to the established usage of the times, it naturally went farther in its submissiveness than is customary today. But upon closer scrutiny, many turns of expression appear that stand out as rules. Relative to what has been known of Mother Maria Theresia heretofore, the letter as a whole is rather strange. It is not in her style of writing. She wrote in a more straightforward manner, more naturally. One cannot but surmise that the letter was not written by her alone. Deliberations as to content were most likely considered in common. United action was probably taken regarding the best approach for such an affair. For, since three letter writers sent letters to the bishop of Paderborn on September 29, 1860, it can be readily determined that they were not of a spontaneous character. Only in that light can one understand this letter of Mother Maria Theresia, so different in style and feeling from all her other known letters.
Before the bishop answered the requests, he took the last steps to clear the way for the new foundation. He did not wish to rely solely on the good will of the petitioners. Thus on October 8, 1860, he asked Dean Goerdes in Drolshagen to make a confidential investigation concerning the successful prospects for the community in Olpe. On October 25, 1860, he reported to the bishop. In this report he stressed the necessity of an orphanage. In regard to the prospect of the institute, he continued:
To the question as to whether Olpe can maintain the institute, I can only answer, yes. Two Franciscan communities (Attendorn and Friesenhagen), in this vicinity have had sufficient sustenance, why not this one? If in the beginning, the care of orphans will gain prominence, consideration will need to be given to the financial resources of candidates admitted (other things being equal) at least for the time being. Then the industrial demands will be unable to harm them.
A calm and thinking religious also considers the domestic economy of the whole without which a new foundation cannot be made.
Whoever neglects this phase runs the danger of wrecking the whole idealism of such an undertaking, for not only the livelihood of the Sisters must be maintained but also that of the orphan children. After Dean Goerdes had given the above information, he posed the question of superiorship for the new foundation:
Sister Clara has been described to me as an energetic, talented person, one fully capable of directing a community. Also very capable are Regina Loeser and Aline Bonzel, who besides have significant wealth. Therefore, I cannot oppose the wish of the petitioners for investiture.
The bishop replied on October 30, 1860, as follows:
Upon reading your revered report of October 25, 1860, I am not unwilling to approve that Clara Pfaender and the young women associated with her bind themselves into an ecclesiastical congregation. I also grant further that they may live under the title of Sisters of St. Francis, Daughters of the Sacred Hearts of Jesus and Mary, according to the Constitutions submitted to me and which I have reviewed carefully.
I intend to appoint Your Reverence superior of this newly founded congregation and my representative. Therefore I desire that you contact the proposed Clara soon, acquaint yourself with the Constitutions, and examine the young women who wish to join the congregation and be invested with Clara Pfaender, in regard to their vocation, using the questions outlined in the requirements. Report the results to me immediately that I may grant you faculties deemed appropriate and worthy as my representative to officiate at the investiture in the parish church of Olpe.
By the end of November, Dean Goerdes had completed the canonical examination of the candidates required by the bishop. Regina Wurm had joined the group in November; her name had been added to the list mentioned previously. Then on December 10, 1860, Bishop Konrad Martin granted faculties to Dean Goerdes to invest the first nine Sisters of the new congregation. The date of investiture was left to the decision of the Sisters. They set it for December 20, 1860, and chose St. Martin Parish church as the place for the reception of their religious habits. Clara Pfaender drew up a rite for the reception ceremonies and submitted it to the bishop. He rewrote it and according to this rite the investiture ceremonies took place on December 20, 1860.
After the celebration of Holy Mass in which the postulants received Holy Communion, the celebrant Dean Goerdes gave a brief talk. Thereafter, he asked, “Dear daughters, what is your desire?” The nine postulants answered, “We desire to be admitted to the novitiate of the Sisters of St. Francis.” The celebrant asked further, “What is your purpose in desiring this admission?” The answer: “We cherish the wish to perfect ourselves more and more in this way of life to be able to serve God and the Congregation of the Sisters of St. Francis more intimately and to become more serviceable to our neighbor through prayer and good works.” Thereupon the celebrant continued: “Let us, dear daughters, plead in prayer that God ratify your purpose and bless it.” The singing of the Litany of All Saints followed during which the postulants lay prone. After the invocation Veni Creator, the postulants approached the altar singly while the choir sang Jesu Corona Virginum. After this, each in turn had her hair cut, and she received the blessed religious habit. All clothed in the habit returned to the chapel and again approached the altar. The celebrant read the list:
In order to remind you that from now on your whole way of life must be new since you have died to the world and live only for Christ, you shall receive a new name today. Thus:
Miss Clara Pfaender shall be known as: Sister Maria Clara of the Sacred Hearts of Jesus and Mary.
Miss Aline Bonzel shall be known as: Sister Maria Theresia of the Blessed Sacrament,
Miss Regina Loeser shall be known as: Sister Maria Antonia of the Immaculate Conception,
Miss Fredericka Boehmer shall be known as: Sister Maria Franziska of the Five Holy Wounds,
Miss Theresia Eisenbach shall be known as: Sister Maria Magdalena of the Precious Blood,
Miss Lisette Pfaender shall be known as: Sister Maria Agnes of the Sweet Name of Jesus,
Miss Luise Drexelius shall be known as: Sister Maria Josepha,
Miss Anna Marie Clemens shall be known as: Sister Maria Margaretha,
Miss Regina Wurm shall be known as: Sister Maria Gertrudis.
(The three last named were invested as lay sisters; the first six, as choir sisters. Mother Maria Theresia abolished the institute of lay Sisters immediately after the separation of the congregation.)
After each Sister was crowned with a wreath of flowers, benediction with the Most Blessed Sacrament was given. The Sisters were then conducted to their convent. There Dean Goerdes announced that Sister Clara had been appointed as superior by the bishop for a period of two years. Thus a new congregation had in reality been brought into being. The Sisters approached their superior and kissed her hand as a sign of willing obedience. The remainder of the day they passed in quiet and recollection. No visitors were permitted lest the tranquility be disturbed. The work had begun. Perhaps in the stillness throughout the convent the motto that Dean Goerdes gave them at the opening talk that morning burned itself into their souls: “Leave all to God! If this work is of God, it will endure; if it is not of God, it will of itself fall into ruin.”
In the December 10, 1860, letter giving permission for investiture, the bishop also wrote:
In virtue of the faculty granted me by the Holy See, I will allow the congregation to have a private oratory (provisional for one year) and permit the Blessed Sacrament to be preserved in this oratory with the stipulation that a perpetual light be kept burning, the key of the tabernacle be in the custody of a priest, and that Holy Mass be celebrated in the oratory at least three times a week.
It is significant for a religious community, at its very beginning, to be permitted to have the Blessed Sacrament preserved in its midst and Holy Mass celebrated
