in Olpe.” Sister Maria Theresia gave this as the first consequence. After that statement she placed in brackets how very sorry she was and closed it with an exclamation point. One can perceive how she valued adoration. She mentioned that primarily, for her Perpetual Adoration was the chief objective of the congregation. Only thereafter she enumerated further effects of the removal of the motherhouse from Olpe. It is understandable that the new motherhouse should be equipped with all requisites. Consequently, only the bare necessities were left in Olpe. Without any bitterness the new superior in Olpe wrote:
The Sisters full of joy over the great treasure of holy poverty, entrusted themselves completely to the loving providence of God. All endeavored to strive for perfection and through diligence and work to draw down the blessings of God upon themselves.
That Sister Maria Theresia Bonzel should remain in Olpe as superior, as she herself wrote, was in consideration of her relatives and friends in the town. It was not a matter of exclusive trust. Soon thereafter it became evident that an estrangement and a wariness had set in between the two who together with the deceased Sister Antonia Loeser had begun the new foundation. Mother Clara had secretly appointed a certain Sister in Olpe to spy on all that Sister Maria Theresia did and to report her conduct and the condition of affairs to Salzkotten. On her side Sister Maria Theresia was also informed of all that happened in Salzkotten. She herself declared that it happened “through blameworthy underhandedness,” and acknowledged openly: “I committed a great injustice in that I engaged in secret correspondence with a certain Sister in Salzkotten.” In this way Sister Maria Theresia learned all those things which the Sister thought might be of interest. This confession of her own guilt was most probably recorded later. At a time when others looked upon her with esteem and as an example, she acknowledged her injustice in humility. If she had covered her guilt with a cloak of silence, it could not have been established easily at another time.
What could have caused such an estrangement between the two co-founders? Mother Maria Theresia herself has referred to some of the issues. But it is worthwhile to consider other things also. In the first place the characters of the two Sisters were very different.
Consequently, they probably viewed the prospects of the congregation in different ways. Mother Clara came from an established congregation already engaged in extensive activity in various affiliations. With Mother Theresia all was new. One must also consider that between October 22, 1859 and April 25, 1863, the motherhouse was moved three times, involving much labor and restlessness; one affiliation was opened; and the superior was often ill and away from the motherhouse for weeks at a time. Where was the time for guidance so necessary for a young congregation? Guidance is so important in the very beginning that the congregation may mature in tranquility. But owing to circumstances this tranquility was never present.
Mother Maria Theresia’s decision as written in the chronicles in her own words is as follows:
From the very beginning it was determined to follow the Rule of St. Francis, but the Rule of St. Augustine was adopted as a basis with the promise and wish to convert to the Franciscan Rule later. The Augustinian Rule as basis was also very painful to Sister Francesca. Both sisters had developed a great love for holy poverty and felt that only as Franciscans could this great happiness be theirs. The Rule of St. Augustine was precious and dear to both Sisters for most congregations follow its precepts. Many have attained happiness and salvation through its observance. But here there was placed in the hearts of the two Sisters by God himself a desire to be poor, really poor and unassuming and this desire could not be fulfilled in the established congregation.
Sister Maria Theresia confided all her difficulties to Sister Francesca as the latter stopped in Olpe on her way from Much to Salzkotten. At that time Sister Maria Theresia was very weak physically and ill, so much so, that one feared for her life. The many worries of the immediate past had aggravated her heart condition. She considered leaving the congregation as the simplest solution. Sister persuaded her to postpone the decision at least for the present. In this matter of conscience, Sister Maria Theresia consulted not only the Superior Revered Schmidt, but also, outside the confessional, the Reverend Rector Hesse. Accordingly her spiritual director reported it to the bishop who summoned Mother Clara for a discussion in which Sister Francisca also participated. At this time it was also learned how Sister Maria Theresia had obtained such detailed information of all that happened in Salzkotten. Mother Clara determined to call Sister Maria Theresia to Salzkotten for a retreat after Pentecost, and in all probability, transfer her from Olpe altogether. But events took a different turn: Owing to physical weakness, Sister Maria Theresia was unable to travel, and because of lack of money, others could not do so either; besides, the Reverend superior forbade it, Mother Theresia reported later.
At that time it had not been known to Mother Maria Theresia that the bishop had written to the Superior of the congregation on June 5, 1863, in the following term:
I am convinced that under the prevailing conditions it is an imperative necessity to leave Sister Maria Theresia in Olpe for the time being. I therefore commission you to refrain summoning her to Salzkotten until further instruction. I approve Sister Francesca functioning as superior in Olpe in the meantime.
Thus Sister Francesca came to Olpe as superior. She was lovingly devoted to Sister Maria Theresia. Concerning her report of conditions in Olpe – as Mother Maria Theresia later wrote – from Salzkotten, “there were no loving considerations for Olpe consequently the dispositions of all Sisters became embittered.” Before long Sister Maria Theresia and Sister Francesca petitioned the bishop for a dispensation from the present congregation in order to enter a Franciscan congregation.
The bishop in the meantime had determined otherwise. Two letters followed in rapid succession. The first was in answer to a petition submitted by the leading townsmen in Olpe for the re-establishment of the Perpetual Adoration. The bishop granted the petition in a letter dated July 17, 1863. The second letter, dated July 20, 1863, was addressed to Superior Revered Schmidt in Wenden and directed that he should, “to prevent further agitation and dissensions between the institution in Olpe and the motherhouse in Salzkotten, withdraw the first completely from the jurisdiction of the latter and from the temporary official direction of Mother Clara.”
The bishop continued:
As you informed me the institution in Olpe needs several Sisters more. After a consultation with Sisters Maria Theresia and Francesca, inform me as soon as possible how many and what Sisters should be sent from Salzkotten to Olpe. At the same time consider authoritatively whether Sister Maria Theresia or Sister Francesca should function as local superior in Olpe; if the first, whether Sister Francesca should be appointed as assistant or whether she should return to Much as local superior.
The superior answered by letter on July 30, 1863:
Unfortunately, I was unable until yesterday to discuss the alleged highly honorable disposition of the questionable situation in Olpe with Sister Maria Theresia and Sister Francesca and to make the provisional arrangements. After due deliberation and after the Sisters had made a novena to the Holy Spirit for enlightenment, at my suggestion, permit me to submit the following to Your Excellency for your pastoral approval and decision:
1. With reverence to the new superior in Olpe, I observed relatively little difference in spirituality between Sister Maria Theresia and Sister Francesca; both are well qualified for the office of superior. But in behalf of the material interests of the institution, I decide in favor of Sister Maria Theresia. Since she is no longer superior, the alms of the town have lessened considerably, as well as the food supplies, according to the Sister cook. The world, especially that of the aristocrats, voice their opinions in such fashion, certainly very imperfect in motive, and one cannot but take it into account. Sister Maria Theresia’s family is not only the wealthiest in Olpe, but also under all circumstances, the most influential. Sister Maria Theresia will use her influence to improve the orphanage and consolidate the institution, if she wields the superiorship among her spiritually inclined and respected relatives.
