Matilda Handl, O.S.B. FAITH-FILLED FOREMOTHERS Missionary

Matilda Handl, O.S.B.

FAITH-FILLED FOREMOTHERS Missionary Benedictine Pioneer Sisters

MBTS 8 Missionary Benedictines Texts and Studies

Matilda Handl, O.S.B.

Faith-Filled Foremothers

Missionary Benedictine Pioneer Sisters Cover photo: Missionary Benedictine Sisters in the Philippines in the 1920‘s

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EOS – Editions of Sankt Ottilien www.eos-verlag.de | [email protected] Printed in Germany FOREWORD

“We Are in Need of Roots” was a recent headline in the Osser- vatore Romano. The topic was unity in the great diversity of modern Italy. “We are in need of roots” seems equally true for our Congregation, which since 1885 has unfolded into diverse lands, cultures and languages. We do have roots! What we need is a deeper awareness of them to draw life-giving sap from our past. The present book seeks to foster a lively sense of our roots, bridging yes- terday, today and tomorrow. We hope these lives of our sisters through 125 years of history, who so strongly shaped the growth of the Missionary Benedictine Sisters of Tutzing, will inspire us to emulate them. The more common way of presenting history is to tell of achievements, expansion, foundations, and important events, also difficult situations, failures, and closures. This book is different. It tells our story through the lives of Missionary Benedictine Sisters—human and fallible, strong and weak, “called and seized by the love of Christ,” as our 11th General Chapter put it. These Sisters followed St. Benedict’s motto, “Prefer nothing to Christ,” and fulfilled Christ’s command, “Go to all people and make them my disciples” (Mt 28:19). Recently I participated in the centennial celebration of our Academia Santa Gertrudes in Olinda, northeastern Brazil. The experience confirmed my conviction that the present book is important. Overwhelming was the joy, the emotions, the gratitude of the former students as they remembered their Sister teachers and directresses. Straight from their hearts and by heart they named, proclaimed and applauded their educators with affection and enthusiasm. The Sisters in former times were called “madre,” mother, and rightly so, for they nurtured life. 6 Foreword

It was no easy task to choose 125 sisters from among the 1396 deceased members—the roots, trunk and branches of our Congregation. The prioresses gathered in Tanzania at Ndan- da’s centennial in 2008 suggested the writing of this book for the jubilee year 2010. Now it is ready, in another year vital for our history, the year of our 12th General Chapter. Our priories and regions proposed names of sisters to be included in this volume. The research into these pioneer lives, translating, compiling and completing was done in Rome by Sr. Matilda Handl. My gratitude goes to her and to all who sent contributions. Above all, I am filled with gratitude for the 125 sisters and the hundreds of others who received their Missionary Bene- dictine Vocation into good and docile hearts and who by loving perseverance in evangelization made our “congregation tree” to grow and bear fruit from roots of faithfulness. Getting to know our foremothers better, may we be inspired by their example. May the lives told here touch especially the hearts of our young members and other young people to give their lives to Jesus and his mission. May our hearts overflow in gratitude to the Lord from whose fullness we all have received grace upon grace.

Rome, Solemnity of the Sacred Heart of Jesus June 15, 2012

Sr. Angela Strobel, OSB Prioress General CONTENTS

FOREWORD ...... 5 Introduction ...... 13

CHAPTER 1 Our Heroic Founding Years, 1885-1895 ...... 15 Sr. Catharina Scheyns ...... 16 Lioba Ellwanger ...... 23 Martha Wansing ...... 24 Benedicta Sivering ...... 26 Agnes Zierden ...... 28 Johanna Lämmermühle ...... 30 Pankratia Aldenhövel ...... 30 Afra Gillot ...... 31 Aloysia Huesmann ...... 33 Marcella Epping ...... 35 Thekla Münninghoff ...... 38 Bernardine Hefele ...... 40 Elisabeth Mösl ...... 49 Angela Bödecker ...... 51 Anna Schemmer ...... 53 Juliana Peetz ...... 57

CHAPTER 2 The Pioneers’ Courage, 1895-1920 ...... 61 M. Birgitta Korff ...... 61 Pia Kretz ...... 67 Xaveria König ...... 67 8 Contents

Eusebia Korff ...... 69 Felicitas Hiltner ...... 70 Cordula Ebert ...... 70 Walburga Diepolder ...... 71 Beatrix Biefel ...... 73 Hiltrudis Herz ...... 76 Alphonsa Kellenberger ...... 78 Ferdinanda Hölzer ...... 79 Petronilla Keller ...... 81 Alexia Rüdenauer ...... 82 Placida Haraza ...... 84 Baptista Battig ...... 84 Brigida d’Oliveira ...... 86 Viola Neumann ...... 88 Willibalda Schrader ...... 91 Germana Pieper ...... 93

CHAPTER 3 Consolidating and Expanding, 1920-1927 ...... 98 M. Melania Vollmer ...... 98 Ingridis Meiller ...... 100 Eloquia Prutscher ...... 102 Radegundis Behr ...... 104 Ermentrudis Hellmann ...... 107 Luisa Gonzaga de Almeida ...... 109 Margarida de Oliveira ...... 111 Epiphania Steiger ...... 112 Ermenilde Morrisey ...... 115 Diemud Gerber ...... 120 Hedwig Espinas ...... 124 Contents 9

CHAPTER 4 Growing, 1927-1933 ...... 129 M. Clodesindis Lüken ...... 129 Sabina Schütte ...... 135 Thekla Stinnesbeck ...... 138 Ildephonsa Behr ...... 142 Frances Leick ...... 144 Fridemunda Schön ...... 146 Irmengard Bachem ...... 147 Mildreda Feldhütter ...... 150 Lieou Sy ...... 155

CHAPTER 5 Years of Hardship and War, 1933-1947 ...... 159 M. Mathilde Hirsch ...... 159 Fridberta Hänle ...... 163 Chrysostoma Schmidt ...... 165 Josepha Kim ...... 169 Deodata Hofmann ...... 170 Juliana Che ...... 172 Tarcisia de Souza Noguera ...... 178 Maura Alcala ...... 181 Scholastica Hasebrink ...... 181 Gabriela Reiter ...... 184 Hildegardis Lutz ...... 187 Berlindis Bittl ...... 188 Gerarda Rybark ...... 191 Herluka Rohrmoser ...... 194 Reginalda Weis ...... 196 Reinharda Schwer ...... 198 Reinolda May ...... 200 10 Contents

CHAPTER 6 International Congregation, 1947-1957 ...... 207 M. Sigillinde Weber ...... 207 Christiana König ...... 210 Ehrengardis Wehrmeister ...... 212 Sigillinde Camara Piquet ...... 215 Edmunda Montenegro ...... 219 Godfrieda Baumeister ...... 223 Viventia Kaiser ...... 225 Lucia Park ...... 226 Agneta Chang ...... 228 Eva Schütz ...... 231 Fructuosa Gerstmayer ...... 231

CHAPTER 7 Renewal, 1957-1967 ...... 237 M. Maria Lucas Rauch ...... 237 Bernadette Harrison ...... 240 Estanisla Guerra ...... 244 Lia Schwarzmüller ...... 246 Liobalda Fetsch ...... 249 Dominica Bonnenberg ...... 252 Diomedes Meffert ...... 258 Maura Yun ...... 260 Maria Elisabeth Carvalho Ferreira ...... 262

CHAPTER 8 Coping with Change, 1967-1982 ...... 265 M. Gertrud Link ...... 265 M. Maria Froning ...... 269 Leopoldine Mühlbauer ...... 271 Contents 11

Amantia Geissler ...... 275 Judith Bassini ...... 279 Caridad Barrion ...... 281 Liguori del Rosario ...... 283 Columba Park ...... 286 Immaculata Martel ...... 289 Juventia Groh ...... 292 Scholastica Carillo ...... 294 Gerhilde Linkholt ...... 296 Aluise Wittner ...... 300

CHAPTER 9 Recent Past to Present, 1982- ...... 305 M. Edeltrud Weist ...... 306 Caritas Hopfenzitz ...... 312 Magdalena Muro ...... 318 Wilgard Lumpp ...... 320 Irmtrud Wagner ...... 323 Mansueta Mayer ...... 325 Salesia Röösli ...... 328 Johanna Lee ...... 331 Gemma Kaltschewa ...... 333 Irmengard Schoenen ...... 335 Bernita Walter ...... 337 Idalina da Silva Moreira ...... 339 Silvia Beatrix Schaffner ...... 341 Mechtild Kuhl ...... 342

Postscript ...... 349 Sources ...... 350 Index ...... 352 Father Andreas Amrhein in 1882/83 Introduction

In September 2008 our prioresses met at Ndanda in our first mission country, Tanzania, to share how the decisions of the 2006 general chapter had been implemented. To prepare for celebrating our 125 years of existence, the prioresses, our cur- rent pioneers — leading us, preparing the way for others to proceed more easily — initiated this book, which is to honor our pioneers and outstanding sisters since 1885. May their courage and faith inspire us to become like them in seeking God and in spreading God’s reign here and now. We thank God for calling Fr. Andreas Amrhein from Swit- zerland, a monk of Beuron Abbey 1870-1883, to revive the missionary tradition of medieval Benedictines. He is our honored founder, who led both monks and sisters until his resignation in January 1896. How did he manage this in 1884/5 in “kulturkampf” Germany, when anti-Catholic laws prohibited new religious communities? Some of the factors were } his conviction that stable communities of Benedictine missionaries would be best to implant the Catholic faith firmly in non-Christian lands and to help it take root } his persistence in pursuing this vision despite poor health and strong opposition from his abbot and some fellow monks of Beuron } Germany’s acquisition of colonies in Africa in the1880’s and nationalistic emphasis that the native peoples were to be “civilized” by German missionaries, as well as a gradual easing of anti-Catholic Kulturkampf policies, Amrhein appealing even to Chancellor Bismarck } most of all, Divine Providence inspiring new missionary congregations and ardent zeal in many generous young Catholics in German-speaking lands. 14 Introduction

This loving providence of God was often experienced by Fr. Amrhein and by the monks and sisters who made his vision become real throughout our history. We treasure Fr. Amrhein’s conference on Providence, sent to Mother Melania in 1922. My labor of gathering, translating and collating the stories of 125 pioneer sisters—many more could have been included— began in May 2010 at the request of Mother Angela Strobel and her council. It has been a blessing and a challenge to me. Help came from many sisters who suggested names of pioneers, found/wrote/sent/gave biographies and photos, offered constructive criticism and did the proofreading… too many to name them all. I thank all of them, and also Fr. Cyrill Schäfer, OSB of St. Ottilien for the layout of this volume and for his valued suggestions. The appendix contains my attempt at listing the sources for these biographical sketches, probably incomplete, but not intentionally so. Using the terms of office of our prioresses general to organize the material into chapters, I tried to treat the pioneers in the time of their greatest challenge. For the sisters who were blessed with a long missionary life, called to many new beginnings, this was not easy, as many also served in different countries. Lists of the sisters by chapter and al- phabetically by religious and family names may prove helpful in locating specific biographies. Biographies of the prioresses general, marking events and trends during their terms of office, also provide a brief history of our congregation. May these short biographical sketches of our pioneer sisters inspire us and build bridges to our precious heritage for present and future Missionary Benedictine Sisters! As one African proverb expresses it, “In order to bloom, the branch must be connected with its roots.” Solemnity of Saints Peter and Paul, 128th Anniversary of Leo XIII approving Fr. Amrhein’s Plans Rome, June 29, 2012 Sr. Matilda Handl, OSB Chapter 1 OUR HEROIC FOUNDING YEARS 1885-1895

We Missionary Benedictine Sisters celebrate September 24, 1885 as our foundation date. It marks the arrival of four young women at the new mission house at Reichenbach in southern Germany. On June 29, 1884 Pope Leo XIII had given his approval to Fr. Andreas Amrhein for a monastic missionary institute. Brother candidates, accepted since January 1884, were busy restoring the ancient monastery of Reichenbach, dilapidated after the 1803 secularization. The men quickly readied a portion of one wing for the women. These took on laundry, kitchen, and housekeeping tasks under primitive conditions. In the reports to the district offices, the members had to be listed as “workers/female servants.” However, from the start, a firm schedule of prayer and work and Fr. Amrhein’s spiritual instruction gave a solid monastic formation. The first clothing ceremonies with the religious habit for the girls were held behind locked doors in 1886. Fr. Amrhein circumvented the unjust restrictions of Kulturkampf laws, convinced like Saint Peter in Acts 4:19-20, that “One must obey God more than human beings!” When they were introduced to Fr. Amrhein during the Katholikentag [Assembly of Catholics] at Münster in Septem- ber 1885, the four young women had been planning to do mission work in India, but he inspired them to join his new Missionary Benedictine venture instead. The founder held a reception ceremony for them on September 19, while they were still in Münster. 16 Chapter 1: Our heroic founding years, 1885–1895

Sr. Catharina Scheyns with two African orphans in St. Ottilien in 1892 Sr. Catharina Scheyns 17

The first four ladies were: } Johanna Catharina Scheyns, 28, a nurse from a German/ Belgian area near Aachen, perhaps with some insight into religious life, was designated by Amrhein as their superior. The other three came from the diocese of Münster in West- phalia in northern Germany: } Elisabeth Sivering, 31, made profession in Rome as Sr. Benedicta in 1887 en route to East Africa, the only one of the group to serve as a sister until her death in 1925. } Auguste Smedding, clothed as Sr. Bernardine, but dismissed in 1888, while still a novice. } Gertrud Reckers, not in good health, soon left Reichenbach.

Sr. Catharina Scheyns was the superior of the sisters for ten strenuous pioneer years, from 1885 until 1895. Fr. Am- rhein appointed her at the beginning, presumably because of her training as a nurse by religious sisters, though we have no record of her having made profession in our congregation, Fr. Amrhein’s membership list of November 21, 1891for the 1892 directory of the diocese of Augsburg gave October 15, 1885 as the profession date for Sr. Superior Catharina, just three weeks after the four women’s arrival at Reichenbach. On that day she may have made private vows under Fr. Amrhein’s guidance. But this would seem to have been too soon to have known her well. By November 7, 1886 Fr. Amrhein’s report to the district government listed “ten female servants” at Reichenbach. In a letter that year, he stated that he had accepted only seven out of twenty female applicants. The first secret rite of clothing with the religious habit on December 28, 1886 was a joyous step forward and gave the young novices fresh courage to persevere in their austere life as a way of preparing for the hardships they would face in the missions. Though small and slight, Sr. Catharina proved a strong support to Fr. Amrhein. With amazing energy, a capable, fru- 18 Chapter 1: Our heroic founding years, 1885–1895

Monastery of Reichenbach in the Upper Palatinate (Bavaria)

gal manager of scanty resources, she generously engaged herself, doing pioneer work at Reichenbach, and again from early 1887 at St. Ottilien, where the community moved in the course of the year. In a letter to Bishop Hötzl of Augsburg (Oct.11, 1895) Fr. Amrhein later wrote that Sr. Catharina was by nature gentle and kind, which seems borne out also by the 1892 photograph above. Sr. Catharina was a goal-oriented leader, able to inspire and unite the young sisters despite slim meals, cold rooms, crowded space and other austerities. She managed the building of the sisters’ motherhouse at St. Ottilien from August 1890 to September 1891, with all able-bodied sisters helping the construction workers in summer and getting the interior ready in winter. The outfitting of the first missionaries sent to Africa in November 1887 and also of later groups seems to have been managed largely by Sr. Catharina. She had charge of buy- Sr. Catharina Scheyns 19 ing and shipping materials that were requested from Africa. She accompanied the second group of 15 new missionaries on the train to Marseille, where they embarked on a French steamer on June 13, 1890. During this trip a heavy wooden case fell on her, causing her a head injury and much in the years to come, as Fr. Amrhein wrote in the 1895 letter cited above. Fr. Amrhein gave uplifting spiritual conferences, handling business with church and government authorities and procuring funds. His frail health required frequent and prolonged periods of rest and medical treatments. Though Sr. Catherina is also reported as sick or in need of rest in 1886, she stood at her post during Fr. Amrhein’s many absences, trying to make ends meet, strictly insisting on monastic discipline while he was away. The founder’s early references and letters to Sr. Catharina are marked by respect, affection and appreciation:

“Venerable, dearest Daughter in Jesus, my most cordial thanks for your lines so full of good ideas! … What I really wanted to and should begin with… my beloved venerable daughter, is congratulating you with all my heart on your good and favorable success in Munich… which far exceeds my expectations… Now adieu, dear venerable daughter! Blessing you most cordially…” [letter of August 1, 1887].

By May of 1891, when Sr. Catharina had managed another new start at Bendorf in the Rhineland, she wanted autonomy for the sisters and a separate motherhouse at the new site, perhaps sensing that Fr. Amrhein’s mental health was failing. However, in his letter of May 12 he pleaded with her:

“... Dearly beloved Mother, consider what a gift of grace it is to work for the beginning and development of 20 Chapter 1: Our heroic founding years, 1885–1895

such a good [foundation]! ... Remember, dearest Mother, you yourself opposed the transfer of the sisters’ motherhouse, saying, ‘Certainly, if the sisters’ motherhouse is to be at Bendorf, this will mean the end of union of the two congregations! ...”

It seems that in the course of six years, while constantly training inexperienced young members and sending the best to the East African mission, yet carrying out Fr. Amrhein’s stern orders at home during his frequent and long absences, Sr. Catharina’s gentleness turned into excessive strictness. She became increasingly stern, later even harsh and dictatorial. Saddened by the tragic early deaths of many young monks and sisters in East Africa, starting anew in 1890 after the destruction of the first mission at Pugu in 1889, and aware of their own human failings, both superiors at St. Ottilien battled with severe illness. In June 1891 Fr. Amrhein suffered from depression and multiple health problems. He sent a letter of resignation to the fatherly Bishop Pankratius von Dinkel in Augsburg without consulting any members. Sr. Catharina, the sisters and the monks were convinced that none of the young priests was able to take over, and so the bishop asked Fr. Amrhein to continue as superior of both congregations. Fr. Maurus Hartmann assisted him as subprior. In the summer of 1893 Fr. Amrhein spent several months in a psychiatric institution, a fact known only to a few in the community at that time. Sr. Catharina’s health also deteriorated. Her strictness became unreasonable harshness, even temper tantrums. In early 1895 she was very ill and received the anointing of the sick. On May 18, in the presence of benefactor Bettina Ring- seis and Fr. Amrhein, she resigned her office. He immediately called the sisters to a chapter meeting, informing them and then also requesting election ballots of the sisters serving in East Africa, which arrived in July. However, Sr. Catharina Sr. Catharina Scheyns 21

Monastery St. Catharina in 1891 (right). The chapel of St. Ottilia in the center. To the left the construction site of the monks‘ monastery has just been cleared.

recovered. Life at the sisters’ motherhouse and its problems continued. Fr. Amrhein was absent from St. Ottilien much of that summer. On September 5, 1895 Bishop Hötzl of Augsburg responded to requests for help by a prompt, quick visitation and required Sr. Catharina’s resignation. On September 17, 1895 Sister Birgitta Korff was elected unanimously as the sister’s superior at St. Ottilien, a special dispensation being granted because she was only 27 years old. She arrived from East Af- rica on Christmas Eve, warmly welcomed as God’s gift. Sr. Catharina had left St. Ottilien on October 15, 1895. She returned briefly in early 1896 to transfer the title deeds of the sisters’ property at St. Ottilien, which were in her name until corporation status would be gained. After Fr. Amrhein’s official resignation on January 18, 1896, his mental state declined and “Jeanne Scheyns,” as she was known then, broke 22 Chapter 1: Our heroic founding years, 1885–1895 off contact with him in 1896. A monk of San Girolamo in Rome knew her and described her as “a very devout lady who attended daily Mass.” She died on August 10, 1937. Our pioneer sisters accepted their first superiors in a deep spirit of faith, though aware of their human frailty. The second superior general of both the monks and sisters of the St. Ottilien communities was Abbot Ildefons Schober of Seckau, of the Beuron Congregation, 1896-1902. He knew Fr. Amrhein from their novitiate days and appreciated what God had worked through him. In his visitation report of July 1896 he wrote: “Your former superior general... remains your founder and your father. You now need to offer to him, and also to your first mother superior, your compassionate love and the increased charity of your prayer…” Astounding achievements mark those first ten years of the two Benedictine communities begun by Fr. Andreas Amrhe- in and governed by him and Sr. Catharina Scheyns. Despite severe setbacks, such as the death of ten young sisters, two priests and many brothers by 1896, there were

} seven zealous Missionary Benedictine communities: In Germany St. Ottilien and Tutzing; in Tanzania, the former German East Africa, the missions at Dar es Salaam, Kur- asini, and Lukuledi } with a total of 78 monks and 48 sisters in Germany and about 35 missionaries in East Africa.

The first Missionary Benedictine Sisters made profession in Rome on November 21, 1887 before setting out for East Africa with ten monks. The sisters were } Benedicta Sivering, } Lioba Ellwanger, } Martha Wansing } Raphaela Kamphaus. Sr. Lioba Ellwanger 23

Sr. Lioba Ellwanger — First Missionary Benedictine Sister to Give Her Life * March 9, 1864 Professed November 21, 1887 in Rome + August 14, 1888 in Pugu Tanzania

Franziska Ellwanger from Klosterberg in the diocese of Augs- burg joined the new community of Missionary Sisters at Reichenbach in October 1886 at age 22. Deeply pious and mature in spirit, she excelled in the virtues of community living. With Sr. Superior Benedicta Sivering, Sr. Martha Wansing, and Sr. Raphaela Kamphaus, Sr. Lioba Ellwanger was in the first missionary team sent to East Africa. After the Rite of Mission on November 11, 1887 at St. Ottilien and their departure for Rome, the spiritual director of the sisters said of Sr. Lioba: “We had a saint living among us.” On November 21 at the Campo Santo Teutonico church near St. Peter’s Basilica, the four sisters made their profession, the ten monks having done so on November 20. On November 30 they all boarded the ship for Africa. After observation and more training as nurses on the island of Zanzibar, Sr. Lioba and her companions joined Apostolic Prefect Fr. Bonifatius Fleschutz and nine Brothers on the mainland in March 1888. The monks had built a small double monastery of wood poles and mud on the hill of Pugu, southwest of the future capital city, Dar es Salaam, according to the plans drawn up by Fr. Amrhein. A chapel in the center parted the sisters’ section from that of the monks. Only five months of missionary service were granted to Sr. Lioba. Being the community’s cook posed a considerable challenge. Of all the vegetables sown, only cucumbers and 24 Chapter 1: Our heroic founding years, 1885–1895 pumpkins had grown well. Four African cows gave very little milk. Chickens first had to be raised. Wild game which the brothers brought back from their hunting provided some meat. Sr. Lioba, after baking bread and doing all her kitchen work, had a fever one evening, and by the morning hours of August 14 she had died, only 24 years of age. She had joyfully and readily given her young life to the Lord, the first of our congregation of Missionary Benedictine Sisters to die, a pioneer in every sense. All the missionaries by turns suffered from tropical fevers. Br. Wendelin Schön, only 18, had died of sunstroke on March 28, 1888. Br. Emmeram Muth and Sr. Raphaela Kamphaus, because of frequent severe illness, had to return to Germany in 1888. During Sr. Catharina’s long absence from St. Ottilien in 1889, Sr. Raphaela was in charge of the sisters; in 1890 she was dismissed for reasons not known. Later she managed the guesthouse at Seckau under Abbot Ildefons Schober.

Sr. Martha Wansing — Burnt Offering * December 12, 1864 Professed November 21, 1887 in Rome + January 13, 1889 in Pugu Tanzania

Born at Hengeler/Stadtlohn, Bernardine Wansing came from the diocese of Münster in Westphalia. A priest wrote about her: “I have known her from earliest youth and loved her because of her childlike innocence, her alert and ever friendly nature. Her most striking character trait, apparent at an early age, was an exceptional strength of will, unusual in a girl. Sr. Martha Wansing 25

Though always relaxed and cheerful, she also showed a reserved refinement of manners.” When Bernardine had been freed of family duties and had applied both to the nursing sisters of St. Francis at St. Moritz and the Sisters of Mercy in Münster, she had received nega- tive replies. Divine Providence had other plans for her: St. Ottilien. She was there for only a brief time before being se- lected as mature enough for the first mission. Full of holy joy she shared her happiness with her family, adding at the end of her letter: “I put on my red cincture with glad determination. It shall always keep me mindful of the readiness to shed my blood for our holy faith.” With her companions she made profession in Rome as Sr. Martha and took up her service at Pugu in German East Af- rica. Sr. Martha was especially good in caring for the little children, most of them unwanted orphans, sick, or slaves taken from traders by the German colonial officials. The little ones in turn loved Sr. Martha dearly. Her joyous enthusiasm in her vocation was evident in the mission. In her last letter home she wrote: “In spite of many crosses and sufferings at the mission, these cannot be compared with the joys and consolation which the labor of saving souls brings to me. My courage and my happiness are growing day by day. I feel like singing all day!” When Pugu Mission was attacked by rebels on January 13, 1889 and Sr. Martha heard the first shots, she went straight to the chapel and was killed there. She was found by the other missionaries with arms outstretched and her face transfigured by a completely peaceful and lovely expression, an innocence which had touched even the black soldiers and prompted them to cover her body decently after they had robbed her of all her clothing. The rebels set the wood-and-mud structures of the mission on fire at their departure, burning the bodies of Sr. Martha Wansing and Brothers Benedikt Kantwerg and Petrus Michl who had also been shot. 26 Chapter 1: Our heroic founding years, 1885–1895

Sr. Benedicta Sivering — First in Profession, Faithful All Through Life * October 6, 1854 Professed November 21, 1887 in Rome + April 22, 1925 in Tutzing Tanzania and Germany

A Westphalian like Sr. Martha Wansing, Elisabeth Sivering was ten years older. One of the four initial candidates, she alone lived to old age. From January 13, 1889 until May 26, 1890 she was the only professed member of our congregation and later on the oldest sister for a very long time. Sr. Benedicta was a physically strong person and a woman of great silence. By a letter of Fr. Amrhein dated Oct. 6, 1887, she was summoned from Reichenbach to St. Ottilien, no reason given. On the feast of Saint Luke, Oct. 18, as the sister missionaries’ names were announced, herself designated as superior, she learned why. There was great jubilation! The four sisters still attended a month’s nursing course in Munich, while at St. Ottilien the provisions for Africa were being assembled and then displayed to the visiting benefactors. At Pugu near Dar es Salaam in today’s Tanzania, Sr. Benedicta had a large share in the sweat and labors of our first mission, especially after the sudden death of Sr. Lioba Ellwanger on August 14, 1888 and the return to Germany of Sr. Raphaela Kamphaus. Only Sr. Benedicta and Sr. Martha remained in the little Pugu convent, caring for nearly 100 children ransomed by the missionaries or taken from slave traders by English and German soldiers. 40 more little ones had been added in December of 1888. Around noon on January 13, 1889, in the course of the Bushiri uprising against the German colonial power, Pugu Sr. Benedicta Sivering 27

Mission was attacked and destroyed. Three missionaries were shot, several orphans knifed to death, two brothers managed to escape, most of the freed slaves had fled. Sr. Benedicta and three brothers were taken captive. They were threatened repeatedly with guns and knives, but the Arab leaders wanted to keep these survivors alive to demand ransom. After eight weeks of dread, privation and suffering, the prisoners were freed and in April returned to Germany. Sr. Benedicta was granted a long life of quiet prayer and humble work, by turns in Tutzing and in St. Ottilien, with only a few days in the infirmary before her gentle death on Holy Saturday in 1925. She was like the living Holy Rule, obedience personified, inspiring the younger members by her words and still more by her example. Good order and love of clean surroundings were hers from home, and also an untiring diligence. She arose one hour early every morning with the permission of her superiors, so that she could be the first to kneel before her Eucharistic Lord. Hers was a great tenderness and sensitivity. Many times tears of deep feeling ran down the good sister’s cheeks when an especially beautiful song was sung. Being the oldest member of our congregation both in age and profession for long years, Sr. Benedicta also experienced special love and celebrations— birthdays and anniversaries of profession and namedays— many times. 28 Chapter 1: Our heroic founding years, 1885–1895

Second Pioneer Group and St. Maria Convent at Dar es Salaam, 1890

Sr. Agnes Zierden — Capable and Courageous * June 19, 1861 Professed May 26, 1890 in St. Ottilien + December 12, 1891 in Dar es Salaam Tanzania

Ludmilla Zierden from Amel in the archdiocese of Cologne in the Rhineland of Germany was a fully trained and experienced teacher of exceptional physical stamina when she entered St. Ottilien in July of 1888, becoming a novice already on August 15 of that year. Though small and delicate of stature, Sr. Agnes possessed a vigorous mind, great energy and an almost manly firmness of character. She was equally competent in teaching and in any strenuous physical work, herself splitting blocks of fir- ing wood in winter. When moving in the village where she taught, she had pushed all her belongings on a wheelbarrow to a new home. Sr. Agnes’ ardent desire for missionary service was fulfilled soon after her profession. As superior of the large new community of sisters she set out on June 8, 1890 for Dar es Salaam together with newly-ordained Fr. Franziskus Mayr and five Brothers, to join Fr. Bonifatius Fleschutz and two brothers who had escaped from Pugu. The eight sisters with Sr. Agnes were: Sr. Agnes Zierden 29

Scholastika Schemmer Johanna Lämmermühle Juliana Peetz Pankratia Aldenhövel Afra Gillot Pia Kretz Novice Helena Kloppenburg Novice Thekla Münninghoff

The missionaries reached their goal on July 4, 1890. Their luggage not having arrived with them, they slept on the bare bedsteads with only their habits as covers, recycling any emptied containers creatively. Sr. Agnes’ practical good sense was a great help in this beginning at Dar es Salaam. Sr. Agnes’ immediate and greatest care was for the souls of the people. Even during long, hot walks to the sick and poor of the area, she still recited the Divine Office. As soon as a number of children had been gathered, she started a school. A note by Fr. Dominicus Enshoff, found in the sisters’ necrology book, tells of a German consul in Dar es Salaam years later, praising Sr. Agnes’ skill and intelligence in drafting a legal document at his office, one the consul himself had labored over unsuccessfully for a long time. Unfamiliar with the tricky tropics, Sr. Agnes did not spare herself, working even during the hot time of day. A kidney ailment that had afflicted her already in the motherhouse soon recurred in Dar es Salaam, aggravated by a fever, and after two weeks of illness, Sr. Agnes died on December 12, 1891, only 30 years old. Srs. Johanna and Pankratia had died already in 1890, Fr. Bonifatius Fleschutz, Fr. Franziskus Mayr and several brothers in 1891. These were severe blows to the young communities. 30 Chapter 1: Our heroic founding years, 1885–1895

Sr. Johanna Lämmermühle — Generosity Cut Short * February 5, 1862 Professed May 26, 1890 in St. Ottilien + September 19, 1890 in Dar es Salaam Tanzania

Anna Lämmermühle from Werwe in the region of Oldenburg, northern Germany, was missioned to German East Africa on June 7, 1890. Very healthy and vigorous, of a straightforward character and ready for any sacrifice, she was also peaceable and eager for loving service and a diligent worker. She considered no assignment too difficult. Filled with zeal, she did not spare herself during the new start in Dar es Salaam. Sr. Johanna did not realize the dangers of the tropical sun, perhaps overexerting her strength while working outdoors. She fell ill with a violent fever, which ended her life in a few days. She was 26 years old when she died at Dar es Salaam after only two months in Africa.

Sr. Pankratia Aldenhövel — Heart, Mind and Life to God * May 16, 1867 Professed May 26, 1890 in St. Ottilien + November 28, 1890 in Dar es Salaam Tanzania

Antonia Aldenhövel from Lüdinghausen, diocese of Münster in northern Germany, was a serious young girl and loved the monastic silence. She made profession and was sent to Dar es Salaam in East Africa with the second group of missionaries Sr. Afra Gillot 31 in 1890. Sr. Pankratia excelled in obeying even in the smallest details. The tropical climate caused depression and melan- choly, which turned into total mental disturbance, requiring one or two sisters to keep Sr. Pankratia from hurting herself. [Experienced Africa nurses in 2012 concurred in their opinion that her symptoms point to cerebral malaria.] Having surrendered herself entirely with all her youth- ful heart, Sr. Pankratia was accepted by God very soon. The death of healthy and strong Sr. Johanna and the care of mentally ill Sr. Pankratia must have been a great suffering and burden to Sr. Agnes Zierden and her young sisters at Dar es Salaam. Sr. Pankratia died on November 28, 1890. Letters of Sr. Catharina and Fr. Amrhein show that her return to St. Ot- tilien had been considered, but by the time the news of her illness had reached Germany, Sr. Pankratia could not have survived the long journey nor benefited from it.

Sr. Afra Gillot — Undaunted * February 7, 1861 Professed May 26, 1890 in St. Ottilien + June 26, 1938 in Wessobrunn Tanzania and Germany

Anna Maria Gillot came from the diocese of Trier and entered in 1888, becoming a pioneer who made her first profession publicly at St. Ottilien in 1890. Two weeks later she departed for East Africa with the second group of missionaries for a new beginning, after Pugu mission had been destroyed in 1889. In her memoirs she described her impressions of Dar es Sa- laam: “St. Maria Convent was poor like the stable of Bethle- hem. The altar consisted of crates and boards, the tabernacle 32 Chapter 1: Our heroic founding years, 1885–1895 was a small wooden box, bottles served as candleholders, the sanctuary light stood on a tin can. Our luggage and supplies arrived only many weeks later. So we had to manage on nine bare bedsteads. One old bucket served the community for washing. The first night we were busy chasing rats and snakes. Much excitement, much work, and much sickness and death marked this [second] start of our East Africa mission. But our enthusiasm was not dampened by anything.” At Dar es Salaam, strong and healthy Sr. Johanna Läm- mermühle had died of sunstroke in September 1890 at age 28, and Sr. Pankratia Aldenhövel, mentally ill from a fever [possible cerebral malaria], at age 23 that November. Their capable superior, Sr. Agnes Zierden, died in January 1891. In 1895 Sr. Afra pioneered again in the new foundation at Lukuledi, together with Sr. Birgitta Korff, full of zeal and eagerness, not even discouraged by knowing about the scarcity of water there. But besides the privations and hardships of still another beginning, Lukuledi also offered many chances to serve the sick and the children, which filled the sister missionaries with deep joy. After her return from Africa in December 1905, Sr. Afra served in Tutzing and Schellenberg as an efficient, motherly and caring nurse. For many years she shared her room with Sr. Dominica Milz, who had likewise returned from Africa and was suffering from epileptic attacks, also at night. For 15 years, Sr. Afra was in charge of the sisters’ clothing in the vestiarium. Her sense of good order and cleanliness was much appreciated. Gout and later on also dropsy afflicted Sr. Afra, and her mission became one of sacrifice and intercessory prayer, especially during long nights of suffering. In September 1937 she was moved to Wessobrunn, where attending Holy Mass in her wheelchair was her joy. She died very quietly on June 26, 1938, during the octave of the feast of the Sacred Heart of Jesus. Sr. Aloysia Huesmann 33

Sr. Aloysia Huesmann — All Her Gifts for God * June 3, 1862 Professed May 26, 1890 in St. Ottilien + September 12, 1894 in St. Ottilien Germany

Baptized Josephine, Sr. Aloysia had entered in St. Ottilien in October 1887 after secretly leaving her family, receiving their consent to her entrance later on. She was a trained teacher with several years’ experience as directress of the elementary school at Erle in Westphalia, Germany. Already on December 28, 1887 she had become a novice, and in 1890 made profession. Between 1889 and 1891 Sr. Aloysia was one of several secretaries for Sr. Catharina Scheyns. She was asked, evidently on the basis of her own experience, to counsel another applicant who faced similar opposition at home. Sr. Aloysia also served as a receptionist and gave classes to the sisters. Her appreciation for poetry and her own creative writings impressed Emilie Ringseis, one of our early benefactors who also wrote poetry. She used to ask for Sr. Aloysia’s opinion prior to submitting her poems for publication. Always somewhat frail and delicate, Sr. Aloysia had to undergo several operations in Munich due to cancer of the breast. The last two years of her life she was bedfast, enduring great physical pain and also spiritual trials. She willingly and generously bore her sufferings in union with the passion of Jesus and died on September 12, 1894, not yet 32 years of age. After she died, a prayer was discovered engraved on the wall beside her bed: “My Savior, just for today!” 34 Chapter 1: Our heroic founding years, 1885–1895

Sr. Marcella Epping with girls in Dar es Salaam Sr. Marcella Epping 35

Sr. Marcella Epping — Great in Little Things * June 5, 1861 Professed July 8, 1894 at Dar es Salaam + September 27, 1903 at Nyangao Tanzania

Anna Epping came from Laer, Westphalia and grew up a happy, pious child. After attending the teacher training institute at Münster, Anna taught at Hopsten, where she had great influence on both the young people and the adults. Her daily reception of Holy Communion, very unusual at that time, inspired reverence in them. Though often praying until late at night, she also devoted much time to her little ones. If a child preparing for first confession and communion was ill and unable to attend instructions, Anna would visit the patient despite cold and heavy snow, full of zeal for souls. The young teacher realized that Jesus wanted her to follow him more closely. When the newspaper accounts in 1889 told of the Arab uprising in German East Africa and of the destruction of the Pugu Mission and the death of one sister, Anna felt certain of her vocation. She entered the Mission- ary Benedictine community at St. Ottilien on Dec. 30, 1889. Heavy labors and austere poverty awaited the new postulant— just what she had desired. With all her heart she embraced the liturgical prayer. She revered God in her superiors, being very simple and open in her joyous obedience. Whatever was assigned to her, Sr. Marcella did carefully and exactly, for love of her Savior. Since she was by nature slow and deliberate, she usually needed more time to complete her work so conscientiously. Rather than taking it amiss, she joined in the laughter when others joked about “slow Sr. Marcella.” She was unassuming and humble, always helpful and ready to 36 Chapter 1: Our heroic founding years, 1885–1895 serve, also later as subprioress and as superior. No unkind, depreciating or demeaning word was heard from her. She was so convinced of her own unimportance that she never criti- cized others. She seemed like truth personified. Those who knew her would say, “If Sr. Marcella said so, it must be true.“ Of course, the joy of this zealous sister was great when she was sent to the mission in East Africa on July 6, 1891, while still a novice; so were Srs. Raphaela Hibben and Winfrieda Wellmeyer in 1890. Sr. Marcella made profession in Dar es Salaam on August 8, 1894, shortly after the arrival of Sr. Bir- gitta Korff. It was not love of adventure or a thirst for great deeds that moved Sr. Marcella, but solely the love of God burning in her heart, in which she embraced the cross as a missionary. She desired sacrifice, and she found it at every step. In 1891 St. Maria Convent in Dar es Salaam was still being restored, having been deserted and dilapidated. The windows, mere barred openings, admitted scarcely any air or light into the interior. After a day’s hard work and effort, the hot and humid air of the coast did not allow for restful sleep. Rats, snakes, and many mosquitoes disturbed the sisters at night. But they had the chapel with Jesus in the Blessed Sacra- ment in their house. That was enough for Sr. Marcella to be happy. She was put in charge of about 25 black children to care for and to teach. Most of the little ones were very dirty when they arrived, wearing only some rags full of vermin. Never having seen a white woman before, many cried on seeing her and resisted the first bath with hands and feet. Many also were ill with dysentery and covered with foul-smelling, terrible wounds and infections. The shed built of bamboo poles in the courtyard of St. Ma- ria Convent served as a classroom by day and as the girls’ dormitory at night. Sr. Marcella’s first task on entering there in the morning was washing the smallest girls in a bucket of water and putting clean shirts and dresses on them. While Sr. Marcella Epping 37 the children attended Mass, Sr. Marcella cleaned the dirt floor of her classroom. Breakfast was a small slice of bread and a cup of black coffee. One sister noticed how tired and hot Sr. Marcella looked and showed her compassion. Sr. Marcella replied with a happy smile, “Oh, it’s all done for the dear Lord!” For her lessons, the zealous teacher sat on an old crate, her students on the floor. She had requested teaching materials from home. Her diligent efforts could not bring great success very soon. Some children had suffered much misery — forced separation from family and home by cruel slave traders, untold privation during weeks of travel to the coast, months of being locked in stuffy sheds while the victims for a slave market accumulated, weakened by untreated illnesses and by wounds. Some were profoundly hurt and bitter. However, Sr. Marcella was not discouraged. She redoubled her motherly care for the children. Despite fatigue and the oppressive heat, she could play like a child with her little ones. During a famine, when many dying children were brought to the mission, Sr. Marcella made it her special care to nurse the unruly ones with unwearied patience and prepare them for baptism. After the lessons, sick people from town came to have their wounds bandaged. Sr. Marcella gave no sign of revulsion or fear, treating even the most dreadful sores. Later she carefully boiled small strips and pieces of cloth and ironed them to ster- ilize for future use. And how gently she handled the medical instruments in her bag! Once a child observed her from a distance while she cleaned them and heard Sr. Marcella singing over and over, “Salaam, Maria — Hail Mary!” Finally the secret watcher ran off, shaking her head and saying, “Doesn’t she know any other songs?” After nine years of work in Dar es Salaam, interrupted by a stay in St. Ottilien (1898-1900) where she served as Mother Birgitta’s subprioress with her usual humility and love, Sr. Marcella in July 1902 was sent to Nyangao in southeastern Tanzania as superior. She witnessed polygamy and other con- 38 Chapter 1: Our heroic founding years, 1885–1895 duct among the population which she felt was offending God. The thought of it kept her from sleeping and moved her to pray and sacrifice even more for the people. Sr. Marcella, until then rather healthy, also suffered from the change of climate. She got the black water fever and realized the hour for meeting Jesus had come. The same day she asked for the last sacraments and offered her last and greatest sacrifice, her life, with the familiar prayer, “Dear Savior, teach me to live, to suffer, and to die from pure love.” It was September 27, 1903. The people around Nyangao, usually in superstitious fear of a corpse, streamed in from near and far to see their “Mama Marcella” once more. She had worked among them for only about 14 months, but the people mourned her as though she had been there for many years.

Sr. Thekla Münninghoff — Always Concerned for Others * February 7, 1866 Professed July 8, 1894 at Dar es Salaam + June 20, 1921 in Tutzing Tanzania

When Theresia Münninghoff at age fifteen told her parish priest at Emsdetten in Westphalia that she desired to teach children in Africa, to nurse lepers and other patients and to lead many souls to God as a sister, he said, “Child, there is no such community. It would first have to be founded.” She returned home quietly, saying nothing to anyone, did her work and waited. In January 1889 Theresia read an account of the attack on Pugu and the death of Sr. Martha Wansing. Having nursed Sr. Thekla Münninghoff 39 her sick father until his death, she entered at St. Ottilien in April of that same year. At first she was troubled by great homesickness, but she persevered. While still a novice, Sr. Thekla was missioned to East Africa on June 7, 1890 and shared all the hardships of the second start at Dar es Salaam, at last being allowed to make profession soon after Sr. Birgitta Korff’s arrival, on July 8, 1894. Though often suffering from fevers, Sr. Thekla was tireless in nursing the other missionaries with love. Always obedient and faithful in keeping the Rule, calm, alert and of sound judgment, Sr. Thekla was appointed superior of the sisters at Dar es Salaam. In 1906 Mother Birgitta assigned her the task of “delegata monastica” (forerunner of today’s prioress). In 1912 and 1913 Sr. Thekla made the required visitations of all stations in East Africa in place of Mother Birgitta, whose health was no longer sufficient for demanding, tiring safaris. Sr. Amanda Rankl accompanied Sr. Thekla, leaving us a very interesting account of their long journeys. Mama Thekla was dearly loved because of her kind heart and helping hands. The African people trusted her, as did her own sisters. Her fine tactful manner and selfless concern for everyone created peace and harmony within the sisters’ community and with the monks. She readily listened to others’ views and was willing to forego her own preferences. Already in 1914 Sr. Thekla had cancer of the breast and underwent an operation at Dar es Salaam, since World War I had broken out and prevented a return to Germany. In 1919 the illness recurred and Sr. Thekla was accompanied to the motherhouse, there suffering patiently and praying much for the African mission. Once when Mother Birgitta visited her and commiserated, “You are like poor Lazarus of the Gospel, Sr. Thekla!” the patient replied, “Yes, Mother Prioress, but there are no dogs lick- ing my wounds, and my dear sisters don’t let me lie at the gate, but rather tend me with great patience and love!” Sr. 40 Chapter 1: Our heroic founding years, 1885–1895

Thekla was joyful when Bishop Thomas Spreiter, with whom at Dar es Salaam she had worked together so well for years, came to celebrate Mass in her sickroom. Brave and generous Sr. Thekla awaited the Lord with humble trust, receiving the sacraments and renewing her vows, asking forgiveness for any pain she might have caused, thank- ing everyone for the love she had experienced. Though pain medication in her last days dimmed her awareness, Sr. Thekla was able to receive Holy Communion once more on the day she died, peacefully, without any struggle, on June 21, 1921.

Sr. Bernardine Hefele — Outreach Specialist * January 4, 1870 Professed January 6, 1894 in St. Ottilien + June 17, 1957 in Nyangao Tanzania, Germany, Philippines, Tanzania

Josephine Hefele experienced much congregation history in her 87 years of life. Born at Bronnen in southern Germany, she grew up healthy and strong amid her many sisters and brothers in a family of deep faith. Two of her sisters entered the convent at Menzingen. Josephine was discerning her own vocation in 1889 when the German newspapers reported about the Benedictine mission in East Africa. Eagerly she read the accounts about the destruction of the mission at Pugu on January 13, 1889. One sister and two brothers lost their lives there. Another sister and three brothers were taken captive. She read about their motherhouse at St. Ottilien. The risks of a missionary’s life did not frighten her. Rather, she was inspired to become a Missionary Benedictine Sister (as were our future Mother Bir- Sr. Bernardine Hefele 41 gitta Korff and Sisters Thekla Münninghoff, Constantia Mayr, Elisabeth Mösl and Marcella Epping, who all served in Africa). Josephine Hefele entered in St. Ottilien in 1890 and on January 6, 1894 pronounced her vows as Sr. Bernardine. Al- ready on June 1 of the same year she was sent to the mission in East Africa, serving at first in Dar es Salaam, where the sisters had begun missionary work in 1890. In August of 1895 Sisters Birgitta Korff, Bernardine Hefele, Klara Essmann and Afra Gillot set out for the new mission of Lukuledi far to the south of Dar es Salaam. After the trip south by steamer, there came five days of safari inland, each with strenuous eight-hour marches. Once the palm groves near the coast had been left behind, the travelers trudged up and down the rocky, thorny paths to the interior. They lived on meager rations, throats parched with thirst. Soon all were footsore. At night they rested on branches and grass under the open sky. The porters lit fires all around the camp to keep the wild beasts away. More than once the roaring lions awakened the missionaries, but all reached Lukuledi safely. A hut of bamboo staves and clay, utter poverty and want were their welcome. But the Lord in their little bamboo chapel was the center of Lukuledi Mission. The altar had been fashioned of crates and boards. With courage and zeal the sisters set to work, visiting the sick, gathering the children for instruction. They rejoiced whenever a dying patient asked for baptism or when the saving waters opened heaven for a baby. According to the theology of their time, the missionaries were convinced that by baptism these persons were saved from hell. Baptism was administered to adults only after they had been sufficiently instructed, when there was no hope of their recovery, or when the sick themselves had expressed a desire for baptism. Sr. Bernardine soon learned a great missionary lesson, one which she was to apply all through her long life. The African people would open up to Christ when she took time to chat 42 Chapter 1: Our heroic founding years, 1885–1895 with them. Having mastered the Kiswahili language, she became the priest’s assistant by contacting people. In every mission and until her old age, Sr. Bernardine gladly went out to visit people in their homes. Lukuledi Mission lacked water. So in 1898 the station was transferred to Nyangao. When Sister Superior Marcella died, Sr. Bernardine led the community in 1903. She continued her errands of charity, walking many hours to visit Christians or pagans who were sick. Fr. Leo Lang called Sr. Bernardine “my assistant pastor.” She was like the Good Shepherd, seeking out countless needy members of his flock. God blessed the missionaries’ efforts, and the Christian community at Nyan- gao grew and flourished. The 1905 Maji-Maji uprising against the German colonial power disrupted everything. All homes of whites, even missions, were in danger. On August 14, five Benedictine missionaries on safari to the interior were killed: Bishop Cassian Spiss, our Sisters Felicitas Hiltner and Cordula Ebert and the Brothers Andreas and Gabriel. This was in the southern part of the colony, in the area of Mikukuyumbu. An attack on Nyangao followed on August 28. The mission was destroyed shortly after the warned missionaries had fled into the bush. They were pursued and overtaken by the rebels. Sr. Bernardine knelt next to Sr. Walburga when the latter was shot in the hip. She heard her pray, “Dear Savior, I offer you my life. Save the others!” The pastor, Fr. Leo Lang, raised his hands for a final blessing. Superstitious and fearing it was a magic spell, the attackers suddenly fled in panic. The missionaries hurried off in the opposite direction. Only at nightfall did they notice that Sr. Walburga no longer was with them, having been with the children, running at the end of the line. The night hours after this discovery were probably the most agonizing ones in Sr. Bernardine’s life. They had no way of locating Sr. Walburga in the dark. They had been struggling Sr. Bernardine Hefele 43 through the bush for hours, disoriented and totally exhausted. Fatigue may have dulled their sorrow somewhat. After seven nights and days of hiding and running, but often helped by friendly native persons, the survivors from Nyangao reached the coast at Lindi. They had been in constant danger from the rebels and wild animals, were famished and thirsty, their clothing in tatters, bloodied and dirty. It had been a real way of the cross for them. They attributed their escape to Sr. Walburga’s sacrifice of her life. Sr. Avia Marschner died, probably from the exertions of the flight, soon after their arrival in Dar es Salaam. Sisters Bernardine Hefele and Helena Lettner left for recovery in the Motherhouse. Far from being discouraged by their experiences, the missionaries used their time to study languages and for acquiring new skills and knowledge. In 1908 they were sent to East Africa once more. Nyangao station lay in ruins. Sisters Bernardine and Helena worked in the new foundation of Ndanda. Here, as superior of the community, Sr. Bernardine resumed her walks through the bush to reach the people. Good, competent Sr. Helena Lettner died a year after her arrival in Ndanda, and Sr. Hieronyma Holtkamp in 1912, both having been nursed devotedly by Sr. Bernar- dine. She took the loss of her dear companions very hard. She herself survived two attacks of the dreaded black water fever. World War I started in 1914. By 1917 the British had taken over most of German East Africa, and the German missionaries were interned near Dar es Salaam. In 1920 the last sisters were expelled. Again their missionary work was disrupted. Ill with cancer, Sr. Thekla Münninghoff in December 1919 had received permission to travel to Germany. Sr. Bernardine accompanied her and nursed her at Tutzing until Sr. Thekla’s death in 1921. During her years in Tutzing, Sr. Bernardine experienced the resignation of Mother Birgitta Korff from her office as prioress general in 1920 and the election of Mother Melania 44 Chapter 1: Our heroic founding years, 1885–1895

Vollmer. On July 19, 1921 Sr. Bernardine was chosen as one of the first general councilors of our congregation. This was according to the newly revised constitutions. At this time, Sr. Bernardine also served as the infirmarian in Tutzing and then was superior at Schellenberg, our rest home in the Alps for patients suffering from tuberculosis. Always glad to be of service, Sr. Bernardine would say, “I can’t just sit around idle waiting to return to Africa. I might as well be doing something!” But her heart was in Africa. She kept inquiring about chances to return there. One day in 1923, eager for missionary service, Sr. Bernar- dine went to Mother Melania and begged earnestly to be sent to another mission region. She came away beaming with joy, announcing that soon she would be leaving for the Philip- pines with a group of new missionaries. Later on Sr. Bernardine used to tell about that journey, begun on November 15, 1923. When the steamer had reached Aden at the tip of the Arabian Peninsula and was turning east, her heart had given a jolt. She had felt like running to the pi- lot and asking him to turn south instead, to East Africa – the land of her desire, her joys and labors and sufferings. In the Philippines Sr. Bernardine was warmly welcomed. Many of the sisters knew her. With her characteristic determination, Sr. Bernardine set out to learn English at age 53. Soon she knew enough to supervise the primary students. She also pitched in wherever else her help was needed. During her third year in the Philippines came the joyful news that German sisters could once more work in East Africa, now the British colony of Tanganyika. Again Sr. Bernardine went to her superior and asked if she would arrange her return to Africa. The sisters in the Philippines knew of her longing, and no one opposed her wish. They all rejoiced with her when in 1926 she was able to travel to Africa the third time. In Dar es Salaam the Swiss Sisters from Baldegg had taken over the work of the Missionary Benedictines. They received Sr. Bernardine Hefele 45 the veteran missionary until she could move to her new post at Lituhi on Lake Nyasa, more than 500 kilometers to the south and west. The station of Lituhi lay in a populous area, numbering already many Christians, and abounding with children. Sr. Bernardine felt right at home; with her experience, she was able to introduce and guide the new missionary sisters who had arrived from Germany shortly before her. Sr. Bernardine, as had become the tradition in East Africa, took a special interest in the well-being of the women and girls. She was enthusiastic about the new hospital to be built and wrote many letters asking for contributions, medication and bandages. She also wrote a thank you note for each gift she received. “There is no limit to the good works we can do in the hospital,” she used to say. “It is one of the best services we sisters can provide.” In 1933 Sr. Bernardine was a delegate at the second general chapter of our congregation, held at the Tutzing Mother- house. At her departure from Lituhi she joked, “I hope they won’t grab me this time, as they did in 1920!” No, she was allowed to return to Africa in 1933. In 1935 she was appointed to head the newly-erected priory of Ndanda, in the southeastern part of the country, so dear and familiar to her from her earlier service. Though no longer quite as strong and healthy as she had been 20 years before, Sr. Bernardine worked diligently from morning to night, still visiting the people who lived nearby, bringing joy, caring for the poor. Young couples would stop by for a little gift from Mama Bernardine on their wedding day and used to ask some words of wise counsel from her. As prioress Sr. Bernardine cared with motherly concern for her sisters. She was a ready listener and took a lively interest in their well-being and work. How she rejoiced with the teachers when a school inspection had gone well and the officials of the British government had expressed their satisfaction! 46 Chapter 1: Our heroic founding years, 1885–1895

Probably the most joyful event during her term as prioress was the consecration of the cathedral in Ndanda in 1938. Mama Bernardine could hardly await the exodus from the small old church. With the help of some girls, she took charge of keeping the new cathedral beautiful and clean. When she came home tired after having prepared everything for the great feastdays, the sisters would hear her say, “Oh, how I love our new church!” At seventy years of age, in 1940, Mama Bernardine retired from the office of prioress. She spent some months with the sisters at Mnero Station. When Nyangao was to be staffed by sisters once again, Mama Bernardine went with them to her beloved old mission. The lorry that was to take them to Nyangao was late. Mama Bernardine tapped her cane on the road with eagerness, saying, “Well, we COULD WALK to Nyangao!” Here she hoped to spend her last days. In 1942, during World War II, the German sisters were ordered by the British government to leave the coastal area and serve farther inland. But Bishop Joachim Amman of Ndanda obtained permission for old Mama Bernardine and some sisters to stay at Nyangao. Her heart’s desire was fulfilled, though she felt sad that most of the other sisters had to move. At that time, no one expected Mama Bernardine to enjoy sixteen more years of service. Every day Mama Bernardine was at her sewing machine, doing an amazing amount of never-ending mending for the convent, hospital and school. She was grateful to God for her excellent eyesight. Her diminishing hearing did not bother her too much. At first she still cared for the parish church, planting many flowers and palm trees and rejoicing when the balcony around the convent abounded with greenery and blossoms. With the utmost faithfulness and punctuality, Mama Bernardine gave the signals for community exercises. She declined an offer to sleep longer in the mornings. Until the very end, she took part in community prayer and meals. Sr. Bernardine Hefele 47

Sr. Bernardine Hefele at the 50th anniversary of her profession (1944) 48 Chapter 1: Our heroic founding years, 1885–1895

In 1950 Mama Bernardine celebrated her 80th birthday, still spry and alert, able to enjoy the visit of the sisters who came from Ndanda to congratulate her. A still greater celebration occurred in 1954 for her diamond jubilee of monastic profession. A solemn procession to the parish church for mass with a feastday sermon in her honor was held. At communion time, Mother Prioress Bilhild Gross and Sister Superior gently led the frail jubilarian to the altar and back again to her place. Later Sr. Bernardine commented, “Never in my whole life have I witnessed a ‘concelebrated communion’!” As she was smiling happily at a bowl of lovely roses on her jubilee day, someone took what was to be the last photograph of her life. Three more years of diligent daily ORA ET LABORA were granted to Mama Bernardine. Though her physical strength was declining noticeably, she still took part in all the community exercises. Sometime in early 1957, she fell ill with pneumonia. Mother Prioress Maria Lucas from Ndanda visited her. Thinking her condition serious, she asked Sr. Ber- nardine whether she’d like to receive the anointing of the sick. “Certainly,” she said. “I have had it already nine times.” Joy- fully and gratefully, she was anointed for the tenth time, and again she recovered. On June 17, 1957, having attended the mass and common breakfast, Mama Bernardine had a spell of weakness and asked for help. The priest was called and anointed her once more. Right after receiving the sacrament, her breathing stopped. There was no struggle at all. Sr. Bernardine’s rich and full life on earth had ended. She had asked God not to let her become bedfast in her old age so as not to be a burden for others. Undemanding and simply she had lived. Just as simply, God allowed her to die. Because of the hot season, Mama Bernardine was buried on the same day. Many Christians had gathered at Nyan- gao by the time a big truck from Ndanda brought priests and Sr. Elisabeth Mösl 49 brothers and sisters. According to the new liturgical rites, the funeral service was held in the Kiswahili language. Mama Bernardine’s body rests near the great cross and bougainvillea bush which overlook Nyangao Parish. Sr. Bernardine experienced its beginnings, destruction, rebuilding and flourishing. Her life as a pioneer many times over reflects the history of our priories in Tanzania and of our congregation.

Sr. Elisabeth Mösl – Big and Gentle * March 25, 1864 Professed June 29, 1892 in St. Ottilien + December 7, 1928 in Wessobrunn Germany and Tanzania

Maria Mösl and her friend Maria Mayr (Sr. Constantia) were accompanied by their parish priest from Navis in the diocese of Brixen [today Bressanone, northern Italy] as far as the train station of Türkenfeld near St. Ottilien. As soon as he saw a sister waiting for them, he cited Jesus’ words “One who puts a hand to the plow and then looks back is not worthy of me,” tipped his hat in farewell and left. He had wanted the strong, healthy but inexperienced young ladies to reach St. Ottilien safely. This was on July 7, 1889. How often these parting words may have been recalled by the two young sisters during our difficult founding years! Both entered after they had read about the destruction of our first mission at Pugu in East Africa. Maria Mösl, now Sr. Elisabeth, was a profession companion of Mother Birgitta on June 29, 1892. She was tall and strong, but very gentle and loving. According to recollections of Fr. Dominicus Enshoff, when small Sr. Catharina Scheyns 50 Chapter 1: Our heroic founding years, 1885–1895 in the last months of her superiorship had a violent fit of an- ger, it was Sr. Elisabeth who would take her in her arms and carry her like a child to her room to calm down. After the resignation of the first sister superior in September 1895, Sr. Elisabeth was appointed as vicaress by the bishop until Moth- er Birgitta could arrive and take office. Her longing for missionary work in Africa was fulfilled in 1897. Sr. Elisabeth served chiefly as an excellent nurse. But on February 19, 1903 she had to return to the Motherhouse, her strength broken by ill health. A still heavier cross awaited her there in 1905: mental illness. From 1906 until 1914 the symptoms ceased, and she was able to care for the sick. When her illness recurred in 1915, Sr. Elisabeth had to be taken to an asylum, where she improved again, so that she was able to join the community at Wessobrunn in 1920. Our pioneer Sr.Elisabeth gave a wonderful example of the monastic virtues to everyone — love for the liturgy, childlike obedience, humility, diligence, simplicity and very thoughtful love for her sisters. Despite painful joints, she rose for each “Gloria Patri,” and the sisters were edified by her reverent, though labored genuflections. Sr. Elisabeth loved nocturnal adoration. For years she still cleaned the vegetables. Daily she washed the pots and pans in the kitchen at 11 o’clock. Until shortly before her death she also would churn about 30 liters of cream to make butter. She would ask another ailing sister, who felt useless, to lead her when she continued walking the long hallways or stairs to keep flexible and also to feel warm without heating her room. Despite a persistent cough, Sr. Elisabeth joined the annual retreat on December 2, 1928, but she made her confession and received Holy Communion and the anointing of the sick in her room, then died very quietly while the sisters were taking turns at nocturnal adoration on First Friday, December 7. Sr. Angela Bödecker 51

Sr. Angela (Paula) Bödecker – Strong-Minded Leader * August 27, 1864 Professed May 26, 1890 in St. Ottilien + April 22, 1941 in Wessobrunn Germany and Philippines

Gertrud Bödecker cherished her great patron saint all her life and imitated her great devotion to Jesus’ Sacred Heart and her boundless trust in Him. Born to Wilhelmine and Franz Boede- cker, a clockmaker at Werl in the diocese of Paderborn, Ger- trud at age 23 entered St. Ottilien on October 25, 1887, as the first missionary group was preparing to leave for East Africa. Already on December 28, 1887 she received the habit and the name Paula. She pronounced her vows in 1890 with 16 other novices during the first monastic profession celebrated by our congregation in Germany. The young sisters then engaged all their energies in building their Motherhouse, which was completed in a year’s time. In August 1891 Sr. Paula was dismissed for reasons not known. Gertrud remained faithful to her Benedictine vocation away from the community, using the next l4 years to complete her training as an elementary teacher. On June 5, 1905 she was readmitted by Mother Birgitta and restored to her pre- vious monastic rank according to profession, now as Sr. An- gela. Mother Birgitta treasured Sr. Angela as her own novice directress, calling her “the first daughter of obedience.” Soon Sr. Angela was put in charge of the novices again, as she had been prior to her dismissal. By her very appearance and manner, Sr. Angela inspired respect. With her novices she was strict, but also much appreciated. They knew it was her zeal for the good spirit and discipline of the community which made her require such 52 Chapter 1: Our heroic founding years, 1885–1895 prompt obedience and striving for virtue, mutual respect and practical love. As sacristan, Sr. Angela allowed the novices, when they had kept the monastic silence well, to fill the ci- borium for Mass with hosts. Her conferences for STATIO (the monthly day of retreat) inspired the young sisters, sustaining them later on. On May 16, 1911 Sr. Angela was sent to the Philippines, where she served as prioress until 1920. She is credited with the purchase, at very favorable terms, of the high altitude site at Baguio, which for so many sisters in the Manila Priory was to serve for vacation and recuperation. In December 1920 she returned to Germany for a general chapter, at which she was elected vicaress for Mother Melania, in charge of caring for the large community in the motherhouse in her absence. Her negotiations for an estate (Hagerhof) in Honnef on the Rhine River were nearly completed when Mother Melania traveled to Africa for visitation in 1924. The final arrangements were made by Sr. Angela. Some sisters feared that this purchase would pose a great financial risk for our congregation. Mother Birgitta, one of the councilors, even felt impelled to get up one night and present all her doubts to Sr. Angela one more time. But convinced and determined as ever, Sr. Angela went ahead with the purchase. The estate at Honnef proved a failure and a great burden of debt on the Motherhouse. Partially due to the terrible inflation in Germany, the sisters assigned at Honnef, though working hard, were suffering hunger. Moth- er Clodesindis succeeded in selling the site. For Sr. Angela it probably was a big disappointment to see the community at Honnef recalled. In 1927 Sr. Angela was given a new task—secretary to Sr. Irmengard Bachem, the novice directress, who appreciated her helper’s accuracy, devotion to duty, love of cleanliness and order, her good example of simple living and her punctuality for the Divine Office. Sr. Angela also wrote, with her ac- Sr. Anna Schemmer 53 curacy, great love, and in beautiful and precise handwriting, the necrology entries for our sisters who had died (No. 94 to 161 in Nekrolog I). When her strength and health waned, Sr. Angela was assigned to Wessobrunn. Still exact and as conscientious as ever to keep the Eucharistic laws of the time, she did not want to drink water after midnight when she had a fever, even though she had permission to do so. The chaplain commented, “Sister Angela is a saint, but a stubborn one!” Well prepared by the last sacraments and having spoken her fare- wells and exhortations to her sisters during her last days, Sr. Angela died peacefully on April 22, 1941. Thus she did not experience the confiscation of the Tutzing Motherhouse and all our convents in Germany by the Hitler government a few weeks later.

Sr. Anna (Scholastika) Schemmer — Home for Good * December 2, 1862 Professed May 26, 1890 in St. Ottilien + November 20, 1941 in Augsburg Tanzania, Germany

There are many parallels between Sr. Anna Schemmer and Sr. Angela Bödecker’s life. Also from Westphalia, Katharina Schemmer entered in October 1886, still at Reichenbach, and two months after her arrival received the monastic habit and the new name of Sr. Scholastika on December 28, all still in secret. There were probably six other young women in her group. So Sr. Scholastika helped in the building up of our congregation from the early beginnings. There were the scanty 54 Chapter 1: Our heroic founding years, 1885–1895 meals, much manual labor, the cold of winter and other austerities, all taken gladly as a preparation for missionary work. In the course of 1887 the young community moved from its first home at Reichenbach to St. Ottilien, then a small village, not far from Munich in the diocese of Augsburg. The destruction of Pugu Mission in 1889 did not dampen their missionary eagerness. Like Sr. Angela, Sr. Scholastika made profession publicly on May 26, 1890. Seven of the 17 newly professed sisters had already been designated for the second mission to East Africa, and she was one of them. On June 8, 1890 nine young sisters, two of them still novices, left St. Ottilien together with six of the monks. They would resume mission work, this time starting anew in the port city of Dar es Salaam. The group arrived on July 4, 1890. A few days later the sisters received their work assignments. Sr. Scholastika, an excellent cook, was put in charge of the kitchen. This meant preparing meals for two priests and all the brothers and sisters. Soon there also were patients, orphans and freed slave children to feed. All expected from her “their food in due time.” This was no simple matter. Grains and vegetables had first to be planted and raised. Supplies were scarce. Meat was rarely available. For a time, Sr. Scholastika’s menu had to al- ternate between mush of maize and mush of lentils. Living conditions, as described by other pioneers earlier in this chapter, were utterly primitive, and the tropical climate soon took its toll. Besides cooking, Sr. Scholastika nursed her fever-stricken companions and was in charge of the community when the superior, Sr. Agnes Zierden, had to be absent. Sr. Scholastika was a kind and friendly person, cheerful and outgoing, also quick-tempered. She seems to have given a sharp answer at times, failing against charity. This was reported to Fr. Amrhein. On August 3, 1891 when new missionaries arrived, they brought strict new monastic regulations from the founder. The brothers and sisters were not to speak Sr. Anna Schemmer 55 to each other except with permission. Sr. Scholastika was ordered to return to the Motherhouse immediately. On August 28, 1891 she boarded the ship for Germany, and on her arrival in St. Ottilien, she was summarily dismissed from the congregation. Her vows had been made for five years. By a wrong understanding, her profession group had been told that their profession was valid only during their assignment in Africa. Sr. Scholastika was not only recalled from Africa, but expelled from the convent as well. But Katharina Schemmer treasured her monastic vocation. She was convinced that God had called her to our congregation. Therefore, she appealed to the bishop of Augsburg. Eventually her dismissal from the congregation was annulled because there had been insufficient reason. In 1903 Katha- rina was readmitted to St. Ottilien by Mother Birgitta Korff, who had known Sr. Scholastika as a novice. She restored her to her initial rank according to her profession in 1890. Since another sister had received the name of Scholastika in 1896, Katharina Schemmer now became Sr. Anna. She was sent for nurse’s training in Munich. In 1904 she set out for East Africa a second time, full of new courage and ready to serve God and his people with all her energies. She was sent to the station of Tosamaganga in the interior of today’s Tanzania. With love and patience Sr. Anna taught cooking and other housekeeping skills to the African girls, and they responded to her efforts with affection and faithfulness. Besides managing the kitchen, Sr. Anna was always ready to assist the sister nurse in caring for the sick. She had an open hand and heart for the patients. If amid the pressures of work she ever said a quick NO to a request, the sisters could be sure that soon afterwards, Sr. Anna would do exactly what she had been asked. The small community at Tosamaganga was one heart and one soul in their daily ORA ET LABORA. World War I also affected German East Africa. The Brit- ish took over and expelled all German missionaries by 1920. 56 Chapter 1: Our heroic founding years, 1885–1895

Again Sr. Anna had to return to Germany. She did not stay in Tutzing very long. That same year she was assigned to Schel- lenberg, a home in the Alps for patients recovering from tuberculosis. Later Sr. Anna did pioneer work in Honnef on the Rhine River and then in Olpe, in northern Germany. There she was cleaning vegetables or knitting with untiring hands or helping with washing the dishes. She had a marked love for the young sisters, who in turn loved her dearly and honored her, just as St. Benedict desires in his Rule. During World War II, Sr. Anna had to leave her Benedic- tine community once more. On June 26, 1941, the secret police of Hitler (GESTAPO = Geheime Staatspolizei), invaded the convent at Olpe. All the sisters were ordered to leave by 6 pm that day. So at age 79 Sr. Anna had to take refuge, first with relatives of our Sr. Gerburg Völker near Olpe, then with her own family. The Tutzing Motherhouse and the convent for elderly sisters at Wessobrunn had been confiscated by the GESTAPO earlier. Sr. Anna and several other sisters were received lovingly by the Franciscan Sisters in Augsburg, known as “Stern- frauen.” Only God knows how painful this exile from her own community was for Sr. Anna. But diligently she soon was peeling potatoes and cleaning vegetables. Our Sr. Felicia Breuer shared the room with Sr. Anna at Augsburg. One day she overheard the nurse saying, “Well, Sr. Anna, soon you will go UP to heaven.” Feeling quite spry at the moment, Sr. Anna had replied, “I would much rather go DOWN” [that is, to the kitchen]! In autumn Sr. Anna Schemmer contracted a severe cold, and her lungs became congested. Death came quickly on No- vember 20, 1941. Her body is buried in Augsburg, but her spirit rests in the heart of God, where there is new life and an end to all exile. Sr. Juliana Peetz 57

Our Sisters Bathildis Endres (+ 1943) and Ida Standecker (+ 1945) also “exiled” from Tutzing during World War II, were accepted and lovingly cared for by the Benedictine nuns of Chiemsee.

Sr. Juliana Peetz — Pillar and Pillow * June 1, 1869 Professed May 26, 1890 in St. Ottilien + May 13, 1949 in Wessobrunn Tanzania, Germany, Bulgaria

Our pioneer Sr. Juliana walked a varied pilgrim way, rich in crosses and also in blessings. Born in Hüsten, Westphalia, the eldest of six children, she learned already at home to be brave and accept sufferings in union with Jesus’ passion. She acquired her mother’s excellent housekeeping skills. Having heard of St. Ottilien and recognized her own vocation to be a missionary, “not even ten horses could have held me back from entering,” she used to say later on. Not yet 19 years old, Elisabeth Peetz entered in St. Ottilien on April 1, 1888. She soon realized that monastic life called for hard work and sacrifices, so she took tests of obedience in stride. Already on August 15, 1888 Elisabeth received the new name of Juliana with the monastic habit. The novices encountered poverty in many forms, but everything was accepted as preparation for the mission. United in sisterly love, they encouraged and supported each other, doing even heavy work nor- mally expected of men, like in the construction of the first motherhouse. Tough Sr. Juliana was to survive all her profession companions of May 26, 1890 and even all those who became novices that day. On June 8, she traveled to Dar es 58 Chapter 1: Our heroic founding years, 1885–1895

Salaam with the second group of our missionaries sent to East Africa. In Dar es Salaam Sr. Juliana was entrusted with the care and education of the children—orphans or freed slaves. To- gether with other sisters, she would walk for hours on Sun- days to the surrounding villages to visit the sick. After the early death of the superior, Sr. Agnes Zierden, Sr. Juliana was appointed to lead the community in 1892, was deposed by Fr. Xaver Baumann, reinstated by order of Fr. Amrhein, replaced by Sr. Birgitta Korff in 1894, then reappointed in 1895. Short of stature, Sr. Juliana was a resolute and capable person, inspiring respect. She endured tropical fevers, difficulties with some monks, humiliating changes, even unreasonable commands and harsh letters from Sr. Catharina Scheyns, with courage and firmness, as part of missionary life. In 1896 Sr. Juliana was granted a time of recuperation in the motherhouse, which she used to learn new skills, such as playing the organ. Two years later she returned to Africa, this time assigned to the interior. At Tosamaganga and especially at Madibira, where she was superior for six years, Sr. Juliana was kept very busy teaching the young Africans. She served two more years at Dar es Salaam. Her energetic and consis- tent manner gained her the respect of all. After 16 years as a missionary in East Africa, she was called by Mother Birgitta in 1908 to be the superior at Schellenberg, a home in the Alps for convalescents, especially those recovering from tuberculosis. When Mother Birgitta sought a cure for her tuberculosis at Lourdes in 1911, she took Sr. Juliana as her companion. No physical cure was obtained, but Mother Birgitta carried on with the support and counsel of Sr. Juli- ana, her subprioress for six years. The fall of 1917 required a heavy sacrifice—Sr. Juliana was sent to Mesopotamia to care for German soldiers. After one year, the war having ended, she experienced a 132-day return journey and devoted herself to a more quiet life and spiritual growth at Schellenberg. Sr. Juliana Peetz 59

Already in 1920, Sr. Juliana was assigned to lead the sisters who returned to Zarevbrod in Bulgaria, which they had to leave in 1918. This second beginning was full of privations and problems, such as struggles with the government before the school could be reopened. Accepting poor orphans even before the sisters had sufficient money, Sr. Juliana started a home for children, convinced that God’s blessing would follow. She was firm as an educator, insisting on simple living and teaching the children good work habits. As the leader of her community, Sr. Juliana strove to impart the good spirit which Mother Birgitta had cultivated in her sisters, with emphasis on self-denial and punctual obedience. At times she would assign a sister to do something that seemed impossible, no excuses accepted, which earned her the title “the strict Mama.” Frugality she had learned already at home. Life experience made her a good judge of human character, provident, and with sound sense. Somewhat reserved, she was slow in decision-making. But once she recognized what was to be done, Sr. Juliana could not be stopped by any resistance or opposition. This persistence sometimes was felt as harshness. Sr. Juliana also possessed deep and warm feelings, a childlike cheerfulness, and genuine humility. One of Sr. Juliana’s accomplishments was the establishment of the canonical novitiate in Bulgaria. Our Bulgari- an sisters adhered faithfully to monastic discipline, and their simple lifestyle made the priory of Zarevbrod flourish. How joyful Sr. Juliana was on the feasts of the monastic family when she received new members! After 1935 she was freed of heavy responsibilities and became the praying Moses, de- voting hours to contemplating Christ’s passion. In her old age she radiated the ripeness and fruitfulness of autumn. On May 26, 1940 her golden jubilee of profession was celebrated, making her a pioneer again, the first in our congregation. With a strong, resonant voice, Sr. Juliana sang the solo chant melodies of the feastday 60 Chapter 1: Our heroic founding years, 1885–1895

Four years later, the Russian armies were approaching Za- revbrod. Twelve of the German sisters had to leave Bulgaria in 1948. Sr. Juliana celebrated her 80th birthday in Tutzing; then moved on to Wessobrunn, in the company of her oldest co-sisters and those from Bulgaria, still enjoying hikes and teaching Kiswahili to the new missionaries preparing to serve in East Africa. Sr. Juliana’s final purification came after Christmas of 1948, when her health worsened rapidly and she suffered great thirst and much pain, all with admirable submission to God’s holy will. She remained fully conscious and was able to receive Holy Communion nearly every day until her peaceful death on May 13, 1949. Sr. Juliana was truly a pioneer, a “pillar and a pillow” of our congregation. Chapter Two THE PIONEERS’ COURAGE 1895-1920

Mother Birgitta Korff — First Prioress General * January 25, 1868 Professed June 29, 1892 in St. Ottilien + May 21, 1929 in Tutzing Tanzania, Germany

Pioneering requires courage. Gertrud Korff from Mülheim-an- der Möhne had plenty of courage. In her childhood, the live- lier an exciting game, the better she liked it. Already at her First Communion, Gertrud felt that God wanted her to be a sister, but only when she became 21 did she receive her mother’s consent with an embrace. Where did God want her? Just at that time, German newspapers reported an uprising in Ger- man East Africa. Three missionaries had been killed at Pugu on January 13, 1889. Gertrud read the news with mounting excitement! That was what she wanted to become—a missionary, to take the place of Sr. Martha Wansing, also a Westpha- lian! Aware of danger and possible death, Gertrud Korff (and at least six more high-spirited young women we know of) chose to join the Missionary Sisters of St. Benedict after the destruction of Pugu. Gertrud Korff entered at St. Ottilien on July 31, 1889. On May 26, 1890, as Sr. Birgitta, she and her companions began their novitiate, while 17 novices made monastic profession. Some of them departed a few days later on the second mission 62 Chapter 2: The pioneers’ courage, 1895–1920 to East Africa. Those who remained behind faced new challenges as well, such as building their first motherhouse. With all their energy, cheerful despite scanty meals, the sisters dug foundations, carried bricks and gravel to the masons, and in the cold winter worked on the interior. By September 1891 the 50 young religious could move into their spacious convent. Their enthusiastic, joyful letters home drew new members. Anna Korff, soon to be Sr. Eusebia, followed Sr. Birgitta to St. Ottilien in December of that year. Sr. Birgitta made profession on June 29, 1892. Having been trained in sewing and cooking, she was entrusted with the meal service to both sisters and monks. How gladly she would have provided more and tastier food! Often she gave her portion to a weaker sister. The sick received her special care. Her efficient management, a happy smile, a good word, and her lovely voice plus playing the organ for common prayer—all gave joy to her sisters. And her desire for the missions grew... On June 1, 1894, she was sent to German East Africa. During the beautiful sea voyage the group studied Kiswahili. Since Sr. Birgitta had been named the superior of the sisters at Dar es Salaam, she faced an additional challenge, which she had accepted in obedience and with love. Sr. Birgitta was at Dar es Salaam for only one year. It was a year packed with new experiences: In July four young sisters, sent out as novices, made profession. A small hospital was opened. Famine in the interior of the colony caused many starving people to seek help at the coast; 50 of the orphans the sisters received died from the effects of hunger. The sisters themselves lived in severe poverty. Always some were sick with malaria. During that first year, Sr. Birgitta’s strong and healthy young companion died, Sr. Bertha Sirch (25), and also two of the Missionary Benedictine Brothers. In August 1895 the founder assigned Sr. Birgitta and three companions to a new station, Lukuledi, in the south of the M. Birgitta Korff 63

Mother Birgitta Korff as Prioress General 64 Chapter 2: The pioneers’ courage, 1895–1920

German colony. Sea sickness on the coastal boat to Lindi made them miserable. Soon they set out on the five-day safari to the interior: Eight or more hours of marching by day on just bread and tea, nights around the campfire, lions roaring nearby. Sr. Birgitta arrived at Lukuledi with a fever and swollen feet. Yet, already on the way the sisters had been able to treat the wounds of some people, and they were greeted with joyful dancing at Lukuledi. It was August 14, and the pioneers decided to sing First Vespers of Mary’s Assumption in their little bamboo house-chapel. Snakes and rats also housed there, and water was scarce. On October 7, the mission was in danger from a hostile tribe, and the sisters waited, ready for death. They thanked Our Lady of the Rosary when the attackers were diverted. Teaching children, visiting the sick, preparing the dying for baptism filled the sisters’ days. The pioneer community prayed and worked together happily. But after only three months at Lukuledi, news came from St. Ottilien that Sr. Bir- gitta had been elected superior of the motherhouse on Sep- tember 17. She was to leave immediately. On Christmas Eve she was joyously welcomed by the sisters at St. Ottilien as their best Christmas gift. On the 1895 photo, Sr. Birgitta looks thin and very pale, probably due to the tropical climate and the stressful, hurried march to the coast. Sr. Birgitta’s first challenge was uncertainty. Fr. Amrhein had left St. Ottilien on October 24, 1895. The sisters had received no information from him, not for Christmas, not for the New Year—no one to install her as the new superior. Fr. Amrhein’s official resignation on January 18, 1896 came as a shock. One of Mother Birgitta’s first steps in this precarious time was a renewed dedication of the community to the Sacred Heart of Jesus. In July a visitation in both communities of St. Ottilien was held by Abbot Ildefons Schober, who at the monks’ request became their new superior general until 1902. To him Mother Birgitta Korff became an able assistant M. Birgitta Korff 65 because she supplied the missionary experience, which this excellent monk and kindly friend of Fr. Amrhein lacked. In 1896, our missionary sisters in East Africa received mos- quito nets from Mother Birgitta as Christmas gifts. In 1890 these had been considered a luxury, but her experience had taught her their importance for maintaining the health of her sisters. Together with Abbot Ildefons, Mother Birgitta developed the constitutions for the sisters. Though in 1895 Sr. Birgitta had been elected only as superior of only the motherhouse community, by 1902 her role had grown into that of superior general. The corporation approval by the government of Ba- varia called for a lifetime superior general, also requiring the sisters to locate away from the St. Ottilien monks—new challenges for Mother Birgitta. She requested a new election, also because already in 1898 she had been diagnosed to have tuberculosis. She was reelected, of course. Despite a dire struggle for funding, construction of the new motherhouse at Tutz- ing was completed in July 1904. Mother Birgitta continued to serve as superior general until 1920. Mother Birgitta was a living example to her sisters of the constitutions’ admonition “to diligently practice walking in the presence of God, prayer, and a spirit of contemplation.” Among the accomplishments of Mother Birgitta during her 25 years in authority were } Accepting a call to send missionaries to Olinda in northeastern Brazil in 1903, without the Ottilien monks but encouraged by them; herself travelling there in 1905 with a new group of missionaries to ease the pioneers’ problems, making also a new foundation at Sorocaba near Sao Paulo, far to the south of Olinda. } Sending missionaries to the Philippines in 1906 to assist the Catholic people in need of teachers of religion. } Daring to send more sisters to German East Africa after the 1905 Maji-Maji uprising, which had cost the lives of three sisters and destroyed much of their work. 66 Chapter 2: The pioneers’ courage, 1895–1920

} In 1906, with far-sighted wisdom, appointing in each country a “delegata monastica,” forerunner of today’s prioress, as contact person with the prioress general. } Answering a call to Bulgaria to strengthen German Catho- lic settlers there in 1914; a mission interrupted at the end of World War I and resumed in January of 1920. } Sending over 70 sisters as nurses to military hospitals on the west and east fronts during World War I, supporting them and sacrificing for them, so that not one lost her vocation, even as far away as Mesopotamia, in today’s Iraq. } Approving in 1920 the move of sisters expelled from former German East Africa to follow an invitation to South Africa and sending another group to Namibia.

In early 1920 Mother Birgitta again requested permission of the bishop of Augsburg to lay down the burden of her office and was allowed to do so. After the election of Mother Melania Vollmer as her successor in December, Mother Bir- gitta wisely declined the post of vicaress, but contributed her wisdom as one of the general councilors according to the revised constitutions. Diligently she answered many letters of the sisters (having received the profession of 320 of them) and lived to see the extension of missionary service to the USA and North Korea and also the repeated doubling of membership before her death in 1929. One can say that by her example and spiritual leadership for 25 years, Mother Birgit- ta shaped the Missionary Benedictine Sisters of Tutzing even more deeply than Fr. Amrhein. Sr. Pia Kretz & Sr. Xaveria König 67

Victims of Pneumonic Plague

Sr. Pia Kretz * January 25, 1865 Professed May 26, 1890 in St. Ottilien + February 13, 1904 in Tosamaganga Tanzania

Sr. Xaveria König (1869-1904) * March 24, 1869 Professed January 6, 1894 in St. Ottilien + February 11, 1904 in Tosa Tanzania

Anna Kretz was born on the feast of St. Paul’s conversion at Bocholt in the diocese of Münster. Shortly after her profession, Pia and eight other sisters accompanied newly-ordained Fr. Franziskus Mayr and five brothers on a new second mission to Dar es Salaam in East Africa. Sr. Pia truly lived up to her name, for her gentleness showed in her very kind eyes. Though her hands were very nimble at work, her heart always was with God, so that nothing, not even major mishaps, could shake her calmness. “Deo gratias” was on her lips so often, even when a large tray of bread dough slipped from her hands on the way to the bakery! Sr. Pia was loved dearly by her superiors and sisters because of her kind, peaceful, ever helpful character. She was granted 14 years of work in the African mission. Her last assignment was at Tosamaganga in the northwestern part of the region entrusted to the Missionary Benedictines. 68 Chapter 2: The pioneers’ courage, 1895–1920

Born in 1869, Theresia König came from Ölkofen in the diocese of Rottenburg and made monastic profession as Sr. Xaveria. Gaining souls was her life motto, like that of her patron, Saint Francis Xavier. Stories were told of her eagerness to acquire a variety of skills that might be needed in the missions. Sr. Xaveria was placed in charge of the novices at St. Ottilien soon after her profession. She was good in any task, a valued secretary to Sr. Catharina by answering many vocation inquiries preserved in the “Kopirbuch,” also an excellent teacher, then guiding the novices with a wise love. A fervent sister, humble and frugal, Sr. Xaveria was a good model for the young members. If one of her novices became ill, even during the night, Sr. Xaveria was soon at her bedside. No wonder they loved and trusted her. Her special devotion to the Sacred Heart of Jesus and to the Blessed Sacrament was passed on to the novices. She taught them to dedicate every hour of the day and of the night to one mystery of Jesus’ life and passion. Mother Birgitta knew Sr. Xaveria’s ardent desire for the missions. Generously she sent her to East Africa on Oct. 15, 1897. Sr. Xaveria was good-looking and healthy, with rosy cheeks, and always cheerful. Seven fruitful years of missionary service were granted to her in Tanzania. In 1904 an epidemic of pneumonic pestilence broke out among the people at Tosamaganga. Having no experience with this disease at first, the sisters devoted all their energy to nursing the victims of the plague. Both Sr. Pia Kretz (39) and Sr. Xaveria König (35) died. Br. Michael Hofer heard his coffin being prepared and later stated that he recovered from the plague when Sr. Pia had offered her life for him and the people. Both sisters surely received an abundant eternal reward for their selfless, heroic love. Sr. Eusebia Korff 69

Sr. Eusebia Korff — Let the Little Ones Come to Me * March 20, 1872 Professed May 23, 1895 in St. Ottilien + October 25, 1904 in Tutzing Germany

Sr. Eusebia, Mother Birgitta Korff’s younger sister Anna, was the first member of our congregation to die after the sisters had moved from St. Ottilien to their new motherhouse in Tut- zing on July 29, 1904. She also was a kind of pioneer, only 32 years of age when laid to rest, but having suffered from tuberculosis for years. Sr. Eusebia worked unobtrusively, but very effectively, with the orphans and boarding students at St. Ottilien. She devoted all her motherly love and care to the little ones, creating a safe and blessed environment for them. They in turn dearly loved Sr. Eusebia. Her sound common sense and careful observation of the children entrusted to her were appreciated. We can admire the discreet charity and wisdom that led Sr. Eusebia and the others to respect and obey Sr. Catharina, even as she became increasingly harsh. Sr. Eusebia gave special attention to a mentally retarded child, whose repeated questions she kept answering patiently. A new girl that had been neglected by her mother was brought to St. Ottilien with sores and wrapped in dirty rags full of vermin. She became Sr. Eusebia’s special challenge— and in a short time she became an attractive child. With much love Sr. Eusebia prepared the children entrusted to her for their first confession and communion, deeply conscious of a religious educator’s responsibility. For one sickly child, Sr. Eusebia obtained early admission to the Holy Eucha- rist; the child died happily a few months later. Sr. Eusebia also 70 Chapter 2: The pioneers’ courage, 1895–1920 shared her devotion to the Holy Innocents with the children. She loved to make others happy. In her spare time she painted little surprises and produced useful items. After she was confined to her bed, the sisters would come to request her prayer for special needs. Despite her pain and weakness, requiring a stretcher for Sr. Eusebia during the move to Tutzing, she showed a steady patience and cheerfulness, looking forward to meeting Jesus. Her deep spirit of faith helped her see Christ in Mother Birgitta, who once complimented Sr. Eusebia on her neat and attractive appearance on the sickbed. The patient answered joyously: “For going to heaven, one must be fit and good-looking!” Sr. Eusebia is remembered for her faithfulness even in small things, gratitude for her monastic vocation, deep piety and great reverence for the dignity of every child.

Sr. Felicitas Hiltner Violent Death on Safari * October 1, 1876 Professed February 28, 1901 in St. Ottilien + August 14, 1905 at Mikukuyumbu Germany, Tanzania

Sr. Cordula Ebert * December 10, 1878 Professed September 8, 1902 in St. Ottilien + August 14, 1905 at Mikukuyumbu Germany, Tanzania

Our Sisters Felicitas and Cordula died in the southern part of German East Africa, together with Bishop Cassian Spiss and Sr. Walburga Diepolder 71

Brothers Andreas Scholzen and Gabriel Sonntag. They were attacked during the Maji Maji uprising of 1905 while on safari to Peramiho. Sr. Felicitas from the diocese of Paderborn had learned nursing to prepare for the mission in Africa. As portress in St. Ottilien she had cared with special love for the poor. Sr. Cordula came from the diocese of Würzburg. At age two, little Regina had become very sick, and her devout mother promised to give her to God if the baby recovered. She lived, and she did ask admission to St. Ottilien, where her great love for the Sacred Heart of Jesus was noticed. She was eager for any work assigned to her and very conscientious in all she did. Sisters Felicitas and Cordula, both young and high-spirited, set out joyfully for Africa in June 1905, and soon after their arrival in Dar es Salaam began the safari south and west to Peramiho. They were attacked by rebels and killed with spears. Weeks later some of their remains were located and taken to Dar es Salaam and placed in the cathedral of St. Joseph.

Sr. Walburga Diepolder — Take my Life, Save the Others! * August 27, 1870 Professed June 29, 1892 in St. Ottilien + August 29, 1905 near Nyangao Tanzania

Josefa Diepolder was an only child, whose parents yielded to her determination and let her enter in St. Ottilien in 1889, not quite 19 years old. Already in June 1894 she enthusiastically followed the call to East Africa, together with Mother Birgitta. She worked at first in Dar es Salaam, then in the new station 72 Chapter 2: The pioneers’ courage, 1895–1920 of Lukuledi. In Germany and Tanzania Sr. Walburga was a loyal, loving sister and a dependable support to her superiors, an excellent nurse and efficient worker with a warm heart. Nothing was too early or too late when a person needed her help. The apostolic prefect once said of her, “I have rarely met a woman as zealous and yet so kind-hearted as our Sr. Walburga.” A strong woman, Sr. Walburga accepted all the daily crosses of mission life calmly. Following a time of recuperation in the motherhouse in 1898, Sr. Walburga was sent to East Africa again. This time her field of service was at Nyangao. Like Sisters Felicitas and Cordula, Sr. Walburga gave her life during the Maji-Maji uprising against the colonial government in 1905. From letters and memoirs of Sr. Bernardine Hefele, then the superior of the community at Nyangao, we know about the events. The monks and sisters had heard of the death of Bishop Cassian Spiss with two Brothers and our two sisters on August 14. On August 15 they had been instructed by the colonial government to arm themselves or flee. With Sisters Helena Lettner, Avia Marschner, Walburga and the children in their care, Sr. Bernardine moved to the two-story house of the Brothers, ready for anything. When alerted to the approaching rebels by a faithful teacher on August 28, all of the missionaries fled to a hiding place in the bush. A horde of warriors attacked them. Fr. Leo and Br. Cyprian used their guns, but soon both were wounded. However, when they all knelt down, expecting to die, the priest raised his hands in blessing, and the rebels suspected “magic” and fled panic-stricken. The missionaries with the children ran off in the other direction, but it was not until darkness fell five hours later that they realized Sr. Walburga was not with the children at the end of the line. Later on it was learned that Sr. Walburga had been shot in the loins and unable to flee. Two Christian boys saw her, Sr. Beatrix Biefel 73 suffering terrible thirst and heat. Probably on August 29, her 35th birthday, she was killed by a relative of one rebel who had died during the gun fight when those warriors returned to bury their own dead. Sr. Bernardine knew of Sr. Walburga’s offering of her life at the last Mass before the attack. The surviving missionaries reached Lindi after several days of flight. Sr. Avia Marschner died in Dar es Salaam on September 15, 1905, probably as a result of their traumatic experience. Our Sisters Martha Wansing, Cordula Ebert, Felicitas Hilt- ner and Walburga Diepolder gave their lives in love during uprisings against the German colonial power and could be counted as martyrs because of their spirit of faith.

Sr. Beatrix Biefel — Versatile Missionary * August 29, 1867 Professed January 6, 1994 in St. Ottilien + September 4, 1925 in Gobabis Germany, Tanzania, Namibia

Anna Biefel from the diocese of Breslau in Silesia was blessed with devout parents and received a well-rounded education from the Ursuline Sisters. Her mother, happy about Anna’s wish to enter at St. Ottilien, introduced her daughter during a pilgrimage in Rome to Monsignor de Waal at the Campo San- to Teutonico as “about to be engaged,” and he congratulated her accordingly. With radiant eyes Mrs. Biefel then explained that it was the king of heaven and earth who had chosen her Anna as his bride. After Sr. Beatrix’ profession in 1894, Mrs. Biefel used to take a vacation in St. Ottilien and spend time with her dearly-loved daughter. Making friends easily in the community, talented and well- educated Sr. Beatrix was promptly made secretary to Sr. Cath- 74 Chapter 2: The pioneers’ courage, 1895–1920 arina, chronicler and annalist. She also was skilled in making vestments. Soon she served as the superior’s assistant and subprioress. Many young sisters learned from Sr. Beatrix how to play the organ. She patiently spent hours at the piano training the sisters to sing difficult chant melodies and to learn songs for programs. Though used to a comfortable home, Sr. Beatrix lived very simply, enduring cold rooms and scanty meals at St. Ottilien. She gladly practiced holy poverty and did not mind wearing large old shoes or rough woolen clothes. She eagerly tried to develop her prayer life. Yearning for missionary work, Sr. Beatrix had to watch many others leave for Africa while she waited and waited. God lovingly led our young sisters in the motherhouse by Sr. Beatrix’s good example. In 1902 she at last was granted her heart’s desire. In charge of the school at Dar es Salaam, Sr. Beatrix’ wrote and produced a Swahili allegory on baptism, The Way to Heaven. It was so well received that Bishop Cassian Spiss had it performed again for the black people in the city and countryside. She was the chronicler, recording both events at the Dar es Salaam mission and also developments in the colony, such as the 1905 Maji-Maji uprising. The inland station of St. Agnes at Kwiro, founded in 1902 at a healthful 1000-meter altitude among industrious farmers, had soon become known for its flourishing schools. In December 1908, when the first sisters were assigned there, Sr. Beatrix headed the teachers. By February 1909 she began instructing girls for baptism. At Kwiro her versatile gifts really blossomed into great fruitfulness. Hundreds of children experienced her missionary zeal and loving care. Her energy and creativity seemed boundless, no effort was too great, no task too hard. Though Sr. Beatrix loved quiet times of adoration, she gladly spent hours on Sundays and feasts making sure the boarding girls had clean clothes for Mass. She wrote plays for Christmas and other feasts to teach the faith. The Sr. Beatrix Biefel 75 stairs and porch of the sisters’ convent at Kwiro became an impressive outdoor stage for joyous celebrations which many faithful could attend. Sr. Beatrix’ exceptional talent for languages, poetry and music enabled her to translate the most beautiful German songs into Swahili. 24 of them were printed in a songbook in 1978 at Peramiho; many are still sung in Tanzania today. Already the first day at Kwiro, six young women preparing to marry Catholic teachers had come to board with the sisters, receiving intensive lessons in reading and catechism to make them effective missionary partners for their husbands. Later it became a custom for engaged girls to spend some months with the sisters to improve their domestic skills and deepen their faith. When the outpost schools developed into separate stations, more convents were established and flourished. By 1914 the school at Kwiro numbered 2154 Christian students, the largest in the vicariate of Dar es Salaam. After one girl had been afflicted with leprosy, the sisters in April 1909 began to nurse lepers in huts about an hour from the mission. By the end of that year the valley numbered over 200 lepers; one or two sisters visited them daily to bandage wounds, distribute medication and comfort them. By 1912 there were two leper settlements with nearly 700 patients. The sisters taught those able to work to raise rice and bananas. Sr. Beatrix gave lessons at least twice a week to about 40 boys and some girls. World War I affected German East Africa, first cutting communication with the motherhouse in 1914 and soon ending all missionary activity. Sr. Beatrix and Sr. Felicitas May- er, even after the other German missionaries had been removed from their stations and interned in Dar es Salaam, were allowed to stay on in Kwiro to continue caring for the lepers at Tabora from 1917 to October 1918. They also led the Christians of Kwiro in prayer on Sundays, baptized the children and witnessed marriages. Then they also were taken 76 Chapter 2: The pioneers’ courage, 1895–1920 to Dar es Salaam and deported to Germany, along with the sisters from Ndanda. In November 1920, after some months at the motherhouse in Tutzing, Sr. Beatrix eagerly traveled to Southwest Africa, today’s Namibia, which is sparsely populated. Yet valuing each person, she worked with the same missionary zeal, spread devotion to the Sacred Heart of Jesus and fostered good relations with Protestants and Jews. After Sr. Beatrix’ death on September 4, 1925, many of them joined the parishioners of Gobabis at her funeral. Many letters and testimonies about Sr. Beatrix were received when the news of her death spread. She was praised as a model missionary. Though of delicate build, she had shown amazing stamina in Africa, accomplishing wonderful results in education, health care and evangelization by using all her talents. Her sisters knew that Sr. Beatrix always was content with the least and worst things, sure to fill in wherever hard and dirty tasks had to be done, and humbly referring to herself often as Sister “Peccatrix” [sinner]. Her very spiritual appearance had led many nonbelievers to God. Several young women desired and received the name Beatrix or variants and were inspired to follow her example of missionary zeal.

Sr. Hiltrudis Herz — Experienced Missionary * November 12, 1871 Professed January 6, 1894 in St. Ottilien + October 11, 1929 in Tutzing Tanzania, Brazil, Germany

Coming from the diocese of Augsburg and entering at St. Ottilien in 1891, Sr. Hiltrudis was sent to Dar es Salaam in Sr. Hiltrudis Herz 77

German East Africa on October 10, 1895 together with three companions. In the motherhouse she had experienced difficult times—the last years of Sr. Catharina Scheyns as superior of the sisters, her resignation and the election of Sr. Birgitta Korff in September. In 1897 Sr Hiltrudis became the superior at Lukuledi mission in the southern part of the colony. At the end of March 1898 the community of sisters made a new start by moving to Nyangao, where more water was available. In each mission Sr. Hiltrudis proved herself as a zealous missionary, gladly bearing the hardships of pioneer life. Having returned to St. Ottilien for recuperating in 1901, Sr. Hiltrudis also received further training as a nurse. Because of her experience in Africa, she was then chosen by Mother Bir- gitta for a very new beginning at Olinda in northeastern Bra- zil. The eight pioneers departed on June 29, 1903. They were the first Missionary Benedictine Sisters to set out for a new mission without the brothers of St. Ottilien, but the monks had given their approval and blessing. In some ways, the privations of the pioneers in Olinda were even greater than those which our sisters experienced in East Africa: A long-disused old building in need of repair, lack of water from a well filled with mud, and no income—all required much trust in God, a spirit of sacrifice and the tireless diligence of the sisters. They bore the hardships courageously and overcame the problems. God blessed the sacrifices of these pioneers, so that before long the Olinda community flourished. Sr. Hiltrudis served as superior there from 1906 to 1920. She was a prayerful person who lived in union with God. Eager for the salvation of souls, she also cared gladly for the temporal needs of the poor. At times some sisters even felt she was overdoing her charity. In May 1920 Sr. Hiltrudis had to return to Germany because of heart problems. She still worked diligently in the vestment room in Tutzing. In 1929 some further health com- 78 Chapter 2: The pioneers’ courage, 1895–1920 plications would have required an operation, but this could not be risked because of her weak heart. She died peacefully on October 11, 1929.

Sr. Alphonsa Kellenberger — Fourfold Pioneer * September 26, 1872 Professed May 23, 1895 in St. Ottilien + December 6, 1922 in Itapetininga Germany, Brazil

Sr. Alphonsa came from Lower Bavaria as a teacher of handicrafts trained at Seligenthal, having passed the state examination with excellent marks. She entered at St. Ottilien on October 28, 1891 and made profession with 29 companions in 1895. Then she made vestments, a task for which she was truly gifted and well trained, also passing on her skills to students. In 1898 she was appointed novice directress. The young sisters loved her and treasured the guidance she gave. Five years later, Sr. Alphonsa was chosen by Mother Bir- gitta to lead her seven companions in a completely new mission venture at Olinda in northeastern Brazil. They left St. Ot- tilien on June 29, 1903 and arrived in Olinda on July 21, with many difficulties to overcome. In 1905 Mother Birgitta herself traveled to Brazil with additional sisters. A possible foundation in the interior did not become reality, but an offer for Sorocaba near Sao Paulo was accepted, and Sr. Alphonsa was pioneering again. She worked diligently at Sorocaba for 14 years, teaching the girls handicrafts, nursing the sick in the infirmary, and serving as subprioress. No work was too hard for her, and she selflessly cared for the needs of others, kindly and lovingly. Even when Sr. Ferdinanda Hölzer 79 she would have needed rest, Sr. Alphonsa faithfully attended community prayer. She prayed the Way of the Cross daily. Two more new stations, Helvetia and Itapetininga, benefited from Sr. Alphonsa’s pioneer spirit as local superior. Ev- erywhere she took a great interest in the care of church and sacristy. Her work was done exactly and punctually. She was soon loved and respected wherever she served. Severe pain in the morning of December 6, 1922 kept her from attending morning prayer and Mass, but she thought it would pass. However, the doctor recognized the danger and consulted another physician. By noon Sr. Alphonsa herself realized that death was near and asked for the anointing of the sick. In her usual considerate manner, she thanked the two doctors in Portuguese for their services and spoke German with the sisters. Conscious to the last breath, Sr. Alphonsa followed the prayers for the dying attentively. With two priests also present, she died at three in the afternoon.

Sr. Ferdinanda Hölzer — Pioneer in the Philippines * June 30, 1875 Professed February 28, 1901 in St. Ottilien + November 12, 1941 in Jaro Carmel Germany and Philippines

Anna Hölzer came from a very good Catholic family in the Rhineland of Germany. She had joined the Poor Clare Nuns at age 20, but had left because of poor health. Later she joined the Missionary Benedictine Sisters at St. Ottilien, learned nursing, bookkeeping, and other useful and practical skills. She made profession in 1901 and was mistress of novices for several years. Sr. Baptista Battig considered herself fortunate 80 Chapter 2: The pioneers’ courage, 1895–1920 to have had Sr. Ferdinanda as her directress while a novice. Sr. Ferdinanda also experienced the move of the motherhouse community to Tutzing in 1904. In 1906, at 31 years of age, Sr. Ferdinanda was chosen to lead our pioneer group of five sisters to Asia, the Philippines. With her stately, dignified figure and her friendly and charming manner, Mother Ferdinanda also had a penetrating, deep look for realities. Soon a former horse stable had been transformed into a worthy chapel. The sisters learned to love the culture and character of the Filipinos. The little community began teaching in dire poverty in a poor section of Manila, but as soon as there were paying students, the sisters also started free classes for poor children. Because of their great need, it was decided in January 1911 that Mother Ferdinanda would travel to the USA to raise funds, accompanied by Sr. Xaveria Meier who was to study English with the Benedic- tine Sisters at Atchison, Kansas. Then she traveled to Tutzing to consult with Mother Birgitta, who had apparently not received notice of the journey and was not too pleased about it. However, Mother Birgitta recognized the great opportunity of sending sisters to Atchison for studies, and so four postulants accompanied Sr. Ferdinanda back to the USA. She continued her fundraising tour and came back with Sr. Xaveria in March 1912. This long trip was her last as prioress of Manila. She received the profession of the two first Filipinas in our congregation, Sr. Maura Alcala and Sr. Placida Haraza. Then she served as superior in Albay and later pioneered again at a new foundation in Opon, on the island of Cebu. A very charming person, friendly and capable, Sr. Ferdinanda did all this pioneering gladly and successfully. By 1923 her persistent longing for a more contemplative mode of life led Sr. Ferdinanda, at age 48, to request permission to transfer to a Carmelite community, newly founded in the Philippines—one more pioneering venture. With the blessing of Mother Clodesindis, she became a novice again, as Sr. Sr. Petronilla Keller 81

Agnes of the Assumption in the Carmel at Jaro on the island of Iloilo, together with four French Carmelites. Sr. Ferdinanda became their subprioress in 1932; later on the novitiate was entrusted to her. She suffered through many more struggles with herself, at times sorely missing her apostolic activity, and later because of ill health. She died on November 12, 1941, at peace in God’s mercy.

Sr. Petronilla Keller — A Short Mission * April 17, 1875 Professed November 21, 1901 in St. Ottilien + October 18, 1907 in Tutzing Germany, Philippines

Louise Keller came from Ultenhofen in the archdiocese of Freiburg in southwestern Germany and became, as Sr. Petron- illa, one of the five pioneer sisters missioned to the Philippines on August 13, 1906. Probably because of her good command of the English language, many of the more difficult tasks were entrusted to her in Manila. Her frail health broke down under the pressures and perhaps also because of the tropical heat. Her lungs were severely affected, and with a heavy heart, Sr. Petronilla had to return to Germany. But even there, the best of care was not able to restore her. She had the special joy of still seeing her priest brother Gregor Keller, a monk of Seckau Abbey in Austria, who arrived in Tutzing the day before her death. On receiving a telegram about his sister’s return and dying condition, he had hurried to her bedside. He was able to give his beloved sister the holy viaticum. The other sisters were deeply touched to witness the brother and sister taking leave of each other. Sr. Petronilla died on October 18, 1907, only 32 years of age, yet 82 Chapter 2: The pioneers’ courage, 1895–1920 mature and ready to give her life back to God after just one year of missionary service. Sr. Petronilla was a devout sister and an excellent teacher who easily won the love of the children entrusted to her. She had been a strong support to the small pioneer community in the poor Manila section of Tondo, where they lived in dire poverty. Yet as soon as there were some paying students, the sisters taught poor children for classes in a shed free of charge. Sr. Petronilla was interested in the work of her sisters in Manila until the last moments of her life and surely became a protector and a powerful intercessor for our mission of strengthening the Catholic faith in the Philippines.

Sr. Alexia Rüdenauer — Novice Missionary * October 1, 1883 Missioned August 12, 1906 Professed February 10, 1909 in Manila + November 30, 1951 in Baguio Philippines

Anna Lidwina Rüdenauer was the oldest child of five in a close-knit family, who after both parents had died took loving care of her siblings. Her decision to follow God’s call to religious life required a great sacrifice of them, which after some resistance they made gladly. Just 20 years old, Anna entered at St. Ottilien in 1903. She was in blooming good health, with a childlike, cheerful nature and fine, reserved manners. After the monastic family’s move to Tutzing, in 1904, Anna received the habit in the spring of 1906. She eagerly took St. Alexius, her new patron, as her model in living simply, faithfully practicing holy poverty even in the smallest matters to her death. Sr. Alexia Rüdenauer 83

Already on August 13, 1906, while still a novice, Sr. Alexia was part of the pioneer group sent to the Philippines. They landed in Manila on September 14. The beginning was difficult—everything was unfamiliar: the people, their languages, and their culture. English had to be learned for teaching and Spanish for everyday conversation. Sr. Alexia’s good memory was very useful. The sisters noted her zeal, her readiness for sacrifice, her obedience and joyfulness. All through her religious life, Sr. Alexia showed sisterly love and tried to give joy to others. Even in her last illness, she made no demands, no refusals, and was grateful for the smallest service. The people and students loved her and remembered her gratefully. After finally having made profession in 1909, Sr. Alexia was soon called to nine years of pioneer work in the new station of Albay, in poverty and with crosses. Always ready for any kind of work, she was sent to further new foundations. 1934 brought her a rest in Germany, giving great joy to her siblings and their children. In 1935 she returned to the Phil- ippines with new courage. Sr. Alexia gave private lessons and worked in the school library. At the outbreak of World War II, December 8, 1941, she was transferred to Santa Cruz and then to Baguio. To ease the burden of the superior, Sr. Alexia offered to do errands for her. Sometimes she walked twice a day the half-hour distance to the market, having to stand in line for hours during the heat of the day to purchase a pound of flour or sugar. In 1946 Sr. Alexia was sent to Opon. Her health problems increased while she was at Tacloban, and so she was assigned to Baguio in 1948. Suffering from severe heart problems, her physical and mental energies were much reduced, and she became very quiet, feeling inadequate. Always having loved prayer, she now spent all her free time before the tabernacle. Her trembling hands still were busy cleaning vegetables and doing small handicraft projects. In November of 1951 Sr. Alexia had to stay in the infirmary and received the anointing 84 Chapter 2: The pioneers’ courage, 1895–1920 of the sick, but no one expected her sudden, quiet death on the last day of the month.

Sr. Placida Haraza — A Brief Life * February 2, 1890 Professed June 29, 1912 in Manila + July 7, 1913 in Manila Philippines

Enriqueta Haraza from Imus/Cavite and Esperanza Alcala from Manila were our first native vocations in the Philip- pines. They received their monastic training in Manila and the names of St. Benedict’s young disciples. Enriqueta became Sr. Placida and Esperanza became Sr. Maura. Sr. Placida cared for the kindergarten and gave needlework lessons in school, dearly loved by the children. However, her life was brief. She became ill, had to be taken to the hospital, and there gave back her pure, childlike soul to God, only 23 years of age and just a year after making her profession. Mother Prioress Angela Bödecker and other sisters seem to have feared that our Missionary Benedictine lifestyle was too strenuous for the delicate Filipinas, and so for some years they accepted no additional candidates.

Sr. Baptista Battig — Missionary Musician * August 9, 1870 Professed February 9, 1907 in Tutzing + January 26, 1942 in Manila Germany and Philippines Sr. Baptista Battig 85

Helene Battig was a 32-year-old concert pianist and piano instructor from Breslau in Silesia, eastern Germany, when she entered at St. Ottilien on October 7, 1902, the eve of Mother Birgitta’s nameday. The small, modest lady was introduced to the community, received the postulant cap and then was asked to play the piano for the celebration, which she did gracefully. Then, seemingly having decided to seek God alone, she did not touch the instrument for a number of years, even though she had permission to do so. As a postulant, Helene had to study French and English to prepare for mission; then she received the monastic habit and her new name, and on February 9, 1907 she made profession. Already half a year later, together with Sr. Gonzaga Fan- tini, Sr. Baptista left for the Philippines and soon after her arrival began giving piano lessons to the music-loving Filipino children. In 19l0 and 1911, Sr. Baptista received permission to give a public concert in support of the community, which increased the number of pupils and earned Sr. Baptista, their breadwinner, the nickname “Papa.” Sr. Baptista gave her students much more than skill on the piano—music theory, harmony, history of music, and loving concern for their personal development. In 1914 the sisters moved, and the first conservatory of music arose, at first a two-storey structure of wood, in 1932 St. Cecilia’s Music Hall with more classrooms and a library. Sr. Baptista was engaged in a full daily schedule of piano lessons, educating hundreds of students by meticulous personal attention to become excellent and dedicated teachers and performers of music. She brought formal music education to the Philippines. She also embraced the people and culture of the land, becoming a citizen of the Philippines in 1938. Amazingly, this small, modest sister also served as subprioress of the community for many of her 35 years in the Phil- ippines! She managed to write love notes to sisters for their feastdays, mend clothes for absent sisters and for the poor, 86 Chapter 2: The pioneers’ courage, 1895–1920 and on feastdays, not only to perform on the piano, but to write scripts for plays and to act and even to compose! Most wonderful was her undiminished zeal as a Benedictine and a missionary, loving Christ above all. World War II with the Japanese taking over, with evacuations and bombings, made her last weeks difficult. She died on January 26, 1942.

Sr. Brigida d’Oliveira — Brazil’s First Professed Benedictine Sister * February 22, 1882 Professed October 18, 1910 in Olinda + June 7, 1972 in Olinda Brazil

Our Sr. Brigida de Oliveira was the first woman to make monastic profession according to the Rule of Saint Benedict in Brazil. Until this time, there were only Benedictine monks in Brazil. The first nuns founded the monastery of Santa Maria in Sao Paulo in 1911. Rosa de Oliveira was born at Altinho, Pernambuco in the northeast of Brazil. Her parents, Filipe and Francisca, were rural laborers. The father, widowed, married a second time, so Rosa had a total of 22 brothers and sisters. Later on, she helped in the household of the parish priest. When he was transferred to Olinda, Rosa moved with him. Here she became acquainted with the Missionary Benedictine Sisters who had arrived in Olinda on July 21, 1903. The community lived in the ancient Casa da Misericordia built by the Portuguese. On June 5, 1906 Rosa introduced herself to the sisters. Though there was as yet no novitiate, she was received on June 22, since the sisters wanted to save her vocation, but she had to remain outside the cloistered area. Sr. Brigida d’Oliveira 87

In May 1908, Dom Gerard van Caloen, who had invited our sisters to Brazil, wrote to our Mother Birgitta Korff, asking for her permission to establish a novitiate, which in Novem- ber of the same year, Dom Petrus Roeser, the Abbot of Olinda, brought along when he returned from Europe. So Rosa and two other candidates became postulants on February 2, 1909. On August 10, 1909, the feast of Saint Lawrence, Mother Bir- gitta sent the Latin document which authorized a canonical novitiate of our congregation in Olinda. This was our first formation house in a mission land. The Bishop of Olinda gave his approval on September 10. The community decided that Rosa, who had been with the sisters for two and a half years, should become a novice that same year. Mother Prioress Hil- trudis Herz accompanied Rosa to the bishop for the examination prescribed by church law at that time. Dom Luis was very content. He only regretted that he could not preside at the reception ceremony. The date chosen for the clothing was October 8, 1909, feast of Saint Birgitta and nameday of the prioress general. Rosa received her name in the Portuguese form, Sr. Brigida, a sign of esteem and as a present for her feastday. On October 18, 1910, Sr. Brigida pronounced her vows. This time, the bishop presided over the ceremony, in which two postulants also received the monastic habit and the names Sr. Benta and Sr. Escolastica. One year later, two other postulants received the monastic habit and the names of two great Benedictine women: Sr. Gertrudes (de Alencar) and Sr. Mechtilde. The latter was Sr. Brigida’s sister. She died already in 1925, only 37 years old. Sr. Brigida spent 66 blessed years of consecrated life in our priory house at Olinda. She was a silent and modest sister who did her domestic work with careful love, also repairing shoes of the sisters and the poor, for whom she had a special consideration. She was a truly selfless person, considerate of others, a “distinguished mistress of charity,” as our Sr. Martinha 88 Chapter 2: The pioneers’ courage, 1895–1920

Rodrigues called her in a poem. Even in the last weeks of her long life, when confined to bed, Sr. Brigida used to remind her nurse to go and eat, to rest a bit, to save her strength. An influenza and high fever caused the death of Sr. Brigi- da. On June 7, 1972, the sisters were called to her bedside. A Benedictine monk gave her general absolution. Sr. Brigida seems to have waited for just this moment and then breathed her last. She was a humble handmaid of the Lord, first of many Brazilian women who served him in a congregation so new in Brazil, with a different language, different customs, and a very different culture. For a fairly long time, the lessons, Divine Office, conferences and recreation were held in the German language. The young women who risked this adventure and joined us, following the call of Christ, excelled in courage.

Sr. Viola Neumann — Our First Lay Volunteer * September 18, 1895 Professed May 3, 1916 in Olinda + January 31, 1958 in Recife Brazil

Sr. Hiltrudis Herz, prioress in Olinda, came from Brazil in 1913 for health treatments. In Tutzing she met a young lady, Adel- heid Neumann, an excellent pianist, and invited her to accompany her to Brazil as a teacher of music in the newly-founded Academia Santa Gertrudes. Only the year before, the sisters in Olinda had opened a modest school with a kindergarten, a free primary school for poor girls and a “complementary course” for daughters of better-situated families to learn embroidering, painting, cooking and playing piano, as girls at that time Sr. Viola Neumann 89 were not yet allowed to attend secondary schools. Sr. Hiltrudis thought that Adelheid would be a fine assistant in the complementary course. With her mother’s consent, 18-year-old Adelheid accepted the invitation and on September 19, 1913 she arrived in Olinda together with Sr. Hiltrudis. Adelheid Neumann thus can be considered the first lay missionary who worked with our sisters in a foreign country. Adelheid had been born at Kassel, the eldest of three daughters. When only seven her father died, and her mother with her three little girls moved to Tutzing, where her family had a summer residence. The girls attended the school of the Missionary Benedictine Sisters. Adelheid with her exceptional musical talent learned to play piano and organ. From her contact with the sisters arose her desire to consecrate her life to God and to mission, and therefore she readily accompanied Sr. Hiltrudis to Brazil. A year later, in 1914, World War I began, and Adelheid could not return to Germany. Therefore she decided to enter the novitiate in Olinda. On May 1, 1915 she received the Benedictine habit and her new name, Sr. Viola. It fit very well with her person—the viola, the small musical instrument and violet, a small fragrant flower. With all her great musical and artistic talents, Sr. Viola always was very modest, even somewhat shy. She made profession in1916. With all her heart, Sr. Viola devoted herself to train the choir and teach the playing of instruments —violin, mandolin and above all, piano. By 1921 she was teaching seventy girls. When the sisters opened a normal school for teachers in 1922, Sr. Viola prepared the future educators and catechists to en- rich their lessons with singing and playing an instrument. In 1935 she became directress of the Music Conservatory Santa Gertrudes. The institute had an auditorium of 150 seats, a classroom for lessons in music theory, and ten cubicles with pianos for individual practice. 90 Chapter 2: The pioneers’ courage, 1895–1920

Sr. Viola had other artistic gifts as well, making perfect versions of European songs and even the complete libretto of the operetta “Hänsel and Gretel” by Humperdinck, which was performed by the students of the Academia Santa Gertrudes. Under Sr. Viola’s direction, the girls even staged “The Great Theater of the World,” the drama of Calderon de la Barca. The stage scenery, costumes, music arrangement—all were provided by the sisters and their students. In the community, Sr. Viola was the organist and instructed the young sisters in singing and playing the organ. She enhanced the convent feasts with music and theater perfor- mances, also composing hymns. Even now, the sisters in Olinda Priory sing Sr. Viola’s hymn “O Sao Bento, Pai queri- do, grande amigo do Senhor” (O Saint Benedict, dear Father, great friend of the Lord), which has been included in their Di- vine Office book. In 1934 Sr. Viola had the great joy of a visit in Tutzing and saw her mother again, whom she had bidden farewell more than twenty years earlier. It was the first time that Mrs. Neumann saw her dear daughter in the habit of a Missionary Benedictine Sister. The mother died in 1935. Sr. Viola was appointed subprioress at Olinda in 1953. All sisters experienced her loving, unassuming conduct and the promptness with which she received and served everyone. In early 1958 she had to submit to surgery, which went well, and she was to leave the hospital on February 1. However, in the afternoon of January 31, Sr. Viola’s life was suddenly ended by an embolism. Her death was a great shock for the community, teaching staff and students, who had prepared to welcome her back with joy. Now she came back in the coffin! But Christian hope assured them that Sr. Viola is continuing to praise her Lord in heaven together with the angels and saints. Sr. Willibalda Schrader 91

Sr. Willibalda Schrader — Excellent Educator * July 1, 1879 Professed April 14, 1907 in Tutzing + June 27, 1963 in Baguio Philippines

Unlike Sisters Petronilla Keller and Placida Haraza who died after only short years of missionary service in the Philippines, Sr. Willibalda Schrader was blessed with a long, fruitful life and many firsts, reaching the age of 84 years, 56 of which were devoted to her beloved Filipinos. Theresia Schrader was a sturdy Westphalian and an experienced teacher when she found what she was seeking—a missionary congregation dedicated to Jesus’ Sacred Heart, and located far from her home—in Tutzing, where she entered on April 1, 1905. Her half-sister Bernardine, accompanied her, but because of weak health, remained in Tutzing as an oblate and did sewing for the sisters there for 17 years. Sr. Willibalda, after her profession and some months of perfecting her English at East Bergholt in England, was missioned to the Philippines together with Sr. Theresia Bunnen- berg. They left on November 17, 1907. Having survived a typhoon, they arrived in Manila on Christmas Eve. Sr. Wil- libalda recorded that she was surprised by the people joyously kissing the Baby Jesus after Midnight Mass, but she liked and appreciated the new culture, acquiring also Filipino citizenship. Already on January 13, 1908, the sisters started a class of 19 students of various ages and knowledge, dividing them into two groups. By June they had increased to 51. “It seemed to me that they loved playing and merry-making above all studies. So we began with what they liked, to lead them to 92 Chapter 2: The pioneers’ courage, 1895–1920 duty and work by and by,” Sr. Willibalda recorded. She was to administer St. Scholastica’s School for 31 years. In 1913 the government recognized both elementary and secondary courses, as the number of students continued to grow. Sr. Willibalda was not only the directress. She also taught classes and cared for the intern students. Though strict and insisting on good order and discipline, she was also dearly loved by the students who experienced her kindness. A born teacher, Sr. Willibalda knew how to keep the attention of the children, with her chief aim being their religious and character formation. She had a motherly wisdom in helping the children solve problems or difficult situations. Many former students later visited her in Manila or Baguio to share their joys and sorrows and introduce their husbands and little ones to Sr. Willibalda to admire and bless them. In 1939 Sr. Willibalda was relieved of her office as directress and entrusted with care of the poor in the neighborhood, also initiating and training college students in social action work. She had a warm heart for the poor. The students who accompanied her on home visits learned from her example more than from theoretical instructions. Even when World War II reached the Philippines in 1941, Sr. Willibalda continued her work of charity. In 1946, when St. Scholastica’s Col- lege had to be rebuilt from the ruins, she became the princi- pal of the newly-opened Free School, again serving the poor children and their families. She continued this work until 1952, despite having been injured by a heavy truck at a street crossing. After 44 years of service in Manila, Sr. Willibalda spent 11 quiet years at Baguio, cleaning vegetables, pasting pictures, with ample time to pray in the chapel. Despite hearing loss, she contributed to recreations and gave edifying talks at feastday celebrations. She died in her sleep on June 27, 1963. Sr. Germana Pieper 93

Sr. Germana Pieper — “Angel of Bloemfontein” * January 1, 1885 Professed May 27, 1912 in Tutzing + October 27, 1918 in Bloemfontein Tanzania, South Africa

Theresia Pieper was a New Year’s baby in the year our congregation was founded. Both of her parents died when she was only twelve. Theresia had prayed especially for her mother, promising God to enter a convent if her mother would get well again. Even though the child’s prayer was not answered in the way she hoped, Theresia carried out her resolve, making profession in Tutzing in 1912. Less than two months later, her desire for missionary service in Africa was realized. After the 1905 Maji-Maji uprising against German colonial rule, the sisters had returned to burned Peramiho in 1909 and were still living in the rather small, patched-up old convent whose roof was blown off repeatedly. Each time a new sister arrived at the mission, all had to move even closer together. Only in 1914 a new convent was ready. After taking the train from Dar es Salaam to Kilosa, Sr. Germana and four other new missionaries, together with Sr. Thekla Münninghoff and Amanda Rankl as visitators, plus priests and brothers and porters, set out on a big safari to Peramiho via Kwiro. Sr. Germana seems to have suffered a sun stroke on the long way from the coast and had periods of mental disturbance when she arrived. These were a great sorrow to her, and at first she could only help with housekeeping and cooking. When she felt better, she was sent to Kigonsera, where two sisters were trying to do the work of the brothers who had been drafted into the German colonial military at the outbreak of World War I, as it also spread to German East Africa. 94 Chapter 2: The pioneers’ courage, 1895–1920

Shortly before the arrival of the British forces on Septem- ber 19, 1916, Sr. Germana had returned to Peramiho. The German missionaries were taken captive by the British and had to walk, guarded by soldiers, sleeping on the ground under the open sky. The seven sisters had to march to Songea, then to Lake Nyasa by September 27. There the priests from Litembo and Kigonsera joined them, and later also the sisters from Madibira Mission. Via Blantyre and Salisbury [Harare], Johannesburg and Pretoria, the missionaries were taken by May 2, 1918 to Camp Tempe near Bloemfontein in the Orange Free State of South Africa. Accustomed to tropical heat, the missionaries suffered in the southern winter with snow and cold winds in August. In late 1918, the great flu epidemic world-wide also reached South Africa. Within six weeks’ time, 140,000 persons had died, over 2% of the population. Bloemfontein was especially hard-hit, with half of its 35,000 inhabitants sick in early Octo- ber. There was chaos in the black quarter of Waaihoek, where no doctors and few nurses were available. Even before the city council appealed for help, twelve of the fourteen Missionary Benedictine Sisters interned at Tempe Camp had volunteered their services. Assigned to care for the black population, the sisters worked tirelessly, no work too lowly or too hard for them—dispensing medication, tending to those not seen by a doctor, comforting, baptizing some of the dying. Overnight they came to be known to the population as the “Angels of Tempe.” Several of the sisters also became sick. Sr. Germana had a bad case of the flu and was taken to the hospital, where two sisters were allowed to stay with her. She received the last sacraments and renewed her profession, happy to give her life as a sacrifice. Other patients were inspired because Sr. Germana had kept praying in a loud voice until shortly before her death on October 27, 1918. She was buried in the cemetery of the Eng- lish Sisters of the Holy Family, with many German and Dutch Sr. Germana Pieper 95 people laying down flowers at her grave. A simple cross bears Sr. Germana’s name. Our sisters were released from Tempe Camp in mid-April of 1919. The last of the “Angels of Tempe” to die was Sr. Bertilla Raidt who served at Nongoma in South Africa until 1975. Mother Melania Vollmer as Prioress General Chapter Three CONSOLIDATING AND EXPANDING 1920-1927

Mother Melania Vollmer — Pillar and Pillow Also * December 25, 1863 Professed May 26, 1890 in St. Ottilien + April 18, 1937 in Sorocaba Germany, Brazil

Our second prioress general was a Christmas Day baby, born in 1863 at Wuellen, in the diocese of Münster, like Mother Bir- gitta from Westphalia and also baptized Gertrud. When Ger- trud Vollmer was only twelve years old, her mother died, and the girl had to assume much responsibility early in life. She became the housekeeper for her father and three siblings with exceptional energy and care, with a strong sense of duty and self-confidence — all great qualities for a future pioneer. In 1888, Gertrud entered the recently-founded Missionary Benedictine Sisters at St. Ottilien. She was treasured as a good, pious and energetic sister by our Fr. Andreas Amrhein and her co-sisters. On May 26, 1890, Sr. Melania made her monastic profession. Even on this her feast day, before Mass, she had to cook the meals for the sisters and brothers, and right after the religious ceremony, she was back at the kitchen stove. The wax flowers of her bridal wreath melted in the heat, falling on the stove and thus became part of a delightful, oft-repeated pioneer story. The community was poor then. All the services had to be done by the sisters, even on their profession days! 98 Chapter 3: Consolidating and expanding, 1920-1927

Sr. Melania soon had to take positions of leadership in the community. In 1894 she was named as superior of the first daughterhouse, Maria-Hilf, in Tutzing. Later she had the idea that it would be a good site for the new motherhouse to be built in 1903-1904. When the community of sisters moved from St. Ottilien to Tutzing on July 29, 1904, Sr. Melania became Mother Birgitta’s subprioress. In 1905, two years after the first foundation had been made at Olinda in Brazil’s northeastern state of Pernambu- co, Sr. Melania accompanied Mother Birgitta and eight new missionaries there. This visit marked the founding of another community far to the south at Sorocaba, in the state of Sao Paulo. In 1910, Sr. Melania was sent to this new foundation as visitator. One year later she was appointed as prioress in Sorocaba. Her gentle goodness eased the relations between German sisters and Brazilian authorities during World War I, even after Brazil had declared war on Germany. In December 1920 Sr. Melania was elected as the new prioress general in Tutzing. Her term was filled with important events. Our constitutions were revised in 1921 according to the newly codified Canon Law and approved by the bishop of Augsburg. Three years later followed the approbation for seven years by the Holy See, making us Missionary Benedic- tine Sisters a congregation of pontifical right. During Mother Melania’s term of office, our congregation grew and spread to other countries: } in December 1920 our first sisters went to Southwest Af- rica (today’s Namibia) } in 1922 our mission to the indigenous people in the Ama- zon region of Brazil began } also in 1922 the first four sisters set out for the USA to teach in Raeville, Nebraska } in 1925 our first four sisters began mission work at Won- san in North Korea. M. Melania Vollmer 99

In 1924 Mother Melania visited all the missions in East, South and Southwest Africa, taking along three new non- German sisters for East Africa. Only in 1926 were fourteen veteran German sisters allowed to resume their work there. That same year, Mother Melania traveled to the United States for the required visitation. Her term as prioress general was a time of many activities and decisions and of rich divine blessings. One religious priest wrote to her: “Praise and glory be to the Lord! Dear Mother, you raised up the congregation in monastic, liturgical and financial matters, and you were remarkably blessed by God.” 29 new stations were founded while she was prioress general; the number of sisters doubled. A special joy for Mother Melania, accompanied by Sr. Irmengard Bachem, was a pilgrimage to Rome in the Holy Year 1925. Being a true peacemaker, Mother Melania also tried, though without success, to re-establish contact with the first sister superior before setting out for Rome. Mother Melania’s term coincided with the last years of our founder, Fr. Andreas Amrhein. Their correspondence shows mutual esteem, trust and affection. Besides good wishes for feastdays, they shared events in their life and sent their pub- lications to each other. By this time, Fr. Amrhein was taking a lively interest in our congregation’s development. When he expressed a wish to die in one of his monasteries to Mother Melania, she facilitated his 1923 return to St. Ottilien with Archabbot Norbert Weber. Fr. Amrhein’s letters also express gratitude for her monetary gifts. In 1927 the first [official, canonical] general chapter of our congregation was held in Tutzing. The delegates elected Mother Melania as vicaress. However, by October she was sent again to Sorocaba as prioress. She helped to initiate evening classes to improve the condition of domestic and factory workers, always eager to help them both spiritually and so- cially. Mother Melania died at Sorocaba in 1937, dearly loved and greatly mourned by her sisters and the people. 100 Chapter 3: Consolidating and expanding, 1920-1927

Sr. Ingridis Meiller — Pioneer in Namibia * June 14, 1892 Professed August 15, 1917 in Tutzing + November 21, 1981 in Baguio Germany, Namibia, Philippines

The ninth of the twelve children of the master smith Georg Meiller was baptized on the next day and given her mother’s name, Anastasia. She grew up happily at Bad Heilbrunn in the diocese of Augsburg with her four sisters and seven brothers. One of them, Josef, died in World War I; two became Missionary Benedictines at St. Ottilien, Lorenz as Fr. Magnus, Kilian as Brother Paulus. Her sister Kreszenzia was a Domini- can missionary in Rhodesia from 1912 until her death. Mr. Meiller died in 1916, his wife in 1920. Sr. Ingridis survived all her siblings. When eight years old, while viewing a famous Christmas scene at the Franciscan church of Bad Tölz, Anastasia saw some nuns for the first time. They seemed like heavenly beings to her. She was impressed and resolved to become a sister. Wanting to be both a nurse and a missionary, she asked for admission in Tutzing at age sixteen, was accepted into the mission school on September 25, 1909, admitted as a postulant on October 1, 1914 and to monastic profession in 1917. She then worked everywhere in the house and garden at Tut- zing. Still in temporary vows, Sr. Ingridis was sent to Southwest Africa, modern Namibia, on November 7, 1920. She was the one new missionary in the group, joining eight experienced pioneers who had labored in East Africa until expelled by the British. They were the last group sent out by Mother Birgitta Korff. Sr. Ingridis Meiller 101

In Namibia, Sr. Ingridis taught in the schools for the native students at Epukiro, Klein Windhoek, Windhoek Werft and briefly also at Swakopmund. At Epukiro, Sr. Ingridis made her final vows. Those were difficult times. Several new languages had to be learned and used: Secwana in Epukiro, Herero in Klein Windhoek, Herero and Hottentot plus English for subjects such as visual learning and mathematics in Windhoek Werft. Right after the closing prayer of classes, sick people were usually lining up at the door, requesting medication or a visit to a very ill patient. The sisters, according to Sr. Ingridis’ own notes written at the request of her superiors, often came back late, when it was already dark, hot and tired, only to find more natives seeking help. School, sacristy, church services, patients and tasks in the house, yard and garden required more than the hours of day and night for the sisters to accomplish everything, trying to become all for all. In February 1928, Sr. Ingridis needed an appendectomy and in July accompanied an ailing sister home to Germa- ny, also for having a goiter removed and recovering her own strength. In November 1929 she was sent, with three companions, to the Philippines, arriving on January 5, 1930. Here also, a rich field of labor for the Kingdom of God opened up before Sr. Ingridis, both in the schools and in the care of the sick. She served for 44 years at various schools, despite health problems of her own. Sr. Ingridis was transferred to the rest home at Baguio in 1974, when she was 76 years of age. Though nearly blind and suffering from high blood pressure and sores on her feet, Sr. Ingridis was never one to complain. She took care of herself in order to spare the others, making no demands, grateful for the smallest deeds of love. She bore her pains in silence with quiet resignation. When her strength permitted, she would busily paste holy pictures as Christmas gifts for the poor. On 102 Chapter 3: Consolidating and expanding, 1920-1927

November 20, 1981, the feast of Our Lady’s Presentation, after Mass and common breakfast, and having voted for new priory council members, Sr. Ingridis died and was found beside her bed by the infirmarian. In the coffin she looked young and smiling, all traces of her sufferings gone.

Sr. Eloquia Prutscher — Transplanted Missionary * June 19, 1883 Professed November 22, 1909 in Tutzing + August 1, 1975 in Nongoma Tanzania, South Africa

Anna Maria Prutscher was the fourth of the five children in her family, three boys and a little sister who died in infancy. After completing school, Anna Maria helped her parents with the farm work. From early childhood she had desired religious life. But her mother died when Anna Maria was 19, and so she needed to take care of the household until one of her brothers got married. Finally, on March 19, 1907, Anna Maria entered in Tutz- ing, receiving the habit and the name of Eloquia on Novem- ber 21, 1908. She worked everywhere, from cow barn to vestment room. Less than a year after her profession, on July 18, 1910, she was sent to East Africa. For two years she served in the sewing room at Dar es Salaam, where at that time all the white habits and suits for new missionaries from St. Ottilien were made. In 1912 Sr. Eloquia was transferred to Ndanda, serving in the kitchen and caring for the boarders until 1917. The English interned the mission personnel at Dar es Salaam during World War I. In 1920 all Germans had to leave the country. Sr. Eloquia Prutscher 103

Sr. Eloquia was one of the 12 sisters whom M. Birgit- ta sent from East Africa directly to a new mission field in South Africa. The sisters arrived at Durban on September 7, lovingly received first at Mariannhill. Then Sr. Eloquia and several others worked in great poverty at Mbabane Sta- tion in Swaziland with Servite Priests. In 1922 the Mission- ary Benedictine monks of St. Ottilien called them to a new mission, Inkamana in Zululand. Sr. Amanda Rankl and Sr. Eloquia were the first Missionary Benedictine Sisters to arrive at Inkamana on December 14, 1922. Sisters Euphemia Falger, Christine Schimmel and Cyrilla Hecht followed them on December 19. For more than forty years Sr. Eloquia served in the kitchen, housekeeping and garden at Inkamana, Entabeni, Mbon- golwane, Mahlabatini, Cassino, Nkandla, and Fatima. Every- where the initial years were marked by great privations and various illnesses. But always, Sr. Eloquia took time—on foot or on horseback—to visit the sick in their huts and bring them the good news of God’s love, also baptizing the very ill patients when possible. She cared for her sisters in different stations as a good local superior, kindly and with sound common sense. Before her golden jubilee of profession in 1959, Sr. Eloquia had her first real vacation of two weeks. At the request of Mother Prioress Gloriosa Brösl, she wrote her biographical and missionary experiences. She never took home leave in Germany. Mentally always very alert, but with eyesight so poor that she could no longer read, Sr. Eloquia was transferred to the sisters’ retirement home at Nongoma in 1968, then to the hospital. She eagerly looked forward to seeing her God, who came to take her on the First Friday in August, 1975. She joyfully surrendered her rich long life into the hands of her maker.

104 Chapter 3: Consolidating and expanding, 1920-1927

Sr. Radegundis Behr — Pioneer in Amazonia * September 26, 1889 Professed January 2, 1915 in Tutzing + August 17, 1977 in Olinda Brazil

Agnes Behr was born on September 26, 1889 in Schussenried, Diocese of Rottenburg and baptized the same day. She entered the convent at Tutzing in 1912 and made her first profession in 1915, then took a course in nursing. In 1920 she was sent to Olinda, where she made her final profession. Sr. Radegundis belonged to the group of four sisters, two each from Olinda and Sorocaba priory, who in 1922 were sent as pioneers to the mission on the Rio Branco in the Ama- zon region. The chronicle of the Tutzing Motherhouse has this comment about it: “Finally, the mission of Rio Branco received the first sisters... After a journey of some weeks, by sea and on rivers, the sisters finally reached their destination. Far away from their homeland, in the tropical forest of Brazil, our four beloved sisters now work among uncivilized Indian tribes, some of whom are even cannibals.” Fantastic ideas like this could exist only in faraway Europe. Actually, the missionaries found the indigenous people more open to the Good News of Christ than the Brazilian colonists of the Amazon region. An echo to this new missionary venture came even from our founder, Fr. Andreas Amrhein. He wrote in a letter to Sr. Alphonsa Kellenberger on July 4, 1923: “I was particularly delighted by the news that now a new foundation, an Indian Mission in Rio Branco, Amazonia, is planned. May God, the Lord and Savior, bless this enterprise very specially!” From the beginning, Sr. Radegundis devoted herself to the sick. During a smallpox epidemic in 1923, fifty of the peo- Sr. Radegundis Behr 105 ple died. In 1926 the Benedictine monks of Rio de Janeiro opened a small hospital with ten beds, four designated for men, four for women and two for children. There was even a small lab and a modest dispensary. Sr. Radegundis cared for about 5,000 outpatients per year. Many suffered from tropical illnesses such as malaria, yellow fever, or typhoid. Others were victims of accidents with axe-blades or firearms, or had been bitten by alligators or snakes. She had so much to do and didn’t spare herself. One day, people brought a man whose leg was very badly injured, with necrosis having set in. To save the man’s life, the leg had to be amputated. There was no doctor. Therefore Sr. Radegundis operated with courage and trust in God. The man lived and recovered. Many years later, a lady came to our priory house in Olinda and begged to see the tomb of Sr. Radegundis, saying that she was a daughter of the man whose life the sister had saved. Only now and then a doctor arrived on the faraway mission. The chronicle mentions two German doctors. One stayed at the mission only for a few weeks, the other for some years. Even one of the monks was a medical doctor. Sometimes, he helped in the hospital, but his main work was pastoral ministry. In 1938 Sr. Radegundis passed an examination as a pharmacist at Manaus. This was the condition for public approval of the hospital and financial support by the government. In the chronicle we find this comment: “Our Sr. Radegundis returned from Manaus with the important certificate, due to the prayers of her sisters and the benevolence of the governor, who was very impressed by the services given at the hospital of the Benedictine Mission.” Up to that time, Sr. Radegundis had been the directress of the hospital, assisted by some of the other sisters. During the first 13 years, none of the missionary sisters in the Rio Branco region died. Then, in late 1936 to 1937, within a month three sisters died—on December 19, January 2 and January 14. That was a hard blow for the community. The chronicle reports that no sisters could take part in the funeral 106 Chapter 3: Consolidating and expanding, 1920-1927 service on the cemetery. Some were suffering from the same yellow fever that caused the death of the three sisters and the others, among them Sr. Radegundis, had to work hard to take care of the sick. But they did not give up. Already on April 2, three new missionaries arrived in Boa Vista, so that the apostolic number of twelve sisters was restored in the community. The small hospital, which had been closed because there was nobody to care for the patients, was reopened. Sr. Radegundis and the other sisters assigned to the hospital not only cared for the bodies of the patients, but also for their spiritual welfare. Most of the patients had received baptism but never had had any catechetical instruction, never had received their first communion or the sacrament of pen- ance. The sisters dedicated a good portion of their time to this apostolic work. Some patients also had to be prepared for the last sacraments. The statistics of 1939, for example, show that 14 of the 86 inpatients died. Aside from the work in the hospital, Sr. Radegundis in her zeal for the salvation of people went from time to time to the Christian communities of the area. Like the disciples, two sisters visited the villages of the indigenous to prepare them for the reception of the sacraments and to care for their health. The means of transportation varied: on the river by canoe or boat, on land by horseback or oxcart. Sometimes, these journeys where full of adventures. But the missionaries confided in God’s protection. In 1945, the hospital of the mission received a medical superintendent, a doctor who came from Rio de Janeiro. The hospital by that time had 76 beds. To be exact, most of them where hammocks. They were gradually replaced by beds. Sr. Radegundis continued as pharmacist, and other sisters worked as nurses. Our 1947 general chapter decided to withdraw our sisters from the mission in Boa Vista to reinforce our mission in An- gola. The Benedictine monks of Rio de Janeiro, not having Sr. Ermentrudis Hellmann 107 missionary vocations, had searched for successors and found them in the Consolata Missionaries; Consolata Sisters took on the apostolic work of our missionaries. On June 21, 1949, Sr. Radegundis returned to Olinda with the last two sisters. After 27 years in the Amazonian mission, Sr. Radegundis still served her sick sisters in Olinda and then in Recife for 28 years. In 1974, she came back to the priory house in Olinda, her strength spent, but she still contributed to community life by fervent prayer and her sense of humor. In June 1977 she fell and fractured her femur. Always having cared for others, she now depended on the care of her sisters. She was grateful for every small service. The secret of her long life, characterized by humility, energy and good humor, we can learn from a dialog she had in the last week of her life. Sr. Radegundis asked a novice visiting her: “What are you?” “I am a novice.” “Do you know what this means?” “Yes, it means to surrender one’s life to God.” Sr. Radegundis finished the dialog, confirming: “To do this, you must have a great love for the Lord!” A great love for the Lord and his people was the secret of Sr. Radegundis’ life and service. She died peacefully on August 17, 1977.

Sr. Ermentrudis Hellmann — Kind and Versatile * November 4, 1871 Professed May 23, 1895 in St. Ottilien + June 23, 1938 in Boa Vista Brazil

Another pioneer in Brazil was Sr. Ermentrudis Hellmann from the diocese of Paderborn,Westphalia in Germany. She had entered St. Ottilien in 1892 and conducted the kindergarten at 108 Chapter 3: Consolidating and expanding, 1920-1927

Tutzing from 1897 to 1903; her departure was much regretted by the people. Sent to Olinda with the pioneer group on June 29, 1903, Sr. Ermentrudis experienced the extreme poverty, heavy labors and other difficulties, which laid the foundation for future flourishing service. In 1905 she was assigned to the new foundation at Sorocaba in southern Brazil, again doing pioneer work. Until 1920 she was sacristan, teacher and princi- pal, directress of the novices and subprioress. At the beginning of 1920, she was sent as prioress to Olin- da, but by the end of that year, Mother Melania Vollmer having been elected as the new prioress general in Tutzing, Sr. Ermentrudis went south as prioress of Sorocaba, then north to Olinda as prioress 1927- 1932. At that time, great tact, wisdom and perseverance were required for the many building projects. Sr. Ermentrudis began to suffer from rheumatism and headaches that caused her body to tremble, but her heart remained steadfast and courageous. She was known as a very humble sister, fervent in love and selfless. When her term as prioress in Olinda drew to a close, she volunteered for the very difficult mission on the remote Rio Branco in the Amazon Region, where she served as superior with motherly love, prudence and care until 1938. She tried to provide a suitable home for the sisters. Her devout and whole-hearted attendance at Holy Mass and her strong voice at the Divine Office encouraged the others. When suffering from insomnia in her last years, Sr. Ermentrudis filled the long night hours by repeating her favorite prayer, the Magnificat, over and over. In 1936, a very great trial came over the Rio Branco Mis- sion when three zealous sisters died of a severe fever within a month: Sr. Ferdinanda Zellner, at 38 years, on December 18, 1936 Sr. Luitfrieda Böhringer, 48 years, on January 2, 1937 and Sr. Gabrielis Schiedeck, 31 years, on January 14, 1937. Sr. Luisa Gonzaga de Almeida 109

After a two-month bout with a fever in early 1938, having gotten well again, Sr. Ermentrudis was busy before the feast of Corpus Christi, preparing for the celebration in the hospital, school and community to give joy to Jesus, also making a carpet of flowers in the church. A new severe fever set in, however, and following the first Vespers of the Sacred Heart of Jesus, her rich and blessed life ended. She was buried on the day of the solemnity.

Sr. Luisa Gonzaga de Almeida — Compassionate Missionary * June 6, 1896 Professed May 28, 1917 in Sorocaba + May 24, 1981 in Rio de Janeiro Brazil

Leontina de Almeida entered St. Scholastica Priory in Soroca- ba at age 18 and in 1916 became a novice. She and Sr. Mar- garida de Oliveira were both born in Sorocaba, becoming the first Brazilian sisters to make profession in our Sorocaba Prio- ry on May 28, 1917. After serving in the priory house, Sr. Lu- isa in 1928 was transferred to the Colegio Santo Amaro at Rio de Janeiro. Founded in 1923, the school was still in its difficult beginning stage. It became the field of Sr. Luisa’s labors, to which she devoted herself for 52 years with sincere love. Sr. Luisa was entrusted with various services in the community, in the school and as a receptionist. At that time, Rio de Janeiro was the federal capital of Brazil. Sr. Luisa worked for our schools in the south and also in the northeast of the country. Getting documents approved by the Ministry of Ed- ucation was a difficult and delicate task. Later on Sr. Luisa did the same for the construction of our college, always finding a solution to complex problems—shortage of building ma- 110 Chapter 3: Consolidating and expanding, 1920-1927 terials or money running out, or meeting government regulations. Until the end of her life, Sr. Luisa made purchases for the house and also worked in the sewing room. Sr. Luisa had an intuitive missionary spirit, animated by her compassionate heart. Wherever she passed, she spread little seeds of the Gospel. Taxi or bus drivers, salespersons in shops, a girl on a balcony, workers on the street — all got a loving greeting, an encouraging word, something to give religious inspiration. They would ask her for holy cards, med- als, rosaries. The construction workers received spiritual and material guidance. Our evening courses, begun by Sr. Luisa gathering the first group of poor young women in 1930, herself the main instructor, became a lasting missionary work in Brazil, and the number of students kept increasing. Sr. Luisa was a devout sister. Not endowed with a good voice, she still was always present at the Divine Office. Only during her old age she retired early and said Compline pri- vately. The Way of the Cross was part of her daily prayer. She loved the Guardian Angel, her constant companion, with special affection. The rosary practically never left her hand, whether she was walking the corridor or riding a bus. She had a special devotion to Our Lady of Aparecida. Mary rewarded her fidelity by a joyful pilgrimage to her sanctuary together with the whole community on February 27, 1981, the day before she suffered the fall which indirectly caused her death. All her tasks and assignments were accepted and done by Sr. Luisa with love for God and for our congregation, to which she was deeply devoted. The principles received during her novitiate and as a young sister were engraved in her soul, such as respect for authority, which she showed even in her illness and when unconscious. Unfortunately, in her old age she was no longer flexible enough to adapt to some changes, which caused her suffering and difficulties. On the morning of February 28, Sr. Luisa fell in her room. A serious fracture of the left femur kept her bedfast, and be- Sr. Margarida de Oliveira 111 cause of her diabetes she could not recover. She suffered for three months and grew visibly weaker, was sometimes unconscious, until on May 24, 1981, the feast of our Lady Help of Christians, she passed calmly and sweetly into eternity at 5:30 a.m. Many former students, friends and acquaintances joined the sisters for the funeral.

Sr. Margarida de Oliveira — Missionary in Amazonia * June 11, 1896 Professed May 28, 1917 in Sorocaba + October 30, 1986 in Araçoiaba Brazil

Sr. Margarida was among the pioneers chosen for the Indian Mission of Boa Vista on the Rio Branco in Amazonia in 1922 and worked there until our withdrawal in 1948. She bore the poverty, heat and illnesses and many privations with forti- tude, often reminding herself, “Endure it, Margarida!” Sr. Margarida’s tasks included instructing the Indian girls at the mission in household skills, visiting Indian villages to tell the people of God and teach them to pray, drying meat to preserve it without refrigeration, nursing the Indians and the poor in the small hospital, where she was available by day and also by night. After her return to the Sorocaba priory house, Sr. Mar- garida was assigned to Itapetininga and then to Araçoiaba. She was always simple, unassuming and helpful, ever cheerful. During her last years blindness made her dependent on her sisters, but she bore it as she had accepted other crosses in her life. The kindness of her earthly father and her father in heaven both inspired Sr. Margarida. Her last words were, “Glory be to the Father,” on October 30, 1986. 112 Chapter 3: Consolidating and expanding, 1920-1927

Sr. Epiphania Steiger — Twin Pioneer * March 27, 1879 Professed November 22, 1909 in Tutzing + March 27, 1972 in Peramiho Switzerland, Tanzania

Emmi and Bernhard were the third set of twins of the Steiger family in Büren, Switzerland. When they were born on March 27, 1879, 12-year-old twin brothers and 10-year-old twin sisters asked, “What do we do with the little ones?” “Send them to a monastery,” they decided. Indeed, Bernhard became a monk, priest, abbot and bishop of the St. Ottilien Congregation. Emmi joined our congregation at Tutzing when she was 28, having served a noble family in a castle for some years and then mothering the children of her widowed elder brother until he remarried. Proud of her Swiss native land, Emmi had at first vehe- mently opposed Bernhard’s decision to enter a German congregation. At the Benedictine abbey of Einsiedeln, visiting him while he was studying, she realized that God was calling her to monastic and missionary life as well. When Bernhard did enter St. Ottilien around 1900, he had advised Emmi to gain more life experience first. In 1907 Emmi received her dying father’s blessing, was accepted in Tutzing, and received her new name of Epiphania at her clothing plus very firm monastic training by Mother Birgitta Korff and Sr. Angela Bödecker. Soon after her first profession in 1909, Sr. Epiphania was assigned as superior of the sisters at the new station at Wessobrunn. When World War I began in 1914, she took a nursing course in Munich and served first at the military hospital in St. Ottilien, later in France. She had charge of administration, managing teams of Sr. Epiphania Steiger 113 doctors, sister nurses from Tutzing and other congregations, as well as the staff in laundry, sewing, cleaning and garden. By the end of the war in 1918, Sr. Epiphania was exhausted, became very ill and collapsed. She was sent to recover in Switzerland, where she also explored sites for a new foundation there. In that effort she was not successful, but much later she was delighted when at Ettiswil, near her native Büren, a community was established in 1967, after earlier trials at Düdingen and Fribourg. Beginning in 1916, the British had interned all German Missionary Benedictines in today’s Tanzania, and by 1920 all our sisters had to leave the former German East Africa colony. Only three Swiss monks were allowed to remain after negotiations. These urgently pleaded for help. But Tutzing had only three non-German sisters at that time: Irish-English Sr. Erme- nilde Morrisey, Polish-Silesian Sr. Amalia Ledwoch (who died in 1940 in Peramiho) and Swiss Sr. Epiphania Steiger. In 1921 the doctor had certified that 42-year-old Sr. Epiphania “had one foot in the grave and was fit to do only light housework.” But since the need was so great, the three sisters were missioned to East Africa. Srs. Epiphania, Ermenilde and Amalia left together with three more Swiss monks in September of 1922 and arrived at Dar es Salaam on January 17, 1923. By coastal steamer they traveled south to Lindi, then 265 km to Nyangao and Ndanda. Here the newcomers were greeted by Apostolic Prefect Fr. Gallus Steiger, who had not seen his Emmi for 16 years. He recognized Sr. Epiphania by her short stature and her Swiss greeting. The 535 km of African wilderness between Ndanda and Peramiho were managed on foot and small food rations, since the rainy season had set in. Sr. Epiphania recorded that at the Ruwawazi River, a crowd of native people greeted them with trilling and jubilation. They had seen no sisters for six years. The three newcomers were easy to distinguish and promptly got African nicknames: Mrefu [the tall one, Sr. 114 Chapter 3: Consolidating and expanding, 1920-1927

Ermenilde], Mnene [the fat one, Sr. Amalia] and Mfupie [Sr. Epiphania, the little one], which had also been her nickname as the youngest of her family. Sr. Epiphania’s first letter from Peramiho to her brother in Ndanda, dated January 28, 1923, stated: “Perhaps you have already heard that our safari was all right and we arrived here safely. Thanks be to God that we are feeling well, getting to know our house and the environment. In these last days our ‘choir nuns’ [= watawas, native girls who had expressed a wish to become sisters] arrived, three from Lituhi and two from Kigonsera. They seem to like it here…” Sr. Epiphania was appointed as their directress. Soon girls from the Perami- ho area joined them, and the congregation of the Benedictine Sisters of St. Agnes came into being. In 1924 two veteran missionaries arrived from South Afri- ca, and more Swiss sisters from Tutzing. In October Sr. Epiph- ania was appointed superior of the new community in Ndan- da. The sisters sought out the sick even in distant villages, and a small hut with two beds was erected in Ndanda. A small hospital was built before the arrival of Sr. Dr. Thekla Stinnes- beck, and Sr. Epiphania helped with nursing, besides tending the garden and the chickens. Frequent fevers weakened her, and in 1930 she was sent to the cooler region of Peramiho for recuperation—this time by truck. In 1931 six sisters moved into the not-quite-finished convent at Kigonsera with Sr. Epiphania as their superior. She helped finish the house, tended the garden, cattle and pigs. At this time, her twin brother Abbot Gallus, unable to attend a general chapter at St. Ottilien as planned, suffered severe illness and surgeries in Germany and then was ordained bishop of Peramiho in July. A rather pleasant aspect of pioneering occurred before Sr. Epiphania took leave of Kigonsera in 1937 by oxcart: Clev- er Fr. Candidus had succeeded in receiving a radio program and news all the way from Berlin! Sr. Epiphania accepted a Sr. Ermenilde Morrisey 115 new challenge at Peramiho—guiding the African sisters once again. She was fully aware of the grave responsibility, which she bore from 1937 until 1954, for several years also having candidates from the Ndanda region among them. The number of the professed sisters had increased to 77, with many novices and postulants. In 1952 most of the native sisters moved into their new motherhouse at Chipole; some remained in Sr. Epiphania’s care at Peramiho for two more years. She was allowed to work in the garden and also tended the cemetery until 1957. Increasing pain in her legs required her to stay in the sickroom. Bishop Gallus had retired in 1953 and died in 1966. Sr. Epiphania, contrary to the doctor’s 1921 diagnosis, lived until 1972, dying on her 93rd birthday, after a long and fruitful missionary life.

Sr. Ermenilde Morrisey — Second Foundress of Peramiho * August 29, 1881 Professed January 2, 1915 in Tutzing + April 19, 1950 in Ndanda Germany, Tanzania

Margaret Morrisey was born of Irish parents at Westminster, London, second of seven children. From childhood she learned to treasure her Catholic faith as her greatest gift, which she desired to share. She used to beam with pride when telling of her good parents and her Christian education. The family bonds were close, and no distance could weaken them. Her unmarried sister Julia gave Sr. Ermenilde financial and material support from her hard-earned wages for years, also inspiring her colleagues to contribute their pence for the care of lepers. 116 Chapter 3: Consolidating and expanding, 1920-1927

Margaret was employed as a governess by the noble Lane- Fox family, whose missionary zeal equaled that of her own family. One of their daughters joined the Missionary Bene- dictine Sisters, leaving home in 1909 to enter in Tutzing and as Sr. Frideswida worked in the Philippines. Margaret heard the same call of God and in 1912, at age 30, followed her. Not very gifted for languages, Sr. Ermenilde never mastered Ger- man, but her desire to proclaim the faith helped her overcome all difficulties. Clothed in 1913, she made her first profession on January 2, 1915, a British subject in Germany during World War I. Put in charge of the boarding students, Sr. Ermenilde was respected. A naturally serious disposition joined to much motherly love, kindness and firmness made up for missing vocabulary. The poor and meager meals during and after the war plus hard work led to tuberculosis of her lungs in the winter of 1920-21, so for some months she had to rest at Schel- lenberg in the Alps and then with the Benedictine nuns at East Bergholt in England. After her recovery, she received permission from Cardinal Bourne to request alms at the church doors for her needy sisters in Tutzing. The donations she received helped to ease the bitter want of her sisters in post-war Ger- many. In the spring of 1922 Sr. Ermenilde, restored and joyful, returned to the motherhouse. On July 25 of that year she received the mission cross for East Africa, together with Sr. Epiphania Steiger from Switzerland and Sr. Amalia Ledwoch from Silesia, now Poland. Exactly two years after the expul- sion of all German missionaries these three non-German sisters landed in Dar es Salaam and soon took a boat south to Lindi. A three-day safari took them past Nyangao and the grave of our Sr. Walburga, then on to the empty sisters’ convent at Ndanda. On January 1, 1923 they started the long, difficult journey on foot to Peramiho in the interior, which they reached happily after 17 days. Sr. Ermenilde had been Sr. Ermenilde Morrisey 117 designated as superior; she cared for the sick and the lepers and the mission household, also suffering much from local illnesses. Some African postulants had been initiated into religious life by one of the White Fathers during World War I. Due to his efforts and God’s blessing, together with Sr. Ermenilde’s deep piety and her understanding heart, this became the foundation of the African Benedictine Sisters of St. Agnes—at Per- amiho-Chipole-Songea and Imiliwaha—which in 2010 numbered over 700 sisters. In 1925 two sisters who had been evacuated to South Af- rica and had acquired the English teaching diploma plus two more Swiss sisters from the Tutzing motherhouse arrived. In 1927 East Africa, now Tanganyika, was again open to German missionaries. During the ten years of Sr. Ermenilde’s leadership, the convent in Peramiho was enlarged, and the former stations in Ndanda and Kigonsera were staffed again; many new stations followed, some at a great distance. When Sr. Er- menilde attended the 1933 general chapter, the priory of Per- amiho had grown to 60 sisters. On her return from Tutzing in May 1934, Sr. Ermenilde was stationed in Ndanda, entrusted with the leper colony at Mwena three km distant. At first the horribly disfigured patients and their primitive way of life were difficult for her, but she fought the feeling of revulsion and God strengthened her motherly heart so she devoted herself totally to these poor people for the last l6 years of her life. From 1940 to 1945 Sr. Ermenilde served as prioress, now in Ndanda, but she continued her care for the lepers as far as her strength permitted. Work, age, and the extra worries of World War II weakened her health, but she kept up her untiring work for the lepers. When Sr. Ermenilde had begun work at Mwena in 1934, about 200 persons inhabited the large area reserved for the lepers. There they erected their primitive huts and tended the fields when possible. The needs of the crippled and helpless 118 Chapter 3: Consolidating and expanding, 1920-1927 were provided for by the mission. These lived in huts near the poor little church. Sr. Ermenilde visited the leper colony daily, except for one day a week on which she wrote the begging letters for her darlings. Many noble benefactors regu- larly sent small or larger donations, so that she was able to provide better clothing, care and food. The sun, already hot at seven in the morning, made her walk to the colony difficult. Later she got a little cart, pulled and pushed by natives, and Bishop Joachim Amman had a two-room house with veranda built for her at Mwena, so that Sr. Ermenilde could take a little rest and food at noon. The number of patients already doubled in the first years, and in 1951, 556 patients were treated in the colony plus about 100 outpatients from the surroundings. Sr. Ermenilde kept order with a kind and firm hand, even among the 280 men, assigning appropriate work to the able ones and training very useful helpers. She took a special interest in the women and children. Troublemakers found that she was unyielding. She had large, airy houses built for the children and assigned good women to supervise them, with two teachers to instruct them in religion and the basic subjects, as well as physical exercise, singing and playing. The children’s spirited singing at divine services was a joy. Sr. Ermenilde’s special pastoral gift was the care for the dying. Already in Tutzing she had shown a preference for visiting the very sick and the dying. She was first and fore- most a great missionary. Untiringly she devoted herself to the pagans and Muslims when they were very sick. She could lit- erally tell of wonders of God’s grace: very few patients in all those years died without having been baptized. Sr. Ermenilde had a charism for noting when the sick were nearing death. Among the lepers, many of whom were adhered to traditional religion or Islam, she redoubled her zeal, so that even the most hardened sinners finally received baptism or the sacrament of reconciliation. Sr. Ermenilde Morrisey 119

During World War II, when donations were declining, Sr. Ermenilde made two trips a year to the city of Lindi on the coast to beg from door to door in the stores. Indians, Mus- lims and Europeans donated gladly. After the war she asked help from the English who visited the mission. It took years so gather funds for a more worthy church, which was built in stages and only could be dedicated in 1947. On great feastdays, the children held an hour’s adoration of the Eucharist there. For Sr. Ermenilde, a real way of the cross began in 1945. Gout forced her to bed at 63. Gall troubles were added in 1949, but she could continue some of her work, joyfully making Christmas gifts ready. During Easter week she still visited the lepers daily, but then fever and jaundice with great pain and paralysis set in, and at times she lost consciousness. On April 19, having received the viaticum and the anointing of the sick, she died without any struggle. God rewarded her 120 Chapter 3: Consolidating and expanding, 1920-1927 tireless dedication to the dying with an easy death. Some of the disfigured lepers, officially forbidden to leave the colony, managed to join the mourners at Sr. Ermenilde’s funeral. Not only a zealous missionary, but also a genuine Bene- dictine, Sr. Ermenilde as prioress required respectful obedience and monastic discipline, giving her sisters an excellent example. She always strove to have the Divine Office and Eucharist celebrated with fitting solemnity. Her own prayer was simple and direct, selfless and “catholic.” She followed events in the church and the wide world with great interest, asking her sisters and her lepers to pray for the needs of people everywhere.

Sr. Diemud Gerber — Pioneer in the USA * May 12, 1888 Professed September 5, 1914 in Tutzing + February 26, 1984 in Norfolk Germany, USA

Maria Barbara Gerber from Stuttgart entered in Tutzing as a fully trained and experienced teacher in 1912, and after her profession in 1914 taught the upper grades at the convent boarding school. She made her final profession in 1920. In 1922 when she received the mission cross for beginning a new foundation in the USA, together with Sr. Ludovi- ka Kohler and junior professed Sr. Iniga Endres, Sr. Diemud was somewhat disappointed. As so many other Missionary Benedictine Sisters at that time, she had her heart set on Af- rica, but she obediently and whole-heartedly embraced her assignment, hardly guessing what challenges awaited her in the Midwest of the United States! Sr. Diemud Gerber 121

The three pioneers, joined in August 1922 by another teacher, newly-professed Sr. Soteris Spieler, were lovingly received by the Benedictine Sisters at Atchison in the state of Kansas. For a year these sisters helped the four German newcomers to master the English language, also giving them a year’s experience of American parish schools in the states of Kansas, Iowa and Nebraska. On July 31, 1923 after passing their summer school courses at Creighton University in Omaha, the four Missionary Bene- dictine Sisters took the train northwest to the small town of Raeville in central Nebraska, where the people and Fr. John Frigge, who had traveled to Tutzing to ask for the sisters, gave the four new teachers a grand welcome. The parishioners had prepared the sisters’ part of the school and stocked the pantry with good farm food. Fr. Frigge and most of his parishioners were from Germany or of German ancestry. Amid the Prot- estants around them, they wanted to strengthen the Catholic faith of their children, having already constructed a parochial school and convent and a magnificent and beautiful church visible from great distances in the prairie. The four sisters encountered a big problem: Only citizens of the USA were issued teaching certificates in Nebraska, and a five-year residency in the country was required for becoming a citizen. Sr. Diemud handled this and other challenges with faith, humor and ingenuity by leaving a blank at Place of Birth on their applications for certificates and all began their annual retreat with fervent prayer for a little miracle. And by the end of the retreat—miracle!—the needed certificates had arrived. In 1929, while applying for their citizenship—in another county as a precaution—Sr. Diemud saw that someone [perhaps a kind clerk who in 1923 saw our sisters in the habit of the Atchison Benedictine Sisters] had supplied “Atchison, Kansas” as the sisters’ place of birth and thus had “made them citizens” on their application forms. 122 Chapter 3: Consolidating and expanding, 1920-1927

In the pioneer days, Sr. Diemud was superior, school prin- cipal and full-time teacher of Grades 7+8, parish organist and choir director at Raeville. Sr. Soteris taught Grades 3+4 and Sr. Ludovika 5+6. The youngest of the community, small Sr. Iniga, had to wear secular clothes for teaching Grades 1+2. Their classroom was rented to the public school district, and her salary provided the financial support of the community. Though competent and experienced teachers in Germany, all four sisters had to attend courses every summer at Omaha’s Creighton University to earn degrees and obtain permanent Nebraska certificates for elementary and later also the high school classes at Raeville. In August of 1922 Sr. Consolata Bohrer and Sr. Roseline Albrecht had completed the community to take care of sewing, kitchen and housekeeping. One of Sr. Diemud’s challenges was teaching the subject of agriculture, required in the upper grades. None of the sisters had farming experience, so city-girl Sr. Diemud had to study the textbooks first, relying on her good-natured, helpful students during her agriculture lessons. One Sunday, every parish family brought a live hen for the sisters, as instructed by Fr. Frigge. Sr. Ludovika faced a challenge in the chicken yard. When she had tried to set the hens on their roosts to sleep before Sunday Vespers, they immediately flew down again—the sun was still shining! No German missionaries being allowed in what was now British Tanganyika Territory, our Tutzing motherhouse was full to overflowing with sisters. Already in 1924 more sisters arrived to work in the small rural hospital at Lynch, Nebraska, which Sr. Diemud had acquired. At Pentecost in 1924 the sisters began working there. In 1927 the news came that Rae- ville had been raised to priory status in 1926, with Sr. Diemud appointed as the first prioress. Soon the first American candidate in the USA, Sr. Frances Leick, was accepted and trained. In 1931 a small community re-opened the parish school at Madison, Nebraska, which had been closed for some years. Sr. Diemud Gerber 123

Our Lady of Lourdes Hospital at Norfolk was opened in 1935, the building having been used for some years as apart- ments and transformed for the sick by much diligent labor of the sisters. It was Sr. Diemud’s new pioneering challenge as superior. According to an oral tradition, she opened the bank account of the hospital with 1000 dollars as operating capital (late insurance payment years after a tragic car accident which had caused postulant Maria, Sr. Dolores Kunkel’s paralysis). After a further teaching stint in Raeville and then as superior at the student home in Omaha, Sr. Diemud was called to what was probably her greatest pioneering challenge, Win- nebago Mission, and she lived up to her name again. Diemud comes from Dien-Mut and means “courage to serve.” Our general chapter of 1957 had approved a community of sisters for St. Augustine’s Indian Mission in northeastern Nebraska. It had been founded by St. Katherine Drexel in 1909 “to save Indian girls from hell” [the Elders asking for sisters thought their boys were bad beyond salvation]. Many of the boarding students came from broken families troubled by alcohol abuse and were not easy to educate, some having missed school often, had to repeat classes and were in their middle to late teens. Sr. Diemud led the sisters assigned to this new, truly missionary task at Winnebago, also caring for the girl boarders until 1963. After her visitation there, Mother M. Lucas commented in Norfolk, “Winnebago may not be the poorest station but probably is the most difficult one in our whole congregation.” For years, Sr. Diemud’s hearing had been declining. She still reinforced the community at Madison as a teacher aide for some time, then resided in Norfolk, giving organ lessons, translating letters into English, sorting donated canceled stamps for the missions. She was the first golden jubilarian of Norfolk Priory and also the oldest member, always interested in all the sisters and their concerns, the “praying Mo- 124 Chapter 3: Consolidating and expanding, 1920-1927 ses” for their intentions. She loved everyone and was dearly loved. On February 26, 1984 Sr. Diemud died peacefully, surrounded by the community at Norfolk. She was the first sister to be buried on a new hillside plot of the community in the cemetery—fitting for a pioneer with many other “firsts” in her long, blessed life.

Sr. Hedwig Espinas — Whole-Hearted Catechist * June 14, 1894 Professed November 21, 1922 in Manila + June 6, 1978 in Legaspi Philippines

Sr. Hedwig was our first Filipina sister to reach the golden jubilee of her profession, but she was a hardy pioneer in many other ways before that. Baby Elisa was lucky just to be born. Her brave and determined pregnant mother, having survived a shipwreck, swam for several miles to save her baby and herself. Elisa’s six siblings had died soon after birth. Her mother died when Elisa was only three years old and the little girl was raised by her maternal grandmother. During the 1897 revolt against the Spanish, Judge Agapito Espinas fled to the forest with his family, his Elisa placed in one of the baskets on a ca- rabao. They suffered from shortage of food, and little Elisa became very sick. Though facing prison, her father returned and surrendered to the Americans. Later he was restored to his position as judge. When she was six, Elisa once asked her father, “Why did God take Mama and my six brothers and sisters to heaven and leave just the two of us?” Then she answered her own question: “Probably God has something in mind for me to do.” And so it was. Sr. Hedwig Espinas 125

For her schooling, Elisa was entrusted to her priest uncle, Fr. Juan Calleja, the pastor at Albay. He wanted sisters to teach his parish school and invited the Missionary Benedic- tine Sisters in Manila, who in March 1912 came to Albay, today Legaspi. Elisa was engaged as their interpreter, since she knew both Spanish and English. She learned bookkeeping, typing and shorthand from Sr. Ferdinanda, serving also as receptionist and first grade teacher. Elisa had loved the color red from childhood and was attracted by the red cincture the sisters were wearing. As she worked with the sisters, her desire to become one of them kept growing. But Elisa’s health was not strong. Also Sr. Placida Haraza in Manila, one of the two Filipinas who had made profession in 1912, had died already in July of 1913. Clara Lacson, accepted in 1910, also being sickly, was kept waiting as an oblate. So Mother Prioress Angela Bödecker was reluctant to accept Elisa and suggested she become an oblate. But Elisa wanted to be a Missionary Benedictine Sister. So she wrote directly to Mother Birgitta in Tutzing, who offered novitiate in Germany. Afraid of the cold climate, Elisa continued en- treating Mother Birgitta to open a novitiate in the Philippines. When Sr. Clodesindis Lüken made the visitation at Legaspi in 1920, Elisa finally received permission to start her novitiate in Manila. Also Clara Lacson was at last admitted to a short postulancy and then became Novice Sr. Concepcion. Elisa received the desired religious habit on November 21, 1921 and her mother’s name, Hedwig. After her profession a year later, now wearing the red cincture, Sr.Hedwig was assigned to St. Agnes Academy in Legaspi, where she also made her final profession in 1925. Sr. Hedwig excelled as a catechist. She taught the first com- municants and other religion classes, visiting needy families, counseling workers and training other catechists. She taught the poor to set aside savings, helping them to buy small lots and build their homes. She set up a system of cooperatives 126 Chapter 3: Consolidating and expanding, 1920-1927

[paluwagan] well before the government started housing projects. With her gift of the “magic wire,” she helped to procure water for rich and poor alike. She organized religion classes in the public schools and in parishes. Understanding her own people of Bicol Province and their culture, she wrote Venite Adoremus, a book of prayers in the Bicol language. During summer vacations, Sr.Hedwig organized missions in the barri- os, remote villages, taking along a sister, other catechists, and students. She visited the sick in hospitals and in their homes, as well as prisoners in the provincial and municipal jails, also catechizing in a leprosarium. During the Japanese occupation of the Philippines 1941- 1945, Sr. Hedwig’s missionary work was cut short. When many homeless persons had taken refuge in St. Agnes Acad- emy and food became very scarce, Sr. Hedwig taught Span- ish and typing to children of wealthy families to obtain food and medicine for the poor. After the bombing of the academy in 1945, Sr. Hedwig found temporary shelter for the sisters in the large house of a family at Bacacay. As soon as peace had been restored, Sr. Hedwig took up her catechetical apostolate again. Though she herself did not expect awards for her services, the year of her golden jubilee, 1972, brought recognition: The celebration attracted co-workers, students, civic leaders, the rich and the poor together. Sr. Hedwig was the first Filipina Missionary Benedictine Sister to reach her golden jubilee, just as she had been first the celebrate 25 years of monastic life. In 1975 a crowning award followed: Sr. Hedwig accompanied pilgrims from Legaspi to Rome and an audience with the pope, from where she also could visit the Motherhouse in Tutzing. She had always been easy to live with in community, adding stories at recreation, with an eye for the needs of others. Also in her last years, Sr. Hedwig was never demanding, giving an example of growing old gracefully. She was found un- Sr. Hedwig Espinas 127 conscious on June 1, 1978 and with sisters taking turns at her bedside, she died on June 6. Her funeral was one of the big- gest that Legaspi had ever witnessed. Her life truly fulfilled the prophet’s words which Jesus had also applied to himself: “God has sent me to bring the Good News to the poor, to bind up hearts that are broken, to proclaim liberty to captives and freedom to those in prison…” Mother Clodesindis Lüken as Prioress General Chapter Four GROWING 1927-1933

Mother Clodesindis Lüken — Adventurer for God * August 8, 1880 Professed November 22, 1909 in Tutzing + March 31, 1945 in Legaspi Germany, Iraq, Philippines

Clara Lüken was the seventh of the eleven children born to the railway official Victor Lüken and his wife Anna at Dortmund, Germany. Their four last babies died as infants. Little Clara grew up, despite her birth with weak lungs, now the baby of the family. Her father was a diligent, frugal man, her mother a delicate woman, always contented and spending herself in selfless love. The Lüken home was a cheerful place, re- sounding with music, marked by mutual help and much teas- ing among the youngsters. The three sons attended higher schools in Dortmund. The girls helped at home with the younger siblings. Mrs. Lüken died when Clara was only 15. Clara delighted in everything good and beautiful, bubbling over with high spirits and daring pranks. She attended teacher training school at Paderborn, easily mastering her studies, usually at the top of her class. She was loved and very popular because of her humor and her readiness to help others. Clara wanted to become a missionary sister and as a child was secretly reading mission magazines with pennies she had saved. Her family opposed her wish, her father vigorously objecting 130 Chapter 4: Growing, 1927-1933 to Clara going to foreign lands. One friend of the family even bet 50 Marks that Clara, if she were to enter a convent, would soon return home, since such a lively girl could not stand the life for very long. A gifted educator, Clara with her decisiveness and her strong will easily overcame difficulties. While teaching deaf- mute children in Büren, Westphalia, her methods grew still more lively and impressive. Her cheerfulness and kindness led to many long-lasting friendships. During her vacation at age 21, she secretly traveled to St. Ottilien, asking to be admitted. But only after her father had died in 1904 was Clara able to realize her desire. On October 15, 1906 began her postulancy. She joyfully opened her heart to the liturgy, nourishing her spiritual life by prayer and meditation. Corrected by Novice Baptista Battig for her talkative liveliness, Clara began to avoid unnecessary words and came to appreciate monastic silence. Feeling hurt by a rebuke and not wanting others to see her cry, she resolved to cry her heart out at night. That afternoon all available postulants, including Clara, had to work at unloading bricks. She dropped into bed dead tired and fell asleep, learning another lesson: “If I managed once to handle a problem without tears, I can do it again!” November 21, 1908 brought Clara Lüken the monastic habit and the name Clodesindis. One year later on November 22, the feast of her favorite Saint Cecilia, she made profession. An experienced teacher, she then was assigned to the school and boarding students in Tutzing. Her strong personality, lively lessons, and concern for the human maturity of the girls made them look forward to her classes. The youngsters also were open to Sr. Clodesindis’ guidance in mutual consideration, helpfulness and reserve in speaking. With her the recreations were always merry. During the vacations Sr. Clodesindis gladly helped with cleaning vegetables, canning, or wherever help was needed. M. Clodesindis Lüken 131

During World War I (1914-1918) no new missionaries could go abroad. Sisters were sent to nurse German soldiers in the military hospitals of western and eastern Europe. After 1916, fifteen sisters also worked in far-off Mesopotamia, today’s Iraq, led by Sr. Clodesindis. Not only did she inspire her young companions to nurse each wounded or sick soldier as a brother in Christ, she also insisted on good treatment of the common soldiers by doctors and officers. Celebrating feasts with music and gifts, lifting both sisters’ and soldiers’ hearts and minds to God despite their many privations and difficulties, Sr. Clodesindis was a missionary to many young Ger- mans. By March 1919, a total of 90 sisters had returned to the Tutzing Motherhouse amid great dangers, incredible adventures and illnesses—from Africa, Bulgaria, and from the war fronts. The return journey of Sr. Clodesindis’ group took 132 days. The missionaries’ involuntary waiting time in Tutzing was made fruitful for the sisters’ future service by courses of study. In her element as a teacher, Sr. Clodesindis taught music and pedagogy to the exiled missionaries. Her own joyful methods touched them and were transmitted later on to students and choir members. On January 15, 1920 fifteen new missionaries were named for the Philippines. Sr. Clodesindis was designated as their leader for the journey and as visitator in place of Mother Bir- gitta, who was in poor health. Stories are told of this journey: In Barcelona: knowing no Spanish, Sr. Clodesindis in seeking a church to attend Mass with her group, sang “Dominus vo- biscum” on a street with her hands extended—instant communication! Without passports, visas and money for the fare (the German Mark having rapidly lost value), a noble German lady married to a Spaniard and hearing of the sisters’ plight obtained free passage to Manila on credit from a befriended captain. Because of drifting mines for World War I on the high seas, the journey lasted six weeks. 132 Chapter 4: Growing, 1927-1933

On May 31, the group reached Manila. Sr. Clodesindis performed her task as visitator with tact, in the Benedictine spirit and with true sisterly love. In June she traveled to Albay for visitation, and five of the newcomers were soon sent there. The sisters felt like spring had arrived with the many new missionaries. Much fresh joyful action was possible: Prayer and singing in choir performed with spirit, cheerful and happy recreations, sincere striving in community, zest and joy in daily work. At the end of October, when everything had been well regulated to her satisfaction, Mother Prioress Angela Bödecker was called to the general chapter in Tutzing. Sr. Clodesindis stayed on as her representative. On Laetare Sunday 1921 came the news: Sr. Angela, elected as a general councilor, would remain in Tutzing; Sr. Clodesindis was to lead the community in Manila. As prioress, Mother Clodesindis was eager to train her young sisters as whole-hearted missionaries, modeling her own life and theirs on the valiant woman of the Bible [Proverbs 31:10- 31]. One of two Filipinas who made profession in 1912, Sr. Pla- cida Haraza, had died a year later. The sisters doubted that the local girls were strong enough for our way of life, and so applicants were not encouraged. Mother Clodesindis soon realized that the German sisters needed to be balanced with Filipinas. When she left for the general chapter in 1927, there were eight native professed sisters, with more novices and postulants in a flourishing novitiate, and a total of 90 professed sisters. Six of the seven stations of the Manila Priory had been begun by her. Mother Clodesindis saw the need to reach out to the people through Catholic schools, as the public schools in the Philip- pines did not allow religious instruction [the U.S. public school model was imposed]. In six years, ten schools were established. She also involved the students in the sisters’ apostolates with the poor and in works of charity: free school for the poor in Manila, home visits to the neighbors, religion lessons in or- phanages, reformatories and prisons, care for deaf-mutes and M. Clodesindis Lüken 133 blind children, Christmas fund/gift collection for the poor in Saint Scholastica’s College of Manila. Elected prioress general at the general chapter of 1927, Mother Clodesindis remained simple and modest in her lifestyle, not wanting to be prominent, singled out, or served. At night she shared her room with an older sister. On her visitation journeys (to Africa—Tanzania, Namibia, Angola and South Africa—to Brazil, the USA, Korea, Philippines) she insisted that her companions address her as Sister Maria to conceal her position from other travelers. Sensitive to the need for incultura- tion, Mother Clodesindis recommended in her visitation sum- mary of May 1928 for Olinda that they use Portuguese rather than German in recreation, reading at table, etc. for the sake of the Brazilian sisters. One of Mother Clodesindis’ councilors testified that she never insisted on her own opinion during discussions, always listening readily to others. Some sisters thought that Mother Clodesindis practiced personal poverty to extremes. At times her firm adherence to her own basic con- victions and her practical jokes, not always well taken, created difficulties for some sisters living with her. Her friendly and firm dealings with authorities in all cour- tesy, tact and prudence enabled Mother Clodesindis to obtain from agencies what others had attempted in vain. She succeeded in } selling the Hagerhof at Honnef on the Rhine, which nearly had become a financial disaster and burden on the congregation, in its place } acquiring property in Olpe in Westphalia on good terms as a novitiate in northern Germany } establishing a study home in London in 1930 for missionaries to acquire English skills and credentials. } She also sent our first four sisters to missions in Angola.

After her term ended in 1933, Mother Clodesindis was re-assigned to her beloved Philippines as prioress, which she consid- 134 Chapter 4: Growing, 1927-1933 ered as a special grace. She was tireless in doing good. While living in great simplicity herself, she made sure that her sisters had all they needed. When her term ended on July 3, 1939, she quietly left for her new assignment in St. Agnes Academy at Legaspi by train. 600 girls attended the academy there, and 300 more children were in the school for the poor. At 60, Sr. Clodesindis reached out to lepers living on a mountain slope about two hours on foot from Legaspi. Those still able to walk she gathered and taught how to see God’s love even in their illness, praying and singing with them; then she visited the very ill in their huts. In 1944 a cart drawn by a water buffalo was made available to her, but with worn-out country roads and the danger of bomb attacks the trips still were a hardship. During World War II, 1941-1945 in the Philippines, she took rice to the lepers, whatever could be spared at St. Agnes. To the leader of Japanese troops marching into Legaspi on December 12 and wanting to occupy the spacious St. Agnes Academy, Sr. Clodesindis declared in her polite, but determined manner: “Sir, you cannot do that. This is a school, and we sisters are Germans; that makes it doubly impossible.” However, there were repeated searches of the house for hidden Americans, and many of the people of Legaspi fled to the mountains. By February some families had returned, and the sisters were permitted to teach the elementary classes. For the high school to function, two trips to Manila by Sr. Clodesindis were necessary. Oppression by the Japanese worsened. At times Sr. Clodesindis accompanied Filipinos who were accused by Japanese authorities, defending them, even saving some from execution. Sr. Clodesindis had been assured that St. Agnes Academy was marked on the American maps and would not be attacked by bombs. Empty school rooms were offered to families from other towns, and the sisters prayed the rosary with them each day, also instructing them. All but one man received the sacraments at Christmas 1944. On Holy Saturday, March 31, 1945, while comforting the four small children of one teacher Sr. Sabina Schütte 135 near the Sacred Heart statue, Mother Clodesindis was killed by an incendiary bomb blast which also took the lives of Sr. Edilburgis Fischer, Oblate Gertrud and eight of the refugees. Mother Clodesindis had accomplished the last new deed of her heroic and fruitful life.

Sr. Sabina Schütte — The Language of Love * September 27, 1866 Professed May 23, 1895 in St. Ottilien + June 5, 1940 in Nangombo Tanzania and South Africa

Concerning Sr. Sabina’s life in Ibbenbüren, Westphalia, we only know that her health was poor ever after a childhood illness, and that she was too weak to receive her first Holy Communion with her age group. She never spoke of her family to the sisters and usually managed to “be invisible” when strangers were around. On a photo of the Peramiho community in 1932, she looks small and slight. All the more amazing is her acceptance at St. Ottilien on April 1, 1893 and her perseverance in her long and varied life, embodying much congregation history. Sr. Sabina once said about her years at St. Ottilien: “It was a hard time. We had to go to the fields at 3 in the morning and worked hard all day, and the meals were scanty.” On March 22, 1901, six years after her profession, Sr. Sabina received the mission cross. Her first year in East Africa was a time of trial. At Dar es Salaam, Sr. Sabina was always sickly and weak, and the superiors told her, “You are not fit for Africa.” Fr. Maurus Hart- mann suggested that Sr. Sabina be sent from Dar es Salaam 136 Chapter 4: Growing, 1927-1933 into the interior. So she set out on safari for Madibira. [Her companion, Sr. Anna von Hoer, was designated for Tosama- ganga. Newly arrived from Germany, she fell ill and died on the way of a severe fever on August 6, 1902. During the remaining three days of the safari, Sr. Anna’s face looked very peaceful, her body having no odor of decomposition. She was buried at Tosamaganga.] Frail little Sr. Sabina reached Madibira and nursed the people there for 15 years! During the lung pestilence of 1904 in the Tosamaganga area, Sr. Sabina already was well known as a gifted nurse. She successfully inoculated 850 persons against smallpox, so that no more patients died from that disease. The area around Madibira being swampy, there also were many cases of malaria. During the 1905 Maji Maji uprising, this northwestern region of our mission was spared from destruction. Already at this time, Sr. Sabina’s exceptional gift for language was noted. Without any instructions, but with much love and compassion, she could understand and speak Kihehe, the local dialect. Bishop Thomas Spreiter of Dar es Salaam was a pioneer in urging care for women in childbirth. Sr. Sabina, together with Sr. Margareta Schuster and Sr. Scholastika Keckeisen, was sent in 1909 to take a ten-month training course for midwives at Metz in France. They passed the final exam with good success. White ladies in German East Africa were very glad for their services, but among the local women the superstitious, unhygienic customs and mistrust could be overcome only gradually. When the German missionaries were expelled by the Brit- ish government, Sr. Sabina Schütte was among the twelve sisters chosen in August 1920 to set out for a new country, South Africa, while the other sisters were taken back to Germany. She gladly visited and tended the sick in Swaziland, learning another new language well enough also to teach them about Jesus. In late 1925 Sr. Sabina happily resumed mission work in East Africa, her first love. Sr. Sabina Schütte 137

This time Sr. Sabina served at Ndanda, in the southeastern part of what was then called Tanganyika Territory. Though in the Ndanda area three more difficult and different dialects were spoken, Sr. Sabina with her usual ease could soon communicate. Her special missionary gift here, as a letter of native teacher Innozenz Hatia to Mother Melania indicates, was “recalling sinners.” During the sisters’ absence, many Christians had fallen back into their old ways. Sr. Sabina’s firm, patient love and “gift of tongues” led many people to receive the sacraments again. By Christmas over 700 persons attended the church services. During her six years in Ndanda, Sr. Sabina also was able to share her rich Africa experience with our congregation’s first medical doctor, Sr. Thekla Stinnesbeck, who with delightful humor told of her first misdiagnosed cases, such as badly swollen “elephant” feet. Sr. Sabina took one look, smiled and treated the patient’s “disease” by gently removing an embed- ded sandflea big as a pea. Then it was Sr. Thekla’s turn to learn the technique, removing 20 more in half an hour. Sr. Sabina then worked at Peramiho for three years, at Lun- du for two, and finally at Nangombo for over three years. Ev- erywhere she nursed the sick, praying much, baptizing many children before they died [by her own estimation several hundred], and pointing uncounted adults on the way to heaven. With great joy she told of having been able to baptize a queen of the Zulus while in South Africa. Not only did Sr. Sabina walk great distances to care for the sick, the people who knew and trusted her also sought her out, some Indians even coming over 500 km from the coast to the Peramiho area in the interior because Sr. Sabina had helped them years earlier. Sisters heard her converse with people in their local dialect. With a doctor who examined her when she was sick, Sr. Sabina also conversed in English. Sr. Sabina’s method of instruction in the faith was clear and straightforward: “Listen, you are sick now and want medicine. 138 Chapter 4: Growing, 1927-1933

But do you also love God? He is the Great One, and you must love him. When you love him and want to be with him, you must be baptized. You need to attend instruction. You must stop doing magic and telling fortunes and sacrificing food to the dead, and you must dismiss your [secondary] wives.” Always unassuming, modest, simple and available to help anyone in need, Sr. Sabina also was deeply pious. When she was no longer able to work in the hospital, she could often be found in the chapel. The priests would ask for her intercessory prayer when a difficult meeting for solving a problem was scheduled, and they reported good results every time. During her last months Sr. Sabina suffered much from painful coughing spells, especially at night. Though she was afraid of dying and still wanted to live, she accepted her sufferings willingly, often looking at the tabernacle, which she could see from her sickbed. She renewed her vows and also received Holy Communion till her last day, continuing to pray ejaculations and conscious until her death on June 4, 1940.

Sr. Thekla Stinnesbeck, M.D. — Pioneer Doctor * November 4, 1892 Professed February 22, 1923 in Tutzing + October 5, 1962 in Nyangao Tanzania

Martha was the thirteenth child of the Stinnesbeck family in Essen, Germany. The first-born, a girl, and several brothers had died in infancy, and so Martha grew up with a big band of brothers. After her parents had died at a rather young age, an aunt and uncle took care of the family. Sr. Thekla Stinnesbeck 139

Martha studied medicine during World War I at Bonn, Hei- delberg, Kiel and Freiburg, eager to learn from the best profes- sors, completing her studies with honors in 1919. Returning to Essen and working at the municipal hospital, Martha made contact with the Missionary Benedictine Sisters in Tutzing and entered in 1920, the first medical doctor to do so. With courage, she adjusted to the new monastic way of life and passed the time of probation. After her profession in 1923, Sr. Thekla received further professional training at Essen, Würz- burg, Hamburg and in England. After East Africa was open to German missionaries again, Sr. Thekla was sent to Ndanda, where she arrived on May 5, 1927 and started working on May 6 with already 100 patients awaiting her in the little hospital built by a Brother. In her reports Sr. Thekla told of the prevalent diseases, the primitive means of treatment, with humor also of some initial misdiag- noses being gently modified by her assistant nurse, Sr. Sabina Schütte, who had had 26 years of experience in Africa. The first resident doctor, and until 1947 the only one, Sr. Thekla did many of the administrative and secretarial tasks as well. Besides her medical competence, she was blessed with organizing talent and a clear insight into the most necessary work, also with courage to insist on help from the bishop, or the cellarer in Ndanda and even from the governor and his wife. She worked very well with the Anglican English missionary doctors in Masasi. Frambesia with the many wounds, was suffered by about 75% of the patients; malaria was and still is one of the chief problems in Tanzania today. Sr. Thekla also took care of the rather numerous lepers. And she accepted the challenge of operations, confronting a great diversity of medical problems. With no one near to refer to, she performed difficult and dangerous operations with her sure hand and wise judgment. The situation of mothers and children was serious, an infant mortality rate up to 70% in some regions of Tanganyika 140 Chapter 4: Growing, 1927-1933

Territory caused by rashes, sores, infections of eyes and ears, colds, diarrhea and fevers. Some children had all the symptoms at once. In her report to the general chapter of 1933, Sr. Thekla told of the dangers to mother and child, stating how detrimental the old pagan customs and rituals were to the young women. The Catholic Church leaders were slow to allow sisters to do maternity work. When Mother Clodesindis in 1933 had obtained a verbal yes from the Propaganda Fide, Sr. Thekla Stinnesbeck 141

“where there is a scarcity of medical doctors, the sisters can assist maternity work,” Sr. Thekla started training four sisters from Ndanda and in 1935 four from Peramiho. She trained married women as Rural Midwives from 1940 to 1950 to serve in the 12 dispensaries, for which since 1930 she had trained young men as Rural Medical Aids (now referred to as Clini- cal Officers). To make the training successful, Sr. Thekla wrote a basic book on midwifery and ten other books in Swahili on various subjects of nursing. Being doctor in charge and administrator and needing to enlarge and update the facilities, she obtained donations from Europe and within Tanganyika, especially from the Indian population who trusted her and treasured her. Because of so many activities, Sr. Thekla had trouble making financial reports at the end of the year and used to write at the end “G.W. G. W” [Gott weiss woher, Gott weiss wohin, God knows where it came from and God knows where it went to.] In 1947 Dr. Maria Lucas Rauch joined her, but only for ten years (becoming prioress general then). Dr. Miltraud Hermes and Dr. Regia Bürger came later. In 1941 Sr. Thekla had suffered her first heart attack, at which time the District Doctor at Lindi gave her only five more years to live. But God gave her 21 more years to serve the people of Tanzania. In the garden, lying on a couch in a small pavilion, she counseled and treated patients, taught her students. In severe emergencies, she did operations while seated and supported by another sister. With an electric wheel chair she had access to the hospital as well. After building up St. Benedict’s Hospital in Ndanda, Sr. Thekla moved to Nyangao in 1958. Even this dispensary she raised to St. Walburga’s Hospital. One day Sr. Thekla said to another sister: “I love Jesus very much. It is a pity that we know so little about him. I would like to know more.” This wish of hers was fulfilled on October 5, 1962. Sr. Thekla was buried in Ndanda. 142 Chapter 4: Growing, 1927-1933

Sr. Ildephonsa Behr — Pioneer in Angola * May 23, 1880 Professed March 25, 1909 in Tutzing + January 27, 1952 in Swakopmund Brazil, Angola, Namibia

Pauline Behr from the diocese of Rottenburg had a mother with great missionary zeal, giving two of her daughters to our congregation, Pauline-Sr. Ildephonsa and Agnes-Sr. Radegundis. A third girl became a Red Cross Nurse. Pauline was very close to her parents and siblings. For a long time she hesitated to follow God’s call. While Sr. Ildephonsa was still a novice, Mrs. Behr sent little dresses for Negro children, which she herself had sewed, to Tutzing. Missing her loving family very much, at one severe reproof during her novitiate Sr. Ildephonsa was delighted, hoping to get dismissed and go home. Yet she persevered, and her homesickness vanished after she made profession in 1909. In December of that same year, Sr. Ildephonsa was missioned to Olinda in Brazil, where a rich field of service awaited her: teaching handicrafts in school, making vestments, and in charge of students in the school for the poor. With a cheerful spirit and joy in her work, Sr. Ildephonsa managed all her assignments and still found time for many selfless, creative deeds of love to give joy to others. On a piece of land owned by the convent at the ocean, Sr. Ildephonsa almost single- handedly built a little vacation house of several rooms for the sisters. A donkey carried the materials, Sr. Ildephonsa herself, loaded also, walked by its side for one hour several times a week. The finest embroidery needle she could wield, but no less the heaviest tools. Perspiring so much in Brazil agreed with her; she no longer suffered from spells of dizziness which had troubled her since her childhood. Sr. Ildephonsa Behr 143

For 22 years Sr. Ildephonsa labored in Brazil. In 1931 she was chosen for the new foundation in Angola, where a sister versed in Portuguese was needed. She readily followed this call to Africa, helping the other sisters in their language studies and serving as their superior. Unfortunately, here the spells of dizziness recurred with new vehemence, and also other ailments hindered her zealous work as a missionary. In 1938 the sisters were to be withdrawn from Angola; six of the nine arrived at Swakopmund in today’s Namibia in January of 1939, Sr. Ildephonsa among them. She was assigned to care for the isolation station, which was seldom needed and was being used as a vacation place for the sisters of various congregations. With motherly love she cared for all and made them feel at home, checking that they lacked nothing. She also laid out a little garden and tended it with care. Besides, she made vestments until rheumatism and gout made her fingers stiff. Using tea and Kneipp treatments with water, she tried to keep herself and the other sisters fit for service. Sr. Ildephonsa was a cheerful person and added fun to the recreations. She played the zither for feastdays, ever intent to give joy and help to others. She loved our congregation with every fiber of her heart and was devoted to the liturgy. As she had done in Brazil, she used her noon rest for writing letters and busied herself with her handicrafts from 10 to 3 o’clock until a heatstroke forced her to take a siesta. During her last years, the sisters could observe how she drew near to eternity, maturing in silence and recollection, letting go of the zither and the Portuguese books she had retained in the hope of once more serving in Brazil or Ango- la. With a childlike love for her heavenly Mother, she tried to promote devotion to Mary. At age 70, Sr. Ildephonsa still had many plans for the garden and shared them during recreation. On Sunday, January 27, 1952, suffering a severe attack of dizziness, she died after having received the anointing of 144 Chapter 4: Growing, 1927-1933 the sick. God was good to her to take her so quickly. She had often expressed a fear of dying.

Sr. Frances Leick — Midwestern Pioneer * February 13, 1908 Professed October 8, 1930 in Raeville + March 30, 1954 in Norfolk U.S.A.

The first American girl to become a Missionary Benedictine Sister, Veronica Leick was the eldest child of Joseph and Kath- arina Leick at Glenwood, Iowa, with twelve siblings following her. She served God in the states of Nebraska and Minnesota of the USA, but in her short life of 46 years she experienced many more “firsts,” making her a true pioneer. When Veronica was twelve, her family moved to a farm at St. Bernard, Nebraska. After graduating from German-Amer- ican elementary school, she boarded during her high school years. Her devout parents, knowing of Veronica’s desire for religious life and seeing in the diocesan newspaper a notice about our sisters at Raeville, visited there with her, and in 1928 Veronica entered. Later she would often tell that a feeling of being truly at home had come over her as soon as she had stepped into the Raeville convent, making her sure God wanted her there. With trust and courage, she began her religious formation, persevering as the first and only candidate at the time. Her zeal for missionary service became even stronger when she received the name of St. Francis Xavier at her clothing, and she became an ardent missionary wherever she was sent in obedience, faithfully doing her work and praying fervently. She excelled in obedience and observing monas- Sr. Frances Leick 145 tic silence. Sr. Frances’ joy in her vocation drew two of her very gifted sisters also to enter our congregation, Rose (Sr. Germaine, professed 1938, + 1977) and Agnes (Sr. Paula, professed 1945). Both worked in health care. After her profession in 1930, Sr. Frances had first served as a teacher, but when a sister was needed for our hospital laboratories, she very readily became a student once more, passing the examinations as a lab technician with distinction. She did lab work with zeal and joyfully, always an exemplary religious, at Our Lady of Lourdes in Norfolk and in Graceville, but only for a relatively short time. Already in the late summer of 1952, while at Holy Trinity Hospital in Graceville, Minnesota, an inoperable cancer was diagnosed. Radiation treatments seemed to slow down the cancer, so that Sr. Frances could resume her lab work, training Sr. Paula, to succeed her. Those who did not know that Sr. Frances suffered from cancer suspected nothing. She continued being her calm and efficient self. The chief doctor in Graceville, a non-Catholic, used to say, “Sr. Frances is the perfect religious, so loving that one can sense God’s presence near her.” But Sr. Frances was very aware of her situation and once said, “I am getting ready for the most vital moment of my life.” She looked forward to heaven with a childlike joy and smiled when eternal life or heaven was mentioned in a prayer. In August 1953, she had to say farewell to her beloved Graceville, arriving in Norfolk like a happy child and looking surprisingly healthy. She attended all common exercises and loved to add fun in recreation. At the beginning of 1954 her strength declined, but she still did what work she could, often rereading the Rule of Benedict and Our Customs and Principles. She was grateful for visits and promises of prayer, which she in turn gave to others with remarkable inner peace and joy. When one sister said, “Sr. Frances, I envy you,” the patient promptly replied, “I would probably feel as you do, with another sister being so close to heaven!” Having 146 Chapter 4: Growing, 1927-1933 received the Anointing of the Sick several times, Sr. Frances died on March 30 without any visible struggle, still whisper- ing “Yes,” after each invocation of prayer, and still having joined in the solemn Suscipe fully conscious ten minutes before she passed away. She left a bright trail of joyous, faithful monastic living for other sisters to follow.

Sr. Fridemunda Schön — Dedicated Educator * September 29, 1906 Professed February 10, 1930 in Tutzing + May 16, 1978 in Inkamana South Africa

Amalie Schön from Nesselwang in the diocese of Augsburg had gained many practical skills in her family, as well as a strong faith, firmness of character, faithfulness to duty and thoroughness. In the mission school at Tutzing she was trained as a teacher, then became novice Sr. Fridemunda and made her profession. Soon after she was sent to London for further studies and there helped to set up the new study home for our congregation. On Christmas Eve in 1933 Sr. Fridemunda arrived in her new mission of Inkamana in South Africa, having traveled by boat for four weeks and on a truck for 19 hours. In 1934 she was sent for further studies at the university of Pietermaritz- burg, but the following year she was needed at the secondary school of Inkamana. For 44 years, until shortly before her death, Sr. Fridemunda taught with great competence and dedication. She required strict discipline and solid work in her classes. The young people appreciated her fairness, her readiness to listen and to reconcile differences. Hers was a bal- Sr. Irmengard Bachem 147 anced, cheerful personality, and the youngsters called her “Sis- ter Sunshine.” Sr. Fridemunda not only imparted knowledge, but tried to educate the young people as faith-filled Christians. Many of her students remained in touch with her in their later life, grateful for the clear principles she had taught them. Besides her manifold duties as a teacher and later as prin- cipal of the school, Sr. Fridemunda always took time for the Divine Office and her monthly day of retreat. She applied her practical sense to the community’s benefit as cellarer and later on as a priory councilor. Even though her directness at times hurt the feelings of others, she realized this weakness and continued to strive for kind and considerate dealing with the shortcomings of her sisters. Sr. Fridemunda had never been seriously ill. After late October of 1977 she suffered much as cancer of the lungs spread, affecting also her brain. With great determination she still worked at school until March of 1978. During her last six weeks Sr. Fridemunda could take only liquid nourishment and at times was confused. After receiving the anointing of the sick she prepared for death. God took her to himself on Pentecost, May 16.

Sr. Irmengard Bachem — Rejoice in the Lord Always! * December 1, 1887 Professed September 5, 1914 in Tutzing + November 25, 1957 in Tutzing Germany and Rome

Sr. Irmengard Bachem was a woman blessed with great gifts of mind and heart, joined to a cheerful nature typical of the Rhineland, with poetic talent. In her 45 years of monastic 148 Chapter 4: Growing, 1927-1933 life, she applied these rich gifts untiringly to the numerous tasks and responsibilities assigned to her: vicaress, general and house councilor, subprioress, and mistress of novices. Sr. Irmengard served our rather young congregation while it was flourishing and blessed with numerous candidates, but also throughout the turmoil of two world wars which challenged her to the utmost. She entered the convent of the Missionary Benedictine Sis- ters at Tutzing in 1912, at 25 years of age and with completed teacher training. So her great pedagogical skill was soon fully engaged as a teacher and directress of the secondary school for girls. She was a born teacher and educator, able to guide the students with strictness and humor and also to show her motherly heart, so that many students still felt close to her years later. Her great intellectual gifts never made her act proud or superior; she gladly shared her competence with others, offering needed counsel and help to colleagues and students. From 1927 to 1935 and again from 1947 to 1953, a total of 14 years, Sr. Irmengard was in charge of the novitiate. Hun- dreds of sisters were in her care, and many in Tutzing remember her training: “She was refined and noble, also in her manner, strict, yet understanding and cordial. Her lessons were very good and always began with a prayer to the Holy Spirit. Beyond her instruction, she gave us much joy by practicing skits and preparing feasts with us in the garden.” “She possessed the Rhinelander’s temperament, was very tall and stately, though somewhat bent [in her older years]. She was strict, but she had a good heart. Her abundant ideas and humor showed in the choice of religious names for the sisters and evoked many a smile and surprise. One novice, to match her family name of Jagenteufel [Chase the Devil] became Sister Engelharda.” Sr. Irmengard Bachem 149

“She was greatly appreciated and loved by us junior professed sisters. Though she could be very spontaneous at times, I found her balanced and deeply rooted in faith, which also is revealed by these lines written in 1946, immediately after World War II: We are all one bread, nourished by the mar- row of your wheat. Even when new waves, clouds, and harsh weather rise up, this one certain conviction makes us strong. Heart of our fidelity, we are your own.” “Sr. Irmengard was strict, but had a good and motherly heart. Sometimes her choleric temperament showed, but she always managed to set one at ease and embrace an individual sister. She was humble and could adjust to even the very simple and average persons, giving them consolation and encouragement.” “As she herself put it, she was delighted to meet a humane human being, and she herself was one. She was very patient with everyone despite her lively temperament, which at times got the upper hand. But after a sharp comment or reproof, she managed to ease a situation with humor or irony directed at herself.” In spite of her great workload, Sr. Irmengard was an exceptionally zealous writer. Countless letters went to sisters in the missions, and she wrote lesson plans, conference texts, articles for the Missions-Echo, funny sayings and little poems for sisters’ namedays, religious poems and drama texts for feastdays. She just wanted to give joy to people and to spread it. To her we also owe the biography of Mother Birgitta Korff, OSB published in 1937. There is no better way to show her longing and life ideal than her own words:

YOU saw what YOU had created – and it was good. And amid the burning of the wondrous stars, On which YOUR goodness wanted to lavish itself, Also my image lay in your lap. 150 Chapter 4: Growing, 1927-1933

What became of YOUR plan? Was it laziness, presumption That a thousand times wrested it from YOUR hands? My eyes are burning. I cry for completion In the fire of an unsatiable longing.

Create my being anew as at the origin! YOUR plan, YOUR design! Forget, Lord, how I lived it! My father, who bore me in your eternal mind, Overwhelmed by the graced coursing blood of YOUR SON, Bedewed by the Spirit that hovered over the chaos.

LORD, let me become as YOU wanted me to be!

VENI, DOMINE JESU The year is nearing its end. Many who greeted it joyously are mute today. At each heartbeat a drop of blood, A spark of life sinks into YOU. And it is good that YOUR coming is near. Help all of us to prepare the bright, burning lamps: VENI, DOMINE JESU!

Sr. Mildreda Feldhütter — Native of Tutzing * September 1, 1875 Professed August 15, 1917 in Tutzing + February 21, 1945 in Wessobrunn Germany

Wise and circumspect as she was, Mother Birgitta long had hesitated to admit this vivacious, popular and insistent native of Tutzing as a candidate, fearing that such a socialite Sr. Mildreda Feldhütter 151 might endanger the monastic peace of the community. On September 1, 1914, Theresia Feldhütter at last was accepted as a 39-year-old postulant, unusually rich in experience at home and abroad. She had to learn many small skills of community living, but courageously and gracefully bore a begin- ner’s problems, perhaps also some special trials by Sr. Mathil- de Hirsch to test this accomplished novice and teach her humility. One day she was seen kneeling near the door of the refectory amid a lot of shoes lacking a number. Some months after her clothing, when asked how she was doing, Novice Sr. Mildreda replied, “Very well, thank you. I’ve nearly forgotten that once I was Theresia.” She knew that St. Benedict not only called her to a new family, but also to a valiant struggle in God’s service. No wonder that her profession on the solemnity of Mary’s Assumption seemed a day of victory to Sr. Mildreda. The daughter of a master painter with his own art business in Tutzing, smart little Theresia had earned excellent marks in all grade school subjects except in conduct—she loved to talk. After her elementary schooling, she graduated in just three years from a commercial school in Munich, where one of her instructors stated that Theresia was the most talented student she had ever met. At only fifteen years of age she was employed by a bank in Munich. Colleagues at first doubted and looked down on the young girl, but her efficient and exact work soon won respect and appreciation. Living with her aunt, Baroness Aretin, in Munich, Theresia also studied art, painted, attended the theater and concerts, gaining ease in social circles and a greatly expanded horizon. At 19, There- sia returned home to keep the books in her father’s shop, also sharing her business talent with half of the other enterprises in Tutzing. Love and helpfulness created a warm, comfortable atmosphere in her truly Christian family, seasoned with humor and love of beauty. Theresia took time to perfect her embroidering 152 Chapter 4: Growing, 1927-1933 skills, deepening her love for the early Church and its saints during travels to Rome, Lourdes, Paris, and the Riviera. All of Tutzing was surprised when the news spread that lively Resi Feldhütter had entered a [cloistered] Benedictine convent in Prague. However, her health failed and conditions at home made her return necessary. Her father was ill and died in 1908. Theresia stayed with her mother, working with her brother, who now headed the family business. Resi was cheerful as ever, helpful and enterprising, yet cherishing a deep inner yearning for living as a Benedictine. Having been close to the sisters at the little Maria-Hilf convent in childhood, she now took Latin lessons with the chaplain of the Tutzing motherhouse, Fr. Hildebrand, and kept begging for admission until Mother Birgitta finally yielded. Soon after her profession in 1917 Sr. Mildreda was assigned to the farm at Kerschlach, which was short of workers towards the end of World War I and required many sacrifices of the community, the newly professed missing the solemn liturgy of the motherhouse. Sr. Mildreda not only handled business matters, but also served as receptionist and was called on for difficult negotiations. Her closeness to the people, high or low, and her sense of humor enabled her to solve complex problems gracefully and to be a gentle, balancing member of the community when the sisters were burdened with much heavy work. One sister testified that during all the months at Kerschlach, she had never known Sr. Mildreda to fail against sisterly love. In December 1920, when Mother Birgitta resigned as prioress general, Mother Melania called Sr. Mildreda to be her secretary, which meant correspondence with the sisters in the wide world. In 1923 Sr. Bernardine Hefele was sent to the Philippines, and Sr. Mildreda took her place as a general councilor. In 1924 she accompanied Mother Melania during her one-year visitation trip to East Africa — Dar es Salaam, to the ruins of Pugu, to Ndanda, Peramiho, Lake Nyassa —then Sr. Mildreda Feldhütter 153 on to South and Southwest Africa. Though the journey by boat, on foot, by oxcart, or being carried in a mashilla was very strenuous, the two travelers returned after one year, safe and sound. Sr. Mildreda’s spirited account of their adventures, Unter der Sonne Afrikas [Under the Sun of Africa, 148 pag- es], was published in 1926. Sr. Mildreda kept life-long warm contacts with her dear “Africans.” Though she missed her beloved Tutzing when she had to be absent for longer periods, Sr. Mildreda very conscientiously observed the regulations of the community of that time, which strictly limited the sisters’ contacts with their families. When her mother became ill, this required a deeper sacrifice, but Sr. Mildreda made it with a humorous smile. Mother Clodesindis in 1927 appointed Sr. Mildreda as subprioress in addition to her duties as a general councilor. Hav- ing to spend much time on visitations, Mother Clodesindis re- lied on Sr. Mildreda, whose room became the refuge of many sisters needing help or counsel, also those from the other convents. Being by nature very considerate and tactful, Sr. Mil- dreda did not find it easy to confront a superior, but she stood up for the sisters as necessary, even though this was not always appreciated. She once said with a twinkle, “The thirteenth degree of humility is practicing a virtue, even when it appears to be a vice.” Besides being subprioress, Sr. Mildre- da by turns also was in charge of the guests, the library, the sacristy, and the mission procurator’s office, especially when there were financial transactions to handle which exceeded the cellarer’s competence. In June 1935, when Sr. Irmengard Bachem accompanied Mother Mathilde to Brazil, Sr. Mildreda was asked to substitute for her as directress of the large number of novices for some months, which turned into nearly two years. This over- burdened her and broke her strength. A severe case of the flu was followed by an embarrassing kidney ailment, from which she never was completely freed. Mother Vicaress Ignatia Eb- 154 Chapter 4: Growing, 1927-1933 ner, ailing since an invasion of the Motherhouse by Hitler’s secret police in July1936, was called to Brazil and died at So- rocaba on December 28. Sr. Mildreda increasingly cared for matters of the whole congregation. Soon after Mother Mathil- de’s return from Brazil, Sr. Mildreda was appointed as vicaress. Now she needed to travel much—in Germany and to Italy, Switzerland and Bulgaria. In 1940 Mother Mathilde took up residence in the USA. Mother Vicaress Mildreda and the Tutzing prioress, Sr. Hya- cintha Hock, faced increasing problems from the Nazi government of Germany. In May/June 1941 the Motherhouse and all stations in Germany — Kerschlach, Wessobrunn, Weiter- dingen and Olpe were confiscated. Able sisters were required to work for the government, while the superiors, the old, sick and the young persons in formation had to take refuge elsewhere. Mother Mildreda was not even allowed to live in her native Tutzing. But her room with the Vincentian Sisters in Munich became a place of warm welcome and comfort for sisters dispersed in various hospitals and jobs. On the feast of the Ascension in 1942, Sr. Mildreda joined two of her infirm profession companions at Mitterndorf, lovingly received by the Benedictine nuns of Chiemsee, to celebrate their silver jubilee of profession together. Mother Mildreda and other sisters had survived many frightening nights in bomb shelters during air raids on Mu- nich. When their temporary home at No. 46 Blumenstrasse was destroyed by bombs, she was allowed to return to Tutzing and chose to recover in quiet Kerschlach. However, Hitler’s revenge after the failed attempt on his life on July 20, 1944 even extended there. Sr. Superior Symphorosa of Kerschlach was jailed twice on charges of concealing information, having to endure nights of great suffering through the heavy bombing of Munich while in prison. This strain caused a nervous breakdown for Mother Mil- dreda. She moved to Wessobrunn at the end of November, Sr. Lieou Sy 155 where the doctor diagnosed triple risk to her life — diabetes, kidney and heart disease. Amid the ups and downs of illness, Mother Mildreda’s love of the liturgy and her sense of humor shone through. When no visitors were allowed, she asked one sister to sing the day’s O-Antiphon during Advent at the partly open door of her sickroom. The nurses were often moved to laughter by her clever remarks. After a good day, Mother Mildreda’s heart suddenly stopped in the evening of February 21, 1945. Mother Mildreda’s face in the coffin seemed to beam with a victorious peace. She was laid to rest in the crypt of the Tutzing motherhouse on February 25, after a solemn Requiem Mass had united many of the dispersed sisters, whom she had so lovingly served.

Sr. Lieou Sy – First Chinese Missionary Benedictine * June 5, 1909 in Chuan Chow, Amoy, China Professed March 21, 1935 + August 18, 1996 in Manila Philippines

Sr. Lieou’s father, Sy Ling Chong, was a brave young man from southern China, luckier than other fortune-seekers, whose wind-driven sailboats were lost in the South China Sea or captured by pirates. He landed safely in Manila, worked hard to learn both Spanish and Tagalog, adjusting to the new culture and later benefiting from better business opportunities after the USA had taken over the Philippines. He prospered and returned home to marry a Chinese girl, who would be baptized as Benedicta much later. After many trips between Manila and China while his first three children were grow- 156 Chapter 4: Growing, 1927-1933 ing up, Mr. Sy finally took his family to the Philippines. The Landing Certificate of Sy Kam, the future Sr. Lieou, is dated May 9, 1914. It states that she was four years old and that her father was a merchant. Mr. Sy was also a devout Buddhist. He traveled much on business. Employees, friends of the family and teachers introduced our future Sy Kam to Confucian and Presbyterian be- liefs during her elementary schooling. She became a Christian while attending True Light Middle School of the Methodist Mission at Canton from 1921 to1923. Political unrest forced her return to Manila, where she entered our St. Scholastica’s College. As she wrote later, “English was my goal. I could subordinate religion to it. During religion classes I tried to detect Catholic heresies, but found none. Having studied in my own way the comparative merits of Buddhism, Confucian- ism, Protestantism and Catholicism, I embraced the Catholic faith and attended early Mass daily.” On August 14,1926 she was baptized Mary Assumption, and on October 28, 1926 she received confirmation. She joined the Missionary Benedictine Sisters in 1931 and made monastic profession in 1935 as Sr. Lieou, then finished her Bachelor and Master of Science in Education and Math- ematics, as well as studying counseling, theology and sociol- ogy. Sr. Lieou became a much-loved teacher, concerned for little pupils, teenagers, adults, parents and alumnae. She is remembered for her spirit of Caring and Sharing, with a special love for the underprivileged. She drew student volunteers into serving children in poor areas to teach them religion, English, mathematics, the arts and sports. Former students described her as a natural comedienne, witty, and with a unique sense of humor. Together with other leading educators, she helped make education at St. Scholastica’s College less Ger- man and more culturally Filipino. Sr. Lieou was granted long and rich years of service as an educator and leader, in several schools and within the Sr. Lieou Sy 157 community. She was a pioneer in accreditation of schools and counseling and served as priory councilor, as mentor to young women in monastic formation and local superior. Sr. Lieou lived very simply all her years as a sister, having few items for personal use. Instrumental in bringing the Catholic faith to her own family, she was known to pray earnestly for Chinese vocations, while remaining the only one for a long time. When our congregation in 1991 was invited to send medical experts to northeast China, Sr. Lieou was over 80. Immediately she wrote to Mother Edeltrud: “Oh, if I were only 50-40-30-20 years younger, I would volunteer to go and teach in China, even for just six months! Since that is no longer possible on account of my age, I still express my commitment to mission by pledging to volunteer, if I should still be alive, to raise funds from the Chinese families in Manila…” She did. Despite failing eyesight and impaired hearing, her steps uncertain and with various ailments of the body, Sr. Lieou launched into a missionary apostolate by typewriter and pen. She had the joy of giving support and teaching English to young Chinese women preparing to become Missionary Benedictine Sisters. Besides her fund-raising efforts for the hospital in China, Sr. Lieou accepted a new charge and wrote biographies of Mother Clodesindis and Sr. Hedwig Espinas and the history of several of our communities. She died on August 18, 1996, while sisters and relatives were gathered around her in the infirmary in Manila and singing the Magnificat at Vespers.

Mother Mathilde Hirsch as Prioress General Chapter Five YEARS OF HARDSHIP AND WAR 1933-1947

M. Mathilde Hirsch – Faithful and Caring * May 22, 1882 Professed May 29, 1904 in St. Ottilien + October 12, 1952 in Lynch, NE Germany, North Korea, USA

One very resolute and courageous pioneer was Julie Hirsch from Friedrichshafen in southern Germany. Her parents had lost seven babies between two sons and Julie, so she was the darling and sunshine of her devout family. Already retired from teaching because of ill health, her father strongly opposed Julie’s wish to become a missionary. Her brother Eu- gen, ten years older than Julie and a priest, supported her and persuaded their father at least to let her visit St. Ottilien. On the eve of Trinity Sunday, June 12, 1901, Mother Bir- gitta welcomed Julie, who immediately felt at home at St. Ot- tilien, describing her impressions in an enthusiastic letter to her family and begging her parents to consent to her entry. Sure of her vocation, Julie resolved to stay, allowing her return ticket to expire. On June 15 she was accepted as a postulant and on May 1, 1902 she received the monastic habit and her new name. With her strong will and readiness for sacrifice, an exceptionally bright mind and deep piety, a lively and outgoing manner in taking on any work, Sr. Mathilde won the love and trust of sister companions and superiors. Mother 160 Chapter 5: Years of hardship and war, 1933-1947

Birgitta’s keen insight into the talents of her sisters led her to rotate Sr. Mathilde through the major charges of the community—reception, housekeeping, sacristy, and formation, as zelatrix teaching new arrivals the details of community life. Sr. Mathilde also learned French and passed an exam. Study- ing harmony and learning to play the organ, she went on to teach many others to accompany the liturgical celebrations. Sr. Mathilde was zealous as directress of novices in 1911- 1916 and again in 1921-1925, producing hand-written man- uals on religious life (vows) and prayer (Psalms) to share with other formators. As cellarer during the hard last years of World War I, Sr. Mathilde was challenged to provide food and other needed goods. Later she told how on Sundays, she would hide behind the organ for quiet prayer and forget about money problems She served as subprioress of the motherhouse in 1919-1921, contributing her expertise in the revising of our constitutions, also in 1933. Probably the greatest pioneering challenge came for Sr. Mathilde when she was to head the new foundation at Won- san in North Korea, where she arrived with her three companions in November 1925. They zealously studied the totally unfamiliar language, culture and religious traditions. Training the young candidates already waiting to join them when they arrived at Wonsan was especially important to Sr. Mathilde. New stations were begun, and additional sisters were sent from Germany. The strains of this beginning also cost the lives of young sisters, both European and Korean. Mother Mathilde was appointed as prioress in 1927. Soon the sisters at Wonsan rejoiced in a promising novitiate, school and dispensary for the poor, kindergarten and lively catechetical work. Mother Mathilde was especially eager to prepare women for baptism, visiting the sick and needy in their poor dwellings. An attack of typhus nearly took her life. She coop- erated gladly with the monks of Tokwon Abbey but also firmly insisted that her sisters were to serve as catechists, not as M. Mathilde Hirsch 161 priests’ housekeepers. Abbot-Bishop Bonifatius Sauer was not pleased, but he understood and respected Mother Mathilde’s great zeal for missionary outreach by the sisters. At the general chapter in August of 1933, a few months after Hitler came to power in Germany, Mother Mathilde Hirsch was elected prioress general. Mother Mathilde did not get to Africa, but she made the visitations in Brazil, the Phil- ippines, Korea and USA. There is an oral tradition in the Norfolk Priory that Archabbot Chrysostomus Schmidt of St. Ottilien learned that she was “on Hitler’s black list” [because of partly-Jewish ancestry? as head of our international congregation?] and advised her to leave Germany immediately. Wishing to protect her sisters, Mother Mathilde left Tutzing secretly in 1940 for Switzerland and Italy, then took up residence at Norfolk Priory in the USA with the consent of Pro- paganda Fide. In May/June of 1941, the Hitler government confiscated the Tutzing motherhouse and all our convents in Germany, requiring able sisters to work in military hospitals or in government offices during World War II. The old sisters, the superiors and novitiate members had to find refuge in Munich and elsewhere until May 1945. Mother Mathilde tried to maintain contact with the priories. Because of World War II, no general chapter could be held, and so she bore the responsibility for all the sisters for fourteen long years. While at Norfolk, she was assisted by just one councilor, Sr. Fridberta Hänle. On the weightier matters she also consulted with other sisters. Probably it was not easy for Mother Prioress Soteris Spieler of Norfolk to serve with a strong personality like Mother Mathilde Hirsch present, but being very humble, self-effacing and loving, Sr. Soteris seems to have had no conflicts. The young American sisters who also did secretarial services for Mother Mathilde acquired a broader view of our congregation and a great love for our sisters in other missions. 162 Chapter 5: Years of hardship and war, 1933-1947

The American novices, who lived on the ground floor of the house where Mother Mathilde resided, told interesting stories, for example, how she became acquainted with pretty black- and-white animals common in rural Nebraska: One day Moth- er Mathilde entered the large study room of the novices and exclaimed, “Children, open the windows! Let some fresh air in!” Before the American youngsters could reply, our ever resolute Mother Mathilde had taken a few quick steps and pushed up one window, and “BRRRRR!” learned how badly skunks stink—the windows had been shut to keep the odor out! Mother Mathilde’s activities during her term of office included: } Our constitutions were finalized at the 1933 general chapter and approved in 1934 by the Propaganda Fide. } Mother Mathilde wrote Our Customs and Principles during her stay in Brazil, providing a copy for each sister. } She recognized the need for on-going spiritual formation of superiors and sisters and wrote practical spiritual conferences for them. } She sent many young sisters, even novices and postulants, to the missions while this was still possible, before World War II began in Europe. } During her exile in the USA, realizing the congregation’s international expansion, Mother Mathilde had an English translation of our constitutions made and printed. In 1945 as a gift for the congregation’s 60th year, she also wrote biographies of Mother Melania Vollmer and Mother Ignatia Ebner, whom she greatly admired.. After the general chapter of 1947, held in Switzerland, Mother Mathilde was appointed prioress at Norfolk, Nebras- ka. In 1945 she had encouraged the opening of Holy Trinity Hospital at Graceville in the state of Minnesota. By 1950 she had succeeded, despite scarce funds and with her own health declining, in erecting the new and larger Our Lady of Lourdes Hospital in Norfolk. Sr. Fridberta Hänle 163

Bearing her sufferings from cancer with loving patience, Mother Mathilde prayed much, keeping the whole congregation in her heart—especially her beloved North Korea, where the European sisters had been missing since 1949. She died at our small hospital in Lynch, Nebraska on October 12, 1952, Christopher Columbus Day in the USA, a very fitting date for this valiant pioneer. The people of the Norfolk area showed their high esteem for Mother Mathilde by a veritable state funeral. Also fitting for a pioneer, she was buried in the new cemetery plot of the sisters at Norfolk.

Sr. Fridberta Hänle — Mother Mathilde’s Right Hand * February 13, 1903 Professed February 2, 1928 in Tutzing + December 3, 2001 in Norfolk Germany, USA

Though she had seen much of the world in the 1930’s accompanying Mother Mathilde on visitation trips to Brazil, Korea and the Philippines, Sr. Fridberta’s silent reserve, calm manner and movement gave people no clues of her past experiences. From 1940 to 1946, she served as general secretary and chief councilor of the congregation while Mother Mathil- de was in “exile” at Norfolk, Nebraska. Sr. Fridberta appeared never to be in a hurry or under pressure—as cellarer or as business manager at Our Lady of Lourdes Hospital in Norfolk, as subprioress or directress of the junior sisters or as local superior of the little community at Lynch, Nebraska. Sr. Fridberta’s trust in St. Joseph was legendary. Prob- ably it was most put to the test in 1947, when the old building of Our Lady of Lourdes Hospital on Norfolk Avenue failed 164 Chapter 5: Years of hardship and war, 1933-1947 to meet the fire safety requirements of Nebraska. The sisters would have to close the hospital or build a new one, and no funds were available for that. Sr. Fridberta loved telling about the near-miraculous arrival of Mr. George Hutter on the feast of St. Joseph, March 19, 1947. He owned a construction company and had heard of the sisters’ quandary. Looking at plans for a small facility near the old hospital, Mr. Hutter said they should think big. But there were no funds! He advised the sisters in obtaining loans and drew up the new plans free of charge. He urged them to buy a large plot across the street, which the owner sold at last, after more recourse to St. Joseph. In August 1950, the Missionary Benedictine Sisters moved the patients into the new 70-bed hospital, which later was increased to 100 beds. After retiring from administrative duties, Sr. Fridberta managed the mission-sending room, “Saint Elizabeth,” working quietly there for ten more years. Untold cartons of sorted and cleaned clothing and other donated items were packed by Sr. Fridberta and her helpers and then shipped overseas. A gentle, peaceful atmosphere prevailed in the mission room. For many sisters of the Norfolk priory, Sr. Fridberta was the model of a good religious, never too busy to help, never hurried, yet surely accomplishing much. She was patient and uncomplaining, especially in her last years of weakness and suffering. When unable to sit up, she still wrote, lying on her back, little love notes to sisters in the missions. She appreciated sisters reading to her when she was no longer able to read. Knowing so many sisters personally and keeping abreast of world events, Sr. Fridberta kept praying for the whole congregation. She was a beacon of light and holiness to the Norfolk Priory community. In 1995, her sister-in-law inquired about our “unassuming” Sr. Fridberta, who by then wrote in each letter that she was awaiting the coming of the Lord. It seems she had never told her relatives much about herself or her important work. Sr. Chrysostoma Schmidt 165

Viktoria Hänle had grown up with five siblings and had wanted to enter at age 18, but her father’s sudden death had caused a delay. She related that when entering in Tutzing in 1924, her appearance, slight and short of stature, probably had not impressed Sr. Mathilde Hirsch, then the novice mistress. She gave Viktoria one brief glance and turned to another candidate, tall and strong, exclaiming, “Here comes a real missionary!” With a smile, Sr. Fridberta added that her stately companion had died of a tropical fever shortly after arriving in her mission. Slight and frail Sr. Fridberta, never trusting in her own strength, but the Lord’s, died at nearly 99 years of age after a very long, devoted monastic life!

Sr. Chrysostoma Schmidt – Still Another Language! * February 15, 1892 Professed February 2, 1923 in Tutzing + September 12, 1971 in Tutzing North and South Korea, Germany

When Sr. Chrysostoma with pioneers Sr. Mathilde Hirsch, Sr. Hermetis Groh and Sr. Daniela Kirchbichler left for Korea in 1925, she was a mature sister of 33 and in good health. Srs. Hermetis and Daniela developed tuberculosis of the lungs during the first strenuous early years at Wonsan and were sent to the Philippines to recover. Sr. Hermetis died at Ma- nila, only 28 years of age, having served little more than one year in Korea. Sr. Daniela, surviving recoveries and relapses, was sent to Baguio in 1939 and died there on April 12, 194l. The motherhouse sent additional sisters to Wonsan, as many young women entered the Tutzing novitiate in the 1920’s and 1930’s. 166 Chapter 5: Years of hardship and war, 1933-1947

Maria Schmidt was born in 1892 at Mannheim in the Rhineland of Germany. Having completed her schooling with excellent marks, she obtained the “Missio Canonica” in 1910 to teach religion to adults and children. Since 1912 she had gained considerable experience as a teacher in various cities. She was fluent in German, French and English, also able to instruct in these languages. Feeling called to serve in the missions, she entered Tutzing in 1921. Her religious name may have been given or chosen because of her facility for languages, since her new patron, St. John Chrysostom, [“golden mouth”] a doctor of the Eastern Church, was famous for his gift of speech. In 1925 Sr. Chrysostoma arrived in Korea with high enthusiasm for her mission, tempered by a readiness to face difficulties in this distant oriental land with a totally new language and culture. At Wonsan, the four new sisters had lessons in the Korean language with a catechist once a week. Since he knew no German, their progress was slow. Sr. Chrys- ostoma soon befriended children in the streets, quickly learning from them to understand and to speak Korean. She also studied Chinese characters which were needed then, and still are today, for reading Korean newspapers. She had been designated as teacher in a planned secondary school for girls at Wonsan, but at that time in Japanese-con- trolled Korea, foreigners were not permitted to teach, even in the government-approved elementary school of the Wonsan Mission. With her missionary zeal undaunted by these obstacles, Sr. Chrysostoma started a school for poor girls on the ‘maru’ (porch of a Korean house). Later the classes were held in a shed and then on the second floor of the kindergarten. The news spread that Sr. Chrysostoma was giving excellent lessons, and the number of her girls increased. In a four-year program, she tried to cover all subjects required in the public elementary schools, her greatest care being given to the religious instruction and character formation of the young wom- Sr. Chrysostoma Schmidt 167 en. She also trained the Korean candidates and young sisters to become her assistant teachers. Having mastered the Korean language better than most foreigners, Sr. Chrysostoma faced another challenge in the late 1930’s, as Japan’s oppression of the Koreans increased. The Japanese language was forced on the Koreans; they were forbidden to speak their own language even in the elementary schools and also had to adopt Japanese names. Sr. Chrysos- toma promptly acquired a good working knowledge of the Japanese language – and continued teaching in the school for the poor. Many of the girls received baptism. From 1926 until 1946, she taught about 500 girls and women, using all her creative energy, ingenuity and diligence to raise the lot of Ko- rean women. Many of them at that time were truly what they were called, “an hai” [= the thing in the house]. For a short time, Sr. Chrysostoma served as subprioress. She sang well and gave music lessons to the novitiate, adapt- ing German melodies to Korean texts for use in the liturgy. After 1946, she instructed women in the faith and prepared children for first Holy Communion. In the evenings, she often took time to discuss questions of faith with laborers who were forced to attend Communist indoctrination at their place of work. These meetings posed a risk to her and to them. She continued to visit families to strengthen them in faith until this also became too dangerous. The lives of the missionaries were being limited more and more by the Communist regime. The rice fields of the sisters had been confiscated, and food for 40 members was difficult to obtain. Sr. Chrysostoma learned another language—Rus- sian—and gave piano lessons to the children of the military officers and physicians, also serving as interpreter for our Sr. Eva Schütz when Russian ladies asked her to sew dresses for them. In this way she helped to sustain the community. The imprisonment and hard labor (from May 1949 until November1953) must have been especially hard for Sr. Chrys- 168 Chapter 5: Years of hardship and war, 1933-1947 ostoma, a sensitive and refined lady approaching 60. After suffering in the terribly cramped and unsanitary prison for 86 days, she endured the unjust and cruel treatment in the remote camp of Oksadok in the mountains. She was not accustomed to hard manual labor. Her faith and her poems written on tiny scraps of paper, memorized and later copied in a small notebook, helped Sr. Chrysostoma to bear the trials with trust in God and in mutual love. Her poetry was serious and deep. Her keen power of observation added humor to life in the camp. She quickly sized up new guardsmen and often was the first to give them descriptive nicknames. On January 24, 1954 the eighteen sister survivors arrived in Tutzing. After recuperating and meeting happily with her two brothers, Sr. Chrysostoma worked for two years in Bernried, giving organ lessons to the novitiate and editing the Missions-Echo. Learning of the escape and courageous new beginnings at Daegu by 15 of our Korean sisters was a great joy to the freed captives. Ten of the 18 survivors of the labor camp asked to go back to Korea. Already in April 1956, Sr. Chrysostoma and Sr. Gertrud Link boarded a steamer for South Korea. Twelve more years of fruitful missionary work for Sr. Chrysostoma followed. As in the past, she instructed doctors and students in the faith at Daegu, encouraged religious vocations, and gave music lessons to the novitiate. She helped new missionaries learn the Korean language. Later she visited patients in the Fatima Hospital. She translated the Latin Office, our book of Customs and Principles, and the history of our congregation into Korean. When former pupils from Wonsan, who had escaped from North Korea, visited her, she rejoiced on learning that in spite of great difficulties they had remained faithful Christians. In 1968 there was danger of an invasion by North Korea. Sr. Chrysostoma, at 76 years of age, accepted an offer to return to Germany. Her heart was giving her trouble, and anxiety immobilized her at times. She again served in Bernried, quiet, pious, Sr. Josepha Kim 169 small and frail, but diligent in compiling three large, beautiful volumes of Annals of the Missionary Benedictine Sisters in Korea. She typed the text, pasted in many photos, and printed the captions precisely and neatly. In January 1970 she wrote in her diary, “The annals are all finished!” She continued writing letters and also knit warm and beautiful shawls for her Ko- rean people. Her hearing continued to decline. On September 8, 1971, having attended a golden jubilee celebration and meeting one of her profession companions, Sr. Chrysostoma told about it during a lively recreation. Later that evening, she was found unconscious in her room. She died at the infirmary in Tutzing on September 12, while many sisters were at her bedside singing the Suscipe and the Salve Regina.

Sr. Josepha Kim — First Korean Sister to Finish Her Race * January 30, 1911 Professed May 31, 1932 in Wonsan + June 18, 1938 in Wonsan North Korea

Anna Kim was born on January 30, 1911, at the village of Ryonktohpo, a Korean settlement in northeastern China. Her parents were zealous lay leaders. Her brother became a Bene- dictine priest at Tokwon, and her younger sister made profession at the Holy Cross Convent in Yenki, Manchuria. Anna followed her brother to Wonsan in North Korea on August 14, 1928, just 17 years old. After one year as a candidate and two years as a postulant, she became Novice Jose- pha on May 25, 1931. She was filled with missionary zeal to share her faith with her own people and in 1932 was allowed to make profession. 170 Chapter 5: Years of hardship and war, 1933-1947

But already in 1935, Sr. Josepha was diagnosed with tuberculosis of the lungs. Despite her failing energy, she remained always sweet and undemanding. Able to receive Holy Communion in the chapel until two weeks before her death, she did not require anyone to watch with her during her final weeks. On June 11, 1938, Sr. Josepha was given the Anointing of the Sick and Viaticum. She was able to receive Holy Com- munion even on the last day of her life. As Sr. Josepha’s death approached, Mother Prioress Hu- berta Ilg, successor of Mother Mathilde Hirsch, was reciting the prayers for the dying. Whenever she paused, Sr. Josepha would ask her to continue. She passed into eternal life without the least struggle, calmly and kindly as she had lived. She was our first Korean sister to die, a seed to eternal life, and was buried in the Wonsan cemetery.

Sr. Deodata Hofmann — God Loves a Cheerful Giver * September 3, 1889 Professed February 10, 1924 in Tutzing + September 27, 1978 in Tutzidng Germany

Near the end of World War II, during the night of April 29 to 30, 1945 the citizens of Tutzing and the remnant of our sisters there were confronted with the utter brutality and disregard for human dignity of the Nazi regime. Two crowded trains with hundreds of prisoners from a concentration camp were trapped between two fronts, the retreating German and the advancing American armies. All the miserable figures had to get off the trains and were supposed to be cared for in the military hospital, which had been set up in our motherhouse: Though that already Sr. Deodata Hofmann 171 was overcrowded with wounded soldiers, one floor was provided for the weakest prisoners. It was characteristic of our Sr. Deodata, already in charge of the convent kitchen for 15 years, that in spite of a shortage of food she managed to prepare and serve a nourishing soup for these emaciated, starving people. The greater the need, the more creative our Sr. Deodata became, trying to remedy it. After the confiscation of our motherhouse by the Hitler regime in May of 1941 and during all the turbulent war years, her skill and cleverness seemed to increase. Her sisters, the city boys needing country air, later the young soldiers recovering from war injuries, all experienced her loving care. The harsh controls of Hitler’s secret police never found her supply of eggs, stashed in empty slots of the crypt with a memorial stone to hide them. She also kept a large basket loaded with precious supplies ready, to be carried through the hallways when controllers were in her kitchen, while Sr. Deodata commented on her meager food resources. Sr. Deodata lived according to the principle that people around her should be treated kindly. One recovering soldier asked her, “Sister, why are you so kind to everyone, even to us strangers?” “What did you just call me?” “Sister…Yes—Sister.” “Well, then you’re my brother. And why shouldn’t I be as good to my brothers as I am to my sisters?” One captain watched Sr. Deodata cut equal portions of butter for everyone and advised her to make the pats of butter for the soldiers smaller so that the sisters, who had so much hard work to do, could get more. Her prompt response was, “Yes, Sir, and what should I do with all that extra butter under my arm when I get to St. Peter at heaven’s gate?” And she kept on cutting equal portions for everyone. Sr. Deodata not only had close relations with people around her; she also was on good terms with the saints. When she thought the number of our new candidates was too small, she 172 Chapter 5: Years of hardship and war, 1933-1947 stopped in front of St. Rose’s statue, tapped her cane on the floor, as was her way of emphasis, and told the saint firmly, “And you also could look out to bring us a new member!” Sr. Deodata was a bit shocked when next day the novice mistress announced that a candidate named Rose was arriving! In Sr. Deodata’s younger days, a doctor had diagnosed that because of her weak heart she only had six more months to live and ought to take it easy. In her old age, Sr. Deodata with a twinkle in her eye would remark, “Since I’m bound to die any- way, I might as well work hard while I can!” After 1955 Sr. Deo- data continued with lighter kitchen service at Bernried, faithfully attending common prayer and meals, even with two crutches and suffering from high blood pressure. She often said cheerfully, “How I look forward to the Lord’s coming, to get me!” He came when she was 89 years old. Her funeral mass on Septem- ber 29, 1978 coincided with the burial of Pope John Paul I. Sr. Deodata lives on in the hearts and memories of her sisters—full of joy and goodness, creativity and clever ideas, being truly what her name meant, a gift given by God. She exemplified the promise of St. Benedict, “Advancing in monastic life and in faith, our hearts expand and we run the way of God’s commandments with unspeakable sweetness of love.”

Sr. Juliana Che — Lucky Sister * February 20, 1920 Professed June 18, 1946 in Wonsan + May 9, 2010 in Daegu North and South Korea, Japan, Brazil

Che SamYe was born the middle child of five in the happy, comfortably well-to-do family of the Buddhist scholar Sr. Juliana Che 173

Che Tae Hong and his wife Kim Hue Bong. She grew up in the beautiful town of Tong Young at the very southern tip of South Korea. After finishing her elementary schooling, she attended middle and high school in the nearby port city of Busan, which was an exception for a girl in those days. Then she finished teacher training in two years at Seoul Nor- mal School. Generally only Japanese students were admitted there, but Sam Ye’s fluent Japanese and her good grades made attendance possible. While at Busan at the private boarding home of a Catholic family, Sam Ye had her first contact with Christians. In Seoul she stayed in the student dormitory of the Sisters of St. Paul de Chartres, then in January 1938 moved to their aspirants’ quarters, where she began to attend daily Mass and study the catechism. After a final three-hour instruction by a priest, she was baptized at Myong Dong Cathedral of Seoul on March 19, 1938, receiving the name Juliana. Following graduation from Normal School and having earnestly prayed to be assigned to teach in a town with a Catholic Church, Juliana on March 31, 1938 started to teach at Busan-Jin Elementary School. City school positions were usually given to Japanese graduates, so this assignment was a great joy and convincing proof to her of God’s direction. During the summer vacation, she visited the Hae Joo Mission with Fr. Leo Bang Ryu-Ryong, who taught at the same school. In 1939 she resigned from her teaching post and worked for Hae Joo Parish, caring for the sacristy, and also promoting the sale of Korean missals which had just been published by the Missionary Benedictine monks of Tokwon Abbey in northeast Korea. In 1940 Juliana was confirmed at Myong Dong Cathedral of Seoul and got a teaching post nearby. At her parents’ advice, she then sought a teaching position at Wonsan. There being no vacancy, our sisters in April 1941 obtained a teaching post for her at Kowon. She taught school and catechism 174 Chapter 5: Years of hardship and war, 1933-1947 classes for poor farm children and farmers, walking about on Sundays to gain more catechumens. When her parents asked her to return to her hometown, Fr. Ernst Siebertz, OSB did not want her to leave his parish at Kowon. Not aware of the Japanese regulation forbidding teachers to talk about religion in school, Juliana asked a student in class whether she had attended Sunday Mass. Some Protes- tant students told their parents, who reported Juliana to the town’s school inspector. She was ordered to resign immediately. But Juliana was happy! Now she could ask her father‘s permission to enter the convent, which she did with tears, her mother being sick and bedfast. Her father said, “If what you have chosen is a life of true happiness, then go, and be successful.” On August 19, 1942 Juliana entered the convent of the Missionary Benedictine Sisters at Wonsan. Already as an aspirant, Juliana began mission work in the parishes, teaching catechism at both Holy Guardian Angels School and Hae Sung School. During her postulancy, she received word of the death of her mother, but she could not go home for the funeral. Transportation was impossible due to the Japanese war efforts. Juliana said later, if she could have gone home then, she would have felt obliged to take care of her younger brothers and would not have become a sister. Juliana was a true and thorough educator, ready to help children after classes if they wanted to advance to higher level schools. She also taught catechism classes to Japanese girls and prepared them for first communion. Sr. Chrysostoma let Juliana teach catechism to the novitiate in her fluent Japa- nese. At her clothing, Juliana received the religious name of Sr. Humilitas. A Japanese army officer came to the Wonsan Prio- ry, and she served as an interpreter. As World War II was nearing its end in 1945, the aspirants and postulants were sent home, the sisters lived at the parish, and the novices lodged in Sr. Juliana Che 175 the attic of the rectory. In July 1945 the novices were moved to Shin Kosan. Amid all this unrest, Sr. Humilitas made her first profession on June 18, 1946. She was assigned to mission at one parish, in 1948 to another. In January 1949, together with Sr. Lucia Pak, she began work at Yi-Cheon in Kangwon Province, where the sisters planned to move in case they were forced to leave the Wonsan priory house. This was no easy task. Vis- iting families and teaching the catechism had to be done in secret. The Communists asked her to meet with them once a week, intending to use her as an informer about her native South Korea. They dragged her to the local police station and to police headquarters to question her in detail, threatening to set the Wonsan parish church on fire or to take away the parish priest by force if she kept still. Gentle Sr. Humilitas did not bow to their threats. Though the sisters of Wonsan Priory sensed that the Com- munist regime had evil intentions, they had started their annual retreat on May 8, 1949. Sr. Anna Kim (Agnes) and Sr. Humilitas Che left for Chong-jin parish to teach catechism. On arriving there, they were informed by a seminarian that Tokwon Abbey and also the Wonsan priory house had been invaded and the European missionaries taken to prison. At the advice of the parish priest, the two sisters changed into street clothes and traveled to Pyongyang instead of returning to Wonsan. Learning that the bishop of Pyongyang had also been imprisoned, the two sisters took refuge at the homes of various Catholics, also with Mrs. Monica Lee, a benefactor of Wonsan Priory. Through her help they obtained identification cards and succeeded, after various adventures, in crossing the 38th Parallel into South Korea on March 25, 1950. At the convent of the Sisters of St. Paul de Chartres in Seoul they met Sr. Columba Park, who had escaped to South Korea earlier. She sent Sr. Humilitas to direct the parish kindergar- 176 Chapter 5: Years of hardship and war, 1933-1947 ten at Hamchang in Kyongbuk Province, where Sr. Bonifatio Lee was already working. A month after her arrival at Ham- chang, the Korean War broke out on June 25, 1950. The two sisters were sent to Japan. Our two Japanese sisters, Xavera Nomura and Magdale- na Muro, professed at Wonsan in 1938 and 1939, had had to leave Korea after World War II, in 1946. In 1947 Sr. Ra- childis Reck (Swiss) and Sr. Dorothy Koenig (American) had been sent from Norfolk, USA to join them. Now there were six sisters and one aspirant in the community at Kobe, Ja- pan. Mother Sigillinde Weber, during her visitation in Japan, allowed Sr. Humilitas to make final profession there on Sep- tember 2, 1951. Our sisters in Japan had two stations with a kindergarten, Tanabe and Hashimoto. Sr. Humilitas was in charge at Ta- nabe, diligently educating the children in regular classes but eager to teach them also about God. She baptized many children whose parents agreed. We Missionary Benedictine Sis- ters withdrew from Japan to concentrate our efforts on Korea. Sr. Humilitas arrived in South Korea on August 1, 1961. She often called herself “a lucky sister:” In North Korea, when the sisters endured imprisonment and life as refugees, she was elsewhere and crossed the 38th Parallel to the south more easily than the others. During the Korean War, she was doing mission work in Japan, returning after life in South Korea had become somewhat better again. Sr. Humilitas’ first assignment in South Korea was at Don Am Dong Parish in Seoul. She taught catechism to middle school students. Several of them received priestly or religious vocations. She also gave catechism instruction to students in a school of nursing and visited the poor and sick on the hills around Seoul. In June 1964 she was appointed superior of Wang Sim Ri Station in Seoul, teaching catechism to college students and adults to prepare them for baptism, which was done in the parish church, a very bare and cold place in win- Sr. Juliana Che 177 ter. She worked hard to open a kindergarten, thus reaching not only the little ones but also their parents. In April 1967, Sr. Humilitas became the first Korean Sis- ter to be missioned overseas from Daegu Priory. On her way to Brazil, she landed first in Japan and met her friends in the faith, then arrived in Sorocaba, from where she was sent on to her mission site, Presidente Prudente. Here she cared for Japanese immigrants — Catholics and catechumens. They loved Sr. Humilitas with her perfect command of their Jap- anese language. An experienced and efficient catechist, she was making new converts, preparing children for their first holy communion, drawing non-practicing Catholics into the faith again. She also provided the young adults with chances to meet Catholic spouses and be married in the Church. In the Portuguese language of Brazil, ”Humilitas” did not sound right, so when the sisters had the option of using their baptismal name after the Second Vatican Council, she gladly called herself Sr. Juliana again. 53 Korean families had come to Brazil in 1966 and had settled in Sao Paulo. Sr. Juliana was trying to care for them also. In 1969 Sr. Angela Kim from Daegu was sent to help serve the Korean Catholics; so Sr. Juliana was free to work with the Japanese. After nine years in Brazil, Sr. Juliana had home leave in Korea, which included stops in Japan. Then she resumed her work in Brazil—at Sao Paulo, Belo Horizonte, and Sorocaba, reaching out to Korean immigrants even in neighboring Argentina. In March 1996, after more than 30 years in the Brazilian mission, Sr. Juliana returned to Daegu. At the time she was baptized, she was the only Catholic in her family. By now, all her siblings with her nephews and nieces had also become Catholics, one nephew being ordained a Jesuit in 1994. Although her strength, hearing and heart function were diminishing, Sr. Juliana was still afire with missionary spirit. She visited the people in the vicinity of the Sasudong Priory 178 Chapter 5: Years of hardship and war, 1933-1947

House, speaking to them of God’s loving kindness. She baptized 42 elderly persons conditionally and prepared three for baptism in the church. Always interested in community, Sr. Juliana used to study the bulletin board, reading the messages and the newspapers, even when she needed a walker to get around. Her heart was weakening, and in the last year of her life Sr. Juliana needed help in the infirmary. Always thankful for any service, she was obedient to everyone, even the novice who assisted the infirmarian, and she was mindful of the needs of others even when in pain. Her mind was clear to the end. On May 8, 2010 when the sisters gathering around her bed had sung the Suscipe, she asked them to sing it a second time. On May 9, she died quietly. Sr. Juliana is treasured as an eager missionary who placed all her talents in the service of God and people, spending her life to spread the Good News, a true Missionary Benedictine Sister.

Sr. Tarcisia de Souza Nogueira — A Heart for the Poor * May 8, 1899 Professed February 10, 1934 in Sorocaba + September 9, 1969 in Sorocaba Brazil

Aracy de Souza Nogueira was born at Recife in northeastern Brazil, the second child of Dr. Francisco de Souza, lawyer and journalist. Soon after two more brothers were born, the father died, and the mother with the four children returned to her family. Aracy was taught the basics of writing by her grandfather. In 1910 he moved with the family to Sao Paulo, where Aracy acquired her teaching diploma, but then pur- Sr. Tarcisia de Souza Nogueira 179 sued the study of literature, fine needlework, and especially painting, which had made one of her uncles famous. Aracy came to know the Benedictine nuns and monks in Sao Paulo and became a zealous oblate in 1924, growing in Benedictine spirituality and love for the liturgy. When told of her decision to enter the abbey of St. Maria in Sao Paulo, the mother refused her consent, and Aracy felt obliged to help her, also by nursing her older brother, who had suddenly become very sick and had to be nursed for four years before his death. In her heart, Aracy held her ideal of becoming a Benedic- tine nun, but she realized that because of her age, this was no longer possible. Abbot Domingos introduced her to Mother Melania Vollmer, the prioress of Sorocaba. When one younger brother got married, Aracy’s mother agreed, though still with a heavy heart, to her daughter’s entrance. At her clothing, Aracy received the name of Tarcisia, and in 1934 made profession. However, soon the young sister faced another profound trial. With her broad education, the superiors naturally assigned her to teaching. She had hoped to serve the Lord quietly with her artistic gifts by painting and making vestments. It took only a brief reference of Ab- bot Domingos to monastic obedience and unconditional surrender to Christ, and Sr. Tarcisia laid her talents on the altar of sacrifice, never voicing a desire for a different assignment. Now she applied her rich gifts of mind and heart as a secondary school teacher and directress, later founding a teacher training school. Sr. Tarcisia also taught at Presidente Prudente and later at Rio de Janeiro, where she took special care with the Legion of Mary. Everywhere she was not only a much-appreciated teacher, but above all an educator, friend, motherly counselor and guide towards God to her students. Her religion classes were practical, convincing and applicable to life. She always tried to form the young girls into apostles for their surround- 180 Chapter 5: Years of hardship and war, 1933-1947 ings. She did not confine her zeal for the reign of God to school, but also cared about the families of her students. Her heart also reached out to the poor. What effort it was, after the day’s work, or plagued by her asthma, to teach reading and writing and religion in the evenings or on Sun- day afternoons in the school for the poor or to the employees! All this blessed and generous service flowed from Sr. Tarcisia’s fidelity to her monastic life. Her whole being gave evidence of prayer and her desire to recognize and fulfill the will of God everywhere and in everything. She supported her superiors with devotion and loyalty, treasuring Benedictine obedience. Once superiors had given her an assignment, she knew no hesitation, even if she had held a contrary opinion before. In the community, Sr. Tarcisia was a modest, helpful and always cheerful sister, gladly adding her poems or plays for celebrations and translating from the Tutzing songbook. She also loved to give joy to superiors and co-sisters by her paintings. For nearly 20 years, asthma was her share in the Lord’s cross, and when in December of 1968 the diagnosis of advanced cancer was given by the doctor in Rio, Sr. Tarcisia accepted this also as the will of God. Wishing to die in the priory house at Sorocaba, she was moved there in January 1969. She participated in community activities until weakness kept her in the infirmary, where she edified her visitors by her calmness and patience. Sr. Tarcisia faced death consciously and with trust in God, who took her to himself without any struggle. Sr. Maura Alcala & Sr. Scholastica Hasebrink 181

Two Zealous Missionaries

Sr. Maura Alcala * August 1, 1880 Professed June 29, 1912 + May 30, 1935 Philippines

Sr. Scholastica Hasebrink * March 20, 1905 Professed October 18, 1930 + May 30, 1935 Philippines

Sr. M. Maura Alcala and Sr. M. Scholastica Hasebrink died during the same night, before the feast of the Ascension of the Lord, May 30, 1935. The notice of their death was a shock to the priory house community of Manila when the sisters went into chapel for morning praise. Both sisters were victims of a pernicious nervous fever which they had contracted during their missionary work among the poor people of a Filipino barrio. Sr. Maura Alcala, was in the 55th year of life and the 23rd year of her profession and Sr. Scholastica Hasebrink, only 31 years old and in her 5th year of profession. The two missionaries had traveled 35 km to the village of Binangonan during Easter week together with Paciencia, the community’s kitchen helper. The Irish priest who had been working there for years had high hopes for successfully 182 Chapter 5: Years of hardship and war, 1933-1947 touching indifferent parishioners. During that week, a Jesuit priest daily preached to the adults. At Sr. Maura’s request he also gave catechism instructions to the children, whom he divided into four groups. The sisters went up and down the streets, inviting the children to come for the instructions, then teaching them prayers and sacred songs. They also sought out the couples whose unions had not been blessed and encouraged all the adults to go to confession during that week. Knowing the local dialect well, Sr. Maura acted with great prudence and care. When young people approached her with subtle and insincere trick questions, she gave them a very clear answer: “Such questions are not for you and me. I only want to talk with you about the really weighty matters: 1) Our dear God, 2) your souls and 3) heaven or hell.” From the report of Sr. Maura, written during her illness, the results of the mission at Binangonan were as follows: “We gathered 129 children. 31 received their first holy Com- munion, 5 holy Baptism. 18 couples who were not married in the church were won over; 6 were married right away, while the others promised to get married in church as soon as possible.” On May 5, the bells of Binangonan rang with great solemnity; it was the First Holy Communion of the little ones, the Easter Communion of many adults, and the blessing of the marriages. On the following day, the sisters and their companion returned to Manila, glad and grateful. However, soon a fever attacked them. Two doctors diagnosed typhus. Therefore the sisters were placed into isolation and Paciencia was taken to the hospital. All three received the sacrament of Holy Anointing. No one thought there was danger of death; even the doctors did not sense danger, since both sisters had always been in good health. Silent, without complaining, the patients endured their sufferings, and in their delirium they talked of their last mission project or their work in school. The feast of Christ’s Ascension, May 30, dawned. At 1 a.m., dear Sr. Maura died very quietly. Sr. Scholastica lay in Sr. Maura Alcala & Sr. Scholastica Hasebrink 183 the same room, seemingly sound asleep. Therefore Mother Prioress Clodesindis and the nursing sisters prayed very quietly at the bedside of the dead sister and then prepared her for burial. They carried her to the arcade and then kept a sad vigil at the bed of Sr. Scholastica, not suspecting that she also was to be called to heaven soon. Around 4:30 a.m. Sr. Scho- lastica began to breathe with difficulty. The priest and doctor were called by telephone, but within ten minutes, she too had breathed her last. The community knew nothing of the death of the two precious sisters. Because of the many who suffered from influenza, it did not seem prudent to ring the bell in the house. In the morning before the Office, all read the sad fact on the board. It was heart-rending: two deaths in the house on the morning of the Ascension! Also Paciencia the cook became a victim of that holiday mission in the Philippines. Sr. Maura was born on August 1, 1880, in Manila. She and Sr. Placida Haraza, who died already in 1913, were the first Filipinas to enter our congregation on January 23, 1908. On June 29, 1912, both of them had dedicated their lives to the Lord by profession, received by Archbishop Harty. Sr. Maura was a very childlike person, ever calm, cheerful and uncomplaining. She gave herself completely and zealously to her vocation as a Benedictine and educator. At first she taught art and Spanish for many years; later on at San Fernando also in the kindergarten. The children, big and small, loved her dearly, just as she was loved and treasured by her co-sisters and by all those who knew her. Sr. Scholastica was born on March 20, 1905, at Kirchhel- len in Westphalia and entered the mission school in Tutzing, there completing her secondary education. In April of 1929, as a postulant, she was sent to Manila and made her novitiate there. She was preparing for the advanced commercial Amer- ican examination for teachers. During the high fever of her illness, she was still referring to the examination. 184 Chapter 5: Years of hardship and war, 1933-1947

She was an exemplary sister, of quiet manner, thoughtful- ness and sisterly love. Her great talents and buoyant good health had given great hope for a long, blessed missionary activity. God’s ways often are not ours!

Sr. Gabriela Reiter – “Let the Little Ones Come to Me” * August 27, 1882 Professed October 4, 1903 in St. Ottilien + January 12, 1941 in Nyangana Tanzania, Namibia

Theresia Reiter from Reinbach in the diocese of Munich-Fre- ising at 18 years of age asked to be admitted at St. Ottilien. Mother Birgitta hesitated to admit the slight girl, who was short of the 1.50 meter-height [required at that time] for a missionary. But the young lady, with full trust and respect, cited the Savior’s word, “Let the little ones come to me!” Like Jesus, who granted the spirited plea of the Canaanite mother for her suffering daughter, Mother Birgitta was touched and accepted the small young applicant as a candidate. Theresia received the name Gabriela at her clothing and made profession. Five years later, on October 15, 1908 she was missioned to Peramiho in German East Africa. With untiring diligence and zeal, Sr. Gabriela applied her native intelligence and her skill not only in all branches of housekeeping, especially kitchen and sewing room, but also in caring for the sick, both at the school and in the leper colony. Everywhere she served faithfully and lovingly. During World War I, the sisters at Peramiho were interned by the British in 1916 and taken from one camp to another as far as South Africa, though treated well. Sr. Gabriela was Sr. Gabriela Reiter 185 one of the twelve “Angels of Tempe” near Bloemfontein who volunteered to nurse black patients during the influenza epidemic of 1918. In 1919 they returned to Tutzing. Soon a new mission assignment was given to Sr. Gabriela and six veteran co-missionaries, this time in former German Southwest Africa, then under South Africa, today Namibia. Sr. Ingridis Meiller was the only new missionary of this pioneer group. Her other companions were Sisters

Beatrix Biefel (see p. 73) Anselma Schnitzbauer Constantia Mayr Franziska Möwenkamp Relindis Bessinger Sophia Ohnmacht

They arrived on December 20, 1920, beginning work at Swakopmund, Epukiro and Windhoek. Small Sr. Gabriela was one of four sisters who in 1922 first reached remote Nyangana station on the Okavango River by oxcart. The little sister superior and her community experienced very difficult beginnings, lacking even the most basic necessities. But our pioneer sisters were women of courage, eager to spread God’s kingdom and they took all trials in stride. Trying to start a school, the sisters had to overcome huge obstacles. Sr. Gabriela had a special gift from God for assess- ing new situations, and with her wisdom, prudence and tact made life tolerable. Until 1930 she herself directed the school. When a certified teacher was sent to relieve her, she had to make a great sacrifice, handing over to another the work she had come to love. In the community, Sr. Gabriela was always a friendly and cheerful sister. She dealt with the local people in a kindly manner that made her very popular. She enhanced the divine 186 Chapter 5: Years of hardship and war, 1933-1947 services by playing the harmonium. She accomplished un- believable physical feats, such as walking 70 or more kilometers in two days, accompanied only by one native helper who carried medicine, food, and two blankets. Sr. Gabriela would walk for hours through the deep sand in the great heat to reach sick persons. The sisters knew her as very human, totally selfless, undemanding and contented. She never complained about the weather or the amount of work to be done. To this energetic little sister, death came like a thief in the night. When she had a fever on Epiphany in 1941, no one, herself included, felt there was any danger. As she did every week, Sr. Gabriela did the laundry, but the fever became worse, and she had to lie down. Vomiting and terrible thirst plagued her, together with the rising fever and extreme chills. Still fully conscious, Sr. Gabriela received the sacraments for the dying and within an hour she died without any struggle. She was only 58 years old. Her peaceful death seemed a fitting crown for a life totally given to God. The news of her death spread with incredible speed. The people could hardly grasp that she was no longer alive. The church filled with native mourners. Sr. Gabriela, the first sister to die in the Okavango mission, was buried beside the cross at Nyanga- na. One missionary priest’s letter of condolence stated, “Sr. Gabriela was given a special charism from God to be loving and compassionate, a gift she used fully with her strong will. Hers was a life of sacrifice. Because she was so compassionate, our dear Savior took her to heaven to himself so quietly and quickly.” Sr. Hildegardis Lutz 187

Sr. Hildegardis Lutz – Victim of Nazi Policies * March 4, 1890 Professed May 21, 1922 in Sorocaba + January 28, 1941 in Hartheim, Austria Brazil, Germany

In early February of 1941, the Tutzing Motherhouse received notice that Sr. Hildegardis Lutz had “died of a lung ailment.” The sisters suspected that she was probably killed with mon- oxide gas, as were approximately 30,000 other persons, mentally ill/deficient or physically handicapped, at the euthanasia center of the Nazis in Hartheim Castle near Linz in Austria. Our motherhouse in Tutzing was being harassed by Hitler’s men and was confiscated three months later. The sisters at that time were unable to learn more about Sr. Hildegardis’ death. Maria Lutz, born at Burgsinn in the diocese of Würzburg, was an intelligent, sensitive, somewhat nervous German girl. Having sought admission to various religious communities, she was at last accepted at our priory of Sorocaba in Brazil, presumably by Mother Melania, who highly esteemed her own religious vocation and that of applicants. Sr. Hildegardis loved her assignment after profession, teaching the boys at Sorocaba. She proved a competent, excellent teacher. However, when she had to leave her task because of overwrought nerves, she was unable to cope with the change. She could no longer be given any definite work and withdrew more and more into her own room. A transfer to Olinda was tried, but the tropical heat of northeastern Brazil was detrimental to her nervous condition. She asked to be sent to Germany. In 1933 Mother Prioress Flavia traveled to Tutzing for the general chapter and took Sr. Hildegardis along. After some months of recuperation at the motherhouse, Sr. Hildegardis lived in Wessobrunn. She 188 Chapter 5: Years of hardship and war, 1933-1947 helped in the vestment room, but she never joined in community activities, seeming to feel excluded or disadvantaged. Her condition grew worse, and some incidents indicating mental illness occurred, which became a burden and danger to the house and to the sisters. In June of 1934 Sr. Hildegardis was taken to the psychiatric institute of Gabersee in Austria, from where she was transferred to Hartheim, presumably on government orders. A sister who had lived with Sr. Hildegardis Lutz in Olinda later stated that she was a noble-minded and lovable person at heart. On her good days she loved to do acts of charity. If she had failed in a moment of excitement, she humbly asked pardon. Sr. Hildegardis prayed much with extended arms before the tabernacle, struggling and fighting. Benevolent, understanding love was like a balm for her sore, sick heart. When a sister gave her a nativity set for Christmas, Sr. Hilde- gardis covered the image of the Baby Jesus with loving kisses, carrying it around in her room. Sr. Hildegardis walked a bitter way of the cross and suffered much, and we trust she is now resting in God’s loving mercy.

Sr. Berlindis Bittl — Many Gifts for Serving the Sick * August 17, 1909 Professed October 11, 1932 in Tutzing + August 27, 2003 in Windhoek Namibia

Our Sr. Berlindis was easily the best-known religious sister in Namibia when she died at the Roman Catholic Hospital at Windhoek ten days after her 94th birthday in 2003. Having Sr. Berlindis Bittl 189 waited and suffered long, she desired to go home to God. Hers had been an exceptionally rich life. Agnes Bittl was the youngest of the 12 children in her hardworking and deeply religious family. Her father was a carpenter and farmer. Four of the eight girls joined religious congregations. After elementary school, Agnes worked for five years in a family as a domestic helper. On January 6, 1931 she entered in Tutzing, becoming a novice that October. In 1932 Sr. Berlindis made her first profession. She was sent to Munich to learn nursing and in Oc- tober 1934 arrived in Namibia by ship. She made her final profession at Windhoek on October 11, 1935. All of her talents were called on at the Roman Catholic Hospital of Windhoek, where she served from 1934 until 1981. One of Sr. Berlindis’ first tasks was unpacking a new x-ray machine. She set it up by herself, just studying the instructions. She was very knowledgeable as a nurse, creative and hardworking, quickly becoming skilled also in laboratory and surgery tasks, and very good in diagnosing illnesses. As there were few doctors in the early years, the nursing sisters bore the responsibility for the patients. And because there were no government subsidies at that time, Sr. Berlindis had to manage with a minimum of supplies, beginning in the laboratory with one pipette and sterilizing surgical instruments in the operating room with boiling water over a gas cooker. Besides nursing, she was skilled in diverse practical tasks. Blocked drains, broken plugs, sharpening, welding, and repairing jobs all were referred to Sr. Berlindis. She kept the hospital’s stan- dards high, also by fostering fine team work with the other pioneering sisters. She still took time for praying much. In 1964 Sr. Hildetrud Knoth took over the laboratory, and in 1965 Sr. Augusta Kunz started working in surgery. Sr. Berlindis was blessed with exceptional good health and never was sick, available for service to the patients any time of the day or night. Though strict with patients, doc- 190 Chapter 5: Years of hardship and war, 1933-1947 tors, nurses and cleaners, she was known for her kind heart, respecting everyone, and ready to help financially when they were in need. Having administered the hospital for many years, Sr. Ber- lindis knew most people in Windhoek and on the surrounding farms and in turn was known and appreciated. She kept well informed of new developments in health care and equipment and fostered good relations with the German Em- bassy, but she disliked publicity and refused interviews with journalists. After reaching 70, Sr. Berlindis began to feel her age. In 1981 she retired and went on home leave in Germany, staying at Haus St. Benedikt in Tutzing for two years. She was missed very much in Namibia. Many letters came to ask for her, and in 1983 Sr. Berlindis returned, doing pastoral visits at the Antonius Hospital at Swakopmund, visiting old people in nursing homes, and taking a swim in the cold Atlantic waters every morning. In 1994, Sr. Berlindis suffered an embolism in her left leg and needed an amputation. With all her energy she tried walking with crutches. But the following year her right leg had to be amputated as well. Only her prayer sustained her and gave her the courage to bear limitation and “phantom pain” without complaining. She still visited patients by wheelchair and prayed with them. From 2000 to 2003 Sr. Berlindis was able to be in the new priory house at Nubuamis near Wind- hoek, but in May of 2003 she needed more intensive nursing care and was taken to the former scene of her labors, the Ro- man Catholic Hospital. She still enjoyed her 94th birthday, and though tired, welcomed visitors. After receiving the sacraments of the sick with the community present, Sr. Berlindis on August 27 lost consciousness and died, as the sisters were praying and singing at her bedside. A long life of loving service and suffering for God’s kingdom had ended. Sr. Gerarda Rybark 191

Sr. Gerarda Rybark — Musician with a Large Heart * March 1, 1883 Professed November 22, 1909 in Tutzing + April 17, 1944 in Munich Brazil, Germany

Maria Rybark was born at Breslau (then Silesia, eastern Ger- many, now Poland) on March 1, 1883. Her parents were merchants and had 10 children. Seven boys died in infancy. Two of the three girls became nuns: Sr. Gerarda and Mother Raphaela of the Ursulines. Maria attended the convent school of the Ursuline Sisters in Breslau. The parents wanted her to become a teacher. Her insuperable panic before every exam caused Maria to leave the institute prior to graduation. At a commercial school her courage increased, and there she did graduate. Reading mission magazines had awakened in her a desire to become a missionary. Her parents opposed this desire. But she was not a person to give up easily. With her innate persistence, she struggled toward her goal. Coming of age, she undertook the needed steps, though she had to wait two more years before her entrance at Tutzing on April 1, 1906. The life story of A. von Dosse, a Jesuit, inspired her to leave her parents’ home secretly. This rather abrupt separation from her relatives in no way diminished the love for her family, and she always remained united with them in love. During postulancy, things did not always go quickly. First Maria was to perfect her musical skills in Munich, and in community some obstacles had to be removed carefully. She received the habit and her new name on November 21, 1908. On the feast of St. Cecilia in 1909 she made profession. In 1911 Sr. Gerarda was missioned to Brazil. This was a great sacrifice for her, for from the start her missionary yearn- 192 Chapter 5: Years of hardship and war, 1933-1947 ing had been for Africa. “Dear God, just don’t send me to Ma- nila or Brazil,” she used to pray. However, before departing, she said, “Now I gladly go, also to Brazil.” In Brazil she really was in her element, welcomed as a teacher of commercial subjects and music. Her lively manner, full of initiative, appealed to the fiery Brazilians, and Sr. Ge- rarda was able to give much pastoral care through her teaching. However, the climate and overburdening with work, as well as bouts with the fevers unavoidable in Brazil, under- mined her health in the course of the years, even though she did her work so gladly. A home leave for recuperation seemed necessary. After 15 years of missionary labor, Sr. Gerarda returned to the motherhouse. She required professional care because of asthmatic heart trouble and sciatica, undertaking her treatments with the same consistency and energy with which she fulfilled all her duties. She was never idle. Soon she was engaged again as a music instructor, training the teachers at the motherhouse and in giving organ lessons to the young sisters. She could get really enthusiastic, for instance in her teaching about chords: “Can you sense that triads are somehow based on the mystery of the Blessed Trinity?” she would exclaim. Lively as Sr. Gerarda was during the common recreation and always outgoing and friendly, she was at heart a person who loved solitude, somewhat reserved and withdrawn. The depth of her soul only was revealed to some degree in her music. In 1940, her older and newer compositions were published in a small collection, intended mainly for our own sisters. In her songs, the fine and warm aspects of her heaven- storming nature could be felt. Those who had experienced her forceful reactions to mistakes at the organ or in choir probably were touched by the depths revealed in the setting of An- gelius Silesius’ poem, “I thank you for your death,” or in the tender femininity of her song “Mother, o bless me.” Sr. Gerarda Rybark 193

Few sisters had any idea that Sr. Gerarda also suffered from scruples, considering herself a poor sinner, being at times de- pressed and downhearted. She was not always a comfortable person for the superiors, and she also could not adjust easily to her co-sisters. But she kept struggling and carried within herself a rich treasure of devotedness and readiness for sacrifice. She was able to spend herself for others and pour herself out in loving deeds. The last years of her life gave her ample opportunity to exercise her generosity. In May of 1941, the motherhouse and all our convents had been confiscated by the Hitler government. Sr. Gerarda was assigned to an old people’s home in Munich as an administrative assistant. Her talent and training in business and her practical good sense enabled her to accomplish a multitude of tasks skillfully: Working with the ration cards, with the nu- trition agency of the city, obtaining all the things that were needed for living and that were ever harder to get day by day. In addition, she got more and more invitations to substitute for parish organists who had been drafted into the military. Thus her Sundays were overloaded. On weekdays one could meet her in the streets of Mu- nich, carrying heavy parcels and gasping for breath, always supported by her cane, which was to ease her stiff legs. She was getting requests from all sides. People knew that Sr. Ge- rarda could find even items that were out of reach for others. Her good heart, full of sympathy, had to keep working in spite of her worn-out, damaged heart muscle. She guessed the needs everywhere, was able to surprise people by meeting those needs, and she had many personal connections which she kept up by small deeds of love. Contrary to all official prescriptions and customs, the con- ductor of the tram in Munich would stop his car in the middle of the street when he saw Sr. Gerarda approached, puffing; he would take her and her bags into the tram. Sr. Gerarda was able to keep this up until 1943, when her heart took a turn for 194 Chapter 5: Years of hardship and war, 1933-1947 the worse. She had done too much. After weeks of suffering, she died suddenly at the Nymphenburg Hospital of Munich on April 17, 1944, having still shared her gift of playing the organ.

Sr. Herluka Rohrmoser — Persistent Pioneer * March 4, 1903 Professed February 12, 1925 in Tutzing + July 10, 1984 in Oshikuku Germany, Namibia

Olga Rohrmoser was born at Wessobrunn, one of ten children of a faith-filled family. Her father was a mail carrier. Despite a childhood illness that impaired her hearing, Olga got excellent grades in school. Her family not being able to fund professional training, she started to work with our sisters at Wes- sobrunn after elementary school in 1916, learning many skills for house and garden. Olga felt God’s call to be a missionary and entered in Tut- zing on August 1, 1922. Her poor hearing and an attack of tuberculosis almost caused her to be sent home, but she did get accepted into the novitiate as Sr. Herluka on July 28, 1923 and made profession on February 2, 1925. She always considered it the will of God that she should stay in the congregation and was deeply grateful. She was never sick after her profession, even when she had to work very hard. Sr. Herluka’s joy in her vocation drew her older sister Amalie to join our congregation as well [Sr. Adelinde, who died in 1988 at Windhoek.]. Immediately after her profession, Sr. Herluka was assigned to Honnef on the Rhine River. Food was scarce there, and though the sisters worked very hard, the station had to be closed in 1927 because of financial problems. Sr. Herluka Rohrmoser 195

Sr. Herluka then was sent to Namibia, arriving on July 29, 1927. On our founding day that same year, September 24, four sisters left Windhoek for a new foundation in far-away Ovamboland: Srs. Ämiliana Mittl, Germana Fisch, Reginalda Weis and Herluka. The six-day journey by train and car to Oshikuku was an adventure in itself. It was followed by extreme hardships due to drought: just one can of water per person per day, no fresh vegetables or fruit available. Meat had to be cut and dried in the sun. Termites might eat a pair of shoes overnight and any books they could reach. Supplies like flour, salt and sugar came once a year from Windhoek. Only in 1934, after seven years of drought, did the Ovambo region get a good rainy season. Drought and deprivations did not dry up the sisters’ generous missionary zeal, however. They started a school and began to tend the sick under a tree and soon had good contact with the Ovambo people. Sr. Herluka learned their language and traditions well. She served as superior by turns in Oshikuku and in neighboring Ombalantu. In 1952 she faced perhaps her greatest challenge. Fluent in the local language, Sr. Herluka was assigned as translator for two lady doctors from Germany, and soon also was asked to give anesthesia and substitute during the doctors’ vacations. As Sr. Herluka had never had any nurse’s training, she was able to bear this heavy cross only because of her strong spirit of faith. How happy she was when our own Sr. Dr. Gabriele Drees came to Oshikuku in 1961! Sr. Herluka was a dedicated missionary, ever working for the conversion of the Ovambos. Once when she visited King Iipumbu and he expressed his wish to be baptized, Sr. Her- luka told him that he could have only one wife after that. He laughed and said, “Since you Sisters are here, the Bueckinki [Fr. Buecking] has also four wives.” The girls of the hostel and the people around the mission were watching the sisters carefully and observed that there 196 Chapter 5: Years of hardship and war, 1933-1947 was no sexual contact between them and the priests. Soon some girls asked to become sisters, and Sr. Herluka was happy, showing them how to work in house and garden, how to pray, read and write. Her example was a strong vocation impetus, even though the priests at first had objected to classes for the candidates, wanting them to do only field work and to fetch water. Never taking any home leave, Sr. Herluka served among the Ovambo people until 1978. Even after she no longer worked in the hospital, she visited the patients to pray with them and for them. When she became bedfast, Sr. Herlu- ka was especially happy to have the native sisters visit her. She was considered the beloved kuku [grandmother] by over 25,000 Catholics. One Lutheran Christian who had known Sr. Herluka since childhood said at her grave, “As this hand full of earth is part of Ovambo, so Sr. Herluka was part of us.”

Sr. Reginalda Weis – Mothering a New Benedictine Congregation * March 5, 1895 Professed February 12, 1926 in Tutzing + January 30, 1983 in Windhoek Namibia

Anna Weis entered in Tutzing as a trained teacher and never spoke about herself, so that little is known apart from her birth in Attaching in the diocese of Munich-Freising. Her father was a head teacher, and she had one brother. In 1927, the year after her profession, Sr. Reginalda was sent to Namibia, and just two months later she was already teaching at Oshi- kuku in the Ovamboland. Sr. Reginalda Weis 197

The people closely observed the sisters’ way of life. Even before some of the Ovambo girls had received baptism, they asked to become sisters. For a long time, the priests at Oshi- kuku discouraged the girls and the sisters, convinced that it was too soon, allowing them only to work in the fields, not to have any classes. Assigned by her prioress Agatha Ross, Sr. Reginalda tried her best and first helped the girls to become good Christians. She introduced them to religious life by her example and instruction while the girls learned to sew or cared for the chickens. Obstacles and opposition had to be faced, but Sr. Reginalda was steadfast and never lost courage. In 1933, the first two Ovambo girls were accepted tentatively as candidates. Postulancy followed on August 15, 1936, the first clothing in 1937. The joy of the first profession came on August 16, 1939 after much struggle and effort! While attending Sr. Reginalda’s funeral, Sr. Cecilia, the first Ovambo sister, gave this testimony after the 44 years of her monastic life: “Sr. Reginalda loved us.” With this love, pioneering Sr. Reginalda laid the foundation for the Congregation of the Benedictine Sisters of Oshikuku, which flourished under her guidance. From 1952 to 1977 Sr. Reginalda taught girls in Tondoro on the Kavango River until sisters trained by her were able to continue the work; then she labored in neighboring Bunya. Poor health made the move to Windhoek Hospital necessary in 1982. Her strength continued to decline, and on January 30, 1983 she died, calmly and quietly as she had lived. The indigenous Benedictine Sisters of Oshikuku, many of whom transferred to the Missionary Benedictine Sisters of Tutzing in 1999, are the rich fruit of Sr. Reginalda’s self-sacrificing love, a firm support of the church in Namibia. 198 Chapter 5: Years of hardship and war, 1933-1947

Sr. Reinharda Schwer — Missionary by Sewing and Example * July 13, 1906 Professed October 13, 1934 in Tutzing + October 2, 1961 in Oshikuku Namibia

Sr. Reinharda was a humble person, simple in dealing with the simple folks of Ovamboland, both young and old. She never forgot that she was sent there to bring the Good News of Jesus Christ, and she told of him with a happy face, greeting people, and teaching them short prayers. A woman of prayer, she taught by her example as well as by few words. In Oshikuku, Namibia, where she served a total of 17 years, she was given the nickname of Gwamukwi. Born in Schonach in the Black Forest of southwestern Ger- many, Luise Schwer was the daughter of faith-filled parents. Her father was a sculptor in wood. His skill and love for beauty was passed on to Luise, a gift she used as a seamstress, working quietly and steadily. Her only sister having died young, Luise nursed her sick mother, and then was accepted in Tutzing at age 25. Though she was not physically strong, she bravely did even heavy work with courage, sure of being called by God and supported by him. No effort for winning hearts for God was too hard for Sr. Reinharda. One year after her profession she received the mission cross for Namibia, at first working in the priory house at Windhoek. In 1938 Sr. Reinharda was assigned to Oshikuku, which then was still in its difficult beginning stage—poverty, privation and illness were constant companions of the sisters. Frequent bouts of malaria with the energy-sapping fevers also were common in Ovamboland. Sr. Reinharda, supported by her sisters, bore all the hardships courageously. She drew her strength in tender prayer with her Lord and God, being seen often before the tabernacle. Sr. Reinharda Schwer 199

Sr. Reinharda loved the Ovambo people from the start. To be close to them, she zealously studied their language, mastering it rather quickly and well. She also loved to visit people in their homes. Soon the poor, the sick and the grandmothers realized how fond she was of them, and they trusted her totally, listening to her instructions and accepting her help. Sr. Reinharda had a consoling word for everyone. Her personal simplicity and humility opened the hearts of the people. How happy Sr. Reinharda was each time she prepared another group of old ladies and grandmothers for baptism or gave catechetical tutoring on Sundays! She was assigned to the neighboring station of Ombal- antu from 1945 to 1949, then for reasons of health spent two years at Gobabis. With joy she returned to Oshikuku in 1951 and engaged herself until her death for her beloved Ovambos. With unspectacular methods, Sr. Reinharda selflessly gave her energy, talents, life and death for the well-being of the Chris- tian community. When the novitiate for the African sisters was begun in the 1930’s, Sr. Reinharda’s chief work being in the sewing room, she taught them many useful skills. But above all she strove to impart to them a genuine religious spirit and true piety. With great patience and sensitivity, she conveyed to the newcomers in the convent the blessings of silence, walking in God’s presence, and zeal for prayer. More powerful than her words was her example. She conscientiously kept the monastic rules. Caring for the church and sacristy was a joyful duty of hers for many years. The common Divine Office held first place. She loved sung Vespers. Sr. Reinharda dearly loved Mary and inspired a love for God’s Mother in the people. She knew all the memorial days of Mary, even those not listed in the liturgical directory. Dur- ing the last months of her life, she pasted the prayer, “Jesus, Mary, I love you—save souls!” on cards and with her own hand wrote the words in the Ovambo language on them. Ev- 200 Chapter 5: Years of hardship and war, 1933-1947 ery Sunday groups of the faithful, many of them old grandmothers, would surround Sr. Reinharda after services to listen attentively to her instructions. The most zealous ones received one of the pictures, which they proudly took home. Thus many Catholic Ovambo families experienced Mary’s blessing. No one expected that another malaria attack, this time complicated by pneumonia, would end the devoted life of Sr. Reinharda so quickly within a week. She died without any death struggle and was buried on October 3, then the memorial day of Oshikuku’s patron, Saint Therese of Lisieux.

Sr. Reinolda May — Fostering New Life October 21, 1901 Professed February 12, 1925 + April 1, 1981 at Inkamana South Africa

Franziska May was born in Pfahlheim, Diocese of Rottenburg in southern Germany, the youngest of eight children of a devout family. Her father was a master shoemaker and farmer. After elementary schooling, Franziska helped at home, later attending the home economics school of the Franciscan Sis- ters. A good parish priest instilled a deep appreciation for the Holy Eucharist in Franziska. He also accompanied her to Tutzing. She was accepted in the motherhouse, on a second try, March 1, 1922, at first having been judged not healthy enough for the missions. She made monastic profession as Sr. Reinolda on Febru- ary 12, 1925. Already four months later she was sent to the priory of Inkamana in South Africa. She made great efforts Sr. Reinolda May 201 to learn the difficult Zulu language while working as a seamstress in the stations of Entabeni and Mbongolwane. Soon she started missionary visits to the people, reaching their huts on foot or on horseback. Bishop Thomas Spreiter realized the importance of indirect mission work through schools and hospitals in the rather difficult mission region of South Africa, where Protestant sects and pagan superstitions were strong. Already in East Africa before World War I Bishop Spreiter had made great efforts, even speaking personally to Pope Pius X, to get approval for some Missionary Benedictine Sisters to get training for maternity work. His persistence bore fruit in 1936, when superiors in both Rome and Tutzing gave permission. Sr. Reinolda was the first Missionary Benedictine Sister in South Africa to take a midwifery course at Pietermaritz- burg in 1937, returning in May 1938 as a midwife certified by the government. With no secondary schooling and limited English, she had still passed the exams with excellent marks. On June 1, 1938 the maternity section of the new Benedic- tine Hospital at Nongoma was opened, and Sr. Reinolda began a greatly blessed service to the Zulus which was to extend through 38 years. She engaged herself wholeheartedly by day and by night. If during their sung Vespers the sisters heard the trilling of the whistle from the maternity, all knew that someone required Sr. Reinolda’s help. Ever available, she would hasten to the hospital on nimble feet to give counsel or skillfully to assist at a complicated delivery. The beginnings at Nongoma were difficult: great poverty, initial distrust of the people and the opposition of the district physician, who exerted all his power to harm her as a feared competitor. During that time Sr. Reinolda’s union with God and her profound spirit of faith grew ever stronger. She spent many hours of the night in prayer in order to cope with the problems. Her goodness and readiness to help everyone who came to her soon won the hearts of the Zulus. Her reputation 202 Chapter 5: Years of hardship and war, 1933-1947 as a competent, caring midwife eventually attracted mothers even from great distances. Soon Sr. Reinolda began training others as midwives. In 1941 the first group took the state exams. Among her students were hundreds of young Zulu girls. Religious sisters, black and white, from various congregations, including our own in South and Southwest Africa, took her course, which reached the unusual fame of a 100% pass rate. Sr. Reinolda also worked very well with the doctors, who treasured her knowledge and skill, not finding it beneath their status to learn from her long years of experience. Sr. Reinolda never saw Germany again, making a generous and deliberate sacrifice to forego home leave and also taking no vacations to be always available when mothers needed her. Her bedroom was behind her small office in the hospital, so she could be called by day or night, but she attended prayer and community activities very faithfully. In 1971 she had the great joy of her priest nephew’s visit at Nongoma. Sr. Reinolda was not only a midwife, but always a zealous missionary. On most Sundays she went with a priest to one of the many mission outposts of Nongoma, inviting the people to Mass, trying to have couples’ marriages rectified, visiting the sick and the dying. The Zulus love to give nicknames. Sr. Reinolda, because of her thick black eyebrows, was termed “Mashiane” and thus became known and loved in the entire Nongoma region. Her word carried weight. Women and men would go to her to practice going to confession. One man, asked at the hospital to indicate his religion, said, “I believe like the Mashiane.” Zulu King Cyprian, who had been delivered by Sr. Reinolda, used to stop in her little office in later years to ask her counsel. She gave food and clothing to the poor lovingly, always with the permission of her superiors, and she was not discouraged when someone took unfair advantage of her generosity. Sr. Reinolda May 203

Sr. Reinolda gave lively accounts to the community of her experiences at work and her missionary trips. She might get carried away, so that others could not get in a word at recreation time, but as soon as she was interrupted, she would be silent and let the others talk. When another thousand births had been reached in the maternity, the sisters at Nongoma celebrated the event with an apple cake. It became a tradition. In 1976 St. Benedict Hospital was taken over by the government. Sr. Reinolda May, 74 years old, retired from her work. The statistics showed that since 1938, over 28,000 babies had been born in the hospital, and besides, Sr. Reinolda also had often been called to help with emergency births in homes. Four more years at Nongoma were granted to Sr. Rei- nolda, who was now quite free for missionary work. Every day she took the five-minute walk from St. Alban Convent 204 Chapter 5: Years of hardship and war, 1933-1947 to the hospital. The nurses used to tell her of the gravely ill and dying patients she should visit. During these years she baptized many children, preparing adults for baptism and for death. She still took no time for a vacation. In June of 1980 Sr. Reinolda was diagnosed to have in- testinal cancer, and she moved to Inkamana. She suffered her pain with patience and a minimum of medicine, losing weight and strength. One month before her death she got up and dressed when the bells rang for Sunday High Mass and went to church, the sisters anxiously searching for her after her bed was found empty. For returning to her room, she had the help of two sisters. Her sense of humor and her ready answers still amazed the others. When one commented, “How attractively you are lying here!” Sr. Reinolda said, “Ganz Al- anisch!” [= Just as arranged by Sr. Alana, her nurse]. On April 1, 1981 she died and was buried at Inkamana. Sr. Reinolda’s popularity and the people’s love were evident at her funeral: 22 priests concelebrated the Eucharist, and buses brought 85 people from Nongoma, including 40 nurses in their uniforms. Sr. Reinolda’s influence did not end with her earthly life. During her busiest years, standing with both feet in her maternity work, she had “encounteres” with Mary, which she recorded in her notes. Between August 22, 1955 and May 26, 1970, in the chapel of Nongoma Hospital, Mary showed herself to Sr. Reinolda ten times, appearing with a large host on her breast and saying “I am the Tabernacle of the Most High. You all are called to be such tabernacles.” As usual with reports of apparitions, Sr. Reinolda’s superiors and Bishops Aurelian Bilgeri and Mansuet Byase were circumspect. Later commissions of priests treated accounts of her encounters with Mary very cautiously. At first she was told to keep them in her heart. She suffered from not being believed, but remained silent, even towards her own sisters. When Mary asked that a chapel be built “at a place where seven springs meet,” promising that many graces would be Sr. Reinolda May 205

Sr. Reinolda‘s Chapel in Ngome granted there, especially the grace of conversion, Sr. Reinolda patiently and persistently tried to fulfill this request. Almost miraculously, she was able to locate the place Mary had described, Ngome, with its seven springs. After ten years of pleading, the bishop did permit a small chapel to be built there. A painting of Mary by a German artist was made according to Sr. Reinolda’s description. In 1985 a larger chapel was constructed. Ngome has become a holy place, where the prayers of many pilgrims from South Africa and from neighboring countries have been marvelously answered. Dur- ing exposition of the Blessed Sacrament and other services, the priests instruct the faithful, thus continuing Sr. Reinolda’s missionary work. A process for her beatification was begun. Mother Sigillinde Weber as Prioress General Chapter Six International Congregation 1947-1957

Mother Sigillinde Weber — Valiant Leader * November 29, 1896 Professed August 25, 1924 in Tutzing + January 29, 1968 in Tutzing Brazil

Our fifth prioress general, Mother Sigillinde (Maria Weber), was the oldest girl in her family. Born at Hergenrath near Aachen, she grew into a joyful, confident, capable person with a good sense of humor, helping her mother care for the younger siblings. Like her father and grandfather, Maria became a teacher. In 1922 she joined the Missionary Benedic- tine Sisters in Tutzing and made her profession on August 15, 1924. In September Sr. Sigillinde was sent to Brazil, teaching in Sorocaba, then directing the novices with very good success. Being appointed prioress of Olinda in 1938, she devoted much of her energy to training teachers who could in turn be missionaries in the government schools. At the 1947 general chapter, which was held at Fribourg, Switzerland due to post-war limitations in Germany, Sr. Si- gillinde was elected prioress general. The congregation } adopted the Monastic Office in Latin without Matins, a major change. } In 1957, home leave was granted to missionaries, beginning with those serving longest overseas. 208 Chapter 6: International Congregation, 1947-1957

} She gave support to our two Japanese sisters who had had to leave North Korea, sending more sisters to serve in two communities with kindergarten until 1961. } The Rio Branco Mission in Brazil’s Amazon region, so remote from our other communities, was handed over to another missionary congregation. In 1948 Mother Sigillinde and her vicaress, Sr. Hyacintha Hock, set out on a strenuous visitation of our four priories in Africa. It was the first generalate visit in 19 years. The two sisters had received visas for only six months on their Bra- zilian and German passports. Although they could not reach every station, the visitators met sisters serving in Tanzania, South Africa, Namibia and Angola at more central stations. The experiences of this visitation, together with the desire of Pope Pius XII, led to the move of the generalate seat to Rome for easier contact with the Propaganda Fide. By September 15, 1953, with preparations by Sr. Christiana König, Mother Sigillinde and her council were able to move into a house at Grottaferrata near Rome. Freed from the day-to-day concerns at the Tutzing Motherhouse, they could tend better to the needs of our international congregation and visit all our mission regions more easily. Mother Sigillinde faced other serious concerns. She saw a need for renewed monastic discipline for the many sisters who had been scattered in Germany during the war years. In the Philippines many stations had been destroyed or damaged during World War II. In May 1949 the Communists in North Korea destroyed all our stations. The Korean sisters were imprisoned and sent home to their families. Eighteen succeeded in fleeing south to Busan and made a new start at Daegu in dire poverty and insecurity. Sr. Lucia Pak and Oblate Agneta Chang were killed in 1950, three sisters are missing. The 20 European sisters, together with the priests and brothers of St. Ottilien, endured prison and hard labor in Korea’s far north, even a veritable death march across the Chinese border. There M. Sigillinde Weber 209 was no communication possible. Daily prayer was offered in Tutzing for the missing missionaries. They returned to Germa- ny only in January 1954. Ten of the eighteen sister survivors courageously joined their co-sisters in South Korea after having regained their strength. When Mother Sigillinde returned from visitation in Brazil in 1953, she was shocked to learn of Bishop Bilgeri’s effort to create a diocesan congregation by inviting about 200 of our sisters (in South and Southwest Africa and Angola) to join it. She acted promptly and decisively to stop the project, the unity of our congregation being one of the prioress general’s grave duties. Mother Sigillinde had suffered from poor health since the early fifties—malaria, diabetes, kidney problems and arthrit- ic joints. Serving as vicaress after 1957, she sought relief in Olinda for her pain, but the tropical heat made her weight soon drop below 50 kg. She still managed to attend all the sessions of the 1967 general chapter. The motherhouse infirmary became Mother Sigillinde’s last station. Attending Mass whenever possible, she often added joy at recreation by her stories. She still typed many little letters. An influenza developed into pneumonia, and on January 29, 1968, conscious to the end, our Mother Sigillinde gave her life back to the Lord. Her body was laid to rest in the crypt at Tutzing, next to the resting place of Mother Birgitta Korff. 210 Chapter 6: International Congregation, 1947-1957

Sr. Christiana König – Pioneer in Rome * August 28, 1913 Professed November 21, 1938 in Tutzing + August 2, 2007 in Tutzing Germany, Rome

Sr. Christiana had only a brief missionary experience at Nai- robi when she was already 73 years old, but she did much pioneer work in her life. Maria König grew up in the Westphalian town of Iserlohn with her four brothers and five sisters in a devout farm family. Her eldest brother served as a missionary priest in Brazil for many years. Sr. Christiana stayed in close contact with him and also with the rest of her family, spending vacations with them when feasible after home leave was granted in 1957. After training in home economics and working several years for a doctor’s family, Maria entered our congregation at Olpe on April 15, 1937. In October of that year she received the monastic habit and her new name, Christiana. She made her first profession also in Olpe and served there until the Hit- ler government confiscated all our convents in 1941. She had to take refuge with her family for a month. From 1941 to 1945 she was required by the government as an assistant in bookkeeping and administration of the military hospital set up in our Tutzing motherhouse. In utter secrecy, early on January 10, 1942, Sr. Christiana’s final profession took place at Ker- schlach. From 1949 until 1952, during the still difficult post- war years, Sr. Christiana was the cellarer of the motherhouse. In June 1952 she was given a very new task as superior of a small community on the Aventine Hill in Rome, cooking and keeping house for the Cistercian generalate, and scouting for a good location for our own generalate. By 1953 Mother Sr. Christiana König 211

Sigillinde and her council could move from Tutzing to Grotta- ferrata, about 20 km southeast of Rome. Sr. Christiana was to stay in Rome for nearly half a century, becoming very familiar with the language and customs of Italy. As General Treasurer of our congregation from 1954 until 1979, she had to deal with finances and made many trips by tram, bus or train, though she always preferred practical work in house and garden. Our general chapters of 1957 and 1967 were held at Grotta- ferrata. As space was limited, a larger site was obtained within Rome on the Via dei Bevilacqua. The 1970 session of our renewal chapter already took place at the new generalate. Dur- ing the construction of the new Casa Santo Spirito and for years later, Sr. Christiana spent uncounted hours planting fruit and shade trees, creating and then tending a lovely environment. She also raised vegetables and flowers, often watering the garden in the very early morning hours. She loved reading the Bible and the Rule of Benedict, which helped her overcome many difficulties. To one young sister she confided that the chapters on obedience and humility were her favorites. After her terms as General Treasurer, Sr. Christiana was appointed coordinator of the Roman community. Her friendly and outgoing manner, her readiness to be of service and her generous heart endeared her to the many persons she encountered. Fluent in Italian and loving Rome, she felt at home and expected to be buried here, having survived various pains and operations. However, in August 2001 a probable heart attack made transfer to the infirmary of Tutzing necessary, which Sr. Christiana accepted, along with the possibility of dying soon. She had pictures of Rome and Italian books around her, but also took an active part in the infirmary events. A stroke with paralysis of her left side on July 1, 2007 and a further stroke two weeks later made her completely dependent on others. Her desire for eternal life with God was realized on August 2, 2007. 212 Chapter 6: International Congregation, 1947-1957

Sr. Ehrengardis Wehrmeister – Tried and True * February 24, 1902 Professed August 15, 1925 in Tutzing + February 23, 1978 in Swakopmund South Africa, Germany, Namibia

Maria Therese Wehrmeister, born at Immenstadt, came to Tut- zing in her teens and entered the mission school. She acquired a facility in English and after passing examinations with distinction, obtained her diploma, which proved very valuable for her mission assignment. All of her steps in monastic formation occurred in the month of August. On her profession day, Sr. Ehrengardis received the mission cross for South Africa, where she also made her perpetual vows at Inkamana on August 15, 1928. For 22 years Sr. Ehrengardis taught young Zulu students at various stations: Inkamana, Entabeni, and Eshowe. She served as prioress in Eshowe from 1935 to 1947, continuing to teach as well. She fostered good relations between the Missionary Benedictine Sisters and the monks in Zululand, being dearly loved and appreciated. Her long term of office included the World War II restrictions imposed on the German missionaries by the government of South Africa. Some of the priests and brothers were interned; the teaching sisters were assigned to various schools by the government. At the third general chapter of our congregation, held in Switzerland because of difficult post-war conditions in Ger- many, Sr. Ehrengardis was elected vicaress. Sisters who came to know her at this time described her as a refined, amiable and wise person, calm and balanced in her views. Residing in Tutzing, Sr. Ehrengardis also taught English to the aspirants. One junior sister, designated for Japan and looking forward to Sr. Ehrengardis Wehrmeister 213 her mission, was puzzled when suddenly her assignment was canceled. In those times, junior sisters were usually not informed of the reasons for changes. Sr. Ehrengardis took time and explained to the young sister that the two small communities in Japan could provide no further formation to juniors, and therefore only sisters with final vows would be sent there. This sister always treasured Sr. Ehrengardis’ kind thoughtful- ness. Sr. Ehrengardis missed her missionary work and was homesick for Africa. She also was in poor health. Perhaps the role of the vicaress was not well defined at that time. Sr. Ehrengar- dis was also appointed as prioress of the Motherhouse, but as a South African citizen, on learning that only German citizens could hold this office, she resigned. In 1949 Sr. Ehrengardis resigned also as vicaress, happily accepting a new mission assignment as prioress of Windhoek in today’s Namibia. Provi- dent and energetic, she served there for four years. Bishop Aurelian Bilgeri, OSB, of Eshowe in Zululand wanted more sisters for his diocese than the Tutzing Motherhouse was able to send him. He esteemed Sr. Ehrengardis and con- tacted her to help him establish his own diocesan congregation of sisters. His personal letter inviting about 200 Mis- sionary Benedictine Sisters serving in southern Africa to join, gave the impression that the plan had the blessing of the Holy Father himself. Sr. Ehrengardis left Windhoek and traveled to Eshowe, South Africa in June 1953 after Bishop Bilgeri had obtained exclaustration for her from Rome, to help him draft the constitutions for his “new” congregation. Mother Sigillinde Weber was in Brazil for the visitation and on her return was confronted by this imminent split in our congregation which would have put a large number of our sisters under the control of local bishops. She acted quickly, getting the exclaustration of Sr. Ehrengardis revoked and sending Sr. Lintrud Kiermeyer as a special visitator to speak with the sisters. Probably the transfer of our generalate seat 214 Chapter 6: International Congregation, 1947-1957 from Tutzing to Grottaferrata near Rome in September 1953 also was helpful in resolving this difficulty. Sr. Ehrengardis had no wish to leave our congregation. Why then had she agreed to Bishop Bilgeri’s plan? There are several possible reasons: } She seems to have believed that our generalate was duly informed and in agreement. } True to our Benedictine tradition, she had a deep respect for Church authorities and trusted the bishop’s judgment. } She probably was not fully aware how the bishop’s project would affect our congregation. } During World War II, communication being difficult, our sisters in Africa had become increasingly dependent on the local bishops and clergy. Sr. Ehrengardis was commanded by Mother Sigillinde to return to Southwest Africa by boat, not as prioress to Windhoek, but to the remote station of Ombalantu in the northern Ovam- boland, near the Angolan border. She humbly submitted to the decision of the generalate, arriving at Ombalantu in December 1953. In a letter to all our sisters in southern Africa, she asked their forgiveness for the confusion which her actions had created. In a thank you note after her golden jubilee of profession in 1975, Sr. Ehrengardis alluded to the events of 1953: “…God has been so good to me. Today I thank God for everything, the good and also the failures which turned into blessings for me…” As a teacher at Ombalantu, Sr. Ehrengardis eagerly acquainted herself with the language, customs and mentality of the Ovambo people. God was preparing her for a challenging new task. In January 1956, she was called to lead the African Benedictine Sisters of Oshikuku. Begun by Sr. Reginalda Weis in the 1930’s amid great difficulties and opposition, this native congregation flourished under Sr. Ehrengardis’ care. For twelve years she gave the young sisters from the Ovambo and Okavango peoples a solid monastic formation. They gratefully remember her loving, motherly guidance. Sr. Sigillinde Camara Piquet 215

When her memory began to fail, a younger sister helped Sr. Ehrengardis and in 1968 took her place. Sr. Ehrengardis, even with the cross of her failing memory, served as superior of the community at Swakopmund until 1971, courteous and thoughtful and resolute as ever, also when she no longer could do errands to the bank or post office. After anaesthesia for a mastectomy in August 1977, her mental capacity diminished further, and on February 23, 1978, the day before her birthday, she died peacefully.

Sr. Sigillinde Camara Piquet — Eyes for New Missionary Needs * July 22, 1925 Professed February 10, 1949 in Olinda + Sept. 19, 2009 in Recife Brazil, Rome, Angola, Portugal

Marina, born at Fortaleza, the capital city of the state of Ceara in northeastern Brazil, was baptized at age two. She spent a happy childhood amid her eight siblings, cared for by their loving parents, merchant Cesar Krieger Piquet and his wife Eloiza. Already at age 12, Marina learned to drive a car, and she loved driving all her life, as did her nephew later on, Nelson Piquet, four-time winner of Formula I races of Brazil. In her memoirs, Sr. Sigillinde later wrote: “After completing my secondary education, I wanted to start studying art and took the entrance examination. But the Lord’s call was stronger. He urged me to leave everything. I decided to become a teacher and took my training at Olinda, boarding at the Academia Santa Gertrudes. It was a happy time for me, being guided by the sisters.” 216 Chapter 6: International Congregation, 1947-1957

On September 12, 1946, Marina entered our congregation despite vehement opposition from her parents. The father wept very much at his first visit and did not fully accept his daughter’s choice even until his death. On December 12, 1947, Marina began the canonical novitiate, receiving the name of Sr. Sigillinde. After her first profession on February 10, 1949, the junior sister was put in charge of the 100 boarders at Recife, then for many years of 200 students at Olinda. About her perpetual profession on February 10, 1952, Sr. Si- gillinde wrote: “Though I had had no special preparation for deepening my religious life, I strongly felt that my life in God was growing. My decision has become ever more conscious and deliberate.” During her years as a young sister, Sr. Sigillinde continued to take further courses and obtained the diploma for teaching the natural sciences. Later she also took training in school administration and attended the first course for educational counseling which was offered by the Catholic University in Recife. Sr. Sigillinde wrote: “In 1963 I traveled to Europe for the first time. At Grottaferrata near Rome I was introduced to the bookkeeping in our congregation. After six months I returned and immediately was appointed superior of our community Nossa Senhora do Carmo in Recife. So, at age38, I was to govern a community of sisters who had been my formators. We advanced together, united in our desire to master the activities in the school and the apostolate beyond it. It was at that time that we began evangelization and social work in the suburb of Dois Rios (which then was still a slum).” In 1967 Sr. Sigillinde was a delegate at our general chapter. During its second session in 1970, the first held at the Casa Santo Spirito on the Via dei Bevilacqua, she was elected as general councillor. As in 1963, her driving skills were much appreciated for many trips to the post office, shopping or gathering elderberries in the countryside. When she had had her first taste of elderberry soup at one supper in Grottafer- Sr. Sigillinde Camara Piquet 217 rata, Sr. Sigillinde, perhaps because of the unfamiliar flavor, had a hard time eating it. Sr. Kunigundis was her neighbor in the refectory and noticed it. She quickly exchanged plates with Sr. Sigillinde to spare her embarrassment. Sr. Kunigun- dis also recalls being impatient with Sr. Sigillinde’s slow motion at washing pots and pans in the kitchen until one day her partner said, “If you’d live in the tropics for two weeks, you wouldn’t work so fast anymore!” In 1972 Sr. Sigillinde was missioned to Angola to help out in their difficult situation. She served for three years as superior in Serpa Pinto, today’s Menongue. Civil war forced Sr. Sigillinde and the community to leave for Windhoek. She wrote, “During my three years in Angola, I lived an intense life as a missionary. God’s hand protected me all that time. I often recall this time today, also my year in Namibia. The tensions caused by apartheid were hard to bear. I was asked to paint a chapel in the black quarter of the city. With all my heart I painted an African Christ, which was well received. But as it became ever clearer that the civil war made a return to Angola impossible, I asked to be sent back to Brazil.” Shortly after her return from Africa, Sr. Sigillinde became directress of novices at Olinda. With the candidates, she started evangelization activities in the slum Favela do Campo do V8 at the outskirts of Olinda, where even today the novitiate members are fully engaged. In 1982 she was appointed superior of the community in Caruaru, where she served for nine years. Here she devoted herself to vocation ministry and started a vocation community, a boarding home for aspirants to religious life, from which came several Mis- sionary Benedictine Sisters. Clearly, Sr. Sigillinde had an eye for necessary missionary initiatives and ventures. Appreci- ating her vocation deeply, she also encouraged the young women who felt called and devoted much energy, time, and attention to them and their families, often driving long distances to visit them. 218 Chapter 6: International Congregation, 1947-1957

At the beginning of 1991, now 66 years of age, Sr. Sigillinde was called to serve once again in her beloved Angola. She became the regional superior and directress of four Angolan junior professed sisters. She devoted herself to this mission until July 1995. Remembering these mission years, she wrote: “On July 11, 1995, the solemnity of St. Benedict, I departed from Luanda. From the plane I contemplated the land which I was leaving, full of longing for my beloved community and for the people I had come to love so much. In our daily community living I discovered the human values of the Angolan people, of a culture that expresses itself in liturgical dances and feasts, in sisterly community life, in spontaneous programs and celebrations, songs sung in parts and with harmony of movements. Now I am back in Brazil, but I will never forget all of that.” Following two years in Olinda, Sr. Sigillinde had to move once again in 1997— this time, as she confessed, “with a heavy heart”— to Portugal. She became superior of the community at Baltar, which educates severely handicapped children. Sr. Sigillinde’s missionary zeal inspired her to also start groups of evangelization among the women. Later she mentioned that such work had not been done there before. Only then did Sr. Sigillinde return to her homeland for good. In 2002 she once more served at Caruaru, where she engaged herself wholeheartedly in pastoral ministry, directing retreats for the seminarians and for other groups in the diocese. In the Vila Kennedy, a section of the city of Caruaru, she laid the foundations for a social center, a project for children, youth and seniors. Today this center has great influence. Af- ter Sr. Sigillinde’s death, it was named “Social Center Sr. Si- gillinde Piquet.” What she once had said proved true— all the projects begun by her proved to be enduring ones. In her autobiography, Sr. Sigillinde wrote: “Every passing day I sense Jesus is more alive within me. I desire to say with Saint Paul: “Now it is no longer I that live, but Christ is living in me.” Sr. Edmunda Montenegro 219

Since 2005 Sr. Sigillinde’s physical and mental strength diminished noticeably. She suffered from a cancerous growth behind her ear and on her face, needing chemotherapy. On Dec. 3 of that year she suffered a severe stroke, from which she never recovered. In 2006 she was transferred to Reci- fe, where our elderly and sick sisters have their home. On September 19, 2009, after nearly four years of great suffering, our dear Sr. Sigillinde could enter eternal peace and joy. We treasure her memory because of her unfailing goodness and motherly concern, her calm and humane manner, always ready to serve and give of herself.

Sr. Edmunda Montenegro — Mother of the Poor * September 15, 1907 Professed July 12, 1931 in Sorocaba + April 20, 1999 in Olinda Brazil

Our Sr. Edmunda was a pioneer in the work with the poor. Very early in her life, Lisa revealed her love for the poor and her zeal in social ministry. She lived at Recife in the Brazil- ian state of Pernambuco with her family. Already as a girl of twelve years she invited the domestics of the neighborhood to come to her home where she taught the illiterate young women in the garage to read and write. This event reveals also her pedagogic talent. Lisa became a very efficient teacher. Spiritual direction by the Benedictine abbot of Olinda led her to the Missionary Benedictine Sisters. Her father opposed the vocation project of his beloved youngest daughter, but the love of Christ urged her and prevailed over all obstacles. In 1929 Olinda had no canonical novitiate, and so Lisa had 220 Chapter 6: International Congregation, 1947-1957 to travel to Sorocaba, Sao Paulo where she made her monastic profession in 1931. Besides being directress of the primary school and of the free evening school for girls from the factories of Sorocaba, Sr. Edmunda evangelized the workers of the factories in the nearby industrial district of Votorantim. In 1947, Sr. Edmunda returned to Olinda, where she built up the work of her life: the Social Center of Casa Caiada. Always she united teaching with social work and evangelization. In 1962, the Franciscan priests of Fatima Parish in Olinda resolved to hold popular missions and invited our sisters to help in the preparation, visiting the poor families, to know their social, cultural and religious situation. Sr. Edmunda with Sr. Imaculada Aguiar went to a slum area called Island of Snakes. It was neither an island, nor were there snakes in the place, but the sisters found worse situations. Just when they approached, two drunken men were quarreling, one trying to kill the other with his knife. When the sisters cried for help, some men separated the fighters and tied them to the cashew trees. When the sisters came back from the visits to the families, they found the two quarrelsome fellows still bound to the trees. When the sisters asked the neighbors to free the men, they were told: “It cannot be done yet; they are still under the influence of the brandy!” The reaction of Sr. Edmunda was: “This place really needs the presence of God!” With her well-known energy, Sr. Edmunda began to work: These people needed education, health care, social development and evangelization. Who could help? Sr. Edmunda, as directress of our Imaculado Coraçao School in Bairro Novo, invited some doctors, parents of her students, to attend to the sick. A big, dilapidated hut was used, where two medical doctors and three students of medicine offered their services each Monday. Later on, also a dentist provided free service for the slum dwellers. In the following year, 1963, in the same hut, literacy training was offered to adults in the evening, and during the day, Sr. Edmunda Montenegro 221 a primary school for the children. Sr. Edmunda succeeded in getting teachers paid by the state of Pernambuco. Catecheti- cal classes were given by the novitiate and by students of our schools in Olinda: Santa Gertrudes and Imaculado Coraçao. The children came together in the shadow of the big cashew trees. In 1964, with the help of benefactors, Olinda Priory constructed a bigger building, called Sao Lucas, for the increasing services in the slum area. At 57 years of age, Sr. Edmunda obtained her driving- license, needing a car for taking sick people to the hospital, pregnant women to the maternity; fetching donations, clothes or food or materials for construction. The sister in charge of the refectory in the priory house found a scrap of paper with a sketch of a car beneath the statue of Saint Joseph – Sr. Ed- munda’s petition. Her patron in heaven responded. One day, two gentlemen passed by. Observing the precarious situation of assistance given, they made a critical remark to Sr. Edmunda. She listened in silence, then said in her resolute way: “It is better to attend the poor in precarious conditions than to leave them without any help.” The gentlemen advised Sr. Edmunda to request help from OXFAM, a British organization in Recife. Sister followed their counsel and received all the materials necessary for the completion of the center. One of the brothers of Sr. Edmunda, Mizael Montenegro Filho, gave much assistance to his sister. He purchased a big area next to the center and donated it to the priory. He founded a soccer club for the youngsters, obtaining uniforms and training them with the help of two Franciscan seminarians. After his death, the new social center received the name of this benefactor: Centro Social Mizael Montenegro Filho. It was dedicated in October 1969 with a holy Mass celebrated in the newly-built multi-purpose hall which served for the different religious activities: catechizing, Bible sharing, Sunday Mass and group work. 222 Chapter 6: International Congregation, 1947-1957

At this time, the government established courses of professional training. In 1971, Sr. Edmunda was able to offer a course for bricklayers for hundred men. They built a clinic, school and workshops, and some houses for poor families. 80 men received the certification as bricklayers and a bag with the necessary tools of their trade. In 1972, Sr. Edmunda was freed for full-time service in the social center. Our Sr. Erentrud Ivancich, an Austrian, resided with her in the center. Their apostolic zeal impelled them to extend the activities to other areas, including the seaside village of Tururu, inhabited by fishermen. Sr. Edmunda dedicated all her energy to them. She found incredible conditions: high infant mortality, infectious maladies, undernourished children. With all her energy, she began to act: She obtained a team of doctors and students from the Secretary of Health to fight against the maladies. She got an area donated by the Archdiocese of Olinda and Recife where she built up a kindergarten. The little ones received in the morning a glass of milk and before going home, a meal. Later on, the small building was completed to become a primary school. On March 2, 1977, a community of four sisters was established at the Social Center Mizael Montenegro Filho. The sisters chose Saint Joseph as the patron of the community. Sr. Edmunda remained there until l994, when advanced age and weakened health made her return to the priory house necessary. There she spent the last five years of her long and blessed life. Now she had time enough to pray for long hours in the chapel, but she also offered herself for little services. With an attractive smile she asked the sisters: “What can I do for you?” With zeal, she participated in Divine Office, singing with enthusiasm; with joy, she joined in the recreations of the community, where she told about her rich life experiences. Sr. Edmunda’s many contributions to social development in Olinda were recognized also by the civil authorities: She re- Sr. Godfrieda Baumeister 223 ceived honors from the Rotary Club, the Lion’s Club, and the city. But always she remained a modest sister.

Sr. Godfrieda Baumeister — Brave Builder in Simplicity and Faith * September 23, 1898 Professed July 31, 1921 in Manila + November 1, 1984 Bacolod Philippines

Genovefa Baumeister [= Master Builder], the eldest of three girls and three boys in her family at Helmstadt in the diocese of Würzburg, was born to God-fearing parents. In 1913 she entered the Mission School in Tutzing, completing teacher training at Kaufbeuren and passing the government exams in 1919. After her return to Tutzing, she received the name of Godfrieda [= Peace of God] and the monastic habit. Still novices, Sr. Godfrieda and Sr. Renata Regner were assigned to the Philippines. Together they made profession in Manila on July 31, 1921. Sr. Godfrieda had left Germany, not expecting to return. She immersed herself in the Philippines fully and heartily, even saying she liked every kind of Filipino food offered to her, also becoming a Filipino citizen. She served many happy years as an educator and leader in different stations of the priory: at Manila, Angeles, Tacloban, Legaspi, Maasin, Ba- colod, in between acquiring a Master of Arts in education. In 1970 Sr. Godfrieda was granted an honorary doctor degree from De La Salle College in recognition of her long service as an educator. Having served as subprioress and directress at St. Scho- lastica’s in Manila in 1939-1945, Sr. Godfrieda in 1955 224 Chapter 6: International Congregation, 1947-1957 was called to be prioress and led the growing priory for ten years. During this time, new schools were founded in Ba- colod, Marikina-Manila, Tabunok on the island of Cebu and Guinobatan-Albay. Also St. Paul’s Hospital in Tacloban was opened. After the founding of St. Scholastica’s Academy in Bacolod, Mother Godfrieda said it was time to start a school for the poorer children—Guinobatan. Another “twin” foundation, after Marikina, was St. Scholastica’s at Tabunok. The sisters treasured Sr. Godfrieda as a trusting superior. When she gave someone a job, she left her free to fulfill it to the best of her ability and in her way. After she had retired at Bacolod in 1965, when asked to write about her life, Sr. Godfrieda related that as a very young sister, having just arrived in the Philippines and her English still being deficient, she was assigned to teach history in the free school for the poor—a real test of her obedience! In her first lesson with a second-year class of boys, she was very nervous and spoke too fast. When they complained that they had not been able to understand her, the directress told the boys that Sr. Godfrieda would teach geometry and she herself would handle the history class. The boys came to love Sr. Godfrieda. In another school she was assigned to teach both the first and the second year classes. The girls in the second year felt neglected, grumbled and said they would transfer to another school. When Sr. Godfrieda was advised by the prioress, “Let the second-year girls return to Leyte High School and you teach the first year to make life easier,” the girls didn’t want to transfer anymore, so with God’s help, concluded Sr. God- frieda, “I remained the sole teacher of two classes. For me it was like a miracle!” In her last years at Bacolod, Sr. Godfrieda felt at home in the community, cared for by sisters she had led as a local superior or prioress. She helped in the refectory by folding towels and with other simple tasks. In 1981 she celebrated Sr. Viventia Kaiser 225 her diamond jubilee, already in a wheelchair, together with Sr. Renata. As her strength and health diminished, in 1984 Sr. Godfrieda no longer could attend daily Mass, but she still came for Sunday Mass. At noon on the feast of All Saints, Sr. Godfrieda died peacefully.

Sr. Viventia Kaiser — Sister Sunshine * January 6, 1914 Professed April 27, 1943 in Kerschlach + September 27, 2009 in Norfolk Germany, Japan, USA

Hildegard Kaiser was the eighth child born into a happy family and in 1940 entered the Missionary Benedictine Sisters at Olpe in Westphalia, northern Germany. In June 1941 the secret police of Hitler confiscated all our houses. The adventures of her life kept Sr.Viventia moving. She received her new name and the monastic habit while nursing with the Mercy Sisters in Munich and then served at the military hospital at St. Ottilien until 1945. After a very early morning bicycle trip to our farm in Kerschlach in 1943, she made her profession. She pronounced her final vows in the Tutzing Motherhouse in 1946. In January 1949 Sr. Viventia was sent to Japan, serving at Osaka and Hashimoto for twelve years. When our stations in Japan were handed over to other sisters, Sr. Viventia and Sr. Dorothy König, our first American sister sent abroad in 1947, were assigned to the Norfolk Priory. They arrived there in May 1961. For Sr. Viventia, learning another new language at age 47 was not easy, but she set to work with her innate cheerfulness and courage. For 47 more years Sr. Vi- 226 Chapter 6: International Congregation, 1947-1957 ventia served God and her neighbors as cook and housekeeper, one year at the Indian Mission in Winnebago, eleven years at Graceville, Minnesota and 35 years in the priory house at Norfolk. In her spare time and in old age, she still painted attractive greeting cards and wrote many love notes. Small of stature and as lively as her name implies, Sr. Vi- ventia still gave joy to those around her, even when she grew weak and became bedfast. Nicknamed “Sister Sunshine” by the employees at Immaculata Monastery, she attended Mass and Divine Office as long as she was able, never complaining when in pain, and greeting everyone with her beautiful smile. Sr. Viventia died on September 27, 2009. Many sisters of our congregation were in Norfolk, attending an international formators’ meeting and the opening of our congregation’s 125-year-jubilee celebration. Their presence added a singular solemnity to the funeral of our humble Sr. Viventia.

Sr. Lucia Park — A Martyr’s Crown for Missionary Courage * October 14, 1919 Professed June 22, 1943 in Wonsan + October 5, 1950 in Pyongyang North Korea

Angela Park was the oldest of three children born to a happy, prosperous and very devout Catholic family in the village of Sunan in North Korea. Her father died while Angela was still small. She had high intelligence and was strong-willed, straight-forward in her speech. She had a well-formed face and tall stature and was admired at first sight for her beauty, but also for sound judgment and wisdom. From early childhood Angela developed a strong, active faith. She learned to Sr. Lucia Park 227 help the poor and suffering with compassion by accompanying her mother. When her aunt, our Sr. Columba Park, received the monastic habit at Wonsan, Angela attended the ceremony and was deeply impressed. At once, she decided to enter. Already while a candidate, her talent for music had been observed by our Sr. Chrysostoma Schmidt; Angela was taught and passed examinations as a music teacher. With her strong character and independence, also desiring to do everything perfectly, Sr. Lucia did not have an easy time in the novitiate. Did she lack humility and gentleness? Per- haps this was the reason why her novitiate time was extended, which came to her like a bolt of lighting out of the blue sky. Shocked and troubled and sad, Sr. Lucia met her aunt. Sr. Columba counseled her with these prophetic words: “It is not important who makes profession sooner, but who gains the greater crown of martyrdom. Your must endure and wait with patience.” All during World War II, from 1939 to 1945, the sisters of Wonsan Priory were virtually isolated from the rest of the congregation. Then the Russian army took over North Korea, limiting the freedom of the missionaries, but not actually mis- treating them. However, the Russians prepared the way for the Korean Communists to take power at New Year in 1949. Then the persecution began in earnest. On May 10, 1949, the Communists confiscated the priory house at Wonsan. The Eu- ropean missionaries were imprisoned at Pyongyang; survivors suffered in a hard labor camp until 1954. The nineteen Korean sisters were at first held at a “reha- bilitation center” in Wonsan, denounced as lazy and useless citizens. After a week, they were told to return to their families and to get married. Sr. Lucia, despite the Communists’ surveillance, taught church songs to the children in their very meeting hall at Sunan and catechism to interested adults, trusting her Catholic relatives. Sr. Lucia’s beauty, her strong 228 Chapter 6: International Congregation, 1947-1957 sense of justice and her character drew attention. When the army of the United Nations and South Korea advanced toward Pyongyang in 1950, Sr. Lucia was imprisoned. One of her distant cousins had become a high-ranking Communist and probably denounced her. On October 11, she and other prisoners were taken to a mountainside and shot. It was seven years after Sr. Lucia’s first profession. She was only 31 years old, martyred for proclaiming God’s Word amid many dangers, having remained faithful to Jesus Christ.

Oblate Agneta Chang * 1910 Accepted as candidate 1927 in Wonsan + October 14, 1950 at Hamhung North Korea

The only daughter of Parish Elder and Catechist Jacobo (James) Chang at Hwang Hae Do, North Korea, was baptized Agatha and grew up in a very devout Catholic family atmosphere. Her father loved to help the poor and cared for abandoned children. Already as an infant, as was the custom among families in old Korea, Agatha was given in marriage to the baby son of her father’s friend. The two children grew up in their own families. When they became old enough to marry, the boy was ill with tuberculosis and dying. The two families hurried to get the two married because at that time some people still believed that a man who died without marriage would become a very ugly ghost who could not settle in any place or find rest. The boy was sick and bedridden. The marriage was only on paper, but officially they were a couple. The boy died a few weeks after the wedding. Agatha was a virgin widow. The deceased was a relation of our Sr. Benedicta Paek. Oblate Agneta Chang 229

James Chang had moved to Seoul and was caring for the poor in Baekdong Parish. From the notes of Sr. Chrysostoma Schmidt, one of the first four Missionary Benedictine Sisters to arrive in Seoul on November 18, 1925, we know that soon they were introduced to young girls who wanted to be sisters. Jacobo Chang, well known and esteemed by the German Mis- sionary Benedictines who had been in Seoul since 1909, accompanied his daughter and the other girls to meet the sisters. When the four sisters had barely settled in Wonsan, Mr. Chang with his sick wife and daughter Agatha also moved there. Their house was near the convent, so Agatha took care of her sick mother, but often she went over to help the sisters with baking hosts, in the sacristy, or wherever she could serve. Her mother died soon after the move to Wonsan. Agatha Chang was among the candidates who were accepted at Wonsan on April 1, 1927. A year later the first group received the postulant veil. To her great disappointment, Ag- atha was not one of them. Mother Prioress Mathilde had learned that l8-year-old Agatha was a widow. At that time, it was thought that a person who had been married could not become a professed religious. Though Agatha assured the sisters often that she had never lived with the man she had been betrothed to as a baby, later given in marriage, with tears as- serting that she was a virgin, the fact of legal marriage was an obstacle to becoming a full member of the community she had come to love so dearly. On Mother Mathilde’s suggestion, Agatha remained as an oblate, but lived with the sisters the rest of her life. Every reception into the novitiate and every day of profession, celebrated as a feastday by the sisters, was a day of pain for Sr. Agneta, her name as an oblate. She also could not attend chapter meetings about community matters. But she said YES to privations and served faithfully. Sr. Agneta’s longest assignment was as receptionist in the priory house at Wonsan; also missionary work at Christ the King Parish, preparing catechumens for baptism, and visit- 230 Chapter 6: International Congregation, 1947-1957 ing people at home, with her special gift—teaching catechism and the basic prayers to the old grandfathers. Sr. Agneta was always ready to be the night nurse for sick sisters. When a sister died and many relatives and friends came by day and night to pray for the deceased, she gave a kind word and consoling smile. Like her father, Sr. Agneta had a heart for the poor, keeping Mother Prioress Ambrosia informed of their needs and procuring food and necessary items for them. However, she could be stern with loafers and did not mince words, reminding them also of their duties towards God. Personally, Sr. Ag- neta loved holy poverty and was thrifty almost to extremes. She darned and mended her clothes and did not mind the good-natured laughter about it during recreation. She was diligent in prayer and loved the Divine Office, learning to sing and pray the Latin well. During exposition on First Fridays, she used every spare minute for adoration, even when she had to run up and down the stairs to answer the doorbell. While Korea was under Japanese control, Sr. Agneta always did the official paper work with our Japanese Sr. Mag- dalena Muro. Sr. Magdalena noticed how Sr. Agneta suffered whenever final profession was celebrated, and how she prayed even more in silence, determined to live for the glory of God alone. She was always humble and ready for the low- liest tasks and bowed deeply even to the younger professed sisters. When the sisters were imprisoned in May 1949, Sr. Agneta belonged to the community at Hamhung mission, but making the retreat in Wonsan with the sisters, and arrested with them. After release, she first stayed with a Christian family in Ham- hung, working in a brick factory to earn her living. But she was constantly watched by the police. On June 25, 1950 she was imprisoned. When the Communists retreated that Octo- ber before the advancing UN army, they killed all the prisoners. On October 7, Sr. Agneta’s body was among many others Sr. Eva Schütz & Sr. Fructuosa Gerstmayer 231 found by Christians, stuck upside down in a well, with marks of a strong blow to her head. Many corpses were found in the prison and even the well was filled with them. Catechist Christina Yu and the mother of Anselmo Yu helped to iden- tify Sr. Agneta’s body. Christians who knew her saw bright, fresh blood oozing from her mouth and nostrils twice, with no one having touched the body. Sr. Agneta had suffered a martyr’s death after having long suffered and yearned to be a “real Sister” at the convent. The Christians saw the blood as a symbol of her life, a sign from God whom she had loved with all her heart.

Captives for Christ Sr. Eva Schütz * April 10, 1899 Professed August 30, 1926 in Tutzing + August 10, 1950 in Oksadok North Korea

Sr. Fructuosa Gerstmayer * February 4, 1898 Professed February 2, 1923 in Tutzing + September 16, 1952 in Oksadok North Korea

Eugenie Schütz was born in Bernried, near Tutzing and raised by her aunt after her mother’s early death. A skilled seamstress, she entered the convent in Tutzing and together with Sr. Fructuosa was sent to Korea soon after her first profession. She loved Korea very much at first sight on her arrival. 232 Chapter 6: International Congregation, 1947-1957

Sr. Eva was very gentle, and so the Korean novices loved her when she was appointed as assistant novice mistress. She also served as subprioress and was the first superior at SinGo- San Station, where she began to have heart problems. How- ever, she continued to serve the people. In 1943 Sr. Eva was appointed as superior of Hamhung Station. As the end of World War II drew near, the Japanese took everything they could for their cause, which made daily living ever more difficult. When she finished her term as superior and returned to Wonsan, Sr. Eva’s skill in sewing became important. North Korea was under the Russian soldiers, and their wives were looking for western style sewing shops. They asked whether the ‘foreign sisters’ at Wonsan Convent could sew their clothes. Despite the language barrier, Sr. Eva understood and made some dresses for the Russian ladies. They were pleased with her beautiful sewing and gave more and more orders. By Sr. Eva’s income, the sisters could survive better. Sr. Chrysostoma and Sr. Caritas had learned the Russian language quickly and helped Sr. Eva’s communication with the Russian ladies. When all the sisters were arrested in May of 1949, Sr. Eva experienced prison and hard labor. Her weak heart plus the extreme heat of the sun had caused her to become unconscious already on the way up to the camp in the mountains. Sr. Dr. Diomedes had given her a stimulant, and Sr. Eva was added to the luggage that was carried by an ox. In the camp, Sr. Eva had to lie on the ground, but she tried to help however she could. Her body became so swollen that she could no longer move. In the summer of 1950, Sr. Eva pricked her swollen legs with a sharp wheat straw to draw out the fluid, but soon the legs became infected. On August 10, 1950, Sr. Eva died, like St. Lawrence offering herself in her burning high fever as a sacrifice to God for her companions. She was 51 years of age, and was buried on the mountainside in North Sr. Eva Schütz & Sr. Fructuosa Gerstmayer 233

Korea, having lived all her 24 years of monastic profession in Korea. Maria Gerstmayer came from a very large and devout Catholic family at Weingarten in southern Germany. She was tall and strong, very skillful and hard-working, so that her father at first did not allow her to go to Tutzing. Her persistent prayer and pleading finally prevailed, and she entered on March 1, 1921. Arriving in Munich, Maria decided to first do some sight-seeing. She was the last of the 33 candidates to ring the doorbell at the Motherhouse in Tutzing at 9 p.m. After her novitiate and profession, Sr. Fructuosa spent very little time in the motherhouse. She worked in the kitch- ens at Kerschlach, Schellenberg and St. Gallen in Switzer- land. Then she learned nursing and child care at Schwabing near Munich and in August 1926 was sent to the new mission at Wonsan, North Korea, which the sisters had begun in 1925. At first Sr. Fructuosa served as chief cook, which was a real challenge. The kitchen was barely completed, without windows, and the stove did not function properly. Of course, she also could not communicate with the Korean candidates who were her helpers. Moreover, the food had to be carried to the sisters’ house over boards that swayed in wind and bad weather. Soon Sr. Fructuosa’s training as a nurse was put to use. She worked in a small hut about 2 x 2 m square until 1935. Then a nice European hospital of four rooms was constructed, and sick people came in increasing numbers. For 23 years, Sr. Fructuosa devoted herself to the service of the poor patients. She was not gifted for the Korean language, but the people understood the language of her great love. Sr. Fructu- osa did not shrink from disgusting and dirty patients, caress- ing the sick babies in her Swabian dialect, “Du Dreckspätzle, du kleins Säule!” [= you muddy little sparrow, you little pig- let]. In her free time, Sr. Fructuosa visited the sick in their homes in the poor narrow lanes and corners of the port city 234 Chapter 6: International Congregation, 1947-1957 of Wonsan in all kinds of weather, especially if she knew of someone dying, whether poor or wealthy. It is estimated that Sr. Fructuosa baptized about 5000 dying persons. Above all, Sr. Fructuosa’s work was accompanied by much prayer. She was trusted, greatly loved and appreciated, especially by the poor people. In February 1949, the Communists closed the clinic and prohibited the dispensing of medicine. Diligent and calm, she worked in the kitchen once more, no longer so strong and healthy, troubled by rheumatism and sciatica. In 1946 she underwent two operations, and twice she had typhoid fever, contracted from contact with her patients, which had impaired her hearing. Now Sr. Fructuosa used all her free time for prayer, especially on Sundays. Throughout her monastic life, Sr. Fructuosa had inspired her sisters with her lovely singing voice as first chantress. Now she often sang religious songs at work. In May 1949 the missionaries, sisters and monks, were arrested and subjected to imprisonment and hard labor. Sr. Fructuosa in the camp almost always suffered from swollen legs, yet still worked in the kitchen until 1951, when she suffered a stroke. She was anointed, but then she recovered and still labored with a crude copper needle to mend the torn clothing of the missionaries. Despite her constant pain, Sr. Fructuosa kept her dry Swabian sense of humor, telling funny stories she recalled. Most of all, she prayed much for Korea while working, still using her beautiful voice to praise the Creator. She had a second stroke and died on September 16, 1951 at the Oksasok camp. Of 18 Missionary Benedictine Sisters who survived nearly five years of prison and hard labor, ten helped with the new beginning in S. Korea: 1955 Caritas Hopfenzitz 1956 Chrysostoma Schmidt and Gertrud Link 1957 Optata Müller, Friedhelma Grimm and Bertwina Caesar 1958 Diomedes Meffert and Arsatia Aigner Sr. Eva Schütz & Sr. Fructuosa Gerstmayer 235

1959 Enatha Metzger 1961 Immaculata Martel (to Japan 1955)

The others served in Germany and Africa: Ignatia Buggle Ambrosia Engler Sigeberta Ramsl Libania Streif Walburga Welte Emmerick Gerding Serva Spitzlei Reintraud Zeller. Mother Maria Lucas Rauch as Prioress General Chapter Seven RENEWAL 1957-1967

Mother Maria Lucas Rauch — A Moving Life in Moving Times * October 11, 1906 Professed April 24, 1937 in Tutzing + November 19, 2005 in Rome USA, Tanzania, Rome

Our prioress general during the changes leading to and following the Second Vatican Council already had had a rather moving life. God’s Providence was preparing her well for the challenges still ahead of her and the entire congregation. Eva Rauch was the third of twelve children born to Johann and Dorothea Vogel in Gruben, Diocese of Bamberg in Ger- many. Three of the nine boys died at an early age. Two girls became sisters. The family being so large, Eva was raised by a childless uncle and aunt, who lovingly cared for her until she had finished her medical studies at Würzburg and passed state examinations in 1933. She then studied in the Tutzing Mis- sion School for two years, entering in 1935. After receiving the habit and St. Luke, the “beloved physician” of St. Paul, as her new patron for the novitiate, she made her monastic profession at Tutzing in 1937. Already three months later, Sr. Dr. Maria Lucas was sent to the USA. The Hitler regime for years had been oppressing religious congregations in Germany, and as many sisters as possible were missioned from Tutzing while travel was still possible. 238 Chapter 7: Renewal, 1957-1967

On June 25, 1940 Sr. Maria Lucas committed herself for life as a Missionary Benedictine Sister by final profession. For seven years she worked at the sisters’ Sacred Heart Hospital in rural Lynch, Nebaska. She became a citizen of the USA in 1944, which proved quite useful for her many travels of the future. She retained her American citizenship for life. In 1945, Sr. Maria Lucas was appointed prioress at Norfolk, but when attending the general chapter of 1947 in Switzer- land, she was assigned to mission work in Ndanda Priory in today’s Tanzania, while Mother Mathilde Hirsch returned to Norfolk as prioress. In addition to her diverse medical services, including surgery and the care of TB patients and lepers, Sr. Dr. Maria Lucas was subprioress for five years, and in 1955 she became the prioress in Ndanda. Two years later, at the general chapter of 1957 at Grot- taferrata near Rome, she was elected prioress general. She bore this responsibility in our big international congregation for ten years. Visiting all the houses of the congregation, she came to know the sisters, their diverse cultures and languages. Mother Maria Lucas was very conscientious, insisting on exact observance of the congregation’s constitutions and customs. It was in the late 1960’s that our membership reached 1400. Mother Maria Lucas during her term as prioress general } in 1961 made a foundation in Portugal to assist and strengthen our missionaries in Angola } called Sr. Liguori del Rosario from Manila to study our charism, spiritual roots and history } set up the preparatory commission to implement the de- crees of Vatican Council II for the renewal of our congregation. Serving Mother Gertrud Link as vicaress from 1967 to 1976 was a further challenge—to balance the needed changes in the congregation with fidelity to our tradition. Mother Ma- ria Lucas attended six general chapters in all, the last one in Mother Maria Lucas Rauch 239

Sr. Maria Lucas Rauch explaining an x-ray image

1982. Then she remained at the Casa Santo Spirito in Rome, serving humbly as infirmarian, helper with liturgy, English teacher, and reminder of Bible sharing. She was a true woman of prayer. Always physically fragile, Sr. Maria Lucas’ weak heart and high blood pressure and a fall in 2004 limited her mobility. She suffered spiritual trials during her last months, yet continued to pray faithfully and went to meet Christ the King just when the community had begun to sing First Ves- pers of the solemnity on November 19, 2005. Mother Maria Lucas was buried at the German Campo Santo near St. Peter’s Basilica, close to the door of the church where our first four sisters had made profession on November 21, 1887 before setting out for East Africa. 240 Chapter 7: Renewal, 1957-1967

Sr. Bernadette Harrison — Pioneering All Her Life Long * July 14, 1907 Professed July 11, 1935 in Raeville + November 26, 1989 in Norfolk USA, Rome, Philippines

Our one and only Canadian sister came from Toronto, Ontar- io, growing up with two sisters and three brothers. Beatrice, “Bee,” received a great love for Mary from her family and was proud of being twice chosen for the honor of crowning the Blessed Mother’s statue in May. Sr. Xaveria, one of her teachers, directed Bee towards a missionary vocation. On completing high school and nurses’ training, Bee graduated as a registered nurse. Even then, Bee was sending some medical supplies to our Sr. Ermenilde Morrisey and her lepers at Ndanda, in East Africa. Learning of Bee’s interest in becoming a missionary, Sr. Ermenilde referred her to Tutzing, from where the contact with the Mis- sionary Benedictine Sisters in Raeville, Nebraska in the USA was initiated. Bee entered at Raeville in June 1933 and received the name of Bernadette when she became the second novice. She was the last one to be clothed with the red cincture and treasured it as a vivid sign of a missionary’s readiness to give her life for Christ. From novitiate days in rural Nebraska, Sr. Bernadette loved to tell how she chopped wood and herded the cows, one of which she caught munching her copy of St. Benedict’s Rule. On the solemnity of St. Benedict in 1935 Sr. Bernadette made her monastic profession. That same summer Sr. Bernadette began her engagement at the newly-opened hospital in Norfolk, Nebraska. She was the only registered nurse in this pioneer community. After her Sr. Bernadette Harrison 241 final profession she also was in charge of the laboratory and x-ray and attended to the sister’s needs as cellarer. She always practiced strict poverty and simple living, using up her things to the end, but with an open eye and a big heart for her sisters, ever ready with a good word at the right moment. When asking for a job description as cellarer, Sr. Bernadette had been told to “provide whatever was needed.” One need struck her right away on entering the convent chapel: New books for the Divine Office! The sisters’Antiphonales looked so old and worn! Joyful and eager in her new authority, without consulting anyone, Sr. Bernadette ordered new books for all the sisters. When the big shipment arrived, she promptly distributed the books in the chapel. What a shock to the prioress who got the bill! And what a disappointment to Sr. Bernadette who was told she had exceeded her competence and the community’s finances and had to return the books immediately! During World War II, Mother Mathilde Hirsch, the prioress general of the congregation, resided in Norfolk. She often called on Sr. Bernadette for help with important business because of her excellent English, her skill in public relations, her care and attention to detail and her dignified way of dealing with people. In 1945 Sr. Bernadette was among the pioneers who prepared to administer Holy Trinity Hospital at Graceville in the state of Minnesota, some 300 miles north of Norfolk. Being the only sister driver at the time (and a very good and fast one), Sr. Bernadette often covered the great distance between Norfolk and Graceville. Like most beginnings, the start in Graceville demanded much hard work and creativity from her and her companions. Only many years later did she once mention how deeply she was hurt at that time. She had been announced as the new superior of the community in Grace- ville. But when the hospital was opened, for reasons never explained to her, an older sister was made superior of the 242 Chapter 7: Renewal, 1957-1967 community in her stead. Sr. Bernadette met this and many another blow with a deep spirit of faith. The younger sisters recognized and treasured her kindness, understanding and cheerful disposition. In 1956 Sr. Bernadette was once more appointed superior at Graceville and began a rather brief term of service, because at the 1957 general chapter she was elected as general councilor. She was the first councilor of the congregation who had received her monastic formation in a priory other than the Tutzing motherhouse. The ten years Sr. Bernadette served in Grottaferrata near Rome were a pioneering challenge, but also a wonderful experience for her. In later years she once commented that as a general councilor she had had more time for leading a truly spiritual life than in any assignment before or since. She accompanied Mother Maria Luca Rauch on visitations in South and Southwest Africa, Angola, the Philippines, Korea, Swit- zerland, Portugal and Germany. The Manila Priory opened St. Paul’s Hospital at Tacloban during Sr. Bernadette’s term in Rome, and she was “loaned” to the Philippines for this pioneering task. With her characteristic energy, she applied herself to it. At her departure in 1965, the gifts she had brought to the project were named: Finding and training sisters to staff the hospital, untiring labor, much waiting, “German” precision (from her maternal ancestors), American efficiency (not always realizable in the Philippines) and her provident care. On her return from Rome in 1967, Sr. Bernadette faced another pioneering task at Norfolk. St. Joseph Nursing Home was to open its door to the aged of the area in 1968. As administrator she gave all her skills and zest to this apostolate, dearly loved by the residents and their families, and highly esteemed by business people and government officials. The employees treasured especially her tact and her versatile helpfulness. Sr. Bernadette could pitch in equally Sr. Bernadette Harrison 243 well for the nurses, helping to clean up messes in the patient rooms or hallways, or cooking dinner anytime the kitchen staff was short-handed. After suffering a stroke and left-side paralysis in 1974, Sr. Bernadette had to slow down. In 1979 a myocardial infarc- tion forced her to resign as administrator. After recovering, she served as convent librarian and secretary to two prioresses, Sr. Pia Rottinghaus and Sr. Matilda Handl. Sisters all over the congregation still treasure loving or funny greetings in Sr. Bernadette’s distinctive, graceful handwriting on the many special cards she had saved up and sent to give joy to others. Until just a few months before her death, Sr. Bernadette also continued working as medical records consultant for the nursing home in her infirmary room at the convent in Nor- folk. To keep up her license, she took part in workshops at Norfolk, Omaha and other cities, always ready to continue learning. She faithfully took part in the community activities—nearly all of them. Being a fine musician and really not needing it, Sr. Bernadette absolutely disliked the singing practice on Fri- day evenings. Over her many years in Norfolk, she managed always to escape from choir practice with a joke, taking duty as a receptionist or asking to retire early. From the give-and- take in her large family, Sr. Bernadette had come to love teas- ing and being teased. With ready wit she gave quick, smart answers. In recreation she was an avid player of “Aggravation” and gleefully sent her opponents’ pieces back to the starting point with a flourish. In her younger years she had enhanced the Liturgy of the Hours at the organ and often added sparkle to many celebrations with her spirited piano favorites. Sr. Bernadette suffered a fractured hip while visiting her family after her golden profession jubilee in 1985. She learned to move around with a walker or pushing her wheelchair. After her long life of cheerful, efficient service to others, she found life in the infirmary difficult at first, feeling 244 Chapter 7: Renewal, 1957-1967 restless and still eager to be of service. Ever prompt and precise, she would work rapidly on any work given to her and had to be told when a task was NOT urgent. Gradually, however, this “hard nut for the Lord to crack and get at the sweet kernel,” as she liked to call herself, came to enjoy the extra time for prayer accorded to the infirm and older sisters. She then spent many quiet hours of adoration in the chapel balcony near the infirmary. When a leg injury failed to heal, Sr. Bernadette lost her appetite and her will to live, withdrawing and become very quiet. She died peacefully on November 26, 1989 while the sisters were celebrating the Eucharist on the feast of Christ the King.

Sr. Estanisla Guerra — Public Relations Expert * July 19, 1904 Professed July 24, 1931 in Sorocaba + August 13, 1991 in Sao Paulo Brazil

Leonor Guerra was the second of seven children of Pedro and Rosa Guerra. Her father’s talents as a merchant were passed on to Sr. Estanisla, who showed an admirable capacity for management and for all types of work. After her elementary and commercial studies, she entered our Sorocaba Priory, receiving her new name and the habit in 1931. Though of delicate health and needing many operations, Sr. Estanisla showed great energy and creativity in her work. For several years she was an efficient teacher of the primary grades, then an excellent secretary for more years in Soroca- ba and Rio de Janeiro. In this assignment, Sr. Estanisla also showed her public relations skills, always speaking firmly to Sr. Estanisla Guerra 245 obtain necessary documents for the sisters. Besides all this work, she took courses in social work and administration. In 1960 Sr. Estanisla took charge of the Creche Marieta Morse in Sao Paulo, where she truly could show all her gifts. When the sisters started working there, the area was at the outskirts of the city. The child care center was in a precarious situation. With faith and steady enthusiasm, Sr. Estan- isla organized meetings, obtained help and by her wise administration kept improving the institution. She was known to everyone as “nona,” grandma, an affectionate nickname given her by Italians. To her superiors, Sr. Estanisla was a loyal co-worker at all hours. For her sisters she was a model in this regard, an example of the spirit of faith, seeing Christ in each superior. Her temper was quick and strong, and so were her reactions, which caused her sorrow soon afterwards, and she always asked pardon. Sr. Estanisla loved our congregation, and her great desire was to see the Motherhouse and our generalate in Rome. Her wish was fulfilled in 1974 through a grant from Alitalia Air- line, giving her great joy and making her love and gratitude for the congregation grow even stronger. As she grew old, Sr. Estanisla became weaker and gradually had to give up some of her work, but she always remained ready to help and give counsel from her rich experience of 30 years. She loved seeing the parents get their little ones from the day care center in the evening. Until the end, she took part in community life and took care of herself. On August 8, 1991, Sr. Estanisla suffered a heart attack while eating lunch in the refectory. She was immediately taken to the hospital and received the anointing of the sick, then remaining in the intensive care unit for five days. The sisters were allowed 5-minute visits to express their love for her. As the news of her illness spread, the sisters experienced the feeling of solidarity of friends and the families of the 246 Chapter 7: Renewal, 1957-1967 children. At the funeral mass, the chapel and the porch were too small for all the people who wanted to pay their respects to Sr. Estanisla. One woman, pointing to a tall girl at her side, exclaimed in a loud voice, “She is the gift which Sister gave to me!”

Sr. Lia Schwarzmüller — Ninety-nine Years for Christ * March 1, 1912 Professed April 5, 1935 in Tutzing + June 28, 2011 in Ndanda England and Tanzania

Maria was a most welcome little girl after four sons had been born to her devout parents, Josef and Maria Schwarzmüller of Geltolfing in the diocese of Regensburg in southern Germany. Her mother died when Maria was only six years old, during the 1918 world-wide flu epidemic. The bright child loved learning and desired to become a teacher to bring Christ to people who could not read about him. In 1930 she decided to study in London and obtain the diploma as a colonial teacher. In 1932 she entered our congregation in Tutzing. Shortly after her profession she was sent to London for various tasks, including the establishing of a study home for sisters. She made her final profession there on November 17, 1937, with no relatives able to attend. After internment during World War II in a strictly cloistered convent in England, Sr. Lia was released and cared for about 80 boys in a Jesuit college. Being designated for South Africa, Sr. Lia acquired British citizenship. But when a new government closed the borders of South Africa to British citizens, she was missioned instead to Tang- anyika Territory, now Tanzania. Sr. Lia Schwarzmüller 247

Sr. Lia had many “firsts” in her life. Being the first Mis- sionary Benedictine Sister to arrive in Ndanda by airplane, on January 15, 1949, was one of them. Her ten-day journey there was filled with adventures, which she loved to retell later on, along with her experiences in England. For just a short time, Sr. Lia worked in the hospital administration at Ndanda. Then she taught in the Ndanda Second- ary School — the task for which she was well qualified and prepared. But then came a very great new challenge: She was put in charge of the leper colony at Mwena near Ndanda after Sr. Ermenilde Morrisey’s unexpected death on April 19, 1950. Sr. Lia was not asked whether she felt able to handle this difficult, unfamiliar task. Recognizing it as the will of God, she accepted the charge with all her heart, and she served for 56 years at the leper colony in Mwena near Ndanda. Sr. Lia kept records of 15,566 patients from Tanzania and 1,169 from Mozambique. The greatest number of inpatients was 634 in 1984. 150 of them were children. For them she started a school. Besides leprosy, the patients had to be treated for anemia, all kinds of wounds, worm infestation, etc. Pregnant mothers with leprosy needed safe delivery and care for their baby. Sr. Lia also had to look out for sufficient and wholesome food. She worked well with medical doctors and qualified staff. For 47 years she was helped by Ms. Inge Übel- hör, a nurse from Weilheim in Germany. Sr. Lia obtained funding and skilled labor from the German Leprosy Relief Or- ganization in erecting solid buildings. Sr. Lia also received numerous awards in recognition of her service to the lepers— Order of the British Empire, for example, but she said, “After my name, I prefer the OSB to the OBE.” Only towards the end of her life did Sr. Lia reveal her deeper solidarity with the lepers: One day she had discovered a patch of leprosy on her leg. She treated herself until the mark disappeared. She kept acknowledging often and gladly “the modern miracle” of the cure for leprosy. 248 Chapter 7: Renewal, 1957-1967

Sr. Lia Schwarzmüller receiving the Order of the British Empire by Prince Charles

On March 1, 2007, her 95th birthday, Sr. Lia officially retired from Mwena. Now she devoted many hours of the day plus one hour each night to prayer, still promptly in chapel at 5 am. She continued to write many letters, all in her firm, beautiful hand, to friends and benefactors. Sr. Lia once confided to a sister that she had never written begging letters, only thank you notes [and presumably also formal requests from groups]. In 2009 she and the community celebrated her jubilee of 75 years of monastic profession. After suffering a stroke on July 5, 2010, our efficient and independent Sr. Lia became totally dependent on care by others and could only offer silent prayer and suffering in union with Jesus. On June 28, 2011 the Lord took her home while the sisters surrounded her, praying and singing. Sr. Liobalda Fetsch 249

Sr. Liobalda Fetsch — A Life of Courage * November 21, 1914 Professed December 21, 1935 in Olinda + June 27, 1969 in Sorocaba Brazil and Portugal

Leprosy! – a word and a disease that strikes fear and loathing in anyone’s heart. But that was the diagnosis Sr. Liobalda’s unbelieving ears heard from the doctor in 1946. She was 32 years old. Before her was the prospect of years of living death. It would mean not only an end to her work, but also the separation from all she loved. She was thousands of miles away from her family in Germany. How would they receive the news? Born on November 21, 1914 in a peaceful village near the Danube, she was baptized Josefa. Her father was in the military in World War I. Her mother had given birth to nine children. One brother entered at St. Ottilien and as Br. Petrus was sent to the East African mission. Josefa became a student in the mission school at Tutzing, and as a postulant was sent to Brazil on April 13, 1934. In No- vember of the same year she was received into the novitiate with the new name Liobalda. On December 21, 1935 she pronounced her first vows and then worked in school. She had a good command of the Portuguese language and earned the state diploma to teach physics and general science. In 1945 she was appointed prefect of boarders in the Col- lege of Nossa Senhora do Carmo in Recife, capital of Pernam- buco. She was a quiet and friendly person and was loved by the students and teachers for her understanding and readiness to help. In 1946, Sr. Liobalda was appointed superior of the community. After only six months, she noticed symptoms 250 Chapter 7: Renewal, 1957-1967 which made her consult the doctor. The diagnosis was dev- astating: She had somehow been infected with leprosy, which was a disease not uncommon in the poorer sectors of Recife at that time. Mother Prioress Sigillinde Weber took Sr. Liobalda to the vacation house at Rio Doce for some days of rest and reflection. It must have been a terrible struggle, coming to terms with her situation. Mother Sigillinde informed her that she had to go to a sanatorium. To be afflicted with leprosy was bad enough. She could not even suffer in the midst of her sisters. She had to be set apart. Sr. Liobalda was taken to the sanatorium of Santo Ange- lo near Sao Paulo. The Sorocaba Priory would take over the care for her. Long afterwards, Sr. Liobalda spoke of the “Jacob Struggle” in which she wrestled with God during the long trip from the northeast to the southeast of Brazil. She felt herself stretched like the Crucified Jesus between heaven and earth, and she shuddered at the abyss that yawned below her. She fought – and she won. In the sanatorium Sr. Liobalda found a new way of serving. She shared her strength and energy with her fellow patients and helped them in their own struggles to see meaning in their seemingly shattered lives. For twelve long years she stayed in that place. Not only was she able to help the sick as a “wounded healer,” but her administrative ability and talent for organization contributed very much to the smooth and efficient running of the establishment. The doctors, the nurses and the sick, all loved and admired her, and were grateful for her support in difficult situations. There were three other sisters from different congregations. With them, Sr. Liobalda formed a small community, adopting a common habit and trying as much as possible to live as if they were in the convent. Sr. Liobalda was not forgotten by her sisters in Sorocaba. They visited her as often as they could and wrote her frequent letters which kept her in touch with happenings in the con- Sr. Liobalda Fetsch 251 gregation. After some years in Santo Angelo she received the permission to visit her sisters in Sorocaba. One can imagine her anxiety and timidity on her first visit, uncertain about her reception. But the sisters welcomed her so heartily that she decided to make more frequent visits. The doctor had re- assured her that her leprosy was not contagious, since it had been discovered early enough and treated at once. In 1959, Sr. Liobalda was well enough to leave the sanatorium and resume community living at Sorocaba. A new life began for her. With amazing energy, she began to teach in the juniorate and also gave private lessons in religion and Ger- man. When Mother Maria Lucas visited Sorocaba in 1960, she asked Sr. Liobalda to pioneer in Portugal. For four years she poured her energy into the new foundation in another foreign country. The future development of this foundation always interested Sr. Liobalda. In 1965, her leprosy recurred. Sr. Liobalda had to return to Brazil. This time, however, she did not need to stay at the sanatorium. She was given a small apartment at the convent at Sorocaba, where she was treated by the same doctor who had taken care of her in the sanatorium of Santo Angelo. This relapse was a hard trial: Once again she underwent the insecurity and the alternating emotions of hope and disappointment. Knowing that her disease was not contagious, she used her time to prepare adults for baptism, confirmation and communion, as well as for marriage. She also gathered a group of poor children whom she taught catechism. In 1969 her condition became worse, and she had to go to the hospital. Her body, saturated with medicine throughout her long illness, no longer responded to medication. One week before her death, she fell into a coma. On June 26, 1969 she died, 54 years old, 33 years professed. Her epitaph sums up her life: “Hail, o Cross, my only hope!” 252 Chapter 7: Renewal, 1957-1967

Sr. Dominica Bonnenberg — Missionary and Pioneer on Four Continents * August 1, 1894 Professed January 6, 1921 in Tutzing + April 2, 1987 in Norfolk Germany, South Africa, Brazil, USA

Aloysia was the oldest of the six daughters of Theodor and Klara Bonnenberg, born in Düsseldorf on August 1, 1894 and baptized three days later. Her father being a distinguished physician, all the girls received an excellent, well-rounded education. Aloysia earned her teacher’s diploma at the municipal college. Love of nature, beauty, books and music was cultivated in the happy home. The devout Catholic father planted in the hearts of his daughters a deep reverence for God and a strong sense of social responsibility. Aloysia’s mother was a lovely, delicate woman, cheerful and selfless. The girls also enjoyed delightful summers at their grandparents’ spacious villa in Würzburg. At the age of seven, Aloysia accompanied her father on a visit to his two sisters, Ursuline nuns in Holland. She decided then and there that she would also become a nun, but a missionary. Reading missions magazines, such as the Heidenkind [Pagan Child] of St. Ottilien, she also learned about Tutzing and sensed that was the place where God wanted her to go. After some years of teaching at Düsseldorf and serving as a governess, she entered in Tutzing in 1918. During the revolution in Bavaria following World War I, the Tutzing motherhouse was in danger, so the candidates and postulants were sent home or to safer places. As Aloysia was about to leave, she met Mother Birgitta Korff, who questioned whether she should return home, since Düsseldorf lay in the zone occupied by the French army. Aloysia also did not think Sr. Dominica Bonnenberg 253 it was wise for her to leave, and so she was allowed to remain in Tutzing. This encounter with Mother Birgitta occurred on the First Friday of November in 1918, while the sisters were praying before the Blessed Sacrament in chapel. Other significant events of her life also took place on Good Friday or First Friday, inspiring her with a deep devotion to Jesus in the Blessed Sacrament. On December 18, 1919 she became Sr. Dominica as she received the Benedictine habit. Together with five companions she made profession on the feast of the Epiphany in 1921, the first group under Mother Melania Vollmer. One of her companions, then another, was sent to the missions. Always having yearned for Africa, Sr. Dominica eagerly scanned every list of new missionaries that was posted, but in vain. As she commented in her old age, “For 18 long years I served the missions by preparing our future missionaries, drilling them in English, training them to do without luxuries, and publishing their mission experiences in the Missions-Echo.” As a degreed and experienced teacher, Sr. Dominica was needed in Tutzing—in the preparatory school, directing the aspirants in the Mission School, writing and editing mission articles. Those 18 years of yearning, however, were a happy time. Sr. Dominica treasured monastic life and liturgy, especially the Latin Gregorian Chant. With the young students she made excursions in the beautiful surroundings of Tutzing. As the Hitler regime began to oppress religious communities, many capable sisters were sent from Germany to the missions. On April 4, 1936, Sr. Dominica at last received the mission cross and set out for South Africa! For 14 years she engaged all her energy and creativity and zeal in the Zululand of South Africa. She studied the culture and the complex language of the Zulu people, then taught at primary and secondary schools in Eshowe, Nqutu, Entabeni, Mahlabatini, Cassino and Inkamana. In addition, Sr. Domi- 254 Chapter 7: Renewal, 1957-1967 nica wrote poetry, painted and became quite skillful at restoring damaged statues. In two handwritten autobiographies, done at her superiors’ wish in 1978 and 1984, Sr. Dominica recorded one early religion lesson on heaven and hell, for which she had made a colorful poster. When she asked the Zulu students where they wanted to go after their death, all preferred to go to hell! Sr. Dominica was shocked! But why? The children said, “We want to be with our own people!” Her poster of grinning black devils was a total failure! Sr. Dominica discovered a better approach to her lesson some evenings later. She heard the boarding girls screaming with fright and hurried to their dormitory. The cause of the terror was a green frog. Frogs symbolize evil and danger to the Zulus. Quickly Sr. Dominica carried the little creature outside, to the relief and admiration of her students. And here was the solution for her next religion lesson: On her new poster, hell was swarming with gri- macing green frog devils! There are indications that Sr. Dominica’s keen intelligence caused her to teach somewhat above her students’ level at times. So when the hospital at Nongoma needed a sister for x-ray, she was sent for training at Durban in 1942 and readily shifted her pioneering efforts from school to health care. In all her work, Sr. Dominica was alert to missionary opportunities. Her tender love for the Mother of Jesus led her to promote the Legion of Mary. Familiar with the ways of the Zu- lus, she visited people in their homes, caring for the sick and needy without counting the cost to herself. She urged other sisters and also the clergy to reach out by personal contacts. Some of her sisters and also Bishop Bilgeri of Eshowe seem to have wearied of Sr. Dominica’s urgent and frequent suggestions, which were taken as criticism. For the Holy Year 1950, on rather short notice, Sr. Domi- nica was invited to join a chartered pilgrim flight to Rome. Of course, she accepted it with joy. When the group was about Sr. Dominica Bonnenberg 255 to return, she was informed by Bishop Bilgeri that she was not expected to fly back to South Africa. This was a very painful experience of rejection for her. After a few months Sr. Dominica was given a new challenge—Caruaru in northeastern Brazil. She learned Portu- guese and was appointed to replace a superior, but she did not complete her term. Her autobiography tells of efforts to reach out beyond the school work to the poor of the city. Then Sr. Dominica did secretarial work at the academy in Olinda. On learning in 1957 that Norfolk Priory was taking up mission work on the Winnebago Indian Reservation in northeast Nebraska, Sr. Dominica at 63 years volunteered to serve there. She came to the USA in 1958 and adjusted to two new cultures, the immigrant American and the indigenous Indian ways. She taught elementary students at St. Augustine’s Mis- sion and also cared for the little boys in the boarding home. As an experienced teacher, did not like to use duplicated worksheets, saying they stifled the children’s creativity. She objected to the standardized tests of intelligence and achieve- ment required in diocesan schools, realizing and strongly voicing her view that Indian children, because of their different cultural background, often scored poorly, which could spoil their chances for advancement later on. Sr. Dominica soon began visiting the families of the Win- nebago and the adjoining Omaha tribe. Her courage and zeal made a deep impression on the people. Still in the 1980’s they would ask about the little sister who had spoken of Jesus’ love to them and had admonished the loungers on Winnebago’s Main Street to stop abusing alcohol. Her strong sense of justice also made Sr. Dominica oppose harsh treatment of her boarders. One very cold winter night, the police brought back some very homesick little boys that had run away. Their toes were frozen. Ordered to spank the boys, Sr. Dominica refused: “They’ve had enough punishment already!” The director of the Mission required the sisters’ su- 256 Chapter 7: Renewal, 1957-1967 perior to excommunicate the “disobedient nun,” a punishment which Sr. Dominica bore calmly. In her late seventies, Sr. Dominica was still pioneering. Retired from classroom duties, and having promptly done all she was told to do in the priory house at Norfolk—repaired all chipped statues, framed holy pictures….she gladly learned to cook and humbly did the housekeeping for the small community at St. Isidore’s in Columbus, also helping with secretarial work in school. For some time later on she gave pastoral care at the small hospital in Lynch. In Norfolk during her last years, Sr. Dominica still translated letters and chronicles (Portuguese or German) into Eng- lish, did some tutoring, and made many rosaries. She prayed much, taking part in common activities as long as her health and strength permitted, even putting on creative one-person skits for the monastic feastdays. When medication to control her annoying dermatitis diminished her hearing, Sr. Dominica stopped taking it, wanting to hear better at recreation, but then she often had to leave early because her skin itched so terribly. Despite her increasing health problems, her great loyalty to the Church and to our congregation prompted Sr. Dominica to keep herself well informed. Seeing the term “liberation theology” one day and realizing it originated in Latin America, she spent a whole day reading all the articles on the topic that she could find. Sr. Dominica kept a life-long interest in South Africa, praying especially for equal rights and justice for all. She was nearly 90 when Fr. Mkatshwa Smangaliso, Secretary of South Africa’s Episcopal Conference, “disappeared,” having been jailed. She wrote to the Minister of Justice to plead for release, and when the priest was set free, she announced it joyfully to the community at Norfolk. As late as November of 1986, small and frail and the oldest sister of Norfolk Priory, she insisted on doing her civic duty by voting in the national Sr. Dominica Bonnenberg 257 elections, using her walker. Besides the infirmarian and co- sisters, quite a few citizens were impressed by her high sense of civic responsibility. With her great love for Latin Gregorian Chant, liturgical songs with guitars and the psalms of the Divine Office in Eng- lish were a trial for Sr. Dominica. She accepted the new litur- gies eventually as one of her crosses, not without comments. When one of the cursing psalms was to be recited during the experimental period, Sr. Dominica stood up in chapel and said loudly: “Das bet’ ich nicht! [I won’t pray that!]” Sr. Domini- ca also preferred the option of wearing the traditional habit which she had received at her investiture. But at our “fashion show” of simple experimental garb in the late 1960’s, she had modeled in a straight, long orange dress with an olive-green belt—seriously? Having been very independent all her life, Sr. Dominica cared for herself as long as possible. Her death fit this pattern. In March 1987, weak but mentally clear, she had received the anointing of the sick once again, sitting upright in her wheelchair, surrounded by the community. At noon on April 2 the prioress told the sisters that Sr. Dominica had remained unconscious since the evening before. While volunteers were still signing up to stay with her by turns, the infirmarian came and reported that Sr. Dominica had just slipped into eternity— died without a struggle—taking her last great step forward, alone and independently, after her full earthly life. It was the First Friday of April. As a doctor’s daughter, Sr. Dominica was keenly sensitive to the disregard for human life when abortion was legalized in the USA. To atone for the deaths of the unborn, she had offered her body for medical research. The community had been informed of this sacrifice. However, because of her advanced age, the university did not make use of the offer, and Sr. Dominica’s small human frame was laid to rest in the cemetery at Norfolk on April 4, 1987—the 51st anniversary of her 258 Chapter 7: Renewal, 1957-1967 rite of mission to South Africa, and a fitting close to her zealous missionary life on four continents.

Sr. Diomedes Meffert — Heroic Doctor * April 10, 1909 Professed June 29, 1938 in Wonsan + June 12, 1998 in Daegu North and South Korea

Liselotte Meffert came from the diocese of Paderborn in northern Germany, the second child of five in her family. Her father was a doctor, and Liselotte, his favorite, followed in his foot- steps to attend medical school at Würzberg. In 1934 she finished her studies and obtained her medical license. One of her friends at the medical school was our later Sr. Maria Lucas Rauch. Liselotte learned of her planned entrance at Tutzing and decided to enter also on November 5, 1935 — despite her father’s opposition to religious life, but with her mother’s approval. Six weeks later, when her father was very ill, she went home to take care of him. Although he received the sacraments on January 4, 1936, he persisted in opposing her monastic vocation. After his death, Liselotte took over the care of the patients in her father’s clinic for some time, but being strongly drawn to the convent, she once more entered in Tutzing on June 9, 1936. At her clothing on January 8, 1937 she received her new name of Diomedes. Her heart was set on Africa, but in obedience she traveled to Wonsan in North Korea instead, together with two other novices, Sr. Bertwina Cäsar and Sr. Enatha Metzger. On June 29, 1938 all three made their first profession in Wonsan. Sr. Diomedes Meffert 259

Even during her novitiate days, Bishop Bonifatius Sauer had brought critically ill patients to the parlor of the sisters’ priory house for Sr. Diomedes to diagnose and treat them. After her profession she practiced medicine in Seoul for one year, then had to go for further study in Tokyo. In December 1939 she obtained the required Japanese medical license. After her final profession in June 1941, she was appointed superior at Ham- hung Station and director of the new Sacred Heart Clinic there. Sr. Diomedes served in Hamhung for eight years, treating patients from early morning until late at night, also purchas- ing medication at Wonsan when shipments from Germany could no longer be obtained. In May 1949 Sr. Diomedes was imprisoned by the North Korean Communist regime and then taken to the hard labor camp at Oksadok with the other Euro- pean Benedictine missionaries. With only the most primitive means, she did her utmost to care for the sick and dying during nearly five years. 260 Chapter 7: Renewal, 1957-1967

After their release and return to Germany in January 1954, Sr. Diomedes could visit her siblings and update her medical training. Her heart was still in Korea, and she arrived at Daegu in South Korea in 1958, treating patients at the Fatima Clinic, obtaining her Korean license in 1959 and also touring with a mobile clinic twice a month. One day a famous professor came to visit Sr. Diomedes. She had treated him at Ham- hung in North Korea when he was young and had saved his life. Having escaped to South Korea, he studied and hearing about her, sought her out to thank her again. In 1962 Sr. Diomedes founded a small hospital for lepers at Yongbong and there, for 33 years served the lepers in two villages. She diagnosed and treated the patients, never showing disgust because of their appearance. Her love and devotion for the lepers became known and brought many awards from governments and various organizations. Sr. Diomedes and Sr. Enatha Metzger, her loyal assistant through many years, had to retire to the infirmary of Daegu Priory. Sr. Enatha died there on October 14, 1995 and Sr. Diomedes on June 12, 1998.

Sr. Maura Yun — Indefatigable Missionary * July 1, 1909 Professed October 18, 1933 in Wonsan + August 8, 1971 in Daegu North and South Korea

Yun Byung Won was baptized Alisa when two days old and raised by her devout Catholic parents Aloisio Yun YikSun and Birgitta Kim KokGwan in the diocese of Yenki, Manchuria, where many Koreans had settled. She graduated from a four- year high school, which meant in those days that she was Sr. Maura Yun 261 considered a highly-educated woman. On May 17, 1930 she entered the Wonsan Priory. As a postulant, she was sent to a Teacher Training College in Okkayama, Japan and in March 1932 passed the examination with excellent results, returning with her teaching certificate. She began her novitiate as Sr. Maura, receiving the name of St. Benedict’s disciple and zealously imitating him. After her first profession in 1933, Sr. Maura taught elementary students for twelve years, being very humble in words and conduct towards her students and their parents. She was respected, always starting her classes with God’s Word and teaching her lessons clearly. After the Russian armies took over in North Korea in 1945, the sisters were forbidden to teach. On May 10, 1949, when the Communists confiscated the Wonsan Priory House, Sr. Maura met them in the parlor, informed Mother Prioress Gertrud Link, helped to consume the last ten Sacred Hosts in the chapel, then tried to gather her things, always hurried by on by the police. After a brief imprisonment came months of being spied on by the Communists in North Korea. In the winter of 1950, when the UN army had pushed into North Korea, Sr. Maura with four other sisters and four postulants lived for a short time and in great poverty at the damaged Wonsan priory house. When the South Korean army and UN soldiers retreated, the sisters with 160 other refugees were taken to the port of Pusan in South Korea by an American military ship. At Pusan cathedral on December 9, 1950, they met our other Ko- rean sisters who had fled from Pyongyang and Seoul earlier. Happy to be together, they were also extremely poor. A former student of Sr. Maura, now chief nurse officer at the Pusan Army Hospital, helped ten of the sisters to earn their living by sewing, nursing and teaching catechism to soldiers. After the sisters had been invited and moved to Daegu, Sr. Maura continued to visit hospitals, baptizing the critically ill and teaching interested patients the catechism. In Pusan, 262 Chapter 7: Renewal, 1957-1967

Kwangju and Daegu, her missionary zeal and energy flourished. She led uncounted persons to faith in Jesus Christ. Fearless and unconcerned about herself, Sr. Maura for many years taught catechumens, visited the sick and dying in hospitals, comforted and sheltered refugees, praying with them and administering emergency baptisms, sometimes to 30 or more soldiers each day. Sr. Maura’s firm faith, strong will and untiring missionary zeal found full scope. Sr. Maura later served as a catechist in various parishes. She is remembered for her use of pictures and her spirited instruction in the faith. Quite a number of the young women whom she taught and prepared for baptism later entered as candidates in Daegu. Sr. Maura continued to visit the sick and provide help for poor families. An operation for breast cancer in 1967 was successful, and with her strong and healthy nature, she continued to work until February of 1971. She then offered her extreme pain and her sufferings for love of God and for our Daegu Priory, enduring patiently until her quiet death on August 8, 1971. The line of faithful arriving to see and pray for “their” Sr. Maura until her burial seemed endless.

Sr. Maria Elisabeth Carvalho Ferreira — Devoted Teacher * April 5, 1906 Professed February 2, 1932 in Sorocaba + May 25, 1974 in Sorocaba Brazil

The first child of Professor Adherbal Ferreira and Lucia Carv- alho at Itapetininga, Iracema was baptized on September 15, 1907. Her father was director of the teacher training college Sr. Maria Elisabeth Carvalho Ferrera 263 in the city, respected and popular. Three brothers and one sister were born later. Iracema was an intelligent, lively child, outgoing and an excellent student. She passed the teaching examination and was employed at Sorocaba. Iracema’s love for music led her to our college in Itapetin- inga, where she took piano lessons from Sr. Columba Gierlich, probably receiving her vocation from contact with the sisters. Iracema at age 22 asked for admission in Sorocaba, receiving the name of Sr. Maria Elisabeth and making her profession in 1932. She served as an outstanding teacher of the Portu- guese language in Sorocaba, Rio de Janeiro, Presidente Pru- dente and Itapetininga. Weakened health required Sr. Maria Elisabeth to return to Sorocaba, but she was not idle, giving Portuguese classes in the diocesan seminary. She impressed on all her students a love for the Sacred Heart of Jesus, so that when her name was mentioned, her former students would think immediately of devotion to the Sacred Heart. Our dear Sr. Maria Elisabeth had weak nerves, and recur- ring depression was a great cross for her. She needed shorter or longer periods for recuperation, once at home, once in a sanatorium, then again in community. But she bore her sufferings with patience and resignation. And she loved prayer and contemplation, spending hours near the Sacred Heart altar in church. At the beginning of 1974, her health declined, and she had to reside in the infirmary, at times feeling better and attending some community activities. Her heart, then her kidneys failed, and on the eve of the Ascension, May 25, God took our dear suffering sister to himself. While the sisters sang the “Suscipe,” Sr. Maria Elisabeth suddenly opened her eyes, looking up as if surprised, then closed her eyes and with a slight sigh gave up her spirit.

Chapter Eight COPING WITH CHANGE 1967-1982

Mother Gertrud Link — Kindly Link of Diversity * January 8, 1920 Entrance in Tutzing, May 2, 1933 Missioned September 15, 1933 Professed August 22, 1935 in Wonsan + March 27, 1999 in Tutzing North and South Korea, Rome, Brazil, Germany

Born at Hobbach in central Germany, Christina Link entered in Tutzing as an experienced teacher in May of 1933, desiring missionary service in Africa. However, that August newly-elected Mother Mathilde Hirsch, who had led our first communities in North Korea since 1925, designated Christi- na for Korea, giving her the postulant veil. Christina set out for a new land with its different language, religion and culture. Eagerly learning Korean and also Chinese ideograms, she joined the young Korean postulants at Wonsan and as Sr. Gertrud, made her profession with them in 1935. She learned Japanese and later also Russian, in addition to the European languages she knew. Preparing children and women for baptism and the other sacraments soon was her missionary joy. She also served as local superior in various stations. In 1948, Sr. Gertrud was appointed prioress of Wonsan. After the Russian mili- 266 Chapter 8: Coping with change, 1967-1982 tary left in 1949, the Communists of North Korea arrested all the monks and sisters. The Korean sisters were ordered to go home to their families and “get married to be useful citizens.” Most of them succeeded in fleeing to South Korea. Sr. Gertrud Link and her 19 sisters endured months of Communist prison in Pyongyang, then over four years of hard labor in the mountains of North Korea—no communication at all with the congregation possible. Bishop Bonifatius Sauer, many priests and brothers and two sisters had died under the harsh treatment. Sr. Gertrud Link’s natural leadership talent helped her to encourage her co-prisoners during four and a half terrible years. Mother Gertrud later shared this: Her greatest challenge at the camp of Oksadok had been to forgive, even to love their guards, often calling Jesus’ example and teaching to the minds of her companions when hatred and injustice embit- tered them. Deep faith and strong hope mark her poems from the captivity, which were memorized by her sisters and written down after their return to Germany. A 1953 agreement of German Chancelor Konrad Adenauer with Russia concerning prisoners of war was applied by North Korea to return the missionaries surviving at Oksadok camp. On January 24, 1954 the 18 surviving sisters were joyously welcomed in Tutzing. Sr. Gertrud was the first to step nimbly from the big bus and move towards the young faces in the welcoming community. Soon she and other survivors became treasured storytellers, also in the recreations of the mission school. Perhaps the greatest joy for the eighteen returned missionaries was learning about the escape of so many Korean sisters and their new beginning in South Korea. Already in 1956, Sr. Gertrud joined them at Daegu. She introduced hundreds of young women to monastic life as directress of the large novitiate. Space being limited, girls also were sent to Germany or the USA for professional training and religious formation, fostering international understanding. Sr. Gertrud lived to see M. Gertrud Link 267

her devotion and hard work bear abundant fruit in our flourishing Korean priories. God called Sr. Gertrud to a new great challenge when she was chosen as a delegate for the 1967 general chapter of renewal at Grottaferrata near Rome. She was elected as the 7th prioress general and served until 1976. Mother Maria Froning, our 8th prioress general, resigned before the end of the general chapter of 1976, and Mother Gertrud was elected again as the 9th prioress general. Thus she led our congregation until 1982, for a total of 15 years, implementing the renewal aims of the Second Vatican Council. Under Mother Gertrud’s leadership in the general chapters of 1967, 1970, 1976 and 1982 and the years between, the congregation grew and deepened amid the great changes required: } Studying our founding charism in depth and drafting temporary constitutions by 1970 } Granting considerable autonomy to the priories in light of Benedictine heritage, fostering subsidiarity and collegiality 268 Chapter 8: Coping with change, 1967-1982

} Allowing the priories to develop the Liturgy of the Hours in the vernacular } Establishing Haus St. Benedikt in Tutzing for returned missionaries } Revising the constitutions in 1982 and getting approval from the Holy See in 1983. By her written conferences Mother Gertrud encouraged her 1400 sisters in 20 countries to study and live the new constitutions; she also had conferences prepared by others, translated and shared. In 1948 as prioress in Wonsan, Mother Gertrud had appointed Sr. Columba Park, her profession companion in North Korea, as her subprioress. Sr. Columba was able to lead the Korean sisters after the take-over by the Communists in 1949. As prioress general Mother Gertrud encouraged all superiors to entrust responsibility to younger sisters. With courage and yet gently, she strove to set needed changes in motion while respecting our traditions. In 1970 the generalate residence, also with her efforts, was set up in Rome. With great zeal Mother Gertrud, together with her councilors, traveled to all our sisters everywhere for visitations while respecting the greater autonomy of the priories as part of the Benedictine heritage. After her second term as prioress general, from 1982 until 1989, Sr. Gertrud engaged her energies and experience in southern Brazil, helping Korean immigrants in Sao Paulo grow in faith and, true to her name, being a link between the Brazilian and Korean sisters. All during her missionary life, the Link family zealously supported her efforts, especially her priest brother Hans. Mother Gertrud’s last station was Tutzing, Haus St. Bene- dikt for returned missionaries, which in 1980 she had initiated, as mandated by the 1976 general chapter. More quiet years were granted to her. Still active in her many contacts with family, friends and benefactors, she wrote her memoirs, M. Maria Froning 269

My Way with God. Visits to her beloved Korea in 1984 and 1992 were a special joy for her, as she could see the rich harvest her efforts had borne. Increasing weakness and illness increased her longing to meet her beloved God, with whom she had walked untiringly and faithfully. It was fulfilled on March 27, 1999.

Mother Maria Froning — Courage to Resign Prioress General Oct. 23 - Nov. 16, 1976 * February 12, 1926 Professed April 2, 1951 in Tutzing + January 3, 1994 in Windhoek Germany, Brazil, South Africa, Namibia

The earthly journey of Sr. Maria Froning, after so many other journeys in her unusually rich life, ended in our Roman Cath- olic Hospital at Windhoek in Namibia. Maria was born in Pflastermühl, Silesia, which since 1945 belongs to Poland. Before the family had to flee to West Ger- many, Maria had finished secondary schooling and university entrance exams in February 1944 at Breslau. On April 25, 1949 she entered at Tutzing, receiving the name of Sr. Sigrun. Two years after her profession on November 18, 1951, she left for her new mission as a teacher in Sorocaba, Brazil. After studying mathematics and physics in northern Brazil from 1953 to 1957 to acquire the diploma for secondary classes, she taught at Sorocaba and Rio de Janeiro. Sr. Sigrun also guided young Brazilian women as novice directress from 1959 to 1966 and served as superior of the community and directress of the Collegio Santo Amaro in Rio from 1966 to 1971. 270 Chapter 8: Coping with change, 1967-1982

Though suffering from spinal disk problems, she fulfilled her teaching duties faithfully and with great courage. In 1971, having resumed her baptismal name as Sr. Maria, she was elected prioress of our Tutzing Motherhouse in Ger- many. Besides caring for the large priory, she also helped to provide loving hospitality and recovery for many of our missionary sisters during their home leave in Germany. Com- missioned by the generalate, Sr. Maria made fairly dangerous journeys to visit and support our sisters in Bulgaria, at that time oppressed under Communist rule. Sr. Maria took part in the general chapters of our congregation in Rome in 1967, 1970, 1976 and 1982. On October 23, 1976, she was elected as prioress general of the congregation. As the general chapter continued, however, she realized that the office would exceed her strength. Humbly and simply she resigned on November 16, 1976, risking being misunderstood, but wanting to have the chapter delegates elect another sister while still in session, thus avoiding unrest and travel expenses in the congregation. After the reelection of Mother Gertrud and the close of the chapter, Sr. Maria completed her term as prioress of Tutzing until 1979. Sr. Maria helped to implement the plans for Haus St. Benedikt, the home for elderly and sickly missionary sisters returning to Germany. After a year of studying more English in England, Sr. Ma- ria joyfully took on a new mission task in Inkamana, South Africa, where she arrived on December 22, 1980. She dedicated herself with much love and devotion to educating the young Zulu students. As a delegate to the 1982 general chapter for Inkamana Priory, she edified the chapter members by her humility and participation, not only in deliberations, but adding fun as an actress to celebrations and recreation as often before. A severe cerebral hemorrhage in February of 1983 interrupted her teaching at Inkamana for nearly 18 months. With typical energy, Sr. Maria did all in her power to get well. After Sr. Leopoldine Mühlbauer 271 convalescing in Germany, she was able to resume her classes in Inkamana, chiefly mathematics. In 1992 she was also appointed subprioress. Knowing of the weak blood vessels in her brain, Sr. Ma- ria lived as St. Benedict admonished his followers, “keeping death daily before her eyes,” joyfully serving while she had health and energy. A second cerebral hemorrhage in September 1993 impaired her equilibrium and speech. On October 22, she flew to Wind- hoek, where the recommended therapy significantly improved her ability to walk and talk. She took fully part in community life, delighting the sisters by humorous rendition of her therapy exercises. She attended Midnight Mass on Christmas Eve and the Mass on the morning of Christmas Day. On Decem- ber 26 she suffered a third hemorrhage and never regained consciousness. After the Anointing of the Sick, Sr. Maria lay with an expression of great peace until her death on January 3, 1994 while Bishop Bonifatius Haushiku was giving her his blessing. According to her wish, she was buried in Africa, in the mission cemetery at Doebra near Windhoek.

Sr. Leopoldine Mühlbauer — Enduring Educator * February 5, 1904 Professed January 11, 1936 in Tutzing + August 5, 1993 in Andara Namibia

Maria Mühlbauer heard the Lord calling her for years, but first she had to help her four brothers to study, earning money by raising vegetables and twice a week carting them to market at Heidelberg. Her father, a well-to-do and devout Catholic 272 Chapter 8: Coping with change, 1967-1982 farmer, had not wanted his sons and two daughters to study, even hiding books from them. This evidently backfired, making the children appreciate learning all the more! In 1924 her parish priest advised Maria to think also of her own future. She and a friend, instead of an excursion of the church choir, traveled to Tutzing. There they were cordially received by Sr. Irmengard Bachem, who had just been appointed as novice directress. After showing them around, she told Maria she could enter the following year. But her mother, when Maria told of her desire, broke into tears and pleaded with her to stay at home. Maria waited… and waited. In 1932 Maria’s favorite brother, by then a young teacher, died suddenly. Her mother became so ill that she was given the anointing of the sick. Maria promised God to follow Jesus’ call to the religious life if only her mother recovered. Almost miraculously, the mother got well. So Maria made her younger sister Emma promise to care for her parents always and told her of her promise to enter the convent. At night in a friend’s home, Maria sewed her clothing and in 1933 shipped the case to Tutzing. After saying farewell to the parish priest and successfully getting the village’s top Nazi, whom she knew well, to treat the priest with respect, Maria told her surprised parents that she was leaving. Her father slapped her, and her mother broke down crying. But Maria had arranged for a car already. With- out any further words, accompanied by her sister, she left for the train station of Heidelberg and traveled to Tutzing, determined to become a good sister and to lead many people to love God. Maria and other candidates for a time worked at the convent farm at Kerschlach. Among her companions was Chris- tina Link, our later Mother Gertrud. After pulling tough this- tles all day and feeling exhausted, teacher Christina not being accustomed to farm work, asked, “Maria, what do you think? Is this the labor that will save souls?” Maria replied, “That Sr. Leopoldine Mühlbauer 273 work may be coming up, too.” A few months later, Christina was sent to the difficult mission field of Korea, later suffering imprisonment and hard labor, and in 1956 resuming mission work in South Korea. Mother Gertrud always remained a model for Maria, who became Sr. Leopoldine at her clothing— glad to doff the ugly hats which the postulants wore at that time! She enjoyed the novitiate lessons, study and prayer, and made her temporary profession. While still a novice, Sr. Leopoldine was already designated for the new mission station of Sambiu on the Ka- vango River because of her age and experience. On March 18, 1937 Sr. Leopoldine with Sr. Harwarda Fischer [+1986 in Windhoek] set out in the “Pretoria.” They reached Walfish Bay on April 1, then traveled on to Wind- hoek. The newcomers were received lovingly and shown some of the stations. Already in June Sr. Leopoldine was sent to the distant Kavango River with the Oblate Brothers of Mary Immaculate who supplied the five stations there. To get the two loaded trucks over uneven roads, the sisters had to gather grass and tree branches to fill the dents. After three months at Nyangana for language study and orientation, Sr. Leopoldine was called to continue the work of Fr. Marx, the Oblate missionary who had labored at Sambiu since 1930 and was leaving for Germany because of illness. He begged Sr. Leopoldine to teach and love his people at Sambiu, the middle tribe along the Kavango River, and she always remembered his plea. She resolved to treat all people as Christ’s sisters and brothers. At Sambiu only the house of the priest and the kitchen building were completed. The sisters’ house, where she was to sleep, still had only open spaces for doors and windows. Sr. Leopoldine, recalling that fearless Fr. Marx had shot several lions, leopards and crocodiles, got some boards to close the door space for the night. Srs. Erwina Diet and Bonita Wohl- mannstetter [+ 1985 and 1983 at Swakopmund] had arrived 274 Chapter 8: Coping with change, 1967-1982 earlier and welcomed her. In the 52 years of Sr. Leopoldine’s service in Sambiu, she often bore the usual cross of malaria. Already on the day after arrival, Sr. Leopoldine began teaching. Having shown the few boys at the mission her pictures of Jesus’ sufferings, she was shocked after a break to find the pictures ruined, the eyes of the soldiers pierced. The boys’ answer to her why? “Sister, if those men made Jesus to suffer so, they needed to be punished. That’s why we punched out their eyes.” Sr. Leopoldine marveled at the deep compassion of the black children. Soon she started visiting the native homes to invite children to school, and gradually she set up more and more bush schools at a distance from the mission. Like other newcomers to a new culture and way of life, Sr. Leopoldine learned about differences the hard way. Her courage was tested by simulated lions roaring when she returned home from the bush one night. One day, after tapping an inattentive boy on the shoulder at a bush school, she was shocked when all the students and also the teacher suddenly ran away. A son of the chief, the boy was not to be touched or corrected under pain of death. It took all her courage to listen to all the accusations at a kind of court session. But when the chief asked for her view, she stated her desire to have the children learn useful knowledge for a good life and the need to establish discipline, just as one needs to discipline draft animals. The chief recognized truth in her words and allowed her to correct the children as necessary. Over the years, Sr. Leopoldine arranged for many able students to be trained as teachers, among them the first priests and sisters from the Sambiu people. She was especially happy when Fr. Bonifatius Haushiku became the bishop of Wind- hoek. Her efforts to raise the condition of girls gradually bore fruit, also because she enlisted the support of a woman chief. Together with the mission staff and the students, the environment of Sambiu became a veritable paradise, producing abundant fruit and vegetables. Sr. Amantia Geissler 275

Sr. Leopoldine, untiring educator, became practically the superintendent of the many schools she established in the Ka- vango region. Teaching and supervising schools was not all she did, however. Once when a man severely mauled by a leopard had been brought to the mission while no nurse was near, Sr. Leopoldine took him in, gave him liquids to drink and cleansed his many wounds with chamomile tea, then stayed with the moaning patient all night. He recovered! In 1989 came one more great challenge to Sr. Leopoldine, when she was transferred from Sambiu to Andara, our most easterly station on the Kavango River. She eagerly tried to learn another difficult language, Mbukushu, to give religious instruction. She passed from this earthly life on August 5, 1993.

Sr. Amantia Geissler — The Loving Sister June 11, 1904 P February 25, 1928 in Tutzing + October 20, 1994 in Norfolk Germany, USA

Minutes before her collapse and death in the hallway of Im- maculata Monastery at Norfolk, our truly loving Sr. Amantia, 90 years of age, had attended the Eucharistic celebration with the old people at St. Joseph Nursing Home across 18th Street and had prayed this Communion verse with them: “See how the eyes of the Lord are on those who fear him, on those who rely on his love, that he may rescue them from death and free them in time of famine.” Regina Geissler was born on June 11, 1904 at Hiltenfingen in the diocese of Augsburg, the tiny second child of the three 276 Chapter 8: Coping with change, 1967-1982 boys and four girls of Joseph and Regina Geissler, a farming couple. One neighbor lady had told her mother, “You won’t be able to raise that poor little baby.” However, Regina soon kept busy doing little jobs a small girl could do. She loved going to the fields early in the morning with her father, and she shared everything with her younger brother Alois. Once when he had been naughty and was sent to bed early without his supper, Regina secretly brought him a piece of bread and some water. This kind of practical love marked her whole long life. One sister who had worked with her in the kitchen as a novice recalled that in her ears still sounded Sr. Aman- tia’s motto, “ex caritate” [do it out of love]. Regina’s mother had taught her to make sacrifices, “Do it for the love of God and offer it up for the Poor Souls in Purgatory.” Religion was little Regina’s favorite subject in school. She learned the catechism with her older sister during her preparation for first Holy Communion and longed to receive the Eucharist with her, but the parish priest at first thought her still too young. At Christmas 1913, however, he did permit Regina to receive her first Holy Communion, a year and a half before her classmates. Sr. Amantia was truly drawn to the Blessed Sacrament and was often seen enrapt before the tabernacle, her face almost glowing with love. Regina’s father died when she was only 14, and the family had to work hard until the mother married again and “we had a good father again,” as Sr. Amantia wrote later on. She worked for five years for other farmers, including two years with the Riedls (family of our Sisters Bernolda, Anne and Consilia). In the last home where Regina worked, she saw a copy of the Missionsblätter of St. Ottilien, and at the neighbor’s house the St. Ottilien Calendar. These helped her realize that she was called to be a Missionary Benedictine. With enthusiasm she would say, “Only three months later, I entered in Tutzing.” Sr. Amantia Geissler 277

That was March 14, 1925. In 1927 she became a novice and received her new name. After her final profession on February 24, 1931, Sr. Amantia received the mission cross for the USA on July 14 and arrived in Raeville, Nebraska on July 31. Learning English was her first task, first at Raeville and then at Lynch. In 1935 Sr. Amantia spent some months in the kitchen of St. Joseph’s hospital in Omaha, then headed the hospital kitchen at Lynch until 1953. She related that for a time she also had charge of the cows and chickens as well as the kitchen and the furnace room, which included carrying the coal up from the cellar and shoveling much snow in winter. In addition, Sr. Amantia was caring for the parish sacristy, the altar linens and the flowers. This required many 15-minute walks from the hospital to the parish church, during which Sr. Amantia once saw a bull snake about five meters long, which really frightened her. The cows were a pure joy for her. At milking time, Sr. Amantia would ring a bell, and the cows came towards her to receive a small ear of corn and be milked right where they were. In 1953 Sr. Amantia helped to establish the study house for the young sisters in Omaha. After further training for the hospital diet kitchen, in May 1955 she began her service of eight years at Our Lady of Lourdes Hospital in Norfolk. Dur- ing those years, besides the patients and employees, over 100 girls of Assumption Academy had their meals in the hospital dining room. The next assignment was a true pioneering challenge—six years at the Winnebago Indian Mission. Sr. Amantia cooked meals for the priests, sisters, employees and children, also caring for the aged father of the mission director. Her next assignment was the convent kitchen in Norfolk. Here Sr. Aman- tia cooked and baked to her heart’s content. The sisters still remember her delicious bread, and one of her former helpers remembers Sr. Amantia emphasizing, “We must not punch the 278 Chapter 8: Coping with change, 1967-1982 bread dough, but knead it with love,” which is how she did everything, with love—helping in the hospital kitchen, taking care of the sacristy there, and then again back at the convent just baking, until 1990. In 1985 Sr. Amantia had the joy of participating in the spiritual renewal in Rome, but it also became the year of her first congestive heart failure. Though not expected to live, she recovered, and her services continued from the convent infirmary — making and repairing rosaries, attending the daily rosary prayer for vocations, and if possible, growing even more fervent in her devotion to Mary. She once shared, re- flecting on Michelangelo’s Pietà, that on first coming to Nor- folk she saw this picture and said, “O dear Sorrowful Mother, if you could bear it, so can I!” At that time, she had suffered from involutional melancholia for months and after 1967 also from severe arthritis. Sr. Amantia was a joy in every community to which she belonged. She kept abreast of community events. Her stories at recreation made delightful entertainment. Truly living St. Benedict’s motto “To honor the aged and to love the younger,” she often stated, “Yes, I love all my sisters!” This love radiated from her eyes and smile and from her kindly, beautiful voice. Even in the coffin, her face seemed to glow, and the sunlight beaming on her face in chapel reminded the sisters of the glory shining on the face of Jesus at his trans- figuration. Her sudden death after Mass was just what Sr. Amantia would have wished—giving no one any trouble of caring for her. The Mass of the Resurrection was celebrated for her on October 22, 1994. Sr. Judith Bassini 279

Sr. Judith (Herminia) Bassini — Missionary in Her Own Country * January 1, 1915 Professed February 2, 1940 in Sorocaba + August 21, 1988 in Itapetininga Brazil

Our Sr. Judith was a great missionary, both in body and in spirit, with many initiatives to her credit. One wish of her heart was a community of Missionary Benedictine Sisters in her southern home state, Espirito Santo. It was fulfilled before her sudden death, when the station of Jeronimo Monteiro was established and she was even able to visit there. Herminia, baptized on the day she was born, was the third of five children, and the first daughter. Her deeply religious family awakened the missionary ideal in her and also in her sister Maria Elvira. Though their mother at first objected to them becoming teachers and religious sisters, she came to treasure their monastic vocation and encouraged others to follow them. Already in her home parish, Herminia taught religion in a public school, with great love preparing children for their first holy communion. At 21 years of age, after a long journey of 40 hours, she arrived in Sorocaba. In 1939 she received the Benedictine habit and her new patron, the valiant Judith, who saved her people from their enemies. After profession, Sr. Judith engaged herself whole-heartedly in education as a teacher, catechist and directress, by turns in Sorocaba and Itapetininga. Collaborating with three like- minded lay teachers of religion, she initiated the Equipe de Orientaçao Religiosa Escolar de Itapetininga (EOREI) in De- cember of 1963. The purpose of the association was to assist religion teachers and to direct the students towards a life of faith. In 1965 the first intensive course of moral, social, civic 280 Chapter 8: Coping with change, 1967-1982 and religious formation (30 hours in one week) was offered by the EOREI. In the entire municipality of Itapetininga, classes were suspended so that about 400 instructors participated with great interest. 13 directors and inspectors of schools coordi- nated the course; 14 priests of Sorocaba, 5 of Itapetininga, 4 religious and 18 lay persons gave presentations. The EOREI team, over some years, prepared excellent materials for teachers of religion. Revised and edited, these were published in five volumes and used also in many other dioceses, even in the Amazon region. The association continued its service for 43 years, always with a Missionary Benedictine Sister leading it. From 1977 until 1982, Sr. Judith was serving her sisters as prioress of Sorocaba. She had a great gift for inspiring the newcomers to the monastic life by her example and zeal for liturgy and her thoughtful, creative ways of giving joy to her sisters by small, loving surprises. Her apostolic zeal inspired the persons around her. She impressed her sisters by her energy, determination and her dedication in all she undertook out of love for the Church and for our Congregation. She also gave encouragement to many persons in the larger community. Sr. Judith never had robust health, but this did not dampen her energy. In her last years one could observe how she became physically weaker. In the morning of August 21, she still took her day of monthly retreat and discussed plans for an hour of adoration in behalf of religious vocations in the parishes. When she did not appear at Vespers, the sisters checked and found her dead in bed of a heart attack. The funeral of Sr. Judith on August 22, 1988 became a feast—three holy masses, her brother and a nephew celebrating/attending, the reading of a poem she had prepared for her own upcom- ing golden jubilee of profession, wreaths of white and yellow flowers from many groups, even the presence of a Protestant pastor with his parishioners, one indication of her openness to ecumenical efforts. She was a valiant missionary to the young and not so young in her own land. Sr. Caridad Barrion 281

Sr. Caridad Barrion — First General Councilor from the Philippines * June 27, 1911 Professed October 7, 1937 in Manila + September 29, 1987 in Manila Philippines, Rome

Leonor Barrion’s life began with a dramatic eruption of Taal Volcano in the Philippines in 1911 and was to have more drama in later years. After graduating from college in 1930, when she asked her family’s consent to join our congregation, she met with strong opposition, even was strictly guarded. Fi- nally, in 1935 Leonor’s confessor sent a friend to “kidnap” her. Pretending to buy embroidered goods from the Barrion family store and not finding what she needed, she got Leonor’s mother to let her go to Manila. Leonor slept in a hospital and next morning, lying low in a car, was taken to St. Scholas- tica’s and delivered at the rear door of the convent kitchen. Leonor’s brothers came to the parlor with revolvers to reclaim their sister. Fortunately, Mother Prioress Clodesindis had not yet been told about Leonor’s arrival and honestly could say, “She is not here.” Leonor began her postulancy on June 15, 1935 and was clothed in the monastic habit as Sr. Caridad on October 5, 1936. After her profession in 1937, she taught in our schools at Manila, Legaspi, and Taal, also being in charge of the catechism classes given at the public schools, of the boarders, and of the alumnae. She was an exacting teacher. As a history major, Sr. Caridad taught His Story [God’s], with drama, showing how “God writes straight on crooked lines.” Term papers for Sr. Caridad had to be perfect. However, her heartfelt concern was to form “true and finished women of character,” which her students could recog- 282 Chapter 8: Coping with change, 1967-1982 nize through her very strictness. Though holding multiple responsibilities for many years, she knew the students personally, interviewing each girl every semester. She gave handwritten love notes on their birthdays, counseled them about their vocations and their love life, followed them up as newly-weds and even as parents and grandparents… After the end of World War II, Sr. Caridad, together with Sr. Kuniberta Strathmann, went to the USA for further studies. In 1946-47 she earned her master’s degree in Education and His- tory, and in 1957-1960 added theology courses and a Ph.D. in Political Science and History. Then she was dean of St. Scho- lastica’s College in Manila three times, for a total of 13 years. In June 1967 Sr. Caridad experienced another dramatic change: she was elected, the first Filipina, as a general councilor of the Missionary Benedictine Sisters at the general chapter held at Grottaferrata near Rome. She left the Philip- pines in July to assist Mother Gertrud Link, working together with Mother Maria Lucas Rauch, the vicaress, Sr. Bernita Wal- ter and Sr. Gerhilde Linkholt. During her first year in Rome, Sr. Caridad was diagnosed to have diabetes. This and other ailments took a toll on her energy. After her return to Manila, she still was able to write The Missionary Benedictine Sisters in the Philippines. Using dictation and the help of secretaries, she completed the translation, from German, of the Missionary Benedictines’ history, The Five-Branch Candlestick, in time for our 1985 centennial. Even when she became bedfast, Sr. Caridad gave history lessons to the young members in formation. Parkinson’s disease by 1986 silenced her tongue and immobilized her arms and legs. She would have celebrated her golden jubilee of profession on October 7, but died on September 29, 1987, the feast of Saints Michael, Gabriel and Raphael—her dramatic life of dedicated service completed. Sr. Maria Liguori del Rosario 283

Sr. Maria Liguori del Rosario — With Accurate Accuracy, and Without (?) Emotion * November 2, 1906 Professed May 24, 1939 in Manila + December 10, 1992 in Manila Philippines, Rome

“Contenta!” This single last word was uttered by Sr. Liguori a few days before her death. It came after weeks of total silence on her sickbed, and after a twenty-year struggle with progres- sive paralysis of her limbs. Sr. Liguori passed the final test of her complete surrender to God with high marks, as she had passed many lesser examinations in her lifetime, “with accurate accuracy.” Emma del Rosario was a fascinating woman of exceptional accomplishments, a trailblazer in many respects. Born on No- vember 2, 1906 at Locsin near Legaspi to Judge Manuel and his wife Magdalena, Emma was driving her own car when few women in the Philippines were driving at all. She was an independent professional with a bob-haircut when she entered the convent as a late vocation in 1937. At that time she had a bachelor’s degree in pharmacy and a master of science in chemistry from the University of Santo Tomas in Manila. Sensing that God wanted her to serve him in more than professional engagements, she decided and acted, entering our community in Manila. Many firsts also marked Sr. Liguori’s life as a Missionary Benedictine Sister: Not long after her final profession on May 25, 1942, she became the first Filipina subprioress of Manila, serving with Mother Stefana Gächter. Her term of service was brief, however, due to her outspokenness perhaps. Years later, Sr. Liguori succeeded German Sr. Kuniberta Strathmann 284 Chapter 8: Coping with change, 1967-1982 as the first Filipina Directress of St. Scholastica’s College in Manila. In 1957 Sr. Liguori traveled to Grottaferrata near Rome, the first Filipina elected as a delegate to a general chapter of the Missionary Benedictine Sisters. Before serving a second time as a delegate in 1967, she already was appointed to the preparatory commission that helped implement the decisions of the Second Vatican Council. Then Sr. Liguori chaired the Central Commission that revised and updated our Constitu- tions of 1934, drafting the Temporary Constitutions of 1970. Sr. Liguori’s “accurate accuracy” was a distinct contribu- tion while she did research on the charism of our congregation, tracing the life of our founder, Fr. Andreas Amrhein. Her brilliant mind, mental discipline, thoroughness and capacity for sustained hard work were great assets for this task, as was her fluency in English, German and Spanish. Her Spanish skill made Sr. Liguori a welcome companion to Mother Ger- trud Link for her first visitation in Brazil, where many of the sisters spoke only Portuguese. After World War II, Sr. Liguori after advanced studies in the USA, had obtained a master’s degree in religious education and clinical psychology. Back in the Philippines, she established a guidance program and developed social centers, one in Manila, one in Marikina. Usually managing multiple responsibilities, she used her abundant talents over the years— portress, assistant cellarer, teacher, registrar, secretary to the prioress, librarian, director of counseling and social action consultant. Sr. Liguori was a serious, logical and sober thinker, not given to flights of fancy. As a teacher, she would say at the end of a test, “Please pass your papers without emotion!” This meant “without commotion” as well, for she liked her classes quiet, concentrated and attentive. Students were to come well prepared for lessons. Yet in all her strictness, challenging them to do their best, her stern face could not hide Sr. Liguo- Sr. Maria Liguori del Rosario 285 ri’s kind heart. The students found her ready to listen when they had problems. For years Sr. Liguori visited Mr. Lava, the father of two students, who was in prison as head of the old Communist Party of the Philippines. She took the Summa Theologica of Thomas Aquinas to him, and one daughter said her father really pored over it. Ester Hilado, now our Sr. Soledad, had Sr. Liguori as her teacher of Spanish I (a required course then) during her first year of college. She and two classmates, Spanish-speak- ers from home and earlier schooling, would chat with each other during class. Sr. Liguori called the trio one day and said, “I know you three know Spanish, and this is Spanish I. So you study the book, and after three weeks I’ll give you a test. If you pass it, you are excused from my class for the whole semester.” That was in 1937. What a modern, flexible teacher she was! Remarkable as her honesty, wisdom, sound judgment and strong leadership were, Sr. Liguori’s great love for our congregation and her fidelity to monastic life were remembered still more clearly by her sisters, even in Bernried, Germany after just brief visits. In 1976, slipped cervical discs required an 11-hour surgery for Sr. Liguori. Her struggle with pain led to retirement and eventually confined her to the infirmary. Two decades of illness revealed both her frail humanity and her great spiritual strength. Even on her sickbed, Sr. Liguori gave lessons to the novitiate members on our constitutions, history and spirituality. Sr. Liguori possessed many human qualities that endeared her to people. The small students loved her and crowded around her. In Norfolk Priory Sr. Liguori was tenderly remembered as the learned Filipina who loved a Dairy Queen (a light ice cream). Having enjoyed her first one on a hot summer day when she traveled from Omaha to Norfolk, she later pointed out each Dairy Queen stand the car passed. Drivers 286 Chapter 8: Coping with change, 1967-1982 who took Sr. Liguori to other places in the Midwestern USA would stop every so often for her to enjoy a Dairy Queen. Sr. Maria Liguori del Rosario died on December 10, 1992 at the age of 86 in Manila and was buried on Gaudete, the third Sunday of Advent, when the Church rejoices at the nearness of God’s coming. She had been called to behold the splendor of Eternal Truth, whom she had sought and served for so many years with monastic good zeal and her accurate accuracy.

Sr. Columba Park — Woman of Faith * July 4, 1906 Professed May 25, 1935 in Wonsan + July 19, 1983 in Daegu North and South Korea

Anna Park was born to good Catholic parents Mose and Ma- ria of the rural nobility at Sunan in North Korea, the fourth daughter of eight children. A good-natured child, she was loved by her parents and other relatives. After completing elementary and secondary school, Anna entered the convent of Missionary Benedictine Sisters at Wonsan. As a postulant she was sent to Tokyo and finished nurses’ training in 1931. Returning to Wonsan in 1932 and working at the clinic, her health weakened and Anna had to spend several months at home to recover. In 1928 her grandfather had been opposed to her entering the convent, and she had been let down over the wall of the family estate in secret. Now he was reconciled to her decision and even received baptism. So Anna had begun to work as a missionary right in her own family. After her health was restored, Anna became a novice and received the name of Sr. Columba. She made her first and Sr. Columba Park 287 final profession at Wonsan. Then she nursed the sick in the clinic for the needy at various stations, giving religious instruction when not tending the sick. In 1945 the Russian army moved in, and the sisters fled to the priory house at Wonsan. Many Japanese were unable to return home and were suffering terribly in war camps, now a defeated people. Sr. Columba and one of our Japanese sisters secretly gave care to sick internees. Sr. Columba contracted typhoid fever and heart trouble as a result. When Sr. Gertrud Link was appointed prioress of Wonsan in April 1948, she chose Sr. Columba as her subprioress, the first Korean sister to hold this position. She served the community gently in obedience. In May 1949 the European missionaries were imprisoned by the Communists, and for nearly five years kept in a hard labor camp. Mother Prioress Gertrud had whispered to Sr. Columba Park to take charge of the Ko- rean sisters. They were imprisoned for some days, while Sr. Columba recovered at the convent parlor from the heart attack brought on by the shock and stress. Then the Korean sisters were ordered to return to their families and get married, but they resolved to remain faithful to their monastic vows. Sr. Columba now was responsible for them. She main- tained a house at Pyongyang, the capital of North Korea, until February 1950. Always kept under surveillance by the Communists, she supported herself by spinning sheeps’ wool. Maintaining contact with the dispersed sisters, letting two junior professed renew their vows, while being spied on made dangerous living. Despite her weak heart, Sr. Columba, together with two Benedictine deacons, managed to escape to South Korea by night in May 1950, staying with the Sisters of St. Paul de Chartres in Seoul. But when the Korean War broke out that June, Sr. Columba again had to flee south, this time to the harbor city of Pusan, where almost by a miracle, fourteen more of her Korean sisters from Wonsan came together. Soon they got help from American army chaplains 288 Chapter 8: Coping with change, 1967-1982

Sisters Columba Park, Othmara Amman and Mechtildis Chang and earned their living by washing and sewing the soldiers’ clothes. Some of the sisters took up an offer by the bishop of Kwang Ju and did pastoral work there, while the others followed the invitation of the bishop to Daegu in October of 1951. At Kong Pyong Dong they could move into a remodeled Jap- anese house on October 12, 1952, which became their first convent in South Korea. Here Sr. Columba opened St. An- thony’s Clinic and worked as a nurse, remaining as superior until 1960. Sr. Othmara Amman from Switzerland, who had served in North Korea from 1928 until 1935, was sent to assist the Korean sisters in 1952. In 1956 also Sr. Gertrud Link, the European missionaries having been released from the North Korean labor camp in 1954, arrived in South Korea. Young women wanted to enter the community, and the house at Kong Pyong Dong became too small, so the sisters Sr. Immaculata Martel 289 moved to Sin Am Dong, building a small novitiate house and a free clinic for the poor. With the return of Swiss Sr. Oth- mara Amman and ten of the German sisters who had been in North Korea, financial contributions from benefactors increased and enabled expansion. Sr. Columba cared for the poor and refugee patients at Sin Am Dong, also giving out war relief goods and helping the homeless to find living quarters. From 1965 to 1971 she was subprioress at the priory house, then superior at Song Ju, Kyong San and Daegu Sin Am Dong Parish community. After further service on the Kyong San farm, Sr. Columba’s health began to fail, and she had to move to the priory house infirmary in June of 1983. She accepted her cancer, caring for herself as long as possible and hoping to die quickly. Sr. Columba requested a very simple funeral. During her last days, she thanked each sister and told those who visited her to love and respect each other. Though in much pain, her mind was clear to the end, and she prayed aloud and along with the others until she breathed her last. She lived as a true religious, leaving an example of obedience and other virtues for the younger sisters.

Sr. Immaculata Martel — International Sister * March 4, 1906 Professed May 25, 1931 in Wonsan + December 5, 1988 in Daegu North and South Korea, Japan

Marie Louise Françoise Antoinette was the oldest of five children, born in Seoul, South Korea to Amalia and Emil Martel on March 4, 1906 and baptized on April 5 at Myung Dong 290 Chapter 8: Coping with change, 1967-1982

Cathedral. Her German grandfather, Mr. Eckert, had taught western music in Seoul and had composed the Korean Na- tional Anthem. Mr. Martel’s father was French, his mother Japanese. Both grandfathers worked for the modernization of Korea. The Martel children were raised strictly, with no com- plaints about food allowed, and learned to keep open minds. Marie Louise attended the schools of the Sacred Heart Sisters in Tokyo, then lived with her parents in Seoul. When the first four Missionary Benedictine Sisters arrived in 1925, they were cared for by Bishop Bonifatius Sauer and Mrs. Martel at Seoul until their departure for Wonsan on November 21. Of course, Mrs. Martel was happy to meet German Sisters. Already then Marie Louise told the sisters and her mother of her wish to join them. She entered at Wonsan in 1928, receiving the habit on May 24, 1930 with five Korean postulants and the name of Sr. Immaculata. A year later they were the first to make profession in Korea as Missionary Benedic- tine Sisters. Sr. Immaculata knew German, French, Japanese and Korean fluently and after her final profession in 1934 she was appointed as assistant to the novice mistress. She also served the sisters as subprioress with diligence and devotion. Because of her French background, the Japanese towards the close of World War II cross-examined Sr. Immaculata, suspecting her of spying at the seaport of Wonsan. Gentle Sr. Immaculata was so shocked by the rough questioning, that she became ill and had to go to bed. Mother Prioress Ambro- sia Engler sent her to SinGoSan Station to avoid the absurd accusations of the Japanese police. But after 1945, the Russian and North Korean Communist oppression became even worse. Sr. Immaculata was superior at SinGoSan when the sisters’ wheat harvest from their farm was taken away by the Communists, and the sisters’ daily lives became very hard. Sr. Immaculata Martel 291

With the other European Benedictines, Sr. Immaculata in May 1949 was imprisoned for 86 days at Pyongyang, then forced to endure hard labor, hunger, cold and other hardships at Oksadok Camp in the mountains of North Korea for nearly five years until January 24, 1954. For the first time in her monastic life, Sr. Immaculata experienced the Tutzing Motherhouse and there recuperated. In August 1955 she was assigned as superior to our station of Hashimoto in Japan, serving there and in Osaka-Tanabe until our sisters withdrew from Japan in 1961. Now Sr. Immacu- lata returned to her beloved Korea. She was appointed as the second prioress of Daegu. In early 1967 she became the acting novice mistress and then was assigned as superior of Kimcheon Station, where the sisters operated a high school for about 1000 girls and gave pastoral care. Sr. Immaculata was a model of Benedictine living, beautifully harmonizing prayer and work. Later she was in charge of the vestiarium at Daegu and in 1974 worked with Sr. Edeltrud Weist in the fields and with the chicken farm to establish a house of prayer at Kyongsan. In 1983 Sr. Immaculata moved to the Daegu priory house, helping with her usual care and joyfulness wherever she was needed. In 1985 she was diagnosed to have breast cancer, but was not told of it, as no surgery could be done. Sr. Immaculata was in pain, dizzy and weak, but still wanted to help in the laundry and refectory. The rest of her time she spent in chapel praying. After a fall in April of 1988, she had to move in a wheelchair. Another fall from her bed in November 1988 led to her death. When she was anointed on November 29, despite great pain, she sang very softly the “Veni Domine Jesu” in German, French, Korean and Japanese. On Decem- ber 5, 1988 Sr. Immaculata died with her face full of peace and her beautiful soft smile, as if going to sleep. 292 Chapter 8: Coping with change, 1967-1982

Sr. Juventia Groh — Resolute Missionary * October 29, 1905 Professed February 25, 1928 in Tutzing + October 22, 1994 in Tutzing Germany, England, Namibia, Rome

Josephine Groh was born to Johann and Anna Maria Groh at Lichtenau in Franconia, Germany. A sincere Lutheran, Mrs. Groh raised their three sons and three daughters as Catholics, faithful to her promise given at the wedding. Josephine’s older sister Margareta had preceded her by two years in entering at Tutzing and made her first profession on August 15, 1925 as Sr. Hermetis. Josephine, 19 years old, entered on August 1 of that year, feeling that she was approaching her aim of “seeking perfection by following the Rule and serving the poorest people.” Sr. Hermetis, missioned to North Korea on October 4 of the same year, died at Manila of tuberculosis already in January 1928. Sr. Juven- tia a month later made her first profession on February 25. Unlike her sister, Sr. Juventia was blessed with a long life of missionary service. She studied in England from 1929 to 1930, then worked in the sewing and vestment rooms, kitchen and housekeeping at Wessobrunn and Olpe. In August 1938 energetic, impul- sive Sr. Juventia with her great sense of humor was probably jubilant at heart as she set out for her mission in Southwest Africa, today’s Namibia. From 1939 until 1963 Sr. Juventia was a zealous missionary, about 1000 kilometers distant from the priory community at Windhoek among the Okavango tribes in the stations of Bunya, Tondoro, Sambyu und Andara. She worked diligently in the garden and laundry, also caring for the sick and giving Sr. Juventia Groh 293 medication at the dispensary, besides being sick herself with malaria many times. One day at Andara a father brought in his severely injured son whose abdomen had been slit open by a buffalo. The child was lying on the back of a cow, his intestines protrud- ing. There was no nurse or doctor for miles around. But the boy’s father was sure that Sr. Juventia would help him. What should she do? Asking God for help, she spread a clean sheet on a table and boiled some water. Somewhere she had read that salt should be added. She cleaned the wound carefully, then took needle and thread from her sewing bag und courageously stitched the sides of the injured abdomen together. She had asked another sister to prepare a bed of hay and straw and to cover it with a clean sheet of linen. Carefully they carried the boy there. The father had to sit next to his son. Sr. Juventia was very strict and insisted that the child should get nothing to eat. Then she went to the mission chapel to pray. Now and then she looked after the boy. The patient was breathing well and even fell asleep after some time. On the next day, Sr. Juventia gave him some chamomile tea with a spoon. The child improved every day. Two weeks later, the father was able to take him home, Sr. Juventia having removed the stitches. – When a doctor came to Andara some years later, Sr. Juventia told him about the “surgery,” and he wanted to see the boy, who had grown up and was well, looking after the cattle. He had a big hernia, because Sr. Juventia had not known which layers to stitch together. The father, under no circumstances, would allow the doctor to operate on the boy and rectify the hernia, saying, “If my son has to be operated on, only the sister who saved his life may do it.” In 1963 Sr. Juventia was called to the priory house in Wind- hoek, where she served energetically and diligently in the garden, cheerfully doing also the hospital and convent laundry. There is an oral tradition that one day Bishop Koppmann saw her, just before the annual retreat of the sisters was to begin, 294 Chapter 8: Coping with change, 1967-1982 as she carried her bed bundle and linen to the laundry so that another sister could sleep in her room. He asked her where she was going, and she told him. That gave him food for thought. Soon afterwards, he allowed the convent section to be built onto the hospital, so that the sisters could have real community space and no longer had to sleep in various corners of the house. This had already been stated as a need by Mother Clodesindis after her visitation in 1932. The convent addition was finally blessed in 1966. Sr. Juventia worked in Windhoek until 1977. Then followed a new challenge for her at our Casa Santo Spirito in Rome for five years. On May 10, 1982 she became a member of the community in Haus St. Benedikt, Tutzing. After a fracture of her femur in 1989, and also handicapped by cerebral sclerosis, Sr. Juventia needed care in the infirmary of the motherhouse. Never at a loss for a smart, quick reply, Sr. Juventia contributed considerable cheer there, suffering much without complaining. She became very quiet during her last weeks, awaiting the coming of her Lord and God, who called her home on October 22, 1994.

Sr. Scholastica Carillo — Mother of the Aborigines * March 15, 1917 Professed August 5, 1950 in New Norcia + December 19, 2007 in Kalumburu Australia

Our “Sister Schollie,” Josefina Carillo from San Sebastian in Spain, left her homeland on October 12, 1948 together with Amalia Gonzalez Lozano (Sr. Teresa) in order to join the Bene- dictine Sisters of New Norcia near Perth in Australia. On July Sr. Scholastica Carillo 295

7 of the following year she became Novice Sr. Scholastica, and after her first profession she studied midwifery. She was assigned to Kalumburu Mission to work among the aborigines in far-distant Northwest Australia. She was there for two years and wanted to stay forever, but was needed at the Bin- doon Boys Town near Perth and in the New Norcia orphanage by turns, to teach the children sewing and cooking. In 1965 Sr. Scholastica’s dream of returning to the beloved aborigines at Kalumburu became a reality. All her gifts of nature and training were called forth there. She taught the children, also attending to the sick and the mothers in childbirth— with long nights in the clinic—besides cooking and baking, sewing, tending the chickens, keeping the church attractive, counseling the people — and all this with her ever cheerful generosity. In her later years, to cover the distances on the mission compound more easily, jolly Sr. Schollie zoomed around on her motor scooter among her people, who in turn loved her dearly and enjoyed her care and presence. Of course, on her 296 Chapter 8: Coping with change, 1967-1982 vehicle she was a favorite of tourist photographers. Even her sufferings from various illnesses did not get her down. She had to take seven different tablets every morning and evening and used to say, “These are such clever pills. I take them all together, and they know where to go!” Because she had devoted her life selflessly to the aboriginal people, Sr. Schollie received the Order of Australia Medal in 1995. On December 7, 2007 she fell and was taken to the hospital at Wyndham. After some days, she asked the doctor if she could return to Kalumburu for Christmas. He said yes, if she could bathe herself. Immediately Sr. Scholastica made all efforts to take a bath without the assistance of the nurses, and on December 18 the doctor allowed her to leave the hospital. She was very happy to be back at Kalumburu, and everyone was delighted to see her. But the next day, she had nearly unbearable pain and could find no position to be at ease. She received the anointing of the sick. While Fr. Anscar, Srs. Visitacion Cidad and Catalina Dery and a nurse were praying the rosary, Sr. Schol- lie died peacefully.

Sr. Gerhilde Linkholt — Catechist and Sister of the Poor * February 14, 1915 Professed January 9, 1937 in Tutzing + September 13, 1993 in Tutzing Brazil, Rome

“Christ, I found you in the suffering brethren.” This motto, chosen by Sr. Gerhilde for the invitation to her golden jubilee of profession at Caruaru in 1987, characterized her entire life and work as a Missionary Benedictine Sister. Her baptismal Sr. Gerhilde Linkholt 297 name, Elisabeth, inspired her from youth to imitate St. Eliza- beth of Hungary/Thuringia in serving the poor. At age 20, Elisabeth entered the motherhouse in Tutzing, attracted and challenged by uniting monastic life and missionary work. After her profession in 1937, when the Hitler regime in Ger- many was already oppressing religious communities, Sr. Ger- hilde was one of many young sisters sent to the missions. She was designated for Olinda Priory in northeastern Brazil and soon started teaching religion, from 1943 to 1958 reaching out each Saturday with a group of students to evangelize the poor inhabitants at the outskirts of the city. In 1959 Sr. Gerhilde was transferred to Barbalha in the state of Ceara as the superior. Her first action was to open a domestic school for poor girls, giving them a chance to learn cooking and sewing. Al- ready then she became well known as a very modern catechist, one who used new teaching methods and approaches. Appointed as prioress of Olinda in 1964, Sr. Gerhilde did not change her very simple lifestyle. The sister in charge of the sewing room would take the prioress’ often-mended old shirts drying on the clothesline to substitute new items. In 1967 at the 5th general chapter at Grottaferrata near Rome, Sr. Gerhilde was elected as a general councilor of the congregation. However, administrative work was not her gift. She began to visit the poor in the Rome’s Trastevere area to evangelize them. At the second session of the 5th general chapter, held in Rome at the new Casa Santo Spirito onVia dei Bevilac- qua, Sr. Gerhilde’s pleaded to serve the poor in Brazil again. Mother Gertrud Link heard her yearning and Sr. Gerhilde returned to Olinda Priory and Barbalha in 1971. In the catechetical institute at Barbalha, established in 1968, Sr. Gerhilde with three other sisters on the staff taught not only doctrine and methods of catechesis, but the future religion teachers learned also to sing pastoral chants, plan lit- urgies and prepare the altar for mass, as in their parishes they would need to provide these services. 298 Chapter 8: Coping with change, 1967-1982

1978 brought an experience, new not only for Sr. Gerhilde, but also for the priory of Olinda. In Campos Sales, Ceara, a small community was founded, consisting of two sisters and two lay persons, a teacher and a catechist. They were to serve about 40,000 parishioners, mostly living in the small villages at some distance from the town. The sisters reported on their reception by the people during the Sunday Mass: “At the offerto- ry, we sisters and our two lay helpers stood at the altar steps to receive the gifts of the people. They came in a long procession. Some poor elderly women brought a coin or a match box. Oth- ers offered cutlery and other household needs, even a polisher. At the closing of the Eucharist, the bishop carried the Blessed Sacrament to our small residence.” The work of this pastoral team was chiefly as facilitators—teaching methods and catechesis to train about 300 primary school teachers of the rural areas. In town the team gave religious instruction at the secondary school. Sr. Gerhilde also started a project among marginalized women in a zone of prostitution; however, this experiment ended after two years when no sisters could be freed for it. Sr. Gerhilde Linkholt 299

In 1984 Sr. Gerhilde and a companion made a catechetical journey to the neighboring states of Piaui and Maran- hao. Many surprises awaited them. In her report, Sr. Gerhil- de wrote: “We almost were frightened at the notice that 200 teachers had gathered to learn from us how to proclaim the Good News to their pupils. We used group sessions, plenary meetings and individual study, even an hour of meditation— so important for personal growth in faith for evangelizers. We always had to be very flexible to adapt to the different situations. One parish priest mentioned that his teachers did not know the life conditions of their students’ families and suggested visiting the outskirts of the city. Most of the 110 par- ticipants of the course agreed to the proposal. In small groups they visited the homes of the poor. Deeply impressed by this experience, the teachers decided to continue with some social development work among the poor.” From 1981 to 1986, Sr. Gerhilde belonged to the community serving the Social Center at Caruaru. She continued her favorite mission of training teachers and catechists and serving the poor. With help from her own family, she made tap water available for the slum dwellers of the “Morro” near the social center. Inhabitants of another slum were transferred to a sub- urban site, which after her death was named “Vila Sr. Gerhil- de.” It is probably the best memorial to preserve the name of this indefatigable missionary, catechist, and sister of the poor. Sr. Gerhilde was never physically robust. Her health was diminished and damaged over the years by malaria, dysentery, liver and kidney infections—none of which could dampen her mission zeal. In 1992 she was so weakened that she consented to return to Germany for a time of recovery. An inoperable brain tumor on the left side was diagnosed, cause of her many headaches. In 1993 Sr. Gerhilde joined the community in Haus St. Benedikt of Tutzing, where she used her remaining strength to visit and encourage the other old and ailing sisters. Calmly and prayerfully she kept walking with 300 Chapter 8: Coping with change, 1967-1982 and towards God, on September 12 still receiving Holy Com- munion at Mass, but at breakfast suddenly feeling so sick that she was anointed and taken to the hospital. Already the next day the Lord over life and death quickly took this faithful ser- vant into his Kingdom of love.

Sr. Aluise Wittner — Faithful and Steadfast * February 9, 1909 Professed July 11, 1929 in Endje/Zarevbrod + July 24, 1991 in Zarevbrod Bulgaria

“Little Pauline” was the daughter of Austrian Pauline Men- del and her German husband Franz Wittner, born at Russe in Bulgaria, where her parents lived and worked. She always felt close to German culture. Her parents were nominally Catho- lics, but not practicing their faith, and their girl was baptized when she was already five months old. Little Pauline’s older sister died in infancy. Her mother also died when Pauline was only three years, and so the child was raised by her grandmother in Rustschuk and attended schools there. While recovering from an illness at 17, Pauline was encouraged by the bishop to spend time with our sisters at Za- revbrod and learn domestic skills from them. She enjoyed the quiet leisure time and considered her future. Observing the sisters, she liked their life and after just a few weeks, she asked Sr. Juliana Peetz, the prioress, for admission. In October she was accepted and became a postulant in 1927, a novice in 1928 with Sr. Amata Herz in charge of novices Sr. Aluise and Sr. Lioba Eppinger, an expatriate born of German parents in Russia. On July 11, 1929 both novices made profession. Sr. Aluise Wittner 301

Having known Sr. Aluise from her novitiate days, Sr. Scho- lastica Ivanova in Zarevbrod later gave this testimony: “Sr. Aluise was a very friendly, lively, slender and strikingly pretty young sister.” She had a fine voice and soon became chantress, learned to play the harmonium and sang in the schola for many years. Having diverse talents, Sr. Aluise could help wherever there was need in the house, also caring for the boarding students. In 1931 she took a six-month nursing course at Plovdiv in southern Bulgaria. From 1933 to 1934, she directed the Bulgarian kindergarten and also the parish choir at Dragomirovo. Preceding her final profession, Sr. Alu- ise struggled with her vocation, but five years after her first profession, she was allowed to make final vows at Zarevbrod, where she was to serve all the future years of her life. Sr. Aluise was a good portress, refined, somewhat quiet and reserved in manner, very discreet, but always friendly and attentive in caring for visitors and guests. She had an open heart for the poor and for people who came to the convent with their various needs. Her charming, amiable manner quickly won people’s hearts. The old sisters in Zarevbrod recalled her love for good order. She was zelatrix for a time, in charge of the practical training of new candidates. Her own room and cabinets were always neat. One motto, which she also impressed on her young charges, was “You should be able to find anything in your cupboards, even in the dark.” As a young sister, Sr. Aluise was often sickly, delicate, and pale. She suffered from stomach ulcers and gall bladder ailments, and for most of her life she had some restrictions in her diet. So it is all the more amazing how steadfast and strong she proved during the upheavals and trials which came over our sisters in 1944. Bulgaria was on Germany’s side in both World War I and II. By 1944 the Russian armies were approaching the eastern border. Most of Zarevbrod’s stable German families had been enticed or forced to return to Ger- 302 Chapter 8: Coping with change, 1967-1982 many. Our German sisters decided to stay, suffering through the Russian invasion and the Communist take-over. Together with other German nationals, some sisters were arrested and interned at Selendol near the Greek border for several months. The first group of German sisters had to leave for Germany in December 1944, the last in 1948. Sisters Burkharda Betz and Evarista Bucher opted to stay with our Bulgarian sisters. Sr. Aluise had been put in charge as superior by Mother Prioress Sebastiana Gumpinger in 1944. In June of 1946, Sr. Aluise was confirmed as prioress by a letter from Mother Mathilde Hirsch, then in the USA. Until 1988 she bore a great burden of responsibility under Communist oppression — suppression of the schools, gradual privation of space and property, finally confiscation of all three houses (Bardaski-Geran, Dragomirovo, Zarevbrod), unfair levies of produce and outrageously high taxes, plus frequent threats of deportation to Siberia. By 1950, also the eight young women in the novitiate had to be sent home. Unlike other religious groups in Bulgaria who were dispersed, our sisters could stay together and live in community because Mother Aluise followed the friendly tip of a Bulgarian lady doctor: “Offer the convent building as a hospital for the mentally ill to the Communist government.” This offer was accepted and implemented in December of 1950. All Bulgar- ian sisters except Mother Aluise were employed at the hospital until they reached retirement age. Within their small space in the guest area, they wore the religious habit. A Bulgarian Franciscan priest, Fr. Josef Crivcev, employed as the hospital gardener, was a strong spiritual support for the sisters. Mother Aluise’s wise spiritual leadership enabled her sisters to remain faithful despite the rigorous physical and psy- chological challenges of their ministry to the mental patients. Her love for our congregation prompted her to maintain some contact with Tutzing by a code: the sisters were called “Num- ber __ in the flower catalog”. This was their number in the Sr. Aluise Wittner 303 last schematismus of the congregation. Sr. Aluise insisted that the sisters speak German in recreation so that later they could again communicate with sisters from Germany. She fostered the daily Divine Office in common, days of recollection and annual retreats. Often she had to appear at the police station, enduring vexations and threats from Communist officials, which she bore in silence, trying not to burden her sisters. Only on the last day of her life she said plaintively, “In all the difficult decisions, I was so alone!” Her heart remained anchored in God through all the trying years. A great joy for Sr. Aluise began in 1966 and 1967 when visits at Zagreb in Yugoslavia with Mother Maria Lucas Rauch and then Mother Gertrud Link were possible. Later came Mother Prioress Maria Froning and other sister “tourists,” still at considerable risk. Her energies spent and suffering from heart problems after 44 years in authority, Mother Aluise in 1988 asked to be freed of the burden of leadership. She spent many hours in prayer before the Blessed Sacrament. During the visitation of Mother Edeltrud in July 1991, after having survived earlier falls and recovered again, Sr. Aluise died on July 24 after a very rich life of loving, faithful service and suffering.

Casa Santo Spirito, Generalate and Guest House at via dei Bevilacqua 60 in Rome Chapter Nine RECENT PAST TO PRESENT 1982-2012

Significant events in our congregation during the last 30 years } Constitutions revised by General Chapter 1982, approved in June 1983 by Holy See } Accepting three groups of Benedictine women as recommended by Vatican Council II (in Spain/Australia, Argen- tina, Brazil) and facilitating the transfer of Benedictine Sisters of Oshikuku in Namibia } Revitalizing the oppressed community in Bulgaria } New foundations in Uganda, India, China and Argentina } Increasing ministries among marginalized people } Safeguarding our endangered, beautiful earth } Sisters of Asian countries outgrowing in numbers those of European origin and mutual help among the priories, with more sisters serving overseas in other lands and cultures.

Mother Edeltrud Weist — Extend Your Tents (Is. 54:2) * August 14, 1922 Professed 1955 in Bernried Prioress General 1982-1994 + June 15, 2012 in Tutzing Germany, South Korea, Rome, India

The prophetic text from Isaiah touched Hildegard at significant moments of her life. Born in Berlin to deeply religious 306 Chapter 9: Recent past to present, 1982-2012 parents and baptized Hildegard Maria Renate, our Mother Edeltrud was called to many a new task in her nearly ninety years of life. Her little brother died soon after birth in 1929, her father when Hildegard was only 16. Mrs. Weist raised Hildegard and Dorothea [“Dorle,” known to many sisters] as self-reliant women in World War II. After secondary school Hildegard began medical studies, was drafted as a Red Cross worker 1944-45, then resumed her studies. In 1948 she earned her M.D. She practiced as a doctor until 1950 and began to specialize in internal medicine. In 1950 she acquired the Missio Canonica, desiring to share her deep faith as well as her medical expertise. Though attracted for a time to cloistered Benedictine life at Alexanderdorf near Berlin, in April 1953 Hildegard entered in Tutzing and became a postulant in September. As novice Sr. Edeltrud she made first profession in 1955 in Bernried, followed by final profession 1958 at Tutzing. From 1955 until 1960, Sr. Edeltrud gained further experience as a medical assistant in the sisters’ infirmary, various clinics in the area, in the juniorate and in the sewing room and finally as second in charge to Chief Dr. Mössmer in our Tutzing Hospital—good preparation for her mission to South Korea. With profession companion Sr. Alesia Beer she set out for the Far East on October 27, 1960 on a Japanese freighter, the only passengers much of the journey, with several weeks’ stopover in the Philippines, arriving in Busan harbor on Jan- uary 11, 1961 and heartily welcomed to Daegu. Sr. Edeltrud was to direct the newly erected Fatima Hos- pital of Daegu, which had been started in 1953 by our sisters after they had escaped from North Korea and reunited, almost as by a miracle, after the Korean War. A small, humble dispensary for the poor, Fatima Hospital was enlarged and improved steadily to meet the needs of the local people and refugees. Also nearly miraculous was Sr. Edeltrud’s successful Korean government examination as a doctor in April of M. Edeltrud Weist 307

1961, even before she could study the language, by simply following a few directives given in English. New country, new language, new culture—all were a challenge. Two short Korean language courses in Seoul were squeezed in between her tasks in the hospital during those demanding years of growth and new construction. Her sisters admired Sr. Edel- trud’s fidelity to prayer despite all daily pressures and also her commitment to the community. She worked well with Sr. Gertrud Link, the directress of the large novitiate, with Swiss prioress Sr.Othmara Ammann, and with her Korean sisters. In 1967 Sr. Edeltrud was appointed prioress in Daegu, a flourishing priory of ten stations with 115 professed sisters and 84 young women in formation, which by 1972 grew to a total of 223 members. The break from her medical service was not easy for Mother Edeltrud. Now the hospital and its building projects were increased by the responsibility for the large number of sisters, also by more needed construction. Our Temporary Constitutions of 1970 stipulated five-year terms for our prioresses. Mother Edeltrud requested in 1972 to stand for election for only two years, since our Korean sisters were ready for the responsibility and her heart yearned for silence and prayer. So in 1974, Sr. Pia Chang having been elected as the first Korean prioress, Sr. Edeltrud with a few other sisters withdrew to quiet Kyongsan farm, establishing a house of prayer there. In 1975, already during her journey for a home visit to her sister and sick mother, she received the news that her dear mother had died on October 21. This was a sad time for Sr. Edeltrud. In December Sr. Edeltrud was called to Rome to help prepare for the 1976 general chapter. She was elected vicaress and would be based in Rome for 18 more years, since the next two general chapters elected and then reelected her as prioress general. Between 1976 and 1994, Mother Edeltrud visited all the communities of the congregation several times, 308 Chapter 9: Recent past to present, 1982-2012 getting to know all her sisters and their concerns. She was ever attentive to their needs and sought to solve problems. Her gift of recounting funny events often eased situations and created good cheer, as did the stories of her own prover- bial absent-mindedness or “spontaneity,” as she would call it. Like Mother Birgitta Korff and Mother Melania Vollmer, Mother Edeltrud highly treasured the gift of her own vocation and that of other sisters. To remedy the shortage of sisters for the generalate and guesthouse on Via dei Bevilacqua, she opened an international novitiate in Rome (1986 - 1999), also welcoming some former sisters or novices who wished to make a second try [Saint Benedict allowing even a third admission (RB 29:3)]. As in any novitiate, there were some disappointments, and Mother Edeltrud was held accountable, her critics claiming that a generalate and guesthouse community was not fit for monastic formation because so much coming and going is necessary. In retrospect, successes tip the balance; several sisters trained in Rome have been serving here and overseas—in Uganda, South Africa, Angola, Bul- garia, India, Spain... A great joy for Mother Edeltrud was the fall of the Berlin wall and the breakdown of communism in eastern Europe and German reunification. Eagerly she joined the German sisters of the community, following the news on television. She devoted much care to sustain and renew our loyal little community in Bulgaria, already before and even more so after the fall of communism. Mother Edeltrud was a spontaneous woman, a fast and persistent worker, bent on justice, quick in making decisions and accepting responsibility for them. Her love for God and silent prayer [even when fatigue often caused her to nod before the Lord in adoration], was her special strength in those eighteen years as vicaress and prioress general. What could not be remedied or changed was laid before God in prayer by Mother Edeltrud. Many trends and developments in our M. Edeltrud Weist 309

Left to right: Sr. Assumpta Filser (Prioress, Manila), Fr. Thomas Merton, Sr. Simeona Ricalde (Subprioress, Manila), Sr. Beda Kim and M. Edeltrud Weist (Daegu).

congregation listed at the beginning of this chapter were set in motion and/or accompanied by her. Mother Edeltrud also fostered the international contacts and collaboration among Benedictine women—cloistered or apostolic/missionary— which were begun in Mother Gertrud Link’s time. After 19 years of service in Rome, Mother Edeltrud enjoyed a sabbatical break, attending a course for spiritual direction in England. Aware that the first four young women to join our founder in 1885 had set their sights on India before he convinced them to join his new venture, she had felt and often stated that we owed a debt of love to the millions of India who do not yet know Christ. As prioress of Daegu and an admirer of Thomas Merton, monastic writer and mys- tic, Mother Edeltrud had attended the 1968 interfaith monastic conference at Bangkok and as a doctor had certified his accidental death on December 10. She was open to other monastic traditions, also Buddhist/Hindu. 310 Chapter 9: Recent past to present, 1982-2012 M. Edeltrud Weist 311

So in 1996 at age 74, Mother Edeltrud turned pioneer once more, joyously accepting a very new, big responsibility: Su- perior of our sisters making a new foundation at Punalur in the state of Kerala in southern India. The tropical climate, privations of a new beginning, plus government restrictions on foreigners posed real challenges. The founding sisters and others from abroad, after every three consecutive months in India, were required to leave the country and apply anew for entry. Despite the unrest this entails, the community today numbers 14 Indians among the 19 professed sisters and is growing, serving in Kerala and Gujarat. At Punalur Mother Edeltrud worked whole-heartedly, also as formator, but her physical strength did diminish gradually. After a fall and a severe heart attack in 2007, she had to return to Germany and spent the last four years of her life at Haus St. Benedikt in Tutzing, the home for our returned missionaries established while she was vicaress. Ever eager for news about the entire congregation, Korea and India held a special place in her heart, of course. She always loved conversation and once had predicted that she would die talking, which she did in the small hours of June 15, 2012. Mr. Weist’s dying words in 1938 had entrusted his family to the Sacred Heart of Jesus. So the final tender proof of God’s love for Mother Edeltrud was her death occurring on Friday, June 15, the patronal feast of our congregation, So- lemnity of the Sacred Heart of Jesus. — Also just in time to include her biography here! Mother Edeltrud is remembered with profound gratitude by those who were privileged to know her and work with her. 312 Chapter 9: Recent past to present, 1982-2012

Sr. Caritas Hopfenzitz — Mother of Deaf-Mutes * November 2, 1913 Professed January 10, 1940 in Wonsan + January 24, 2005 in Daegu North and South Korea

Sr. Caritas was born at Öttingen in southern Germany to Se- bastian Hopfenzitz and his wife Maria after they had had three sons. Since Marie Luise was a very pretty baby, her father loved her very much. She was less than a year old when World War I began. Her father served in Russia as a soldier and was missing for six years. Marie Luise did not recognize him when he returned. Soon two more little girls were born to the devout Catholic family. All loved to read books. Their house being in the middle of an orchard, they ate much fruit. The family led a peaceful, comfortable life. Marie Luise was a lively, lovable girl full of good ideas. She loved playing with her three brothers, so that her mother used to say, “I am raising four boys!” Her grandmother said not to worry about it; the child would do great things in her lifetime. In her 91 years, Sr. Caritas did do great things— grandma was right. After attending secondary school in her hometown, Marie Luise began to study chemistry in Munich. But on Septem- ber 1, 1937, during her second year, she entered in Tutzing to become a Missionary Benedictine Sister. As a postulant, she loved to study Church history, and being very touched by the lives of the Korean martyrs, she desired to go to Korea. Her wish came true very soon. On May 19, 1938 Postulant Ma- rie Luise and two professed sisters left their homeland and arrived at the harbor of Pusan on the morning of June 20, reaching Wonsan in today’s North Korea that evening. Sr. Caritas Hopfenzitz 313

Marie Luise received the monastic habit and the name of Sr. Caritas in Wonsan, far from her family. She adapted herself courageously to a totally different culture, its language and customs. On January 10, 1940 she made her first profession, in 1944 her final profession. She proudly, gladly and gratefully used to tell anyone who asked her that she was a Mis- sionary Benedictine Sister “Made in Korea.” Naturally gifted for languages, Sr. Caritas could quite fluently speak German, Latin, French, and English. Now she added Korean and Japa- nese. Later on she also would confer with Russians and Chi- nese. After her profession, while Sr. Caritas served as sacristan in the priory house and as catechist in the nearby parish, she was given the challenge of preparing a deaf-mute couple for the sacraments of baptism and marriage. She started to learn the hand sign language in order to teach the catechism. This became the start of her life-long ministry to more and more deaf-mute persons. Soon many others came, ages ten to thir- ty. By 1942 a special catechism class for hearing-impaired people was taught by Sr. Caritas. She also worked for the poor and the sick. In May 1949 the Communists of North Korea confiscated all the stations of the Wonsan Priory, dispersing the Korean sisters and imprisoning the European Missionary Benedictines (39 monks and 20 sisters), first in Pyongyang, then in a secret hard-labor camp in the mountains at remote Oksadok. Ten brothers, four priests, and two of the sisters died before their release and return journey to Germany by Trans-Siberi- an Railway. . Daily after Compline, the community in Tutz- ing was praying “for our sisters missing in North Korea.” The 18 surviving sisters arrived in Tutzing on January 24, 1954 and were greeted joyfully after nearly five years of uncertainty whether they were alive or not. Now the freed missionaries were able to visit their families after so many years of separation. 314 Chapter 9: Recent past to present, 1982-2012

Sr. Caritas learned that two of her brothers had lost their lives in World War II, and her dear mother had died seven months before her return, endlessly calling for her daughter. Sr. Cari- tas also heard that many of our Korean sisters had succeeded in fleeing to South Korea, and she thought of their plight. As soon as her health was restored, she asked to return to Korea and became the first one to do so, leaving Germany on August 4, 1955 and arriving on November 29. This time the lovely port city of Pusan was dirty and crowded with poor refugees, war orphans and beggars. At Daegu Priory she embraced her Kore- an refugee sisters and was put in charge of the new candidates. On March 29, 1957 Sr. Caritas was assigned to Don Am Parish in Seoul, the capital. She was somewhat afraid of the big city, but then she reflected that Seoul was closer to Won- san. She was superior of the community and catechist in the parish. On the first Sunday of April she met a deaf-mute man whom she had instructed for baptism in Wonsan. It was a great joy for both of them, and they held hands and jumped in surprise. Nicolao Cho Myung Sun shed tears of joy and relief at seeing Sr. Caritas again after seven long years. He and others had fled to the South, though they had no relations there. They were subsisting in caves dug into a mountainside, with cardboard walls and floors. The news of her presence spread like a wildfire. More and more deaf-mutes gathered at Don Am, looking for Sr. Caritas. The Columban parish priests fully supported her as the deaf-mutes came for catechism, Holy Mass and mutual help. Sr. Caritas served as “media- tor” for confessions, “seeing” what the deaf-mutes were saying and “translating their sins” for the priest, then translating the priest’s admonition for the penitents. Thus Sr. Caritas and the deaf-mutes were united in love and faith. In 1958 eight deaf-mutes were baptized at Don Am Parish; the number of baptisms on October 10, 1981 was 120. Exploitation during the Japanese occupation, World War II, and the division of Korea in 1945, plus the Korean War Sr. Caritas Hopfenzitz 315 had ruined Korea. The refugees from North Korea suffered, and the deaf-mutes lived in the greatest misery. Sr. Cari- tas got help from American army chaplains for her “people of silence,” both for the refugees from North Korea and others from nearby. She also received funds from MISEREOR in Germany and from Catholic Relief Services and Missionary Benedictines in USA to purchase land to build homes and for the deaf-mutes to support themselves by raising rice, also by a noodle factory and later by sewing dolls’ clothes. “Village of the Silent” was the notice board put up by the deaf-mutes themselves. When Sr. Caritas visited her family in 1971, after 16 years in South Korea, she had a paid journey by taking care of orphans who were adopted by European families. Sr. Caritas helped cover the cost of schooling for the children of deaf- mute families. One son of such a family became a priest, who in turn assisted a deaf-mute boy to become a priest, now serving the other deaf-mutes. The children of the deaf-mutes were grateful for their education and got good jobs, forming the Caritas Society. Invited to its opening, Sr. Caritas said, “Don’t expect anything at the beginning, but do all you can to make your parents happy. Then try to be the ears and mouths of other deaf-mute people. I will pray that this Caritas Society will fulfill the will of the Lord Jesus Christ.” Sr. Caritas wanted to have a school for the deaf-mutes from kindergarten to middle and high school. That was too big and complicated a project for a simple sister. But help came to her from Sr. Veronica Lee in 1952 and two teachers of the deaf- mutes. In 1972 they entreated Cardinal Kim to found a school for the deaf-mutes in the Seoul area, and he sent them to Sr. Caritas. Later, going to Germany with some adopted orphans again, Sr. Caritas received instruments and training machines for a room in the future school. After much trouble with customs officials and with help from the Daegu Priory, she finally got the equipment tax-free and the building permit from the 316 Chapter 9: Recent past to present, 1982-2012 government. On March 26, 1976 Seoul Aewha Deaf-Mute School was opened, with the sisters initially paying for school management. By the second semester the government provided the funds, even for the first semester. People called Sr. Caritas the Korean Mother of the Deaf-Mute People. As the first generation of her deaf-mutes grew older, Sr. Caritas had one more dream: to build a senior center for them. But there were no funds available. She continued to pray about it. Invited as a guest to a television program, she told her story and mentioned this last dream, hoping this time for a Korean benefactor rather than a foreign one. After this program, a pretty large plot was indeed donated by a Korean lady. Now the sisters of Seoul Priory care for this St. Joseph House in Pyong Taek, a quiet valley in the mountains. Sr. Caritas lived there with the deaf-mute old folks until her own age and health made her move to Daegu in April 1998 necessary. All the years which Sr. Caritas devoted to the deaf-mute people were spent in small communities. At Daegu, in the large priory house, she treasured the full monastic life with Gregorian Chant, the solemn Divine Office of the large community, withdrawing from the world, contemplative prayer, spiritual sharing, community recreations, a little gardening with herbs and flowers, living simply and frugally—all the ideals she had been pursuing since her entrance in Tutzing. Ever cheerful and friendly, Sr. Caritas talked with mouth and hands, as she had done for more than half a century. She was deeply grateful for every moment of her life, as she told her “soul friend,” Sr. Bertwina Cäsar, who had suffered through the captivity in North Korea with her. Most young sisters in the novitiate at Daegu learned some of the hand signals of deaf-mutes from Sr. Caritas. Letters to her family, friends and benefactors were still typed on a portable computer she had learned to use in 2001; later she dictated them to Sr. Bertwina. One day Sr. Caritas saw the large plastic globe Sr. Caritas Hopfenzitz 317

that Sr. Matilda used in her English classes. She held it on her lap all morning, turning it and studying all the new nations in Africa and other parts of the world which had become independent during her busy life. Sr. Caritas made a deep impression on the young and the old, a living model for all. After falling in December 2004, she had to remain in bed most of the time, but she was always in good spirits, offering her pains and difficulties up to Jesus. “I cannot thank God enough for my vocation. If the people only knew how happy we are in our monastic life, all the charming young ladies would rush into the monasteries!” On the day she died, Sr. Caritas in her wheelchair still toured the novitiate on the third floor and prayed Vespers, listening to the singing over the intercom. After supper she became restless and prayed ejaculations, supported by Mother Prioress Gertrud Kim while standing, then stopped breathing after being laid on her bed. It was January 24, 2005—exactly 318 Chapter 9: Recent past to present, 1982-2012

51years after the captive missionaries from North Korea had returned to Tutzing. Despite the winter weather and on short notice because of her quick death, the funeral of Sr. Caritas, with Mass celebrated by 85-year-old Cardinal Stephen Kim, became like a triumphal procession to the sisters’ cemetery on the hillside. Several busloads of Seoul Priory sisters and deaf-mutes had come. The honors Sr. Caritas had received from the governments of South Korea and Germany are small compared to the reward from Jesus, for whose least brothers and sisters she cared so long and well.

Sr. Magdalena Muro — Gentle Artist * January 3, 1910 Professed October 17, 1939 in Wonsan + July 10, 2002 in Daegu North and South Korea, Japan

Fumiko Muro was born in Tokyo, Japan, the second child of Dr. Joseph Muro and Theresa Sizudei. She had three sisters and one younger brother, who was a professor at Tokyo Uni- versity and died in 2001. Her sister Elisabeth, living in To- kyo, was 94 when Sr. Magdalena died. At age 20, while attending college in Tokyo, Fumiko was baptized in the chapel of the Sacred Heart Sisters and received the name Sophia. On November 11, 1933 Sophia entered Wonsan Priory. As a postulant she studied education in Tokyo from 1936 to 1938, then was received into the novitiate as Sr. Magdalena. Her profession was made at Won- san priory house in 1939 and on January 15, 1944 she made her final profession. The following August marked the end Sr. Magdalena Muro 319 of World War II in Asia. On June 13, 1946, Srs. Magdalena and Xavera Nomura had to leave North Korea for Japan, like many other Japanese. Sr. Magdalena, with her diploma in child education, taught at a kindergarten in Osaka-Tanabe in 1947. Srs. Ra- childis Reck and Dorothy Koenig from the USA and other sisters from Germany, Korea and the Philippines reinforced our two communities in Japan. Sr. Magdalena was in Ta- nabe for eight years and then at Hashimoto until our sisters withdrew in 1961. Sr. Magdalena Muro, Sr. Immaculata Martel and Sr. Juliana Che (then still Humilitas) were transferred to South Korea, arriving at Daegu on July 30, 1961. Sr. Magdalena applied her artistic talents, in charge of the vestment department at Daegu from 1962 until 1980. From her home visits in Japan, she used to bring beautiful gold and silver thread for the making of vestments. When the priory community moved from Shinam-dong in Daegu to Sasu-dong, Sr. Magdalena worked as a receptionist of the priory house. She celebrated her silver and golden jubilee of monastic profession, and on October 15, 1999 also her diamond jubilee. All her life and in old age, Sr. Magdalena was faithful in attending monastic prayer, meals, common recreation and meetings. She was ever courteous, humble and kindly to everyone and a woman of prayer. Always courageous, in her last years she visited a Japanese friend in Los Angeles all alone. In May of 2002, having become quite weak, Sr. Mag- dalena moved to the infirmary, smiling at her visitors and grateful for every service. On the morning of July 9, 2002 she joyfully received the sacrament of the sick and sang the Suscipe with the sisters. At 2:30 a.m. on July 10, 2002 very peacefully, our Lord took Sr. Magdalena in his arms while Mother Prioress Gemma Lee and other sisters were praying with her. 320 Chapter 9: Recent past to present, 1982-2012

Sr. Wilgard Lumpp — Pioneer in Kenya * February 14, 1912 Professed January 10, 1940 in Tutzing + July 31, 2002 in Nairobi Tanzania, Kenya

Klara Lumpp was the youngest child of Franz and Anna Lumpp, growing up on the farm with five siblings at Ober- grombach in the diocese of Freiburg, in southern Germany. Her father died when she was only three years old. After completing 10 years of schooling, Klara left home to earn money for her family. Though she had desired to be a missionary early in life, she entered our congregation only in 1937 at Weiterdingen. In January 1939 Klara began her novitiate in Tutzing as Sr. Wilgard and a year later made profession. After the Hit- ler regime confiscated our motherhouse, Sr. Wilgard had to work in the kitchen and on the farm at Schweiklberg, then in the military hospital at St. Ottilien. In total secrecy in the dark early hours of January 10, 1943, Sr. Wilgard and her companions made final profession at the farm in Kerschlach. After the end of World War II in 1945 the motherhouse was returned to the sisters, and Sr. Wilgard could return there. In 1948 the first new missionaries were allowed to leave Germany. Sr. Wilgard was among those chosen for East Af- rica, then Tanganyika under British rule, but they were able to depart only in 1950. On their way to Dar es Salaam they saw Rome and the Holy Land. Then they set out for Perami- ho in the interior. Sr. Wilgard’s first mission was Litembo, high up in the Umatengo Mountains. Later she worked in Peramiho and other stations, taking care of the kitchen and garden. Sr. Wilgard Lumpp 321

It was in 1976 that a totally new mission field in Kenya was opened to Sr. Wilgard. When Mother Prioress Veridiana first mentioned this to her, Sr. Wilgard resolutely answered, “I to Kenya? And to that remote Kerio Valley, into the bush with my poor kitchen Kiswahili and no knowledge of Eng- lish? No, I will not go!” The prioress left her, only to return some days later. “Sr. Wilgard, I think you should go.” And after a pause, “You simply go!” Sr. Wilgard’s immediate answer was, “Yes, Mother Prioress, I shall go.” And she went. This was Sr. Wilgard. She started work in the dry and thorny field of Cheson- goch, in the very hot climate of the African Rift Valley in western Kenya. Gradually the thorn bushes gave way to a lavish garden with all sorts of vegetables, various fruit trees, shrubs and even flowers. The small group of sisters and the two priests had a caring mother in Sr. Wilgard. She taught her two cooks how to prepare tasty meals and to bake bread. She always had something in store to surprise unexpected guests, like priests from other stations or visitors. Chesongoch, to be reached only by a steep dangerous mountain road and almost inaccessible during the rainy season, became a little paradise in the wilderness. Sr. Wilgard would say, “If we live in harmony and pray, all hardships can be borne.” Only God can count the drops of sweat Sr. Wilgard shed for him and for those entrusted to her. No wonder the sisters wanted her as their superior, the oldest sister of the Nairobi Priory! In 1990 Mama Wilgard celebrated her golden jubilee of profession, which became a great feast for the whole Kerio Valley, with guests even from Nairobi. Sr. Wilgard renewed her vows in the small sisters’ chapel, receiving a wreath of golden flowers and a carved African walking cane. After supper followed poems, songs, skits and dances by the light of the moon. 322 Chapter 9: Recent past to present, 1982-2012

Sr. Wilgard grew weaker with age, and in 1995 was transferred to the priory house in Nairobi. In her “poor kitchen Kiswahili and no English” she joined the English Divine Of- fice, using her good voice. What pained her and the whole community was Sr. Wilgard’s growing confusion, her dis- orientation about time and place, which at times made her walk away from the convent to look for her sister Maria or knock at other sisters’ rooms at midnight, fully dressed, and asking, “Why are you not up to pray Lauds?” In her clear moments she would whisper in chapel, “Lord, have mercy on me!” After she suffered a fractured hip and became bedridden, God took Sr. Wilgard home to himself on July 31, 2002. She is remembered as a loving, caring, hard-working sister, her body the first to be buried in the cemetery at Karen, Nai- robi, next to the statue of the Risen Christ.

Sr. Irmtrud Wagner — Lover of Life * May 2, 1928 Professed February 11, 1957 in Tutzing + July 7, 2005 in Tutzing Philippines, Kenya

Irmengard Wagner from Albertshofen in the diocese of Augs- burg worked hard from childhood, her father having been drafted into Hitler’s military in 1939, at the beginning of World War II, from which he did not return. She helped her mother on the farm and in the household, learning all the skills like baking bread, making noodles, preserving fruit for the winter. Only in 1954 was she able to join the Missionary Bene- dictine Sisters in Tutzing, making profession on February 11, 1957. After her final vows in 1960, Sr. Irmtrud was sent to Sr. Irmtrud Wagner 323 the Philippines and worked in different stations, caring for the kitchen, garden and the animals. She was a sister easy to live with, cheerful, and an excellent cook and baker, whose sweet bread for Sundays and whose tasty fruit cakes are not forgotten. She practiced the saying that love goes through the stomach. On a sister’s feastday, Sr. Irmtrud would make sure to prepare a dish that the sister preferred. Sr. Irmtrud also became a mother to the employees, the gardener, driver, cleaner. No person who knocked at her door would leave empty-handed. Also the animals were her friends, and once she had visited a house, the dogs would remember her smell and jump to greet her. Her garden, often watered after sundown and Compline, was filled with flowers, vegetables and fruit trees she had planted. All her tasks, even the meanest duties, were done with a smile and untiringly. No wonder she always took special care of the convent chapel, waiting quietly before the Blessed Sacrament until all had assembled for prayer. Sr. Irmtrud is remembered in the Philip- pines for her 16 years of quiet, joyful and faithful service. In 1979, at the age of 51, Sr. Irmtrud was called to Kenya, a new country in a new continent. Sr. Chantal Gerster, Sr. Fidel- is Jardiel and Sr. Irmtrud became the new community for the formation of candidates in Nairobi. Sr. Irmtrud at first stayed with Sr. Chantal at the Flora Hostel in Nairobi to learn Kiswa- hili, no easy task at her age. At the same time, the two had to plan, prepare and supervise the construction of their future convent. Those years challenged all the practical gifts of Sr. Irmtrud. The new house needed to be furnished, curtains and other items to be sewed. The land awaited her “green thumbs.” Also some dogs needed her care. Again, Sr. Irmtrud did her tasks with joy and enthusiasm. The candidates and young sisters, as well as the workers, admired her hard work and skill in these new beginnings, her constant smile and her good care for them. When sisters came home from the dispensary, they would enter the convent through the kitchen, 324 Chapter 9: Recent past to present, 1982-2012 where she was working. Seeing them tired or downcast, Sr. Irmtrud would invite them to sit down and eat something, encouraging them, so that they could smile again. From a distance and at first meeting, Sr. Irmtrud may have appeared tough and not easy to joke with, but in the end the young sisters lovingly called her “Mother Kinder,” since she called all the young Africans “Kinder.” Also the first brothers coming over from St. Benedict’s Monastery to tease her dogs would be scolded with a frowning, “Kinder!” Sr. Irmtrud diligently shared her household skills with the young members, especially baking her delicious cakes and Christmas cookies. In 1985, when Sr. Chantal and Sr. Fidelis, superior and formator, moved to Karen with the novitiate, Sr. Irmtrud was also called to Karen for some time for setting up the new kitchen and household, the vegetable garden, landscaping, planting grass and trees and flowers. Later she served two terms as superior again at Ruaraka. In 2003 she was appointed to a new pioneering post, superior of the newly established community at Eldoret in western Kenya. As usual, she went about her duties untiringly, smiling, never complaining, and not overly concerned about her health. Already in April 2001, she had been diagnosed with a ma- lignant melanoma on her leg and was sent to Germany for surgery. She returned in October, seemingly recovered. In February 2005 Sr. Irmtrud developed a swollen leg and often appeared tired, though she tried to hide it. Finally she had to show another tumor on her leg. Immediately she was taken to Nairobi, then to Germany, but the cancer had spread throughout her body. Sr. Irmtrud eventually surrendered to the Lord and united her pain to his sufferings. On July 7, 2005 this courageous pioneer gave her life back to her creator in Tut- zing while the sisters were praying and singing the Suscipe. She is rightly called a foundation stone of the Nairobi Priory, and a memorial stone for her has been set up at Karen. Sr. Mansueta Mayer 325

Sr. Mansueta Mayer — Lover of the Ovambo People * August 19, 1905 Professed August 28, 1928 in Tutzing + February 15, 2002 in Windhoek Germany, Namibia

A tiny premature baby born to the teacher Wilhelm Mayer and his wife Josefine at Ravensburg in 1905, little Seraphine was to reach a ripe old age of more than 96 years. She grew up with four siblings from her father’s first marriage and was the seventh child of his second wife, but four of the children had died as infants. Seraphine’s mother also died when the girl was only seven years old. After elementary and secondary schooling, Seraphine took commercial courses and was apprenticed as a bookkeeper. She preferred sports and outdoor work to household duties. Always interested in religion, Seraphine’s desire to serve God as a sister became clear and definite while she took a course in dancing. Aware that she liked all the partners well, she felt attracted to none of them personally. The Lord pointed Seraphine towards Tutzing, where she entered on Ash Wednesday 1926, March 6. Having been treated with special affection and consideration as the baby of the family, Novice Sr. Mansueta did not find the novitiate easy, but she persevered. After her first profession, she helped the cellarer of the motherhouse and also worked in the school. During the 1933 general chapter, the prioress of Windhoek, Sr. Walburga Sauer, was scouting for a competent, trained teacher as one of her sisters in the school at Anamulenge in Ovamboland was very ill. Sr. Mansueta was chosen for the mission after correctly singing a hymn, not her favorite, to Sr. Walburga’s satisfaction. Soon Sr. Mansueta and her new pri- 326 Chapter 9: Recent past to present, 1982-2012 oress set out by train and boat for Southwest-Africa, arriving at Walfishbay in today’s Namibia on October 26, 1933. Waiving her home leave when it became possible later on, Sr. Mansueta never saw Germany again, but by letter she always kept in touch with her family and events in her home country. Already on October 7, 1933 the sick teacher, 28-year-old Sr. Hereswida Post, died at Anamulenge. Traveling to Ovam- boland was impossible during the rainy season, so Sr. Man- sueta first was sent to gather experience in schools at Wind- hoek and Swakopmund. In September 1934 she finally took the train as far as Tsumeb, then faced a four-day adventure by car—no roads, but riding through the bush country, where they barely escaped from the heat and smoke of a vast grass- fire, reaching Anamulenge on October 4, 1934. Sr. Mansueta was to stay there for 11 years and again in 1956 for 27 more years. Sr. Mansueta immediately started learning the local language. She enjoyed the people and was interested in them, wishing to share the Gospel message with the children entrusted to her in their own language and in an appealing manner to make faith easier. She came to love the Ovambos dearly, finding them to be diligent, gentle, orderly and very polite. They are ready to help and have a great sense for justice. She found that most of the children were very intelligent. Sr. Mansueta mastered the language of the Ovambos, also giving lively religious instruction twice a week to adults, as well as on Sundays. From about 50 Catholics when she began her missionary work, the baptismal register by 1983 had grown to 15, 000 names. Ovamboland, the northwestern part of today’s Namibia, was hard on Europeans—the climate, long and hot dry seasons, heavy rainy seasons, frequently scarcity of water, des- ert-like vastness, solitude, and the monotonous scenery of the land. Young Sr. Mansueta, full of missionary zeal and energy, Sr. Mansueta Mayer 327 did not hesitate to walk many hot miles through sand and bush to teach children, carrying just a piece of bread and a little tea. When no doctors were available, Sr. Mansueta also assisted the sister nurse at the small dispensary in caring for patients with a great variety of ailments. Sr. Mansueta acquired an unusually fine mastery of the Ovambo language. She adapted German melodies for singing religious songs and wrote a catechism in the language of the Ovambo. Even in the 1990’s, some foreign missionary priests in Namibia would send their Otshivambo homilies for the next Sunday to the “retired” Sr. Mansueta at Windhoek to be corrected and refined before they delivered them. Having been assigned at Gobabis and Oshikuku for some years, Sr. Mansueta then worked again at Anamulenge. In 1983, when native teachers could carry on her work, she left the Ovamboland. She still served in the garden and in the business office at Swakopmund .In 1988 she was transferred to the priory house at Windhoek. Her strength declined. After suffering a fractured a hip, she used her wheelchair to attend prayer and meals. Though naturally cheerful, Sr. Mansueta all through her life also had had to cope with periods of depression, sometimes requiring psychiatric treatment. Sr. Mansueta’s last years were spent, mostly in deep silence, at the Roman Catholic Hospital at Windhoek. Only when someone spoke to her in Otshivambo did she become lively. She was eagerly awaiting the Lord’s coming. She was the favorite patient of the domestic personnel. Despite being hard of hearing, she would joke with them in the Ovambo language when they took her out to the garden. Sr. Mansueta died on February 15, 2002 at Windhoek. No less than 16 priests joined Archbishop Bonifatius Haushiku at the funeral mass, and 35 persons from far distant Anamu- lenge, traveled 800 km to bid her farewell. Sr. Mansueta is remembered as a very zealous missionary. 328 Chapter 9: Recent past to present, 1982-2012

Sr. Salesia Röösli — “Baby Sister” * July 21, 1931 Professed July 2, 1952 in Fribourg + March 25, 1993 in Norfolk Switzerland, USA

Mathilde Röösli in her native Switzerland was always called “Dildi.” Her family name means “little rose.” Growing up with one sister and two brothers in a loving home and helping to deliver her father’s bread to customers, she often entered the house of Fr. Andreas Amrhein, our founder, not guessing that one day she would join the Missionary Bene- dictine Sisters. After attending public elementary and vocational schools at Gunzwil and Beromünster, she worked for a year in a French-speaking home and learned to speak French. Mathil- de loved music and song, yodeling and playing the accordi- on, also being active as a youth leader. At a Marian Sodality meeting at Basel the slides shown about the missions by a Benedictine priest moved her to enter our congregation. She felt that she owed her religious vocation to her mother’s devotion to the Sacred Heart of Jesus. Mathilde entered our congregation at Düdingen in Swit- zerland on May 8, 1950, becoming a postulant that Sep- tember and beginning her novitiate in 1951. That year the community of 15 sisters moved from Düdingen to Fribourg, where Sr. Salesia made her first profession and, after nurse’s training in Tutzing, her final profession in 1955. Her first assignment was one year of home nursing in Fribourg, where she enjoyed her monastic community and was supported by its family spirit. From 1956 to 1959 she served as a staff nurse and then as supervisor in the Hospital Sr. Salesia Röösli 329 des Bourgeois. Her knowledge of French proved very useful, since about 75% of the patients spoke French. In 1959 Sr. Salesia received her mission to the priory of Norfolk in the state of Nebraska, USA. She was eager to serve and began working at Our Lady of Lourdes Hospital while still learning English. The nursing staff and doctors were very understanding and helpful to her. In 1963 Sr. Salesia attended nursing courses in obstetrics, pediatrics and psychiatry at St. Catherine’s Hospital in Oma- ha, passing the Nursing Board examinations of the state of Nebraska and earning her degree as a Registered Nurse. In 1965 she acquired USA citizenship. 25 years fruitful years of work followed for Sr. Salesia at Our Lady of Lourdes Hospital in various departments. She served as Director of Nursing from 1968 to 1975. In 1977 she was certified to teach La Maze classes for expectant parents. This was a joy to her, and she prepared hundreds of couples for the birth of their child. Sr. Salesia was fondly called the “Baby Sister,” being lovingly concerned for each of her mothers. The physicians knew and appreciated her expertise and trusted and respected her. She was always generous in her service, able to guide and counsel also un- wed mothers, who were very grateful for her support and help in finding adoptive parents for a baby. Sr. Salesia never hesitated to give long hours beyond what duty required in order to help people in need, whether in the hospital or in the community. During the rare times when the hospital nursery was empty, Sr. Salesia would set up a vigil light and pray to St. Anne for more babies. When the obstetrical department got too busy, co-workers would tease her and ask whether she had forgotten to blow out the vigil light. In 1979 Sr. Salesia was awarded the Nebraska Nurse of the Year title for raising the quality of nursing care for mothers and infants. She also received the Employees of the Year award at 330 Chapter 9: Recent past to present, 1982-2012

Our Lady of Lourdes Hospital in 1989. Eager to become more helpful and competent, Sr. Salesia took part in the initial course for giving spiritual direction offered at Yankton, South Dakota. In 1990 during a short sabbatical break in Rome and Swit- zerland, Sr. Salesia had surgery in Lucerne, where ovarian cancer was diagnosed. Returning to Norfolk, in August, she began chemo-therapy. In November another operation showed that the cancer had spread. Later an experimental treatment was tried in California, which brought improvement but no cure. Already in 1991, being a person of profound faith and love for Christ, Sr. Salesia had shared with the community: “I have only one wish, to die in the outpouring, consuming love of the Holy Trinity and to rest forever in God’s arms,” ready for death or further life. In 1992 Sr. Salesia returned to Nor- folk, taking part in community life and prayer whenever she felt strong enough. She died on the feast of the Lord’s An- nunciation, March 25, 1993.

Sr. Johanna Lee — First Prioress in Seoul * October 18, 1929 Professed October 31, 1961 in Daegu + August 8, 2005 in Seoul South Korea

Sr. Johanna (Lee Choon-Yee) was born at Inchon, South Ko- rea, the youngest of seven children in a Christian family. After college, teaching, then four years of studying piano at pres- tigious Seoul University, she entered at Daegu, mature and experienced. Small of stature, she became a joyful, energetic and enthusiastic organist and instructor of the young sisters. Sr. Johanna Lee exemplified Chapter III of our Constitutions: Sr. Johanna Lee 331

“The liturgy is the highest form of our prayer, in which we join in the praise of the Church, glorifying Christ and through him the Father. In the power of the Holy Spirit we stand with Christ before the Father on behalf of the whole world. The liturgy is the fountain from which our strength flows.” Postulants and novices of maturer years adjusting to new beginnings in the Benedictine “School of the Lord’s Service” found Sr. Johanna full of understanding. She counseled them to be patient with themselves when difficulties arose. Sr. Edeltrud Weist as prioress of the rapidly growing Dae- gu Priory could foresee that too many sisters might impede monastic community life. She suggested already in 1973 that the Daegu Priory be divided into two or even three priories. At the 6th Daegu Priory General Assembly in 1980, this idea was pursued, and in 1985 the 9th Assembly voted a unani- mous YES to forming a new priory. In September 1986 the preparations for setting up St. Gertrud Priory in Seoul were started. In 1987 Sr. Johanna Lee was elected as the first prioress in Seoul, well qualified by her experience as formator and local superior. The sisters had been given a chance to opt for remaining in Daegu Priory or joining Seoul Priory. Stations were grouped by geographical nearness to Daegu or Seoul, and practical assistance was given by Daegu Priory. Sr. Johanna saw her task as unifying the sisters of her new priory. Being a musician, she used the image of a harmonious choir to encourage each sister to do her best in her assignment. The retreat house on the Arirang Hill in Seoul was to become the site of the new monastery. During her years as prioress, the priory in Seoul became well established by God’s loving providence. In time the new St. Gertrud Monastery was constructed. Along with emphasis on monastic prayer and close bonding among the smaller communities with the priory and all its members, the sisters of Seoul Priory wanted to live simply and share the love of Jesus for the poor and 332 Chapter 9: Recent past to present, 1982-2012 marginalized with the people around them. They chose to avoid large institutions. With the stations being near to the priory house, monthly gatherings of all the sisters have been possible and have fostered a strong community spirit. After completing her term as prioress, Sr. Johanna continued to give joy to the community by playing the organ and piano. On October 28, 2004, she fell in the hallway, frac- turing the hip bones. She was bed-ridden until her death on August 8, 2005.

Sr. Gemma Kaltscheva — Gentle Healer * December 27, 1914 Professed September 12, 1934 in Zarevbrod + August 17, 2000 in Zarevbrod Bulgaria

Little is known of Sr. Gemma’s life before her early entrance at Zarevbrod. She was baptized Agatha in her native Bar- darski-Geran in the diocese of Rustschuk and attended the school of our sisters there, where she also learned to play the organ. She made her monastic profession at Zarevbrod in 1934. By 1948 most of the German sisters had to leave Bul- garia. Only Srs. Burkharda Betz and Evarista Bucher, with permission of their superiors, opted to remain. Sr. Gemma was entrusted with caring for eight or ten young Bulgar- ian aspirants who then helped with the farm work and other tasks. The Communist government had closed the kindergarten and school earlier, then also the orphanage and the old people’s home. The sisters were not allowed to have contact with young people, and in1950 the young aspirants also had Sr. Gemma Kaltscheva 333 to be sent home. The Communists even detained the superior, Sr. Aluise Wittner, for a time and often summoned her for interrogations. When the sisters’ convent in 1950 was turned into a psychiatric hospital in 1950, the sisters were employed there until pensioned. After 1970 Sr. Gemma cared for the laundry and sewing room. When Sr. Evarista and Sr. Burkharda were no longer able to work, Sr. Gemma’s main duty became the reception of the needy and suffering at the convent door. Sr. Gemma was an attentive listener, and her compassion eased the sufferings of many people. Patients with skin problems who had gotten no effective help from medical doctors came to be treated in Zarevbrod, some from great distances on someone’s recommendation. Sr. Gemma had a good word and kindly counsel for the sufferers, and her natural reme- dies prepared with herbs from the sisters’ garden—salve from marigolds, oil from lilies, various tinctures so soothe burns, herbal tea—had surprising healing power. Ms. Yanka Dragomirova in an interview with Sr. Maria Jose Esperanza called Sr. Gemma an angel of God. Meeting her in 1992 had been a graced moment in her life. She observed that Sr. Gemma greeted people with a smile and spent time talking with them to learn what might have caused their ailment. In 1995 the lady’s two-year-old niece suffered a burn on her left check from an electric heater. The oil which Sr. Gemma applied brought a complete cure and left the child with no scar. In 1997 her father, Nikolai Dragomirov, suffered from fluid in one knee for months, with no relief from the different kinds therapy ordered by doctors. He did not want to have surgery, so the lady consulted Sr. Gemma, who listened carefully to her description of her father’s condition. Then she clapped her hands and exclaimed, “Branches of pine!” Sr. Gemma then told of one sister who had been helped and sent someone to the garden to fetch pine branches. She explained how to make a bandage as a compress for 334 Chapter 9: Recent past to present, 1982-2012 the man’s knee. That same night, the therapy was begun. After some days the fluid in the knee slowly disappeared. He continued this therapy and the problem did not recur. M. Dragomirova ascribed the healing to God’s power, using the good will and pure heart of another person—Sr. Gemma—to help suffering people. She was the dearly loved little sister, a friend to all who needed help. Sr. Gemma on cold days would invite the visitors to come into “her” warm room at the entrance and talk. In summer she conversed with patients on a bench outdoors. After the fall of the Communist government of Bulgaria in 1989, Sr. Gemma felt free to lead her visitors to the church through the main door, whereas before she only could take them through a backdoor and the sacristy. Many of the visitors would light a candle, as is customary in Bulgaria, gaining peace of heart and new courage. In her spare time, Sr. Gemma also colored holy pictures to give joy to people. In the monastic community, Sr. Gemma was kind and attentive, calm, motherly, and sympathetic, very simple and undemanding in her lifestyle. She spent her free time praying and was a quiet person. She had a special love and devotion to Mary . Her beautiful accompaniment of the Di- vine Office and Holy Mass supported the sisters who loved to sing and had good voices. After a fall, she often had severe headaches, joined in time by other ailments, like diabetes and weakening memory. She suffered patiently and without complaining, longing for the Lord’s coming. On August 17, 2000, Sr. Gemma died, surrounded by her praying community. Sr. Irmengard Schoenen 335

Sr. Irmengard Schoenen — Do Praise the Day before Evening Falls * February 20, 1935 Professed August 7, 1963 in Bernried + January 1, 2004 in Bernried Germany

When Margret Schoenen, after her study of theology, German philology and history in Bonn and Munich, entered at Tutz- ing in 1961, she could not imagine that the Second Vatican Council—the most important Church event of the 20th century—would challenge her as a theologian and would basically shape her missionary service. Shortly after she became a novice, Pope John XXIII opened the council in December 1962. His aim was an updating, “ag- giornamento,” a spirit which not only breathed through the assembly in St. Peter’s Basilica in Rome for three years, but also pervaded the Catholic Church world-wide. It was during the succeeding years of “springtime” for the Church that Sr. Irmengard deepened her theological training by catechetical and homiletical studies in Munich, becoming well equipped to help initiate and direct necessary changes in the community. Sr. Irmengard said of herself, “I love my life as a Mission- ary Benedictine Sister and feel rooted in the community. I also love the balance between contemplation and missionary service which is part of our life.” When such a person also has teaching skills and experience, she is ideally suited for working with young sisters. For over 25 years Sr. Irmengard was charged with the basic theological training of our novices. With enthusiasm she conveyed to them the post-conciliar concepts of Church and Evangelization, the role of the laity and options in liturgy, also our role as women in the Church. 336 Chapter 9: Recent past to present, 1982-2012

No fanatic feminist or revolutionary, she was a responsible Christian who wanted to prepare young sisters for their missionary service Sr. Irmengard did real pioneer work in transforming the former domestic science school at Bernried into St. Martin’s Center of Spirituality. She loved to share her life and her faith during Bible hikes in God’s beautiful nature at the foot of the Alps, helping people to recognize God’s message in their everyday world. Her meditations on the women of the Bible opened the women to Jesus’ Good News. She also loved dra- matizing Gospel events and used poems that shed new light on the Bible, especially the psalms. Sr. Irmengard wrote, “As a theologian and educator, I love my work with people at our house. I love to share my life and my faith—a faith that can let God into the picture.” Bible weekends, Bible evenings, retreats, filled her busy life. As a Missionary Benedictine Sister, Sr. Irmengard also had the joy of visiting our priories of Ndanda and Peramiho in Tanzania, each stay lasting about two months. She gave directed retreats and Bible courses to the sisters. A study visit to Israel in 1989 also brought enlivening encounters with people. From 1993 to 2000, Sr. Irmengard served as the superior of the community in Bernried. She lived modestly and needed few material things for her own use. An open and truthful person, she could be frank, but also patient with her sisters. She fostered good relations with the parish and civic community, serving on the pastoral council of the parish for many years. She was a pioneer by involving the parents in preparing the children for their First Communion. For the many persons who received individual spiritual guidance from her, Sr. Irmengard was a friend who showed the way, gave liberating counsel and stood at their side. She also helped people to regain their faith and practice it anew. She contributed joyfully to liturgical celebrations, highlight- ing anew the value of the Liturgy of the Hours so important Sr. Bernita Walter 337 to St. Benedict and placing less emphasis on traditional Eu- charistic piety. The first-born child, Margaret Schoenen and her brother had grown up in a faith-filled home, protected by good parents and also gaining a love for art from the father’s work as an art dealer. All her life, Sr. Irmengard had enjoyed good health, never having been seriously ill. After her first visit with the doctor on November 20, 2003 she seems to have sensed the seriousness of her condition and asked for the Anointing of the Sick. By a talk with the oncologist, she learned that her cancer of the liver was incurable and was advancing rapidly. She courageously accepted the truth. Sr. Irmengard was discharged from the hospital on Decem- ber 17, and as her strength waned quickly, she walked her last weeks within her community, coming to the refectory to bid the sisters farewell. Facing her death, she was content, thankful for every small service. She entered new, eternal life on New Year’s Day 2004, accompanied by the songs and prayers of her sisters, who look back with gratitude on her life, a gift to so many persons.

Sr. Bernita Walter — Sustained by God’s Faithfulness * June 20, 1920 Professed October 19, 1949 in Tutzing + December 18, 2005 in Tutzing Germany, Rome

Though Josephine Walter from the Rhineland was her parents’ only child and her father had insisted that she not be sent to the foreign missions, her life’s paths varied, and she became a pioneer in several ways. Blessed with a happy childhood and 338 Chapter 9: Recent past to present, 1982-2012 a fine sense of humor, Josephine had bowed to her parents’ wishes and studied medicine, though she was more interested in literary studies. After her entrance in Tutzing in 1947 and her profession in 1949, Sr. Bernita became secretary to the novice directress, working also in the surgical section of the hospital. Already in the novitiate her talent for literature and music had brightened the convent feasts. From 1953 to 1967 she was the assistant and then editor-in-chief of the Missions-Echo, being also in charge of the candidates and the postulants for a time. A delegate to the General Chapter of 1967 at Grottafer- rata near Rome, Sr. Bernita was elected to serve as a general councilor. Though never assigned to the foreign missions, she spent half a year in Africa, accompanying Mother Ma- ria Lucas Rauch on visitations. Her later research for writing our congregation history, a mandate from the 1976 General Chapter, would take her to South Africa, Namibia, and once more to Tanzania in her research. Sr. Bernita was one of the pioneers moving to the generalate’s new site in 1970, the Via dei Bevilacqua within the city limits of Rome. Organizing the Congregation’s archives, which Sr. Bernita had begun earlier, became her official appointment in 1982. Just in time for our centennial in 1985, she completed Volume I of our history, Sustained by God’s Faithfulness, her first major literary work. Vol. II followed in 1992, and her history of Catholic health care in Namibia, Service that Saves and Heals, in 1996. Since Sr. Bernita had become fluent in Italian, she was available as a translator and editor for the German edition of the Os- servatore Romano. For many years, she spent two days a week at the Vatican, taking “homework” along and sometimes working late, much appreciated by her co-workers. Even after having been left unconscious at the roadside by attackers one dark evening with no identification left, and taken to the emergency department of Aurelia Hospital, Sr. Bernita was unafraid and resumed her work at the Osservatore Romano. Sr. Idalina da Silva Moreira 339

Every Sunday morning, she lovingly prepared for Mass at the Villa Armonia, the mental hospital across the Via dei Bevi- lacqua, cooperating with a priest from the local parish. With all her extensive knowledge and literary talent, Sr. Bernita remained very modest and humble, satisfied with the simplest and least things, recycling paper, mending her clothing, getting off Bus 892 at the end of the line and walking back extra steps to via dei Bevilacqua to lessen air pollution and waste of gasoline. With all her heart, Sr. Bernita loved the Divine Office and supported the community by her sure singing, her joyful, creative self shining especially in carnival celebrations, which she joined with original funny costumes and delightful nonsense. Sr. Bernita bore her gradual loss of hearing with grace and patience, ever grateful for the smallest deed of kindness. “Grazie,” was the most frequent word she spoke, also in Haus St. Benedikt at Tutzing after her transfer there in 2004, when she was at times confused and got lost. On the eve of the fourth Sunday of Advent, December 18, 2005 Sr. Bernita went home to her God, whose faithfulness had sustained her throughout her life.

Sr. Idalina da Silva Moreira — Following God’s Call * March 15, 1940 Professed March 21, 1987 in Torres Novas + November 10, 2001 in Torres Novas Portugal

Idalina had long desired to be a sister, but only at the age of 42 could she follow God’s call and her dream. The eighth child of a poor but devout couple in northern Portugal, she 340 Chapter 9: Recent past to present, 1982-2012 had helped at home after primary school, then had cared for the elderly mother of a family until that lady’s death at 90, greatly appreciated for her loving care. While her younger sister had joined our congregation in 1965 as Sr. Maria Goretti, Idalina had found time to engage herself in the Society of St. Vincent de Paul and as a catechist. When Idalina finally was free to enter, she began working in the home for the aged at Torres Novas while still a postulant and also teaching catechism classes. Her service to the old people continued until just a few weeks before her death. Sr. Idalina was a sensible and calm person. With humility and charity she stood up for the rights of the poor. She was silent, loyal and faithful, dependable in any service entrusted to her. She also was a person of prayer and continued the simple, modest lifestyle she had learned from childhood. A born catechist, Sr. Idalina was loved by the children. The elderly all confided in her. She had a “green thumb,” so she had plants and arranged flowers for chapel in a tasteful, artistic manner. She greatly enjoyed participating in the Weeks of Encounter in Rome and Tutzing in 2000, even though she had been battling cancer since 1996 and she was soon to learn that it had spread. Sr. Idalina consciously bore her illness with a minimum of medication and no complaining despite constant pain, always present at community exercises and praying much before the tabernacle. On November 10, having received the Anointing of the Sick, while the sisters prayed a litany, she spontane- ously changed the response from “Jesus, come and help me” to “Jesus come and fetch me!” Jesus did fetch her while the community sang the Suscipe and the Magnificat. The first of our Portuguese sisters to die, Sr. Idalina by her life of loving service became a model for us to follow. Sr. Silvia Beatriz Schaffner 341

Sr. Silvia Beatriz Schaffner — I Have Come to Do Your Will * July 26, 1945 Professed March 20, 1996 in Sorocaba + June 15, 1999 in Sorocaba Argentina, Brazil

Sr. Silvia joined the Benedictines of La Epifania in her native Buenos Aires only in 1986—though she had desired religious life as a “sacrifice of praise” since she was fifteen—because her parents had been opposed. She had studied chemistry after her secondary schooling, then took a course in clinical analysis and worked fruitfully for years at the Central Chil- dren’s Hospital of Buenos Aires. Besides she also studied computer and German. Her life’s theme, expressed when she made first vows in this Pious Union, was “I have come to do your will” (Heb. 10:9). Sr. Silvia loved the liturgy and Gregorian Chant, the Divine Office, Lectio Divina and study of the Rule of Bene- dict. When the small number of Benedictines of La Epifania opted to join our congregation, Sr. Silvia with her spiritual maturity and in union with her sisters, embraced this change as the Lord’s will. With new earnestness she applied herself to the Missionary Benedictine formation at Sorocaba, also getting to know our first mission land of Tanzania during the Formators’ Meeting in 1996 and participating eagerly in the 1998 International Weeks of Encounter in Rome. On returning to Sorocaba, rapidly advancing cancer of the breast was diagnosed, soon spreading and weakening her. After valiant efforts to battle the disease, Sr. Silvia died se- renely, having lived her Suscipe fully, not yet 54 years of age. 342 Chapter 9: Recent past to present, 1982-2012

Sr. Mechtild Kuhl — God Will Take Care * April 10, 1941 Professed October 21, 1965 in Bernried + April 21, 2005 in Menongue Angola and Namibia

The motto of confidence in God, which Sr. Mechtild Kuhl had had engraved on the ring she would receive at her perpetual profession on April 15, 1972, “ER wird es fügen” [He will take care] tells how she understood her whole life. In a telephone conversation just two days before her death, she confirmed: “For me, perpetual profession was the most important event in my life. At that time, I knew what I promised and wanted to live, and that has shaped my life!” Born during World War II into a large family at Westerholt in Westphalia and dearly loved by her six brothers and sisters, Mechtild Kuhl remained close to her parents and siblings, who supported her with deep understanding and concrete assistance sending numerous gift parcels. For the sake of her sister, who was to celebrate her golden wedding in 2006, Sr. Mechtild had postponed her home leave so as to celebrate with the family. For them it was their last big sacrifice that they could not take part in her last journey to the grave. Sr. Mechtild’s life was simple and forthright, just as she herself was: once a goal had been set, there were no big words or discussions. After elementary and secondary school, she attended a technical college for social work, then special- ized in pediatric nursing, joining the Missionary Benedictine Sisters in Tutzing on April 15, 1963. From 1966 to 1971, Sr. Mechtild took further courses in general nursing and midwifery at Cologne before sealing her commitment in final profession. Sr. Mechtild Kuhl 343

In May 1972 she was missioned to Angola. She studied Portuguese for one year, as knowledge of the language was then required for obtaining a visa to the “overseas province” of Angola. Learning new languages became a real cross for Sr. Mechtild in all her missionary years. She had to study hard, not being blessed with a natural aptitude, yet she was able to communicate readily with her patients, even in the difficult dialects of N’gangela and Mbukushu. She never made a wrong diagnosis due to not understanding a language. On March 17, 1973 Sr. Mechtild finally departed from Lis- bon, arriving in Luanda on April 1. Angola was to be the land of her destiny and her great love. She made the government’s slogan “Angola—meu amor” her heartfelt concern until her death. She lived it consistently and with deep fidelity, sometimes to the point of stubbornness. Her love of An- gola brought Sr. Mechtild great joy in the fulfillment of her tasks, but also much suffering and many privations, while she shared the tragic history of Angola’s people. Sr. Mechtild’s first mission station was Cazombo, founded in 1967 in the heart of Africa on the Zambezi River in the eastern-most corner of Angola. Novitiate companions remembered her as a serene and delicate person, prim and prop- er and attractive in her appearance, terrified by thunder and lightning, so that once she fled to the bed of another sister during a storm in fright. We can only surmise the adjustments and sacrifices which Sr. Mechtild accepted so bravely in her years in the Angola mission. The beginnings in Cazombo had been very promising. Sr. Mechtild engaged herself joyfully in a challenging ministry for many pregnant mothers and children in the hospital, in a lively church, among the people of a cheerful, happy tribe. Cazombo, however, was the nucleus of the UNITA, already then opposing the colonial government. Amid intensifying raids and battles, the station unfortunately had to be closed 344 Chapter 9: Recent past to present, 1982-2012 by January of 1975, shortly after Sr. Mechtild had been assigned to Cuchi, our oldest Angola station in the far south, province of Kuando-Kubango, “at the end of the world,” as the Angolans still say today. There Sr. Mechtild also worked very beneficially, acquiring her reputation as an excellent, competent nurse and midwife. But again, political changes, the “revolution of carnations” on April 25, 1974 in Portugal, affected its colonies. Angola became independent on November 11, 1975. The bloody unrest in the provinces broke into a cruel, long civil war among the three “liberation” movements with their divergent ideolo- gies. Our sisters were granted only a short time for serving the harassed people under very dangerous conditions. In the summer of 1975, Sr. Mechtild and the other sisters barely escaped with their lives by fleeing into Namibia, escorted throughout their adventures by a high UNITA officer. Sr. Mechtild received a new mission assignment in the Windhoek Priory. It was the station of Andara, among the Mbukuschu on the Kavango River, at the border between An- gola and Namibia. For the next 13 years she worked in the hospital at Andara, with some periods at Windhoek. Tak- ing courses in advanced technology enriched her professional competence. During her home leaves, Sr. Mechtild always accepted opportunities for spiritual renewal. Her yearning for Angola seemed to increase with the years of “exile,” and the many chances for helping the Angolan refugees in northern Namibia did nothing to dampen her eagerness for the land of her “first love.” Finally, on October 21, 1988 she was allowed to return to Angola. Cuchi had been destroyed and is still unsafe because of landmines. Sr. Mechtild joined the small community at Menongue (formerly Serpa Pinto). This had been a new, half-finished station when the civil strife forced the sisters to flee from Angola. The local bishop had followed them by car all the way to Windhoek in Namibia, begging the sisters to return, which they did in 1977. Sr. Mechtild Kuhl 345

Since 1983 a heroic small community had also been living in a in a tenth-floor apartment building at Luanda. Sr. Mechtild and all the sisters in Angola struggled val- iantly despite the civil war to serve the poorest of the poor Angolan people, sharing with them privations, working to exhaustion and in unspeakably sad situations. Sr. Mechtild ministered in the provincial hospital at Menongue, but also gave private and individual care to poor and sick persons, especially famished babies. She became very skilled in making diagnoses and always managed to find some remedy, even for what seemed hopeless cases. Doctors sought her opinion, and some preferred her treatments to that of Cuban or North Korean personnel. After exhausting hours at the hospital, Sr. Mechtild often found sick and needy people seeking refuge at the sisters’ house: here a provisional bed, there a warm blan- ket, fixing meals and distributing milk for infants. She gave 346 Chapter 9: Recent past to present, 1982-2012 transfusions of her own blood, which saved the lives of many little ones. Sr. Mechtild gave unstintingly of herself, even as her physical strength diminished noticeably. After Angola’s civil war had ended in 2002, Sr. Mechtild undertook new tasks—reaching out with medical supplies to the villages around Menongue, where the poor had been without any medical services or social assistance for three decades. In Dispensary Sao Bento near the sisters’ house she cared for many patients. On the last day of her life, though not feeling well herself, she still visited a malaria sufferer in his home. Sr. Mechtild’s devoted nursing was in the deepest sense the giving of her life, as she had promised at her perpetual profession. In her Divine Office Book she kept a saying of Gertrud von Le Fort: “The sorrow of the earth became blissful, because it was loved.” Her compassion for the wretched and distressed could move her to tears, even to indignation and fury at the prevailing misery. Like some of her siblings, Sr. Mechtild was prone to depression. She could not express her feelings well, so that for her and the other sisters, community life was not without tension. Her room in the dispensary was kept utterly simple. She wanted to be no burden to others, and her co-sisters often felt powerless to help her. On her last day, Sr. Mechtild was quite weak from diarrhea, or possibly another malaria attack coming on. She went to bed in the afternoon, the sisters visiting and taking food to her. At 9 in the evening a sister stopped in once more. Sr. Mechtild had taken strong medication against malaria, which possibly was more than her weakened heart could tolerate. The community was shocked when they found her dead the next morning, apparently having died without agony or struggle. Even in the coffin, Sr. Mechtild’s face had a quiet, peaceful, almost serene expression. “Her Angolans” honored her, according to their tradition, for three days and two nights. Hun- dreds of people came to bid her farewell, the poor and sick, but also the rich and powerful. Nine priests concelebrated the Sr. Mechtild Kuhl 347 funeral Mass on April 23 at the overcrowded cathedral of Me- nongue. We trust that our Sr. Mechtild is interceding for her beloved Angola now, and for all of the world’s people yearning for peace. 348 Chapter 9: Recent past to present, 1982-2012

Congratulation for the new Generalate, to take office in January 2013, from the left: Sr. Irene Iita (Namibia), Sr. Caridad Choi (South Korea), Mother Angela Strobel (Germany), Sr. Lumen Gloria Dungca (Philippines), Sr. Maria Salete Rocha (Brazil).

Mother Irene Dabalus Professed May 1, 1964 in Manila Final Profession February 5, 1967, Grottaferrata Prioress General 1994-2006 Philippines, Rome

Mother Angela Strobel Professed October 24, 1966 in Bernried Final Profession July 11, 1971, Olinda Prioress General 2006 - Brazil, Germany, Rome Chapter 9: Recent past to present, 1982-2012 349

POSTSCRIPT

God took Sisters Juliana Che and Lia Schwarzmüller and Mother Edeltrud Weist to eternal life while these pioneer sketches were being compiled, and so they could be included. There are more pioneer sisters who have gone before and many in our congregation still living—not yet in this book— who are treasured and who inspire us. For all of them, we joyfully give thanks!

That God may be glorified in all of us! SOURCES

Archives of Missionary Benedictine Sisters

Walter, Bernita. Kurze Informationen über verstorbene Schwe- stern, alphabetisch geordnet; Handschrift und Drucksa- chen. MBSr. Archives Grogger, Ancilla. Erinnerungen aus dem Leben unserer lieben Toten (21 Srs.) Handschrift. MBSrs. Archives. Enshoff, Dominicus. Missionsschwestern vom hl. Benedict, 1885-95. Materialsammlung für das Mutterhaus in Tut- zing zum 50. Jahre. [9.3.35] Archives Obituaries of Missionary Benedictine Sisters (appr. 1938 – 2012) Nekrolog I-VI der Missions-Benediktinerinnen von Tutzing, 14. August 1888 – 26. Juli 1978 Ribeiro, Adriana. Beneditinas Missionarias de Tutzing; Priora- do Santa Escolastica, Sorocaba 1905-2005 Vida e morte de nossas irmas pioneiras, Priorado de Santa Es- colastica, Sorocaba-Brasil

References

Bachem, Irmengard. Mutter M. Birgitta Korff OSB. Salesianer- Verlag, 1938 Barrion, Caridad. The Missionary Benedictine Sisters in the Philippines 1906-1981 Sources 351

Handl, Matilda. Living Benedictine Values; short biographies of fourteen Missionary Benedictine Sisters, Rome/Olinda, 1997 Handl, Matilda and Schäfer, Cyrill. Der Gründer. Briefe von Andreas Amrhein, I and II, St. Ottilien 2010 Hirsch, Mathilde. Mutter M Melania Vollmer, O.S.B. 1945, Norfolk, NE. Link, Gertrud. My Way with God, St. Ottilien 1998 Mahr, Johannes. Die Märtyrer von Tokwon; Glaubenszeugen in Korea, 2011 Mananzan, Mary John. In the Service of Love; lives of some Missionary Benedictine Sisters, Rome, 1985 Renner, Frumentius. Der fünfarmige Leuchter I. St. Ottilien 1971 Renner, Frumentius. Sheltered by God in His Service; Brother Michael Hofer’s Memoirs, St. Ottilien 2008 Schnell, Birgitta. Sr. Walburga Diepolder. Ndanda. Walter, Bernita. Sustained by God’s Faithfulness I and II. St. Ottilien 1987 and 1992 Walter, Bernita. Service That Saves and Heals, 1996 Index

Religious names

Afra Gillot 31 Agnes Zierden 28 Agneta Chang 228 Alexia Rüdenauer 82 Aloysia Huesmann 33 Alphonsa Kellenberger 78 Aluise Wittner 300 Amantia Geissler 275 Angela Bödecker 51 Anna Schemmer 53

Baptista Battig 84 Beatrix Biefel 73 Benedicta Sivering 26 Berlindis Bittl 188 Bernadette Harrison 240 Bernardine Hefele 40 Bernita Walter 337 Birgitta Korff 61 Brigida d’Oliveira 86

Caridad Barrion 281 Caritas Hopfenzitz 312 Catharina Scheyns 16 Christiana König 210 Chrysostoma Schmidt 165 Clodesindis Lüken 128 Columba Park 286 Cordula Ebert 70

Deodata Hofmann 170 Religious Names 353

Diemud Gerber 120 Diomedes Meffert 258 Dominica Bonnenberg 252

Edeltrud Weist 305 Edmunda Montenegro 219 Ehrengardis Wehrmeister 212 Elisabeth Mösl 49 Eloquia Prutscher 102 Epiphania Steiger 112 Ermenilde Morrisey 115 Ermentrudis Hellmann 107 Estanisla Guerra 244 Eusebia Korff 69 Eva Schütz 231

Felicitas Hiltner 70 Ferdinanda Hölzer 79 Frances Leick 144 Fridberta Hänle 163 Fridemunda Schön 146 Fructuosa Gerstmayer 231

Gabriela Reiter 184 Gemma Kaltschewa 332 Gerarda Rybark 191 Gerhilde Linkholt 296 Germana Pieper 93 Gertrud Link 265 Godfrieda Baumeister 223

Hedwig Espinas 124 Herluka Rohrmoser 194 Hildegardis Lutz 187 Hiltrudis Herz 76

Idalina da Silva Moreira 339 Ildephonsa Behr 142 354 Index

Immaculata Martel 289 Ingridis Meiller 100 Irmengard Bachem 147 Irmengard Schoenen 335 Irmtrud Wagner 322

Johanna Lämmermühle 30 Johanna Lee 330 Josepha Kim 169 Judith Bassini 279 Juliana Che 171 Juliana Peetz 57 Juventia Groh 292

Leopoldine Mühlbauer 271 Lia Schwarzmüller 246 Lieou Sy 155 Liguori del Rosario 283 Lioba Ellwanger 23 Liobalda Fetsch 249 Lucia Park 226 Luisa Gonzaga de Almeida 109

Magdalena Muro 318 Mansueta Mayer 325 Marcella Epping 34 Margarida de Oliveira 111 Maria Elisabeth Ferreira 262 Maria Froning 269 Maria Lucas Rauch 236 Martha Wansing 24 Mathilde Hirsch 159 Maura Alcala 181 Maura Yun 260 Mechtild Kuhl 342 Melania Vollmer 96 Mildreda Feldhütter 150 Family Names 355

Pankratia Aldenhövel 30 Petronilla Keller 81 Pia Kretz 67 Placida Haraza 84

Radegundis Behr 104 Reginalda Weis 196 Reinharda Schwer 198 Reinolda May 200

Sabina Schütte 135 Salesia Röösli 328 Scholastica Carillo 294 Scholastica Hasebrink 181 Sigillinde Camara Piquet 215 Sigillinde Weber 206 Silvia Beatrix Schaffner 341

Tarcisia de Souza Noguera 178 Thekla Münninghoff 38 Thekla Stinnesbeck 138

Viola Neumann 88 Viventia Kaiser 225

Walburga Diepolder 71 Wilgard Lumpp 320 Willibalda Schrader 91

Xaveria König 67

Family names

Alcala, Maura 80, 84, 181-184 Aldenhövel, Pankratia 29, 30, 32 356 Index

Bachem, Irmengard 52, 99, 147-150 Barrion, Caridad 281-282 Bassini, Judith 279-280 Battig, Baptista 79, 84-86, 130 Baumeister, Godfrieda 223-225 Behr, Ildephonsa 142-144 Behr, Radegundis 104-107, 142 Biefel, Beatrix 73-76, 85 Bittl, Berlindis 188-190 Bödecker, Angela 51-53, 84, 112, 125, 132, Bonnenberg, Dominica 252-258

Camara Piquet, Sigillinde 215-219 Carillo, Scholastica 294-296 Chang, Agneta 208, 228-231 Che, Juliana 172-178, 319, 349

D’Oliveira, Brigida 86-88 Da Silva Moreira Idalina 339-340 De Oliveira, Margarida 111 De Souza Noguera, Tarcisia 178-180 Del Rosario, Liguori 238, 283-286 Diepolder Walburga 71-73, 116

Ebert, Cordula 70-71, 73 Ellwanger, Lioba 22, 23-24 Epping, Marcella 34-38, 41 Espinas, Hedwig 124-127

Feldhütter, Mildreda 150-155 Ferreira, Maria Elisabeth 262-263 Fetsch, Liobalda 249-251 Froning, Maria 267, 269-271, 303

Geissler, Amantia 275-278 Gerber, Diemud 120-124 Gerstmayer, Fructuosa 231, 233-235 Gillot, Afra 29, 31-32, 41 Family Names 357

Gonzaga de Almeida, Luisa 109-111 Groh, Juventia 292-294 Guerra, Estanisla 244-246

Hänle, Fridberta 161, 163-165 Haraza, Placida 80, 84, 91, 125, 132, 183 Harrison, Bernadette 240-244 Hasebrink, Scholastica 181-184 Hefele, Bernardine 40-49, 72, 152 Hellmann, Ermentrudis 107-109 Herz, Hiltrudis 76-78, 87, 88, 89 Hiltner, Felicitas 70-71 Hirsch, Mathilde 151, 159-163, 165, 170, 238, 241, 265, 302 Hofmann, Deodata 170-172 Hölzer, Ferdinanda 79-81 Hopfenzitz, Caritas 234, 312-318 Huesmann, Aloysia 33

Kaiser, Viventia 225-226 Kaltschewa, Gemma 332-334 Kellenberger, Alphonsa 78-79 Keller, Petronilla 81-82, 91 Kim, Josepha 169-170 König, Christiana 208, 210-211 König, Xaveria 67-68 Korff, Birgitta 21, 32, 36, 37, 39, 41, 43, 49, 50, 51, 52, 55, 58, 61- 66, 68, 69, 70, 71, 77, 78, Korff, Eusebia 62, 69-70 Kretz, Pia 67-68 Kuhl, Mechtild 342-347

Lämmermühle, Johanna 29, 30 Lee, Johanna 330-332 Leick, Frances 122, 144-146 Link, Gertrud 168, 238, 261, 265-269, 272, 282, 284, 287, 288, 297, 303, 307, 309 Linkholt, Gerhilde 282, 296-300 Lüken, Clodesindis 52, 80, 125, 128-135, 140, 153, 157, 183, 281, 294 358 Index

Lumpp, Wilgard 320-322 Lutz, Hildegardis 187-188

Martel, Immaculata 235, 289-291, 319 May, Reinolda 200-205 Mayer, Mansueta 325-327 Meffert, Diomedes 258-260, 284 Meiller, Ingridis 100-102, 185 Montenegro, Edmunda 219-223 Morrisey, Ermenilde 113, 115-120 Mösl, Elisabeth 41, 49-50 Mühlbauer, Leopoldine 271-275 Münninghoff, Thekla 29, 38-40, 41, 43, 93 Muro, Magdalena 176, 230, 318-319

Neumann, Viola 88-90

Park, Columba 175, 227, 268, 286-289 Park, Lucia 175, 208, 226-228 Peetz, Juliana 29, 57-60 Pieper, Germana 93-95 Prutscher Eloquia 102-103

Rauch, Maria Lucas 141, 236-239, 242, 258, 282, 303, 338 Reiter, Gabriela 184-186 Rohrmoser, Herluka 194-196 Röösli, Salesia 328-330 Rüdenauer, Alexia 82-84 Rybark, Gerarda 191-194

Schaffner, Silvia Beatrix 341 Schemmer, Anna 29, 53-56 Scheyns, Catharina 16-22, 33, 49, 58, 77 Schmidt, Chrysostoma 165-169, 227, 229 Schoenen, Irmengard 335-337 Schön, Fridemunda 146-147 Schrader, Willibalda 91-92 Schütte, Sabina 135-138, 139 Family Names 359

Schütz, Eva 231-233 Schwarzmüller, Lia 246-248 Schwer, Reinharda 198-200 Sivering, Benedicta 17, 22, 23, 26-27 Steiger, Epiphania 112-115, 116 Stinnesbeck Thekla 114, 137, 138-141 Sy, Lieou 155-157

Vollmer, Melania 14, 43, 44, 52, 66, 96-99, 108, 137, 152, 162, 179, 187, 253, 308

Wagner, Irmtrud 322-324 Walter, Bernita 337-339 Wansing, Martha 22, 24-25 Weber, Sigillinde 176, 206-209, 213, 250 Wehrmeister, Ehrengardis 212-214 Weis, Reginalda 195, 196-197, 214 Weist, Edeltrud 157, 291, 303, 305-311, 33l, 349 Wittner, Aluise 300-303

Yun, Maura 260-262

Zierden, Agnes 28-29, 31, 32, 54, 58