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hildegard burjan a conflicted life biography

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Impressum: Owner, distributor and publisher: Schwesterngemeinschaft Caritas Socialis, 1090 , Pramergasse 9, , Tel.: +43 1 310 38 430 E-Mail: [email protected] Web: www.hildegardburjan.at • www.caritas-socialis.or.at Responsible for content: Sr. Maria Judith Tappeiner CS Editorial office: Prof. Ingeborg Schödl, Sr. Karin Weiler CS English Translation (2007): Mag. Mireille Haslinger, Mag. Birgit Simoner, Marcella Petutschnig, Michael Kuhn, Richard Dunsmore Photos: Archiv der Caritas Socialis Litho: Blaupapier Bildretusche Produktion Ges.m.b.H. Graphic & Layout: KOMO Vienna, Bureau for visual affairs, www.komo.at Printing: digitaldruck.at english Vienna, 25. 10. 2012 contents 4 Chapters 5

Preface Hildegard Burjan – A Conflicted Life Chapter 1 page 06 Entirely for and for the people – a life between many conflicting polarities

Chapter 2 page 16 Social Pioneering Work «Mother of Outworkers in Vienna»

Chapter 3 This booklet is dedicated to Hildegard Burjan, her social work page 22 The «Conscience of Parliament» – and her benevolence. In her role as the first Christian Social delegate of First Christian Social Delegate the First Republic of Austria and as the founder of a religious sisterhood, she broke new ground in social politics, which has paved the way to the Chapter 4 social policies of today. Caritas Socialis (CS) is committed to her cause, page 28 CARITAS SOCIALIS – namely to demonstrate God’s love through service of to others. Through Declaration of God’s Love this commitment her work continues. In Hildegard Burjan`s life one first through Social Service notices a multitude of contrasts and her need to connect these polarities. She stood between many conflicts: politics versus Church; marriage/fa- Chapter 5 mily versus the founding of a community, and her duty to her position in page 36 CARITAS SOCIALIS – society versus her commitment to her humble belief and the purposeful, Their Commitment Past and Present courageous dedication to her work as a woman of the Church. She never evaded those conflicts but endured them and learned to live with them. It Chapter 6 is this which creates people`s interest in her today as well as making her a page 48 The Sisterhood of CARITAS SOCIALIS – role model. This is expressed in her . How they Live Today Entirely for God and for the people – a life between many conflicting polarities 6 chapter 1 7

Of the men and women who later went on to achieve significant goals, not all of them were immediately aware of their calling. Often they nee- ded to meet new people or to be exposed to new philosophical and spiritual influences or even to suffer misfortunes before they recognised which way to go in life. Hildegard Burjan, the founder of Caritas Socialis, planned on an academic career before she eventually realised God’s plan for her, which was her life’s calling. On 30 January 1883 a second daughter was born to Abraham and Berta Freund in Görlitz an der Neisse, which was a part of Prussian Silesia. The girl Hildegard grew up in a «Lord, if you exist – show yourself to me. » middle-class family of Jewish descent but she was hildegard burjan not bound to any denomination. In 1895 the family moved from Görlitz to and, in 1899, to Swit- zerland for professional reasons. Entirely for God and for the people – between many conflicting polarities 8 chapter 1 9

Hildegard developed an idealistic personality. Like While she was at university she met the Hungari- many young people, towards the end of the 19th an-Jew, Alexander Burjan, a student of technolo- century she was looking for goals, for ideals, for so- gy. They married on 2 May 1907 and mething great. In 1903 she completed her school- moved to Berlin when Hildegard was « A true character is of leaving exams in Basel and began studying German about to finish her studies. greater value to the world Philology at the University of . In addition, than the most erudite she attended lectures on Philosophy as she was on On 9 October 1908 Hildegard was academic. …In the end pro- a personal quest for truth and the meaning of life. It taken to the St Hedwig`s Catholic gress is based on more and was through the philosopher Robert Saitschik and Hospital in Berlin with renal colic. more people who grow into the peace researcher Friedrich Foerster that she was Throughout the course of the year her personalities and have first confronted with Christian ideas. conditioned worsened and she had to an impact on the masses.» have several operations. Before (Hildegard Burjan, Diary) Hildegard gradually realised that unless God is at of 1909 she was close to death. The the centre of all you do, you can never be a complete doctors had given up hope for her recovery and human being. At which point she found herself at gave her morphine to help soothe her pain. On the a turning point in her life and felt that she had to morning of Easter Sunday the unbelievable happe- make a decision as to which way to go, but as she ned, her condition started to improve and finally still had inner obstacles to overcome she could not after 7 months she was discharged from hospital. yet completely declare her faith. However, she was to suffer the serious effects of this illness for the rest of her life. Entirely for God and for the people – between many conflicting polarities 10 chapter 1 11

This experience totally changed her life. Where she to her weakened health the pregnancy could have once had doubts, Hildegard now had the strength been life threatening. The doctors advised her to to profess her faith in God. Hildegard was over- have an abortion but she firmly re- whelmed by how God had guided her. She was also fused. On 27 August 1910, her daugh- «A human being left to fend touched by the commitment and the sensitivity of ter Lisa was born. The birth however for himself is not able to accom- the sisters of the Borromaer who had cared for her. was a difficult one which almost cost plish the same thing as these She intuitively understood what her intellect had her her life; she consequently had to nurses. Foerster and Saitschik not been able to grasp. On 11 August 1909 she was spend another long period in hospital. were not able to convince me, baptised. In the years to come Hildegard con- but I have experienced the sistently developed a «social concept» influence of grace, so nothing Hildegard began to ask herself – what did God want and the idea of establishing a sister- can keep me away.» from her? The only thing she knew for sure was hood. Her varied and time-consuming (Hildegard Burjan) that wanted to dedicate her new lease on life to God charity work and, later on political and humanity. That year she and her husband mo- work, put her into conflict with her family life as ved to Vienna where he was offered a managerial she tried to fulfill her role in both areas of her life position. Hildegard soon joined Catholic groups in completely. Only due to her organisational abilities Vienna, in particular those who focussed on Pope did she manage to cope. Leo XIII`s first social encyclical, Rerum novarum (1891). For the time being Hildegard had to restrain The Burjans entertained extensively. Alexander at- her social commitment as she was pregnant. Due tained the position of director-general of the Aust- Entirely for God and for the people – between many conflicting polarities 12 chapter 1 13

rian Telefonfabriks-Aktiengesellschaft and was co- work. She faithfully tried to do justice to this calling founder of the RAVAG (Austrian Broadcasting). by listening to the needs of the people and to God’s Will. «This newly given life Hildegard became known for her must belong totally to God varied public activities. The Bur- Close to death, she initiated the con- « …because I feel somehow and all mankind.» jans´ house guests included the struction of a church in Vienna in responsible for many sad (Hildegard Burjan) political and the economic elite. memory of her late friend, Prelate Dr. things that happen in the For Hildegard this meant that the . world… » two sides of her life were diametrically opposed – (Hildegard Burjan) on the one hand she was the wife of a general ma- Hildegard Burjan had the novel idea nager and on the other a supporter of the oppressed of building a social centre next to the and underprivileged. The immense demands took church which is now in the district of Vienna’s their toll on her health. In addition to her other «Neu-Fünfhaus». She did not live long enough to health problems she developed diabetes and high see the laying of the cornerstone of the social cen- blood pressure. In her short life, Hildegard mana- tre. Hildegard Burjan died on 11 June 1933 at the ged to initiate projects and put forward ideas which age of 50. not only revolutionised the field of welfare but were ahead of their time. And all this due to her deep In Vienna’s Central Cemetery (Wiener Zentral- faith in God. She deeply believed that it was her friedhof) on her gravestone is the Latin inscription calling in life to proclaim God’s love through her which she herself chose: IN TE, DOMINE, SPERA- Entirely for God and for the people – between many conflicting polarities 14 chapter 1 15

VI, NON CONFUNDAR IN AETERNUM. «In you, Lord, have I placed my hope. Eternity won’t shatter me».

On 6 June 1963, the process began for Hildegard Burjan‘s beatification. After the official confirma- tion of her miracles her remains were exhumed and have been laid to rest in the Hildegard Burjan Chapel in the main building of the Sisterhood of Caritas Socialis in Vienna.

On 29 January 2012 Hildegard Burjan was beati- fied in Vienna’s St. Stephens Cathedral. Social Pioneering Work – «Mother of Outworkers in Vienna» 16 chapter 2 17

At the turn of the nineteenth century Vi- enna was a thriving city and the intellectual centre of the Austro-Hungarian Empire. However, there «It is not enough to help people with money were also those who did not get their share of the or small gestures. It is necessary to make glory. Workers and small business owners were not them stand on their own feet and to protected by a social system, and illness and unem- give them the belief: I am a person who can ployment meant misery. Female outworkers who achieve something.» worked in the textile industry were hit particularly hard. They had to work 15 hours a day to earn 12 hildegard burjan crowns a week which was barely enough to live on. Social Pioneering Work – «Mother of Outworkers in Vienna» 18 chapter 2 19

Hildegard Burjan realised that this situation could organised larger scale commissions cutting out the lead to political unrest. In 1910, when she first arri- middleman and thus improving wages. Further- ved in Vienna, she started to deal with social issues more, members who had just given birth had ma- and developed a concept which ternity leave and those afflicted by illnesses or be- «Let us buy only from diligent was based on a new theory. Today reavement were provided with financial assistance merchants and not beat down the it can be referred to as «self help». and, in addition to legal protection, there were also price, let us demand an account further vocational training courses. from the producers about the Given the prevailing societal origins of their products from time views, the way in which she On 16 April 1914, Hildegard Burjan gave a talk at to time! More than once it is the tackled her task was quite un- the second «Catholic Women’s Day in Austria». In wealthy woman who squeezes usual. Along with other female her talk, she pointed out the necessity for all out- the merchants to supply goods volunteer workers she went door workers to unite and to eventually have their rights on unreasonable terms, and this to door visiting women, informed legally acknowledged by the State. In this context, happens at the expense of the poor them of their rights and develo- she also drew attention to child labour. At this time homeworkers.» ped a list of their demands for it was not unusual for 6 year olds to work 14-hour (Hildegard Burjan) improving the situation. days and whole branches of industry exploited this «cheap» workforce as the existing laws protecting On 13 December 1912, the Women’s Society of children were not enforced. Christian Outworkers was established in Vienna. For the members of this society Hildegard Burjan At the end of her talk, an outraged public declared Social Pioneering Work – «Mother of Outworkers in Vienna» 20 chapter 2 21

Hildegard Burjan, «Mother of the Outworkers of merous activities. At beginning of the fall of the Vienna». Austro-Hungarian Empire, Hildegard Burjan was already thinking about the position of women in The outbreak of World War I in 1914 forced Hil- the new State. In a talk given to Christian workers degard Burjan to change the priorities of her so- in 1917, she pointed out that the war had changed cial-political concepts. However, she continued to the situation of women as, while the men had been care for women in particular. She set up rooms for at war, they had had to take care of themselves. She seamstresses and created centralised offices where argued that women had taken on the jobs from outworkers could get work. She which they had formerly been excluded and that «Even during the war we believe also organised the bulk buying they now wanted to hold on to. According to Hil- that we have to raise the matter of of food supplies. In addition, she degard Burjan, they were not to fall prey to policies just payment for female workers. set up relief aid for the underpri- of the labour market which were fashioned to the During the war a new light has vileged living in the mountain needs of men. Her main goal was to establish equal been thrown on the old demand ‹ area of the Erzgebirge. pay for equal work. equal pay for equal work ›.» (Hildegard Burjan, Presentation, Hildegard Burjan was not only Due to her social commitment and her courageous German-Christian Womens Rally 1917 ) a talented organiser but she also fight for women’s rights, the male leaders of the managed to motivate volunteers Christian Socialist Party had started to notice her. mostly from the higher social classes. She was an adept fundraiser, which helped her finance her nu- The «Conscience of Parliament» – First Christian Social Delegate 22 chapter 3 23

«Religious organisations are not sufficient nowadays... We have to do everything within our power if we don’t to want to sit back and watch the world being ruled and destroyed over our heads ... Interest in politics is a part of practising Christianity». hildegard burjan The «Conscience of Parliament» – First Christian Social Delegate 24 chapter 3 25

«The distress of women that stands above all differences between political parties or convictions will bring women together to work for their common interest. We The Archbishop of Vienna, Cardinal Fried- On 3 December 1918, Hildegard Bur- women will not squander our rich Gustav Piffl, called Hildegard Burjan «The jan got a seat on the district council strength in bitter and fruitless Conscience of Parliament» and the head of the and became the vice-chair to the chair- fights between parties, but Christian Socialist Party, the priest Dr. Ignaz Seipel, man of the Christian Socialist Party, will dedicate ourselves to the said about her that he had never met a man with Leopold Kunschak, who was known as practical work that fosters the more political talent, more tact and sensitivity than the leader of the working class. Due to community.» this woman. her political competence she was no- (Hildegard Burjan) minated to run in the first elections On 24 November 1918, Hildegard Burjan chaired of the new republic for the Constituent National the first political assembly of Christian women. She Assembly. It was the hope that she would perso- had a gut feeling that the political commitment of nally appeal to women. However, because of her women was now desperately needed. failing health and her family obligations she was not sure whether she should accept the offer. What Cardinal Friedrich Gustav According to the new electoral laws of convinced her to finally accept was her passionate Piffl called Hildegard 21 October 1918, women now had the social commitment to the fight for women’s rights Burjan «the conscience right to vote and were eligible to run for and for the right of those on the fringes of society. of the Parliament » political office. They could now attend As a Christian she felt obliged to take on her politi- to their rights in the workforce and edu- cal role as she saw this as the chance to improve the cation sector themselves. standard of living of the underprivileged. God had The «Conscience of Parliament» – First Christian Social Delegate 26 chapter 3 27

«The more someone is con- vinced of and steeped in his conviction, the more he will calmly tolerate different opi- given her the skills to work with, so she saw it as that passed a law providing a legal nions, the more he will seek her task to use them. basis for the working conditions and what reconciles and unites; wages of domestic help. the more he will ignore what On 12 March 1919, Hildegard spoke in parliament divides in working together.» for the first time. She was the only woman amongst Due to permanent tensions within (Hildegard Burjan) the delegates of the Christian Socialist Party. The the red/black coalition, a re-election Social Democrats had seven female delegates. was called for in 1920. Hildegard Burjan informed her party’s executive committee that she would not During her two years in parliament, Hildegard Bur- run but retire from politics. jan proposed many initiatives: she filed a petition for the extension of the legal rights of expectant and She gave the following reasons for her decision to nursing mothers and called for nurses to be emplo- retire: her failing health, family obligations, the fact yed by the state health insurance companies to aid that her obligations to her political party forced her women who had recently given birth at home. She to make decisions that contradicted her Christian supported further professional training for women, beliefs. What she did not mention was that she was a budget increase for the education of young girls subject to anti-Semitism from within her own party and demanded the equality of men and women in and repeated allusions were made as to her perso- the public service. It was thanks to one of her gre- nality and her origins. During this period anti-Se- atest achievements that an ideological gap between mitic slogans increasingly determined the political political parties was bridged leading to a consensus debate. Caritas Socialis Declaration of God’s Love through Social Service 28 chapter 4 29

« We are aiming for something new which does not yet exist, for something that is applicable to the afflictions of our times; not to surrender to a life of seclusion but to be vigilant and ready to act in times of need ».

hildegard burjan Caritas Socialis Declaration of God’s Love through Social Service 30 chapter 4 31

Hildegard Burjan wanted a new sisterhood whose members devoted themselves to serve humani- ty. Their role was to take their place in a world of adversity and not only focus on material matters but primarily matters of the mind and spirit. Their main goal was to demonstrate God’s love through social service and to do so the members of the sis- terhood had to adapt its normally secluded life to that of a communal one. «Caritas Christi urget nos» – Christ’s love urges us. Hildegard Burjan chose these words from In the year 1919 the sisterhood of Caritas Socialis the epistle of St. Paul as her motto. Nothing could was established. On admission, the sisters vowed a summarise the goal of her religious community life of poverty, chastity and obedience. Their vows more aptly. Full of Christ’s love and in his image were declared in the presence of Hildegard Burjan, women should devote their lives to those who have (who as a wife and mother was their first Mother forsaken his love out of grief. Hildegard Burjan dis- Superior), in the form of a special prayer which cussed her intent with people close to her – among she herself had written. Soon many women joined others with Prelate Ignaz Seipel. In the years to this new sisterhood and their work was particularly come he would become the spiritual leader and ad- needed in fields of youth care and other high risk visor of the new sisterhood – Caritas Socialis. groups. They took over the care of previously con- Caritas Socialis Declaration of God’s Love through Social Service 32 chapter 4 33

victed prostitutes and underprivileged children. Once again Hildegard Burjan tried to take those on the fringes of society and help them to integrate. In 1924 Caritas Socialis opened a shelter for unmar- ried mothers and their children, which was quite revolutionary in the face of the current societal views, as the common belief «True collaboration between was that this only «encouraged immo- public welfare institutions, - ral behaviour». which of course transcend the position of any political party, Soon the sisterhood made a name for - and private welfare institu- themselves. The local welfare services tions will be most beneficial turned to Hildegard Burjan and the for our poor people. » sisterhood for aid in difficult cases. In (Hildegard Burjan) that time, Hildegard Burjan revived the concept of shelters for the homeless at train stations and additionally she set up a service that provided accommodation for homeless women, which due to the poverty and unemployment of post-war Austria was desperately needed. Her per- Caritas Socialis Declaration of God’s Love through Social Service 34 chapter 4 35

suasiveness led the State authorities to repeatedly Paul VI turned it into a community of papal rights. declare themselves ready to financially support her Hildegard Burjan prudently took care that her life’s projects. work would be continued and the sisters of Caritas Socialis have worked hard to do so. In 1926 Caritas Socialis went abroad for the first time. Even beyond the border, the organisation gai- Far ahead of the ideas of her time Hildegard Bur- ned a reputation for their courage and unconventio- jan allowed an «external» form of CS membership. nal work. They were needed in Berlin, Munich and After the Vatican Council II this idea has been pi- especially in former Czechoslovakia. There Hilde- cked up by the «secular institution» of CS as one of gard Burjan could put into motion what was being many forms of realising Caritas Socialis today. opposed in Austria, namely CS’s work in home care.

When Hildegard Burjan died in 1933, Caritas Soci- alis was already well known as a sisterhood beyond the borders of the diocese and State. «I have placed Caritas Socialis in the hands of God and God will show them the way»were her final words. In 1936, three years after her death, Caritas Socialis became a community of diocesan rights and in 1960 Pope Caritas Socialis Their Commitment Past and Present 36 chapter 5 37

«Doing social work means preventing gaps that may open up in society and to bridge these gaps with Christian love and a compassionate heart.» hildegard burjan 38 39 Sister Verena Buben Center for Social Family (left) working with Work, non-Arian Catholics. Centro de Apoio à Família in Guarapuava,Brazil

Between the World Wars I and II, the so- had to be abandoned for political reasons. From cio-political climate in Austria worsened and even- 1948 onwards, Caritas Socialis again expanded tually came to a head in 1938 with the take-over of beyond the Austrian borders to South , Ba- Austria by the Third Reich; and Austria, as it was varia, Rome, Brazil and Bethlehem. They worked once known, ceased to exist. Caritas Socialis could for 17 years in Children’s Villages in Bethlehem; no longer work on such a broad scale and could only In Bolzano/South Tyrol the sisters run a home for work from within the Church. During the war Ca- young girls. In Munich they were in ritas Socialis sisters worked in mobi- charge of the Catholic Mission at the «CS needs people who have «Social work means pre- le army hospitals and became a con- main railway station for over 60 ye- seen the great and compli- vention and is an attempt tact for refugees, those in hiding and ars. In Paraná/Brazil, Caritas Socia- cated adversity of modernity, to bridge the gaps within those who worked in the Resistance lis works – mainly with native sisters which only can be grasped by society with Christian love movement. For example, Sr. Verena – amongst the poorest section of the people who are at the centre and a compassionate heart.» Buben risked her life working for the population. On their initiative and of life, who are emotionally (Hildegard Burjan) relief station in Vienna for non-Aryan with their help families who lived in and extrinsically free… » Catholics («Erzbischöfliche Hilfsstel- slums built their own family-houses (Hildegard Burjan) le für nichtarische Katholiken in Wien»), which and received a vocational training. was set up by Cardinal Theodor Innitzer in 1940. In the diocese of Guarapuava the Caritas Socialis After the war care for refugees and home-comers sisters dedicated themselves to the pastoral care became the main focus of Caritas Socialis. Howe- for children, a programme against malnutrition ver, posts in Germany and former Czechoslovakia and for the well-being and education of the whole Caritas Socialis Their Commitment Past and Present 40 chapter 5 41 Lunch for women in need in Munich

family. By doing so they set socio-political incen- the years as they have worked not only within the tives and introduced favourable changes. They set framework of their own institution but have col- up «Centro de Apoio à Família», a centre for social laborated with other ecclesiastical work amongst families, and put their emphasis on and social institutions. The sisters «You do not help people initiatives against violence in families. They offer of Caritas Socialis have been trained with a penny and a waltz, social counselling, alphabetization, continuing in social and pastoral professions you have to rebound education and leisure-time activities for children and work for the causes of the sick and to convince him: I am and youngsters. In Curitiba their activities com- and those in need of care, as well as somebody and I can achieve prise pastoral care and work in small Christian with expectant and single mothers, something!» communities; they initiated social projects such as amongst others. Furthermore, they (Hildegard Burjan) waste separation and recycling. are active in adult education, spiritual guidance, retreats and in local parishes. The sisters In Austria the sisters of Caritas Socialis have been of Caritas Socialis have made substantial contribu- running a centre for spiritual retreats and holidays tions to the publicising and development of hospi- in Maissau in northern Lower Austria and together ce work in Austria. with the vicarial chaplains for young people of the Archdiocese of Vienna they work for the spiritual In Hildegard Burjan’s hometown of Görlitz, on the youth centre Oberleis in the Weinviertel. Austrian Polish border, the sisters of Caritas Soci- alis care for the elderly and attend to the spiritual The work of Caritas Socialis has changed over needs of the sick. 42 kapitel 5 43 CS-Consultation service CS home for mothers and their children

In Munich, sisters are involved with homeless peo- they can no longer find meaning in «Despite the importance of ple; in they work temporally as well as their lives. In addition, they receive the detailed nitty-gritty work in Bulgaria and in the Ukraine for charities. Their clothes and other means of support. we still need to have an eye charitable work depends on the skills the sisters for the whole and to find can bring to these areas. The shelter for mothers and children new means and methods for offers temporary accommodation helping. We need to get down The annual Christmas fair of Caritas Socialis, to single mothers with up to three to the roots of evil.» which takes place before the first weekend in Ad- children. With the support of social (Hildegard Burjan) vent is well known. With funds raised through the workers and social education, these sales of homemade gifts and sweets, Caritas Socia- people in need are helped to develop new perspec- lis helps single mothers and others in need. Many tives. In order to cope with the afflictions of our volunteers and a well-known Women’s Club have time and to be able to make their contribution to been funding this fair for decades. Church and society, Caritas Socialis continue to re-evaluate their goals. At the CS consultation services in Vienna (which offers support and advice to women and families) In 1987 the sisterhood conducted a study on future trained consultants offer free social, private, legal target groups for their work. They discovered that and economic advice as well as long-term support. a new direction was needed in the areas of care for In hard times dialogue helps people to overcome the elderly, single mothers and unemployed youth. loss, separation and grief or to find answers when Consequently, they further developed and extended Caritas Socialis Their Commitment Past and Present 44 chapter 5 45 Care and assistance in the CS centres

«At the beginning and their work in mother and child care, disease. Men and women with terminal cancer are the end of life man needs consultation for women and families accompanied during their last weeks and days in special care» and youth care. Additionally, new the Caritas Socialis hospice Rennweg, which of- ideas for CS social centres for the el- fers counselling, a team of volunteers, a palliati- derly were developed. Since 1993, companies have ve care unit, a mobile team for palliative care and been set up to lead these projects and on 1 January «The red Anchor». 2003 they amalgamated to form the private found- ation of Caritas Socialis. Caritas Socialis works in accordance with the con- cept of «maieutic» care or «experience-based care». It is the foundation’s goal to safeguard the future of This model has been developed by the Dutch doc- the institutions of Caritas Socialis and to preserve tor Cora van der Kooij for geriatric care and the care the spirit of Hildegard Burjan’s cause. CS support for of people who suffer from dementia. Led by and guide people at the beginning of their lives and their experiences and the means of maieutic care, at the end. The Caritas Socialis centres for social attendants learn to empathise with care bring together the specialised services of re- the environment of their residents, «Everyone must be aware of sidential long- and short-term care, day-time cen- to become aware of their needs and the fact of how much people tres, the Caritas Socialis-hospice Rennweg as well to integrate them into personalised depend on each other and as Caritas Socialis home-assistance services. Cari- care. Relational care and biographic how every action needs to be tas Socialis is known for its specialised treatment work are an indispensable part of the done responsibly.» for people with multiple sclerosis and Alzheimer‘s maieutic concept of care. Important (Hildegard Burjan) Caritas Socialis Their Commitment Past and Present 46 chapter 5 47 Celebrating life until the end in the CS hospice Rennweg

«God gave us reason to iden- tify the distress of the times, the causes of this distress, the means for remedy. Not by accident He puts us together with the outer circumstances, attention is paid to the experiences comprehensive care for people in the last period not by chance He talks to our of the collaborators. The interdepen- of their lives as well as for their relatives. Trans- hearts, not incidentally He dency between the worlds of residents forming the quality of life of people advanced in leads us to this work.» and of attendants helps form an af- years or who are chronically ill, Caritas Socialis (Hildegard Burjan) firmative relationship between them. founded numerous exemplary institutions. The Together residents, their relatives and most advanced form of care is specialised sharing attendants create a familial environment that enab- communities for people suffering from dementia. les living and working in an atmosphere of security Caritas Socialis also run kindergartens and nurse- and contentment. ry schools, institutions for assistance and counsel- ling and a home for mothers with their children. A true culture of hospice («hospitality») and mai- eutics are the fundamentals of the work for and In these social centres and care centres of Caritas with chronically ill people. With the responsibility Socialis, work full–time and voluntary teams as for those entrusted to them, all collaborators face well as Caritas Socialis sisters. Their co-operation up to challenging ethical questions. is based on the mission statement that has been collectively developed. Caritas Socialis-sisters and Professional care, the best possible medical care attendants together share their responsibilities and to handle pain, psycho-social care and spiritu- try to follow the founding mission statement of al guidance for the residents and their families Hildegard Burjan «to strike at the root of the mise- are the pillars of the concept of palliative care – a ry of this our time». The Sisterhood of Caritas Socialis – How they Live Today 48 chapter 6 49

«Lord, let me be deeply rooted in you so that I may venture out.» (Sr. Elia Niklas CS)

The women who have joined Caritas So- cialis want God’s love to be seen and felt by those they help.The question is, what motivates people «The awareness that they are a nowadays to set a goal like that and to join a con- part of a community, strengthens gregation whose ideals and way of life are not part the individual.» of modern trends? hildegard burjan 50 51 Common symbols of the Companions on Sisters of CS: the way of their Ring and necklace faith and life

Devoting oneself to people in need and in crisis and an individual are not curtailed or restricted. Cari- trying to make fundamental improvements is an tas Socialis is an attempt at communal living and enormous challenge. Allowing oneself to be chal- being companions in life and faith, lenged requires being grounded enough to take on learning from one another, growing «Personally called by God the responsibility and being on a continuous per- together and seeing differences as an we find our place in Caritas sonal quest for the meaning of life. opportunity. Socialis. Caritas Socialis will «The construction of a new This is not always easy. The strength be realized in each one’s own community is rightly empha- one needs to achieve this is gained by Spiritual commitments also change heart. In that case we are on sized as the main challenge prayer and communal living. Daily throughout the course of time. The the way to live Caritas truly of our times.» private prayer, the Eucharist and com- character and the decisiveness of an and not only by name.» (Hildegard Burjan) munal prayer strengthen trust and individual is especially important to- (Caritas Socialis - Our Charisma,15) lead us to an active relationship with day. And if a person enters a commu- Christ, who is the centre of our community. The nity it is a challenge for both. Within the sisterhood sisters express their sense of belonging to the com- of Caritas Socialis individuality is respected and munity by wearing the same symbolic necklace and the sisters not expected to fit into a mould. During ring. Living in a community is a gift and a challen- a trial period the applicant and the community re- ge at the same time. Today many people experience view the applicant’s calling. The ideals of the com- the vulnerability of human relationships as well as munity are reflected in the applicant and in turn separations, so one may wonder if it is at all possi- the applicant contributes to the community. «If a ble to live in a community in which the rights of person joins Caritas Socialis, then it means that The Sisterhood of Caritas Socialis – How they Live Today 52 chapter 6 53 Dedication for lifetime in the community of the Sisters of Caritas Socialis

«In undivided commitment God wanted to change them both. » live without relationships. Their conscious com- I only will seek Your honour, On ordination the sisters commit mitment to Christ and to the sisterhood shapes I will not recoil from any dif- themselves to God and the communi- and supports their lives. According to the task set ficulty or trouble, I will not be ty and take their vows of poverty, celi- by Hildegard Burjan, the members of Caritas Soci- shaken by any disappointment bacy and obedience. alis are there for those in need. Through this rela- and will not be separated from tionship the sisters help them feel their own sense You by any success.» In a society full of opportunities, it is of worthiness. In doing so, the sisters experience (The devotional prayer of the Sisters of a great challenge to take a vow of po- their female qualities by giving life through love. CS written by Hildegard Burjan verty. Poverty can mean living a sim- This shows others that God’s kingdom is already ple life, awareness of and feeling for amongst us. the poor but taking a vow of poverty means a life The vow of obedience means listening and being of solidarity and responsibility and accepting one’s attentive, asking ourselves what does God want own limits and that of others as well as committing and how does he show his presence to individuals oneself to the just distribution of goods. today through his word, through the sisterhood, in everyday life and through the signs of our time. Celibacy is a considerable challenge. Many people may wonder if a life of abstinence from partner- Obedience does not mean asserting one’s own will ship and family life can be fulfilling and whether but looking for God’s will and living according to fidelity is at all possible in our fast moving times. it. It means being prepared as an individual to keep However, celibacy does not mean that one has to the whole picture in mind and to focus on what The Sisterhood of Caritas Socialis – How they Live Today 54 chapter 6 55

«CS needs people who are God wants to achieve in this world via rooted in life, emotionally and Caritas Socialis. extrinsically free, for whom Caritas Socialis becomes If Caritas Socialis is able to listen to truly their aim in life.» God’s subtle signs in our world, they (Hildegard Burjan) can continue being what Hildegard Burjan intended: «Caritas Socialis is something evolving and never complete, … a com- munity which readily and actively responds to the afflictions of our time.»

hildegard burjan

56 Intercession prayer 57

Rooted in Your love she was able to pave Lord, You have filled the heart of blessed new pathways of charity and to plead for Hildegard Burjan with the desire to search human dignity and social justice. for You with sincerity. We ask You for people with open eyes and an open mind Give people today the courage to search for You and to build about evolution in our society. their lives upon You. Beholden to You and faithful to her con- You helped her to find her place in science she was able to seek what unifies Your Church. against all political divisiveness. Through her example encourage us to live by the baptism that We ask You for responsible men and women in politics and sends us into the world. economics - socially aware like Hildegard Burjan.

Urged on by Your love she inspired others As wife, mother and working woman, soci- towards social commitment and deve- ally devoted, Hildegard Burjan confronted loped new forms of togetherness in the the tensions of her life and found her com- Church. fort and rest with You and in You. Make us alert and attentive for the shockwave of Your Spirit We ask You for stability and alignment with You. Enable us in today’s Church and society. to truly fulfill our tasks in Church and society, in family and in our work. As a woman she followed her vocation and ventured forward into spheres domi- We ask You for this on behalf of blessed nated by men. Hildegard Burjan through Christ our Lord Strengthen all efforts for the equality of women and men in in the Holy Spirit. our society. Amen.

Recommended reading The following books deal with Hildegard Burjan’s life and work: 4

Schödl, Ingeborg Greshake, Gisbert Hildegard Burjan – Selig, die nach der Gerechtigkeit dürsten. Frau zwischen Politik und Kirche Hildegard Burjan. Leben. Werk. Spiritualität Wiener DOM Verlag, 2008 Tyrolia Verlag, Innsbruck 2008

Zulehner, P. Michael Kronthaler, Michaela Von der Sprengkraft der Mystik am Die Frauenfrage als treibende Kraft. Hildegard Beispiel Hildegard Burjans Burjans innovative Rolle im Sozialkatholizismus vom Tyrolia Verlag, Innsbruck 1989 Ende der Monarchie bis zur «Selbstausschaltung» des Parlaments Was im Leben zählt Styria Verlag, Graz 1995 Sponsors Spirituelle Impulse von Hildegard Burjan Tyrolia Verlag, Innsbruck 2006 Bosmans, Louis Hildegard Burjan – Leben und Werk Schödl, Ingeborg Veröffentlichung des Kirchenhistorischen Gottes starke Töchter Institus der Katholisch-Theologischen Impressum: Verlag St. Gabriel, Mödling 2000 Fakultät der Universität Wien, ²1982 Owner, distributor and publisher: Schwesterngemeinschaft Caritas Socialis, 1090 Vienna, Pramergasse 9, AUSTRIA, Tel.: +43 1 310 38 430 E-Mail: [email protected] Schödl, Ingeborg Waach, Hildegard Web: www.hildegardburjan.at • www.caritas-socialis.or.at Hoffnung hat einen Namen. Ein Pionier der Nächstenliebe. Responsible for content: Sr. Maria Judith Tappeiner CS Hildegard Burjan und die Caritas Socialis Hildegard Burjan. Skizze eines großen Lebens Editorial office: Prof. Ingeborg Schödl, Sr. Karin Weiler CS English Translation (2007): Mag. Mireille Haslinger, Mag. Birgit Simoner, Tyrolia Verlag, Innsbruck 1995 Herder, Wien 1958 Marcella Petutschnig, Michael Kuhn, Richard Dunsmore Photos: Archiv der Caritas Socialis Gerl Falkovitz, H./ Kronthaler, M. / Freitag, J. Burjan-Domanig, Irmgard Litho: Blaupapier Bildretusche Produktion Ges.m.b.H. Handeln aus der Kraft des Glaubens Hildegard Burjan. Eine Frau der sozialen Tat Graphic & Layout: KOMO Vienna, Bureau for visual affairs, www.komo.at Printing: digitaldruck.at Eigenverlag der CS, Wien 2004 Eigenverlag der CS, Wien 1966 Vienna, 25. 10. 2012 english3

hildegard burjan a conflicted life biography

Find us on the web www.hildegardburjan.at www.caritas-socialis.or.at