more sensible? foundation, someone told him that the What could be a more accurate Latintranslation for his Society'sname re-orientation? really did limp; it was not only not So what we have now is no longer an correct, it was not to the point! The impersonal, thing-orientated, busy, critics were right. "Societas Apostolica functional name (the Apostolic, or Instructiva" did not translate Jordan s Catholic Teaching Society), we now idea into Latin very well. The same have a personal name. problem exists in French. We belong to the Society of the Divine My dear sisters andbrothers, SAVIOR. behind all that confusion about ^.sjw^w/o Thename of this "divine" those strange and foreign (/i person is stamped into the sounding words, there was a l^ circular inscription: profound faith experience for "JESUS - CHRBTUS - DEI Jordan, an experience of prayer FIUUS-SALVATOR;" or and mission. Out of this "JESUS - CHRIST - SON OF confusing history about the GOD-SAVIOR." names for the Society, a new 1881-1981 Jesus is distinguished from and a definitive name finally any other saviors by these and spontaneously burst forth: The words. His uniqueness is asserted. He is SOCIETY OF THE DIVINE "the Crucified" (see the cross in SAVIOR(1893). This experience the background). He is also "the of Jordan might be imagined in j? ^ Risen" (see the bars of the cross this way. .5" '

. DSSXV, p. 353. 37- 1990 Retreat at Blackwood

.whichwe must proclaim (seethe gospel what the Sisters' expectations were; to book in his hand). He is, therefore, the know what were the convictions and "THETEACHING SAVIOR" insights of thosewho designedand (SALVATOR DOCENS). He teaches so produced this seal. Surely it wasa deep that people might be healed; he heals insight of faith that everything is them by teaching. See the many places centered MIJesus. He says,when you in the Gospel. For example, Lk 6:6-11. wantto proclaim healing,when you Jesushealed the withered hand, a want to teach, please look at me. I am symbol of all the human misery for your salvation, I am your health. The whichJesus has come. "He himselfbore reaction of Blessed Mary of the our sickness away and carried our Apostles, moreover, wasa very diseases. " (Is 53:4 = Mt 8:17; Jn 1:29) spontaneous one. "After having been In the Lukan version of this passage saddened by that change from according Mk 3:1-6, there are some 'apostolic' to 'catholic' in October, 1882, peculiarities whichstress Jesusas I am now very happy and I will thank teaching Savior (Lk 6:6-11). Jesus is God for this new name which leads us presented in the synagogue as teacher nearer to the SAVIOR. "6Now you can ("to teach, " v. 6) and, therefore, we hear understand how and why our confreres his question: "Is it permitted on the and sisters underline thosepassages in Sabbath to do good, or to do evil; the Bible which refer to the to save life, or to destroy it?" (Lk SAVIOR, saving, healing, or 6:9) The cure of people builds a other passages which amount to part of his teaching, a teaching the same idea. Fr. Pancratius which intends to be healing. himself gave us an excellent Jesus afterwards "called the example of this in hisbiblical Twelve together and gave them exegesis on the Tihis passages power and authority over all (2:11-15; 3:4-which are inscribed devils and to cure diseases,and around the ceiling of the chapel he sent them out to proclaim the in our Motherhouse in Rome). The first kingdom of God and to heal" (Lk 9:1-2). sentence of the new Constitution (Mt 9:35 teaching in synagogues, formulates those ideas as follows: "The proclaiming the good news of the goodness and love of God for humanity kingdom and curing all kinds of disease have appeared in Jesus Christ" (Const. and all kinds of illness.) 101). This "goodness and love of God The Salvatorian Sisters have a similar for humanity" are not embodied in nice, idea in their Salvatorian seal and slick, superfidally smiling, or banner: "I am your salvation, " "Salus charmingly attractive Salvatorians, but tua ego sum." in the characteristics of Jesus as I am sorry that I am not well SAVIOR, as Healer. 7 "There is no acquainted with the salvation in anyone origins and else, for there is no F» background of their -i/*-- other name in the seal; it would be s whole world given to 52AIVS IVA eqo svns- worthwhile to know P.. 3. men by which we are "As described by Isaiah, the servant 'took' our sorrows on himself in the sense that his own suffering was expiatoiy. Matthew takes the phrase to mean that Jesus 'took away' these sorrows by Fifth Conference to be saved" (Ac 4:12). In his name we From the very beginning we had both: go out to the world; in his name we the official name. Society of the Divine proclaim salvation! Savior, and the more popular one, Dear sisters and confreres, the Salvatorian. This was true in every "Jordanists" of earlier times are now language. "Salvatorians. " But isn't there some danger in this popular title, that we put Question: more stress perhaps on ourselves as Was there a problem in getting "saviors. " We are almost automatically approval for the new name "Society of forced to ask what kind of salvation we the Divine Savior?" bring? Could that not mean that we Peter: stress too little the "Society and the That's an interesting point. In the last "DIVINESAVIOR" or the "TEACHING century, there were more than ninety SAVIOR"? Perhaps we think of new societies approved by the Church. ourselves too much as "proclaimers" Their problem was how to find a good and too little as "apostles" and name which expressed the identity of "students" of this "DIVINESAVIOR." the instihite. Some came up with Or to put it another way, we must first strange names. Fr. Jordan's first choice of all want to be healed, so as to heal (Apostolic Teaching Society) was a good others. There canbe no healing for name-in German. The problem arose others without first healing ourselves. in other languages. I haven't found any Jesus is the Christ, as all Christians formal requestby Jordan. Simply the say. Jesus is the Son of God, as the name appeared in documents around Apostles confessed. Jesus is the 1893. There is no official approval. But it "TEACHINGSAVIOR", as the is like trying to stop a water fountain Salvatorians proclaim. You can find our with your hand-the water squirts out "christology" on letterheads, envelopes, in other ways. The Church forbade on wall towels, on coffee mugs, on seals, "apostolic" and "Divine Savior" on albs, on the altar candlesticks in resulted. Wealdstone, etc. We are not just Jesuits, Comment (Sullivan): but SALVATORIANS. This is our creed, We were told that the new name was our profession. imposed. It had been requested by an Let us try to pass from the angry cry institute in the 1700'sbut was not given of Peter, "Jesus, save me" (Mt 14:30) to since the name was too sacred. the joyftd confession of all the apostles: Peter: "You are the Son of God, the Savior!" Thafs not true. We must go to the This remains the adventure of trust. sources. Simply, among the documents, Question and Answer session: the new name appears. There are some hints as to where the name came from. Question: The church of St. Brigid was called What about the name "Salvatorian?" "SantoSalvatore. " In Jordan'snotes Peten you will find the name "Salvatore. " But his healing miracles. This interpretation, at first sight forced, is in fact profoundly theological. It was to take on himself the expiation of sin that Jesus the 'servant*, came on earth; that is why he could take away the bodily ills which are the consequence and the penalty of sin" (NJB,p. 1623, f). ' DSSXV, p. 357, letter of 22.5.1893, Mailing. 7 See P. van Meijl, Our Founder. A Prophet, Heverlee, 1985, p. 130-132, French edition. 39- 1990 Retreat at BIackwood no Church official imposed the name. Wasn t there a society called Only thename "apostolic" wasformally "Salvatorian" in the East? disapproved in 1882.Luethen and Peter: others were ashamed. They didn't want There still is. It predates us and is in the next imposed name, "catholic," the easternrite-MeUdte. They are because of Germany. There a big called Basilians. struggle existedbetween Catholics and Protestants, so Jordandidn't want to use the name "catholic" for his new Question: institute. The word was also offensive in What about Salvator beer? Scandanavian countries and in the Peten Eastern Churches as well. Various It is brewedin Munich,but has eastern bishops favored the title nothing to do with us. apostolic" since they saw this young man, speaking Arabic, etc., wanting to start this new instihite-apostolic, not Question: "Roman," not "catholic." For Rome, You mentioned "Jordanists. " Where "apostolic" meant authority. ForJordan, did this come from? it meant to be an apostle for modem Peter: times. In they were called Jordanists, but Jordan didn't like it. Question:

-4D 1992 USA Salvatorian Centennial Convocation Retreat

{1892-1992) The Society of the Divine Savior (1895-1995) The Congregation of the Sisters of the Divine Savior

For the Salvatorian Men and Women and Salvatorian Associates Courage for the Salvatorian Vision Proclaiming the Savior

"One person who is inflamed with zeal for the faith suffices to set a whole people aright" fFr. Jordan)

Fr. Peter van Meijl, SDS Milwaukee, July, 1992

First Conference

Introduction to the Celebration Talks

Introduction Dear sisters and brothers! Dear Salvatorians! "Although I command the language both of man and of angels, if I speak without love, I am no more than a gong boommg or a cymbal clashing" (1 Cor. 13:1). The language I will speak this week is the Salvatorian language. The tone we have to hear this week is the Salvatorian tone. The melody we have to sing this week is the Salvatorian melody. Please, don't hear my funny Dutch-Italian-English accent of the tone, but listen to the melody. Probably it is more important to listen to what I want to say than to what I really say! First at all, I would like to express my great appreciation towards all those who took the initiative for this unique and marvelous centennial meeting. For the first time in the 110 years of Salvatorian history fathers, brothers, sisters and associates of a whole Province gather for one week! Even the much smaller Austrian Province, which was also founded in 1892 and where a

-41 1992 USA Salvatorian Centennial Convocation close relationship exists between the the invitation, "our Provinces have fathers and the sisters with the decided to celebrate our centennials incorporation of associate families, did together between 1992 and 1995. [...] not do so! It is a new Pentecost of the Both provincial teams are clear on two North American Province of the goals: to provide opportunities for us to Salvatorians, a real 'kairos/ a real "tune deepen our understanding of our of grace" (2Cor6:2b). heritage and charism and to enable us to Secondly, I would like to thank those know each other better. In Fr. Jordan's who derided to invite me to give the words:"[... ] to enter deeply into the talks during this week. It shows an beauty, the nobility, the holiness, the affective and effective recognition of objective of our Society. your Provinces of the work I am doing The speaker as the successor of Fr. for the whole international community: Dorotheus Brugger, SDS the study and the popularization of the I have come to you from Europe as a life, the virtues and the spirit of our member of the Belgian Province, beloved Founder Pr. Jordan and of his educated in the Salvatorian school of work through his beatification process. Hamont by the Salvatorian Fathers Extraordinary situation (1958-1965), nourished by the cooking of of this meeting- the Salvatorian Sisters, who also took Salvatorians gathering care of my football injuries. In my free from all parts of the USA time the Salvatorian Brothers, however, Yes, you came from all parts of the edifiedme by their serene commitment : priests, brothers, sisters, m the garden and far more than associates, all bound together by that whatever school director or prefect beautiful name: SALVATORIANS, would do. Now I am coming to you as called by Jesus, the Savior of the world. the fifth successor of the first postulator Like m Antioch, the first disciples of general of the cause of Pr. Jordan, Fr. Jesus were called "Christians" (Acts, Dorotheus Brugger. ll:26b), so are we, imitators of Jesus Fr. Dorotheus is one of the really great Savk>r, called "Salvatorians. " In your Salvatorians at the beginningof our native tongue, however, that expression Anglo-American Province. Since its "SALVATORIANS"includes both male foundation in the year 1909, it contained and female, both religious and lay three different houses, three different Christians! You don't have to spedfy cultures and three different countries: "men," "women," "associates," like in Hamont in Belgium with Dutch as its other languages, e.g. in Italian, language, Wealdstone in Great Britain Salvatoriani' (for men), "salvatoriane" with English, and finally St. Nazianz in (for women) and "assodatisalvatoriani" the United States, with "American" as (for Salvatorian associates). its language! In the first twenty-five You left your work and family and years of the history of the three houses, came to Milwaukee in order to respond Brugger was an instrument of Divine to the call of the provincial Pr. Paul. "In Providence. According to Fr. Jordan, the spuit of collaboration/' he wrote in Providence has "its own ways. You just ' Quoted in Horizon. NorthAmerican Provinciiil Team Bulletin, January 1992, p. 1. Pr. Jordan, Exhortations andAdmonitions, 2nd edition, p. 140, in the chapter on 'living in the spuit of the Society'. 42- First Conference need to let it happen and not work at in the meantime applied for an cross purposes with it. One of those American passport. In order to receive ways is the fact that Divine Providence American citizenship,he was not chooses daily life and concrete historical supposed to leave the country before situations to lead us. January, 1922. That was the reason OnJune 6, 1914, some days before Brugger did not attend the General World WarI broke out, Pr. Dorotheus, Chapter of 1921. as a delegate ofHamont and In 1919,Fr. Bmgger replaced Pr. Wealdstone, left Belgium for the first Epiphanius Deibele as provindal of the Provincial Chapter to be held at St. Anglo-American Province. The latter Nazianz from June 29 to , 1914.4 had been provincial for ten years: from Because of the war, whichbroke out in 1909 until 1919. Brugger was a blessing August, Brugger could not rehun to for the USA, not in the least because he Belgium and sohe did not haveto be ended the Deibele era. I have the called up for military service. impression that Deibele was a loner At St. Nazianz he was a welcome ('Einzelgaenger') and half an autocrat. help. In October, 1914, he began to He was superior of St. Nazianz since organizethe library; in December,he 1896 and was provincial since 1909. But, became the prefect of the brothers; in asyou know, it is not so easy to find the August, 1915, the treasurer; in right candidates for the different offices. September, he started teaching At the General Chapter of 1927, . After the armistice, difficult Brugger was elected to the generalate as tunes for Hamont broke out. Our house general . Then he became the in Hamont was put under sequester first postulator general of the cause of (state control) by the Belgian Fr. Jordan (1938-1955) and of Mother government becauseit wasconsidered Mary (1938-1951), his most unportant Germanproperty. Pr. Dorotheushad to task for the Society. This is another stay at St. Nazianz.Why? Very simple! exciting chapter in Salvatorian history Our confreres wanted to be free of the whichI will not deny you later on! sequesterby proving that two of the That remarkable day: owners of the houses Hamont and 27th of June, 1892 in Rome Welkenraedt were not "real" Germans. The pioneers of OUT common The first one. Pr. Vergilius Koehnan, "Anglo-Americano-Belgian Province" was Dutch and had became an were sent out by the Founder, a man American citizen at the beginning of with vision and mission, on the 27th of 1914. The other one, Fr. Brugger, had June, 1892. That fact we commemorate not been in Germany since 1914 and had this week with gratitude and homage. therefore lost, in a certain sense, his Today we can ahnost imagine that German citizenship. Besides that, he had moving momait. Fr. Severin Jurek, from 3 GeistlichesTagehuch, D, Comments by Pr. Edwein,p. 285. * Verordnungm desPrmimiaVaipitets der Anglo-amerikamschen Provinz S.D. S., St. Nazianz, Wis., U.S.A., 29. Juni - 16. Juli 1914, approbiert vom hochw'sten Generalat S.D.S., m DSSXI, Nr. 6, S. 52-58. 5 I learned aboutthese characteristicsof Pr. Bruggerand St. Nazianzfrom Mr. JohanMoris, a Salvatorian historian, in his ktter of 23 May, 1992. See also his article on the Anglo-American Province in Anmtes Societatis Divini Salvaloris, Vol. XII, 1983, Nr. 5 and 1984, Nr. 6. A re-elaboration of that article will be published soon in a special edition containing Johan's main articles about Salvatorian history. 43 1992 USA Salvatorian Centennial Convocation the of Breslau, nearly 25 years The next day, June 22, 1892,Fr. Jordan old (born July 4, 1867), ordained on went to the Cardinal Vicar of Rome. Sept. 27,1891, in Rome. Br. Martialis Cardinal Parocdu welcomed them with Braendle, from the diocese of Saint those words "Quam speciosi pedes Gallen, Switzerland, 23 years old (born evangelizantium. " (How beautiful upon on February 4, 1869), first profession on the mountains are the feet of hun who May 1, 1892, and his finalvows on the brings glad tidings. Is 52:7) How many day of his departure for the States June times had Pr. Jordan gone to that Vicar 27, 1892). The third one was the former General to get special permissions! How FelixBticher, nearly 30 years much had he already suffered because old, from Dillingen, diocese of of that CardinalVicariate! Surely, one of Augsburg (born on September 23, 1862); the most unpleasant issues wasthe ordained on September 19, 1891; he died permission to exordse Br. Felix. After as a Salvatorian at St. Nazianzon April four years, the former Brother FeUx now 13, 1938.' stood before him and would depart for The deparhire for the new world was the United States as a Salvatorian priest. unique and moving. Fr. Jordan had an Fr. Felix Bucher: audience with Pope Leo XDI on June 21, One of the three pioneers 1892. This pope was known for not Fr. Felix, who worked more than forty liking audiences. Nearly twelve years years among the Indiansin , is before, on September 6, 1880, after his another one of those saintly members of stay of half a year in the Holy Land, Fr. the Province. Even today people Jordanwas allowed a first private remember him. When he died in 1938, audience to present to the pope the plan (April 13) at St. Nazianz, the Annales of his Society and to ask for his mentioned his exceptional sacrifice blessing. Now Jordan came againwith ("seltene Aufopferung"). these three young men to present them Who of us can unagine the power of to his Holiness and to ask again for his that exordsing prayer? Who of us . The words of the knows the history of that famous prayer pope to them were: "Fate delbene. (Do book, which is now back in the good.) At the end of the audience, he postulation archives in Rome? Who of twice put his hands on the head of Fr. us saw the yellowed pages with the Jordan for the blessing. "Buon official exorcising prayers and stained proseguimento, buoni giovani!" (Good by the strong perspiration of Fr. Jordan luck, dear young people), he exclaimed! (p. 362-366ff)? When Salvatorian parish AsmalesSocielatis Divini Salvaloris, 1.10.1938,m. 6, p. 305. My doctoral dissertation on Pr. Jordan, Louvain, 1990, p. 218, note 44 and p. 143 (hereafter abbreviated as "Dissertation. " It is to be published as DSS XX). Dissertation,p. 218-221and p. 213,note 35. ' Der Missiomer, 1892,ni. 13, p. 102. "Thefirst exoreismtook place onJanuary 14, 1888,DSS XV, p. Uff. Anmles Societalis Dioini Salvalons, o.c., p. 305. The originalbook is entitled Riluale RomanumPauli V. PontificisMaximi lussu Edihunet a Benedicto XIV Auctum et Castigatum cui novissima accedit Benedictionum et instructionimi Appendbc, Editio Typica, Ratisbonae, Neo Eboraci + Neo Eboraci + Cincumatii, sumptibus et typis Friderid Pustet, 1884, 400 p. and 244* p. The number of the book in the Poshilation Archives is APS, G 20.1 -44- First Conference priests wantto visit the postulation accelerate the beatification process of Fr. archives in Rome, this book presents a Jordan." good opportunity to discuss the very In his departure speech in the chapel important question of evU, the devil and of the Motherhouse, Fr. Jordanfound, as prayer. Yes,that book hasan usual, simple and deep words for the extraordinary history. Listen! . You are getting now our In 1966, Fr. Caedlius Geid SDS wrote antipodes (two regions on opposite a letter in Cologne to the postidator sides of the earth), he said. He stressed: general-at that time, Fr. Duerr. "We have a certain guarantee that the He told him, in the year 1930 (April 7), course will take a favorable turn. that he hunselfreceived in Rio de The arrival of the first Janeiro from the thirty-nine year old Pr. Salvatorian Sisters: Optahis Klimke, SDS 4th of July, 1895 (2.10.1884-13.9.1955) a in Three years later, on the 4th ofJuly, order to preserve it accurately because it 1895, the first three Salvatorian sisters presents a precious memory of the arrived in Milwaukee: Sr. Raphaela Venerable Founder. It was the book he Bohnheim, Sr. Walburga Sieghart and used to exordse the former Brother Felix Sr. AgnesWeber. Bucher. Reverend Fatherhimself gave We want to mention their names here that book to Pr. Optatus Klimke (1911) in respect and gratihide, recalling the at his departure for BrazU (after his nearly unimaginable difficulties both ordination in 1910) to use it there. groups had to face being in a strange According to Fr. Optatus, Fr.Jordan in country, with a strange language, in a hishumility did not wantthat book to strange culhire, starting Salvatorian remain in Rome. Fr. Optatus indicated religious life ahnost from zero, without the following characteristics of the book anytradition and experience! Taking to Pr. Caedlius: the pages (p. 362-366 ffl) over the college in Vancouver with on the show great wear, which unclear agreements with the local means that Fr. Jordan used it often bishop and misunderstandings with the under great stress. The pages with the generalate in Rome. Br. Martialis left the gospel (p. 365-366) have a creasedue to Society after two years. The small the Brother who beat into the book. Fr. community left the diocese of Nesqually Caecilius later on gave that book to Fr. in June, 1893 (or. Was it kicked out by Provincial (Fr. Vinzenz Hu'schle, SDS, or Bishop Junger?). They crossed the Fr. Michael Duerr, SDS?) hoping to Columbia river and entered the " Letterof Fr. CaedliusGeid, SDS, Cologne, 3rd ofJuly, 1966to Pr. MichaelDuerr ("den Seeligkeitsprozefi [sic] unseres Ehrw. Vaters zu bescMeunigen") and Letter of Pr. Caedlius Geid SDS,Steinfeld, 27th ofJuly, 1988to Pr. MichaelDuerr (Originalin APS,20. 1). HomemgemP6stuma (CIP, 17), 1981, p. 28-29, a person "homem de ora(ao, dado a mistica." " Pr. Jordan'sspeech in original: "Dochist wiederandererseits -ich glaube sowoM bei Ihren Mitbriidemals auchbei mir - die Ruhe gro6, dennwir habeneine gewisseVersicherung, dafi der Ausgang gut sein wird. Diese stutzt sich auch groGentheils darauf, dafi wir, obwohl wir ja die menschliche Schwache gut kennen, wissen, Sie sind in Wahrheit Kinder Bires geistlkhen Vaters, Sie sind wahie Bruder Ihrer Mitbriider. Was ich schon in einem fruheren Absduede gesagt, das scharfe ich auch hier wieder ein, dafi Sie in steter Verbmdung mit Ihrem Mutterhause wie mit dem Oberhaupte der heU. Kirche bleiben. 0, wenn Sie davon abweichen, so wild Bmen die Geschichte beweisen, da6 Sie ein Babylon gegrimdet" [... ]. BIeiben Sie Birer Sendung tieu, denn die Feinde ruhen nicht" (Der AIissiomir, 1892,nr. 13, p. 102-103). -45- 1992 USA Salvatorian Centennial Convocation archdiocese of Oregon City, today course, the parents will answer, "on Portland." your birthday!" "And before that? In 1901, Sr. Clara Krauer, SDS,was Wherewas I?" And the parentsbegin to sent from Rome to Milwaukee to look explain further. "Yes, you came into for a solution of the problems among beingnine months before your birthday the sisters. She wrote to Fr. Jordan: "Sr. as the result of our mutual love and Raphaela is hysterical. We have a self-surrender." statement to this effect from the doctors. When did the Salvatorians in the Her treatment of the sisters was United States come into the world? "Of despotic, nearly tyrannical, so that most, course," you will answerme, "a if not all, were and are dissatisfiedand hundred years ago. OnJune 27, 1892, highly unhappy with her as superior. three confreres left Italy and sailed for According to them, the sisters are losing New York." "And before that?" their vocation." I do not want to disUlusion the Once again, dearbrothers and sisters, organizers of this week. Fr. Jordan you can read here the strategy of Divine wouldn't be Fr. Jordan, if he wouldn't Providence. He uses small, weak and have had contact with the States before humble people to fulfill great things. It 1892. Well, since 1882, ten years before is only mportant to be full of the Holy the official foundationof the Province, Spirit and faith like the apostle there are already clear Salvatorian braces Bamabas, who was looking for Saul in in the States! In that year, 1882, people Tarsus and introduced him to the wanted to introduce Jordan's new community ofAntioch (Acts, 11:21-26). Instihite, especially the third degree and What would Paul have been without the publications. But let us first tell the Bamabas? Did not Fr. Jordan on his personal story of Fr. Jordan regarding death bed summarize his whole life in the and the United that famous, providential phrase, States. spoken to Pr. Pancratius: "Providence Fr. Jordan and the States has its own ways. You just need to let it The ahnost thirty year old linguist, happen and not work at cross purposes with it."" Jordan, had a special interest in the English language too. In his "novitiate First Salvatorians in the States: year" (1877-1878), the year before his 1892 or earlier? ordination (in Freiburg m Breisgau), Dear Salvatorians, let us ask now like besides reading a Spanish, Italian and children who ask their parents: "When French meditation book, he started did I come into the world?" "Of reading the English Oratorian spirihial

"More details aboutthe problem of takingover the alreadyactive Saint-James-Collegein Vancouver, seeA. Schneble,SDS, in HisloricaSDS, Nr. 58,April 1978,p. 12,note 14and Hisforica SD^Nr. 142, Febr. 1977, p. 2-4; See also Pr. P. Pfeiffer, Father FrancisMary ofthe Cross Jordan, 1947, 2nd edition, p. 310. " Dissertation, p. 688,note 466. The letter of Sr. Klaia (13thJanuary 1901) in original: "Schwester Rafaela ist hysterisch.Attest derArzte. Die Behandlungder Schwestemvon ihrer Seitewar despotisch - ja nahezu tyrannisch - so dafi die meisten, so nidit alle, mit ihrem Superiorat unzufrieden u. hodist ungliicklich waren und sind und nach eigenem Gestandnis in Gefahr, den Beruf zu verlieren." "Quoted in pr. Peter van Meijl SDS, Trust in Divine Praoidence. A Retreat for theSahatorians ofthe Eastern Region ofthe USA, 1990,. See above, Blackwood Retreat, Third Conference. -46- First Conference master, FrederickWilliam Faber statutes of the Apostolic Teaching (1814-1863), All for Jesus and The Blessed Society, copies of the magazine Der Sacrament. We find English quotations Missionaer,and the first number of the on twenty-four different pages of the Latin magazine Nuntius Romanus to the Diary. priest Andreas (Andrew) Gietl, He noted in Latin in the month of Missionary of the Congregation of the March, 1879, when he still lived in the Precious Blood of Christ (CPPS). That Campo SantoTeutonico: "Inlucem ede missionary priest worked in Bahners " which means: P.O., Pettis County in the state of "Publish Catholic Missions. " (SD, I, 154, Missouri, America. The idea of the p. 91) In the year 1868 the French Apostolic Teaching Society appealed to mission magazine Les Missions him immediately. "Yes, " he wrote back Catholiqueswas edited by the Works of to Luethen, "the idea is so exalted that it the Propagation of the Faith in Lyon can stimulate a little bit all Catholic (). There was already an German levels from the top to the bottom, lest edition, started by the GermanJesuits in they become too lukewarm and the year 1873with Herder, Freiburg. But indifferent." He answeredLuethen there did not yet existan English edition that he should contact the publishing of that important mission magazine. house (Verlag), Herder, in St. Louis, to On the very last day of the year 1878, take over the handling of the Der the year of hispriestly ordination, he Missionaer and the Nunfa'us Romanus for wasquite concernedwith the so called the United States. Fr. Jordan himself had "continent with the unlimited already asked the publishing house possibilities. " In his Spiritual Diary he Herder in Freiburg to take over the exclaimed once again in Latin, as it sending of his magazines to the United were,in a generalbut typicalJordan States. Further on, Gietl promised manner: "America! - America! May Luethen to publish notices about the Your will be done, 0 Lord! May the will Apostolic Teaching Society in the of God be done in everything!" (SD, I, various Catholic newspapers in the 152, p. 90) country and to touch briefly its When we admit that Jordan's Spirihial purposes, importance and its statutes. Diaryserved himboth asa spiritual and Let us not forget that in the same month, as a pastoral handbook, then we can April, 1882, Fr. Jordan wrote from Rome understand that three years later, m to the Director of the Porhiguese 1882, we discover the first Salvatorian periodical, 0 Apostolo, in Rio diJaneiro traces m the United States. Please, listen. and likewise to the Director of the Fr. Giett, Portuguese periodical,A IndiaCallolica, the first "Salvatorian" in 1882 in Bombay. Indeed, Gietl published the first In a mailing of April 2, 1882, Pr. Luethen sent from Munich the German appeal about the Society in the paper Wahrheitsfreund which he sent to Fr. "Letter of Pr. Andrew Gietl, CPPS, America, to Pr. Luethen in Munich, 1st of May, 1882 in AFS, D 971: "Ja gewifi [,] die Idee ist erhaben alle kath. Stande van oben bis unten ein wenig aufzuriitteln, damit sie nicht zu lau und gleichgultig werden [...]. "Letter of Pr. Jordan, Rome, to Herder, Freiburg, 15th of February, 1882, in DSS X, Nr. 37. 20Letter of Pr. Jordan, Rome, 19th of April, 1882, in DSS X, Nr. 117. "Letter of Fr. Jordan, Rome, 19th of April, 1882, in DSS X, Nr. 118. 47 1992 USA Salvatorian Centennial Convocation Jordanin Rome. "This was," he noted, Nuntius Romanus to the addresses as "the first call that drew Americans' indicatedbelow. attention to the Apostolic Teaching "I myself, a member of the Society. I thanked God, as I heard for Congregation of the Precious Blood the first time about the important (CPPS), want to be admitted as a association and I thought. God in his member of the second level. At the same infinite Providence may work very time I ask for the permission to admit much to the benefit of the people other members. " Gietl ends his letter to through this organization [...]. Since I Pr. Jordan asking him again in a friendly published that call, letters of priests and way to be admitted "as the first lay people arrived for me. So Reverend American member of the Apostolic Chas. C. Tmemper (Kee P.O.; Lee Teaching Society. "23 county, Arkansas) wants to receive the In the last letter of Gietl, kept in the Nunlius Romaniis. The shidents of the PostulationArchives in Rome, Gietl great German Seminary in Milwaukee, thanked Jordan for his "benevolent Wisconsin ask whether they can get the kindness". The Herder Bookstore in St. Nuntius Romanus cheaperby ordering Louis had "very eagerly" taken over the 12 or more copies. Please, send the handling of the Nuntiiis Romcmus and the Missionaer too (Address: Herder ZAddress: Joseph Schmitt, St. Francis Seminary, P.O., Milwaukee County, Wisconsin, United States, America. "Letter of Giedto Fr. Jordim,2nd ofJune, 1882, in AFS,D 945. Theletter reads in original: "Bereits sind mil 3 Nummem des "Nuntius Romanus" zugegangen und schon seit langerer Zeit ging ich mit dem. Gedanken um. Ihnen zu schreiben. Hochw. B. Liithen habe ich bereits zweunal geschrieben und auf sein Aiuathen es untennommen einen Aufruf uber die "Apostolische Lehrgeselkchaft" in unseren kath. Zeihmgen zu veroffentlichen. Letzte Woche nahm ich mil die Freiheit Uinen den "Wahrheitsfr." mit den Aufruf zuzuschicken. Es war dieses der erste Ruf, der Amerika auf die ap. Lehrges. aiifmerksam machte. Ich dankte Gott, als ich zum ersten Male von dem erhabenen Veiein horte und dachte Gott in seiner unendlichen Vorsehung inochte Vieles zum Heile der unsterbl. Seelen durch eben diesen Verein bezwecken. So untemahin ich es eben den ersten Anstofi in diesem grossen Lande, wo so viele besonders unserer deutschen Landsleute Schiffbruch an ihrem Glauben leiden, zu geben, weil durch eine solche geistl. Genossenschaft besonders vid hierzulande gewirkt werden kormte. Seitdem ich jenen Aufruf erlassen haben, kommen mil Zuschriften von Priestem u. Laien zu. - zum Gluck ubersandte mir Hochw. B. Liithen in Miinchen inehrere Exemplare vom ''Missionare" u. auch Stahitenbiichlein, welche ich auf Anfragen ubennittdte, aber mehr konnte ich auch nicht tun. Mehrere Anfragen hatte fiir den Nuntius Romanus . konnte aber keine Probe-Niunmer abgeben, weU ich nur mein eigenes Exemplar habe. Ich werde die Firma Herder ersuchen in St. Louis vidleicht dafi sie die Commission fur den Missionar aus Mimchen u. Nuntius Romanus ubemimmt. So mochte Hw. Herr Chas. C. Truemper Key Lee Co Ark. den Nuntius Romanus und wollte ihn geme bezahlen. Die Shidenten des giofien deutschen Seminars zu Milwaukee/Wis. fragen an, ob sie bei Abnahmevan 12u. mehr Exemplarenden "NuntiusRomanus" billiger erhaltenkormten. Sie komiten an diese beiden Adressen wie unten angegeben inzwischen den Nimt. Rom. schicken. Sie werden mir oder Bmen das Geld wohl ubermitteln bis kh mehrere Abonnenten habe und bessere Anordmmgen durch eine solide kath. Buchhandlung treffen kann. Ichselbst Mitglied der CongregationPretiosi Sanguinis CPPS mochte als Mitglied2 KIasse aufgenommenwerden und zugleichum die Erlaubnisbitten, andereMitglieder aufzunehmen. Ich werde dann suchen was ich hierzulande fiir Ihre Sache thim kami. Ich bin hier im Westen Amerikas ganz allein auf Missionen, und bin sonst mit Arbeit uberfullt, doch wo sich mir Gelegenheit bietet in Wort oder Schrift fiir die Ap. Lehrg. zu wirken, werde fch freudig dieselbe ergreifen. Sie nochmals freundlich imi die Aufnahme bittend als das erste Amerikanische Mitglied der "Apostolischen LehrgeseUschaft", will ich mein langes Schreiben beschliessen [... ]. -48- First Conference Bookseller, No 17South 5th Street, St. its roots deeply into the earth with all Louis, Missouri, America). The last energy and wUl find a firm hold there in words of Gietl to Fr. Jordansound order to grow and to become strong. Let prophetic: "May God bless the great us look at the pine tree. It grows at the work which you have imdertaken and edge of the woods. It is not particularly offer you many more years of health, so nice but it keeps the wood and the edge that you are able to seethe many fruits joined. It protects the land from drying of this tree of life in the garden of the up at the price of its beauty. Pine trees . "24 have pile-roots, like a bore, which suck Special situation of the Province up the ground water. Thus the landscape does not dry up. After 100 years of Salvatorian Does not Salvatorian and Christian life presence in the United States, we now need storms now and then m order to live in a tune of transition. We all live in a decisive historical moment of rediscover its roots and ground water? Salvatorianhistory. We are leaving the The themes of the conferences desert of the last twenty-five years. We Therefore, the extraordinary occasion paid a high price for that of the first centennial of the Province transition-both in a literal and must deal with special themes. I figurative sense. New provincials, grouped them around three areas. The however, opened the door of the first is called "continual discovery/' the promised land and directed us again second "continual conversion" and the and again to that reality-We all belong third "continual, or ongoing to one Province, to one international formation. " All the particular talks will Society, to one Founder. We are people deal directly with those three themes. of vision. Let us advance! Just a word about "continual There is a great resemblance between discovery. " After the storm of the last the post-exilic sihiation in the Bible and twenty-five years, we have to go back to the situation of the Province. The our roots. There are two important faithful in the Old Testament were things we can give our children. One is forced to think about their situation and roots, the other is wings. When we their roots: what did we do wrong, why discover the roots of our past, we will did that deportation take place? Did find the wings of our vision. If you lose God really abandonus? You can learn a the roots, you lose everything, as our lot from the desert sihiation. Please, vicar-general, Fr. Luiz Spolti, SDS, once re-read for instance chapters 40-55 of said regarding the sihiation of Isaiah, the so-called "Book of of his native country, Consolation" or a few chapters from the BrazU. It is good to become aware again prophet Ezekiel (esp. 34 and 36). of what our roots are, and what the A tree, whichhas been subjected to proper Americanelements of these roots heavy storms and a rough climate, digs are. It is necessary to rediscover the

"Undated) Letter of GieU to Pr. Jordan, in APS, D 976. The quoted passage from (he letter reads in original: "Moge Gott das untemommene grofie Werk segnen und Bmen noch viele Jahre der Gesundheit schenken, damit Sie noch die vielen Friichte dieses Lebensbaumes im Garten der kath. Kirche sehen konnen." "In the centennialyear of (heSociety (1981) Pr. DonSkwor started his article for thejubUee book ("Tenyears After A Callto action'") with the followingmotto: "Mayyou live in a time of transition." -49- 1992 USA Salvatorian Centennial Convocation

American face of Salvatorian suitcase with the themes. Let us now self-undeistanding. look for a good handle. Just a word about "continual The slogan of the talks conversion." "Continual discovery With great interest I followed in the leads to "continual conversion. letters ofFr. Dennis Thiessen, Director "Continual conversion" is another of Planning, the development of the expressionfor "continual growth general theme: from "coming home to toward perfection. " "Perfection is more the vision" to "reclaiming the vision. I a process of striving thana state to be would like to formulate the title of these attained; so one's perfection is measured conferences as follows: COURAGE FOR notby success m attaining a measurable THE SALVATOMAN VISION: goodbut in attihides constandy PROCLAIMDsTGCHRIST THE SAVIOR. changingto ever more perfectly reflect Centennial celebrations coin the mind of God... We all have to be expressions with their own power and content with slow progress. Human fascination. The Austrian Salvatorian beings are like plants. They grow in Province chose for its centennial the stages and these stages can't be title: "In thebeginning was the accelerated. In due time plants bear future. " - in German: "Am Anfang war their fruit, and with human beings it is die Zukunft. " At the begmning of their much the same. In the proper time and celebration last AprU, 1992, the at the proper pace we grow into what confreres stated in the final session: God intends us to become. Events take "Whenwe have a vision, everything place and strangers cross our path that goes smoothly. We get new vocations. force us and suggest a different way of We get the needed collaborators. All understanding things. goes well. One is no longer needed as a Just a word about "continual, ongoing or parish priest. Financial formation. " Once you discover a real resources, too, are automatically friend, you never want to lose him. You avaUable. You can rely on imracles. convert yourself to him/her. You are Again and again money is present. continually fanned by him/her. Try in This is a rather new tone! the coming week to become real friends Courage is not a cheap fashion word, with these three forces: discovery, but it will become the parade-word of conversion, andongoing formation. It is in the coming years. I choose the word complete accordance with the melody of "courage" in imitation of the Apostle (he Vatican Coundl (for instance, Paul, who during his evangelizing trips Perfeclae Caritatis, "contmuus reditus, ' ) through Asia and Europe was often andwith the Constitution of the Society encouraged by the Lord who said: "Do (for instance article 508: "Our life must not be afraid. Go on speaking and do be a continual conversion to Christ. ") not be silenced, for I am with you. No The sucteen (16) articles of Chapter Six. one will attack you or harm you. There deal with the topic "Our initial and are many of my people in this dty continuing formation." That is the (Acts 18:9-10). Courageis a word used

"JosephF. Giizone, Joshua, p. 99 and 142 quoted in New Horizons. North American Provincial Board's Bulletin, February 1991, p. 1. 27Dissertation,p. 8-9. "Minutes, LUurgy committee, April 24, 1992; Cardinal Stritdi College. -50- First Conference rather often by Fr. Jordan. He, as a diving board: belonging to the practical pedagogue of the first Salvatorians of the North American generation of young Salvatorians, quite Province. Once you stand on that diving familiar with the natural process of board, the adventure ofTrust in Divine religious maturation and weakness, in Providence can start! Then the the course of a speech begged: "Please Salvatorian fire can bum. "He who is do not give in to fearfulness!"" not on fire does not enkindle fire!" said End of the introduction Fr. Jordan."

Therefore, I would like to invite you Longlive thefire! firmly and strongly to step out on this

29'DSS XV, p. 747, quoted in P. van Meijl SDS, Trust in Divine Providence, 1990. See above, Blackwood Retreat, Fourth Conference. M 5D,1, 186, p. 126. 51

Second Conference

Salvatorian Founding Myth in General Fr. Jordan between two dawns Introduction: Give people a vision! In this first conference I .would like to explain my departing point, my concern, the perspective through which I am reflecting upon Salvatorian life in general, the life and the work of our Founder, the vocation and especially the mission of the Salvatorians here in the United States. I am thinking of the caricahirists at the Piazza Navona in Rome or at Montmartre in Paris. If their very first feahire is to succeed well, and if the relations of the picture fit with it, the portrait of the tourist will be perfect. Usually those artists begin with the sketch of the eye. I am not an artist, nor a caricaturist. On the contrary. I would like to suggest that you close your eyes in order to meditate better on the following three questions. a) What was it that Fr. Jordan "saw"? b) How did he communicate his "vision"? c) How was this "vision" expressed in the beginnings of the young Society? There are several reasons I use the term "vision" here. I have to confess openly to you that years ago we in Europe had a lot of problems with that expression. Western society was deeply influenced by the mentality and the history of ideas of the German people. The "German" philosophical "vision" is not the American "vision, " which is so -53- 1992 USA Salvatorian Centennial Convocation dearly connected with the mentality and translate the article in other European the liberation of the American people. In languages met a lot of comprehension 1986 the well-known theologian, problems. Personally I think I Dorothee Soelle, teaching in the United understood twenty years ago quite well, States and in Hamburg, published a spontaneously and intuitively, the book quoting a verse from the Book of notion of "vision." Therefore, I Proverbs (29:18) with the significant title translated all Don's articles into Dutch, Withoutvision, thepeople perish. which were published in our provincial Reflections about the German present and magazine InterNos. nationalidentity. Shestated that the But times are changing. Today the term "vision/' which belongs to term "vision" is getting more and more visionaries, dreamers and theorists, did familiar in Europe and has a strong not yet belong to her active vocabulary. power. In the last number of Withinour international Society we Herderkorrespondenz, the German had a similar problem. In November, magazine for abstracts on religious life, 1971, the American Superior General, there is an article entitled Future of Fr. Donald Skwor, launched his famous religiouslife. Visionsare necessary. "In Call to Action in order to re-find the Western society we are blamed for no "vision of Pr. Jordan. Most people in longer having visions. What can be the Europe did not understand very well cause of that? Maybe we are no longer the expression "vision" and thought affected by, no longer enthused and spontaneously of a philosophical struck by something which is greater concept. So my former Dutch teacher, than ourselves, by highest values, by the himself inexperienced in the English 'highest Good, ' as Saint Francis said. language and correcting my translation, In the last conclusion of my doctoral said to me: Teter, I prefer the clear dissertation, two years ago, I clarified concepts of Saint Thomas. ' Perhaps he that there is no organization without wasjoking, using the famous expression vision." "Vision" remains the motor of Shakespeare: "Words, words, and the foundation of every renewal words. " The confreres who had to and every adaptation. Without "vision"

' D. SoBe,Ein Volk ohne Vision geht zugrunde. Anmerkungmzur deulschenGegmwarl und zur mliamlm Idmlifal, Peter Hammer Verlag, 1986, 157 p. 2 ""DasWort selberschien mil eineNummer zu anmafiend,es mochtefiir Visionare,fiu Enthusiasten und Seher gut sein, aber zu meinem aktiven Wortschatz gehorte es noch lange nicht. Der Begriff mufite erst demokratisiert werden, [...]. " (p. 10). Fr. Peter van Meijl, SDS,Doctoral Dissertation onfather Jordan and the Society, Louvain 1990,p. 739, note 44. * SflftMtoriaansJubileumboek. Ui'tde geschiedmis van deeersle honderd jarm (1881-1981)met enkek perspectieven op de toekomst, Heverlee 1986, p. 431, notes 1, 2 and 4. 5 Sr. Dr. Maria Crucis Doka, ZtAun/t der Orden. Visionensind notwmdig, in Ordmskorrespoiidem, 33 (1992),Nr. 2, p. 129-146. "Man wirft uns Menschen in der westlichen Well vor, wii hatten keine Visionen, keine Utopien mdiT. Woran mag das liegen? Sind wir vieUeicht nicht mehr Betroffene? Lassen wir uns nicht mehr crgreifenund begeistemvon etwas, das grofierist als wir selbst, audinicht von hochstenWerten, von dem -Hochsten Gut', wie es Franziskus van Assisi nennt. [...] Nur Temperamentssache? Oder liegtder Gnmd dochviel tiefer? [...] Wennheute vaneinem Defizit an Visionen und Utopien in unserem Europa die Rede ist, dann hangt dies wohl auch mit einem Veriust der Spamikraft, Eisikofreudigkeitdes 'alt gewordenenKontinents' zusammen. [...] Hoffenheifit, mit den Moglichkeitenund VisionenGottes mit ims rechnen [...]" (p. 131-132). -54- Second Conference we are functionaries of the system, also belongs to the nature of the dawn to be of the religious system, of the lihirgy, still unclear and clouded. The whole is etc. Managers do things rightly, people fascinating but still shadowy and with vision do the right things. somber until the arrival of the sun! Founders have always lived out a The definition of Fr. Jordan as specific "vision"that illustrates aUtheir precursor or forerunner of organized enterprises. Father Jordan was the laity in the universal Church canbe bearer of a "vision" for his generation. considered as the result of the historical And we, as his successors, as his research of the fast seven years of our spiritual sons, daughters, and as foundation. The International Historical Salvatorian associates, are bearers of his Commission (MC) presented to the vision for our generation. General Chapter of 1987 a shidy about The first dawn the topic: Father Jordan and the laity. This first "vision" of Pr. Jordanis I propose two definitions to you in clearly and properly expressed by Fr. order to characterizeFather Jordan, Bonaventure Luethen, the right hand of bearer of the "original vision of our Jordan. He was the author of the three Society." first brochures about the Society and Fr. Jordan as the forerunner of published special articles and organized laity in the universal Church supplements in his magazine It was bad weather in the German Ambnsius. "Whatdid interest me was Church and it rained hard because of the objective of Rev. Fr. Jordan/' he the "Kulhirkampf, " liberalism and wrote at the end of his life. 12 "The , when the young John objective of Rev. Fr. Jordan": that was BaptistJordan appeared atthe horizon the original vision. It deals with, and of heaven as prophet of a new dawn. now I am quoting, "a work so He canbe considered as a precursor, a overwhelming that one could consider it forerunner, a harbinger of the organized as nearly impossible, if influential and laity in the universal Church. That is the wise personalities did not declare it first definition. Surely, his original ideas feasible. According to Luethen in the weren't dear enough to convince the first edition, Fr. Jordan suffered much Church authorities immediately. It becauseof the weightof this "vision." 7 Dissertation, p. 737-742, p. 740. ' J. Schommer, SDS,The past asprologue, in Exchangeof Thoughts, Nr. 3, March 1987; E. Skwor, SDS, Wonderland, in Exchangeof Thoughts, Nr. 1, Section I and Section D. Also the protocol of the Charism Commission, meeting in Rome 18th-28th May 1991, annexe 3. ' InternationalHistorical Commission, P. Jordanund die Laien.Eme historische CRiersichl, in Forum SDS. Mitteilungendes suddeutschen Prommittlales der Salvatorianer,22(1987), Nr. 1 and 2; and Annaks SocielalisDivini Salvaloris, vol. XII,1989, Nr. 2, p. 14-28(German edition), and in Exchangeof Thoughts, NT. 8, September 1988, p. 1-20: Fatter Jordan and the laity. An historical overview. "DSS IV, p. 19-33 (first brochure), p. 37-54 (second brochure) and p. 65-94 (third brochure). " Dissertation, p. 180, note 265. "B. Luefhen, SDS, Brifra^e zur Geschichle der Gesellschaft, 1910, Ms, in APS (Archivum Postulationis Salvatorianum), BL 1379, p. 3: "Midi interessierte der Plan des H.P. Joidan." Dissertation, p. 180-186. 13B. Luethen,p. 11 of the first brochure: "einWerk so groBartig, da6 man es fast fiii umnoglidi halten sollte, wenn nicht hochstgestellte imd uinsichtige Manner es fur durchfuhrbar erklart hatten." (DSSIV, p. 29) "Luethenin DSSIV, p. 26. "Wieermutigend und erhebendmiifite auf denunter dem Druckeseiner grofien Ideen schwer leidenden Priester der Umstand emwirken, semen Plan zur Bekehrung imd -55- 1992 USA Salvatorian Centennial Convocation Vicar Friedrich Werber, private "vision" of his work in him, he tried by teacher of Jordan in Latin and French, all ways and means to bring about an always promoted that vision in his own apostolic instihite with a universal newspaper Freie Stimme (Free Voice). approach, with male and female But akeady, some years later, membership. especially after the approbation of the Fr. Jordan as messenger of universal Institute as a diocesan institute (1886), apostolic preaching the original idea, that "vision," was no The second definition about Pr. longer perceived and understood by the Jordan: messenger of universal apostolic first members, by the first generation. Fr. Pfeiffer,the first successor of the preaching! Let us briefly analyze this second indication. It deals with the Founder (1915-1945), defined fifty years proclamation of faith by words, by after the foundation of the Society, the writings and especially by example. TIie original idea being "an association of special characteristic of the new Institute diocesan priests. " That interpretation of Pfeiffer does not fit well with the is the universality of means, of people original documents we havenow. and of places. The new Constitution (1983) clearly states: "We proclaim Jesus Just as the sculptor Michelangelo Christ to all people by all ways and already visualized in the bloc of marble means which the love of Christ inspires, the famous "Pieta," so the sculptor especially through the witness of our Jordan already envisioned in his soul a world without God and a world with lives, our kindness, and our apostolic zeal" (202). The Society welcomes as God. Michelangelo, however, was also members individuals from all nations, an architect. Fr. Jordan was not. He was races, cultures and languages. It rather a truly resolute and energetic addresses itself to all people and to all person. While he was bearing the

Heiligung der Seelen an jener Statte zuerst bestatigt und gesegnet zu sehen^ wo der Liottmensch fur eben diese Seelen BIut und Leben hingegeben!" "'Dissertation,p. 187-189et Pr. P. vanMeijl, SDS,Notre Fondateur. UnpraphUe, Louvain, 1985, p. 77, 216-21B. " Dissertation, p. 173-179; also see Pfeiffer, P. Jordanund seine Grundungen, Berlin 1930, chapter 14, p. 65-76: "ursprimgliche Idee. Verband von Weltpriestem (1881-1883)." English translation in The Vfe of father Francis Jordan, 2nd edition 1947, Publishing Department, St. Nazianz, Wisconsin, p. 77: "Jlie original idea: An Association of (1881-1883). "It is not so difficult to understand how Pr. Pfeiffer came to that opinion. He could ab-eady read it in the first great brochure on the Sodety written by Pr. Hopfenmuller in the year 1888 ( DSS TV, 123-166 (44 pages!). A year later (1889) Pancratius entered the Society in Rome when he read the two brochures of Hopfenmiiller. There it is stated: "Man dachte also anfangs an eine Vereimgung van Wellprieslem, vxlche Tmar Alles in derWell verlassen, nach einer Regdleben, durchGelilbde sich bindm, aberten eigmllicher Ordensind. Aber bolderkannte (fer Grander,daj! diese Farm nichl diemllhmimenste seiund so schrilt erzur Umbildungin eine reUpose Genossmschaft. " (p. 22, DSS IV, p. 144) This opinion on the 'founding myth' of the Societyis quite differentfrom the three broAures aboutthe Societywritten by Pr. Luethen(DSS IV, p. 21-34 (first one); p. 37-56 (second one); 65-84 (third one). There is still anotherinteresting fact to be considered.Preparing the biography on the Founderin the twenties, Pfeiffer corresponded with an ancient follower of Fr. Jordan in Santa Brigida (1881-1882), Father Joseph Harhnaim (1854-1937) from the diocese of Eichstadt. This man, a philosopher who worked as a parish priest in a big community of farmers, writing by memory, suggested to Pr. Pancratius that idea of 'association of secular clergy/ (See his letters in APS, H 1. 15 and DSSXIV, p. 171-174) See further A. Schneble, SDS, Pater Jordans Plan dargesteUt von P. Pancratius Pfeiffer, in Hislorica SDS, Nr. 12, March 1973, p. 1-3. -56- Second Conference cultures. Its mentality is the apostolic historical backdrop. Pr. Donald sums up one (I shall deal with that later on). For briefly some results of the political, that universal proclamation of faith, Fr. economic, social and reUgious effects of Jordan needed men and women; the more extreme abuses of that system, religious and diocesan priests; scholars whichhas been called "liberalism" (p. and workmen; children and elderly; 10-11). He cautions us: young working people and families. It "In his [Pr. Jordan's] day as in required new foundations in various ours, the danger is in becoming , countries and continents. merely reactionary. Then as now, Let us conclude by saying that it is the danger is in not recognizing only at dawn that we can speak the positive elements of the properly of the "original vision. " Surely, movement we label as the Societyof the Divine Saviorand the "liberalism. " In the 19th cenhiry, Congregation of the Sisters of the Divine there was the temptation to Savior have existed for more than one over-generalize the term hundred years as "messengers" of the "liberalism" to mean: the universal apostolic announcement. But, confiscation of Church property; asI just said,the newdawn disappeared the suppression of religious after a short time because of the arrival orders; the secularization of of the hot sun of daily ecclesiastical life education; the institution of and of religious life assuch. In the secular ; and divorce. In testimonies of the beatificationprocess our day we might add: drug of Pr. Jordan, there are few witnesses abuse;teen-age sex; divorced and who declare anything about that re-mamed Catholics;birth "originalvision" of the Founder. control; and pornography" (P. Intermezzo 11). To understand still better the first In part K (p. 14-23) Jordan's response dawn and in order to give a background to the sihiation of the time is contribution to the first step of the characterized as well as his plan in part long-range process of the Society, I HI (p. 24-34). Special attention is drawn would like to point to two excellent to the need for religious instruction articles of two of your confreres, written today (p. 35-52) and to the viability of in English and available to everyone. I the plan (p. 56-60). "That which the doubt whether they are very well founder had in mind above all was to known. Both articles are published m further religious instruction, religious your province magazineExchange of enlightenment. He started from the Thoughts. principle that religious ignorance is a The first author. Pr. Donald Skwor, main reason for the religious decadence. SDS, composed a nice article, entitled Therefore he wanted to instruct and Wonderland, published in November, enlighten... and for this reason he 1986 in Exchange ofThoughts, Nt. 2. The named his society a TeachingSociety paper, with extensive footnotes (p. (P. 57). 70-78) and bibliography (p. 79-85) Fr. J. Schommer SDSwrote an abstract together with seven appendices (p. with the significant title The past as 86-104), has two sections totaling 104 prologue, an article of 31 pageswith pages. Describing m the first part the 57 1992 USA Salvatorian Centennial Convocation bibliography, published in Exchange of Within a short period, the Spirit of the Thoughts, Nr. 3, Mar. 1987. He states: Lord did evoke another dawn: the . This The time was filled with obliged us to search challenge and with danger for the Church and, indeed, for for the dawnof our origins. "Original inspiration behind a given community" . But it was a creative time as well. The advances in the (Perfectae Cmitalis, Nr 2) became the sciences, the application of the central idea and main message. For about hventy years our Society has been sciences to daily work and living; the music, the literature and the shidying the documents and texts of the Council. We are in a completely new art of the age, all are witnesses to sihiation. Are we maybe those who its creativity and these good have to enter into the promised Land, things must be seen as well as the into the "original vision" of Fr. Jordan? stark and brooding danger the Church had to face. If there is This specific historical situation is giving birth to another new dawn. While anything to be regretted about remaming the same Society, the same the age it may well be that failure Congregation, the situation in the (?) of the Church to recognize the world, in the universal Church and great creativity that had been around us is continually changing unleashed and its own inability without any contribution of ours. That to give greater direction to this causes "chaos," "insecurity, " "grief" and creativity" (p. 27). "crisis. " Suddenly, after more than one It does not make much sense if I now hundred years, the "originalvision" of repeat what Skwor and Schommer have Fr. Jordan is arising as a new dawn at already written so dearly and the horizon of the contemporary understandably. In my dissertation I Church.

. wasable to deepen the social and Religious life religious background of Fr. Jordan's in change and challenge tune: for a summary of "The In Western Europe, in the United TCuIhirkampf in Baden and Jordan", States, in , etc., one can get the see p. 145-166 and for a summary of impression that many religious orders "The Days of the Catholics and Jordan", see p. 167-172. are waiting for the evening and even for the night of religious life . It finds itself The second dawn - m an enormous "crisis, " considerable The Second Vatican Council "chaos." I do not consider the notion of "chaos" as negative but as a positive "FT. Petervan Meijl, SDS,Conference in Tafers (CH), September8th, 1988on the occasionof the 70th anniversaryof the deathof the Founder,published in Englishunder the title A questionof Horizons - Matters of the Heart. What doesbeing a Salvatorian haveto dowith 'healing' and 'sasing'7 in Exchangeof Thoughts,NT. 11, June, 1989,p. 1-31. The South German Province asked the well-known professor Eugen Biser from Munich, professor of the Chair for Christian PhUosophy of Life and of Philosophy of Religion (the so-cafled "Guardim-Chair") to present a paper to the thiid Salvatorian provindal meeting (23nd of AprU 1992) about the topic: "Wider die Resignation - Ordensleben in winterlicher Zeit" ("Against resignation - religious life in a winter time") Rundbrief- Kurzmchrichten, Nr. 14 (92/4), 5th of May 1992,p. 2. -58- Second Conference reality, a biblical principle. May the acknowledged. Whilethe new dawn religious orders in general, and all the rises, we will no longer sleep, but be Salvatorians in particular, "feel the need attentive and sensitive to better discover to relive their original founding, and that myth and adapt it to the specific thus winback their identity. In other needs of the country and the local countries, for instance in Africa, people Church. Saint Paul wrote to the welcome the new dawn at the horizon! Christians of Rome (13:11-12): "It is now There you have the opportunity to recall the hour for you to wake from sleep, for in all originality and freshnessthe our salvation is closer than when we foundinginspiration of religious life. first accepted the faith. The night is far Last year I had the occasion to speak at spent; the day drawsnear. Let us cast length to our young Zairesescholastics off deeds of darkness and put on the and brethren about the founding armor of light." And in a letter to the inspiration of Salvatorian life. Because Corinthians he exclaimed: "Now is the of the upheaval and unrest in the acceptable time! Now is the day of country, there was, unfortunately, no salvation" (2 Cor 6:2b). The new dawn occasion to give also the taD

"Luethen, Beitrage zur Geschichte der Socielas Divini Salvaloris. Hamberg, 1910, p. 2 of the transcription (MsinAPS, BL1378). Luethen, o. c., p. 2 of the transcription: 'Tch verliess das Cassianeum, jene Statte, die mil uberaus lieb geworden war, um dem H. P. Jordan zu folgen. Midi interessierte der Plan des H. P. Jordan. Meine Gedankenfindet man im Amhrosius.Wahischeinlich erkarmte er [P.Jordan], dass kh wegenmeiner lit. Tatigkeit manche Beziehungen in Deutschland hatte, die dem neuen Werke niitzlich werden koimten. Ichfiihlte aberkeinen Beruf, wasich ihm auchsagte. Siemiissen auch mitarbeiten, meinte er, d. h. mit derAnregung der Gnade.Der Gedankedas Cassianeumzu verlassen,kam plotzlich, wie von oben. Es war am 22. Juli 1881, als ich von Donauwoerth Abschied nahm". 35"Ich danke Gott ffir denBeruf zui kath. Lehrgesellschaft " (AFS, G 21,p. 42). Ich danke Gott fur die Gnade, dafi er mich zu einem solchen Werke berufm hat - Mochten die ersten ..... [unreadable] Heilige werden. Totum me Tibi offero. 0 durehdringe mich die Uebe Jesu des Gekreuzigten mehr!" (APS, G 21, p. 45). Cfr. DSSXTV, p. 262. 37Fr. Luethen, Spiritual Diary, p. 51: "Treue dem ehzw. Vater! in der schwierigen Lage. Solange er lucht Siinde tut, ihm folgen; deim ibm und niemand anders habe kh mich angescMossen!". That phrase is quoted in the Biography of the Founder written by Pr. Pfeiffer (only in the German edition of 1930,p. 138) andin DSSHI, p. 134. 36 Sr. UIrike Musick, SDS, Therese van Vfullenwdier. Marw van dm Aposteln. Kurzbiographie (Stadia de historia salvatoriana, nr. 1), Rome, Salvator Mundi, 1989, p. 57: "Ich will lieber sterben, als die GeseUschaft zu verlassen, wie auch eher leiden, aUes mogliche Miihsame tun, als sie verlassen = als den Stifterzu verlassen!!nicht mich von ihmentfemen, von seinemGeist, von seinemGehorsam, mcht um das geringste Atom = [...]". "Sr. VandormaeL SDS,Mother Mary ofthe Apostles andthe Originsof the SecondOrder ofthe Society of the Divine Savior, 1992, see below in this volume. -62- Second Conference just see the new dawn as a mountain a vocation asks for "mission;" the climber. Fr. Jordan as a precursor and founding myth becomes "refounding predecessor like hispatron, John the myth;" roots produce a "stem" with Baptist, pointed to Christ the Savior! He "branches" and "leaves;" charism and must grow! He must bemade known, vision will be 'realized'; identity will be loved and served! That "vision" was a 'lived'; a name will be "used." gift of the Holy Spirit for the benefit and I think God put something of all those blessing of the Body of Christ, whichis gifts in our hearts, as he called us to the Church. That gift is called by the become Salvatorians! He put the seed in apostle Paul in his original native the soil of our love and will. Now you language "charisma, " (in English also understand that themost important gift in "charisma"). That gift we are called to our life is the vocation to tecome a share! We are not only, as expressed in Salvatorwn. Theworst loss in our life is, traditional words, spiritual sons and then, thevxakening, the confusing or eoen daughters of Fr.Jordan. If we really the loss ofSalvalorian consciousness. It is recognize hun as a Founder, we are the way of the inner immigration. The becoming re-founders! most serious loss in our communities or If Fr. Jordancan be considered as the provinces are not the lack of vocations prophet of the New Dawn at the or serious financial disasters. They are horizon of his time, then Christ the not the cause but the consequence of a Savior, God, is the one who made that certain lifestyle. You can lose your dawnpossible. ThenGod is the light of work, your apostolate. You can lose every new day. Thenthe question at the your health, your good name, your beginning of the conference is no longer: confidence in your superiors, province what did Fr. Jordan want, or what did or even in the Society or Congregation. he see, but the question will be: WHAT But to me the most serious loss in our DIDGOD WANT THROUGH HIM! lives is the loss of Salvatorian identity, WHAT DIDGOD LET HIM SEE!Then the loss of the ground in which the seed God takes the initiative and Fr. Jordan can flourish. answers. God is the actor, Pr. Jordan is What is worse: to be robbed of all the instrument. God's will has to be your moneyby a pickpocket in the done, not Jordan s! metro or to be deprived of eyesight by Dear Salvatorians-"new dawn," lightning, so that you always must ask: "vocation, " "founding myth, " "roots," 'Who am I?' To whom do I belong?' "charism," "vision," "Salvatorian 'Where am I?' identity, " "our name"- they all Therefore, let us swim in Salvatorian constihite different labels written on the waters. Let us not ask like dumb fish: various sides of the diamond that is "Where is the water. How is the water, caUed: APOSTOLICTEACHING In which water are we?" The wise fish SOCIETV.They also teU us howvarious said: "We are in its very midst. When people were attracted by the rays of that you ask too much and when you gasp diamond. So they began to shine and for air outside the water, you will die. became the bearers of that "vision." The answer Fr. Jordan, the wise fish, Please notice that all the concepts to gave sounds quite convincing and describe the diamond suggest growing happy: "When you are asked to what strength: the new dawnbecomes "day;" you belong, say: I belong to the Society 63- 992 USA Salvatorian Centennial Convocation of the Divine Savior" (October 31, Whenthe newdawn rises, people are 1903)." happy because they know: A new day That the new dawn has risen was has come! Let us welcome the New Day, shown to us at the centennial Christ the Savior, andbe happy! celebration of our first mission in Assam In the next part of the conference we in 1990. At his participation in the wUl unfold that predous special gift centennial, the present general superior, which is like "a buried treasure which a Fr. Malachy McBride, stated: "The most man found in a field. He hidit again, important person present at the and rejoicing at his find went and sold celebrations was not the representative all he had and bought that field" (Mt Cardinal of the , Cardinal 13:44). One thing might become dear in Stickier, nor the bishops, nor the this talk: the "original vision of the superior general, but it wasFr. Jordan. Founder, " special gift of the Spirit for His pichire was everywhere. People the Church, is a question of death and . were so enthusiastic while carrying his life for our beloved Society. "It is now poster and the photographs of his the hour for you to wake from sleep, for spirihial sons: Fr. Hopfenmuller and Fr. our salvation is closer than when we Beckerin the liturgical procession. first accepted the faith" (Rom 13:11-12).

"SD, 11, 63, p. 198. "Photographs ofArchbishop Hubert D'Rosario, Card. Alfons Stickkr, thebishops ofNortheast India and "the present superiors general of the Salvatorian Fathers and Sisters with the members of their congregationpartkipating in the celebration"in Centenaryofihe Catholic Church in N.E. India 1890-1990. GeneralReport, edited andpublished by pr. Francis fOiarwanlang, 1992, 66p. "Seephotograph in Heilandder Watt, 1991, Nr. 2,p. 26with the text "UPh. John Baptist Jordan. U nongseng Ka Jingiasyllok Ki Salvatorian"; p. 29 and 30. 64- Third Conference

Sa/vaton'an Founding Myth in Particular: Origin, Description and Development of Introduction In the first conference we dealt with Two Clouds of Father Jordan as "forerunner of organizedlaity in the universal Church" (first definition) and as "messenger of the New Dawn universal preaching" (second definition). We conceived hun as the Founder of yesterday and in the same time as the "re-founder" for the people of today. We explained the new dawn of his time and the crisis or the chaos of the Western world. The expression "creation myth or "original myth" became the key word for our meditation. It was the "original vision" which gave birth to our Society and it will be the "original vision" which will give renaissance to our international Society and Congregation of today. We called this the "regeneration myth. I also demonstrated how the original idea of our Society soon changed. We name this "myth drift. "* That means: the myth changes, degenerates or even disappearswithout deliberate planning on the part of individuals or groups. Therefore, it would not be fair on our part to makePr. Otto Hopfenmiiller, Fr.

' G. A. Arbuckk, o.c., p. 24-25. 65- 1992 USA Salvatorian Centennial Convocation Pfeiffer, or some one else responsible for Note well that this small formula is that myth drift in our Society. properly surrounded by a trinitarian In the second conference we want to prayer: "Inthe Name of the Father and listen to the original dream of Fr. of the Son and of the Holy Spirit. Amen. Jordan. How can we communicate the In God, through God, with God, for fascination of the new Salvatorian ahnighty God" (SD, 1, 124, p. 69). dawn,the gleam of that diamond which All the key elements of the "vision" are is called 'Apostolic Teaching Society" already here. They are four: (ATS)? This means: the various forms of a. name: a catholic association, clouds, their different colors, the meaning a "universal" changing light, the disappearing stars, organization; the temperature, the wind, the breeze, b. structure: clergy and etc? Ifwe attempt to characterize it well co-workers; and convincingly, we ourselves will be c. sodal position: in the Church able to shine. We are becoming and for the Church; re-founders for our time! d. apostolate: openness for all Let us, therefore, start to look at the nations and all people. heart of the Founder and the three main statements about the new Society. The main statements about the new Afterwards we will shidy in detail the Society two clouds of this Society, which are the The first texts and drafts regarding the adjectives "apostolic" and "teaching. foundation of the Society wMchwe Schemes and summaries will help our knew up to now and which historical description and understanding. research of the last years brought to The Spiritual Diary of the Founder as light^ specify and differentiate, each in spiritual guidebook its own way and in its own context, that The secret of the "original vision" of Pr. too general and somewhat unclear and Jordan is hidden in the core of his heart. ambiguous phrasing of Fr. Jordan. But Weencounter it, as a grain of corn in the this seems to be normal for refounding earth, in the depth of his Spiritual Diary persons. They "are still uncertain about under the Latinexpression: the details as to how this vision is to be Socielas Calholica concretized. I refer to three texts. clericorum el operariorum 1. The so called Provisorial in vinea Domini Statutes of the Society (October apiid omnes genles. (SD, 1, 124, p. 69) 1880), worked out with the Director of the Cassianeum in This means: Donauwoerth, the lay person A Catholic Society ofclerics andco-workers LudwigAuer. in thevineyard of the Lord 2. The text ws. It is the amongall people. Precibus-qi (SD, 1, 124, p. 69) official program about the Society sent to the Italian bishops

2 Dissertation,p. 173-179. 3 G. A. Arbuckle, o.c., p. 97. 4 Englishtranslation in Mailing,Rome, SalvatorMundi, 1980, 1 - B - 1.2, p. 1-17. -66- Third Conference in April, 1881 and written in zenith of the Salvatorian day-tune. "The Latin. original vision, " the new dawn has disappeared. 3. The first brochure cfFr. Luelhen, Those outlines canhelp us to July 1881, a rather popular, understand better the formation of the sunple and convmdng structures and of the apostolate of the presentation ofthe Society. new institute, as part of the "founding In all those three documents, the myth." "Apostolic Teaching Society presents The two clouds of the new dawn itself in its name, its structure, its social Let us now continue our meditation station and its apostolate as an about two key elements of the international, renovating movement, as "Salvatorian founding myth, " two a revitalizing gospel appeal! Read once reasons of the original charisma or the again the famous trio of Fr. Jordan: to two clouds of the "new dawn. " It propagate, to defend and to vitalize involves two adjectives whichdefine the ("propagare, defendere et corroborare") Society. The first adjective, the word the Catholic faith or the Kingdom of "apostolic, " illustrates what a God("regnumDei"). Salvatorian is. The second adjective, the Let us show now by means of a word "teaching" interprets what the diagram the original ATS and the Salvatorian does. We must believe that historical development of its struchires one is Salvatorian through all that (1880-1902) (Scheme 1, p. 66). he/she is, not just by what he/she says The second is a summary of the various or does. For that reason I will first foundations of both men and women in speak about the factor "apostolic" and the different countries and continents then about the factor "teaching. " Both (Scheme2, p. 67). elements are like the two boxes The third design8 (Scheme 3, p. 68), a facilitating music in stereo. family tree, shows the achial state of the Society in the year 1931, fifty years after the foundation. We are at the very 5 Englishtranslation in Mailing,Rome, Salvator Mundi, 1979, 1 - C -1, p. 1-19. Pr. Luethen started his circular with the Church-Renewal-Idea: "The Catholic Church is not an inert corpse, but a living organism which, unchangeable in its essence, yet appears in ever new and youthful forms" (quoted according Pr. P. Pfeiffer, SDS,The Life of Father Francis Jordan, published by the Society of Divine Savior, Publishing Department, St. Nazianz, Wisconsin, 2nd edition, 1947, p. 84). At the end of the brochure, he used the following strong expressions: "From this work will proceed a new, refreshing breath over the whole organism of the holy Church; it wiUbe a renewal of the Catholic awareness in all its positions; for orphaned parishes an invaluable support, for ordinary pastoral or spirihial care a powerful help. " (DSS IV, p. 33: "Von diesem Werk wird ausgehen ein neuer, erfrischender Hauch uber den ganzen Organismus der heiligen Kirche; es wild sein eine Emeuerung des katholischen Bewufitseins m alien Standen, fiir die verwaiseten Gemeinden ein unschatzbarer Halt, fur die geoidnete Seelsorge eine kraftige Stiitze. ") 7 Exchangeof Thoughts, St. 8, September 1988, p. 9 and Annales Socielalis Divini Salvalons, 1989, m. 2, p. 21 (German edition). ' Sodelatis Divini Salvaloris, vol. IV, 31.12.1931, nr. IV, p. 160 et Sr. U. Musick, SDS, Begleitbriefe, (Guide Letters [Formation Modules] for Salvatorian Associates in Austria) Nr. 9, 1991. 9 RedemplorisMissio, Nr. 13. Nr. 23; "It makesus understandthat we are missionariesabove all because of what we are as a Church whose innermost life is unity in love^ even before we become missionaries in word or deed". -67 s co I 3- IllCD 1>II Iec Purpose - Mission Basic Structure Development Approval . 51§ I . by the Church

Biblical Formulations I. Order: Men's Institute Jn. 17:3 1883. -*. 1885 I. GRADE (D That all may know Fulltime Following (0 in the Order: Women's w Surrender * II. Mt. 28:18 footsteps Institute of the a. 1883-1885 $ Teach all peoples U) Apostles b. 1888 . *- 1889 n> s Men (Salvatorian Sisters) and n Today's Formulations Women 3 ? Institute rellgiosa in all The Academy of the GRADE I grades / Educated / Scientists 3 Religious Enlightenment Collaboration a> ? Evangelization Collaboration 1881-1883 < 0 i 0 Faith Proclaiming GRADE ^ s.. 1883-Men and 1898 0 Women 3 Proclaiming the Savior ("Pious Co-workers/ union") Promotors

III. Order of the CTS ^ The Angel Sodality 1886 Third Conference

Scheme 2:

Male and female sds-foundations (1881-1905) Continents and countries YEAR Europe Asia America (N/S) 1881- M Rome (Santa Brigida) - I 1882- M Rome (Palazzo Moroni) - I 1888- wnvoii-i 1890- M Tivoli -1 M Shillong (Assam/lndia) WSMIIong 1892- M Vienna X - A M Vancouver - USA 1893- M Lochau -A M W Esmeraldas - Ecuador M Corvallis - USA 1894- M Fribourg - CH M Nato -1 W Roma . I ISan Onofriol 1895- M Wallach M Ecuador: revolution; to Meseritsch -CSFR (1899: Cartagena) M Vienna II - A M : M Drognens - CH unsuccf. attempts W Drognens - CH W'Milwaukee - USA 1896- W Brunate -1 W Shells /Laitkynsew M St. Nazianz- USA WAkyab IBumial W St. Ntzianz- USA M Campos - BR 1897- M Noto City - I W Raliang (Assam) W Un/onfown-USA W Rome - Marocco Clinic (Washington) W Capofago - / 1898- M Merano -1 M Timisoara - R W Tom-I 1899- W Budapest -H M Cartagena - CO W Vienna -A W Campobello/Sic. 1900- M Hamberg - A M Welkenraedt-B M Athus - B M Hamont - B M Zagreb/Croatia M Krak

-69 M (B 3- ("I CD !1 te CD u

(D -±j'M,.^ to i ill rl. l.)!''!:1' ' I M ^.^ s: ? 0) uf B) IA < ;|'i) h n M ? 'ifM F* 0 3 u^ 3 0 M:i^'^. r^iJLi 0 0I a 0 3

l;y;< ij/.f'J Third Conference The first cloud: international press association. The idea The expression "apostoh'c" to bring the Christian message to all the In order to really grasp the sense of a people and to all the nations is specific word you must know its author, undoubtedly strongly inspired by the his purpose and his sihiation. So, it is doctrine of Saint Paul. The apostolic zeal Fr. Jordan who uses that specific word of Pr. Jordan is also stimulated by the to indicate the character, the identity example of the Apostle of the Nations. and the mission of his Society. In my See, for instance, how many expressions dissertation I narrated extensively the and Pauline words he notes in his history and the tragedy of this Diary. And the pearl of Salvatorian hmdamental conviction. " Here I will literature, the text "on the apostolate" (in present a short summary. You can Latin "de apostolatu"), contains many distinguish various dimensions and Pauline texts (2 Tm 4:1-2, I Th 5:17; 4:3; 2 meanings of the concept "apostolic." Co 2:8; Tt 2:10)." First the biblical dimension (1), then the With this background, now read the ecumenical one (2), the spiritual first Constihitions and the first meaning (3) and finally the feminine brochures in order to discover the connotations (4). biblical element of the term "apostolic!" It is the apostles who are the great Biblical aspect models of the Salvatorians. In the first Leafing through the Spiritual Diary, one extensive Englishbrochure on the sees directly that Fr. Jordan is Societyin 1895, you canread: "Next particularly interested in the apostle after our Lady, the Blessed Apostles are Saint Paul. "Let your model be Saint venerated as the chief pah'ons of the , the patron whom you Society. The apostles were the first imitate the most. Invoke him daily. '" preachers of the faith and the members During his holidays, after the first year of the Society, which professes to be of theology in Freiburg (un Breisgau), he above all an apostolic order, will imitate commits himself to make known in them as closely as possible in their mode South Germany the "Work of of life and in their works. Like the Saint-Paul" (in French "L'oeuvre de apostles they will lead an apostolic life Saint-Paul") by Joseph of poverty, chastity and obedience, and Schorderet in Fribourg (Switzerland). follow in the footsteps of Christ, as This work would organize an "The talk wMch Vddav Havel gave at the occasion of the 'Friedenspreis des Deutsdien Buchhandels' (October 15, 1989) in Frankfurt under the title: Ein Wort fiber das Wort, published in V. Havel, Am Anfang war das Wort. Texte van 1969 bis 1990. Aus dem Tscheduschen van Joachim Bruss, Rororo Akhiell Essay 1600, 1990, 207-224, p. 217: "Kein Wort [... ] enthalt nur das, was ihm das etymologische Worterbuch zuschreibt. Jedes Wort enthalt auch die Person, die es aussprkht, die Situation, in der sie es ausspricht, und den Grund, warum sie es ausspricht". " Dissertation,p. 277and the indexunder the word "apostolic." "Pr. Jordan,SD, 1, 63, p. 34) "SD,1, 2 p. 2; 63, p. 34;83, p. 45; 156;p. 93; 159a,p. 103;169, p. Ill; H, 8, p. 157;90, p. 216; 107, p. 226; m, 34, p. 255; IV, 39, p. 288. "Pr. Peter van Meijl SDS,Notre Fondateur. Un proptefe, p. 150-159. "The title of that brochure, a translation of the 6th German edition (=DSS IV, 487ff) reads The Society of the Divine Smiour (Societas Divini Sahaloris). An Order uniting the active with the conlemplative life, founded 8 December 1881, by a member of the first order. Rome, printed at the Society's Press, 1895 (published in DSS IV, 605-662). 71 1992 USA Salvatorian Centennial Convocation closely as humanweakness, supported are so opposed and full of prejudices by , permits. They will against the Church. "17 consecrate themselves entirely to God Pastoral aspect and to His holy cause, without reserving There is still another tone that resounds anything for themselves." in the term "apostolic"according to Ecumenical aspect Jordan. It is the pastoral aspect. In all his Let us ask why the young John Baptist brochures Fr. Luethen stresses this Jordan in the Holy Land got so much aspect for the parishes especially: we encouragement for his ideas from the want to be apostles; we want to have the bishops of other rites. Primarily the frankness of the apostles, willing like young German diocesanpriest wasin them to go through the whole world Palestine to improve his knowledge of and announce the goodnews. An the Arabic, Armenian, Syrian and article, published in the September Coptic languages. He was able to number, 1881, of his own magazine celebrate the lihirgy with the bishops Ambrosiiis, bears the significant title: and patriarchs in their own tongue. This The importance of the Apostolic is surely a particular detail. But there is TeachingSociety for the parishwork." more. Feminine aspect Since the (1870), From the very beginning of the Society, there were problems in the Orient between "Rome" and certain Fr. Jordan wanted to integrate women in all three grades. They also must be patriarchates. Jordan wanted to make a real apostles in the modem world! They bridge between the two worlds by also could become members of the founding his world association. He did Society "al pan dell'uomo" as the not want to give it the name "Roman" or originalItalian version in 1882writes. Catholic but the more significant That means just as a man" or "on a par adjective "apostolic. " Jordan defended with a man, " (in German "ebenso wie;" retaining the title "apostolic"before the in French "au m&ne litre que les Roman vicariate (March 3, 1882), because other titles as, for instance, hommes;" in Spanish, "de egual manera que los hombres ). In a passage from the Catholic' or 'Roman' would impede the Italian brochure (1882) we read: "The introduction of the Society and its first mission of the woman is in the publications in England, , family. [... ] And now, more than ever, , and in the Protestant she must understandher mission, the parts of Germany and in the schismatic regions of Russia and of the Orient that apostolate whichshe hasto fuffil in the family, in the world, and m the Church. "21 "DSSIV, p. 631. Seethe Frenchpassage of the year 1881(!) in DSSII, p. 110-111. 'Original Italian text in Dissertation, p. 211, note 32. "DSSIV, p. 21 andNotre Fondatew. Un prophile, p. 79-80and 180-181.Also Sr. UlrikeMusick SDS, Beglatbriefe, nr. 11, 1991, p. 2. " Dissertation, p. 181,nr. 265. In original; "DieBedeutung der Apostolischen Lehrgesellschaft fui die Seelsorge." The original text: "Anche la donna, creata da Dio per operare cose grandi per s6 e per altri, al pari dell'uomo, puo far parte della Sodeta Apostolica. Anche a lei furono dette quelle parole di S. Paolo: 'Noi siamo cooperatori, e coadiutori di Dio stesso'" (DSS II, p. 138). 21'Original Italian text in Dissertation, p. 276, n. 145. Cfr. also: Dissertation, p. 731. especially note 32. -72- Third Conference Jordan dared to use with them the complementary. It's not of much use words of Saint Paul (1 Cor 3:9): "Noi whenthey are examined in an siamo cooperatori, e coadiutori di Dio exclusively juridical and hierarchical stesso" (we are cooperators and context! Official Church language in collaborators of God himself). The New those days as articulated in its official American Bible translates it: 'We [that documents was rather poor and limited. is: Saint Paul] are God's co-workers, "Apostolic" was restricted to "papal." whUe you are his cultivation, his What a difference with the spirit and the building. " It is hard to understand why letter of the SecondVatican Council. that passage provoked a negative Now we understand also why the judgment ofthe Church authorities. apostles have such an important place in In the life of Blessed Mary of the Salvatorian piety and liturgy. Now we Apostles, Therese van Wuellenweber, understand why in each edition of the we see how she realizedher apostolic "Apostelkalender" there are pictaires of mission. She is the only woman who the holy apostles, each of them with a joined the first degree of the Society different artistic illustration. Let us with simple private vows! After the first meditate on the very first seals of the encounter with Fr. Jordan Qvly, 1882), Society in which the apostles are she wrote in a poem, to the famous engraved. With devotion we will list melody of "0 Sanctissuna', how the their names: May 3: Philip and James; term "apostolic" resounded in her May 14: Matthias;June 11: Bamabas; heart. In a niceletter to the community June 29: Peter and Paul; July 3; Thomas; in Neuwerk, Fr. Jordan addressed July 25:James; August 24: Bartholomew; himself to the "Sisters" with the September 21: Matthew;October 28: following very significant words: "Let Simon and Jude; November 30: Andrew; us eagerly strive to be filled with an December 27:John. apostolic spirit, to suffer apostolically, to The second cloud: the expression pray apostolically, to work "teaching" apostolically." The adjectival noun "teaching" is written We conclude that in the mentality of Pr. on the second doud of the new dawn. It Jordanthe idea of being apostle always represents the action, the mission of the included women, too. Society: to teach! So, one loudspeaker of The four aspects and meanings of the our music installation brings the tones term "apostolic" must be considered of the melody "apostolic, " the other a Dissertation,p. 276-277. "OriginalGerman poem published in Sr. U. Musick,SDS, Kurzbiographie, p. 48-49and in Wachsender Berufimg beiMutter Maria in Forum SDS, 1989, Nr. 1, p. 15-27, p. 24-25. Another poem 'Bin Streben' (1875) expresses the same apostolic ideas. Original German text of that poem in Sr. U. Musid^, SDS/ Kurzbiographie, p. 39-40 and forum SDS, o.c., p. 21 and in Sr. An Vandoimael SDS, Das Entstekm des znieiten Ordens Ast GeseUschi/t des gSlllichen Heikmdes und Mutter Maria van den Aposletn, in Forum SDS,1989, Nr. 1, p. 52-83,p. 81. AlsoBegleitbriefe, Nr. 5, 1991. "Letter of Pr.Jordan to the community in Neuwerk, 13thNovember 1884,in DSSX, Nr. 184:"Sb-eben wir recht danach, mit apostolischem Geiste erfiiUt zu werden, apostolisch zu leiden, apostolisch zu beten/ apostolisch zu wu'ken." 2SSi. Noelle Hausman, Vie religieuse apostolique et communion de 1'figlise. L'enseignement du condlie Vatican H, Cerf, Paris 1987, 244 p., annex 3: the uses of "apostolicus. " See also p. 230-231 the term "apostolic." "See the seals in Sr. U. Musick, SDS, Begkitbriefe, Nr. 10, 1991. -73- 1992 USA Salvatorian Centennial Convocation loudspeaker, the tone of the melody Societywhich instructs, teaches. "teaching. " Both comprise the "cantus 'Lehrgesellschaft': Teaching Society! A firmus" of the Society. nice German expression, without any It is not easy to explain precisely in grammatical or linguistic problems. Englishthe term 'teaching." The original Inculhiration problems start by German wording "Lehrgesellschaft" translating the expression expresses it precisely and clearly, 'Lehrgesellschaft' into other languages. without any ambiguity and For instance, the Italian version equivocation. A Society that wants to "istruttiva" and the French translation "lehren" (teach)! In his famous "Rule on instructive" were not well chosen to the apostolate" of 1884,Pr. Jordan render "LehrgeseUschaft. " The utilized nine Latinverbs to paraphrase Salvatorian pioneers in the States (in the original German term 'lehren'. Vancouver) also had serious problems Proclaim, to beurgent, to rebuke, to scold, to withthe expression "teachingSociety." exhort, to announce, to proclaim, to write, to Fr. Jordan wanted rather to admonish. Let us try to illustrate the term communicate a living experience of the teaching" in the following way. Faith, then to bring objective The culture shock of "Teaching" information about the phenomenon Many foundations have their origins in religion. " Look well at some living a culture shock of their founders. In the expressions in his Diary: "It will be case of our Founder, Jordan saw the aimed especially at popularizing distance between the world and the theological truths and so making them gospel, between contanporary society accessible to the people" (SD, 1, 118, p. and the sihiation of the Church. He 65) or "This is eternal life, that they may perceived that abyss, experienced it and knowyou, the one true God, andJesus most of all he suffered from it. Because Christ, whom you have sent" (SD, 1, 83, of the "Kulturkampf, " the shout p. 45). PopeJohn Paul II writes in his "Religionis in danger" washeard in his letter Redemptoris Missio: "The native region. The people, mainly the entire missionary sense ofJohn's Gospel children, knew so little about religion, is expressed in the 'priestly prayer:' 'This the Church and God. Let us listen to is eternal life, that they know you the Jordan's own words: "Oh, how many only true God, andJesus Christ whom children become a prey of ignorance, you have sent.'" Qn17:3) The ultimate devoured as it were, by the hellish purpose of mission is to enable people to share in the communion which exists spirits, destroyed like blossoms during a frosty nightin May" (SD,1, 58,p. 31). between the Father and the Son. [...] And "I often think that most persons This is a very important missionary text. It makes us understand that we are who are lost, are lost because of a lackof missionaries above all because of what instruction" (SD, 1, 78, p. 42). we are as a Church whose innermost life After that religious culhire shock, an answer was found. The therapy was: an is unity in love, even before we become missionaries in wordor deed. Apostolic TeachingSociety. A Society according to the spirit of the apostles, a Dissertation, p. 147. 38Dissertation, p. 779, note 53. RedemplorisMissio, Nr. 23. -74- Third Conference

Diagnosis Therapy from the faith 1. Religious ignorance 1. To teach Hunger, Thirst propagare ffordan) to proclaim (Lueihen) 2. 'Religion is m danger' 2. To defend Controversy with the defendere ffordan) laws of the to defend (Luethen) ~Kulhirkampf.' 3. Indifference 3. To revitalize Sacraments corroborare (fordan) religious lukewarmness to invigorate (Luethen) self-sufficiency

The diagram "Diagnosis and therapy" Aslong as there is one can help us: person on earth who does not know God The ABC of Salvatorian spirituality anddoes not love Him above all things, corresponds to the ABC of Salvatorian you darenot allowyourself a moments apostolate: TRUST IN DIVINE rest. PROVIDENCE- COURAGE - As long as God is not everywhere ACTION! glorified, Conclusion you darenot allow yourself a moments Let us finish this conference. I only rest. described the two essential and most As long as the Queen ofheaven and important clouds of the new dawn. We earthis not everywhere cannot act asif there never has been a praised,you darenot allowyourself a New Dawn,Jesus Christ, the Savior of moment's rest. the world. We cannot behave as if there No sacrifice, no cross, never hadbeen a Pr. Jordan, a prophet no desolation, no trial, no temptation, of the New Dawn. The zeal and the oh! absolutely nothing shouldbe too enthusiasm of Fr. Jordan "must become difficultfor you as it were a hunger and thirst to make with the help of God's grace. the Lord known, given the vastness of J can do all things in Him who the non-Christian world" (Redemploris strengthens me. Missio, Nr. 40). Here once againwe Let no betrayal, no infidelity, no coldness, no abuse lessenyour zeal! have a moving text of his written down on December 20, 1894, some days before But everything through Him, with Him the main feast of the Society. If you andfor Him. want to know from which original Allpeoples, races,nations andtongues, vision" the Founder lived, which glorify the Lordour God! Woe to me, 0 Lord, if Idanot maSse "founding myth" urged him, which You knowm to men! spirit of God caught him, please read 0 Lord, help me, show me the way! and meditate on that text. Here again Without You I can do nothing. we find his "original vision, " the I hope all thingsfrom You. "founding myth:" In You, 0 Lord, I havehoped, 75 1992 USA Salvatorian Centennial Convocation I will not be confoundedfor ever. If we can be happy with the clouds of Pray at all times the NewDawn, the whole daywill be in the deepesthumility andwith the good. Eachtime we meditate on the greatest confidence. Let nothing clouds "apostolic" and "instructive, " our teepyou from it." whole Salvatorian life will grow in its (SD, II, 1-2, p. 153) attraction and its fascination. Let us welcome the New Dawn! Christ, the Savior!

76- Fourth Conference

What Has Happened to Blessed Mary of the Apostles?

Introduction The period 1939-1968 constihites a very important page in Salvatorian history. It not only generated fixed ideas on Salvatorian early history but it also produced a certain pichire of Fr. Jordan, Mother Mary and Pr. Pfeiffer. What is still more important, is that that picture is seemingly responsible for the tension and occasional hostility between the Fathers and Sisters on an international level. The year 1968 was not only the year of the French shident revolts, followed by student riots in nearly all great cities in the Western world. On October 13, 1968, Mother Mary of the Apostles was beatified in Rome by Pope Paul VI. There was officialjoy. There was at the same time "official" disappointment and bitterness. There were seemingly winners and losers. Did historical truth win or did prestige win? Some of us have spontaneous answers to those questions. Others have a strong suspicion. Several Sisters suffered and still suffer from the whole issue. Many -77- 1992 USA Salvatorian Centennial Convocation Fathers were disappointed. Some of the principal persons of the conference. them repressed it or wanted to forget. In the middle of the address, three Several tunes, giving talks to crucial questions will be handled. At the Salvatorian men and women in various end of the conference I wUl try to give countries, I am asked: Is thepicture of some statements and conclusions. Mother Man/ provided by her beatificalion The principal persons of this talk will process the historical one or is it an artificial be: one? If it is an artificial one, whohave been Fr. Pancratius Pfeiffer, first successor the artists! Has Salvatorian research of of Pr. Jordan and general superior for the last twenty years changed the thirty years (1915-1945). picture? Some people in these audiences The priest, Emidio Federici, questioned rather courageously and (1890-1972) writer, pro-poshilator, concretely: What really happened in the consultor and from 1963 official beatification process of Mother Mary? postulator of the cause of Mother Mary. After nearly twenty-five years the Generalate members like Sr. Olympia international clunate between men and Heuel (general superior of the women is changmg in a positive way. Congregation 1947-1965), Fr. Franz The page we are writing this week in Emmenegger (superior general of the the book of Salvatorianhistory is Society 1947-1953), Fr. Dorotheus without doubt a golden one. People are Brugger (1877-1955), first postulator getting more and more interested in the general of Fr. Jordan's cause life and history of the Congregation and (20. 5. 1938-1955) and of M. Mary's until the Society. They want to have serious 1951. Thenhe was impeached as their answers to historical and practical postulator. questions. The three crucial questions in the As the postulator of the cause of Fr. main part of the talk wUlbe: Jordan, I would like to read with you Fr. Fancratius' declaration in the that dark but important page of beatification process of Mother Salvatorian history. I will do it in all Mary; historical fairness and seriousness, together with pastoral, spiritual and The question: "Is Mother Mary a international concern. I already handled Foundress?" the topic of Mother Mary in my doctoral dissertation. Moreover the study of the The attack on "Neuwerk." history of Fr. Jordan's cause made me quite familiar with the cause of Mother A short biography of the main authors Mary. I am convinced that everyone of us has the right to know the historical A short life story of Fr. Pfeiffer truth and that only the truth can free Markus Pfeiffer was born in Brunnen, and heal us. in the diocese of Augsburg, on October The question "Whathas happened to Bl. 18, 1872. His parents had a farm and Mary ofthe Apostles" will be illustrated brickworks. In 1889, at age 17, he came in the following way. First, I will present to Rome to join the Society of Fr. Jordan. * Dissertation, p. 82-91. 2 Forpractical reasons I quote in this talk the officialdocuments of the causeof Mother Mary with DOCUMENTNR.... " and the appropriateyear. I wasable to use someexcellent studies of my predecessor, Fr. Edwein,and of our present relator. Pr. Gumpel, SJ. -78- Fourth Conference He took the religious name Pancratius' after the death of the Founder, Fr. in veneration of his homebishop, Pancratius was able to rehim to Rome. Pancratius von Dinkel. In 1896 he was As general superior, Fr. Pancratius ordained a priest in the basilica,Maria hadto build up the communities and Maggiore. Pancratius was highly the houses of the Society, which had talented: he received the Roman suffered much from the war. Pr. doctorate in philosophy and a bachelor's Pancratius was for everyone a humble, degree in . He became a apostolic and caring Salvatorian. His professor of logic, metaphysics and profound ecclesiastical mind, ethics. He was abo the personal undiplomatic sincerity, absolute love of secretary of the Founder and truth, clearheadness and strict justice responsible for the brother candidates. won the confidence of the highest At the first general chapter in 1902, he personalities of State and Church. was elected general procurator of the After the afternoon benediction with Society. At the same time he was the the Sisters on Monte Verde on Christ's official representative of the Society at Ascension, 1945, Fr. Pancratius was hit the Holy See, an office he had until 1915, by an English police car crossing over when he became the successor of Fr. the Largo Cavallegeri near the Holy Jordan. Office, not far from the Motherhouse of For the period 1902-1915, the the Society. He died on his nameday, following very important events are to May 121945, in the motherhouse of the be mentioned. In 1907 he became a Salvatorians. The news of his death was teacher of German in SanApollinare announced immediately by the Vatican and m 1908 in the Ecclesiastical broadcasting station, honormg Academy of the Nobles (Academia extensively his merits by Rome and the ecclesiastica dei nobUi) as well. Three of Oiurch. Present at his funeral were, his students later became cardinals. He among numerous cardinals, bishops, was also confessor in the Church of San superiors of religious orders and Lorenzo in Fiscibus (near the princes: Prince Carlo and his Brother Motherhouse) and the in a Giulio Pacelli, (brothers of Pope Pius home for crippled children in the Via di XS), Baron von Weizsacker, as the Porta Angelica. In 1908,be became an representative of the German assistant of the majordomus in the government, who was the father of the anticamera of Pope Plus X. Msgr. Bisletti current president of Germany, Richard was his chief, who became a cardinal in von Weizsacker, and of the well known 1911.In place of Fr. Jordan,who was too philosopher, Friedrich von Weizsacker weak, in 1912 Fr. Pancratius visited the (who is now eighty years old). Fr. Paolo houses of North and South America. Dezza, the then rector of the Gregoriana, Because of World War I, Fr. Pfeiffer was also present. They aU knew what went with the Founder to Fribourg in Fr. Pancratius had done for the city of Switzerland in 1915. In 1920, two years Rome in the war, especially through his Pr. Giovaimi van Meijl, SDS, in Osseraatore Romano, 28th of May, 1985, published in Annales Societatis Dirori SflZofltons, vol. XII, 1985, nr. 8. Also the eye witness account of Professor Vassalli, former minister of justice, entitled My meeting with Father Pcmcratiiis Pfeiffer, in Take 1, January 1992 (reprinted from SalvatorianischeMilleilungen, 1991,nr. 3, p. 14-16). P. Bemward Meisteq'ahn, SDS, E.van WeizsScker an P. Pankratius Pfeiffer, in Sfllmtoriflni'scto Mitlalungen, 1989, nr. 3, p. 13-15. 79 1992 USA Salvatorian Centennial Convocation contacts with the German occupation, of the little Therese of the SS-Colonel Kappler and General Child Jesus (Therese Martin) in the year DoUmann. 1925. At the same time he became editor It is disturbing, how this Salvatorian of the magazine IIpiccolofiore di Gesu. in the cause of the Blessed Mary of the Writing biographies was his famous Apostles was charged and humiliated. passion. As such he had great success. Those who could inspect the documents In 1932 he left his Order because of only in 1965, and then only after health reasons (daustrophobia) and overcoming serious obstacles, were because of his difficult nahire. severely shocked in their confidence in According to reliable contemporary the ecclesiastical authorities. information, however, he left because he A short life story of E. Federici was not elected superior provincial, Emidio Federici is known to the notwithstandinghis merits as superior Salvatorians at least since 1941. In that and postulator general. So he became a writer (scrittore) of the Apostolic year he freely declared himself willing Penitentiary (Penitenzieria Apostolica), to write a biography about the life of from 1935 until 1958; later he was a Mother Maiy (1833-1907). The superior postulator. general of the Congregation at that time, Federid had a difficult character. He Sr. Liberia Hansknecht (+1947), put was very talented and intelligent, but at some simple brochures about the life of the same time hot-tempered and not a Mother Mary at his disposal, but these

. little ambitious. As vice-poshilator of his were enough for him. Federici already Order and later as postulator of various finished the manuscript in the middle of causes, he overcame all difficulties to June 1944, of course without making a bring a cause to a good end, thanks, of profound study of the sources. Rather course, to his temperamait and the reluctantly he presented his manuscript many connections he had with the to the superior general of the Society, Fr. Roman . Pancratiiis Pfeiffer (1872-1945). The So, in August, 1944, two personalities, latter had known Mother Mary very Federid and Pfeiffer, stand opposite one well, personally since 1889. another. Fortunately, the notes of In 1907, at age seventeen, Emidio Pfeiffer (August 31, 1944) on the Federici (1890-1972) entered the Cannelites of the Roman manuscript of Federici are kept in the Postulation Archives. They show exactly province. He was ordained in 1916. Afterwards he became a teacher in the which changes, corrections and omissions Fr. Pancratius proposed. The small seminary of his Order. In 1924 he was elected of the Convent "Santa comparison of the notes with the published book on Mother Mary, in Maria della Vittoria" in Rome (re-elected February, 1945, discloses also which in 1927). From 1925 untU 1932 he was ured points Federici did not accept. the poshilator general of his Order and reqi Moreover, the shidy of that comparison dedicatedhimself with great zeal to the reveals clearly the basic ideas on Mother 5 Presenza e missione deirdigiosi e delle religiose nella Chiesa di Roma, Roma, 1980, p. 74 and Actes et documents du Sainl-Siege rdalifs a la seconde guerre mondiale, Cit& del Vaticano, vol. DC, 1975. E. Federid, LaMadre Maria degli AposloU. Al secolo BaronessaTeresa de Wullenweber. Conftmdalrice e prima Superiora ddle Suore del Divin Salmtore (1833-1908), Roma 1945, XI and 247 p. 7 Dissertation, p. 82ff. 80- Fourth Conference Maiy and on Salvatorian history The rules werewritten by Fr. Jordan Federici had in those days. andthe Servant ofGod never would That is the first key in the consider herself as a Foundress but understanding of the following years. solely recognizedthe honor andthe Three other important keys to merit ofher foundation to Jordan. comprehension are the following facts: a) In the ordinary informative process One must recognize that shehad of Mother Mary in Rome (March and extraordinary gifts as superior April 1944),Pr. Pfeiffergave thejudges general: shewas a devout woman, not only a positive, but also a negative she was well-intentioned and lived statement about Mother Mary. cmexemplary life. b) On the May 12, 1945,Pr. Pancratius died in a car accident in Rome near the Shewas, hovxver, notfree from Motherhouse of the Society. faults, maybepartly because ofthe c) On the 12th ofJune 1945, exactly a social classwhich she came from and month after the death of Fr. Pfeiffer, the education she received in a Federid gave an "ex offido negative French institute [Liege]. Shehad statement on Pfeiffer before the tribunal peculiarities, oddities, whims. She of the Roman vicariate. treatedherfellow-sisters with Those are the main persons of the arrogance (at least externally). She story with the most significant historical humiliated them easily, shcmring that facts. Let us now pass to the three they wereincapable, even in the crucial questions. presence of third persons, for instance, in my presence. Three crucial questions Pfeiffer's declaration in the Sometimes shespoke about absent Beatification Process of MM sisters, lamenting that they were In this subject I wUl show how and goodfor nothing anddid not whyFederid, within the period of progress, etc. Vfhen I or others did twenty years (1945 -1965), modulated not agreewith her opinion about the declaration of Fr. Pancratius m the others, she resented it. beatification process of Mother Mary. In the ordinary informative process of Sometimes sheput all her confidence Rome, Pr. Pfeiffer gave the following andall herpredilection in one sister, witness about Mother Mary (March 25, but then, suddenly, shechanged her mind about her and treated her in AprU 1 and 15, 1944). 10 such. a way, that the sister hadto pay "The Servant of Godalways /or the trust shehad received. perseveredin true obedienceand in absolutefidelity to the instructions of our Founder. . DOCUMENTNR 2. CAUSAESUMMARIUM (testimonies 1943-1949),p. 35-40,esp. p. 37, g 11-14. ' DOCUMENTNR. 2, CAUSAESUMMARIUM fTestimonies 1943-1949),p. 46-50,esp. g 6 on p. 47 :"si Religiosus protervus revdatur" and g 11 on p. 49; "S.D. vera propriaque fundatrix". Federid's witness is literally repeated in the Apostolic Process, cfr. DOCUMENT NR. 5 (1959), p. 51 (= § 6) and p. 53 (=§11). 10 DOCUMENT NR 2 (CAUSAE SUMMARIUM) (testimonies 1943-1949), p. 35-40, esp. p. 37, g 11-15. " "La Serva di Dio persever6 sempre nella fedele obbedienza e nell'assoluta fedelti aUe direttive del -81 - 1992 USA Salvatorian Centennial Convocation How did the authors of the process of Federid in the first ordinary informative Mother Mary handle this negative process" were simply repeated. The testimony? answers were, however, more bitter in In the apostolic process, which follows their form and their tone. Fr. the ordinary informative process, the Pancratius, accordingto Federid, text of Pfeiffer was taken over worked against the/ama sanctitalis unchanged. Only some marginal notes (reputation of holiness) of Mother about the content of the text, which Mary, and was, therefore, acting were so false in the informative unjustly. Furthermore, he incited some process, were now taken away. How sisters to rebellion againstMother Mary. could the authors of the cause refute He imposed his negative view on his that important testimony? All the confreres. Thus the religious Pancratius m Rome knew about the revealed himself as insolent and merits of Fr. Pfeiffer during the war. He impudait. stood in direct contact with Pope Plus It is shameftd and disgusting how in XII and the German occupation power an ecclesiastical process, the honor of in Rome. He liberated many Jews, a fact such a noteworthy priest as Pancratius which is known to every historian of could be attacked in such a way. Rome during the Second World War. Unfortunately, it was a fundamental For that reason a side-street of the tactic in that process to rehite the famous is unfavorable evidence of the witnesses named after Pr. Pfeiffer. He also worked and to do so not by historical facts, but in a department of the Vatican. in presenting the witnesses as persons of So how did the authors succeed? With inferior worth, who acted by personal words which a lawyer would use, not and questionable motives. with historical proof. The accusations of

nostro Fondatore. Le regole furono composte dal P. Jordane la Serva di Dio non volle mai riguardarsi come Fondatrice, ma riconobbe unicamente al Jordan I'onore e il merito della fondazione. Come SuperiorsGenerate, bisogna riconoscere in lei dotinon comuni;era donnadi pieta, d'intenzionirette, di vita esemplare. Nonera pero scevra di difetti, forsein parte dipendentidal ceto socialeda cuiproveniva e dall'ediicazioneche avevaricevuto in istihitifrancesi. Aveva delle bizzarie[sic], delle stranezze,dei capricd,dominata dai quali trattava con alterigia (akneno esteriormente) Ie consorelle, umiliandole facilmente, dando loro patenti di inabilitSi anche m presenzadi terzepersone, ad esempio,in mia presenza.Se poi qualchevolta^ quandoparlava di consorelle assenti e si lamentava che non erano buone a nulla e non profittavano, eec., io od altri non mostrava di assentire e di convenire con i suoi apprezzamenti, aUora si risentiva. Talvolta poneva tuta la sua fiducia e la sua predilezione in una suora, ma poi, improwisamente, cambiava opiruone su di lei e giungeva a usarle un trattamento tale, da farle ripagare Ie passate dolcezze" (DOCUMENTNR. 2, witnesses1943-1949, p. 37, g 10-14). "DOCUMENTNR. 5, SUMMARIUM CAUSAE, 1959, p. 38-43, g 1- 17. "DOCUMENT. NR. 2, CAUSAE SUMMARIUM. p. 37, § 11-15. "Seethe marginalnote in DOCUMENTNR. 2, p. 47, g 6: "sireligiosus protervus revelatur". E DOCUMENT NR. 5, SIIMMARIUMCAUSAE, 1959, p. 50-54. "DOCUMENT NR. 4, 1959, Responsio adAnimadversiones, p. 1-159. K. Woodward,Making Saints. How the Catholic Church Determines Who Becomes a Saint, WhoDoesn't, and. Why, Simon and Schuster, 1990, p. 266ft. "DOCUMENTNR. 4, Responsio ad Animadverswnes, p. Ill, nr. 92ff. "See the marginal note "is religiosus protervus revelatur" in DOCUMENT NR. S, 1959, p. 51, § 6. See the famous 'colonnista' Francesco AIberoni of the important Italian Newspaper Corriere delta -82- Fourth Conference At the same time, Fr. Pancratius was aggressive." WhileMother Mary had a known to be the assistant par excellence balanced mentality, Fr. Pancratius of the sisters during all of his life: to the turned out as authoritarian, rude, and first superior general, first of all, and caustic. That mentality is due to the then to her successors. In this regard he great difference in age of the two learned much from the mild Pr. personalities, and due to the difference Bonaventure Luethen, highly esteemed in intellectual and spirihial education. 23 by him (DSS III), who was spirihial Therefore, Fr. Pancratiusmust have felt director of the sisters. We have a lot of inferior to the Baroness. Another written proofs for that attitude of Fr. "argumait" adduced by Federici was the PancraUus. It is not only not true, but instinctive aversion of the young also ridiculous to say, that the sisters Bavarian farmer's son toward the noble were so dependent on Fr. Pfeiffer, that lady of the Ehinelandwhich he was able to urge them to rebellion determined, probably unconsciously, againstMother Mary or that his the behavior of Pr. Pfeiffer. confreres were helpless and that they Of course, Federici spoke about had to accept his opinion. The money: the mentioned financial affirmation that the fathers should have dependence of the Salvatorian Fathers humiliated and offended Mother Mary upon the riches of the Baroness would is a pure invention: "un gioco voluto have urged them to impede the process. dialettico!" "Affirmations, not proof Otherwise it would be made public that was the simple rule of Federici. for fifty years they lived on the money Also in the Nova Positio2 ' of 1963, Fr. of the Baroness. Pancratiusis stUl presented as the All that defamatory reasoning has negative witness, who has to be nothing to do with the proof of sanctity, eliminated by all means. Under the the heroicvirtues of Mother Mary. guidance of E. Federici, the promotors Later on, the defenders of the cause of of the cause tried to eliminate the Mother Mary did not find new bothersome witness with the usual "arguments" and did not bring methods. Reasons are summoned to documents. They were satisfied to explain Pfeiffer's behavior by analyzing repeat in a vehement and insistent way his personality and his character. He the old answers given to the objections had, according to that description, an of the Promoter of the Faith(Promotore avid character, greedy for superiority di Fede). They stressed the sodal-status and, therefore, could hardly bear argument even more, in itself a shipid contradiction. He was inclined to one, but for them of great importance. unilateral judgments and was The Salvatorian Fathers would not be Sera, 13July, 1992: Le persone di animo povero, meschino, vedono solo la propria meta. Confondono U proprio utile con la giustizia. Se qualcuno ostacola i loro desideri, lo odiano, insultano, lo denigiano, sono disposti a commettere nd suoi riguardi qualsiasi ingiustizia, qualsiasi malvagita. L'animonobile cercadi raggiungerela meta, ma non odia1'awersario. Lo rispetta, gli riconosceun valore, una digniA.Fimta la lotta dimenticala collera, noncoltiva nel cuore U desideriodi vendetta, perdona. [...] a DOCUMENT NR. 6, Responsi'o ad Novas Anitnaduersiones, 1963, nr. 100-121. "DOCUMENTNR. 6, ni. 109. a DOCUMENTNR. 6, nr. 106-111. "DOCUMENT NR. 6, m. 112. -83 1992 USA Salvatorian Centennial Convocation able to understand Mother Mary one poshilator, E. Federici, a because of social difference and non-Salvatorian, againstone education. Fr. Jordan himself was a Salvatorian, P. Ffeiffer, the main witness fisherman, then a worker, and finally an in the process of Mother Mary. We came artist-painter. Fr. Pancratius was a to understand the method of Federici: to herdsman until age twenty. What is left defame the main witness. Pr. Pancratius, to add to this awkward instead of proving objections by "argumentation?" historical facts and historical material. Pancratius was no longer blamed for I ask myself whether we do not find in lies, as in the beginning of the process. the above exposition one of the main His negative witness, it is said now, is causes for the virus of hostility between due to the fact that he probably was the men/women and the women/men badly informed and most probably of the last forty years. No one seems to personal resentments were involved. know exactly why there was that Now it is stressed that Fr. Pancratius hostility, what were the facts and where opinion developed more favorably did it all come from. We all know how toward the end of his life. The authors dangerousprejudices are and how of the process created a new suspicion: strong they are. Critical historiography the Salvatorian Fathers would have is nearly helpless to erase them. hindered the cause of Mother Mary Mother Olympia (general superior of because thet were anxious that the cause the sisters from 1947 to 1965) came from itself would have brought to light the a different world than Father Francis financial reports of Mother Mary and Emmenegger, general superior of the the Salvatorian Fathers, reports which Society from 1947until 1953). She would not have been favorable to the brought emancipation ideas" of those Society. days from the United States, which she In the last official document of the realizedin the post-war Rome. That was process, Federid and his assistants were a challenge for the whole Congregation not able to bring new counter-evidence in the existing Umited Roman structures. to new objections of the consultors. The Shewas against the old postulator of the already existing were merely repeated, cause of Mother Mary, Pr. Brugger (he but now marked by letters. The was seventy years old in 1947 when she consultors now gave in, before the took office) and was not in favor of his energetic and stubborn poshilator. The successor, Fr. Michael Duerr. The latter tenacity of the lawyer defeated historical did not give money, so the process of Fr. truth. Jordan did not advance. I do not know Summing up whether Sr. Olympia was able to read and to understand the Italian texts of Dear Salvatorians, I was not telling you the objections of the sisters or of one Federici. One thing, however, is certain: Salvatorian Sister against the Salvatorian shebelieved his arguments. Even today, Fathers. Rather I showed you the there is a strong nahiral conviction development of the defamatoryproofs of among the older sisters (especially in Rome), who never believed any of those "DOCUMENT NR. 7, Responsio ad Alias Nauas Animadverswms, 1964, p. 20, nr. 33. 26 Ibidem,p. 21, nr. 33. 27 Ibidem, nr. p. 23, ni. 37. DOCUMENTNR. 8, Responsio adNovissimas Animadversiones, 1965, p. 7. -84- Fourth Conference Federici-arguments againstPfeiffer. understood himself as the only Founder Surely they were not allowed to read andwho has been considered assuch by the documents and to speak about them, all, never considered her as "foundress" but people do not forget those or called her in that manner. That shows "unbelievable stories." that the tendency to caU Mother Mary fs Mother Mary a Foundress? "foundress"must have emerged from outside the Salvatorian world with a Federid in his draft of the book on rather precise intention. 31Let us follow Mother Mary (1945) never used the these various elements from outside the word "Confondatrice" (co-foundress) for Salvatorian world. Mother Mary. It pleased him more to In 1939 the Promolore di Fede treat her with the tide "Fondatrice" (promoter of the beatification processes) (foundress). Fr. Pfeiffer suggested that he uses the term "Confondatrice. " After at that time, Monsignor Salvatore Natucci (1871-1971), a so-called friend of that Federid changed, on the cover of the book, the word "Fondatrice" to Federid, proposed to the general superior of the Congregation, Sr. "Confondatrice, " a change which, Uboria, to introduce the beatification without doubt, corresponded to the process of Mother Mary and to call her wish of the general superior at that time, Sr. Liboria Hansknecht. In the other "foundress. " This happened during a visit at the generalate of the sisters while parts of the book, however, Federici Natucd was looking at a pichire of went his own way and developed his' hagiographical purposes. Pfeiffer and Mother Mary and after having listened to her life story. Let us remember: Federidhad rather different opinions. Natucci and Federici both lived in the Until then nobody had ever thought to call Therese van Wuellenweber, first neighborhood of the sisters on Monte Verde in Rome. general superior of the Salvatorian Natuccis proposal to call Mother Sisters, "foundress"and to promote for Mary foundress" caused no little her afamasanctitatis, a reputation of holiness, whichdid not exist. Mother amazement to the general superior of the Congregation. Until now no one had Mary never spoke about herself as "foundress" or "co-foundress. " She never ever said that. The hagiographical considered herself to be a foundress. She picture that "Mother Mary must be didn t want to be it. She was never called foundress was enforced slowly but surely by the strong stimulus of called such by her own sisters in that Federid. way. Of course Fr. Jordan, who always

"About the differences regarding the title between Federid and Pfeiffer, see Dissertation, p. S3, note 68. 30 See the jubilee brochure Die Gmossenschaft der Schvxstem mm GSlllichm HeUand (Salmtarianmnnm): Zum SOjdhrigen Bestehm, edited by the Generalate of the Congregation, s. 1., 1938, p. 28: "Gleichzeitig wurde sie zur Oberin der emeuten Grundimg emarmt. Einer der Hauptziige ihrer starken Peisonlichkeit war, dafi sie sich den Geist des Stifters zu eigen machte und diesen ihr Leben lang in der ihier Leitunganvertrauten Genossenschaftzu erhaltenund zu fordem trachtete";cfc. also p. 43-46. See the testimony of Fr. Pfeiffer in the Beatification Process of Therese von Wullenweber (DOCUMENTNR 2, p. 40, g 29): "Perqud chemi constane fra Ie suorene fra gUestranei, la Servadi Dio ha mai goduto fama di santitii. Le Suore ne hanno serbato buona meinoria, come delta loro prima Generate, chemolto diedee molto feceper I'lstituto." 31Dissertation, p. 85,note 70. 85- 1992 USA Salvatorian Centennial Convocation I give you a well-known and clear EXHUMATA1952 VIVAS IN example. In 1952 the coffin of Mother PACE" Mary was transferred from the graveyard of the Campo Santo In 1956 Fr. Jordan's coffin was Teutonico near 's to the transferred from Tafers in Switzerland Motherhouse of the Sisters. On the new to Rome. As a sUent but strong reaction grave stone the Latinterm to the events on Monte Verde, you read CO-FUNDATRK (co-foundress) was in the Founder's chapel the following carved. Under the strong impulse of the inscription: new (since 1947) general superior of the Congregation, Sr. Olympia Heuel, FUNDATORSOCIETATIS DIWNI akeady some years later the pre-fbc CO- SALVATOSISNECNON was replaced by a small horizontal cross lan intensified 'el' - 'and'] so that you now read only Fundalrix CONGSEGATIONIS (Foundress). A diagram shows the SORORUMDIVINI followingpicture: SALVATORIS

The first grave stone in the Campo Finally, after the beatification of Santo Teutonico (1907) had the Mother Mary in 1968, the new grave inscription: stone of Mother Mary bears the carving:

BIC KEQWESCITIN CHSISTO BEATAMASIA AB APOSTOUS SALVATOKEMATER MABJA FUNDATRJXSORORUM DIVINI DEWULLENWEBER PRIMA SALVATORIS SUPERIORISSAGENERALIS SORORUM In the recently published brochure of DIKEWISALVATORIS NATA 1833 Fr. B. Meisterjahn, SDS,FATHER DEFIINCTA1907s1 JORDAN. FOUNDER OF THE SALVATORIANS (Sdmell and Steiner, On the new grave stone in the Series ', nr. 103, Munchen, generalate's house (1952) was 1992), edited by the British and sculptured: American Province, you can see the grave stone of Fr. Jordan (p. 14) and of SICREQUIESCITIN CHRISTO Mother Mary (p. 11). Suddenly the DIVINOSALVATORE MATER whole historical problem gets visible MARIAA SSAPOSTOUS and tangible. So silent stones speak their TERESAvan WQLLENWEBER own language. + FUNDATRKET PRIMA In the next point of my talk I will SUPERIORISSAGENERAUS show you with the concrete example of 50ROJRUMDJVINI "Neuwerk," how Federicitried to prove SALVATORISNATA 1833 - Mother Mary is a real foundress. DEFUNCTA1907- 32Photom EcceAndlb Domini. Vitae Curriculum imaginSwsdescriptum Mains Mariae ab Aposlolis Therese son Vfullemaeber. Fundatrids Sororum Divini Salmtaris, Romae 1957, S. 95 and in E. Tederici, La Beala MariaDegli Aposloli. Fondatricedelle SuoreSalvatoriane, Roma 1968, p. 260. "Ptoto in Ancilla Doimni, o.c.,p. 104(the "CO"is coveredand shows a little cross!) andFederici, o. c.,p. 268. Disserialion, p. 86, note 72. -86- Fourth Conference We have now still one more question But history cannot remain silent. The to answer:why were Federid and the SalvatorianFathers, too, could not and generalate of the sisters so interested to did not keep quiet. In the postulation consider Mother Mary a foundress? archives important reactions of Well, once again, this is rather simple to confreres are kept. I give you the explain. reactions of a well-known confrere, Pr. To be able to bring the beatification TharsiziusWolff, SDS.In the letter of process of Mother Mary to a quick and January 2, 1955, he wrote to the general good result, Federici needed the title superior of the Society at that time-Pr. "Mother Mary of the Apostles is a Bonaventura Schweizer: foundress. "3'Already in 1944, the title In the last number of the "Fondatrice" in the narrow sense of the Quarterly", edited by the word was officially confirmed by the SalvatorianSisters, I found the promoter of the beatification causes, remark, that the , Msgr. Natucci. Of coiirse, it happened Mary von Wuellenweber may be after prior consultation between Natucci called with the authorization of and his "friend. " The historical facts, the Holy See not only however, speak clearly only of a Co-Foundress, but also "confondatrice in the broader sense of Foundress. the word (see the remarks of Pfeiffer on the draft of Federid). Now Federid I am surely a good Catholic and could write, and afterwards the general absolutely convinced of the superior, Sr. Olympia, repeated it again infallibility of the Pope. and again in her Salvator Mundi Quarterly, history must be silent, But just as little as the Holy See because the "official Church" (that was can declare that two times two his "friend"Natucci) had spoken. Roma make sue, can it make up that the locuta, historiafinita. The titles Fondalriceor Fondalorehave, Servant of God, highly venerated and highly estimated by me, is a however, nothing to do with the level of foundress when she has not sanctity of a person. For Federid that founded. title was of decisive significance for the success of the process and for the That is untrue and I think, that strengthening of the identity of the Your Paternity is obliged to sisters, presented by the general rectify it. superior of that time. The "title" became more important than the proof of the I am convinced, the deceased Fr. heroidty of the Blessed" herself. Pancratius would not allow that. x Dissertation,p. 86-88. "Dissertation, p. 746-748 (appendix 2) 37M.M. Olympia, in SaloalorMumti Quarterly, Vol. H, 1954,nr. 3, p. 32: 'TheTitle "Fundatrix"was awardedMother Mary in March, 1954,by the SacredCongregation of Rites. Now we are privUeged to addressher asMother Foundress." Also seeM. M. Olympia, in SalvaiorMundi Quarterly, 1954,Nr. 4, p. 25: Let us also link to the mysteries our own Foundress, Mother Mary's Natalida, the 47th aimiversaiyof her HeavenlyBirthday so that shemay continueto intercede for us, her spirihialdaughters, in carryingout hermissionary purpose - to bringthe SaviorDivine." -87 1992 USA Salvatorian Centennial Convocation You know. Our Reverend Father What the critics did not succeed offered me his greatest during his lifetime, seemingly confidence. succeeds now after his death [...]

One time, as I spoke of the I do not want to hurt anyone's co-founders, he declared feelings, but truth must remain resolutely: Founderof both truth. congregations is he, and only he. Not by arrogancehe said that, If I would be in Rome, I would go but because it is the historical personally to the Holy See and truth. clear up the matter.

I also know that the Reverend The history of religious life and Mother Mary of the Apostles Church history cannot be made never would have claimed to be in that way. even a co-foundress. We have still another interesting letter of Fr. Tharsizius SDS, written in 1961 to I knew her personally and she the postulator of the Society. He thanks always spoke of herself only as hun for the prayer leaflets of Reverend the first and obedient daughter of Father. And then he continues: the Reverend Father. "May I have even more to During his lifetime a promote his veneration? Congregation of sisters was taken away from Reverend Father and I am especially happy to have they tried to remove the second found clearly expressed that he is one. the Founder of both Sodeties.

38'Theoriginal letter [document in APS,194. 1;emphasizing and underliningin the original] reads as follows: "In dem Quarterly, das die Salvatorianemmen herausgeben, fand idi in der vorletzten Nummer die Bemerkung, da6 die Dienerin Gottes, Mariav. Wiillmvxber nicht nur Mitgrimderin sondem auch Griinderin genaimt werden diirfe mit Erlaubnis des HL ShiMes. bin ich gewifi ein guter Katholikund van der Unfehlbarkeitdes Papstesunbedingt iiberzeugt. Aber ebensowenig wie der HI. Stuhl machen kaim, da6 zweimal zwei sechs ist, kann er machen, da6 die von mir hochverehrte und hochgeschatzte Dienerin Gottes Grunderin ist, wenn sie nicht gegrimdet hat. Das ist eine historische Unwahrheit und ich meine, dafi Euer Patemitat verpflichtet sind, dies richtigzusteUen. IA bin uberzeugt, daG Pater Pankratius selig das nicht hatte hingehen lassen. Sie wissen,da6 unser Ehrw. Vater mir grofitesVertrauen geschenkt hat. Als ich eimnalvan den Mitgrimdem sprach, erklarte er entschieden; Griinder der beiden Genossenschaften sei e i, und n-U I e r [Sperrschrift und Unterstr. im Original]. Nicht aus Stolz sage er das, sondem weU es die historische Wahiheit seL Ich weifi auch, dafi die Ehiw. Mutter Maria von den Aposteln niemals den Anspruch erhoben hatte, auch nur Mitgriinderin zu sem. Ichhabe sieja noch personlich gekannt und sie hat sich nur stets als die erste und gehorsame Tochter des Ehrw. Vaters bekannt. Bei Lebzeitenhat man demEhiw. Vater eine Schwestemgenossenschaft aus der Hand genommenund bei der zweiten hat man es versucht. Was den Kritikem im Leben nicht gelungen ist, gelmgt anscheinendjetzt nachseinem Tode [...]. Ichwill niemandemzu nahe treten, aber die Wahrheit muss Wahrheitbleiben. Wenn ich in Rom.ware, wiirde ich personlichzuin HI. Shihlgehen und die Angelegenheit Uar stdlen. So darf keine Ordens- und Kirchengeschichte gemacht warden . See Wolffs comment of 23 June 1959: "War Mutter Maria v. d. M. Aposleln v. Wiillenweber die Grunderin der Genossenschaft der Schweslemv. GStll. Heiland?", in APS, 194.3. -88- Fourth Conference Not only once was he [Pr. Jordan] harm to her credibility." turned against any idea of [underlining in original] co-founder. The attack on "Neuwerk" 'It is I; I have founded the two As I said, the writer Federid was also societies; that is historical truth. a very intelligent person and a fighter. He achieved several conquests. You can do research in all the Together with his friend Natucd, he archives and study all the won the title of foundress for Mother documents. Mary for the first time in 1944, declaring Mother Mary at least a foundress in a I knew the Reverend Mother, aU narrow, not m the wider, sense as her successors and many older Pancratius understood it. The Sisters. I helped to buUd up the "whitewashing" of Fr. Pancratius whole German province of the ""testimony on Mother Mary sisters. presented a second victory for Federici. Now the third attack was prepared. As a Nobody had the idea to call the non-historian he would "prove Reverend Mother Mary historically" with his usual lawyer-like "foundress." and ideological manner, that Mother Mary was a real foundress. According to Please ask honestly the older Federid she had already founded a sisters, Sr. Dolorosa, etc. They are religious community in Neuwerk, all truly shocked by the way in before she came to Rome in 1888 to join which people here contest Rev. Fr. Jordan and to become the first Father's merits. superior general of the Salvatorian Sisters. There cannot be real blessing on The battle of "Neuwerk" can be that. Please, do everything to illustrated in three different stages, or it help historical truth to win. can be read with the aid of three official : WhenChurch history is made as a) the on the introduction of it is on Monte Verde, it does the cause (1955);

39Fr. Th. Wolff, BadUppspringe, Marienstift, 29.3.1961,to Pr. M. Diirr (APS,Post. 1961).The original reads as follows: "Zum Schlusse mochte ich Bmen nodi fur die Bildchen vom Ehrw. Vater danken. Konnte ich noch einige haben um seine Verehrung zu verbreiten? Besonders freut es mich, da6 Mar und deudich aiif denselben zinn Ausdruck gebracht wird, dafi er der Griinder beider Gesellschaften ist. Nicht nur eimnal hat er sich gegen jede Milgriinderidee gewandt. Die Genossenschaften habe ich gegrundet, das ist geschichtliche Wahrheit Sie konnen alle Archive und Schriftstucke nachforschen, kh habe die Ehrw. Mutter, alle ihre Nachfolgeriimen u. viele altere Schwestem gekannt u. die ganze deutsche Schwestemprovinz mitaufgebaut, niemand hat daran gedacht, die Ehrw. M. Maria, Griinderin zu nennen. Fragen Sie ehrlich die alten Schwestem M. Dolorosa etc. alle sind tief betroffen liber die Art, wie man hier dem Ehrw. Vater sein Verdienst streitig macht. Darauf kann kein wahrer Segen ruhen. Tun Sie alles, iim der geschichtlichen Wahrheit zum Siege zu verhelfen. Wenn die Kirchengesduchte so gemacht wird, wie auf dem Monte-verde, dann steht es scMecht um deren Glaubwiirdigkeit" (Unterstr. im Original). -89- 1992 USA Salvatorian Centennial Convocation V) the decree on the heroicity of the charitably and completely left to the virtues (1965); Society of the Divine Savior her c) the decree on the beatification of patrimony, together with the Mission Mother Mary (1968). Institute "Saint Barbara" [...] Under the The main question wUl therefore be: of Pr. Jordanshe what do the decrees say about Mother founded first in Tivoli m 1888, and in Mary in Neuwerk from 1876-1888? extreme poverty, the Motherhouse of Neuwerk was in the 1870's a small the Sisters of the Divine Savior, whose townwith a large, old and semi-ruined few members she brought with her from Benedictine monastery. It is situated Neuwerk. In the year 1894,as she had about thirty mUes from the Belgian and wished for a long time, she moved the Dutchborder, not far from the center to Rome and spread the Institute Salvatorian parish Grevenbroich where with tireless zeal [...] and founded I ministered for seven years (1974-1981) twenty-six houses. The reputation of before continuing my studies at the sanctity, which the Servant enjoyed University of Louvain (1981). even in her life time, grew constantly. In thefirst Decree of1955 we read: the The third Decree" (1968) mentions Servant of God had tried various more details about the first fifty years of attempts at religious life, inspired by the the Servant of God, which were lacking idea of the missions. But in vain, until in in the first two decrees. The real founder 1882 she met Pr. Jordan, Founder of the of the "Barbarastift"is the parish priest Apostolic Teaching Society, to whom Ludwigvon Essen, at whose disposal she entrusted herself completely. [... ] In Mother Mary placed her services and 1888 she was called to Italy and named her fortune. Fr. Jordan determined by Fr. Jordan as superior of the sisters. definitively the life of the fifty year old In extreme poverty she opened in Tivoli (50) woman. Once again it is mentioned the Motherhouse of the feminine that Mother Mary founded and brought la-anch. In Rome she observed the Rule to life twenty-suc (26) mission houses. which she composed in the Barbarastift Comparing the three decrees with one andwhich Fr. Jordanhad approved. another you discover an essential In thesecond Decree of 1965^ (ten years evolution, that is, a change of the later) we read: Mother Mary had made historical presentation. In the first various attempts at religious life decree the whole fifty years of Mother inspiredby the missionary idea. But in Mary are summarized with one single vain, until she founded in 1876 in phrase. In this conference I cannot deal Neuwerk the Mission Institute "Saint with these fifty years. It has been briefly Barbara. " Finally in 1882 she willingly described, in an interesting and precise came to Jordan's aid, the Servant of way by the Salvatorian, Sr. Ulrike God, who founded in Rome the Society Musick, in her short biography on of the Divine Savior. In filial and heroic Mother Mary, published as the first submission she entrusted herself to him volume of Studia de Historia Salvatoriana, forever because the new Society had set Salvator Mundi 1989. Also the study up an objective which had always been group of the Salvatorian Sisters, called her fervent desire. Therefore she "Mother Mary of the Apostles, " is

"Decretum heroicitatis virhitum in ,30 Sept. 1965. Decratum Beatificattonis, in Acta AposloUcae Sedis, 30 November 1968. so - Fourth Conference preparing a serious scientific shidy Nevertheless in the Decreeof the paper on the whole matter of Neuwerk. Becttificalum Process (1968) the title The second decree (1965) brings a "foundress" is stressed as a matter of completely newhistorical presentation. It prestige. presents the view of Federid as it Soended the story of the question appeared favorable and necessary for "Whathas happened to Bl. Mary ofthe the process: Mother Mary founded a Apostles?". Mission Institute in Neuwerk. She Some statements and conclusions brought that community from there to Rome and to Tivoli to help Pr. Jordan in Dear Salvatorians, this talk was surely his foundation. She left him all her a stunulating one. The beatification of Mother Mary was a test case of a fortune. She founded twenty-suc (26) houses. She enjoyed a reputation of prestige process of a religious holiness even during her life. congregation. Unforhmately it did not result in more veneration and more All these affirmations are historically wrong. Msgr. Federici knew that, not knowledge of the Servant of God. What can the talk teach us? I will conclude only by his talks with the postulator of with some statements and some the Society, but still more from the conclusions. handwritten documents of Mother Mary herself (her testaments, her three short Statements biographies,her letters, her diaries). But I came to the States to show the facts for Federici only one thing was and to explain how things came to be mportant, namely, that his assignment what they are now! Salvatorians should achieve success,cost what it themselves havethe right, the duty and may. the possibility to define that particular In the third decree of 1968 the most relationship behveen Fr. Jordan and delicate and critical questions are no Mother Mary, not on the basis of the longer repeated. That is due to the two ideology of an ambitious ecclesiastical protest letters of the general superior of bystander, but only on the basis of their the Society, Fr. Maurinus in 1965 Qvme own common history, tradition and 22) and 1966 (March 29) to the Cardinal vision. I offer the following statements. Prefect of the Congregation for the 1. A Salvatorian who calls Rites. Don't forget that it was only in Mother Mary "foundress," 1965 that the postulator of the Society doesn t enter into her mind, got all the volumes of the beatification language and spirituality, but process of Mother Mary and that only enters into the Federidan then did he get insight into the historical falsifications and moral defamations of terminology and ideology. Fr. Jordan and Fr. Pfeiffer (and also of He/she shows ignorance of the the first postulator General, Pr. history of Mother Mary's Dorotheus Brugger). At that time beatification process. everything was ah-eady derided. The 2. A Salvatorian who calls process was finished. Also "Neuwerk" was defeated. Mother Mary "foundress of the Salvatorian Sisters" knows 'A. Schneble, SDS,in Hislorica SDS,Nr. 189, 21.1.1979, p. 2-3 (a synopsis of the two decrees in the original Latin text) -91 1992 USA Salvatorian Centennial Convocation neither the history of the Second the Founder and the history of the Order of Fr. Jordan's "Apostolic Society, as it was told to us in our Teaching Society" nor the mind novitiate by our director and and spirihiality of Mother Mary directress. How much did we hear and and of Fr. Jordan themselves. read (and study?) about our history after our novitiate? This means that it is 3. To consider Fr. Jordan and possible that we are now living with the Mother Mary as "our founders" is notions and impressions we got in the an attempt to save a forced union novitiate, ten, fifteen, twenty, tiurty before the eyes of people. years ago. History is a luxury and a hobby for the old sisters and fathers Conclusions who have nothing else to do and who History liberates from prejudices are no longer able to work in the The search for the historical truth, as it apostolate, " it hasbeen said. This a very

. static way of thinking. The fact that you was, is a painful process; it grieves us. put "history on the program of your Because we are forced to give up a lot of centennial shows, that this prejudice is beloved ideas, notions and conceptions dying. History is seen now as a 'lasic we have about the past. History frees us service" for the sake of the whole life of from prejudices. Let me explain that key word. the Congregation and the Society. Another example: the statement; "The A prejudice is, according to Webster s Founder of the Society is not important." Ninth Collegiate Dictionary, 1984, p. 928, a We didn't say this so explicitly and so preconceived judginent or opinion based on insufficient facts and openly becauseit wasnot pious but we lived as if the Founder had no knowledge. Normally a prejudice is not importance at all. Wewere not conscious, is not questioned and not interested in knowing his life, his work, expressed clearly and directly in our his spirituality, sanctity and virtues. language. In every age new prejudices Fortunately this mentality is changing. are constantly being created and always We want to know him as he was in abound. They are like "weeds. " They order to be able to love and to venerate always appear in the most beautiftd him. parks and gardens. They have a great Critical history not only grieves us by influence on our daily life, on our destroying prejudices, but it also brings thinking and decisions-muchmore than us a deep joy, e.g., the joy of seeing we even imagine. Let me give you some persons and situations as they were, or practical examples. at least more objectively. A very simple example: it is a prejudice to think "Salvatorian history" History and Salvatorian identity is not important! Until about twenty This talk perhaps has shown years ago Salvatorian history had only a concretely how important the little impact on the life of the Society. Salvatorian identity is. If someone does We believed that and we did not do not have the Salvatorianidentity, he much research and much reflection on cannot recognize the voice of the flock. our development. We knew the life of "He is a thief and a marauder" (Jn 10:1), Ft. Peter van Meijl, SDS, Developing a Sense of Salvatorian History, in Exchange ofThoughts, August 1987,Nr. 4, p. 7-10. 32- Fourth Conference a "hired hand, who is no shepherd nor centennial do everything to promote owner of the sheep" (Jn 10, 12). He Salvatorianhistory, especially in the "works for pay; he has no concern for English-speaking countries. To have the the sheep" Qn10, 13). Federiciwas Salvatorianidentity is to know history. interested in the gifts, in the good meals Not to knowhistory is to be obligedto of the Sisters of Monte Verde, but he did repeat it! Historical events are the not have Salvatorian identity. Without language God uses to speak to us. We hesitation I will call him an "intellectual have to leam to read, to understand criminal. those events! This is so difficult! If the Because in history there always exist beatification process of Mother Mary responsibility and freedom (and has a deep sense, probably it is this one. therefore also gult), generalates must be It says to us: you aU belong together! made responsible for what has How can you separate one lung from happened to Fr. PancratiusPfeiffer and the other andput it in another body? to Fr. Jordanhimself and his That body will die! The "two" beatification process. A generalate and Salvatorian lungs in one Salvatorian its backers can also be "hiredhands," body! when they do not know Salvatorian The topic of this talk was: "Whathas history, tradition and the voices of their happened to Mother Mary" and not: flock. We cannot "buy" Salvatorian Who was Mother Mary?" (I dealt more historical truth. This is blood money like with the saint-makers than with the real the money ofjudas. We shall then hang Mother Mary!) That question can be the ourselves and then lose our Salvatorian issue of the next Salvatorian jubUee identity. Historical facts cannot be celebration of the Sisters in 1995.I defined on the basis of agreement. In prepared the way. Mother Mary has to history there is no space for favors, but come. Believe me: the colors behind the only for facts. For instance, to consider officialpicture of the beatification Mother Mary "foundress"cannot be a process are richer and more interesting, favor" from Salvatorian Fathers to the because they are the real ones, the Salvatorian Sisters. human ones! Critical history is not a luxury. It is a necessity! Let us at the beginning of the

93 1992 USA Salvatorian Centennial Convocation

Campo Santa Teutonico {19071:

HICREQlIIESCrT INCHRISTO SALVATORE MATERMASIA DE WllLLENWEBER PIUMA SUPESIORISSAGENEEAUS SORORUM DIVINI SALVATORIS NATA1833 - DEFUNCTA1907

Monte Verde (1952):

HICREQUIESCrT IN CHRISTO DIVINOSALVATORE MATERMASIA A SSAPOSTOUS TERESAvan WULLENWEBER + FUNDATRIXETPRIMA SUPERIORISSA GENERAUS SORORUM DIVINI SALVATORISNATA 1833 - DEFUNCTA1907 - EXHUMATA1952 VIVASINPACE"

Tomb ofFr. Jordan f1956):

TONDATOjR SOCJETATJS DIVINISALVATORIS NECNON CONGREGATIONIS SORORUM. DIVWI SALVATORIS

Monte Verde (19681

BEATA MARIAAB APOSTOUS FUNDATSIX SORORUM. DIVINISALVATORJS

-94- Fifth Conference

Towards a Salvatorian Christology

Introduction You cannot separate Fr. Jordanfrom Jesus Christ, the New Dawn, just as you cannot separate the Salvatorians from Jesus Christ and from Fr. Jordan. They build the two sides of the one Salvatorian medal. Fr. Jordan,the bearer of the Salvatorian vision, "gave us the command and mission not to rest content until all people know, love, and serve Jesus as their Savior" (Article 103 of the Constitution of the Society). Jesus, the Oirist, is the Son of God, the Savior of the World, like the seal of the Society in Latin says: JESUS- CHRISTUS - FIUUSDEI - SALVATOR.The seal of the Congregation articulates: SALUS TUA EGO SUM -1 am your salvation. It is he whom we want to bring to the market place of the world. The Salvatorian vision is: proclaiming Christ as the Savior of the world! Sr. Ulrike Musick,SDS, Begleilbriefe, Nr. 10, 1991,on Salvatoriankey words, symbols and seals. -95- 1992 USA Salvatorian Centennial Convocation The more we are in Christ, love and from zero. God called us to this Society know him, the more we are forced to go and this Congregation. God speaks to us into the world and to preach him. The through their ideals and their vision. To more we are in the world and the more be attuned to their ideals and to their we feelhis absence amongpeople, the vision is to be attuned to the voice of more we are impelled to bring that God. When we seek and search in that world to Christ in our meditation, manner, something new begins to intercessoiy prayers and study. happen. How canyou teachmusic to children, But this is not enough. The members when you yourself don't like music? of our Society and of our Congregation How canyou teachChrist to people, must find others who are equally when you yourself don't like him? serious about our commitment to the Continual conversion and continual Lord Jesus. Continual discovery, ongoing formation take place when we continual conversion and continual continually discover Jesus as the Christ, ongoing formation have to reach the Savior of the world. beyond the individual, have to reach the Most spiritual writers insist that the community. Then new visions emerge. icvitalization of religious life must begin My predecessor as postulator general, m fhe hearts of the members rather than Fr. Timotheus Edwein (1915-1986), had by changing the structures of a special medal coined to promote two communities or setting up renewal things. On the one hand the knowledge programs. The latter is much easier than and the love of Christ, the Savior, and the former! Regeneration begins when on the other hand, the knowledge and we start asking the following questions: the veneration of our Founder, Fr. - Why did I become a Salvatorian and Jordan.Father Jordan is not only the not a diocesanpriest? Founder for us, but he is also to be - What did Christ mean to me when I considered as Jesus Christ's best friend took my first vows or my first and promoter of his reign. Salvatorian cominitanent? Let us meditate in this presentation on - What does he mean to me today? the two sides of the one Salvatorian - How can I deepen my experience of medal. As you perhaps know, the him? Salvatorian candidates in Zaire, when - How can I bring him to the men and they enter the novitiate, receive, besides women of our world today? To my own the Bible and the Constitution, that confreres and sisters? Salvalorianmedal, whichthey wear When we begin asking ourselves such proudly around their necks! questions in prayer before the Lord, we The Salvatorian medal: begin a new phase in our vocation. And Fr. Jordan and Christ if in this search we allow ourselves to be On the one side of the Salvatorian guided and inspired by the vision of our medal we see the New Dawn: JESUS Societyand Congregation, spelled out in CHRISTUS- DEIFRJUS- SALVATOR OUT new Constitution, we find that we as the circular inscription clearly are not alone, and do not have to start explains. On the other side we discover JohnFuellenbach, SVD, Religious Life in theYear 2000, in UnioneInlemaziowde del Superiori Generali, 83(1990), p. 57-58. Also R. Zehrer, SDSin Rundim'ef- Kurzmichrichtm der Suddeulschm Prcminz, Nr. 9, (91/7), 4. 10.1991, 5. 1. -36- Fifth Conference the prophet of the New Dawn: had to proclaim and set the whole world FRANCISCUS JORDAN 1848-1918. As on fire with the message ofJesus. abeady stated above, the Society Let us now describe more in detail stresses in the third article of the new that biblical mandate and that biblical Constitution that our Founder "gave us prayer in the life of the Founder. It the command and the mission not to surely will help our own growing in rest content until all people know, love, love and knowledge of Christ, the and serve Jesus as their Savior" (103). Savior. That unique purpose is neatly The biblical mandate: capsulized in a biblical prayer and a "DOCETEOMNES GENTES" (Teach all biblical mandate - familiar to all of us by nations) now! Thebiblical prayer is "Thatall may We find the command "Teach all knowyou, the one true God, andHim, whom nations" in Jordan's Spirihial Diary for you have sent, Jesus Christ" QnU-.S). The the first time in the beginning of the biblical mandate is: Go, therefore, make year 1879 .For a fewmonths Jordan, a disciples of all nations" (Mt 28:19). thirty-year-old language student, had Mandatewithout prayer is pointless; been staying in Rome in the Campo prayer without mandate (mission) equally so. Santo Teutonico. In July, 1878 he was ordained in the former Saint Peter's Ml 28:19: Go, therefore, and near Freiburg. He wrote in Latin: make disciples of all nations "EUNTESDOCETE OMNES GENTES" (Go, [and] teach all nations), the Gospel Jn17:3: That all may know version according to Mt 28:19. You hear you, the only true God and in that expression the German JesusChrist whomyou have background of the "Lehren" and sent. "LehrgeseUschaft!" It is exciting to explore where that Both texts, from Johnand from expression comes from! In the year of Matthew, run through all the other preparation for the priesthood (we can favorite founding scripture quotations call it 'Tiis novitiate") the well ta-ained of our Society like a red thread or a leit eye ofJohn Baptist, the learned motif - a dominant theme. It would paper-hanger, painter and gilder, found seem that all other texts are only visualized above the pulpit of the concrete elaborations and explications of church of St. Peter's Seminary his these two inaugural, primordial texts. Those two texts then become for us the interior vision, beautifully painted on what resembles a pearl. During personal "founding myth" and the heart of our prayer and listening to the Gospel and founding values. " They functioned for he read that beautifully Jordan as the "regeneration myth. " He painted final text of the Gospel knew and felt that along with his followers he was in a line with the according to Mt 28:19: "DOCETE OMNES GENTES" (Teach all nations).4 apostles after Pentecost. Together with Mary, the Queen of the Apostles, they 3 SD, 1, 153, p. 91) You find a slide of that text in the slide series Sackto our roots, Shidygroup "Mary of the Apostles, 1989/1990, Photos and Text by Sr. An Vandormael, SDS, Salvator Mundi, Rome, sUde nr. 71. The seriesis also in Fr. KarlLeClaire's video. The Dreamer, The Searcher, the Burning. -97- 1992 USA Salvatorian Centennial Convocation

Pulpit in Entrance Jordan in The New The New Church Hall SD, I, 153 American American Bible Bible Mt 28:19 Mk 16:15 Mt 28:19 Mk 16:15

euntes euntes go 80 therefore into the whole world

and and

docete in docete make proclaim disciples

of to

;omnes universum omnes all all

Igentes mundum gentes nations creation praedicate the good news

In the entrance hall of that same became little by little his vision. Don't seminary he admired the beautiful forget: Fr. Jordan is not quoting a frescos recently restored, with Christ biblical word as a shident, he is giving a sending his apostles out and the words concrete answer to the crisis of his time according the Gospel of Mk 16:15a: . as a Founder. He is acting in the crisis 'EUNTESIN UNIVERSUMMUNDUM by offering a new perspective. He is PRAEDJCATE -MC. C. XVI, V. XV" acting at the same time as a typical (Go into the whole world and preach Founder and Re-founder. the Gospel to all creatures). Jordan When everyone was saying "Religion combined in his diary one word from is in danger" (Kulhirkampf), he said: the entrance hall ("ELiNTES ") with the "TEACHALL NATIONS!" .words from the pulpit in the church When everyone was complainmg ("DOC£T£ OMNES GENTES"). Look at about the shortage of vocations, of the scheme above. vacant parishes, he educated young We conclude that the fire of daUy people from all over Europe and sent meditation and spirihial readmgburned them out to bring the good news: that text on the retina of Jordan's "THATTHEY MAY KNOW!"(Jn 17:3) interior eye. 'TEACH ALLNATIONS " 5 Backto our roots, slide Nr. 69 and DSS XIII, p. 190. * Today the translations of the New Testament do not render the Greek original 'mathetheuete' of Mt 28:19 (in the "docete") anymore by "teaching", but by "making disdples". The origmal Greek "kerukzate to euangelion" of Mk 16:15b is translated by "proclaiming the good news" (see scheme above). 98- Fifth Conference When every one was discouraged and Latinand Greek classic writers. Only wanted to give up, he spoke about once in a while did he use the "apostolic zeal!" catechetical terminology of his theology Let us now Ulustrate the "EUNTES IN professors. It wasthe Biblethat became UNJVERSUMMUNDUM"(Mk 16:15a) his native tongue. in Jordan'slife story. We see how deeply and concretely Fr. The first part of the phrase "EUNTES" Jordanwas caughtby Jesus,the Savior ("go") is a command of the ! Surely that vision was appearing personally to his eleven granted him in a long and ardent prayer disciples at table (Mk 16:15a). It is life. But Jordan had seen the world with found in the last pericope of the Gospel open eyes! We can rather easily (Mk 16:9-20) according to Saint Mark, comprehend why that "Go into the substihiting the original which was lost whole world" of the Gospel had such a in the apostolic period.Jesus rebuked strong influence on the young Jordan. the disdples because they did not JohnBaptist had travelled a lot through believe those who recognized him as the Europe to get to know its face Risen Lord. Nevertheless he confided to personally. After his comprehensive them the command "Go into the whole exams (AbUur) in 1874, he came to world // and proclaun the good news Rome where he visited the holy places to all creation" (Mk 16:15 a+b). It can be and the catacombs and also went to considered as the conclusion of the . In the summer of 1875, he Gospel. travelled around in South Germany to For us Salvatorians this means that the make known the "Apostolate of the "last" command ofJesus according to Press" of Canon Schorderet ("Oeuvre de Mark (or according to Matthew) Saint-Paul"). In December, 1875, he went becomes the "first" biblical articulation to France (Paris) for the foundation of a that givesbirth to the institute ofJordan. Catholic Press Association. In the The final command of the Gospel holidays of 1876, he attended the becomes the beginning mission of the Catholic Day in Munich, where he met Apostolic Teaching Society! Jordan the Founder of the Mission House in takes up the words of Jesus directed to Steyl, Arnold Janssen. During the the apostles and addressesthem to all vacation of 1877,he learned Chinesein Christians: priests, lay people, religious! Holland (Bredevoort) from a former Could Jordan have found a better or Dutch ChinaMissionary, E. more suitable expression for his vision Smorenburg. In the same period he and his institute than the short and visited the twenty-seven year old precise sentence of Mk 16:15,which says stigmatic Louise Lateau (1850-1833) in everything: "Go into the whole world Bois d'Haine, Belgium". In October, and proclaim the good news to all 1878, after ordination, he appeared for creahires?" He did not find help for the second time in Rome where he expressinghis basic idea in classic stayed until January, 1880. Then he literahire, althoughhe had read a lot of travelled to Egypt and the Holy Land, 7 Seethe expression"to popularize"in SpiriiualDiary, I, 118,p. 65. ' Fr. Petervan Meijl SDS,Renaissance salvalorimm, p. 56-67(Pr. Jordanand the bible) and Reiiacimienlo Salvaloriano. Jordinprofeta deuno nueva aurora (BASE, 15), Logrono, 1992, p. 71-82. ' SD,1, 117,p. 64, and 107,p. 59. 10SD, 1, 107,pp. 58-9. 99 1992 USA Salvatorian Centennial Convocation

. where he stayed for half a year shidying Jn 17:3-ut cognoscant-seems to be Arabic. like a spring which bubbles up and But travelling alone is not enough. We looks for an outlet, like the pool of must bring Jesus Christ to the people. Bethsaida in the Gospel of John. (5:4) . Teach. " "Make disciples. " "Praedicate The experiences in the Holy Land and omni creaturae." "That all may know!" the encouragement andblessings of the AU the nations of Europe, the Middle various bishopswere the drops that fell East, yes, the whole world needs the into the bucket and it overflowed. Gospel of JesusChrist! No one is Jordan got the sign to start. He was excluded: no country, no nation, no morally sure: in the Holy Land, in the race! land of the Savior, he got to know the The biblical prayer: teaching and the suffering Savior. "UT OMNES COGNOSCANT' After his return from the Holy Land, {That all may know) we meet the two texts of Mt 28:19 andJn 17:3 everywhere, woven into the Ut omnes cognoscant Salvatorein! We statements of the growing Society and find that expression for the first time in later on m the speeches of Fr. Jordan to the Spiritual Diary of the Founder the community. Both texts, fused like between the 14th and 19th of February, two chords into one newharmony, 1878, about half a year before his build the overhire of our famous Rule ordination. He cited in German: "This is on the apostolate" (1884), now the eternal life, that they may know you, the preface of the present Constihitions: one true God, and Jesus Christ, whom "DearBeloved: teachall nations, especially you have sent. " The second time Fr. the children, to knsyw the true God and him Jordan was quoting the words of Jn 17:3 whom hehis sent, Jesus Christ (p. DQ. in Latin: "This is eternal life, that they It is stUl useful to read what Fr. may know you, the only true God and Pancratius Pfeiffer thought about that Jesus Christ whom you have sent. biblical passage. "SD, 1, 83, p. 45; 1, 119, p. 65: "Often contemplate Him dying on the cross, and at (he same time, consider His holy wiU so solemnly expressed in His high-prieslly prayer before His death." "SD,1, 178,p. 118.For a shidyof this passage,see Fr. M. OvemiannSOS, Forum SDS,1991, Nr. 1, p. 312-313. Fr. Thomas Knoebel, Seasons of'Grace, in Hope, 1992, nr. 1. "The text of Mt 28: 19 "DOCETE OMMES GENTES" is found twke in one of the oldest drafts on the Society(APS, B 103). Wenotice it in thehandmade seal of thebudding Society, pictured by Jordan probably during the time in the Campo Santo (1878) (cfr. DSS XIV, p. 20-21 and p. 230). See a picture of the seal as published in DSS II, p. 13; better and dearer to admire in Sr. U. Musick SDS, Begleitbriefe, 1991, m. 10. The biblical text appears once more in the draft mentioned under the number IV (DSS II, p. 18). In the official program of the Society sent out to the Italianbishops (April, 1881) the texts Jn 17:3 ("UT COGNOSCANT TE") and Mt 28:19 ("EUNTES DOCETE OMMES GENTES") are both expUdtiy mentioned (DSS II, p. 93)! Finally you find "DOCETE OMNES GENTES" on the cover of the German Statutes of 1883 (DSS II, p. 175), and of the Regolammlo per i cooperalori of 1883 (DSS II, p. 211; cfr. p. 215). See "PRAEDICATE EVANGELIUMOMNI CREATURAE" (Mk 16:15b)in the InstruclioBreois (DSS 11, p. 243). See ako Dissertation, p. 774-775. "Look for Mk 16:15 in Exhortations and Admonitions, p. 147 and for Jn 17:3 p. 157: "Everyone of you is called to make Jesus Christ known to men. 'That all may know Thee, the only true God and Jesus Christ, Whom Thou hast sent. '" " "Werm man heute die urspriinglichen Dokumente mit unserer jetzigen Tatigkeit vergleicht, findet -100- Fifth Conference

The Salvatorians and Jesus Christ for ecumenical reasons. We have How do Salvatorians as a community Jordan's letter to the Cardinal Vicar of believers see and profess Jesus?Do (March3, 1882) in whichhe gave nine they have a specificview ofJesus, their reasons to keep the title "apostolic" and own "Christology"? That question is a draft to the Pope (March 10, 1882) in important becausethe Societycalls itself whichhe added still other reasons. "SOCIETY1 OF THE DIVINE SAVIOR." Nevertheless, the deep reflection in To clarify the question let us give a short faith and the faithful reflection in depth historical survey on the name. It can went on for Jordan. Ten years after the surely help us. foundation someone told him that the The first confreres and the first sisters Latin translation "instructiva" for his (the Salvatorians more than the Society's name really did Imp; it was Sorrowful Mother Sisters!) consciously not only not correct, it was not to the understood themselves to be new point! The critics were right. apostles. The name of the Society in "Instructiva" did not translate Jordan's German had expressed it very idea into Latinvery well. The same accurately-Die Apostolische problem exists in French (instructif) and Lehrgesellschaft: Apostles going out Italian (istruttivo). and teaching the whole world! The Out of the confusion about the names theme of Pentecost had a very special for the Society and out of a new and and significant place for Jordan. He profound faith experience of Jordan, an pictured it and imaged it simply and experience of prayer and mission, a concretely in symbols that words could definitive name finally and not adequately express: Mary Queen of spontaneously burst forth: The Apostles, the Apostles themselves, the SOCIETVOF THE DIVINESAVIOR dove, and the heavenly patrons. All (1893). This experience of Jordan might were early, basic symbols used by be imagined m this way. Jordan to project his unique purposes. The apostles were never intended to When the official Church had some be teachers in their own right. They objections to the name, and especially to were supposed to be shidents and the use of apostolic (to Jordan's very disciples of the "SALVATOR DOCENS, great astonishment), this very rich and THE TEACHINGSAVIOR, " their whole meaningful word was changed to the life long. Then the following insight rather harmless and coloriess sounding suddenly, spontaneously, intuitively word "Catholic. "19Jordan didn't like that man, daBunser Programmnicht mehi einzigauf dem Papiersteht, sondemda6 es schonreichlich in die Tatumgesetzt wird. Sodamimeinten andere, E.V. zersplittere die Tatigkeitder Gesellschaftin Zuvielerlei. Diese betrachteten nicht hinreichend, dafi in unserer Gesellschaft jede Tatigkeit direkt oder mdirekt auf dasselbe Ziel eingestellt werden soil: Ut omnes cognoscanH Daher soil jeder von uns Aas Programm und dm Willm des E.V. sludieren und enlsprechmd seinen Kriiftenund Talenten zu seinerVenmrklichung beitragen. Jeder hat da ein "ministerium"und jedem gUt das Apostelwort: Ministerium hium imple" (Annafes Societatis Divini Salmtoris, 31.5.1955, p. 220 (special edition taken from the spiritual estate of P. Pfeiffer). "Takenfrom Exchangeof 'Thoughts, Nr. 11,June 1989, p. 11-15. "Exchangeof Thoughts, Nr. 10,March 1989, on Salvatoriansymbols, p. 10-14. "DSSXV, p. 353 andDissertation, index, "aposlolica." 20Dissertation, Volume2, p. 39-41. Dissertation, volume 2, p. 46. 101 1992 USA Salvatorian Centennial Convocation broke through in a deeply moved As the name of the Catholic Teaching Jordan. Society in 1893 changed definitively she Why not replace those mandated with noted (May 22, 1893): "Today I heardthat the one who mandates them, Jesus now ourbeloved Society receivedanother Christ? Never put the apostle in the name, [... ] the beautifulname: 'The Society place of the master, the student in the of theDivine Savior. ' Just as after place of the teacher! Or to say it in 'Aposlolic' thename was changedto another way, in the place of the 'Catholic whichfor me in October, 1882 proclaiming, enkindling apostle put the wasa sadchange, so now I am delighted and original enkindling flame, the Teaching I will thankGod for this namewhich leads Savior! What could be more sensible? us backto the Savior. What could be a more accurate Pfeiffer re-orientation? Fr. Pfeiffer was the first one who Sowhat we have now is no longer an systematically wrote on the christology impersonal, thmg-orientated, busy, of the Salvatorians. In the year 1917, two functional name (the Apostolic, or years after the resignation of Fr. Jordan Catholic Teaching Society), we now as general superior in Fribourg, the have a personal name. WE BELONG TO generalate edited a booklet on the THE SOCIETYOF THE DIVINE Society, dedicated-we may say-to the SAVIOR. Founder, who celebrated his seventieth Let us listen to three statements birthday onJune 16, 1917." In the regarding the new name: Pr. Jordan, preface to the brochure Pfeifferwrote Mother Mary and Pr. Pfeiffer. about the task of the Society: "to help to Jordan bring humankind to Christ, the As the "Salvatorian founding myth Savior. " Two pages of the brochure .was changing, there was a strong were dedicated to the christology of the common experience regarding it. The Salvatorians. Pfeifferfurther remarked new name for the "founding myth" was: that the Salvatorians took over in their SOCIETYOF DIVDsIE SAVIOR. Fr. emblem the words "JesusChrishis, Dei Jordaninvited the community to Filius, Salvator." In Greek the initials of investigate and to renew the "exalted those words form the word "ichthus," vocation. the fish, the Christiansymbol. Mother Mary SeeFr. Jordanin (he Chapter of 22 December1899: "den erhabenen Beruf, zu dem uns Gottberufen, zu erforschen und zu emeuem" (DSS XVI.l, p. 387). He continued: "Ich mochte, da6 Sie ganz besonders in diesenTagm so redit eindringen in diehohe und erhahem Aufgabeeines Milgliedes unserer Gesellschaft[... ]. Esisl gewijS,daj! dieserName van der gSltlichen Vorsehung uns aufbeiaahrl wurde I... ]. Wir liaben eineii Namen bekommen, der wohlkaum schiiner geivSMlwarden bmn, und dieVorsehung hat es so gefiigt [...]. freuen Sie sich dessen, dafi Sie den Namen Salvatorianer fmben" (quoted according DSS XVI,p. 387-389). 23Sr.A. Tietz, SDS,o. c.,U, p. 62-63. "Die Cesellschaft des GStllichen Heilandes, herausgegeten vom Generalale derselben Gesellschaft, Mimchen 1917,S. 3 (DSSVI, p. 525). SDie Cesellschaft des GollWhm Heilandes, p. 3 (DSSVI, p. 525): [...] an der grossen Aufgabe: die Menschheit Chrishis dem. Heiland zufiihren zu helfen". 2'Die CeseOsdmft des Gottlkhm Heihtndes, p. 38-39 (DSS VI, p. 560-561). " DieGesellscfwft des GBttlichm Heilandes,p. 39 (DSSVI, p. 561): "DieSalvatorianer natunen die altehrwiirdigen Worte in ihr Wappen auf. Sie driicken dadurch ihr Bekenntnis an Jesus Christus, -102- Fifth Conference Fr. Pancratius very much liked to and to the purpose of the Society, write about the beautiful name namely, everywhere to make known the "Salvatorians"and aboutJesus Christ, heavenly Father andJesus Christ, the Savior of the world. As the new Whom He has sent. '130He is the name "Salvatorians" came into use, it beginning and the end (see the was he who put on his first Mass leaflet inscription on the cover of the Gospel the expressionof the Bible "Collaudabo book). He has in his hands the words of te Deum Salvatorem meum" (I wUl eternal life which we are called to praise you. God my Savior). He proclaim, which we must proclaim (see considered the task of the Society as the Gospel book in his left hand). He is, important, as up-to date. . therefore, the "THE TEACHING Meditation on the Salvatorian medal: SAVIOR." Since 1925 the right hand of the 'salvator docens'today2s the SALVATOR DOCENS, as portrayed on the seals and emblems, shows a The name for Jesus is stamped into the teaching gesture, not a blessing one. circular inscription: He teaches so that people might be JESUS - CHRISTUS . DEI FIUUS . SALVATOR' healed; he heals them by teaching. See JESUS - CHRIST - SON OF COD - SAVIOR the many places in the Gospel. For Jesus is distinguished from any other example, Lk 6:6-11.Jesus healed the saviors by these words. His uniqueness withered hand, a symbol of all the is asserted. He is "the Crudfied" (see the human misery for whichJesus has cross in the background; think of the come. "He himselfbore our sickness name "Francis of the Cross Jordan ). He away and carried our diseases" (Is 53:4 = is also "the Risen" (see the bars of the Mt 8:17; cfjn 1:29). cross like the rays of light reflecting the In the Lukan version of this passage eternal and living light). according to Mk 3:1-6, there are some He is the one who teaches. "The peculiarities which stress Jesus as picture of the teachingSavior was "teaching Savior" (Lk 6:6-11). Jesus is chosen with reference to the original presented in the synagogue as teacher name of the Society, Teaching Society/ ("to teach , v. 6) and therefore we hear

den Sohn Gottes, den Heiland der Welt aus, dem sie nachfolgen und den sie allenthalben verkiinden wollen". "Pancratius Pfeiffer in Annate Dmini Salvalaris, 1955, 31. 5. 1955, Nr. V, S. 219: "Personlich freute ich mich iiber den neuen Namen so, dafi ich mir kurz darauf als Neupriester die Worte des Ecclesiasticus Confitebor tibi, Domine, Rex, et collaudabo te Deum, Salvatorem meum als Wahlsprudi wahlte und sie auf meinen Primizbildchen abdrucken liefi; ich war liberzeugt, dafi die Aufgabe unserer Gesellschaft eine ebenso grofie wie zeitgemafie war, und ich wirkte mit anderen beim E.V. von da6 an darauf hin, da entsprechend dem neuen Namen mid der alten sich gleichbleibenden Aufgabe dies und jenes in logischer Folge umfonmert wurde". Fr. Peter van Meijl, SDS, Trust in Divine Providence. A retreat for the Sahjatoriansof the Eastern Regionof the USA, 1990; see above, Blackwood Retreat, Fifth Conference. 30P. Pfeiffer, SDS,The Ufe of Father FrancisJordan, 2nd edition, 1947, p. 320. 31Constitutions of1922, Nr. 620 and Sr. U. Musick, SDS, Begleitbriefe, 1991, m. 10. "As describedby Isaiah,the servant 'took' our sorrowson himself in the sense thathis own suffering was expiatoiy. Matthew takes the phrase to mean that Jesus 'took away' these sorrows by his healingmiracles. Thisinterpretation, at fiist sightforced, is in factprofoundly theological. It was to take on himself the expiation of sin that Jesus the 'servant', came on earth; that is why he could take awaythe bodily iUs whichare the consequenceand the penalty of sin" (NewJerusalem Bible, p. 1623, f). -103- 1992 USA Salvatorian Centennial Convocation his question: "Is it permitted on the to the SAVIOR, saving, healing, or other Sabbath to do good, or to do evU; to passages which have the same idea. Pr. savelife, or to destroy it?" (Lk 6:9). The Pancratius himself gave us an excellent cure of people forms a part of his example of this in his biblical exegesis teaching, a teaching which intends to be on the Titus passages (2:11-15; healing. Jesus afterwards "called the 3:4-which aie inscribed around the Twelve together and gave them power ceiling of the chapel in our Motherhouse and authority over all devils and to cure in Rome). The first sentence of the new diseases, and he sent them out to Constitution of the Society formulates proclaim the kingdom of God and to those ideas as follows: "The goodness heal" (Lk9:1-2). (Mt 9:35teaching in and love of God for humanity have synagogues, proclaiming the good news appeared in Jesus Christ" (101). This of the kingdom and curing all kinds of "goodness and love of God for disease and all kinds of illness). humanity" are not embodied in nice, The Salvatorian Sisters have a similar slick, superfidally smiling, or idea in their Salvatorian seal and charmingly attractive Salvatorians, but banner: "JAM YOUR SALVATION," in the characteristics of Jesus as "5ALUS TUA EGO SUM. " I am sorry SAVIOR, as Healer. 35 "There is no that I am not well enough acquainted salvation in anyone else, for there is no with the origins and background of other name in the whole world given to their seal; it would be worthwhile to men by which we are to be saved" (Acts know what the sisters' expectations 4:12). In his name we go out to the were; to know what were the world; in his name we proclaim convictions and insights of those who salvation! designed and produced this seal. Dear friends, the "Jordanists"and Surely it was a deep insight of faith that "Jordanistinnen" of earlier tunes are everything is centered onJesus. He says, now "Salvatorians. " But isn't there some whenyou want to proclaim healing, danger in that popular title, that we put when you want to teach, please look at more stress perhaps on ourselves as me. I am your salvation, I am your "saviors. " We are ahnost automatically health. The reaction of Blessed Mary of forced to ask what kind of salvation we the Apostles, moreover, was a very bring? Could that not mean that we spontaneous one. "Justas after 'Aposlolic' stress too little the "Society" and the the name was changed to 'Catholic' which "DIVINESAVIOR" or the "TEACHING for me in October, 1882 was a sadchange, SAVIOR?" Perhaps we think of so now I am delightedand I zoill thankGod ourselves too much as "proclaimers" and for this namewhich leads us backto the too little as "apostles" of this 'TMVDsIE Savior"" SAVIOR." Meanwhile we are Nowyou can understand how and bystanders instead of witnesses? Or to why our confreres and sisters underline put it anotherway, we must first of aU those passages in the Bible which refer want to be healed, so as to heal others. aSr. U. Musick, SDS,Begleilbriefe. 1991,nr. 10 on Salvatorian key woids, symbols and emblems; c&. also APS, L 3. 6., Nr. 49/76. 310SSXV, p. 357, letter of 22.5.1893. 3SSeeFr. P. van Meijl, SDS,Notre Fondaleur. Unprophele, Heverlee, 1985, p. 130-132. "The Chronicle of the Campo Santa Teutonico in Rome, 1885, written by De Waal; photocopy in APS, F 46/100. 104- Fifth Conference There can be no healing for others cognoscant. M All. Without exception. without first healing ourselves. Always. Everywhere. By all means. The Jesus is the Christ, as all Christians Savior of the world. To know, to serve, say. Jesus is the Son of God as the to love! That supposes a deep Apostles confessed. Jesus is the attachment to Christ. "TEACfflNGSAVIOR, " as the But let us be cautious! My former Salvatorians proclaim. You can find our professor in liturgy at the Catholic "christology" on letterheads, envelopes, University of Louvain, the present on parish stationary like St. Gregory's in CardinalGodfried Danneels, St. Nazianzand Catholic Interparish ofMechelen-BrusseIs (in Ministry (Chilton); on towels, on coffee 1983 he wrote the introductory letter to mugs, on seals, on albs, on the altar the Dutch edition of the jubilee book!) candlesticks in Wealdstone;on the said in an interview some months ago: outdoor sign of St. I am profoundly convinced that we Church in Cookeville CTennessee), in the are facing an erosion of the individual bannerwith the SDSlogo that changes Christian within the Church. I can think at various times in the Divine Savior of three ways by which Christianity is Catholic Church, Orangevale being seriously diminished: doubt (), in the vestibule of St. Pius regarding the uniqueness of Christ, the X, MUwaukee and St. Mark's, Phoenix separation of moral values from the (Arizona), in vestments, etc. We are person of Christ, the weakening of faith not Jesuits, but SALVATORIANS. This toward theism. I see these three is our creed, our profession, our diminutions indicated in the opening foundation myth. chapters of the encyclical Redemploris Could it not be that the Salvatorians missio, whichI have no hesitation in are those people who are called to describing asJohn Paul II's best, guarantee and to revitalize the theology although it was the one given the least of the "teaching Savior" as presented in press coverage. modem iconography? By discovering The first point is for us here the most Mt 28:19? important. The Cardinal: "The first is How indispensable is doubt about the uniqueness of Christ. the SDS for the Church? or: No one today, whether young or old, The necessity of would declare himself against Christ. Salvatorian christology Jesus is generally admired today but as The contribution of the SDS to the a savior in the halls of the great. This is a useful reference especially for those who Church of today consists in promoting were born into a cultural civilization the knowledge ofJesus Christ, the Son of God, as Savior of the world! It means: impregnated by Christianity more or less. The same is true for Buddha and to realize the prayer of the Lord "that all Muhammad in other civilizations. This may know" Qn17:3) Ut omnes is religious equivalaice. Hardly anyone "Pr. Paul Portland, SDS, Safoatorian Identity in our Parishes, in Horizon. North American Provincial Team Bulletin, December 1991, p. 2. "The officialpresentation of the Societyto the Italianbishops at Easter, 1881begms withthose significantLatin words; "Precibusquas D. N. JesusChrishis priusquam paterehir ad Patrem suum aetemum fudit: Tlaec est autem vita aetemaut cognoscantte Deumverum et quem misistiJesus Chrishun'morigerare esthuius Societatis [...] (DSSII, p. 93). 105 1992 USA Salvatorian Centennial Convocation dares say any more that Christ is the Jordanwanted his institute also to be one Savior: 'No one can come to the present in "Christian communities with Father except by me/ We must say this adequate and solid ecclesiastical loud and dear and explain how this struchires, " in communities, where "the certainty contradicts neither God's Church carries out her activity and universal desire to save the world nor pastoral care," (RM, 33), for instance, in traditional doctrine on the value of Viennain Austria or in Vancouver, other religions. If we were to renounce diocese of Nesqually (State of this certainty we would have to Washington) in taking over St. James eliminate three-quarters of the New college. TheJordanian trio 'to Testament texts, and all of St. Paul's propagate, to defend and to vitalize' writings. ( propagare, defenders et corroborare") It is amazing to notice how up-to-date which expresses dearly the purpose of the Salvatorian task is. Compare, for the new institute, stresses primarily a instance,Jordan's original words with new evangelization or a the words of the encydical letter (1991) re-evangelization" (RM, 33). 'Redemptoris Missio on the permanent What does this mean? A prophet is validity of the Church's Missionary someone who has his ears on God's Mandate". mouth. He is listening. It is the Lord You can even read our Salvatorian who speaks. The prophet speaks in the history in the words of the encydical name of the Lord. He is his loudspeaker. letter Redemploris Missioof the Pope: Jordan, the prophet, heard something. He had a marvelous intuition, an "Nevertheless, there must be no original vision. But he did not have a lessening of the impetus to platform, a pulpit as, for instance, a preachthe Gospel andto establishnew Churches among pope. For that reasonFr. Luethen peoples or communities where utUized the encyclical letter of the Pope Leo Xm Sancla Dei Civilas (3th of they do not yet exist, for this is thefirst task of the Church, December, 1880) as loudspeaker, in whichhas been sentforth to all order to amplify, to modernize and to peoples and to the very ends of legitimate the stuttering of Fr.Jordan. the earth. " (RM, 34) The same event happens today. The encyclical Redemptoris Missio contains a Jordan did not want and could not lot of purely Salvatorian ideas. So, that limit hunself to the "mission adgenles in letter acts as a loudspeaker, as a the proper sense of the term, " (RM., 33), Salvatorian confirmation! Both the for instance, to the Mission in Assam. slogan of the international week of According to Redemptoris Missio it is prayer for the unity of Christians (1992) particularly [...] Asia, towards which and the annual meeting of youth at the Church's mission adgentes ought to Easter (1992) contain the Salvatorian be chiefly directed" (RM, 37a). founding myth: Go into the whole "Interview of Lucio Bnmelli with Godfried Cardinal Danneek in 30 Days in the Church and in the world (Theme: starting over from Jesus Christ), Nr. 1, 1992, p. 14-15. "Seenumbers 1, 2, 3, l2ff, 23, 31, 34, 35, 37b andend, 42, 44 andpassim! Seealso Evangeliinunliandi, 8.12.1975,nr. 14 and the SDof the Founder,I, p. 212,nr. 2; D, p. 2, nr. 3. "Dissertation, p. 181,note 265 andNolre Fondateur. Unprophets, p. SOand 181. Also see. D. Skwor, SDS, A chronological Study of Early Developments, 1968, p. 21. About Jordan as a prophet, see p. 115. -106- Fifth Conference world and teach! Are the Salvatorians Whenthe new dawnappears at the not modem? horizon of our times, it will reveal to us But let us not forget: it is the little the new consciousness of the old things that matter. Great christology: Jesus,the Christ, the Sonof evaporate when there are no longer the living God, the Savior! prophetic founders!

1 Jn4, 14-15: "We have seen for ourselves, and can testify, that the Father has sent the Son as savior of the amrld. 15. When anyone acknowledges that Jesus is the Son of God, God dwells in him and he in God." 107

Sixth Conference

The Beatification Process of Father Jordan

Introduction In the night of Sunday, October11, 1885, to Monday, October 12, 1885, Pr. Jordan had a dream. It was the third dream he noted in his diary. The first one took place in the time before his studies, the second one at the beginning of his studies. Jordan was thirty-seven (37) years old and had probably to face his strongest personal faith crisis until then. Fiveyears after the foundationhe was urged by the highestRoman authority, by the violent-tempered Cardinal Vicar Parocchi himself, without being allowed to defend hunself, to renounce the female branch of his institute. Eventhough it meant putting out about thirty-four (34) persons: ten (10) sisters with perpetual, three (3) with temporal vows, sucteen * Spiritual Diary, 1, 121, pp. 66-7. 2 Pr. Petervan Meijl SDS,II testamenlo spirilllttle delnoslro Fondalore P. Jordan. Una smfonia incompiuta, recollection day in the Motherhouse, 7th of December, 1991, 41 p., p. 22-23, unpublished manuscript. 3 Dissertation,p. 326-327:"Romam reversus vidi summo dolore stahunfiliarum spirihialium. Deiis scit - nequeo loqui - Deus sat. Volebam loqui Superiori, volebam me defendere sed non sum audihis sed Deum Omnipotentein confido ine audivisse [... ]." 109 1992 USA Salvatorian Centennial Convocation (16) novices, four (4) candidates and a baptismal name of John Baptist" which little girl Kunigunde (February 1884). he wore proudly for thirty-five years The Rome that had attracted and and which helped him to understand his fascmatedhim so much, kicked hun out. vocation as founder better. Now he took Jordan drafted a letter to the pope. the new name: "Francis Mary of the Some months later, whensomething Cross. " It canbe proved easUy that he sinular happened with the male branch, understood himself from now on as a Jordandefended himselfbefore the new St. Frands. vicariate in precisewords. Can that dream for us become the Whathad happened? DuringJordan's starting point for a rediscovery of our stayin Germany in the month of relationship with the saints, with the September, 1885,everything regarding Saint and with the holy? the sisters's separation wasregulated In this last conference we wUlspeak behind the scenes by Msgr. Jacquemin. about 1) the saints, 2) Fr. Jordan as a He was named spirihial director of the saintly person and 3) the saint makers, sisters by the Cardinal Vicar. Because in that is, abouthis beatification process. the year 1885 the feast of the was As you can guess, this last talk should celebrated on October 4, St. Francis Day, become the "creme de la crSme" of this the feast of St. Francis, was postponed a week. If there is one area of our life that week, namely, to Sunday, October 11. is to be re-discovered, then it is surely On Sahirday, October 10, 1885 all the the place reserved for the saints, the sisters were dispensed from the vows Saint and the holy, the room of made in Jordan'sinstitute. veneration! On Sunday night, the feast of St. So, I will try to answer these questions: Francis, Fr. Jordan had that dream 1) How canfr. Jordango frombeing which he noted immediately in his an interesting historical Spiritual Diary: Founderto a model of trust, prayer and apostolate? "OnOctober 12, 1885,when the 2) What does it mean when the feast of St. Francis was celebrated Vatican Council says all people the same year, that night in sleep are called to sanctity? I saw St. , 3) Whatabout thebeatification dressed in a hmic, weeping (in process ofFr. Jordan? our behalf). I was praying that he would bless the Society and he The re-discovery of the saints blessed me and the Society, after and the Saint which I awoke." I had an interesting and educational experience with our young Zaire Dear Salvatorians, that dream is a confreres last September. Of course I mirror of the relationship Fr. Jordan had was really eager to perceive their with the saints, especially with his response to the talks on Fr. Jordan, patron. St. Francis ofAssisi. Two years Salvatorian origins, European traditions before, in 1883,he had dropped his and international outlooks. Which talk

4 Latin text in Dissertation, p. 325-327. Dissertation, p. 340: "Hoc triennio [...]." * SpiritualDiary, 1, 184,p. 124). Fr. Peter van Meijl SDS, Renaissance salvatorienne. Le pere Jordan coinme un prophete d'une 110- Sixth Conference would most appeal to them and why? It rules of sanctity'. This is so because the was to my surprise the conference on legal elements deal with the sanctity of 'Fr. Jordan and the saints" and about the God and with the social consequences "litany of the so- called Jordanian which emerge from it for the people of saints! I askedmy Belgianand Dutch God. The first two verses of chapter 19 confreres: "Why is this so?" "Very give the framework and the perspective: simple, " they answered me. The saints 'The Lord said to Moses, speak to the belong to the African family and soil, to whole Israelite community and tell their roots, to their ancestors. Fr. Jordan them: Be holy, for I, the Lord, your God, is for them in the first place a friend of am holy" (Lv 19:1-2). the family! Therefore, he has a fbced God is holy. He is outside the world place in their lives and in our house and history, separated from the world, liturgy. As you can see for yourself, at inaccessible to the world, not the end of , the prayer for the understandable by the world. But yet he Founder's beatification is saidby all, by is interested in people, in the heart. They don't have problems with relationship of people among them, in saints or with medals and relics. the relations of the community. And I guess, with our heads we because he is holy, he communicates mtellechially block access to the saints, himself to individuals, in order to whereas with our hearts we are longing remove their incapacity, in order to free emotionally for their experience of the them from the slavery of themselves holy. Is this a kind of hidden spiritual and of matter, to bring them into his split? Let our heads and hearts, "sanctity!" The Lord's law is a gift of a intellects and emotions get married! Let God who wants people to be similar to us, therefore, look with our brain at the him, to participate in his holiness. biblical teaching on the holy and The first Letter of Peter states: "Rather, holiness and with our heart at Fr. become holy yourselves in every aspect Jordan's experience of the holy. of your conduct, after the likeness of the The teaching of the Bible" holy One who called you; remember, Scriphire says, 'Be holy, for I am holy'" In the first week of , once again a (1 Pt 1:15-16). The background of that "tempo forte, " a period for purification passage is the life of the first Christians and sanctification, the Uhirgy offers us which is an Eastern life, "another Sinai!" an extract from the Book of Leviticus 19:1-2.11-18. It contains a lot of They heard in their own Easter night the reading from Ex 12 (the passover ritual), prescriptions whichbelong to the ten which was also foreseen for the Jewish Commandments and which are called

nouvelle aube, retreat in Tsabula, 22nd to 28th of September, 1991, 87 p. Pr. Luis Munilla SDS translated the manuscript into Spanish under the title Renacimiento salvatoriano. JordSn Profeta de una nueva aurora (BASE = Bibliografia Salvatoriana en Espanol, nr. 15), Logrono 1992, 116 p. 8 Spiritual Diary, 1, 156-158, pp. 92-5 with the refrain "and humble yourself." Pr. Peter van Meijl SDS, Wir brennen darauf, unseren Grimder kennenzulemen'. Em dreiwochiger salvatorianischerIntensivkurs in Zaire,in ForumSDS, 26(1991), nr. 3, p. 417-423. Englishtranslation available under the title We tturst to know more about the Founder. An Intensive Three-week Salvatorian Workshop in Zaire. "Peter-HansKolvenbach SJ, In cainminoversa la Pasqua.Esercizi Spirifaiali, Edizione 'La Qvaa Cattolica', 1988, 2nd conference:Slate Santi. Levitico 19, 2, p. 16-25 and3nd conference:Siate Santi; percheio, U Signore,Dio vostro, sono santo. Levitico19, 2, p. 26-35. -111 - 1992 USA Salvatorian Centennial Convocation Easter feast and which was taken over By saying that, are we not arriving at by the Christians. The Christian can the core of the whole religious question follow the command from the Books of of our western civilization? Is it still Leviticus and Exodus with more fidelity possible to experience God's holiness in thanhis Jewish predecessor. Forthe a nearly completely secularized and writer of the letter of SaintPeter, the materialistic world, in which everyone ideaof "sanctity"evokes the has his own "god, " but in which the transcendence" of God! The behavior of living God of the Bible seems to be the Christians in the world is completely farther and farther away?Should it not different, not only from outside but also be more realistic and desirable to speak from inside. This means that they primarily about ourselves and the holy interpret their actions and the events as instead of the striving of Fr. Jordan for a gift ofGod and anopportunity to sanctity and abouthis beatification communicate with him. process? Wherehave the saints gone? Probably the words of the evangelist Where have they stayed? Don't we use Matthew, directed originally to Jewish intercessors any more, although we Christians, at the end of the fifth pray in the third eucharisticprayer chapter, "In a word, you must be made enable us to share in the inheritance of perfect as your heavenly Father is your saints, [...] on whose constant perfect" (Mt 5:48),are not alwayswell intercession we rely for help?" understood in Church history. Luke The problem of sanctity or, when akeady corrected the Matthean version sanctity becomes a problem andwrote: "Becompassionate, asyour Father is compassionate" (Lk 6:36). Did We are getting very sensitive, sometimes over-sensitive, towards the words of Matthew bring us, religious and lay Christians, more into religious, particularly towards traditional ecclesiastical terms and the spirit and letter of the law, of prescriptions, of prohibitions and rules expressions. Spontaneously and still than in the holiness of a compassionate unconsciously we project into God? It can be. expressions like "striving for holiness" So we understand the Copemican past negative experiences, past practices changein Lumen Gentium, chapter V of religious life or of our experiences of parish life. Thenwe rebel or become with the title: The call of the whole Church to holiness! Article 40 reads as follows: hostile and even cynical. The word "Ati tfwfaithful of Christ ofwhatever rank sanctity" seems to have disappeared or status are called to thefullness of from our vocabulary. Wewould rather Christianlife andto theperfection of speak about "renewal, " "program," charity. "" God is calling us! We are committee, " "workshops, " etc. Who is called to become like God, to participate still speakingabout "sanctity?"Whereas in his holiness! He is holy, we are our Founder in nearly all his letters to becoming holy! the confreres and the sisters makes a reference to "sanctity" or "holiness?" "Seefor instance Lv 11:44-45:"For I, theLord, am your God; and you shall make and keep yourselves holy,because I amholy. YoushaU not make yourselves unclean, then, by any swarming creature thatcrawls on the ground. 45 Since I, theLord, brought you up from theland of Egypt that I mightbe your God, you shallbe holy, because I amholy". Seealso 20: 7-8. "See also Christifideles laid, 1988, Nr. 16. -112- Sixth Conference Does the sensitivity of our language not "saint, " strive for holiness" are only reveal that our soul is somewhat mentioned once in the new Constitution wounded? of the Society?" It seems that only During the Second Vatican Council the poshilators in causes ofbeatification "universal call to holiness for all have to deal with saints and sanctity. It Christians" was dearly and is their job! understandably elaborated in a special Contemporary language about chapter of the Constitution on the holiness" and "wholeness" doesn't help Church, Lumen Genlium, chapter 5. Since us much, because it does not refer to the then the pope himself, synods of source of all holiness. God himself. It bishops and bishops' conferences have presents holiness" in the first place as a not lost any opportunity to stress its human effort to become "whole." That importance for the pastoral and spiritual is, however, not the biblical concept of life of the Church. In our houses, "Tioliness. " The Bible reveals God to us communities, and parishes we are as the completely different one. He is moving from an often wrongly the "Holy One." understood concept of human What is the reason for this difficulty m perfection(ism)" towards an dealing with "sanctity?" Must we not understanding of the sanctity of the start to look into our own heart? I am Lord,who is, as the second eucharistic convinced that the wounds in our hearts prayer says, "the fountain of all are at the same tune our healing! We holiness. " But where are we in that all-priests, , religious, lay move? Do we still strive? Is there a Christians, fathers,brothers, really continual conversion from a associates-are hungry and needy for the negatively understood 'human Divine, for concrete forms rather than perfection(ism)' to the positive sense of abstractideas. Throughprototypes we sanctity of our Lord who calls us to his can discover a meaning for living. holiness? People need prototypes as much as they I may be wrong, but it seems to me need daily bread. "People today put that there is hardly any reality so more trust in witnesses than in teachers, difficult to speak about as that in experience than in teaching, and in "universal call to holiness." Whatpriest, life and action than in theories. " Only what catedust, what theologian deals holy living people can commmucate to explicitly and understandably with the us the sense of the "Holy God" instead faithful about this reality? Are sanctity" of theological or psychological concepts and "holiness" becoming modem on sanctity. Are not the saints the only ecclesiastical taboos? Have you noticed true and trustworthy teachers of our that the expression "sanctity, " "holiness," hearts and minds in "striving for

"Pastoresdabo vobis. Post-Synodalapostolic exhortation of his HolinessJohn Paul II to thebishops, dergy and faithful on the formation of priests in the circumstances of the present day, Ubreria editrice Vaticana, 1992, nr. 19 and Lumen Gendum, nr. 40. Index. Constitutionand General Directory. The Societyof the DivineSavior, by Pr. Tom Novak, SDS,MUwaukee, 1992, 52 p. Artide 301 states: "JesusChrist calls all to holiness of life and to collaboration in His work of salvation. We answer this call by following the way of the in the Society of the Divine Savior." "Pope JohnPaul II, Redemptoris Missio (on the permanent validity of the church's missionary mandate), 1991, nr. 42. 113 1992 USA Salvatorian Centennial Convocation holiness?" If this is true, let's go to the other gifts and charisms; only love is saints and to Fr. Jordan. Probablywe healing, like a word spoken in love, can learn from them something about proclaimed in love. fhe holmess of our lives! In times of crisis the Spirit gives his Description of the saints gifts generously. In the conferences on the new dawn, we found out that Fr. A saint is a person who does not Jordan lived in such a time. While others obstruct the view to the light of Christ stood around and were resigned and with the shadow of his own being. On without courage to tackle the situation, the contrary, a saint is someone who has he knew how to read and understand become through purification a kind of the signs of his time. He responded to window that shows us the light of God. the crisis by working out "The Apostolic Saints do not take us away from Christ, Teaching Society. " He could only call but they rather guide us to Christ. others to such a vision, because he Saints are God's gift to the world." hunself was rooted in such a personal God gives them to the universal Church, and deep experience of God and to the local Church, to a diocese, to a becausehe was in a relation of "you" congregation,to a new young institute. We cannot "construct" saints; we cannot with the community of saints. While others got caught up in the heat of the "make" saints; nor can a postulator with crisis,Jordan knew how to build a fire his beatificationprocess "create" a saint. and enkindle others. "Be familiar with A university or a theology God and his saints' was the core of his cannot bring them to life. Human beings deepest feelings and strongest striving. can only pray to God. We can only cherish, admire, revere Fr. Jordan and the Saint and venerate the saints with love and How familiar Fr. Jordanwas with the awe. And then only in veneration does a Saint and the saints! Therefore, let us saint arrive on our faith horizon. now meditate on his familiarity with Anything else is just a creation of OUT God and the saints, his striving for own heads,a personal idol, who does sanctity, his peculiar model of sanctity, not descend into the depths of the of holiness. Doing so we shall get emotions and the unconscious of our something of his warmth and fervor. souls. For practical reasons I limit myself to his Saints proclaim silently, without familiarity with the Saint movement, like a fire that provides a The key of the understanding of glow and a warmth for chilly, confused, Jordan'sopinion on "striving for and indifferent people. Saints proclaim sanctity" is his personal experience of by the example of their faith and their God and his daily meditation and study hope, but particularly by the abundance of Scripture." of their love. Saints surpass even If we consider the Spirihial Diary of the preachers, because love surpasses all Founder as a compass for his life

' Fr Peter van Meijl SDS, A Question of Horizons - Matters of the Heart, in Exchange of Thoughts, nr. 11, 1989,p. 22-23. "SpirihialDiary, 1, 195,p. 134.There exists in Germana play of word:Der Umgang mit dem Heiligen und den Heiligen macht Dich heil-ig! 1 Boththemes were on the agendaof the Zaireretreat. Pr. Petervan Meijl, SDS,Renaissance salvatorienne, 1991,p. 39-55 and56-67; Renacimiento salvatoriano, 1992,p. 47-70and 71-82. 114- Sixth Conference journey and as a pastoral and spiritual Is it not providential that the really last handbook, we expect to find something act of Jordan'slife symphony, that is, the about the topic "saint," "holy, " "striving very last phrase of his diary, contains an for sanctity. explicit allusion to that word Indeed. In the heart of the Spiritual "sacer-dos?"Jordan quotes from the Diary we discover a pearl, laid downat Imitation of Christ "nihil nisi sanclum, a special time of history, on a special nihil nisi honestum et utile ex ore place in the diary, hidden in a special sacerdotis procedere debet. 14AprU, way. Once agam, it was a strong time, a 1918. This means: "Nothing may come "tempo forte, " as Uturgy repeatedly says from the mouth of the priest, unless it is to us. Jordanmade his third retreat in a holy, unless it is honest and useful. " You year as a preparation for his ordination see the connection of "scmctum" (holy) onJuly 21, 1878. and "sacerdos" (priest). The painter and linguist John Baptist Listen now to the original Latin expressedhis experience of the holy in symphony "sacer" and then to the efforts one singleword, the Latinterm "sacer. to render it in understandable English. The Latin for priest is "sacer-dos!" In 1. Sacerdos Priest that one singleword "sacer"Jordan's 2. sacer! sacred! whole life program can be summarized. 3. sacra dos! you give the sacred! In that one single word "sacer" you 4. sacer esl you are discover his experience of gratitude consecraled! towards God's call, his yearning to work 5. sacro, fungeris! you dealwith for God's honor and people s salvation, the sacred! finally, his will to become a saint 6. sacratasunt in everything in you is himself. From that one single, nearly te omnia! consecrated! untranslatable word "sacer", Jordan 7. sacrumfacis! you do what is develops a unique play on words, his sacred! symphony of sanctity. HereJordan is at 8. sacrumfac! do the sacred! his best. 9. Ideaeslo Therefore You will never again find in his diary sanclus lotus be completely holy such a long and spontaneous play on Jordan's exhortations words from one specific concept. In later on "Striving for sanctity' yearsyou will detect a repetition of All those meanings and experiences words. The elderly Founder echoed resound in Jordan's speeches and them like an old record that keeps allocations to the Roman community of repeating - young religious. The audience felt it - seven times "CONFIDENCEIN strongly: he is a person who knows GOD" in 1908 (SD, H, 116,p. 231) what he is speaking about. His words -eight times "CONFIDENCE" in 1909 convinced because he lived them. Fr. (SD, ffl, 7, p. 242), Pancratius mentioned this strong -seven times "PRAYER" of 1916 (SD, personal impact on the young people. IV, 33, p. 281), and "It was by no means his rhetoric or his -five times "GREAT CONFIDENCEIN address as such which made a special GOD/" in 1917 (SD, IV, 34, p. 282). impression when he spoke but rather,

"SpiritualDiary, IV, 39, p. 288. 115 1992 USA Salvatorian Centennial Convocation onemay say, solely the spirit which speaking from within, a person who met animated the address. Everyone present the holy God and his sanctity. The felt and knew that the Venerable Father commentator of the edition of 1946 spoke from the depths of his heart, that noted aboutthis theme: "OnApril 20, he was utterly and intensely serious 1894, our Venerable Father held an about the matter, and that before all important chapter on holiness. It is one others he himself practiced what he so of the most beautiful that he ever held. earnestly recommended to us. In it he spokefrom the very depths of "To strive for holiness" must be carried Ms soul, with great fervor and glowing out by each generation. For Fr. Jordan it enthusiasm." meant develop your image of God, be The beatification process like God, listen to him, surrender of Fr. Jordan yourself completely to him, trust him Between Pr. Dorotheus Brugger, who completely. Seen historically, 'striving came from the States to Rome in 1927 for holiness' has been experienced by and afterwards was appointed the first many of us, according to a postulator general of the cause of Fr. narrow-minded theology and Jordan and today's poshilator who spintuality of religious life. Mother comes from Rome to the States, much Theresa of Calcutta has another one. has changed. For instance, in Dorotheus' Today when you read some of Pr. time little was said about the Jordan's occasional and spontaneous beatification process and the general speeches to the Roman community of atmosphere was rather a secret one. The young people-who had to be process was to be held over there, "in introduced into Salvatorian apostolic Rome, " not "here, among us. " Today and spuitual life-for instance, the speech on holiness, you can imagine a people have a right to know how the process works and how they are to be huge campfire. The spontaneous, involved actively through information, repetitive and penetrative style and choice of old-fashioned words and interest, prayer and veneration. In 1983 the rules for beatification processes expressions can hit you. You jump back, changed. you shrink from it. But, little by little,

. The attitudes toward Fr. Jordan and when the campfire is getting smaller his beatification process, as expressed by and smaller, the glow starts. People huddle together and are fascinatedby individuals and atgeneral chapters (e. g. the warmth behind the words and 1969, 1975, 1981 and 1987) change with each period in history, like ebb and expressions. Here is a person who is flow, low and high tide. Just to 20Fr. P. Pfeiffer SDS, in Exhortations and Admonitions, 1946, 2nd edition, p. V. '"Voglio essere santo' significa: mi spogliero di tutto quello die nan 6 Dio. Mi spoglier6 e vuoterft il mio cuore da tutte 1ccose znateriali. Vivro nella poverta e nello spogliamento. Rinunceroalia mia volonti, alia mie inclinazioni, ai miei capricci, alle mie velleiti, e diventero schiavo generoso della volonti di Dio. Thereexists an infinitevariety ofholiness: a widow'sholiness wiUnot be like that of a busy general practitioner, or a factory worker's resemble that of a journalist, a politician's that of a postmaster, a univeisity student's that of a sailor. ^Exhortations and Admonitions, 1946, 2nd edition, p. 10-15. ^Exhortations andAdmonitions, p. 12. aA. Kielbasa SDS, The Contribution of pr. Timotheus Edwein, Pr. Alfred Sdmeble and Fr. Alois Filthaut to Salvatorian History, in Annales Societatis Divini Salvatoris, 1987, vol. XII, Nr. 10, p. 116- Sixth Conference remember the right and left hand of Fr. Congregation: The spirit ofJordan helps Jordan. Luethen wrote in his retreat our lungs to breathe in the good air and notes of 1886: "Fidelity to the Reverend to expel the bad air. So there should be Father in the difficult situation! Follow no negative thinking about the Founder. him as long he does not sin, for it is he Negative thoughts and conversation whom I joined and no one else!" In the block this life-giving process. Positive letter of September 23, 1899, Mother things like reverence, spirit and Mary of the Apostles wrote to Pr. enthusiasm enliven us. Jordan: "I hope always to remain a true, Secondly, healthy breathing good, spirifual child of my beloved strengthens the whole organism. This spiritual Father and Founder [...] May means that we must think and speak Jesus be made known and honored positively about the Founder, and also through us, may the Holy Church be speak positively about our confreres served." and sisters, his spiritual sons and Today, on the threshold of the 21st daughters, and about the Salvatorian century, which according to Karl associates. We defeat our enemy when Rahner, will be the century of the we pray and think positively about him. contemplative Christian, it will become Didn't Jesus encourage us that way? for us a question of life or death to Didn't Jordan live that example? As a rediscover the sanctity of the Founder in poshilator I encourage the members to veneration and in intercessory prayer. discover what a breath of fresh air the In the last part of this presentation I spirit ofJordan is for us and for the will try to give some concrete helps to Church. rediscover the Founder m veneration Like a thermometer and in intercessory prayer. Therefore, for this centennial convocation I shall be The beatification process is like a thermometer for the Society and more interested in the pastoral and Congregation: As the postulator I have spiritual implications of the process, the job of measuring the warmth, the without neglecting the more technical love, that the Founder injected into the questions of it. Society and into the Church through his How does the beatification process personal life and spirit. That is his work? unique task. "It is not enough to be able Let us ask: what good can a to identify the notes of holiness, nor to beatification process do for us? I will arrange them according to a attempt to answer that question by theologicaUy accepted pattern. One has saying that it can become like a pair of to listen for the music, the combinations lungs and like a thennometer. of tones and halftones, and overtones, of As a pair of lungs rests and pauses and silences, of motifs and leitmotifs, that make for the The beatification process is like a pair of lungs for the Society and harmony of holiness. " His writings (letters, spirihial diary, notes, etc.), his 11-18,p. 11-12(English edition). Dissertation,p. 11,note 16. ZFr. Luethen,Spirihial Diary, p. 51: "Treue demehrw. Vater! in der schwierigenLage. Solange er nicht Siinde tut, ihm folgen; denn ihm und niemand anders habe ich mich angeschlossen!" "K.26 Woodward, Making Saints. How the Catholic Church Determines Whobecomes a Saint, Who doesn't, and Why, Simon and Schuster, 1990, p. 250. 117- 1992 USA Salvatorian Centennial Convocation ta&s, and his activity must be studied in the convoluted phraseology of the deeply. sacristy. You will find the way he To say the above in more technical communicated with people was filled terms, my task as poshdator at this withkindness and warmth and feeling. moment is to finish the historical-critical His cordiality, the interiority of his biography on the life, the virtues and of prayers, the depth of his confidence, the the work of the Founder. My example of his simplicity, his radical predecessor. Pr. Timotheus Edwein (+ poverty, but also his attention to the 1986), finished seven volumes of the life cares and the ever-present problems up to 1910. They are all written in surrounding him, his human German and published in DSS XIII- helplessness and imperfections, his XVH.1, altogether 2,934pages!28 The last sufferings, his trials, his attempts to give years of the Founder's life, 1911 until his up everything, his sorrows, his dark death in 1918, must still be written. They nights, the humiliations, the bitter dealwith the definitivepapal criticism, the broken nerves-it's all so approbation of the Society in 1911, with very real! They left their human, natural the general chapter of 1915 at which Fr. and real traces on his heart. He was so Jordan resigned as general superior. deeply human and a man so thoroughly They deal with the outbreak of the schooled by the Divine Savior. World War I and finally with his death Eachsaint presents a unique profile in in Fribourg. Original documents holiness. The poshilator has to weave regarding that last period must be that specific model of sanctity of Fr. found, studied, registered and then the Jordanwith its own colors and its own last part of his life must be written. This pattern. The virtues are like sap to a is always a hard and intense work. flower [...]. Thevirtues must beproved After finishing the whole historical to make sure that the sap is there. But critical biography a new synthesis of the howthe sap flourishes dependson the life and virhies must be elaborated in a individuallife. Is it a ? Is it a tulip? new . Those volumes will be the Here we have a St. Francis, there a St. most important ones because in them Benedict, over there a St. Ignatius. The that specificmodel of sanctity of Fr. flowering depends upon the unique Jordanand the originality of his elements in eachperson, and among Christian life must be shown and these unique qualities are the unique proved. gifts God has bestowed on that person. My contacts with the Holy See are with Through the study of historical Pr. Peter Gumpel, SJ,who is one of the circumstances, we want to make the Relatores of the Congregation for the uniqueness of the saintemerge. Only in Causesof the Saints. He hasalways that way will his or her life carry a been very much in favor of our cause. message that has meanmg for the He shidied all the volumes of Fr. people of today. And, of course, we Edweinand is considered a specialist m have to translate that message so that it the causeof Mother Mary and its does reachpeople, and doesnot remain problems. SK. Woodward, o.c., p. 227-228. "Volume DSS5011 contains 260pages, volume DSSXIV 728 pages, volume DSSXV 821 pages, volume DSSXVI 920 pages and volume DSSXVD. 1 205 pages. -118- Sixth Conference The postulator, therefore, tries to The story of the spiritual life of Father measure the warmth of the times of the Jordan is one great melody of TRUST IN Founder;but the transition of that DIVINEPROVIDENCE. In all his warmth into today's world-that's your sorrows with new foundations, in all his job! Thathappens whenyou knowhim writings and , even in many better, speak of him more often, and difficulties and trials he endured, we love, reverence and venerate him more can find this melody of'trust. His thinking deeply! was: that the Salvatorian apostolate Whatsignificance does the without TRUSTIN DIVINE beatification process have for the PROVIDENCEis like a fountain without Salvatorian Fathers, Brothers, Sisters water. and Associates? Through the beatification of Father A beatification always has two Jordan the Church authorities declare characteristics: first, there is the activity officially and solemnly and for the of the Holy Spirit in the life of the worldwide Church that he lived saintly man. The Spirit doesn t leave the according to the Gospel in a way which Church but always tries to find new goes beyond everyday living. The possibilities and peoples who are open Church authorities point out to to his secret power. So hebrings light everyone: look at this Fr. Jordan, into the Church and into the world especially you Salvatorians. We need his where there once was darkness. He great vision and his manifold bestows energy where there was fear experiences. and he brings the Gospel where there The international Salvatorian was silence. self-identity will be strengthened, the One extraordinary virhie in the life of spirituality will go deeper and apostolic FatherJordan was his apostolic zeal, his zeal be stressed. The beatification could concern for the poor in social and be like yeast in the renewal process spiritual ways: for the most part these which penetrates our spirihial and were directed toward children and apostolic lives. Lastbut not least, it young people. There were still many could help vocation promotion because who do not accept the Lord as their young people always are impressed by creator and the center of their lives and the image of a prophetic founder. they do not know the one he has sent: Attitudes towards the new dawn Jesus Christ. The aim of all Salvatorians, What is our attitude toward Fr. is to proclaim JesusChrist as the Savior Jordan-this man whom we call our of the world! Founder and Reverend Father, who by A beatification also proves officially that this man or that woman has lived his founding myth brought our Society and the sisters' Congregation into the Christian life in a special way, existence,who was an intimate friend of accordingto the Gospel, havingJesus the Saint and the Divine? Now that the Christ as model. new dawn is arriving, what will be our answer? Many answers are possible. I Three questions canbe asked: 1) Doesthis man wholaunched us out into the stream of our tradition have any impact on us now? 2) Do we think of him as the one who started something and then faded out of our fives, like the first stage of a rocket launching a space flight - it bums out and quickly falls out of the picture, like an empty booster? 3) Is Jordan a man, to use another image, who -119. 1992 USA Salvatorian Centennial Convocation will only deal with two attitudes. People put on the main altar of Salvatorian must be able to see two things on our devotion the example of the Founder. faces: a) the smile of veneration and b) Whenthe father and mother, like the the serenity of intercessory prayer. sim, are absent from our lives, the Generation duldren huddle together like chickens againstthe dull and cold. How canwe Is it difficult to speak about your own possibly be spiritual sons and daughters family, about your mama and dad, in a Society if the Father and Founder is about your grandparents and close absent? The entire SDS and all its friends? For someone who loves and cooperators, friends and family must respects his/her faiiuly, this is a stupid work to find new approaches and get to question. How else can you speak about know better, to love more truly and to your own parents, brothers and sisters honor more deeply the work of Father thanby love, respect? Jordan. This will take a lot of time. Is it difficult for Salvatorians to speak about their Founder? For those who Remember the nine-year-long bear him in their heart, it also seems to preparation for the first centennial of the Shillong mission in 1990. Nine years be a stupid question! You can only (1981-1990) of spirihial and pastoral speak abouthim from inside, with preparation! knowledge, interior sympathy, Withoutknowledge, no love; withoutlove, admiration, participation, friendship. no veneration; without ueneration, no You can speak to him in prayer. prayer;without prayer, no miracle. A Speaking about the Founder without miracle, that is, a visible sign of God's vaieratmg him is pure mouthing presence and working, does not happen without any heart. "This people pays me without confident, insistent, and ardent lip service, but their heart is far from prayer! Infact, venerationzuithout love, me" (Mk 7:6). Just more words, like love withoutknowledge, knowledgewithout empty husks. effort arelike a landscape without trees. A To venerate means: to keep memory Society without veneration of its alive. For us it is not sufficient to live Founder is like shoes without a shine. within a struchire like a government, a Constihitkm, tradition, vows, Prayer of intercession: ecclesiastical approval, etc. We are Letpeople pray through intercession of challenged to live from healthy Fr. Jordan!" devotion, from the experience of trust What s the point of praying "through and confidence and to promote this the intercession of Fr. Jordan?" A look at devotion into our structures. Veneration the healingtestimonies preserved m the always heals wounded hearts. Let us postulation archive reveals some interesting insights. There were years hasbecome like a treasurefor us, hiddenin the field, that we must searchfor anddig up before we can know and appreciate him? It seems to me that the definition of his role and his place in our horizon is one of the more importanttasks we have in the internationalSociety. Or to put the questionin anotherform: do we want him to become that burned out rocket booster or do we want him to be the hidden treasure. "Fr. Peter van Meijl SDS,Renaissance salvatorienne, p. 80-83;Renadmiento salvatoriano, p. 97-101. "Centenary of The Catholic Church in N.E. India 1890-1990. General Report, edited andpublished by Pr. FrancisKharwanglang, 1992, 66 p. SeeStage I (Planning1979-1980) and StageU (NineYears of Spirihial Preparation; 1981-1989), p. 1-8. 120- Sixth Conference

Sunday God our Father,we praise you for the goodness and kindnesswe seein your SonJesus, - Help us to follow our Savior and witness to him more effectively in the world of today. Lord, inyour mercy - hear our prayer. Monday LordJesus Christ, Savior of the World, you never cease to call men and women to be apostles in the world so that all may find salvation in you. - We pray that the Church may recognize through beatification the charism of our Founder, Father Jordan. Lord, inyour mercy - hear our prayer. Tuesday 0 Lord, you have raised up in rrands Jordan a zealous and faithful servant to proclaim your Gospel of love. - Grant us a spirit of selfless dedication in service of others. Lord, in your mercy - hearour prayer Wednesday 0 God, our loving Father, you have revealed the mystery of everlasting life in your SonJesus. - Grant that through the apostolic ministry of Salvatorians all may come to know you, the one true God, and Jesus Christ, whom you have sent. Lord, in your mercy - hear our prayer Thursday Divine Savior, you give us the example of Mary united in prayer with the apostles. - Grant that we may be a living community of prayer full of trust and ever open to the workings of your Holy Spirit. Lord, inyour mercy - hear our prayer Friday Divine Savior, you have chosen to walk the path of the cross for the salvation of the whole world. - Give us the grace to follow you on the way of the cross. Lord, in your mercy, hear our prayer. Saturday Godour Father,we have the example ofyour servant FrancisJordan and his unshakabletrust in your divineprovidence. - Help us to see your hand even in the most difficult drcumstances of our lives. Lord, inyour mercy - hearour prayer.

This series of intercessory prayers is a translated adaptation of the prayers introduced for use in the morning and evening prayers in the SDS generalate community. They were prepared by Pr. Alex McAUister, SDS, and Fr. Tom Novak, SDS, in 1989. 121 1992 USA Salvatorian Centennial Convocation when many letters were sent in from to us and to live among us in another manyProvinces throughout the world, way. That is the comnwnio sanclorum: the testifying to the intercessory power of communion of saints, communion with Fr. Jordan. People believed in the power holy and communion with holy things! of prayer and they gotresults! Today Remember what the confreres in Zaire we would call those results "healings." said! Likewise, Founders do not Then we went into a period in the late abandon their life s work when they are sixties and seventies when there were with God. They stay with God as an almost no such testimonial letters intercessor, as an advocate for us and witnessingto the intercessionof Pr. for our work. If you believe this, you Jordan. Belief in his intercessory power will pray accordingly. Those who have waned and little happened. People were no faith in this religious dynamic skeptical andenlightened, self-assured process, receive no answer. If you pray, and self-sufficient. People believed more you receive;if you don'tpray, you don t in the doctor-a new demi-god! than receive. they did in the power of prayer and in Theproblem of our prayer is not that the power of Jesus, the Christ. we do not pray. Surely, we do, in (It is only fair to note, however, these common and privately. But the main same years were years in which we point to me seems: do webelieve began to discover anew our roots and strongly enough in the power of our charisma in the person of Jordan intercessory prayer? An example. Fr. andhis spirit-as part of our renewalof Karl (LeClaire) says that Father Jordan our ConsUhition. The deepened is quite supportive of his project knowledge proceedingfrom the (Genesis-a video production researchof thatperiod and the resulting company-ed. }. At a crisis point, he Constitution flowers now in a deeper prayed to FatherJordan. Withinfive reverence and veneration for Fr. Jordan days he had nearly half a million dollars as well as deeper desire to press in contracts for video productions' forward with his beatification). Would our communities not be better Nowthe greatestnumber of these off if they would begin to pray again for testimonials aboutFr. Jordans power the help of Fr. Jordan? With confidence? come from Romania, as Fr. Karl Meier, Withpatience? With humility? With the provincial of the Swiss Province, perseverance? Would our apostolic also found out when he went there on a ministries not be more fruitful if we, like recent visit (1988). "Fr. Jordan is much Jordan, became "people of prayer?" Or venerated in Romania!" reported Fr. to put it another way, when we want Karl. "The people pray fervently; they something more profound in our believe; and they are healed! See also prayer, isn't the dailyhour of prayer the the testimonies from BrazU (1990). best antidote to an overly busy What's the theological basis or activism? Real veneration for the foundation for such intercessory prayer? Founder is only shown through our We are becoming with the help of God prayer. History shows us that each real one great family, even after death. The renewal always takes place first in saints, our beloved deceased,have not litiugy, prayer and devotion. Think forgotten us; they continue to be present about the Second Vatican CouncU. The "Hope. Salvatorian Newsletter, vol 71. nr. 3, 1992, p. 6. 122- Sixth Conference first Constihition whichwas approved Virginia Broderick (1956) resulted in was the Constitution on the Sacred many, many graces granted! Lihirgy, promulgated on Dec. 4, 1963. Wenow need new artists, new "Fly with wings of veneration and pictures, a new publicity action, prayer into the 2nd century!' supported by all the Salvatorians of Let us come to the end of our talks! both provinces! Now is the time! We started our presentations with the Now is the "kairos!" slogan "Courage for the Salvatorian Now is the year of grace! vision: proclaiming Christ the Savior." Now I would like to conclude this talk Conclusion with another slogan: "Fly withwings of LETPEOPLE PRAY THROUGH THE veneration andprayer into the 2nd INTERCESSIONOF FR. JOKDAN! century! Fr. Jordan, Now this adventure has to start: JohnBaptist, Now we have to move! Francis Mary of the Cross Now our spirit has to move! our Founder, Now we have to lease our nests and to our Reverend 'Father, fly' Servant ofGod, Heaven calls us! Be a treasurefor us in ourfield, The New Down calls us/ Bea treasurefor us in our hearts, Christ, the Savior of the world, calls us! Befor us theprophet of the New Dawn, Wehave tofly vjith the wings of Befor us theprophet of the centennial veneration andprayer. celebration. In naturalveneralion ofthe Founder, Speakto us anew! thefriend ofGod, Ifnot to us, to whom? we express our sympathy, knowkdge Ifnot here at this cekbralion, where? and love. Ifnot now, when? In ardent intercessory prayer we receive If not for the Kingdom, why? whatwe need for our journey! "Oneperson who is inflamedwith zeal Let veneration and prayer become the for thefaith suffices to set arighl a wings of a renewed and strong publicity wholepeople. "He who is not on campaign in the whole Province! fire doesnot enkindlefirel The history of your Provinces shows Let us dream. how at the end of the 50's a renewed Let us search. and enthusiasdcpublicity action of the Let us bum. pictures of Fr. Jordan, drafted by Long live thefire!

"Br. Gilbert Beresford SDS, Dkector of vocations, in Moments in SDSCommunity, February, 1991, p. 3. "Spmhial Diary, 1, 200, p. 139. 35Spirihial Diary, 1, 186, p. 126; 209, p. 145. -123 1992 USA Salvatorian Centennial Convocation The Jordan Litany38 Father Jordan, invite all to workwith all FATHER FRANCISOF THE CROSS theirhearts for thepoor... (JohnBaptist Jordan) Father Jordan, that wemay walk FOUNDER zealously so other men andwomen of the Society ofthe Divine Savior will join the Salvalorianfamily... and the Sisters of the Divine Savior Father Jordan, who didnot belong to Response: Inlercedefor us. himselfbut impelledby a universal FatherJordan, lover of thepoor ... vision to make God known and Father Jordan, man offaith... loved by allpeople, everywhere, by Father Jordan, man ofhis age andfor all means which the love ofChrist future ages... couldinspire.... Father Jordan, simple man... LordJesus Christ, Savior ofthe zaorld, FatherJordan, example ofhumility... you never ceaseto call men and Father Jordan,poor among thepoor... vpomen to dedicate themselves Father Jordan, open to God s spirit ... wholly and entirely, like the FatherJordan, trusting in Divine Apostles, so that all may find Providence... salvation in You. Father Jordan, thirsting for souls... In FrancisJordan you raisedup such a FatherJordan, man ofgreat courage... zealous sndfaithful servant to Father Jordan, seeker ofCods will ... proclaim your Gospel. Through the Father Jordan, lover of the missions ... intercession of Mary, Queen of Father Jordan,man ofzeal... Apostles, weask you to give us, as Father Jordan, a man whoknows how to you didyour servant Francis, love... unshakdbletrust inyour loving father Jordan, open to listen and guidance, apostolic zealfor your respond to thewill of God ... Kingdom, selfless dedicationin the FatherJordan, who acceptedthe cross seroice ofothers, and courage to mid sufferings... followyou even in the cross. TaOier Jordan, deeply concernedfor the Through the intercession ofyour salvation ofeach person... servant Francis, graciously hear laSier Jordan, faithful to thewill of God our personal requests and, in dll at all times... our needs,let usfind our help in Father Jordan, in spite of ourpoverty you. Amen. andhuman pawerlessness...

1Theabove litany was collected from the spontaneous intercessory prayers during a liturgy celebrated by Pr. Tom Novakatthe famous BlackMadanna Shrine of Einsiedeln, Switzerland, with a group ofSalvatorian Sisters ona founders' pilgrimage tourin 1987. Both Fr.Jordan and Mother Maryof theApostles visited there. Pr. Jordan wrote the'Rule of 1884'while on retreat, Jiily 18-31, 1883.This litany is printed here for the first time for your personal prayer, reflection and devotion." TomNovakSDSin Moments in SDS Community, October 1991, p. 8. 124- Sixth Conference The new (19921 prayer for the Grant also to us, hisfollowers, beatification of Fr. Jordan" thegrace to proclaim the Gospel in this Lord Jesus Christ, spirit Saviorof theworld, andmake us effective apostles in today's you called Father Francis Mary of the world. Cross Jordan Throughthe inlercessionof your to beyour apostle, ServantFrancis, to make Godknown andloved by all we askyou for our special needs.... people Wepresent this prayer through Jesus everywhere, using all themeans your Christ, love inspired. our Lordand Savior, Youfilled him with universal apostolw who lives andreigns with the Father zea!, and the Holy Spirit now and with the goodness and the kindness of always. Godin ministering, with a deep trust in God's loving For favors received through the providence, intercession of the Servant of God, in with a profound spirit ofprayer, gratitude please inform: Salvatorians with a sincere devotion to Mary, in Rome, Via della Conciliazione 51, Mother ofthe Savior, 00193 Rome, Italy and: Salvatorians, and with the courage to follow you, 1735 N. Hi Mount Boulevard, even into themystery ofthe Cross. Milwaukee,WI 53208

Thisprayer was prepared by Pr. TomNovak, SDS, with the approval of the poshilator general-Fr. FetervanMeijl, the provincial team and theArehdiocese ofMilwaiikee in 1992. Extra copies are availableto the readers by writing to the Hi Mount address. 125

Salvatorlan Centennial Convocation

HOMILY / CONVOCATION MASS

It is Good to Be Here

Fr. Andre Papineau, SDS

St. Eugene Parish Milwaukee, Wisconsin July 30, 1992

Homily / Convocation Mass

It is Good to Be Here

Wow! It's good to be here! What a sight! This is the biggest gathering of the Salvatorian fanuly in the history of the American Province. We are here from all over the country-and abroad! As was the case for Peter, James, and John on Mount Tabor, this is also our mountaintop experience. And aswith Peter, we too can say, "It's good for us to be here!" And maybe it goes without saying why it is good for us since we are seeing people we haven't seen in years. But maybe there is yet another reason why it is good for us to be here - the same reason Peter thought it good to be on Mount Tabor.

And why was he so elated?

Because of the panoramic view?

Because they shared a very good bottle ofBeaujolais?

Because they were able to relax? Fr. Andre Papineau, SOS St. Eugene Parish, July 30, 1992 Maybe because they had seen the heavyweights Moses and ?

Or because they had never seenJesus so stunning?

-127. Homily / Convocation Mass Certainly the weather had something dreamed rather than WHAT they to do with it; and the Beaujolais-it was dreamed! But why? Why should we a goodvintage thatyear. And the once focus on the process of dreaming, of in a lifetime event of seeing Moses and imagining? What is it about dreaming EUjah...not to mention the razzle dazzle that they discovered that was so appearanceof Jesus! All ofthese important? What came home to them explanations are reasons for thinking it on the mountaintop as they sat there good to be there on the mountaintop. withJesus? But maybe the best answer why Peter thought it good to be there is the least Was it thatJesus' message was and is: obvious reason of all. They got a kick Imagine! Dream! Because in dreaming out of dreaming dreams on the alone and together the Kingdom Day is mountaintop! Playing with the dawning in your dreaming. And didn't imagination! It was exhilarating, Jesus mean by this that our future is in thrilling! Not only the grand vision dreaming? they had of the luminous Jesus, but simply chewing the fat with Jesus about Did Peter discover in dreamingthat the future. Imagining everybody afternoon that rejoicing around a big old oak table on -dreamers seebeyond thehere and Kingdom Day! now; -they seewhat could be, asopposed to -partying with dll these rejects, losers, what is; misfits andUulzes whom the -visionariesbreak through the "respectable" wouldn't share a accustomedways of thinking pickle with! aboutwhat is possible andimpossible, -dancing up a storm with theworlds aboutwhat is important wallflowers andforgotten ones! and unimportant, about what is -filing up on gef&le andmatzo and isn't worth living for crackers! -dreamers discover the novel, the unpredictable, -wiping away one another's tears! andthe surprising in the ordinary andcommonplace, Yes, they reveled in the sheer joy of -dreaming is liberating, exciting, dreaming aloud with Jesus. andchallenging?

If this is the reason Peter felt so But, did he also realize that afternoon good-rapping with the Lord, as he sipped his Beaujolais that imagiiung this and imagining that, dreaming entaUed risks and dangers, playing with possibilities, letting "let's that envisioning a fuhire where they are suppose" and "whatif" give them no barriers between male and female in glimpses of what could be-then what sanctuary and workplace, between rich we need to do is pay more attention to and poor in first, second, and third the factTHAT they imagined rather world countries, betweenhomophobe than WHAT they imagined; THAT they and homophile in church and state,

-128- Homily / Convocation Mass behveen ghettoized and Most likely Peter didn't realize this. ghettoized suburbanites, that dreaming No. There was enough time to leam that this dream, and imagining this scenario lesson later. For the moment he reveled is unsettling, annoying, and downright in dreaming dreams. It wasso goodto dyspeptic to those folk whosejob is to: be there. Of course he did not know then that sometimes the dream -maintain the barriers, vanishes, goes underground and -keep thefences inplace, dies-and that when that happens there -be the watchdogs oforthodoxy, is much grieving.....but, that darkness -man thebridges and death have their place because new (and I do mean "man"), visions come into being only out of the -hold on to theholy deposit, death of the old (or at least their -draw theline andread in back of, in modification). Hence there is a time for front of, andbetween the lines for darkness and for dying if re-visioning is heresies, to take place. -censor minds,hearts, andsouls, -perpetuate economic injustices And so it was good for them to be andinequities? there. And what of us? Why is it good for us to be here? Did he realize that dreaming asJesus did is too revolutionary for people who During the past week, we who have think that in order to be loved you got gathered here have been reflecting on to get it the old-fashioned way-you've what Francis Jordan's dream was and got to earn it!-that you've got to fess on what Mother Mary's dream was. It up to your low-down, evU ways, hasn'talways been clear to me what straighten out your life, shape up or their dreams were. What is dear is that ship out before you're found acceptable? they dreamed dreams-that they had vision and envisioned. Kindred spirits Did Peter grasp that Jesus' way of with Peter, James, and John surely. And unagining was unimaginable and THAT we want to claim as our heritage. nonsense to people who think that That is what this week has been about: you've got to play someone's game, simply reveling in sharing dreams and belong to the old boys' dub, pay your dreaming some more. dues, prove your allegiance, and take loyalty oaths if you want to go But today, Thursday, there are more of anywhere or mean anything in life? us, more of us to celebrate this heritage, more of us to share our dreams, more of Or did Peter understand that if you're us to affirm the value of dreaming Jesus' an Archbishop Hunthausen, Romero, dream-the dream that affirms the right Tutu, or a theologian named Boff, of all persons to dream and envision a Curran, Guttierez, or nims riding in the fufaire in which all God's duldren (the back hills of El Salvador, or Jesuits rejects, the misfits, the broken-hearted, preaching the word at a university in those with dreams deferred, dreams San Salvador, dreaming is not denied, or faded dreams) all gather conducive to your health? round the table of the Lord. I know there are so many of us here whose

129- Homily / Convocation Mass visions have guided them in remarkable HUton were in the middle of the desert, ways. And I am aware that the power of but.-.isn't that great? die dream has moved the young and the elderly among us alike. Yes, it is good for us to be here. But we also know that just as Peter, James, and If we had the time we could have all John could not remain on the shared our dreams and visions in this mountaintop forever, we too need to gathered assembly. Sincewe cannot do carry our vision into (he marketplace. that, however, permit me to share with So we ask you. Lord, to give us the you anexdting dream come to pass courage not only to boldly imagine a during this centennial celebration. different fuhire, but also to live out that Margaret and Anthony Scola had vision in our daily life. And in order to decidedto pursue the dream ofworking help us carry out that vision, help us under the auspices of the this day to be inspired by the different either in the Sudan or North . ways in which this your community of Just a couple of days ago they got word dreamers has abeady realized the vision that they are going to the Sudan: from of their lives. Milwaukee to Kentucky to North Africa. That's whatI call following a star! It's Lord, it is goodfor us to behere. certainly not for me unless the Conrad Lord, but it is goodfor us to be here!

130- Jordan and His Foundations in the Ecclesial/Political Situation of Rome in the Second Half of the 19th Century

by Peter van Meijl, SDS

Translated by Jerome Schommer, SDS Translation edited by Daniel Pekarske, SDS

Rome, 1991

Jordan and His Foundations in the Ecclesial/ Political Situation of Rome in the General Situation The situation of religious life in the Second Half of 19th cenhuy canbe best summarized in two words: disintegration and revival. the 19th At the beginning of the century, reUgious life resembled a devastated landscape. Everything was in ruins. Century Theologians commaitmg on the situation remarked that religious life was finished. Back in the 18th century there hadbeen many forms of religious Ufe. By the beginning of the 19th century everything was gone. Yet by the end of the 19th century, Rome had approved more thanninety-three new diocesan institutes-practically Onenew instihite for eachyear of the cenhuy! At no other period in the history of the Church were by Peter van Meijl. SDS there so many instihites. As our own foundation was a part of this new movement, I would like to explain these very important events with a view to

-131 Jordan and his foundations in the Ecclesial/Political understanding our own foundation vows, communal living, and religious more clearly. life itself. After the all the A third factor which contributed to houses of the orders in the disintegration of religious orders Belgium, France, and Germany were was the life itself. By 1789 it had already dissolved. In Spain and in the Russian been in deep crisis for 200 years. There sector of Poland the situation was was little community life; the vows of somewhat better, but even there, all poverty and celibacyhad been diluted; religious houseswere suppressed in many monastic houses of women the between 1834 and 1836. The wasno longer observed; alone lost more than 1,000 religious could dispose of money freely; of their houses. In Italy, the number of the Rule was no longer observed male religious dropped from 30,000 in because people saw it as completely 1861 to 9JOOO in 1871. What was behind outdated. In short, at the beginning of these statistics-this unprecedented the 19th century, religious life was in phenomenon of the general bad shape. The schemata for the First disintegrationof religious life? One VaticanCouncil repeatedly alluded to might consider three factors: economics, this crisis of religious life-a crisis that ideology, and the nature of religious life existed in every order, m every country, in those times. and in every religious house. Economics may sound like a Revival: surprising reason to ate, but it was Needless to say, these disintegrative probably decisive. At the beginning of conditions were quite difficult to the 18th century in some regions of overcome. Whencompared with today's France,90% of the land washeld by the Church, and therefore off the tax rolls. problems, the situation faced by religious after VaticanI was In Italy around 1865, Church property is estimated to have been 15% of the overwhdming. The most important obstacle to rebmlding religious life was nation's real estate. It is not suiprising motivation. were empty. then that one of the principal motives for the French Revolution, and the Religious lived scattered all over. An or provincial superior would secularization in Belgium, Italy, Poland seek out scattered members and say, and Spain, was clearly economic. "You must return to the monastery." A second important factor was But people did not want to go back. ideology. Late in the 18th century, They enjoyed their freedom; they had religious life was seen to have no place money; they had certain rights and in official state philosophy. Indeed, this obligations; they had no reason to phUosophy viewed religious houses as return. And with the old monasteries useless to the common welfare because confiscated, returning meant starting religion itself was deemed a private over from scratch. Hard work indeed! affair. By extension, were A further problem was the break with decried for crippling personal tradition. To begin anew, where does freedom-a paralysis from which one begin? Some religious leaders were religious men and women themselves inclined to return to the situation before had to be liberated. As a result, much the FrenchRevolution. They did not civU legislation aimed at eliminating the understand the depth of the rift it had 132- situation of Rome in the second half of the 1 9th century caused in society. Nor did they the became its "caretakers. " This understand the implications for society is the way the Benedictine Abbey of of the Revolution of 1848in all the major Monte Cassino and the Carthusian European states. Among the Jesuits Prior/ were saved. In practice, religious there were two competing tendendes. life went on. But the anti-Chuich One was to go back to the situation legislation did have a generally before 1773,the year theJesuits were deleterious effect. In Italy after 1866: officially suppressed. Theother was to lost seven of nine houses; learn from the historical situation and lost eleven of fourteen live a life adapted to it. The Dominicans houses; lost eight of ten took a third approach. They chose to houses. Women's congregations fared return to their primitive better than men's because they tended Constitutions-a move favored by the to be more flexible. historical and scholarly climate of the In the course of the 19th cenhuy there 19th cenhuy. were many positive initiatives in Religious Life in Italy, c. 1870 Italy-the movement of Cottolengo, for instance, about whichJordan frequently All the factors which contributed to spoke in his chapter addresses. There the disintegration of religious orders in was also Vincent Pallotti who even had Europe were also at work in Italy. But the same difficulties as Jordan with the south of the , they took a typically name "Apostolic. " Finally, there was Italian turn. In 1866,even before Don Bosco with whom Jordan had unification, all the orders in Italy were contact, and with whose foundation he suppressed. In 1873, two years after was acquainted. In fact, in the course of Rome became the capital of Italy, the the 19th century twenty-three new male law was extended to the dty. The institutes were approved by local government it seems needed the orders bishops in Italy. Compared with figures many buildings for new libraries, from the 16th and 17th centuries, this museums, hospitals, and prisons. rise is unprecedented: three for the (Rome's Regina Coeli Prison at the foot missions; suefor charitablework; seven of the Gianicolo, for example, had once for teaching young people; sbc for been a convent of Carmelite .) various purposes; one for emigrants. The law was observed in different The rise m the number of women s ways. Whereas in France, people were institutes waseven larger. There were arrested even for speaking against the 182 new institutes at the end of the closing of religious houses, in Italy there cenhiry. The total number of sisters in was an attempt to make a virtue of Italy in 1881 was somewhat more than necessity. As a result, one paid little 40,000 distributed among all 220 old and attention to the government in order to new orders-an average of 180 sisters save what could be saved. Here one can for each institute. While this isn't much, see how flexible many Italianreligious the small numbers canbe explainedby were. Officially, they could no longer the fact that 1) Italy consisted of live in community. So a recentfy-banned different kingdoms; 2) communication monastery which once had care of a was quite difficult; 3) the population church now functioned under the title of didn't like foreign sisters. The sisters a ". " Or an abbey were looking for ways to serve in would officially become a museum and - 133- Jordan and his foundations in the Ecclesial/Political schools, in formation, in health care. The years old made perpetual profession as population increased. In the past it was a matter of course. General superiors the cloistered nuns in traditional habit reacted violently against this regulation who did this. But after the confiscation causing the pope to intervene personally of the lands of the old orders, the new in certain general chapters, e.g., with the institutes could meet these needs more and Dominicans. easUy. Members of the new instihites Jordan in Rome often wore no habit,were more flexible, After ordmation Jordan found himself and, therefore, could better serve the in a very difficult sihiation. Although he needs of the people. In addition, their relations with the state were much was well-trained in theology at better than the old orders'. Freiburg, the state prohibited his being assigned anywhere. Others in his Pius IX and the renewal of religious ordination class had to go to other life: dioceses too. In 1878,Jordan chose to go How did the of the time to Rome. His bishop was happy he was respond to this crisis in religious life? able to send him. Officially, Rome was PiiisD( (1846-1878) responded with important for Jordan because there he greater centralization. Today, could pursue his studies. But he also centralization seems negative. But wanted to be dear in his own mind considering the fact that none of the old about the plans which had occupied him orders was in a position to renew itself, earlier. He wanted to do in Rome what and that they were always heavily he could not do in Germany because of influenced by local civil authority, one the Kulturkampf: to influence the can understand the pope's initiatives. international scene. In Rome he hoped He established a curial congregation in to receive strength and endorsement for Rome designed to help religious m their these plans from the pope and the curia. renewal. In addition, Pius D( issued two Jordanwas in Rome for the first time decrees in 1848: one on community life, in 1874 after passing his school-leaving the other on . (These examination. He made notes of this trip are particularly important for in his SpiritualDiary - a notebook Salvatorians because in the 1890's whereinJordan wrote only what Jordan was ordered to observe these touched him spirihially. The oldest regulations.) entry detailing the effect Rome had on The effect of these decrees was him is a description of a procession of significant. First, more rigorous training nuns in the catacombs (SD,p. 117). That was ordered-an introduction to touchedJordan deeply. Whenhe community life, and a temporary returned to Rome to study in 1878, he postponement of solemn vows. This experiencedRome as the "City of meant that one had to be temporarily Martyrs," both of the early days of the professed for at least three years after Church and of the current situation. The novitiate before takuig solemn vows. pope wasthen a self-styled "prisoner in Today one takes for granted a period of the Vatican/' and there was much there probation of up to nine years. But in the that was anti-Church, includingthe civil 1850's,candidates seventeen or eighteen legislation. ForJordan, Rome was also Needless to say, there were also many disadvantages to cenb-alization which cannot be explored here. - 134- situation of Rome in the second half of the 1 9th century the "City of Churches. " He visited at him to the Holy Land, to Propaganda least three or four every day, and wrote Fide,to Cardinal Suneoni (who wasnot which relics were venerated at each in favor of Jordan's plans), and to church, and what he had prayed for at Cardinal Bilio (who was very impressed each shrine (SD, I, p. 147-148). Clearly, by them). All this we know from for him Rome was also the "City of Luethen's brochures. In any case, after Saints." only nearly two weeks in Rome, All this about Rome appealed to him: Cardinal Bilio secured for Jordan an die saints, the buildings, the culhue, the audience with Leo Xffl (1878-1903). It is examples of the martyrs, etc. We know known that Leo granted audiences thatJordan thought about all these rarely and reluctantly. Why did he things. In addition, he wanted to do admit a rather unknown priest to an something about problems both there audience? PerhapsJordan had made a and in his native Germany. As the very good impression on Cardinal Bilio, center of Christianity and of without doubt the most influential men ecclesiastical scholarship, Rome was the in the Vatican. He thought Jordan's placeJordan felt he needed to be. He plans were good and up-to-date. needed its resources. He needed its At the time Leo XDI had, besides the influence if his new foundation was ever Secretariat of State, his personal to extend to the wide world beyond. secretariat with its own secretary. One This he could never do from Germany. of these secretaries, Msgr. Bocali, came He needed Rome. He needed the help of to Jordanthe day after his audience to the pope himself. assure hun that the Holy Father's The Papal Audience: blessing wasstill with him. (A blessing wasin effect only if it were confirmed It is astonishingthat a thirty year 930) afterwards.) The assurancewas an old priest from Germany secured an impetus for Jordan to go on. He papal audience within three weeks of thought, a bit naively, that with this his arrival in the Eternal City. But blessing the Churchhad approved his Jordan knew exactly whathe wanted, project. Only later was it made clear to and considered eachstep carefully. He him that a "blessing"was not the same knew: "In Rome I need people to back as "approval. " Jordan was me-people influential enough to disappointed, as he himself remarked, at promote my desire to work on the the way in wMch the Roman international level." In the hierarchy of the time there were men of vast and administration of the day functioned. Everyone who came to Rome was far-reachinginfluence. Sometimes they suspect and criticized by those in worked againsteach other. Some did not know the extent of authority, especially if the newcomer were a foreigner. their competence or for what exactly they were responsible. Jordan Problems with the term "apostolic:" immediately approached those in Take as an example the struggle authority. It was these men who sent Jordanhad with the Holy See over his

I say "rather unknown" because already before 1880Jordan had been with the pope twice. There is a drawing of the audience of September 6, 1880in Aposlelkalender, 1896. We know of Jordan's handsome beard after the trip to the Holy Land. For years I have looked in vain for the text Jordan has in his hands at this audience. It must be somewhere. - 135 Jordan and his foundations in the Ecclesial/Political use of the term "apostolic" in the title of 1882-published nine periodicals? Who his new order: "The Apostolic Teaching is behind him? Who protects him? Who Society. " Why wasJordan for it, and gives him the capital? The Cardinal Rome against it? Jordansaid that the Vicar had no answer to these questions. Church must be renewed by the AndJordan had nothing but thepapal "apostolic" spirit-the spirit of the first blessing. The logical result was heralds of Christianity. He felt he was accusations. And the Vatican decided living in a time much like that of the the best way to keep the movement apostles. His notion of "apostolic"was small was to prohibit its using the name widely hailed by the patriarchs and "apostolic." That is whatwas done. bishops in the Holy Land where he Today it is clear that only die Church visited over thirty people. They were in is "apostolic, " strictly speaking. Today favor of Jordan's idea of calling his we say 'Catholic' is the same as foundation "apostolic rather than "apostolic" sinceboth mean "Catholic" or "Roman. " After 1870, the "universal." ButJordan did not want to EasternChurch had had many use the word "Catholic" for a number of difficulties with Rome. But when a reasons. His society was already known foreign priest came along who spoke in the U.S., m Brazil, in the East, in Arabic with them and told them that he Germany, India (Bombay) etc. under the wanted to begin a worldwide name "Apostolic Teaching Society." movement with the name "apostolic" And how could he use the word one canunderstand that they were in 'Catholic' in the Protestant lands of favor of it. Germany? Jordan was right, and he was But Rome says: "No, that won't do. disappointed when Rome said, "Simply You may not use the term 'apostolic' in change the name and everything stays your new Society's title." Jordannever the same."3 understood the reasons. But is it any Spiritual Diary as handbook: clearer now what the Vatican had againstJordan using the term? Yes. It Today Jordan's Spiritiial Diary is read seems that at the same time as Jordan principally as a religious book. But it was lobbying to use the term there was can also be understood in another way: as a handbook of course corrections on in Rome another movement called "Oeuvre Apostolique. " It had originated his journey. I came to this interpretation in Franceand been condemnedby the from an address in Rome by the Foreign Holy See. I found a letter from the Mmister of Belgium, Mr. Leo bishop of Soissons to the Cardinal Vicar Tindanans. Asked how he explained (France, 21.3.1882) in the archive of the the phenomenon of terrorism, he said "Read the books written in the last ten Vicariate of the City of Rome. From the fact that Jordan'sname is mentioned in years. Then you will see it quite dearly. this letter one can better understand the People write about what they want to caution and skepticism of the Cardinal do, and sooner or later it will happen." Vicar toward him. The question now For our topic: Jordansays in his diary what he will do. Hiscourse corrections became: Who is this Jordan who in fifteen months-from 1880 to March, appear written there first. Then he does them. Let us give some illustration. Whathe expressedin 1880by the title 'Apostolic' herepeated a fewyears later in the "Apostolate Rule" of 1883. 136- situation of Rome in the second half of the 1 9th century As a first example, at the Holy class [...] andmake it throughthe first Sepulchre in Jerusalem, March 1880, years with less expense. " (Dissertation, p. Jordan set out three goals which he 350-351). systematically wanted to accomplish: In his diaryJordan stated: "For the -to begin teaching qualified boys glory of God and the salvation of souls, who have an obvious vocation to the I intend and resolve to make every priesthood sacrifice, even of my own life, to -to start a printing press as soon as promote and further the Society. I will possible always act in accordance with its -to advance as soon as possible purpose in the name of the Lord. under the protection of Propaganda Amen" (SD I, p. 130). Fide and the Holy See (see SD, The Founder set about to do just this. 152a-153a, p.97-98). Within five years he had gathered It worked just this way. Shortly after around him more than two hundred his return from the Holy Land,Jordan such young candidates for the began training young men; he secured a Salvatorian life. This had great pastoral printing press and within two years was relevance. He knew exactly whatwent publishing his own periodicals in more on in each diocese and later, when than ten languages;he continued under people were ordained, he heard about the protection of the Holy See and the world situation. Then diocesan Propaganda. bishops came to Rome and askedJordan A second example. In 1886Jordan for priests. We can follow Jordan's againchanged his tactics-his strategy. three-stage strategy: coming up with Havingput the Streitel affairbehind course corrections, writing them out, him, and with episcopal approval in his and finally unplementmg them. pocket, Jordan tried now to bring about A third example of howJordan's what an article of 1881 in the Freiburg Spiritual Diary canbe seen as a diocesanpaper (his home diocese) handbook for action is how he, after the recommended: "The much-Iamented first General Chapter in 1902,was lack of priests could not be helped by continually talking about a new complaints alone. It must be confronted foundation. He actually wanted to in another, more effective manner. In found a new "order" (DSSXVH, 1, p. this respect, we must welcome the 154ff). Why? He said the current SDS diocesanminor seminaries. But beyond no longer had the fire it had at the these much more could be done to bring begiruung. (He had aheady sought out more candidates to the priesthood and people to make the foundation with religious life. [...] Studyingthese days is him, TharsiziusWolff, for example, DSS very expensive and not all boys are XVH, 1, p. 193.) So what did he write? taken into seminaries. We recommend, In his Diary he stated in March 1904: then, that local clergy who have the "Raise up a new army, Lord, for your abUity, the time, and the opportunity, glory and the salvation of souls! 0 prepare suitable boys so they can be Immaculate !" (SD, 73, p. 205). qualified for the third or fourth Latin And m Juneof that year: "0 Lord, rise

Though he had hoped for protection for himself, the reality proved otherwise. He had a lot of difficulties with the Vicariate of the City of Rome, Propaganda, and the Congregation of Bishops and Regulars. -137 Jordan and his foundations in the Ecclesial/Political up, help me! A new phalanx for the addition, Interecdalagli's own financial glory of God and the salvation of souls! track record with the Cannelites was Oh, time is short, come quickly and poor. During his administration a lay instruct me!" (SD, 77, p. 209). He also brother ran away (1893), ah-eady had discussed his dreams with Msgr. de children, andbrought great hardships to Waal, die rector of the famous Campo the order's pharmacy. In response, Santo Teutonico in Rome, who likely Intereccialagli's motto for financial applied the brakes (DSSXVH, 1, p. 169). administration became: "Debts? This reassured Jordan. During the year Never!"' 1906,the year of the press campaign Jordan was a man from a far different againstthe Founder and the Society, world and time, with a totally different Jordan wrote down eleven reasons for a theology and spirituality. Where new foundation (see DSSXVH, 1, p. Interecdalagli wanted to restore, to go 168-169). In the end he dropped his plan back to the situadon that prevailed to found a new "order." What is before the great revolution of 1848, important to note, however, is how Jordan wanted to go forward. Where Jordan kept to his strategy of Intereccialagliwas an introvert, self-coirection, writing, and nurtured in the cloister, Jordan was an implementation. extrovert, reachingout to the entire Questions world. It comes as no surprise, therefore, that during the visitation How did the Apostolic Visitator deal these two characters often clashed. One with Jordan? example from finances: Jordan's Fr. Antonio Intereccialagli, Apostolic approachwas: "We'vegot to go on. Visitator (1893-1913) came from a world We'll go into debt and leave the rest to completely different from Jordan's. He God's Providence. " But Interecdalagli was Italian, and a Carmelite-an order responded with, "No! You will not incur whichby 1890had almost completely debts. " In short, in financial matters the disappeared from Italy. He had been two men had quite different opinions. formed in the traditional spirihiality of Manyhave said that in the long run an old religious order: strict and the visitation was a help to Jordan and withdrawn from the world. He had to the Society. But wasit really? When beenprovincial until 1894, the year he we examine the decrees issuedby the became Apostolic Visitator. visitator over those twenty years we His idea was to restore religious life, must conclude that this so-called "help" to gainback what hadbeen lost. This was the exact opposite. Concretely, was particularly evident from his Jordan's openness to the world was previous administrative work-winning narrowed; the brakes were put on back churches which had been foundations;his spirituality wasnot confiscated from the . In taken seriously. Intereccialagli often

How should one evaluate such attempts at founding another order? Are they simply evidence of Jordan's instability and misgivings and doubts? I think one must always see these and other similar phenomenain the greaterbackground of Jordan's life-work and personal spirihiality. He wasa man who went all-out, he was never a man for half-measures. He was like fire, which cannot other than bum! He alwayswanted himself and others to give everything,completely. Thatwas his character, his gift; it was also his "cross" because he demanded it from others even from his pioneers who were not always up to the challenge. 138- situation of Rome in the second half of the 1 9th century questioned Jordan's trust in Providence. It was Luethen who first reported to Having seen the Carmelites stripped of Jordan how impressed he was by their houses, Intereccialaglinever Streitel. She had been in the convent, experienced a genuine community, and with experience as a superior, for more here Jordan had a house with more than than ten years whenJordan called her to 150 young people. The Cannelites in Rome. There she was given the habit Rome had no recruits, and this foreign and the name Frances of the Cross in priest had a full house! In the year 1896 1883. But soon shebegan to write letters Intreccialagli complained about Jordan. in a tone foreign to Jordan. There she set He had the impression that Jordan out the haUmarks of her interpretation would not follow his direction since of religious life: poverty, suffering, and Jordancontinued to acceptmore young expiation. Nonetheless, in spite of the people againstthe visitator's wishes, problems due to the different view on and now hadbought a house-Villa religious life, it seems Jordanwanted to Moroni in Rome in 1895-the current remain director of the sisters up to the Motherhouse. very end. But lurking in the background Then there is the draft of the letter was Msgr. Jacquemin, vice-rector of the from Luethen to the pope (Postulation Anuna. It was he who played a Archives, Rome, E 54), a letter which determinmg role in the whole affair. perhaps was never sent. In it Luethen The sisters and Mother Streitel says that up to now the visitation was a regularly went to him at the Chuich of good arrangement. But recently it is the Anima for confession. Surely they beginningto assume a negative spoke there about the problems with Fr. character. The Founder was being Jordan and their own community harassed. Above the original there is problems. Jacquemin systematically written "So, o.k.?" PerhapsLuethen had wrested the direction of the sisters out let Jordan read it. And maybe Jordan ofJordan s hands. After their separation had said, "Come, lefs suffer this" (DSS from Jordan in October 1885,Jacquemin XV, p. 650-651). Some years later the assumed the direction of the sisters. Founder said in an allocation to the In November 1885,only one month community (5 May 1899): "The last after this trauma, he advised Jordan to chalice, should our dear Lord ever submit the Constitution of the male proffer this one to you, comes to you branch of the Society for approval by when obstacles are laid in your path by the Cardinal Vicar. Who stood to gain those very persons who are appointed from this? Only Jacquemin . by God to support and protect you, With the sisters already at his side, he even by ecclesiastical authority itself. now sought to act as guardianof the This is the fourth and the bitterest male branchof Jordan'sfoundation as chalice." (Exhortationsand Admonitions, well. He succeeded in getting the 1946, p. 155). Jordannever criticized CardinalVicar to sign a text of the Church authority explicitly. Rather, he Constitudon (February 1886) completely describedhis experiences in this redacted on his own without any help of somewhat covert style. consultation of Pr. Jordan. That text had How could Jordan be so mistaken nothing to do with the Constitution about Mother Streitel? Why did things Jordan presented!. go so much better with Mother Mary? 139- Jordan and his foundations in the Ecclesial/Political WhenJordan received it he was example, his nervousness put people shocked. Then Luethen stepped in, and off. Manyof his ideasalso repelled twelve professed members had an people. (It is also said that it is harder to audience with Parocdu. Almost live with a saint than to be one!) immediately a hastily-written "scrap of Whoeverlived withJordan also paper was approved by the Cardinal experienced the cross and theburden of Vicar. The approval was sufficient for his vocation. Jordan to work in dioceses. Luethen understood very well and Nevertheless, the problem with the thought highly of Fr. Jordan. It is a fact Constitution was not over (Dissertation, that Pr. Pancratius in his conferences to p. 335-343). the young scholastics never spoke really How did it happen that everything affectionately ofJordan, thoughhe did worked out well with Mother Mary? I so aboutLuethen (DSS m, p. 105-219). think this is due largely to the fact that From 1902 on, Fr. Pancratius was Jordanand Mother Mary had abeady general treasurer, and procurator to the beforehand and independently of each Holy See. He handled everything with other "sung the same song. " They the Roman authorities. He and the wanted the same thing, and Jordanwas apostolic VisitatorInterecdalagli simply waiting for the right moment to understood eachother well. Jordan call Mother Mary to Rome. Sheurged knew it and suffered it. The Visitator him to do so, but Jordan wrote in his said, for example, that students must diary, "The moment of our impatience is pay full expenses. Jordan, however, not always the moment of grace" (SD, I, wanted to take those who could pay 159a,p. 103). Mother Mary followed only half or less. But the Visitator him. It would be fruitful to explore refused. And Pancratius backed him more fully the relationship of Mother againstJordan. In a letter from August Mary andJordan. What was their 1908 (Jordan to Luethen, DSS X, No. common vision, their mutual song? One 945) we see the relationship Pfeiffer - cannot fail to be impressed at how Visitator - Jordan dearly expressed by through their consciousness of Jordan: "Oh!That Fr. Pancratiusand the themselves and of their vocation they Rev. Mons. Antonio would think well were called to work for the same thing. about the matter of the candidates. My Why were not all of the members hands are tied." behind Jordan in his struggles? How How did Jordanbear up under all did Jordan bear up? this-misunderatandmgfrom within and without? We find a due in his Jordan could attract people, but he Spiritual Diary (1, 151a, p. 97). There he could also scare them away. He had writes: "never... be influencedby the enemies even within the Society. judgment or the talk of men; follow the Evaluating the oral and written advice of only a fewvery devout evidence, one always sees that he servants of God. " So, we ask who are attracted people and he repelled them these wise people? Jordanalways had a because of his human nahire; for

A photo reproduction of this "Jacquemin Rule" is to be found in DSS,II 307-334. I consider the new Jordan's Constihition as a "scrap of paper" because it only has seventy-three lines (text in DSS II, p. 337-340) and therefore cannot be considered as a "real" constihition (Dissertation, p. 343)! -140- situation of Rome in the second half of the 1 9th century few-his confreres: Luethen,Weigang; suffered greatly: e.g., the Streitel affair, his supporters: Massaia and Rota. But delays in papal approbation, finally the for all their human consolation his real visitation. All this left its mark on him. strength came from elsewhere. In the But we are deeply impressed by how he same passage in the Spiritual Diary he lived and endured. writes: "cling firmly to God. " That is his reality. There was a lot of talk about him, much of it malicious. Jordan had

141 -

Mother Mary of the Apostles and the Origins of the Second Order of the Society of the Divine Savior

by Sister An Vandermael, SDS

Translated by Jerome Schommer, SDS Translation edited by Daniel Pekarske, SOS

Rome, 1991

Mother Mary of the Apostles and the Origins of the Second Order of the Society of the In the light of the background we Divine Savior studied yesterday and of the historical framework we are studying today, I would like to present some people, facts and events for consideration. First, I would like to take you on a trip through the history of the Sisters' Congregation from 1888-1907. It wUl be just a "minitrip" to help us better understand the origin and growth of the Congregation. Second, I would like to shed more light bySister An Vandermael, SOS on some facets of Therese's - Mother Mary's - personality. Translated by Third, I will skim through some Jerome Schommer, SDS Salvatorian pamphlets published Translation edited by between 1881 and 1918 to see what was Daniel Pekarske, SDS written about the Sisters' Congregation and its significance in and for the Society. Fourth, and last, I would like to consider some often-asked questions regarding Mother Mary's relationship to Jordan and his project, and what apostolic activity meant to her. A short history of the Sisters' Congregation The following glance at the history of the Congregation from 1888-1907 is only a sketch bringing together dates and ' This article is the written text of a talk given at the Passauer Werkwoche, January 2-5, 1989, and was published in Forum, SDS (1989, 1) 143- Mother Mary of the Apostles and the origins of events. Unfortunately, we cannot go sister, Ursula Rabis, who stayed with into many interesting details or small Therese until the begmning of 1889, left but important points in the short time from Tivoli. we have. The Sisters' Congregation or InJuly, 1884, at the wishof Fr. Jordan, the SecondOrder of the Society, as the Therese and Ursula went to Rome. In Congregation was called at one time, January, Pr.Jordan had written to was founded on December 8, 1888. It is Therese: "I would like you to come to seven yeais younger than the Society of Rome this year at least for a few our Brothers as Mother Mary frequently months-I know your spirit of sacrifice called the First Order. Although the and I consider you to be called to seedling congregation appeared on this something higher, but you will hardly day, its roots are older and much attain that by remaining in Neuwerk." deeper. After three weeks, Therese and Ursula Therese von Wuellenweber became a went back to Neuwerk. They did not member of the Fust Grade of the seem to fit in the Roman Community. In Apostolic TeachingSociety in February, 1883, Pr. Jordan started a September, 1882. Although the sbcyears community of sisters in Rome under the of waiting and hoping until she was guidance of Amalia Streitel. Were the finally called to head the Congregation spirit and the life there not right for in 1888, she not only felt shewas a Therese and Ursula? Therese made spiritual daughter ofJordan, she also these notes: "Were in Rome for three lived and worked in this spirit. weeks. -.often had the grace of speaking In December, 1882, three of the sisters with the VenerableFounder, Fr. from the community ofjohannesbrunn, Jordan."3And in her notebook she came to Neuwerk. At Joharmesbnmn a wrote: "1 come to Neuwerk-because it sisters community was founded in is not for you here, at the moment August, 1882on the initiative of not,... for some, entering serves only Luethen, with the approval of Fr. their ownperfection-not for you. Are Jordan. This community was dissolved theseJordan's words? in November, 1882. In January, 1883, In Neuwerk, Therese cared for her one of these three sisters, Thekla Bayer, orphans and the needlework school, she was called by Luethento come to worked with the Angel Sodality, and Munich. After Amalia Streitel was was a promoter for the Cooperators of chosen superior for Rome, Thekla went the Society and for the Missionaer. her own way. Therese remarked: "The On November 11, 1885, Therese other two sisters seem fit for here and received news from Luethen "that the ready to work in the spirit of the sisters in Rome are no longer under the Catholic Teaching Society in all direction of the Rev. Founder, Pr. hunulity. The second sister of Jordan-we now are really the only Johannesbrunn, Barbara Mayer, went to Sisters of the Catholic Teaching Rome on April 8, 1883, to begin her Society."5 novitiate. Later she left the Therese waited patiently for Jordan to Congregation from there. The third decide what to do about re-foundmg a ' Chronicle 1, 45; January 1883 3 Chronicle 1, 58. * Notebook 1 and 2, 1884, French. 5 Chronicle 1. 64. -144- the second order of the society of the Divine savior sisters' congregation. But waitingwas Tivoli; on that same evening I picked up not easy for one like Therese who the other four sisters at the raUway alwayswanted to go ahead.Her longing station. The Venerable Father gave me and desire prompted her to write to Fr. the Holy Rule... '" Jordan: "Oh! May the Venerable Fattier In fact, Jordan did not write a new take this newcross to himself-Mary Rule for the sisters; it was the Rule from will reward and help. In the greater 1881 for the First Order with some silence here I will pray more and modifications to make it suitable for a prepare myself. SisterUrsula alsolikes community of women. Ilierese had to come to Rome. You know both of us, akeady written: 'The Holy Rule will Venerable Father. What more shall I always be my support, my leader, my say?"6 precious treasure. During the Finally, in October, 1888, Jordan eight-day retreat Jordan gave in Tivoli received the news from the Cardinal she wrote: "...If I stray from this Rule, I Vicar of Rome that nothing stood in the stray from my heavenly Father, like the way of establishing a foundation of prodigal son. sisters outside of Rome. At the end of On December 3, she noted: "Now I the month, Jordan wrote to Neuwerk: long for the habit: out of obedience, and "Nextmonth, in November, you must I think: the habit canbe humble, too. leave finally to begin the holy work with On December 8, Jordan invested her, God's grace. -.The foundation is not in and she wrote: "I received again the the city of Rome but near it, in fact you beautihil name Mary of the can see Rome from there...As far as Apostles... " Two candidates from possible, practice Italian. A great field of Bamberg were invested with her: Maria work lies open. Hopfenmueller (Sr. Scholastica) and Therese's last words in the first volume Margaretha Rheinwald (Sr. Clara). of the Chronicle are: "Yes, it is! With What was it like for the sbc women? Jesus, Mary and Joseph!" On the 21st of On the very day she received the habit, November-the holy, important day. Sr. Sdiolastica became sick and had to In the second volume of the Chronick go to the hospital: she had smallpox and she writes: "On November 21, 1888, the whole place was quarantined except we-Sister Ursula and I-left from for two rooms. Mother Mary wrote: Neuwerk. At Munich we met four more "...and all five of us had to sleep in the candidates from the Diocese of small living room... " "Today, on the Bamberg. -.we were permitted to stay in 16th she is getting better and I may visit Rome for three days.-.then our her every day." "Every day I do the VenerableFather, Pr. Jordan, took us shopping with Sr. Ursula, and I can (Sister Ursula and I) to our new home in already understand almost everything ' Therese to Jordan, 1886. 7 Jordan to Therese, 10.31.1888. . Chronicle I, 97. ' Chronicle, II, 1. "Notebook, French 6. "Notebook, 11; 12.4.1888, French "Notebook, 12.3.1888, French "Chronicle II, 1; December, 1888. "Chronicle II, 4. "Chronicle II, 3; December, 1888. 145 Mother Mary of the Apostles and the origins of in Italian."" Pr. Luethenis the confessor may, doing everything in the spirit of the of the community. He comes every Founder, for the postulants with the Saturday to Tivoli and teaches Italian courageof a holy mother. and explains the Rule of Life. Life went on, and thought had to be On January 18, 1889, Sr. Benedicta given to material things. On February Ruderich and Sr. Columba Weinsheim 16, 1889, Mother Maiy wrote to received the habit. Ursula Rabis, who Luethen: "Naturally, papa wants me to lived with Therese at Neuwerk since will my property to the family. I have 1882, did not receive the habit. Mother alreadypointed out that in this case I Mary writes: "Sr. Ursula left on January will not do so (at my entrance into Sacre 29th to rehim home. She could not take Coeur I had already renounced much of the climate here, also the stricter it). " On June 3, she wrote to the reUgious life style." Founder: "Since God has willed that I Canwe really tell just how small and am like a mother of a new family, it is in how poor the beginning was? How little this case a great sacrifice for me to can be seen about the "great field of deprive my spiritual fanuly of work" Jordan had written about? anyWng. " Subsequentiy, she used the Mother Mary writes: "OnJanuary 3, we income from the sale of the furniture at could begin to knit socks for our Fathers Neuwerk to furnish the house in Tivoli, and thus according to our possibilities and her personal income went for the cooperate in the work for the living expenses of the community. missions. Then the Franciscansasked Despite material cares. Mother Mary them to do their churchlaundry which, wrote that she was happy with the smaU we read, "is also a good receipt for our community for three reasons:because convent" Jordan had said "Everything is in the On March 20, 1889, Bishop del Frate right order, because new candidates approved the Constihition, and on the were entering, because the Holy Father 25th of March, Mother Mary made her would soonentrust a mission territory public, perpetual profession. In her to the Society, "...then sisters will also go notes we read: "The Venerable there and my first, greatest wish will be Father-gave me the cincture with the fulfflled. "" three knots-three vows, and on the The sisters gradually became known in other side another one-apostolate. Tivoli. People brought them gifts, and Then he told me: now I am the Mistress soon some work came their way. of Novices. God help my weakness: all Children came for religious instruction, in obedience." "... to live a ftilly new for classes in sewing and housework, life untU my death-giving myself and for Frenchlessons. In February, completely to the Society, come what 1890, Antonia Raczkowska joined

"Chronicle II, 3; December, 1888 "Chronicle 11,7; January, 1889. "Chronicle II, 5; January 1889. "Chronicle [1, 9; March, 1889 "Chronicle II, March, 1889 ^Notebook. 13, 3. 22. 1889, French. "Notebook, 15; 6. 7. 1889, French. B Chronicle, II, 15; 5.31. 1889 . 21ChronicleII, 21;September, 1889 146- the Second Order of the society of the Divine Savior Therese again. Shehad entered at Religious instruction in the parishat Neuwerk in the Barbarastift, but in 1879 TivoU was entrusted to the sisters, and was transferred to Danz. She was a after March, 1893, Mass was celebrated trained teacher. Most of the sisters in their own house. For May 22 we read learned English, German, history and in the Chronicle that the Congregation's geography from her. Mother Mary name was changed to "Society of the taught Italian and . Divine Savior."27 In addition to Luethen, Pr. Thomas They were able to open a teachers' Weigang was extraordinary confessor training school for fifteen sisters in for the sisters, and Fr. Otto February, 1894. Salvatorian scholastic, Hopfaunueller spoke enthusiastically to Bamabas Brochert, drafted the them about the missions. Pr. curriculum "and discussed with me HopfenmueUer was the first Salvatorian about many things," Mother Mary missionary to Assam (Northeast India) wrote." at the beginning of 1890. In December, Although Jordan and Mother Mary Srs. Scholastica, Benedicta and had always desired that the sisters could Lauraiziabecame the Congregation's settle in Rome, that always came to first three missionaries to leave for naught. But on June21, Sr. Martha Assam. Thehad entered the Society Bamberger became ill with a fever and only two years before! died of typhus; on that very same Mother Mary was determined to go evening Sr. Ludmilla died. Due to this on! On January 28, 1891, she wrote to him of events. Mother Mary and twenty Jordan: "Oh! Whenwill our beloved sisters were forced to leave Tivoli and Father and Founder come to visit us were brought to Rome. Mother Mary again? When the new postulants arrive! wrote: "That is God's way. He pushed Whenthings move ahead! I still have us into Rome through suffering and courage. I am fifty-seven. But at sixty, affliction. "29 old age sets in. I am always afraid of It wasalso during these difficult days being useless." that Mother Mary received the news In May, the entire house at Tivoli was from Jordanthat her father had died put at the sisters' disposal, and we read: quite unexpectedly. "Thank God, completely In Rome, a four-story house was leased secluded-alone in the convent; and we for the sisters on the Via deUaLungara. could receive fifty or more. August 14 The pastor of the Church of Santo was a feast day; office in choir was Spirito was delighted the sisters were in inaugurated. On December 2, three his parish, and he asked them to teach years after the Congregation was catechism on Sunday, and to lead the founded, the first member died: "Our rosary before Mass in the church. At the dear, devout SisterAgnes. beginning of September, the Pope At Christmas, 1892, the next three decided the sisters must return to Tivoli; sisters left for Assam. In August, 1892, then on the 24th they received four sisters left for Ecuador. permission to stay in Rome-permission "Chronicle II, 49; 5. 1. 1891 "Chronicle II, 65; December, 1891 v 'Chronicle II, 76. 2BChronicle II, 90; 2. 11. 1894 29Chronicle II, 98; June, 1894 -147- Mother Mary of the Apostles and the origins of for which Mother Mary was grateful. Rome and Tivoli held different views on She wrote: "How blessed-I think and people and the kind and style of hope-will be this humble beginning religious life to be followed. In July, founded on the Cross. 1895, Jordan instructed Mother Mary to Meanwhile,furniture came from go to Tivoli every two weeks to see that Tivoli, and on October 11 the teachers' everything was in order. But those who training school made a new beginning were disgruntled always found under the leadership of Sr. Clara. In someone to listen to them. December, the sisters began to work in At the end of 1896, Salvatorian Pr. the shelter of SanGiuseppe where one Pachomius Eisele gave the retreat and hundred to two hundred men were conducted a visitation of the sisters. cared for. Mother Mary wrote: "Rev. Fr. Thomas InJanuary 1895, the sisters began to Weigang came today and gave me the make vestments in their house. results of the Visitation. Rev. Father The first order came from Msgr. de Pachomius read the tasks aloud and this Waal,Rector of the Campo Santo is the manner to be followed: more Teutonico. In March the first sisters things were ordered; as superior general went to the hospital of SanGiovanni to I have more time for the sisters and the train for nursing; in Junetwo sisters foreign houses. He is our superior. The begantheir practicum in kindergarten sisters are to come to him and complain education with the Vmcmtian Sisters. if the discipline is not right. Tivoli remained the official It is worthwhile to hear what Mother Motherhouse and novitiate, but the Mary wrote to Fr. Luethen on the 29th postulants stayed in Rome. of November, 1896: "I wiU trust Fr. May 7, 1895 was a solemn day as Pachomius. And I thank God; up to now Jordan gave each sister a copy of the all has gone well with me before God. In Rule of the Second Order, printed in old age one does not all of a sudden Vienna. At the end of the month, the become evil and very stupid." first three sisters departed for North In a later letter to Pr. Luethen she America. "All for the glory of God and continued in the same vein: "Sr. the salvation of souls, with Mary's Bonaventure spoke the truth. It seems help. These are the last words in the you [Mother Mary] are often agitated, chronicle Mother Mary hadbegun at saying 'promptly, quickly, all has to be Tivoli on November 27, 1888. In those done without another word/ But being seven years, over fifty sisters had restless, I didn't see. Shespoke the truth. professed their vows, and foundations Oh, that I commit no other fault. What I had been made at Tivoli, Rome, India, mean is this-on the outside: often too North and South America. stiff, I suppose, also impatient; I could As the Congregation grew, cares grew be more friendly, too much inner apace. Sisters were sent to a new grandeur; I am also too outspoken. But I mission in Dacca;others were expelled am deeply opinionated;until I was ten from Ecuador. The number of novices years old I was quite self-willed, but grew. From time to time, superiors in never disobedient. I looked upon my

"Chronicle II, 107; 9.24.1894. "Cfcronicte II, 130; 6.2. 1895. 32Chronicle IS, 27-28; November, 1896 148- the second order of the society of the Divine savior superiors as holy. God and Fr. Thomas this term [1st and 2nd Order of a know my interior sins. You [Fr. Luethen] Society] for new Institutes. The title [will meanit well, of this I am convinced. be] Sisters of the Divine Savior." Meanwhile, the Congregation had The first general chapter of the men s spread into Switzerland, , Society was held in 1902. Mother Mary Austria and Italy. In Rome there was a remarked: "Our Venerable Father and second community at the Marocco Founder was re-elected for life...I was Clinic. allowed to attend the Te Deum and the Still, Mother Mary pressed forward, Magnificat. "" and in 1898she wrote to Jordan: "In the Fr. Pancratiiis Pfeiffer had been elected name of your heavenly Queen, in the general treasurer at that same general name of your heavenly Mother whose chapter. Mother Mary did business with protection and help you so often him in all the many material affairs experience, I pray you to think of the arising from the purchase of the house many poor sisters whUe you are on your on the Salita San Onofrio. The house apostolic journeys, so that they expand, was purchased in August, 1903, do apostolic work... in conformity with remodelling was done and the holy purpose of your foundation. improvements were made in October. In We are fifty-two sisters, nineteen in November, "in the new chapel, for the Tivoli. Over half of these could be sent first time, our Venerable Father out. Daily we pray together for our presided over the investihire VenerableFather, also for the intention ceremonies and religious profession." mentioned above which, I know, must After this time the entries in the also be deep in your heart. Chronicle are no longer written in During the Holy Year, 1900, the sisters Mother Mary's hand. Problems with her made some space free in their house to sight had forced her to give up reading receive pilgrims. On June 27, Mother and writing. Mary wrote in the Chronicle: "On May In May, 1904, Jordan gave the sisters 27 the cornerstone for a new Sisters' Constitutions adapted to the new convent was laid in Milwaukee. fThe Church law. In November the house in Venerable Father's name and mine were the Salita SanOnofrio was designated as placed in it). The Venerable Father has the Motherhouse through an given permission for a novitiate in St. from the Holy See. The novitiate could Nazianz. I am very much in favor of finally be moved from Tivoli to Rome. that. "35 In a November chronicle entry we read: In 1901, new ecclesiastical regulations "In the evening the dear Venerable for religious orders appeared. On the Mother, Sr. Bonaventaire and Sr. Valeria, 19th of March, 1902, Fr. Luethen wrote together with nine novices, entered the to Mother Mary: "It is not allowed to novitiate canying burning candles and use the term 'Second Order' any longer. sang the Magnificat accompanied on the Please take care of this everywhere. The hannonium." Sacred Congregation no longer permits "MotherMary to Luethen, 12.18.1896 "MotherMary to Jordan,5. 23.1898. " Chronicle III, 75; June, 1900 "Chronicle HI, 92; 10. 5. 1902 "Chronick, HI, 97; 11. 2. 1903 149- Mother Mary of the Apostles and the origins of Fr. Thomas Esser, a Dominican, was Mother Mary died on Christmas, 1907, appointed Ecclesiastical Visitator in and on December 27 was buried in the 1905. From July 5-24 he held a Campo SantoTeutonico near St. Peter's. consdentious, thorough visitation and Mother Ambrosia Vetter was elected wanted to limit the apostolate of the 2nd superior general at the general sisters to teaching. Mother Mary set out chapter in July, 1908. for Belgium where she met Jordan. In The Congregation received the her absence.Pr. Esserreceived from the Decretum Laudison August 18, 1911 Cardinal Vicar permission to convene a and received the definitive approval on general chapter of the Sisters August 26, 1926. Congregation as he had requested. Some critical points in Theresa's life Mother Mary had to summon the and personality manbers for the chapter from Drognens On November 24, 1888, Therese van in Switzerland. The chapter was held in Wuellenweber arrived in Rome from Rome from December 1-6. Neuwerk, a woman fifty-five (55) years Despite the resistance of Pr. Esser, old, with a long narrow face and slender Mother Mary was re-elected superior erect figure. Who was this woman with general. whom Jordan ventured to begin a Beginning in February, 1906, as the second, strictly speaking, a third, press campaign against Jordan and his foundation of Sisters? foundations was raging. Mother Mary s Her mother was Elise Lefort, one of health began to decline noticeably. two daughters of a French tax collector Despite that, in August she made the who was married to a German noble visitations of Hungary, Austria and woman from the Rhineland. One who Tom. reads Elise'snotes and diary will find Mother Mary began the third volume that she was not merely a pious wife of the Chronicle: "Praisedbe Jesus and mother, subject to her husband, but Christ-Rome, February, 1907. The Lord a person with her own ideaswho knew blesses all untU the end. " Near the end what she wanted and what she was of that year another hand wrote: "On doing. November 3, the Venerable Father and Therese's father, Theodore van Founder was here. The good Venerable Wuellenweber, had studied law and Mother was realty suffering, but successhilly administered the fanuly attended the celebration in the chapel property at Myllendonk. A genial man quite cheerfully. For thefirst lime, she left and well-loved by the people, he was it to Rev. Sister Bonavenhire [Novice active politically. During the Mistress] to give out the habits to the Kulhirkampf he ranked among the Reverend Father, certainly with a heavy active Catholic aristocracy in the but contented heart. Afterwards, the Rhineland. Venerable Father remained with her for Therese was born at the castle a longer tune in the upstairs parlor and MyUendonk on February 19, 1833, the gaveher some very joyful news about our beloved Society. oldest of five girls. Shehad a happy disposition, was lively by nature, and until she was ten, she was rather * Chronicle III, 107; 11.21. 1904 "Chronicle III, 7-8; 11. 3. 1907 150- the second order of the society of the Divine savior headstrong. At fifteen, in 1848,the year came often to visit at Myllendonk, and of the revolutions and the yearJordan the fanuly often visited relatives and was born, Therese was sent to a foreign friends atBonn, Cologne, Duessddorf, boarding school as was usual at the time Uege and . They had contact for families who could afford it. The with the families of neighboring rural Benedictine nuns at Liege, Belgium, estates, and took part in the folk life and conducted a famous school in which entertainments in the area of Gladbach. girls from Belgium, England, France, And what of Therese herself? In a Holland and Germany completed their letter of February 27, 1855, to her sister education and training. Elise at the boarding school at A school prospectus from those years Bloemendaal, Holland, Theresewrote: informs us that religion was seen as the Daily I devote myself to the davier and sorely needed foundation "of a solid singing. Together with books, they are a education as required in this centuiy." pleasant substitute for the solitude of The school's curriculum included country life." "social manners and conversation" Therese's books also tell us something mathematics, bookkeeping, history, about her personality. Four hundred geography, cosmography, nahiral books came to Tivoli from Neuwerk. science, logic, literature, and languages: Mother Mary herself made a list of French, German and English; them, over two hundred of which are housekeeping and needlework. Of the now in the archives. Except for some school her mother wrote: "I think the school books, practically all of them boardingschool of the Benedictinenuns were published between 1840 and 1880. where our children are is a very good They are written in German, French, one. The instruction is especially good, and English. They show a wide range of the religious life is not too strict. Those interest: from religion to canary birds, in chargeare well-educated and from poetry to people and their health, experienced in the ways of high from the aristocratic world and its society. "" amusements to the life of , from We know of Therese and her family's philosophy to housekeeping. We also social life-their circle of acquaintances, find among them the history of many their trips and outings-from her religious orders and foundations, and mother's journal. For 1850, for instance, the work of Augustine, Theresa of we read: "My husband,I, and Therese at Avila, Johnof the Cross, Alphonsus [castle] Dyck at Fuersten Sahn. "" In Liguori,,Lacordaire, 1852: "with Therese and Fanny in Bossuet, Goerres and AIban Stolz (a Duesseldorf. My husband came in time professor ofJordan at Freiburg). for the balls and for a tour to Cologne. Weshould not forget to take a look at Among the family's acquaintances were Therese's spiritual life. She came from a the Bishop of Uege, Msgr. Cornelius committed, active Catholic family. As van Bommel; the Bishops of Cologne, early as 1856, Therese's mother took her Msgr. van Geissel and Msgr. Melchers, and Fanny onone of the first retreats for who was a friend of her father. Relatives women in Germany. Her mother

{aumalcfEUse van Wuellmweber-Lefort, 4, 1850. "journalofElise van Wuellmweber-Lefort, 23; 7. 30.1850 "Jiid. 31, 1852 -151 Mother Mary of the Apostles and the origins of revered Ignatius and the Jesuits, and we Pastor Ludwigvan Essen worked and can at least say that Therese inherited planned for a German MissionHouse, this love and preference. In her and for some time cooperated with notebook we read of various Arnold Janssen,founder of the Mission pilgrimages to Kevelaer, Roermond, and House at Steyl, (later SVD, Sodety of the Aachen. From 1872-1888, Therese made Divine Word). Through him Therese an annual retreat at Liege with the met the Bishop of Hong Kong, Msgr. Benedictine nuns at Sacre Coeur. Timoleone Raimondi. In the account of The four priests from whom Therese her life Therese wrote: "It was always sought direction and advice were all difficult for me that Steyl and Dr. von deeply religious, apostolically engaged Essenwere no longer friends and I had and mission-minded men. no more obedience and work and Fr. Fhilipp von MeMem was a Jesuit support from there. who had preached missions at Gladbach Therese s experiences in and with and Sduefbahn in 1853 and 1857. In other religious societies are also very 1878be still corresponded with Therese. important because they left an He was a very active, popular impression on her and so had an missionary in Germany and, after the influence on our Congregation. expulsion of the Jesuits, worked in Of Sacre Coeur, Therese wrote to France and Holland. Jordan: "Iwant to say that it is easier for Fr. Pierre Poncelet, a Belgian Jesuit me than for someone else to be Mother from Verviers, was a devout, ascetic Superior because I saw good examples priest and mystic, a zealous, fiery and at Sacre Coeur. "In this convent I tireless preacher of the Word of God, encountered excellent religious according to his necrology. In 1880he discipline."45"I am thankftd to the advised Therese not to stay with her Mothers there; I learned a lot from enterprise CBarbarastift at Neuwerk) but them. "" to go beyond that and follow a larger Shewrote of the Perpetual Adoration mission-her work is God's work (Anna Sisters: "The foundresses were devout, von Lommesem to Therese, 8.2.1880) distinguished noble ladies and I learned Pr. Joseph-MarieLaurent, a Dutch much there. "I remain good friends Convenhial Franciscan, was confessor to with thesewomen even today." the Sisters of Perpetual Adoration in When we consider Therese's education Brussels. He was a zealous priest for his and formation, her letters and notes, the own Congregation and founded an people withwhom she wasin contact, apostolate for Germans in Brussels, often her whole life, when we think of worked for German immigrants in the path she trod, then it seems to me Belgium, as well as for the American that behind this tall figure and small Mission. His Bishop called hun: "This face there lived a woman with an open holy, zealous priest." He referred and worldwideview, not very Therese to von Essen. diplomatic but spontaneous and candid, "Short Autobiography Mother Mary, 12.7.1888 . "MotherMary to Jordan,10. 3.1894 "Short Aulobmgraphy,4. 25.1892 "Ibid. 12.7.1888 "Ibid. 4.25. 1892 w Ibid. 12.7. 1888 152 the Second Order of the Society of the Divine Savior a woman who could submit to others priests and lay people who, following but who had her own ideas and her own the example of the Apostles, leave convictions. She was a woman who did everything and devote themselves not act out of human fear, who was exclusively to the purpose of the faithful to her friends, who always Society. Nowhere do we find a sought God's will; persistent, patient, separation or subdivision for men and faithful and, after years of searching women, or First and Second Order as convinced that shehad found the right one would later on understand it. Nor way. She followed that way no matter do we find this categorizadon in the what the consequences. Shelived what discussion of the second and third she wrote: "Indecision makes for grades. unhappiness. Only those are happy who A year later, 1882,the second edition are very decisive, firm and resolute." appeared with the same meaning of Mother Mary of the Apostles was terms. It is important to note that beatified on October 13, 1968. The Therese entered the First Grade of the Church tells us through a beatification: Society on September 5, 1882, in spite of this person is authentically Christian by the already existing community of what she was and how she lived. The sisters at Johannesbrunn, founded one road she followed was a road of month before. A woman who joined the following Christ. First Grade was not automatically a The significance of the Second Order member of this women's community. in the Society A third edition of the pamphlet appeared in 1883.The author's name This topic is best addressed by did not appear on this edition, and it did reviewing the pamphlets and brochures not yet speak in terms of the First (men) edited by the Society between 1881 and and Second (women) Order. Meanwhile 1918 which discuss the Sisters' (March, 1883) the First Grade of the Congregation (Second Order). There are Society was changed into a Religious eight such brochures in all. Society. 1. The first brochure to be published 2. A second brochure appeared in 1888. was a sixteen page pamphlet entitled: Pr. Otto Hopfenmueller was the author The Apostolic TeachingSociety: Its of this forty-four page booklet entitled: Nature and Importance. It waswritten The Catholic Teaching Society: Its by Luethen while he was still a diocesan Purpose and Developmait. He priest, five months before the First distinguishes "two Orders. " The first Grade (Degree) of the Society was Order, an Order for men: the Second founded on December 8, 1881. Order, an Order for womai whose According to this pamphlet, the purpose members, like those of the First Order, of the Society was to spread, defend and have left everything. They promote the renew the Catholic Faith everywhere material and spirihial mission of the throughout the world in the spirit of the Society to women, a service for which Apostles. women are indispensable. The members of the Society were to be What distinguishes this new Society divided into three grades according to from other religious institutes? Pr. their work for the purpose of the Society. The First Grade were those Hopfenmueller's answer is: we exclude "Notebook, 1905 153 Mother Mary of the Apostles and the origins of no activity in our work for the salvation Wuellenweber) has always shown to of souls. "It is our will to serve the our holy venhire, even in the most Gospel of Jesus Christ and thus work for severe trials" (p.51). the blessing of the world with every 5. In 1898Fr. Gregorius Gasser wrote a means possible. " (p.4) Is this sentence four-pagepaper The Society ofthe Divine too old-fashioned or too modem to be Savior and its Present Work. Here the used in our time and in our pamphlets? second Order or the female branch is The brochure further mentions that not even mentioned. many kinds of people are needed for the 6. In 1902 a four-page pamphlet Society: priests, those who want to appeared: The Society ofthe Divine Savior become priests, men, widowers, manual (Salvalorians). In a footnote we read:"Fr. laborers, young ladies. Jordan also founded a Congregation of In the second edition (1889) the Sisters, the Sisters of the Divine Savior. Motherhouse in Tivoli is mentioned as The brochure The Society of the Divine well as its superior "a German Baroness, Savior' gives further information." Therese von Wuellenweber, who has the 7. The brochure written by Luethen religious name, Mary of the Apostles" (mentioned under nr. l) went through (p. 30). sixteen editions between 1881 and 1917. 3. In 1889 a four page leaflet appeared: In the fourteenth edition (1903) a Help Us Save Souls. The text says of the photograph of Fr. Jordan was added to Sisters: "Along with the men there is a the first page. After Luethen's death in community of women whose 1911, the twelfth edition of the brochure Motherhouse is in Tivoli-The range of appeared. For the first time the name of their work is as unlimited as that of the Fr. Luethen as the editor was Order for men-.Young men and women mentioned. A photograph of Mother .who feel they have a religious Mary was added to the text on the vocation-will be received into the Second Order. Society" (p. 1-2). 8. In 1917,a completely new edition 4. In the Apostelkalender of the year The Society ofthe Divine Savior appeared, 1890 (pp.29-38) there appeared an article published by the "Generalate of the "An Aid for Determining a Vocation." Society. " Attention was called to This article dealt specificallywith Jordan's seventieth birthday, and the priestly vocations or vocations to a first chapter was dedicated to him. The religious order of men. One of the three second chapter was dedicated to illustrated pages, however, is replete Luethen, and the third to the Misswnaer. with pichires of sisters and their The Congregation of Sisters was not apostolic work. mentioned. An article in the Apostelkalender for After the short examination of this 1893, "History of the Catholic Teaching literature, I would like to make the Society" (pp.49-52) speaks of the 2nd following observations. Order of the Sisters' Order of "our 1) The Sisters (the Second Order) have, Society" and mentions Mother Mary. whenever they are mentioned, their Here I cannot fail to mention the heroic own role according to their skills and courage, fidelity and devotion the talents, a role which is never Venerable Superior Mary of the subordinatedto that of the men (the Apostles (former Baroness Therese van First Order). 154- the second Order of the society of the Divine Savior 2) The help of women in the apostolate without answeringthis question: What is called indispensable. did the Society mean for Mother Maiy? 3) The nature and purpose of the During her stay in Rome in August, foundation always remained essentially 1884, she noted: "Sonow I have the same for the First and Second Order. everything I havewanted all my lije: As the author of this article, I am Rome, an Order, a leader, just as I happy that I don't have to close this always wanted; now come what may."" topic with 1917where the Second Order Shewrote in 1899,"I hope always to is no longer mentioned in the pamphlets remain a true, good, spiritual child of but that I can point to the publications my beloved spiritual Father and of today where the Salvatorian men are Founder-May Jesus be made known not mentioned without mentioning the and honored through us, may the women and the Salvatorian women are Chureh be served. "" not mentioned without speaking of the Still, Mother Mary had her own Salvatorian men. personality, her own ideas and No one of us can transmit the heritage experiences. She was fifteen years older of Jordan alone; we can only do that as than Jordan; she had known different men and women together. As Fr. religious communities from the inside, Luethen wrote to Mother Mary: "We are had lived on her own for many years, both so dose to the Founder; both hadsearched fora long time, and finally together and individually we have m 1882, she discovered a way-her served him faithfully. May the grace of way-the only one from then on. And God be with us, also in the future, that without any doubt or hesitation she we remain faithful with all our strength travelled the road Jordan traced for her. to hisholy venture. She travelled it for the rest of her life, Three questions often asked and in her last will expressed the wish that all Salvatorian Sisters would live in 1. Whatdid Jordan mean for Mother Maiy? tius spirit. Perhaps Luethen's words best Let Mother Mary herself answerthat express Mother Mary's relationship to Jordan:"We are both so dose to the question! After Jordan'svisit to VenerableFounder-. You, his first-bom Neuwerk in July, 1882 (their first spiritual daughter, and I, his oldest meeting), she wrote: "He impressed me son. "" as a humble, true zealous apostie. -.my best and only desire is to belong more 2. Was Mother Mary included in a firmly to this Society until death. special way in FatherJordan's plans and work? With these words Mother Mary said We know Jordan's reserve towards thatJordan and his foundation-along women and we can read his resolutions with the purpose of his life-were, for her, inseparably joined. Thus the in this regard in his diary. On his first visit to Neuwerk in 1882,Jordan told question of what Jordan meant for Therese of his intention to found a Mother Mary cannot be answered congregation of Sisters, and in his letters "Pr. Luethen to Mother Mary, 9. 9. 1893 51Chronicle 1, 41-42; July 1882 "Notebook, 3, French; 8. 11. 1884 "Mother Mary to Jordan, 9.23. 1899 "Luethen to Mother Maiy, 9.9.1893 - 155- Mother Mary of the Apostles and the origins of between 1882 and 1888he reported to Salvatorian spirit all those who entered. her on the Society and its life. In his We know from letters and notes New Year's letter of 1884 we read: "I between 1888 and 1907how greatly know your spirit of sacrifice and I Mother Mary was concerned for the life consideryou to becalled to something and well-being of the First Order; how higher. " , she shared in the life of the "Brothers," We are astonished when we consider how she attended their special events whatJordan entrusted to Mother Maiy and celebrations. from 1888 on, especially when we recall 3. What did apostolic and missionary howimportant it wasfor him "to keep activity mean for Mother Mary? the spirit" of the Society and "to live To this question Mother Mary gives no and work in the spirit of the Society." answer anywhere in her writings. But Until 1895 he entrusted the training of her letters and notes do tell us enough the novices only to Luethen whose flesh to reveal that apostolic and mission and blood was the spirit of the Society, work was the purpose of her life and and who was faithful to the Founder that she wanted the sisters to be through everything. Similarly, Jordan prepared for it. Listen to what she had entrusted the Sisters' Congregation wrote: "BeforeGod, I alwayshad a and the formation of the sisters to desire for the missions; mission sisters Mother Mary from the very first day at were always in full accordance with my Tivoli-a foundation that was his deske. "At home, after missions greatestheartfelt concern, especially conducted by the Jesuits in 1853 and after the bitter separation of the first 1857, 1 was fully in favor of the missions. foundation of sisters. How certain he I wanted to be in a religious order with must have been that she understood a missionary purpose. On April 25, what he wanted and that she would 1875, 1 also made a vow to dedicate accomplish it! myself to the missions. I could not Jordan and Mother Mary exchanged suppress my first excitement at being a letters for twenty-five years. These are missionary sister etc. not cold or impersonal reports. They In her poems we read: are, rather, evidence of a religious and When I hear of the Missions human bond; they are evidence of a I feel stlonging in myself mutual understanding and esteem, of a A love anda yearning muhial trust, care for one another, and J did not know before. sharing in the service of the same Whogave me thisfavor mission. We also see from this exchange Whogave me this longing of letters thatJordan was the superior Does it not comefrom my Savior and leader, and that Mother Mary Does if not leadme to my Savior? unconditionally travelled the road he (Bin Streben, 10/8/1875) pointed out. But this did not happenwithout Oh! Thai I could save souls Mother Mary's suggestions. It was she Spread the true light who determined the daily life of her Withfirm confidence. community, and she who trained in the Yes, I couldsnatch souls

"Short Aulobiography, 12.7.1888 '''Short Autobiosraphy, 25.4. 1892 156- the second order of the society of the Divine savior for the star ofour Faith the Apostolic TeachingSociety? I could To help the workofjesw surely serve the material needs of this I wouldgladly live anddie. great work in this way. But also, my (Bitte, 1875) inner desire has always been for everything apostolic." We read in a letter of May, 1875 to Theword "apostolic"had a special Gobbels in Sduefbahn: "After meaning for Mother Mary. We read in much prayer and long reflection with a the Chrmute for May 22, 1893: "Today I number of experiencedpriests, I have heard that now our beloved Society decided to begin an establishment for received another name, the beautiful ladies here in Neuwerk, in the manner name: The Society of the Divine Savior/ of the Canonesses Regular but without Justas after Apostolic the namewas taking vows-in a community life. To changed to 'Catholic' which for me in dedicate myself to the care of orphans, October, 1882 was a sad change, so now the training of youth, the care for the I am delighted and I will thankGod for missions, and other good works. " We this name which leads us back to the know of Dr. von Essen and of his plans Savior. " Finally, in a sentence Mother to found a German Mission House, of Mary wrote after a visit to the Mission the contacts with Raimondi and Janssen Sisters of Cardinal Lavigerie, she stated in 1874, and with whom Therese again most dearly what missionary and made contact in Steyl in 1879.We know apostolic work meant for her: "We also about her contact with the Sisters of the Catholic Teaching Society Daughters of Mary in 1880. ought to have the same mission spirit We read in the Chronicle in April, 1882: even when we work at home with the "All that concerns the mission always new pagans." attracts me in a special concern; could I Jordan could be at peace that his sisters go through this convent, do something would be formed in the spirit he from here!" In her letter to Luethen on desired! And it is our concern to live May 27,1882she said: "My deepest this spirit in our second century! longing before God was always to In the past two years I have met dedicatemyself to the missions-to be Mother Mary in her notes and letters, of service to them-with this intention I and I have come to know and appreciate came here five years ago. The her as a woman with strong and weak Kulturkampf was an obstacle-you wUI points who faithfully and fearlessly know how the Mission House in Steyl travelled the road she learned was began. As I read the notices in your God's, a woman who invited us to periodical, Missionaer, my innermost follow her footsteps and to continue the wishes are awakened by this word:a way into our second centauy: "decisive, new contemporary foundation firm and resolute. approved by the Holy Father and by the Sr. An Vandormael, SDS Church! Is there anyhope that through Rome, January 25, 1992 your Society my well-situated convent would be a mission house-with the hope that later on, if it is God's will, to call into being a Sisters' Congregation of

57 Notebook, 1905 157

Conference on Formation

Elements of Salvatorian History and Elements of Salvatorian Charism

Jerome L. Schommer, SDS

Namiungo, Tanzania May 18-23, 1992

Elements of Salvatorian History and Euentes in Universum Mundum Elements Praedicate Evangelium Omni Creaturae of Salvatorian Conference on Formation Namiungo, Tanzania Charism 18-23 May, 1992 Jerome L. Schommer, SDS PART I: Elements of SDS History It is good for us to be here speaking about the elements of our history and charism especially in a place as beautiful as this built by the hard work of many people. Today and tomorrow we shall be talking about the elements of our SDShistory and charism which should be part of the formation program. I hope that whatwe discuss will help eachof you in developing the formation program for your provinces. Before we begin the presentations we should spend a few moments talking abouthow we inight conduct our discussions. The presentations will be given in English. I have tried to make the presentations as easy to understand as possible but I am sure there are instances in which I have not been very successful doing that. If you do not understand me, if you do not understand what I am saying, if you do - 159- Elements of Salvatorian History and not understand the material I am those in formation to help them presenting, PLEASEcall for my understand the Society and how it came attention. Do not hesitate to ask any to be. Since I am presenting only question you may have at any time you elements of our history, I hope that the have a question. The workshop is conference will not seem to you to be conducted for you, and if you do not too disconnected. I shall fay from time to quite understand whatI am saying, we time to make comments about tying this really are not accomplishing our in with the history of the Society, and purpose as fully as we should. It is thus depart from the prepared remarks. important that YOUunderstand as You wUl notice that I have devoted a lot dearly as possible. So, please do not of time and space to presenting the hesitate to ask questions at any time. historical background or context within You may ask your questions in which Jordan lived and founded the whatever language you are most Society. You may think it is far too comfortable using. K I don't understand much. But that was done intentionally. the language there are some here who, I We can never understand our past am sure,can interpret for us and we'll unless we understand the context within get alongjust fine. which it happened. Unless we understand that, we may know a lot +++++++++++++ aboutour past, but we will never understand it very well. If we want to understand Frands The historicalbackground which Jordan and the Society he founded we follows is adapted principally from two must understand the times in which papers: one I wrote on the general Jordan lived and founded the Society. historical background and which Every man lives and works within the appeared in Exchange ofThoughts in context of his times. Take awaythe March, 1987; the other is a paper written context and you have little by Father Peter van Meijl on The understanding of who the man was or Eccksial/Political Situation in Rome in the the importance and impact of his work. 19th Century, a talk given at the Francis Jordan wasborn at a specific Passauer Werkwoche and which later tilne in history. The areaof the world in appeared in Forum, SDS. (It has also which he lived and worked faced been included in this volume; see certain problems and dangers at that above. ) Aside from some adaptation particular time in history. As we shall and an attempt to put them together as see and, indeed, as we have already one unit, the papers are essentially as experienced, Jordan's work extended far they were written. The section in which beyond his own times and the places he the elements of the SDS charism are lived and worked. discussed is principally my own work The purpose of this part of the although I am sure that the germs of conference is to present what I consider many of the ideas expressed there came the essential elements of SDS history. It from conversations and work with is not a history of the Society, nor is it a many of my confreres as well. biography of Jordan. What is presented Two of Francis Jordan's conferences to here are those elements of SDShistory the community in Rome appear here in which I would consider essential for their entirety. The conference at the 160 Elements of Salvatorian Charism departure of the first missionaries for French peasantry and its obligations, Assam m January of 1890 appears here duties and rights, the position of the in English for the first time; the Church in France and its place in society conference on trust in God is a from which came certain rights and completely new translation which duties. All these were done awaywith. replaces that found in the Exhortations. To many, (he destruction must have Both translations were madeby this seemed maddening and without reason writer and were edited and formatted or purpose. It was complete and total in by Father Daniel Pekarske, SDS. They certain areas of life. There was, of are part of a project of translating the course, much that was wrong with the Chapter addresses Jordan gave to the old regime. But the revolution community in Rome, 1890-1901. The destroyed good and bad suddenly, excerpts from the remarks on the violently, ruthlessly. universality of the Society are from the What was perhaps most wrong with Exhortations and were translated by the old regime, by our lights, was the Father Winfrid Herbst. absolute monarchy, the dose /. The revolution and its aftermath intertwinuig of Church and State, and the somewhat crystallized social and One must understand that Jordan was economic order. What was needed was born and spent most of his life in a a thoroughgoing and radical reform. world which was in great measure Standing in the way of this reform was created by the French Revolution and the old regime itself and its chronic its aftermath. That revolution was not inability to admit anything was wrong. merely a changeof governments The Church hadbeen in trouble long brought about by swift and violent before the Revolution. Allied with the means or by threat of violence. It was "Catholic Kings" of the age of the much more. It was a swift, sudden, Enlightened Despots, it was rightly violent changenot only of government perceived aspart of the regime. In some but of society itself. Not only did the respects it provided theological and Revolution do awaywith the monarch religious underpimung upon which the and the monarchy, it did awaywith the regime-the absolute monarchy-was institutions through which it ruled and based. It was also under the control of much of the social order which for so the kings who, while "protecting the long a time hadbeen centered around Church, also demanded conb-ol of many the monarchy. It was a Revolution aspects of its life. They had strong which violently and suddenly changed influence in the appointment of bishops, all of society and severed many of the for instance. bonds which had held society together Nor had the Church ever quite for a thousand years or more and recovered from the GaUicanstruggle which had given shape and meaning to which came to a head in the 17th human society: who could and who cenhiry during the reign of Louis XIV. could not hold land and under what While never denying all papal title; who paid what kind of "dues" and authority, the Gallican struggle aimed to to whom; what one's place in society keep the Church in France rather was, the place of merchants and independent of Rome. hi one of the four professional people; the position of the Gallican articles, the Gallicans claimed

161 - Elements of Salvatorian History and that the authority of the Pope is subject that one of the principal motives to that of an Ecumenical Council, a for the French Revolution and the survival if not a resurrection of secularization in Belgium, Italy, Condliarism. Peter N. Steams wrote: Polandand Spainwas clearly economic. ...The French Church operated under a Gallican constitution, in Steams wrote of the Church's wealth which the state was a more in France: decisive authority than the pope The Church did have great in Rome. The government made wealth. The lower clergy was all the major appointments to typically ill paid, but wealth the Church. Through tMs power abounded for the Church as the state could influence even whole and for the higher prelates. doctrinal decisions. Yet this The economic power of the dependenceon the state wasnot Churchhad two bases. First, resented by most churdunen, or there were substantial holdings at least by the higher prelates. All in land. The Church may have the French bishops were nobles, possessed as much as one-tenth accustomed to loyalty to the of the total lands of France. Bourbon monarchy. Beyond this, Second, there was an state control did not seem to independent taxing power over weaken the essential prerogatives most citizens, through the . of the Church in matters of Theoretically the tithe was to education and worship. Nor did represent a full tenth of all it seriously threaten the wealth of production. In practice it now the Church.' drew, on average, only And the Church did have wealth, not one-thirtieth. But this was only in Francebut in other areas of certainly sufficient to assure a Europe as well. Peter van Meijl wrote: solid financialbase. -At the beginningof the 18th The Church in pre-revolutionary century in some regions of France was quite different from the France, 90% of the land was held Church to which we in America are by the Church and therefore off accustomed. Here, we do not live in an the tax rolls. In Italy around 1865 established Church, protected by the [considerably later]. Church state (however unsuccessfully) against property is estimated to have "heresy" by censorship of books and been 15% of the nation's real periodicals or by penal law. We, here, estate. It is not surprising, then, do not get our income from lands, PeterN. Steams, Priestand Revolutionary: lemmenais andthe Dilemma of French Catholicism. New York: Harper and Row, 1967, p. 6 Peter van Meijl, SDSJordan and His Foundation in the Eccksial/Polilical Situation cfRome in the Second Halfof the 19th Century. Printed in Forum, SDS, 1989. Translated by Jerome L. Schommer SDS,edited by Daniel Pekarske, SDS. Also included above in this volume. There isno conb-adiction between this statement and Peter van Meijl's statement about the amount ofland the Church had in France.Van Meijl speaks of certain areas in France, Steams speaks of the country in toto. Steams, op. cit. p. 7. 162- Elements of Salvatorian Charism property or other means granted us by controlled educationat every level, the state. We do not have the taxing dispensed charity, and wielded power the Church had in France. But influence over the state, although this then we do not have governments latter wasfar from being very full or appointing bishops or even meddling in complete. Tlie dergy fanned the first of Church government, in relationships the three estates of France. 7 with the Holy See or even in doctrine. Thecondition oflife in the religious But the point is that the Church before orders was not exactly at its best. Peter the French Revolution was part of the van Meijl wrote: establishment. This was true also in varying degrees of most other countries By 1789it [religious life] had in Europe. I mention this becauseit is already been in deep crisis for very difficult for most of us Americans 200years. There was little to think of the Church in a setting other community life; the vows of than the one in which we know it and poverty and celibacyhad been experience it. diluted; in many monastic houses Since the Church was so very much a of women the cloister was no part of the old order of things, it had a longer observed; religious could vested interest in keeping things asthey disposeof money freely; theRule were. It had, as Steams remarks, "real was no longer observed because economic power and generally had an people saw it as completely important political role" (p.7). Therewas outdated. In short, at the a consequence to holding such a beginningof the 19thcentury, privileged position. A sodal changeof religious life wasin bad shape. any major proportion, for example, The schemata for the First would be unthinkable for the Church. Vatican Council repeatedly Again, Steams: alluded to this crisis in religious Ufe-acrisis thatexisted in every ...the powers of the Church and Order, in every country and in the traditional associationwith every religious house.' the monarchy made it inevitable that anyattack on the political Given the vested interest the Church and social order would be an had in the old regime and the old, attack on the Church as well. A established social order, it should not be dash was unavoidable...5 surprising to find that as the Revolution developed it turned against the Church, The position the Churchheld before allowing only those clergy to function the Revolution wasa privileged one, who took an oath of loyalty to the indeed. Its property wasnot taxed.The revolution, the "juring clergy". Lest clergy were not tried in civil courts for anyone thmk that the decision to swear many crimes but in Church courts anoath of loyalty to the Revolution instead. 6 It kept the public records, should not have been difficult for the Steams, op. rit. p. 7 r"88k!betwee"the the church -Alt KnSand "w the trials of the clergy was fought toward the end 12thcentury in England. The chiefcontestants wereHenry H andThomas Secket. Steams,op. cil. p. 6 Petervan Meijl, SDS,op. cil.

163 Elements of Salvatorian History and clergy, it ought to be remembered that The disestablishment of the Church the Revolution not only changedthe and the requirement that priests be government by destroying the licensed for ministry only after taking monarchy, it changed society radically an oath to support the Revolution-an and as theJacobins gained control of the oath the clergy could not take in Revolution, it attacked the roots of conscience-led to a state of utter chaos. Christianity itself. Religious were Dioceses were left without bishops, expelled if not killed by the Revolution, parishes without priests, the great monasteries were closed and some abbeys and religious houses were razed to (he ground, churches were emptied, many of them destroyed and destroyed (among them the famous the Church for all practical purposes monastic church of Cluny), other ceased to exist. It was under such churches were taken over by the conditions as these, for example, that Revolution and used for its purposes. In the Cure d'Ars was clandestinely changing the calendar the Revolution ordained and clandestinely began his sought to uproot all vestiges of the ministry. That was all quite bad enough Christianpast. Perhaps the most and destructive of religious living. Once notorious incident occurred when a lady the Church was swept away as an of shady repute was enthroned on the integral part of society and relegated to high altar of the Cathedral of Notre the outer fringes, education and help for Damein Paris as the goddess of reason. the poor and the sick-if there was to be But the Church in pre-revolutionary any help at all-became the France with all its problems and responsibility of the government. although almost inextricably a part of But there were long term effects from the established monarchy and under which the Church suffered until well royal control did accomplish much that into our own times. The loss of schools was good. Most of the education and universities meant that any really available in France and in other scientific approach to many branches countries was given by the Church. of knowledge including Theology was Most of the care for the sick and for the impossible for more than a generation. poor was provided by the Church. The And when a begimung could be made intellechial fathers of the Revolution like once again, it was impossible to start at Voltaire (who called the Church the point at wMch the schools were I'lnfame") and others were not exactly dosed. The very foundations of sony to see that the Revolution took the Christian intellechial life had to be laid Church out of education. Although they again and the entire structure re-builfc themselves hadbeen educatedby the There were other results not as visible, Church and some of its institutions, they perhaps,but equally damaging. Philip thought it was time to take the Church Hughes remarks in his Popular History of out of this very necessary area of human the CatholicChurch that the abbeys, life. With the Church removed from whatever troubles they may have had, formation of the young, these had kept alive and passed on a intellectual fathers of the Revolution flourishing tradition of worship as would be able to begin to imbue the community and corporate action. young with the principles of the Without the abbeys to keep the ideal Revolution and its "freedom" alive, a new individualistic approach -164- Elements of Salvatorian Charism gradually took its place and to this day It should come as no shock to the the Church is trymg slowly and reader that the Church in the 19th gradually to restore the community and century, especially the Holy See, corporate approach to worship and developed a reputation as indeed to parish life. "anti-democraUc". There was good //. The legacy of the revolution reason for the reputation, much of it The legacy the Revolution left the linked directly to the "Liberals".The trouble was that those who were Church was one of chaos and ruin. The ruin brought about in France wasbad defenders of "democracy" and those enough and it was to take all too long a who promoted it were the same people time for the Church to make a recovery, who were trying to make man free from even if it was only a recovery of sorts. Christianity: the "Liberals". Many of them like Voltaire before them viewed Worse than this was an intellechial the Church as "L'lnfame". These legacy that simply would not die. "Liberals" were able to exert control Although the Congress of Vienna over education or at least influence (1815) was able to effect a restoration of sorts and was able to undo some of the legislation regarding education in a political results of the Revolution, there surprising number of places. They had a were things the Congress simply could good press as well. Where they did not not do. No political system, no amount control the press they managed of repressionby press censorsMp, no frequently enough to obtain persecution by secret police could sympathetic and supportive coverage prevent the ideas and ideals of the and even an interpretation of public Revolution from spreading. And it is affairs from their perspective. On the with the ideas of the Revolution which continent during much of the 19th were its greatest and most dangerous cenhiry democracy was linked with, legacy that we are concerned here. indeed seen as part of, a program to destroy the Church or at least to A) Democracy neutralize its influence. There should be One of these ideas was democracy, the little wonder, then, that one finds "democratic idea". It is simple enough. It documents from the reigns of Gregory means that the people of any given XVI and Pius DC which condemn country have the right to determine democracy and the democratic ideal. how they are governed, to have a voice Even democracy in the United States in that government, and a right to which seemed to Americans to be such a choose, in some way, who it is that shall resounding success was viewed in Rome govern them. The very existence of such with displeasure and mistrust as an idea in places where the Congress of contrary to the Christian ideal. The Vienna had restored an absolutist Church in the USA, steeped in the monarchy was a threat to the regime. democratic tradition, was seen by Rome But the fact is that as the century wore as an upstart ready to cause trouble at on the settlement of Vienna became any time and was frequently treated as a unglued and a "democracy" of some sort naughty orphan. On the other hand, was introduced to most of the countries Americans then and now could never of Europe. understand whyRome looked upon democracy, particularly the American 165 Elements of Salvatorian History and brand, with such a jaundiced eye. The Thus the houses of the principal elements of distrust were were dissolved in Belgium, France, and always there, ready for the right person Germany. The religious houses in Spain or event to come along and to fan the and the Russian sector of Poland were flames. It is important that we suppressedbetween 1834 and 1836. The understand what continental Liberalism Benedictmes lost more than 1000 of their was like and what the ideas of houses. fVanMeijl, op. dt.). The reasons democracy on the continent were like for this? Fr. Peter van Meijl writes: and that Rome had no reason to be very happy with than and that, Late in the 18th cenhuy, unfortunately, Rome never made the religious life was seen to have proper distinctions. If we do not no place in the official state understand this, we shall perpetuate a philosophy. Indeed, this misundeistandingwhich in all fairness philosophy viewed religious houses as useless to the common deserves to be buried. welfare because religion itself Bl Freedom was deemed a private affair. By The Revolution spoke to people of extension, religious vows were freedom. One of its set purposes was to decried for crippling personal make people free where previously they freedom-a paralysis from which had been in chains. The question was, of religious men and women had course, what was the Revolution going to be liberated. As a result, to free man from? Some of the [there was] much civil Philosophes"who were among the legislation aimed at eliminating intellectual fathers of the Revolution, the vows, community life and wanted to set man free from anything religious life itself. that smacked of the old order. Man was to be made as absolutely free as Ci Nationalism possible. Especially was he to be free One other idea was also a legacy of the from religion which was the principal era of the Revolution: Nationalism. It is obstacle to his development. Reason rather difficult to define the term very was to rule in the place of religion or precisely. Generally, it is the theory faith. Christianity-in any form-was to whichholds that people who share a be rooted out but hatred for the Catholic common origin, language, culture, Churchwas particularly deep among customs, territory and sometimes, tiie proponents of "freedom" especially religion-nationalities, in short-have a in France and some of the Latin right to their own sovereignty or, failing countries. It was true also of some of the that, a right to some sort of political and German thinkers, but probably to a cultural autonomy. Embodyingthese lesser extent. principles, the nationalist movement In keepingwith the "freedom" of meant pride in one's nationality, in its whichthe Revolution spoke to France achievements, its language and and to much of Europe, certain steps literature, its culhire; it encouraged a were taken againstthe Church in areas struggle for independenceif the outside of France after the Revolution. nationality were not a national state,

' Peter van Meijl, SDS,op. df. -166- Elements of Salvatorian Charism and it meant that the people should businessman "farm out" orders for lace create a superior state as it were. The or wool or other items to families or movements for the unification of shop owners who then produced the Germany and Italy were successful required amount of goods at home or in partly because of their appeal to a spirit their small shop and received paymait of nationalism. Nationalism has within for what they had made. Now the entire itself also the seeds of very destructive family would likely have moved to one policies and activities. The theory of the of the new industrial locations where master race or master nationality has they no longer worked at home as a unit some of its roots in nationalism. but instead, the entire family went to ///. Industrial and scientific revolution work in a factory where they worked at machines: spinning machines, knitting It would have been difficult enough machines,water looms, machines for the Church to confront the legacy of the Revolution had no further proper to eachindustry. Children as young as six years old went to work in developments taken place. But Western society was at the same time the factory and would work from ten to undergoing some very radical changes twelve a day. Adults worked whichwere brought aboutby the longer. Little if any attention was given industrial and scientific revolutions. to the safety of the machinery or the factory environment. Wageswere set A) The by factory management, usually as low The industrial revolution had begun in as possible and usually far lower than England before the end of the 18th anyone would consider a living wage. cenhuy and from there it spread to the The reports of the parliamentary continent. The industrial revolution is commission prior to the Factory Act probably best understood for our (1833) tell a chilling story of early purposes as the move of the industrial society in England. Much the manufactiire of goods from the home same story could be told as and the small shop to the factories industrializationspread to the where the newly-invented and continent. developed machinery could be used for Two classeswere created by the new manufachumg, thus making more industrialism. One of them, the owners efficient use of the work force. Because of the factories, either individual or the newly-invented machinery needed corporate, were the capitalists. This was power to drive it and because the not a new class, but the amount of available power was either water power wealth made possible by or power from the new steam engine, industrialization was unknown and the factories were located on those unheard of before. In human society rivers capable of supplying sufficient wealth usually confers power and great water power, or near the coal mines wealth confers great power. The new whichprovided coal for the recently capitalists were men who wielded developed steam engine. great power. In controlling great wealth Industrialization changed the they were able to control other things traditional way of life almost as besides: influence in government to completely as the Revolution itself such an extent that it would be very changed it. No longer did a close to reality to say that frequently 167 Elements of Salvatorian History and fheywere able to buy the influence they is a living wage, anyway? Were they exerted in government and its policies. free to set a wage scale as low as they The other class was entirely new to could get away with paying and still get Western society: the working class of somebody to work for them? Were there the early industrial age-the prolelariat. any safety standards they should meet, Relocated in the new industrial centers, or were the workers-even those only they owned no property, not even the sue years old-completely responsible for flats ui which they lived; they were their own safety? Was there any social completely dependent upon the responsibility at all? Whatabout the industrialist who employed them. And safety and quality of the goods they since they were so dependentupon their produced, and what about a fair price? employers for a livelihood, it was a The industrial revolution with new relatively simple matter to get them to wealth and the new class it created, work for as little as the employer presented problems the Church never wanted to pay whichwas as little as had to face before. There were possible. Uneducated, (how could you implications far beyond the go to school when you had to work in a responsibility of any one person for any factory for twelve hours a day?), subject one thing or for a number of things. to ill healthearly in life, without Industrializationhad a profound effect influence or anyone who could help upon society itself and the bonds which them gain influence, they seemed to be held it together. This development was condemned to work for life for the new not the result of some capitalists. plan; it happened as one man or a The growth of the new industrial corporation gained enough capital to capitalism and the creation of the new build a factory and engage in working class were the very visible manufachiring. The Church was not warnings of a new situation that was prepared to offer guidance for this beginning to develop in human society development. It was, furthermore, whichno one, not even the Church, had preoccupied with dealingwith the ever had to face at any time before. The aftermath of the revolution and with new factories were capable of creating keeping some semblance of its life new wealth on a scale so vast that it had gomg. Many people of varying shades seemed unthinkable before of thought and opinion grappled with industrialization. A number of very the answers to these questions. At first basic and perplexing questions needed the Church seemed to have little to say to be answered and answered quickly on an official level and no wonder, because they touched the basic fabric of considering the other problems it was industrialized society and the basic facing. But here and there in different assumptions upon which an industrial areas of Europe,bishops and lay capitalism rests. Whatwere the groups were shidying the problem. responsibilities of those individuals and From our perspective, perhaps the most corporations who accumulated such influential of them was the German vast wealth? Wasit theirs to use as they Bishop von Kettler and the annual pleased? What was their responsibility meetings-called the Katholikentage-of to society itself? Were they responsible lay and clerical leaders of the German for paying a living wage? And just what Church. By 1891, Catholic thought had 168- Elements of Salvatorian Charism progressed to thepoint at whichLeo their wars. It became, and it still is, a Xmissued , the magna question of the human ability to carta of modem Catholic thought on absorb so much in so short a time. Not industrial society. But the Church was onlywere the ways in which people did slow in confronting theproblems. thingschanged, but the way people Abeady in 1848 Karl Marx had written livedand thought and looked upon thebasic outlines of some of his thought themselves andthe world werechanged about the problems ofsociety and as well. wealth inThe Communist Manifesto. He Therewere two waysin whichdie later worked to give his theories a sciences began to change the view man firmer phUosophica! underpinning took ofhimself. Thefirst camefrom the whenhe examined the nature of capital biologicalsciences. Charles Darwinfirst itself in Dos Kapital. A rather painless presented a scientifically expressed dose ofMarxism canbe gathered in theoryof evolution in The Origin of Edward Bellamy's Looking Backward, a Species. Darwin's work led him to novel written from the Marxist point of conclude that life developed-'evolved" view whichpainted a Utopian picture of is the word-from other Ufe forms and a world built on Marxist theory. From a from development within its own literary point ofview it isnot a very species by natural selection. Only the successful novel, but it is the most fittest survived to carry on the species. painless introduction to Marxism I Thetheory was almost immediately knowwithout having to grapplewith taken up by the Liberals in their the difficultprose and theories of the anti-Christian, anti-Catholic campaign Manifesto and DasKapital. againstreligion in an attempt to Bl The Scent/fic Revolution convince people thatnahire really was Western thought and society were also not a creation ofGod. The theory profoundlychanged and influenced by became ananti-religious propaganda thesdentific revolution. Thephysical tool whichDarwin never intended it to sciences (physics, chemistry) and the become.Another major discoveryin the biological sciences presented society biological sciences was Gregor Mendel's with discoveries ahnost immediateiy work in genetics. Unfortunately, his applicableon a practical level. They work did not appear in time for Darwin brought us the steam engine for to profit from it when he formulated industry and transportation, the andpublished the theory ofnatural telegraph, the rotary press, the dulled selection. steel plow, the reaper, the combine, the The reaction ofsome religious leaders camera. X-rays, vaccination, anaesthesia, to Darwin was unfortunate. They did antisepsis, the Springfield rifle, the not open themselves to consideration Gatling gun, the internal combustion that Darwinmight be atleast partly engine, the automobile and, at the end right and they did not notice the ofthe century, thebeginnings of the evolutionary development within the wireless. Theseinventions whichput humanspecies itself. But thebattle had scientific discoveries to work changed begun. It wasand still is a battle which die waypeople lived, howthey made generates a great amount of heat but their livelihood, andhow they fought little lightand it hassuccessfully made a

169- Elements of Salvatorian History and number ofwell-meaning religious more profound impact on contemporary people look ignorant and even silly. man than the . We would There was one other area in which the all, I think, find it diffiailt to disagree sciences had a profound influence on with that assessment. human thought and on man's view of IV. The Church and the liberals himself. This impact did not come from any one of the sdences but it was, The Church emerged from the rather, a cumulative impact of all of Revolution badly battered and wounded. " It had been weakened after them together. The ability of the generations of captivity to the "Catholic human mind to gain knowledge of the Kingsof Europe, its strength sappedby world and of man himself through its their "defense" of the Church. The use of the sciences and its inquiry into Revolution had badly battered the the natural world led people to put a Church by seizing its property, deep trust and faith in science. If the abolishingits educational institutions, sciences could teach us so much about depriving it of its right to manage its OUTworld and ourselves and produce own internal affairs, allowing only the so many new and valuable things, "juring" clergy to function. Life was at might these sciences not be used to such a standstill that when Pius VI died solve all of man's problems? And in 1799 a prisoner of the Revolution, might they not in the future eventually many watchers of the contemporary become for man what religion was at scene hailed the end of his spiritual the time? This view of the sdences and empire. "But, as Chesterton remarked, their possible place in human this funeral of Christianity was development persisted until two world interrupted by the least expected event wars, the use of nuclear weapons and of all-the corpse came to life." the threat of thermonuclear and nutron The Catholic revival is the story of weapons-"gifts" of the sciences- led to many people and events but it is, above a re-consideration of the view man took all, summarized in its best and perhaps of himself in relation to the physical worst aspects in the reign of one Pope sdences. DuringJordan's lifetime, who ruled the Church for a little more however, the tendency of certain than thirty-one years: Pius DC By the influential thinkers to replace religion time he was elected in 1846 there had with science was strong, indeed. akeady been nearly four decades of We should not, however, belittle the revival of Catholic life. He had a good sciencesor their place in human life or base upon which to build. Giovanni their importance in giving man a clearer Battista Mastai-Farrati, the Cardinal and more exact pichire of the world. Bishop of Imola, had the reputation of They are of such import both for what being fairly liberal and his election as they have contributed to human life and Plus D( was haUed as the election of a for the expanded pichire they have "Liberal" Pope. Indeed, for a short time given man of his world and of himself he did work closely with the Liberals at that Herbert Butterfield m The History of implementing a liberal program for the the Origins of Modem Science remarks . But his fingers were badly that the scientific revolution has had a burnt when the Liberals with whom he 10This entire paragraph is taken from Hughes, The Church in Crisis, p. 333 " PhmpHughes, The Church in Crisis,p. 333 -170- Elements of Salvatorian Charism dealt unmasked their true intentions for boded no good for the Church. This led the Church and their understanding of Fills D( to suspect any regime which freedom. He retreated from his mildly would conduct the dvil govemmmt liberal position and began to turn on the located in the same city, Rome, from Liberals as his enemies and those of the which he would have to carry on the Churchwhich indeed they were. government of the Church. For these Everythingwas complicated by the and other reasons, Pius would not yield fact it was intertwined with the on the RomanQuestion, insisting that movement for the unification of Italy. the Holy See needs a certain amount of For over a irullennium Italy was a territory over whichit hascomplete rule geographicexpression, not a political in order to carry on the government of entity. It was carved into various (he Church without interference. The independent duchies, independent long experience of the Church bore him dty-states, kingdoms, some of them out and, in fact, the final settlement of ruled by powers outside Italy. the Roman Question in the Lateran Stretching across the peninsula in a Treaty of 1929 did cede the Vatican to band from Rome to the Adriatic were the Holy See as an independent State, the PapalStates. Themovement for the albeit only 108 acres, smaller by far than unification of Italy did not begin during the Papal State of the 19th century. the reign of PiusD(, but it wasduring Things began to come to a head when his reign that it came to a head. in 1864 Pius D( issued the now famous Unfortunately, the movement was Syllabus ofErrors. The Syllabus was spearheadedby people of the immediately seizedupon by the less-than-welcome Liberal leanings who Liberals as the sign of just how were intensely anti-clerical. One of the reactionary and obscurantist the central issues which revolved around Church really was. To unravel the Pius D( was the "RomanQuestion", that whole issue of the Syllabus, one must is, what will happen with the Papal understand just what it is and what it is States, what will be its role in a unified not. Italy, and about the Pope himself, what To begin with, the Syllabus does not will be his role? Perhapswe, from our contain anything new. There is no new perspective of a cenhiry later, after statement of doctrine, no new having seen how the Church herself was condemnation of errors, no new able to work without the Papal States pronouncement on anything. It is a list and after having seen the succession of of all the contemporary errors Pius IX remarkable Popes who have ruled the had previously condemned in the Church since the Papal States were lost, encydicals, allocutions and other might be tempted to wonder what all documents of his reign. The Syllabus the bother was about. But to one living excerpts the achialcondemnation from at the time and especially to one who the original document and that is about had to deal with the sihiationthings all it does. In fact, the Syllabus is a very appeared very differently, indeed. frustrating document to use. It really There was, for example, the does not tell anyone very much at all. It anti-clerical, anti-Christian bias of the is simply a list of statements and leadership of the movement for propositions whichhave been unification of Italy. These people condemned and where one can find the 171 - Elements of Salvatorian History and original condemnation. And since it through a deft use of marriage contracts deals with contemporary errors one theirpower was extended largely, but would have to read the document in not exclusively, outside the territories whkh the Pope condemned a particular we now consider Germany. By the time error to understand what the Pope was they were ready and powerful enough sayingand why he said it. It would to extend into Germany itself, the probably have been better had the division of the German States over Syllabus not been issued, or if it had religion made this a practical been a different kind of document. As it impossibility. Ever since the middle of stands it is a difficult document to use. It the 16th century the unification of the hasbeen open to misunderstandings by German states into onepolitical entity non-CathoIics and Catholics alike. seemed beyond the reahn of possibUity. V. The Unification of Germany and But times and circumstances changed. the Kutturkampf There hadnot been a Holy Roman Emperor since 1809 when the title was Along with the aftermath of the renounced. The appeal and spread of Revolution, the ideas behind it and the nationalism served as a powerful sh-ugglebetween the Church and the incentive to create some sort of unity. In Liberals, the unification of Germany 1815only Schleswig-Holsteinof the and the Kulturkampf are a major part German prindpalities belonged to a of the background againstwhich we non-German state, Denmark. But the must see Jordan in his formative years German people belonged to thirty-eight and the years in whichhe beganhis different German states ruled by work for the Church. Without some German kings or princes. The two appreciation of these events we shall principal German states were Prussia probably gain less than a desired and Austria. There were four other understanding of Jordan and what he German kingdoms: Bavaria, . was trying to do. Wurtemberg, Hannover and Saxony;the Looking at the map of Burope in 1815 rest were various duchies and one would find that Germany like Italy prindpalities, some so small they could . was a geographic expression rather than scarcelybe found on any map. a political entity. It had been so for By 1848 these states were combined in centuries. Theoretically, the German the German Confederation (Deutscher princes hadbeen subject to the Holy Bund) with a federal Council Roman Emperor who usually wasnot (Bundestag) at Frankfurt-am-Main. But exceptionally holy and certainly not it must be kept in mind that this was a Roman. Certain of the German princes confederation of states with the were Electors and as the title implies constihient states still completely they "elected" the Emperor. In achial independent of one another, thus practice the German Princeshad been making a common policy a practical pretty well independent since the impossibility. The Liberals, who had Interregnum of the late 13th cenhiry and been promoting the idea of nationalism, when they finally elected Rudolf of wanted a federal state with its own Habsburg Emperor in 1274 they had government, parliament, nothing to worry about. When the administration, civil service and Habsburgs gained territory and power possibly its own army. 172- Elements of Salvatorian Charism As matters developed it became clear essentially conservative nahire of the that unification would happen if the Junker dass with the overtones of its German states were unified around one appeal to the greatness of Prussia and its of the two great German powers: monarchy, Bismarckwas able to achieve Austria on the south or Prussia on the a great amount of what he wanted. But north. Eachwas ruled by a powerful not everything could be gotten in this monarch, eachhad points to fashion. When hejudged the time and recommend it as the center of German the circumstances were right he had no unity. But Austria had been weakened scruples in allying himself with the somewhat by the , Liberals or even with the Zentnun. For although she continued along with Bismarck the chief overriding purpose Prussiato exert a strong influence in the for all his activity in public life, Bundestag at Frankfurt. Much of especially after he became Minister internal German history for the next Presidentin 1862,was the creationof dozen years is the story of the struggle the German Empire. To achieve this, we between Austria and Prussia to become witness an astonishing number of deeds. the center of German unity. That Some of them reflect masterful insights question was finally answered with the and bold, innovative planning defeat of Austria by Prussia in the Seven particularly in foreign affairs which Weeks' War (1866) which settled the made him one of the greatest foreign Schleswig-Holstein problem. By then ministers of his time. Others reflect a some German unity had alreadybeen crafty, unscrupulous, utterly amoral achieved. manipulation of people and events. If The fact that German unity was you dealt with Bismarck, you had achieved and that it was achieved with always to watch everything in the room; Prussia as its center is the work he might make away with something, principally of one man. Otto von anything, and you would never know it. Bismarck. Born in 1815, he was a Junker, He was also a master in his ability to a dass it is a little difficult to define present everything in its best possible except that here we shall oversimplify light even if it meant stretching the truth and say that he was of the Prussian or even perverting it. His memoirs make nobUity and of German blood rather fascinatingreading if one is than Prussian blood (by blood the well-acquainted with events as they Prussians are Slavic, not German, but by really happened. There is a frequent, Bismarck's time they hadbeen wide gap between what Bismarcksays thoroughly Germanized). What is more happened and what actually took place. important for us to remember is that It is essendal for us to have a good idea Bismarck, like all Junkers,was of Bismarck's vision of the German State essentially conservative. For Bismarck, if we are to understand the events of the conservatism was not so much a Kulturkampf or, indeed, anything of political doctrine as it wasthe best German history in this period. One vehicle by whichhe could achievehis reads about the German Constihition, principal goal, the unification of the about the government it created, about German states under the leadership of the rights and limitations of Prussia, and the creation of the German government. But one should not be Empire. Because of his appeal to the misled by this. The fundamental 173 Elements of Salvatorian History and principle in Bismarck's thought was the King of Prussia. What neither Baden the monarchical principal, particularly nor Bavaria knew was that Bismarck the monarchical principle as it applied planned to manipulate France into to the King of Prussia. Constitutional attacking Prussia, thus putting their institutions were indeed established, but armed forces at the disposal of the King Bismarck carefully saw to it that the of Prussia and under his command. kmg held the real power. Here Bismarck Each of the states and the provinces on was not above offending the sensibilities the Ehine came into the Kingdom of of anyone mduding the Junker class. He Prussia in a different way or under had no hesitation in violating the different conditions. Some had more constitution when the Reichstag refused autonomy than others, some had to vote money for the army on different privUeges. Bismarck was constitudonal grounds. Parliament was usually able to browbeat these states simply told that the king would do what into submission and thus the sloppy he saw fit no matter what the nahire of his state wasnot always constitution said. What Bismarck was apparent, even to him. BismarckfaUed, really telling the Parliament was that he, also, to take peoples' sensibiUties into Bismarck, would do what he saw fit, account when he dealt with them, a since he managed the king. Many of the failure which was a great weakness of Junkers, who really were men of honor his. He was not a successful or masterful above all else, insisted that there must politician who could make compromises be a rule of law. Bismarck thought of with the proper people at the proper law as a means for achieving a unified time. Germany and absolute power for the As long as Bismarck was dealing with king. As we shall seein the caseof the many of the northern and eastern Kulhirkampf, he overreached himself. German states he reaUy had no religious For all his care in creating a united issues to worry about, at least not any Germany, Bismarck was remarkably that could cause him trouble at home. sloppy in putting together the Empire Most of these states were Lutheran with he created. It was a patchwork at best. an established Lutheran State Church The Provinces of ScMeswig-Holstein undercontrol of the king. Following the were wrested from Denmark in a war in principle Cuius regio, eius religio of the which Austria was defeated (this could reformation era. Catholics either were get complicated). Actually, Austria went not tolerated/or were tolerated under to war over the annexation of these certain conditions. They were nothing to provinces, a war which Bismarck worry about. When Bismarck began to provoked when he saw a chance of flirt with the Liberals as he espoused the getting Austria out of the way on the principle ofnationalism, he did make issue of Germany unification. The four things a little easier for Catholics in kingdoms were simply annexed. Next, Prussia. But when the Empire was Bismarck concluded a treaty of finally created, Bismarck found himself friendship with Baden and Bavaria. in effective control of some of the Secretly, however, he forced them to western and southern principalities sign an agreement that in case of a war whose population had a large number with France the armed forces of these of Catholics and he found himself in the two states would be at the disposal of position of dealing with a population -174 Elements of Salvatorian Charism somewhat strange to hun. This brought brand it as such. Particularly irksome to the fore another of Bismarck's was the fact that the Syllabus made no tendencies. He frequently faUed to bones about setting forth areas in which understand those he was dealingwith, the Church claimed no government had especially the opposition. His the right to enter. It was really not the understanding was erratic at best, at content of the Syllabus that bothered times masterful, at times completely Bismarck so much as it was the fact of lacking. the Syllabus, that is, that through the VI. Bismarck and the Catholic Church. very existence of the Syllabus the The First Vatican Council Church nude certain and exclusive (1869-1870) claims to teach its people. Other issues One is sometimes tempted to wonder preoccupied Bismarck for the moment whatever brought this struggle on in the and he did nothing about the Syllabus at the time. first place, especially in view of As far as Bismarck was concerned, the Bismarck's defeat. But given the circumstances of the times, the people casus belli for his struggle with the Catholic Church was the First Vatican and the prevailing thought of the period, the struggle between Bismarck Council. What everyone today forgets and the Catholic Church was inevitable. about the Council is the dogmatic Constitution, DeiFt'Kus, which had a lot The first issue over which the conflict to say to the Church and the world grew was Bismarck's view of the power about God as Creator of all things, about and authority of the German Revelation, aboutFaith, about Faithand government over the German people. Reason-'What everybody today Bismarck could not tolerate any power remembers about the Council is the outside the German government which dogmatic Constitution Pastor Aetemus in could have anything to say about what which papal mfallibUity is defined. But Germans thought or did. This was even before the Council met, as the especially true if the foreign power preparatory period ended, the center of were not a German power, one existing interest, the topic of conversation about outside the boundaries of Germany. To the Council, the item of principal put it bluntly, the German State was the concern about it was the issue of only power Germans were to hear or to infallibility. Many governments and obey. The Lutheran State Church of many non-Catholics were mterested and Prussia would cause little or no trouble; apprehensive about the Council because what it did could usually be controlled of the issue of infallibility. or managed-or so Bismarck thought. The debateon infallibility was a But the Catholic Church was stormy one because it was discussed something else. The Syllabus of Errors within the Church with some very caused Bismarck some trouble, although inflammatory rhetoric. This rhetoric was not the kind of trouble it caused the not lost on those who were not Catholic. Liberals. Whatreally bothered Bismarck There were two principal parties at the about it was that the Pope claimed he Council when the question of had the right to tell people what was InfallibUity was under discussion, not wrong with certain , what only on the floor of the Council when it was truth and what was error and to came up for official consideration, but 175- Elements of Salvatorian History and long before that in meetings, in the over the Church or who even denied the press, in discussions by theologians, by fact of infallibility. Their objection to the lay people, by anyone who wanted to definition was that, in their judgement, talk about it. There were those who it simply wasnot opportune. The were in favor of the definition and there "Gallicans", for their part called those in were those who thought the time and favor of the definition 'TJltramontanes", the circumstances were not right for that is "beyond the mountains (Alps)" such a definition, that it was not indicating that power over the Church opportune. There were varying shades came from "beyond the mountains" of thought within each of the parties, (Rome). The Papal party-those in favor but especially within the party favoring of the definition-have been accused of the definition: some of them wanted a the most Hamboyant rhetoric making definition very much like the one the lurid and preposterous claims for the Council finally voted upon and defined; extent of infallibility, some ready to read others ran the gamut of varying shades the other party out of the Church. The of opinion all the way to those who accusationswere not always exactly demanded immediate definition in the correct and indeed Pius D( deplored broadest possible terms. some of the more lurid claims when he The terminology used by each of the found out about them. But the parties to describe or define the position accusations fit certain members of the of the other was unfortunate, indeed. Ultramontane party quite snugly. The debate used the terminology of an For the Ultramontanes the definition earlier struggle within the Church, was not only opportune, it was particularly in France: the Gallican necessary. But some of those opposed to controversy. In the 17th century, those the definition appealed to European who supported the gallican articles were governments to intervene in the Council called Gallicans, those who opposed the and to veto a definition. This never Gallican articles were called happened. In the end, those who Ultramontanes. This 17th century supported the definitionwon the day. struggle in Francenever really died out. But it wasnot a victory for those who Its potential, at least, seemed to have would extend infallibility to almost continued into the Revolution. What every conceivable area. Tlie definition happenednow at the Fust Vatican when it came about, washedged with Council was a classic case of conditions so that it applies only under mudslingingby the two parties as they very definite circumstances. slugged it out. It probably should not be VII. Bismarck and the Catholic dismissed that simply. In the Church. pamphleteering and debates before the The Kulturkampf Council and during the sessions (mostly The subtleties of the debates on behind the scenes of the public debates) those in favor of the definition of infallibUity were lost on Bismarck. For InfalUbility called those who opposed him, anyone who claimed the right to the definition as inopportune teach Germans infallibly, especially if Gallicans", this despite the fact that he were a foreigner like the Pope, was there was no person in the "Gallican" meddling in matters he should keep party who denied out of. Bismarck simply would not

- 176- Elements of Salvatorian Charism tolerate such happenings in his But when universal compulsory Germany. educationbecame the order, as it did To understand what happened, two after 1871, a compromise was points should be kept in mind: impossible. Bismarck thought that if you a) For Bismarck, the Kulhirkampfwas control educationyou control the a power struggle fought in an arena country becauseyou control whatis put Bismarck understood better than into the minds of the young (AJP Taylor, anyone else, power politics. It was a Bismarck,p. 148). struggle over who would have final The war heated up. What follows is a power over German Catholics. step by step summary of the principal b) Bismarckhad no intention of anti-Catholic legislation. destroying the Catholic Church. That, in March, 1872-All schools were made fact, was farthrest from his mind. He subject to state inspection. The Zaitrum simply wanted to control it. He could (Center Party) saw this as a step to not understand why the Catholic secularizeeducation, a move advocated Church could not be happy in Germany by the Liberals for quite some time. with an arrangement like that enjoyed 4 July, 1872-All Jesuits were ordered by the Lutheran State Church. This is a expelled from the German Empire good example of how Bismarck utterly within sue months. Five hundred went failed to understand the nature of the into exile. opponent he took on. 28 November, 1872-The pulpit law In his war with the Church, Bismarck whichplaced severe penalties on enlisted a number of different parties in criticism of the state from the pulpit. a way so characteristic of him. ...1873-TheRedemptorists, 1. The Liberals who had no reason to Vincentians,Holy Ghost Fathers and the love the Church in the fiist place. Religious of the were Because of some past experiences with ordered under the same ban as the him the Liberals should have known Jesuits. better, but the alliance for this puq?ose May, 1873-TheMay Laws: was beneficial to each side. 1. Priestly training was placed under 2. The conservativeJunkers who were govermnent supervision. strict and pious Lutherans. 2. All seminarians must be German. 3. The direct support of all 3. All seminarians must shidy three non-Catholic Germans although this years in a German University. was far from unanimous. 4. Seminarians must take state The opening salvo of the war was fired examinationsin literature, history and in 1871. On 8 July, the Catholic Bureau philosophy. of the PrussianMinistry of Education 5. Clerical appointments made by and Public Worship was abolished. A bishops were made subject to state veto. month later the normal schools and 6. Bishops' powers were restricted, state inspection of schools were particularly in Church discipline and removed from control of the clergy and excommunication. given to laymen. It should come as no 7. Appeals could be made from a surprise that education was the first bishop's decision to a civil tribunal. target. Education could be compromised May, 1874-Second set of May Laws: as long as it was limited to only a few. -177 Elements of Salvatorian History and 1. Recaldtrant priests and Bishops Reichstag who, for reasons of their own, were made liable to deportation and were opposed to Bismarck. Finally, exile. Bismarck had to admit defeat. A peace 2. During vacancies of parishes and was patched together in 1878 and dioceses the offices were to be gradually the May Lawswere either administered according to the directives abolished or fell into disuse. In 1904, the of die Prussiangovernment. law expelling the Jesuits was repealed February, 1875-Civil marriage was and in 1917 all anti-Jesuit legislation was made obligatory in Prussia; this was abrogated. later extended to all of Germany ++++++++ May 1875-AU religious except those The foregoingis the general historical engaged in hospital work were expelled. background against which we must see June, 1875-A11Chureh property was Jordan, his life and his work for the confiscated and the title transferred to Church. It is a terribly oversimplified lay trustees elected by parishioners. background. There were nuances and Baden,Jordan's home Duchy, had shadesof difference whichwere simply already placed restrictions on Catholics impossible to discuss here for lack of in the 1860's and then enacted laws time. similar to those in Prussia. All primary As you can see quite clearly, the schools were compelled to operate on an situation in which the Church had to interdenominational basis. live and work was a difficult one, In much of the anti-Catholic legislation indeed, for much of the 19th century. It Bismarck had the support of probably was a time of loss for religious. The two-thirds of the German people. But he Benedictmes lost more than 1000 of their ran into trouble when he put the schools houses. In Italy, the number of religious completely under control of the State. dropped from 30,000 in 1861 to 9000 in This step put him at odds with the 1871. " Of the sihiation in Italy, Peter Junkers and other Protestant groups van Meijl wrote: who would not tolerate the step because All of the factors which it meant that their schools, too were contributed to the disintegration under State control. of religious orders in Europe The Catholics fought back. The were also at work in Italy. But Zentrum (Center Party) already south of the Alps they took a existing, became the rallying point for typically Italian turn. In 1866, opposition to Bismarck in the Reichstag. evenbefore unification, all of the The party was fortunate in its orders in Italy were suppressed. leadership. Ludwigvon Windhorst, In 1873, two years after Rome leader of the party, was a unexcelled became the capital of Italy, the parliamentarian. He was disliked but law was extended to the City [of respected by his opponents. Time after Rome]. The government, it time Windhorst was able to make seems, needed the orders' many Bismarck look bad in debate because he buildings for new libraries, was able to "keep his cool" where museums, hospitals and prisons. Bismarck could not. The Center Party (Rome's ReginaCoeli Prison at was able to rally members of the 12 Petervan Meijl, SDS,op. at. -178- Elements of Salvatorian Charism the foot of the Gianicolo, for was damaged, religious orders and life example, had once been a within the orders were in need of convent of Carmelite nuns). renewal and new vitality, the attacks by the Liberalswent on, a new social and The law was observed in economic life was in dire need of different ways. Whereas in guidance. And one could go on. France,people were arrested The re-birth of Catholic life was not even for speaking againstthe achieved without a struggle. For many closing of religious houses, in people, it was an almost heroic struggle Italy there was an attempt to simply to preserve the faith and pass it make a virtue out of necessity. on to their duldren. Whole groups of As a result, one paid little people had to struggle with poverty attention to the government in whUe they attempted to preserve their order to save what could be faith and pass it on to their children. In saved. Here one could see how all too many cases there was lack of flexible many Italian religious adequateinstruction in the faithboth for were. Officially, they could no adults and for children. The longer live in community. So a reconstruction of the intellectual life in recently-banned monastery the Church was a struggle as well. In which once had care of a church France, for example, there was de now functioned under the title of Lamennais, the priest who worked for a a "cathedralchapter". Or an detente with the Liberals and who abbeywould officially become a evenhially left the Church. There was museum and the monks became Montelambert, and others of varying its "caretakers".This is the way in shades of opinion. whichthe BenedictineAbbey of In his attempt to deal with the renewal Monte Cassino and the Cistercian and revitalization of religious life, Pius were saved. In practice, D( took a number of concrete steps. religious life went on. But the Peter van Meijl writes: anti-Churchlegislation did have Pius IX responded with greater a generally deleterious effect. In centralization. Today, Italy after 1866: the Carthusians centralization seems negative. lost seven of nine houses; the But considering the fact that Cisterdans lost eleven of fourteen none of the old orders was in a houses. Clerics Regular lost eight of ten houses. Women's position to renew itself, and that they were always heavily congregations fared better than men's because they tended to be influenced by local civil more flexible. authority, one can understand the Pope's initiatives. He The Popes, particularly PiusIX. found established a curial congregation it necessary to deal with a Church in in Rome designed to help crisis in many areas of its life. In parts of religious in their renewal. In Europe even its organizationwas in addition, Pius DC issued two shambles: Dioceses and parishes were decrees in 1848; one on vacant, education was in need of community life, the other on re-building, the inner life of the Church -179 Elements of Salvatorian History and religious profession. (These are time as well. The advances in the particularly important for sciences, the application of the sciences Salvatorians because in the 1890's to daily work and living, the music, the Jordan was ordered to observe literature and the art of the age, all are these regulations). witnesses to its creativity and these good things must be seen as well as the The effect of these decrees was dark and brooding danger the Church significant. First, more rigorous had to face. If there is anything to be training was ordered-an regretted about the age, it may well be introduction to community life the failure (if it can be called that) of the and a temporary postponement Church to recognize the great creativity of solemn vows. This meant that that had been unleashed and its own one had to be temporarily inability, due largely to no fault of its professed for at least three years own, to give greater and more positive after novitiate before taking direction to this creativity. solemn vows. Today one takes ++++++++++++ for granted a period of probation We will not go into any detailed of up to lime years. But in the account ofJordan's life or work except 1850's,candidates seventeen or to point out to you some of the elements eighteai years old made I consider important in a formation perpehial profession as a matter program. The particulars of Jordan's of course. General superiors early life, of his work experience, of his reacted violently against this vocation and his studies are all regulation causing the Pope to sufficiently known without goinginto intervene personally in certain them here. general chapters, e.g., with the What I would like to point out is that Franciscans and Dominicans. as he made his foundation, Jordan The efforts of Plus D( to reform and insisted that the Society was to combat a lack of religious instruction. Father renew religious life were not confined to Don Skwor calls the situation Jordan one year or to one decree. Rather, they wanted to remedy "a condition of were ongoing. Some of the difficulties Jordan had with the Holy See can be religious ignorance" and I think that is understood only if we realize that the a very good term for it. In fact, I think one must read the Provisorische Holy Seeitself was attempting to reform and renew religious life at the same time Satzungen of 1880 with that in mind. Jordanwas working at his foundation. It Thus even the name of the Society: The was only after some time and after Apostolic TeachingSociety, and after misunderstandings that Jordanwas able the objection to the use of "Apostolic" to bring his foundation to maturity. The the name of the Society untU 1894, The period was stUl critical for the Church Catholic Teaching Society. What the and religious life. Society was to teach was the eternal The time wasfUled with challenge and truths, summed up in one of Jordan s with danger for the Church and, indeed, favorite passages from John's gospel: for all Christianity. But it was a creative "That the world may know you, the one true God, and him whom you have sent, " Petervan Meijl, SDS,op. rit. -180- Elements of Salvatorian Charism Jesus Christ. " But this teaching was b)the creation of the group of scholars, understood in a broad sense, not that the "Academia" as the second grade of the Society was founded to conduct the Society ought to be clear evidence of schools. From the beginning the the importance Jordan attached to Society was open to doing all sorts of learning and he considered it important, things which would bring about the I think, for two reasons: great objective: to provide religious l.No one in his right mind could instruction or, better, to help relieve possibly set out to found an religious ignorance. organization devoted to providing Jordan was no mere spectator of any religious instruction no matter how movements and events of wMch we wide an audience he intended or how have been speaking. They touched his numerous the means he would use life. He had seen and heard the troubles without taking into account the tiie Liberals were giving the Holy See. influence learning and scholarship More to the point, he was acutely aware exerted on those who were being of the fact that the Liberals either educated. controlled the press in many areas or 2. In creating this group of scholars as that in many others they had a press members of the Society, I think Jordan sympathetic to them. He was aware, also wanted to stress the unportance of too, of the scientific revolution and doing basic research in the sdences, in particularly aware of how the Liberals other branches of knowledge and in were able to capitalize on the incredible religion, and to have such people discoveries of the physical and available for his work. This was biological sciences to suggest that these especially important in the sciences, but sciences might well be the redemption it applied to other branches of learning of the human race in a way religion as well. Much depended upon how the could never be-they could make it a instructors in the schools viewed the physical paradise on earth. This sciences and their integration into awareness alone, I think, may have led human thought. It is here, I think, that to two of Jordan'sprojects: Jordanrecognized the urgent need to a) the determination to use the press to have people who had integrated the spread the Word of God and to provide sciences and religion (and/or theology) religious instruction not only to the into a thorougMy Christian view ofthe young but to people of all ages and all world, a Christian Weltanschauung-a classes. The way in which Jordan Christian world view. It would be the stresses the importance of the press in task of these people to build that the Provisorische Satzungenand the other Christian world view and communicate editions of the Statutes in the early years it to others. He recognized the need for seems to be dear evidence of his this. The person who does not integrate determination to use the Liberals' own his faith with his knowledge and his life medium against them to provide lives in a dangerous situation. In effect, wholesome reading and good he lives in two or more worlds which instruction. If people were being misled never touch each other, thus remaining through the press, Jordan would lead compartmentalized. One tune of day he them by use of it. is a businessman or worker or scholar. At another time he is husband or father. - 181 Elements of Salvatorian History and Another hour he makes decisions which called him to do what he was doing have an effect on peoples' lives. At still never wavered. Time after time in his -another time he is a religious man. years of founding the Society it was When none of these worlds touch, when only faithwhich saved him. The they are not integrated into the one conferences he gave the Community in world of his total life and faith, we have Rome are filled with his faith and his tiie disedifying spectacle of a confidencein God. He was, indeed, a "thoroughly Christian" person who in man of faith. In a few of the areas of his perfectly good conscience can partake life and that of the Society that we shall frequently in the life of the examine, we will have occasionto speak Church and at the same time can work again of faith. for political or social institutions which create and/or perpehiate basic injustice +++++++++++ or violate fundamental human rights. Jordanwas doubtless influencedby As originally constihited, the Society many people and experiences in his life. consisted of three grades: The first grade His own experience as a worker must consisted of those priests and lay people have left hun with a first-hand who devoted themselves completely to knowledge of the extent of the religious the Society and its work; the second ignorance around him. The priests who grade consisted of scholars who devoted prepared him for entry in the themselves to scholarship and learning gymnasium, his experiences there as a to help the Society accomplish its work, student, his work at the University and they usually stayed at their posts in the his final year of preparation for world; the third grade consisted of those ordination all played a role in forming men and women in the world who Jordan's thought. We cannot neglect his devoted themselves to the Society and travels during the summers of his its work according to their means and university years, especially his ability. Prayers, talks, spirihial and attendance at the "KatholikenTage" and intellechial formation were part of the tiie people he met there as they program. examined the Church in contemporary Jordan's involvement of the laity in Germany. He knew Blessed Arnold the Societyprobably did not come Janssenwell enough to correspond with solely as a response to the him. Canon Schordoret and his work Kulturkampf or from one of those rare with the Catholicpress made an impact insights into the fuhire of the Church. on hun, the work of St. DonBosco Nor was it exactly anything entirely directed his attention to young people. unknown or unseen before. Laity were It remained for Jordanto put all these already involved in the Church as, for things together in the light of his own example, the Katholikentage and other observations, knowledge and organizations doing real service to the experience. In doing that he conceived Church. Jordan left his own unique the idea of the Society. mark on the involvement, of course. One can never fail to mention at the His involvement of the laity in the beginning, either, that Jordan's faith was Apostolic Teaching Society probably exceptionally strong and wholehearted. sprang from the realization that any His firm faith in God and that God had organization founded to provide 182- Elements of Salvatorian Charism religious instruction, particularly on a example, the Sodelas Calholica document very broad basis, had to include the of 1878 can be understood in that way, laity. Many of them, by their vocation although it certainly does not demand alreadyhad responsibility for providing to be read in this light. And it wasnot a instruction for their sons and daughters, final document by any means. It was a the apprentices in their employ, as simply jotting down some thoughts he school teachers, as guardians for those had about a religious society and was committed to their care. The religious neither mature nor final by an^ tneans. and instructional formation his Society But whatever the reasons, Jordan could provide as well as the materials it changedthe Society into a religious could develop and the strength congregation in March, 1883. At the membership in such an organization same time, he founded the Sisters of the could give, all aided in providing Catholic Teaching Society, a foundation quality instruction to a greatnumber of which after a few months more than two people everywhere. years was removed from his direction. Constihited in this fashion, the Society That removal was a difficult cross, lasted for less than two years: indeed, for Jordan. There is the draft of a December, 1881-March,1883. The letter (never sent) in volume 10 of the Society was not suppressed, it did not DSS addressed in Latin to Leo Xffl in die, but was changed by its Founder which he poured out his grief at the himself. The reasons for the changeof move. He suffered. the Society from something resembling Jordan's desire to have the Society a contemporary into a work in the missions of the Church was are a little finally realized when the Sacred complex. Several things, however, are Congregation of Propaganda Fide sufficiently clear to mention them here. entrusted the mission of the entire state The encouragement and cooperation of of Assam in India to the care of the the clergy on the local parish level was Society. The first missionaries left for less than spectacular. There had also India in January, 1890. Jordan speaks been a visitation whichgave an for himself and the Society in his unfavorable report, a report which was address to the departing missionaries: biased againstJordan and his foundation. But as a result, a ADDRESS OF questionnaire was sent to Jordan. Was it OUR VENERABLEFATHER the questionnaire which made him think TO THE FIRST MISSIONARIESOF things over? Did the Holy Seepush him THESOCtETY into taking this step? Or did he come to AT THEIR DEPARTURE. certain conclusions on his own JANUARY 17. 1890 prompted by the questionnaire? I think Two emotions fill us today. that Jordanhimself may havebeen Weare sadbecause our confreresleave thinking in the context of something like us. a religious order. Certain things he had But we are alsojoyful becausewe said in the past would seem to indicate realize they are going to Asia-the that he may have been thinking partly m terms best understood as referring in cradleof humankind. some way to a religious order. Thus, for In Asia they will proclaim Christ crucified. - 183 Elements of Salvatorian History and They will lake thepeace and the joy of Ifhardships shouldbefall you, lookat the Gospel to thepeople ofAsia. the Divine Master. These areour first confreres to besent Seehow He hung upon the cross, hung out. between heaoen and earth. Therefore, our joy is much greater than Seehow He wasforsaken by God and by our sadness. man. So, goforth into the slruggk beforeyou. Whenthe stormy waves threaten to Your struggle willbe difficult, indeed. swallowyou up, You will battle the worst and most evil whenyou seem to be sinking, look enemies of the human race: the againat the cross. world and the devil. Thenyou willrejoice to reenler the But I am givingyou a weapon. battle, and to suffer anew. HeHitself trembles at the sight oftins Bepatient andwait for the end. weapon. Again I say: the greater your suffering, Through this weaponyou will always the greater your success will be. conquer. If Providence wantsyou to shedyour When the emperor Constanline was bloodas martyrs, look at the cross. about to go into battle against Thenyou will notfind it difficult. Maxentius, hesaw a signin the Then successwill surely came. heavens. Ifyou no longer experience success, He also saw this writing: "In this sign believethat Godwill blessyour youwill conquer." workfor your spiritual successors. This signwas the cross. So, goforth, in God'sname. In this signyou, too, zvill conijuer. Stayfirmly unitedwith your confreres You will defeathell itself. until wemeet again in eternal joy Our Divine Savior goesbefore us with andhappiness. the cross. As a child he embraced the cross. ++++++++++++++++++ His entire life was a cross. He embraced the cross until, in the This address, I think, provides us with most extreme agony, a good look at Jordan'szeal for the He gaveHimself back to His spread of the Gospel, for mission, and heavenly Father. with an insight into his devotion to the This is how Jesus saved the world. cross in the work of the Society. His You, too, will savethe world through name was Francis of the Cross for a suffering andthrough the cross. reason. His suffering and cross came I tell you: the moreyou suffer, the more from different people and events. The you will succeed. most long-lasting event whichbrought a The more the apostles suffer, the more cross to Jordan was the Apostolic they work for the salvation ofsouls. Visitation (1894-1913) and the Apostolic The work ofGod flourishes only in the Visitator, Fr Antonio Interecdalagli, shadow offhe cross. OCD. The effect of the visitation and the Through work, toil, sweat (perhaps visitator on Jordanis best describedby throughyour ownblood) Fr. Peter van Meijl: you must save souls.

-184- Elements of Salvatorian Charism

Fr. Antonio the visitation these two Intereccialagli-. came from a characters often dashed. One world completely different from example from finances:Jordan's Jordan's. He was Italian, and a approach was "We've got to go Cannelite-anOrder which by on. We'll go into debt, and leave 1890had ahnost completely the rest to God's Providence." disappearedfrom Italy. He had But Intereccialagli responded been formed m the traditional with "No! You will not incur spirituality of an old religious debts." In short, in financial order: strict and withdrawn from matters the hvo men had quite the world. He had been different opinions. Provincial until 1894, the year he became Apostolic Visitator. Many have said that in the long run the visitation was a help to His idea was to restore religious Jordan and the Society. But was it life, to gain back what had been really? When we examine the lost. This was particularly decrees issuedby the visitator evident from his previous over those twenty years we must administrative work-winning conclude that this so-called "help back churches which had been was the exact opposite. confiscated from the Carmelites. Concretely, Jordan'sopenness to In addition, Intereccialaglis own the world was narrowed; the financial track record with the brakes were put on foundations; Carmelites was poor. During his his spirituality was not taken administration a ran seriously. Intereccialagli often away (1893), had ah-eady had questioned Jordan's trust in duldren, and brought hardships Providence. Having seen the to the Order's pharmacy. In Carmelites stripped of their response, Intereccialagli s motto houses, Interecdalaglinever for financial administration experienced a genuine became: "Debts? Never!" community, and here, Jordan had a house of more than 150young Jordan was a man from a far people. TheCarmelites in Rome different world and time, with a had no recruits and this foreign totally different theology and priest hada full house! In the spirihiality. Where year 1896Interecdalagli Interecdalagli wanted to restore, complained aboutJordan. He had to go back to the situation that the impression Jordan would not prevailed before the great follow his direction sinceJordan revolution of 1848, Jordan continued to accept more young wanted to go forward. Where people againstthe visitator s Intereccialagli was an introvert, wishes and now hadbought a nurhired in the cloister, Jordan house-the Villa Moroni in was an extrovert, reaching out to Rome-in 1895, the current the entire world. It comes as no Motherhouse. surprise, therefore, that during 185- Elements of Salvatorian History and Then there is the draft of the a) he had given his trust and, at great letter from Liithen to the Pope sacrifice, education and training to men (Postulation Archives, Rome, E who seemingly, at least, had come to the 54) a letter which perhaps was Society for the training and education it never sent. In it Luthen says that would give them and then leave to up to now the visitation was a graze in different pashues. He called good arrangemait. But recently it them false sons of the Society; b) the is beginning to assume a negative visitator who was quite careful about character. The Founder wasbeing finances took a very dim view of the harassed. Above the original situation. there is written, "So, o.k.?" Further pain was inflicted onJordan in Perhaps Liithen had let Jordan the attacks on him in the press in 1906. read it. And maybe Jordan said: CertainGerman papers carried articles "Come, let's suffer this. " (DSS, about Jordan's administration of the XV,p. 650-651) Some years later Societyat least some of whichseem to the Founder said in an allocution have been inspired by some members of to tiie Community (5th May, the Society. That was a very painful and 1899): trying year for Jordan. You can read about the attacks in somewhat greater The last chalice, should our detail in Father Pancratius Pfeiffer's Ufe dear Lord ever proffer this ofJordan. one to you, comes to you But there werejoys and satisfactions as when obstacles are laid in well. The letter Jordanwrote to the your path by those very Societyon 29 May, 1905 (DSS,X, No. persons who are appointed 756, pp. 508-510) announcingthat the by God to support and Societyhad been granted the Decrelum protect you, even by Laudis is so characteristic of him. WhUe ecclesiastical authority itself. he is obviously happywith the news, This is the fourth and one might sayjubilant, he urges the bitterest chalice. {Exhortations members to thank God for giving such a and Admonitions, 1946, 2nd great favor to the Society. The same can ed. p. 155) be said of the letter to the Society of 13 March, 1911 (DSS, X, No.1047, p.681) in The visitation was one of the crosses which he announced the definitive Papal Jordanhad to bear. There were others. Approbation of the Society. This letter is There was, for instance, the situation much shorter than the one in 1905, but which came to a decisive point in 1902 its tone and spirit are much the same: and which was the subject of a circular joy and happiness at the news, and a letter Jordan sent to the Society in that sense of great thankftilness to God for year (DSS, X, No. 627, pp. 420-424). the favor of the final approbation. Certain members applied for admission Jordan also had the support of some to the Society, were accepted, made very faithful and loyal co-workers. profession, were ordained and shortly Above all, he had the help and support after ordination asked for dispensation of Father Bonaventure Liithen. Father in order to serve in a diocese. The Bonavenhirewas with Jordanfrom the situation was doubly painful to Jordan: beginning of the Society, always -186- Elements of Salvatorian Charism Jordan's right-hand man, faithfully may approach this a little differentty following Jordan's instructions, a from the way in which other people trusted advisor, one to whomJordan may approach it. I am convinced that could entrust everything. Fr. not only is the Society called to do Bonaventure was always there, always something, it is called to be something faithfid, always trusted and and that both are important and integral trustworthy. That kind of follower is parts of being Salvatorian. I am rare, indeed, and in him Jordan had convinced, also, that besides die witness been given a rare gift from God. Pr. we bear to Christ and to the world by Bonaventure died in December, 1911, what we do, our lives-what we are and some eight months after the final how we live-are valuable as witness, approbation wasreceived from the Holy that is, we are signs of Christ; our lives See. His death was perhaps one of the are prophetic signs. most difficult personal sorrows Jordan When we speak of charism in reference had to bear. As the Scholastics sangat to the Society we speak, really, of two his funeral, "Eccequomodo moritur distinct charisms: a)the charism of iushis". founding the Society which only Jordan Father Thomas Weigang, a late had; andb) the charism of the Society. It vocation, was also a loyal and faithhil is with the second, the charism of the co-worker. When Jordan sent him as Society, that we are concerned here. Superior of the first foundationin In general, the charism of the Society is Poland,Jordan sent one of his very best. linked with the charism of religious life itself, coupled to the active apostolate. ++++++++++++++++++++ But whatis it that is specifically Salvatorian? What are the elements of the charism of the Society? /. The Society is called to announce Christ as Savior, to teach the Divine Truths This element of our charism is obvious from the very beginning, even before the official foundation of the Society. The SocietasCatholica (DSS,H, pp. 13-22) document from the year of Jordan'sordination, 1878, canbe understood only in this sense. It is PART II: remarkably clear in all the editions of the Constitutions which appeared in Elements Jordan's life tune (DSS, I, entire volume) of SDS charism although the earlier versions, in Jordan's own language are clearer on this point Whenwe speak of the charism of the than are the later ones in whichJordan Society, we speak of those gifts which had to use the official canonical enable it to carry out its mission and language. Indeed, the Society had to use which it uses to carry out its mission. this official language until 1969 when You will notice as we go along that I the experimental revision appeared. A -187 Elements of Salvatorian History and less juridical language was also used in of the Society. Somuch depends the final version approved in the upon this, perhaps even the Chapter of 1981 and which appeared salvation of thousands and with revisions in 1983. Just as there were millions. Sotoday I would like to pockets of religious ignorance in have you take to heart a point Jordan's time, there are pockets of this which must always be looked ignorance in our own time. Announcing upon as an essentialpart of our Christ is our particular gift. Society. I refer to universality, to //. We are catted to announce Christ to the omnibus et ubique (to all all people everywhere)... Tliis is a very important elemait of our So the Society is not destined for charism. Jordan frequently used the Italy or Germany but for all omnibus et ie all phrase ubiqi (to people countries. And each one in his everywhere). Some religious orders are own place has the task, the duty founded for certain places or are to of cooperating in this spirit for work with certain groups of people. The the spread of the Society. With us Society does not have those limitations no nation is excluded. And it is of place or group or class or race. It is for everyone everywhere. also the spirit of the Society that men of all nations be accepted as It is going to seem to you that I am belaboring this point. But it is a very members. This is a very important point for the Society. important point And if you Consider for a moment the situation of depart from it you do not live up the world in whichJordan was living to the spirit of the Society. whm he founded the Society and look at the situation we have today. While As the Society is not restricted in there hasbeen some change for the regard to place, so neither is it better, things are still much the same. restricted to certain classes of Nationalism was invoked in the people. We are to labor among struggle to unify both Germany and the educated and the Italy. It lived on after unification was uneducated, among civilized achieved.Jordan who had first hand and uncivilized peoples. No experience of what nationalism could do nation, no people, no class is was firmly opposed to it. His warnings excluded. This is ofSuch special about nationalism, his opposition to it, importance that you are to take his determination that the Society it well to heart... alwaysbe free from it are remarkable, especially from a man of his time. A This is to be particularly taken to carehil reading of the excerpts from his heartby those engaged in the conferences to the Community in the direction, the govemmait of the Motherhouse will give you a good idea Society. Remember well that if of what I have said: you depart from this spirit you will be disregarding the essential It is my ardent wish that you all nature of the Sodety. -.Whatever be wholly imbued with the spirit country may fall your lot, let Theseexcerpts are the Exhortations and Admonitions, published in English in 1939. 188- Elements of Salvatorian Charism each one bear well in mind that of course, is true and it is bad enough. it is my testament that the But there are other consequences to Society is destined for all this poverty. There is a saying among peoples, that it is called to accept historians that wealth confers power. as members men from all Indeedit does. Lackingany wealth, nations, if they comply with the having very little of this world's goods, necessary conditions. the poor have no power. They have no power over their own lives or their Above all else it is of course sihiation in life. They have no political important thatyou do not foster power and they have little or no access such a thing as repugnance for to anyone in power. They have no one one nation and a preference for to represent them. The poor have no another; on the contrary, you are access to justice. They can be cheated to consider that you all are and abused and no one is accountable brethren. -.And each one is to for that. The poor are completely esteem him [his brothers in the dependent upon God for whatever Society] as his brother. falls their way. Whatever they have (Exhortationsand Admonitions, pp. comes from Him, from no one else. 147-150). They can depend only upon God for These are remarkable statements life and sustenance. In the scriptures indeed from a man who lived when God makes it dear that He loves the nationalism was one of the guiding poor and will provide for them. He principles for a great number of people will be their vindicator, their power, and countries in the West. their help. They can trust in no one else to provide for them. God will provide ///. The Society is called to be among final justice for them. These are the the Anawim Yahweh poor and this is their condition. Another essential element of the WhenJesus says in the beatitudes Society is that it is called to be among "Blessed at the poor in spirit, theirs is the AnawimYahweh, the "Poorof God", the kingdom ofheaven" he calls all of althoughI do not particularly like that us. We are to have the spirit of the translation of the term. But since I can t poor. We are to depend upon God for find another, it will have to do. I think everything. Individually and here it would be good to discuss the corporately the Society must depend term a bit and then apply it to the upon God for all we have and for all Society. we do. It and its members must have The AnawimYahweh is a constantfy utter and unshakable trust in God from recurring biblical theme. Look through whom everything comes. The Society the prophets, thepsalms, the other and its members must live a very books of the Old Testament. And look at simple life-style using and having only the . There is no doubt of God s what they need, coupled with the love for the poor. But who are the poor? dependence and reliance on God for We are so accustomed to thinking of everything. For Salvatorians, tMs is only of the economic aspects of the what our vow of poverty means. In poor: that they have no material goods, fact, I can think of nothing more no money, no land, no property. That, -189- Elements of Salvatorian History and typical of Jordan than this. If we couple How often doesJesus say this? Jordan'sinsistence on poverty with his Yet, how muchfaith and trust dowe trust in God both of which were very continue toplace in our own precious to him, we will see thatJordan, position in our own works, in our indeed, called his Society to be among ownprojects? the Anawim and we will indeed share in Hew much ofour ownskill, howmuch the charism of the Society. This element of our ownhuman reasoning dowe of our charism is very important in our showoff, howlittle dovx think of contemporary world in which the Himfrom whim all our help general trend of thought is that wealth comes? can give everything and pursuit of St. Bernard says: "Castyour caresupon wealth is the greatest of human the Lord..." endeavors. The Society and its membeis The great saint alsosays; are to be living signs that this is not the "Nothing shows thepower ofGod more case. Our help comes from God. Let us clearly thanhew God empowers listen to our Founder speak to us in his thosewho build with his help." addressto the community in Rome on Whoever trusts in the Lord will not sink 27 April, 1894: orfall. J would like to leaveyou a special Whoeverhas theLord as his strength, inheritance. will never fall, (unless it pleases the TTiis inheritance is a great trust in God. Lord, andthat vrill neverplease It is very distressing thesedays to see Him). how little trust there is in the Lord; May you alwaysbe animatedby a great, how mankindmoves like a pile of strong trust in the Lord! wriggling worms andhas forgotten Ifyou have such trust, thenyou will thepower ofheaven. have no trouble. Peopledo not look up, whereour help, Ifyou trust only inyour own skill then power andability come from. thefuture will often disillusion Oh, ifpeople only knewwhat the Lord you. hasgiven them through trust! Again and again, I say toyou: "Put Only in eternity will they seewhat they your trust in the Lord. " couldhave accomplishedwith In allyour struggles, sorrows, vwrks, trust; hewpoor andneedy they deeds, and conduct: werebecause they didnot build "Ourhelp comesfrom above!" upon theLord, because they didnot Yourmotto in allyou do shouldbe: dependon Himfor everything. "In Ie Domine sperwi, non confundar It is distressing these days thatfaith has inaetemum." so decayedthat more andmore we "Inyou. Lord, have I hoped, let me must do thingsby goodexample neverbe put to shame. " living our trust in word andin How shameful to shrinkfrom deed. difficulties whenall human help Youknow what the Holy Spirit seems lost. commands in the Gospel. Thenyou must trust in Godeven more. You know what the Savior Himself But how canyou sayyou have trust in says: Godwhen you lose heart in allyour Yourfaith has savedyou." needs, sorrows and. works? 190- Elements of Salvatorian Charism wheneverything seems lost to you. Thenyou must establish trust in God. ++++++++++++++++++++ "Whenhe hopes in me, I will savehim. Holdfast to this trust in God! And in our work... As much asyou can, live accordingto Different Provinces of the Society have IhewillqfGod! different experiences, of course. But in Have great, great trust in God in all the apostolates in which the American you do. Province hasbeen engaged several Then eachof you will grow powerful. factors stand out and I would not be Then the Society itselfwUl grow surprised to find these same factors are powerful. the experience of other Provinces as In our poverty webuM onwhat people well. The Society in the USA has done laughat. its best work among common, ordinary Youwill buildeverything in the same people, among working people and way. farmers. Its parishes usually have been But the Lordis our help. parishes among these people, some of Nothing can shame us, even if all ofhell whom at times have been on the lower standsagainst us. end of the income level. But the work In all your slruggks, in all the attacls there was always well done by members against you, cry out: who were very concerned about the "Whois like God?" welfare of their people. The work was Believe this: trust in God crushes the alwaysbasic and fundamental work. devil. This applied to education as well. The J begyou: remember thisyour whole minor seminary at St. Nazianzwas not a lifel college or university by any means. It Thennothing will overcomeyour power was an American version of the or your strength. Gymnasium in Europe with the four Live this trust, so that the Society itself years of high school and the first two will become all-powerful. years of college. The education given Thenno power ofhell or ofthis world there was basic education. It was can overcome it. nothing fancy, or anything which would If we view the poor in this fashion as call attention to itself. It wasplain, basic thosewho have little in material goods, education. It was the foundation upon have little hope, no access to power or which a further, higher education could the levers of power, who have no be built. In fact, it was like the influence, whose access to justice is foundation of a building. No one limited, and who have only God as their usually pays much attention to the defender, vindicator, the sole source of foundation. But unless it is strong and what they have, then we have a place sturdy and well-built, it will not support from which to start when we make our the bmlding. The education we gave perferential option for the poor. This was like that. It was a good, thorough, concept of poverty not only helps us basic education, necessary but not understand our own Salvatorian particularly noticed. The same is true of poverty; it is an aid when we speak of the publications of the Province. These our option for the poor. publications appealed to the working people and farming people of the period 191 - Elements of Salvatorian History and 1921-1954. They filled a need in the patient, kind, willing to listen, to deal Church and filled it well. It is true, of with people on a human level. Other course, that as the nature of our priests and religious have these population changed, so did the nahire characteristics, of course, but for some of these people change, but our work is reason these seem to stand out in still among them. I am not certain that peoples' mind aboutus. It doesn't make this is a universal characteristic of us anybetter than anybody else. It is Salvatorianwork, but from my just one of the marks of our charism observations it probably is that in most whichmakes it possible for us to fulfill provinces, if not in all of them. It tells its the mission of the Society. something about ourselves and it is Just as the Society has its own gifts something which very well may be part (charisms), so do the members who fit of our charism. their charisms into those of the Society. I Closely allied with that there is do not mean here that one's traits or something else I ought to mention here. charism are so amorphous that they are If we look very closely at ourselves, if fitted into the charisms of the Society we listen to what people say and tell us, like gelatin into a mold; nor is it a case a sort of Salvatorian "personality" of forcing pegs into holes. It goes deeper emerges. In the last fifteen years I have than that and it works differently. I read literally thousands of pages of think it lies in the mystery of one's original sources of our history. Some of vocation. Certainpeople are attracted to than were chronicles, a few were certain things: certainworks, certain published sources, mainly those in the organizations, certain people. TIiat DSS,but the vast majority of those attraction itself is, I think, the voice of pages were letters the members wrote to the Lord which calls us to what we each other as one confrere to another become. We test that, of course, in our and to Jordanand Liithen. One can put formation programs to see if this is a something together from them and from genuine voice of the Lord and if we personal experience with the Society. haveheard it correctly. But our gifts are There is indeed a sort of Salvatorian placed at the disposal of the Society to "personality" whichemerges. One must be used accordingto its own charisms keep the term general enoughbecause if and mission. we get too specific about the term, I .would find it necessary to say that we ++++++++++++++++ are a collection of personalities if I ever saw one. There are two characteristics And one last word... which seem to be most talked about and mentioned: the "benignitas"and the It is with an amount of trepidation that "humanitas" about which we spoke in I approach this final topic because I am not certain that it belongs here. But our own training. We have a special there are some who possibly expected way of dealing with people and that a word or two would be said about situations. I have had people from Salvatorianspirituality so I will try to many different areas of my own country make a few remarks about it in the hope and from other lands tell me that we are that what I say will be sensible and to different-in a good sense of the word. the point. We are characterized as men who are

192 Elements of Salvatorian Charism To begin with there is really only one in the world. For us, the world is not Christian spirituality but because there something to take flight from and close are many different approaches to it, we out as we lock our doors behind us. It is, speak of different spirihialities in the rather, the place in which we live and Church. So this will be about the work. We sanctity it by our work, our Salvatorian approach to spirituality. prayer and our presence. We carry All genuinely Christian spirituality is Christ to the world by what we are,by rooted in and based in Christ. It has what we do and by our prayer. Our Him as its center and its source. It calls vocation is not that of the contemplative for and demands, in fact, the Mass and orders. They have their necessary and the Sacraments; the prayerful reading of essential place in the Church. But we are the Scriptures, the participation in not called to be them. We are called to public and private prayer. That is work and to prayer in our place in the common to everybody. But our Church-and, incidentally, we are called approaches are different. When Jordan also to contemplation but not in die founded the Society there was a same way those in the contemplative prevailing tradition, if I may use the orders are called. word, of the times. WhatI think this Our spirituality, as does that of other tradition reflected is a development Congregations and orders, reQeds which came out of the Deuotio M.odema. concern about the world around us and It is not the Devotio as it arose and it reflects the world around us. So do developed in the Low Countries and not be surprised if from time to time we spread to parts of Germany in the 14th reflect different concerns and and 15th cenhiriesbut a development approaches. Letme give you an from which it came down to the example. At the time of our foundation, Catholics of the 19th century. There devotion to our Lady of Sorrows was were a lot of influences whichguided popular. There is a statue of the this development. There was the Sorrowful Mother (Die Sdunerzhafte Reformation itself. There were St. Mutter) in the Motherhouse chapel , founder of the which, if my memory is right, dates Jesuits; there were St. Teresa of Avila from the days of the Founder. This and the other Spanishmystics. There devotion, this approach to a popular were developments and influences of spiritual life, reHected a need m the monastic spirituality. There were what I Church. People suffered from many consider the usually harmful influences things: the effects of industrialization, of . There was at the end of from repressive regimes, from wars, the 19th century St. Therese and her from grinding poverty, from ill-healtfa. "Little Way". And, of course, there were Devotion to our Ladyof Sorrows many others. reHected a need among the faithful to Several things seem to mark identify with the mother whoseSon Salvatorian spirituality. It is open to the suffered and died for us, a Son she world around it. Whilewe need quiet loved with all her heart who suffered and solitude for prayer, we are open to unjustly. Today I detect a different focus the world and we live our spiritual lives beginning to take place. We have begun

DemlioModerm: Basic Writings, translated and introduction by John van Bngen. New York, Paulist Press, 1988. -193 Elements of Salvatorian History and to focuson the risen Christ, the Victor never seemed to have occurred to the over sin and death in whom and Europeangovernments whichoccupied through whom we win our own victory these lands. As a result, the Church over these ancient enemies of our race. became for many people in these We focus on Christ, the Lord of glory, countries a Europeaninstitution wMch and the fullness of life when His was imposed on them. The Church has Kingdom will be completely fulfilled. been able to retrieve itself from this Evennow many of us see our work as sihiation and the efforts to make the extending Christ's reign and his victory Church indigenous are valiant and in our own world and in our own lives. frequently successful. Tliere we see two different approaches BIBLIOGRAPHY to the spirihial life. Each is a proper approach. Eachreflects perceived needs RogerAubert: The Churchin a of the times. Each is part of and SecularisedSociety, (vol. 5 of The Chris- contributes to the immense riches of tian cenhuies) New York, Paulist Press, 1978 Christian spirituality. But whichever approachwe may take-and I have Dom Cuthbert Butler, OSB: The Vatican spoken only of two of them-our Council, 1869-1870,London, Collins, spirituality is directed outward to the the Fontana Library, 1962 world in which we live and for which E.E.Y. Hales: Pi'oNono. New York, we work. It aims at the sanctification of Doubleday Image Books, 1962 ourselves and of our world. Derek Holmes: TheTriumph ofthe Holy See. London, Burns and Gates, 1978 APPENDIX Philip Hughes:The Churchin Crisis. The race for colonies in the last New York, Doubleday Image 1964 decades of the 19th century was fueled PhUip Hughes: A Popular History ofthe by nationalism. The idea seemed to be CatholicChurch. New York, Macmillan, that any nation which wantedbe 1962 deemed great and worthwhile must Peter N. Steams: Priest and have colonies to show its greatness. Reuolutionary: Lamennaisand the Dilemma Worse still, it poisoned the atmosphere ofFrench Catholicism. New York, Harper of some of the foreign missionary and Row, 1967 activity of the Church when some A.J.P. Taylor: Bismarck. countries encouraged missionaries who Deootio Modema: BasicWritings. were their nationals to go to the Translated and introduced by John van colonies. That was not exactly zeal to Engen. NewYork, PaulistPress, 1988. spread the Gospel. The missionaries PrcmisorischeSatzungen as transcribed were to do their thing, of course. But it in Forum, SDS5 (1970) was also expected of them that they would civilize the people among whom they were working. "Civilize" really meant that the missionaries were to make the people with whom they worked reflections of the culhire of their European masters, frequendy using religion as the vehicle to do so. The idea of Christianizmg the indigenous culhire 194-