The bitterness that these days concealed for both congregations, led them on the way of the cross, a blessing for both. In the great Franciscan Family, both institutes today rank as strong congregations, for both are animated with a fine spirit and render great services. From this point we will not develop further the history of the Salzkotten Franciscans, but to say only this: Mother Clara Pfaender energized the congregation with great ability toward fruitful activity and development in Europe and in North America. What she contributed to the Sisters was manifest in 1880, when it was demanded of all the Sisters to separate themselves from the Mother. At that time Mother Clara went her sorrowful way alone, a tragedy recognized only later. Her spiritual daughters on that occasion demonstrated an admirable, truly heroic obedience in faith to ecclesiastical authority, which later resulted in great blessings for them.
When a congregation arises from an existing one, it is not enough to separate them in leadership and administration. The church demands specifically that the congregations be adequately distinguished from each other: individual name, individual garb, and individual statutes. Just as in transference from one congregation to another, there must be a period of renewed probation followed by profession, this also obtained in Olpe. The church ordains in such instances that life in the threefold profession of vows is no longer valid without renewed ties. Complete religious life is not undertaken by investiture, but a life in compass with the new congregation according to its special obligations. Thus if a new period of probation is required by a congregation and closes with profession, the procedure certainly does not indicate that the former congregation is to be regarded with distrust. The church thereby signifies a new congregation has been formed which follows its own rule and constitution.
Thus Sister Maria Theresia and Sister Francesca began the framing of a new constitution. They also fashioned a new religious garb, which consisted of an unhemmed coarse woolen undergarment and a like habit with a white cincture. As footwear only sandals were considered. The head covering consisted of a white cap protruding somewhat in the front; a strip of stiff white paper was set in the seam to give it a definite and firm shape. A black veil was draped over this with a large overflap in front which could be lowered over the face when going out of doors. The mantle worn by the Sisters was of the same style as commonly worn by Franciscans. After the test of daily wear some changes were made in the religious garb. Shoes were permitted. The sisters lived in the Sauerland which is noted for its cold and snowy winters. The practice of lowering the veil over the face when leaving the convent was also discontinued. It savored too much of contemplative orders and was impractical for active orders. A scapular with a black cross sewed on it was added. The garb of the Olpe Sisters remained essentially unchanged for almost one hundred years, until the present era when a modernized form was adopted to meet the present situation. The pictures of the original religious garb of the Olpe Franciscans reminds us forcefully of the way the Poor Sisters of St. Francis in Aix-la-Chapelle (now called Aachen) wore their veils. The foundress of the Aix-la-Chapelle Sisters, Mother Francis Schervier gave much to the Olpe sisters and shared ideas with them. Probably the new name of the congregation, “Poor Sisters of St. Francis of Perpetual Adoration,” was a suggestion from the “Poor Sisters of St. Francis.”
In Reverend Schmidt from Wenden, the congregation had a director who did all to give it a genuine foundation. He energetically set guidelines to overcome the difficulties of beginning. This exemplary, zealous, and devout priest was himself a member of the Franciscan Tertiaries. In all probability that increased his interest to support Sister Maria Theresia’s idea of guiding the formation of the Sisters of the congregation according to the spirit of St. Francis. He wished a Franciscan priest to come as soon as possible to fire the Sisters with the genuine spirit of St. Francis by giving them an animated retreat, so he wrote to the guardian of the Franciscan monastery in Düsseldorf for a suitable retreat master. In that letter he made an amusing error in expressing his desire that the Rule of the First Order of St. Francis be introduced to the Olpe Sisters to be adopted by them. He most likely reasoned that the Second Order of St. Francis was that of the Poor Clares and the Third Order that of the people of the world, and the First Rule for all the others. The guardian in Düsseldorf, Reverend Aegidius Jonas, set him right in his answer of September 13, 1863. He referred to the Third Order Regular of St. Francis which in conformity with its statutes could form a good foundation. Regarding a retreat master, he referred him to Provincial Othman Maasmann.
On October 23, 1863, Reverend Schmidt wrote the following, among other things, to the provincial:
The Olpe Sisters now numbering ten have in addition to the Perpetual Adoration added another objective – caring for poor, orphaned, and neglected children. They now have forty children in the house. The Sisters desire to live as genuine Franciscans according to the Rule of St. Francis. Their way of life meets the warm approval of the bishop. The undersigned priest, spiritual director of the Poor Franciscans in Olpe, begs Your reverence in the name of His Excellency the bishop to send a suitable priest of your order in the near future to give the sisters a retreat to introduce them into the Franciscan way of life and ordain what is prescribed by the precepts of the church that this congregation may enter into a genuine union and the graces of the Seraphic Order. If any definite preparations are to be made, please advise me.
The provincial answered immediately and on October 26, 1863, wrote: “In compliance with the wish of the Most Reverend Bishop Konrad Martin, I shall send a suitable priest to Olpe as soon as possible for the specified purpose.” Thus in November of the same year the Reverend Bonaventure Wessendorf came to Olpe to give a spiritual retreat to the Sisters. The Franciscan Province of the Holy Cross, Saxony, could scarcely have sent a more suitable priest for this task. Holy in his way of life and blessed with an all-embracing spirituality, he was well qualified because of his rich experience. He was the spiritual director of Mother Francis Schervier, foundress of the Poor Sisters of St. Francis of Aix-la-Chapelle. This very fact alone should prove very significant for the Olpe Sisters.
Sister Maria Theresia in her intensive discussions with Father Bonaventure Wessendorf concerning the formation of the congregation had most likely reiterated her desire of having an experienced religious come to Olpe who with advice and deed might help in the difficulties of beginning. Father Bonaventure encouraged the Sisters and promised to commend them to the bishop of Paderborn. His report to the bishop concerning the Sisters and their congregation had good effects. The bishop agreed favorably with all the suggestions submitted by Father Bonaventure for the development of the congregation.
In Olpe Father Bonaventure had promised the Sisters that he would see that Mother Francis Schervier would assist them with valuable counsel through her fruitful experience and give them the correct introduction into religious life. God provided that he soon had the opportunity to contact Mother Francis for shortly thereafter she came to Paderborn. When Father Bonaventure presented his request, she was prepared to do her utmost, and promised that she herself would go to Olpe. The Sisters were not complete strangers to her for the three founders had visited at the convent of Aix-la-Chapelle in the beginning of October 1859. At that time she had given each a copy of the Little Office of the Blessed Virgin Mary as the first equipment for the religious life. Father Bonaventure must have realized her wholehearted selflessness when, in addition to the great task as Mother of her own congregation, he asked her to be concerned in the same way with another congregation. When Sister Maria Theresia wrote in the Chronicles that “this servant of God was prepared to shy from no sacrifice that concerned the honor of God,” her every word carried its weight.
Most assuredly Mother Francis had intended to go to Olpe as soon as possible. But the pressing work as major superior of a rapidly growing congregation held her bound to Aix-la-Chapelle. Sister Maria Theresia saw the danger of further uncertainty clearly. She consequently engaged in a written correspondence with Aix-la-Chapelle, and in February 1864, went there to discuss urgent matters with Mother Francis, for some questions pressed for decision. When she and Sister Francesca, her assistant, arrived in Aix-la-Chapelle preparations for investiture ceremonies were in progress. Sister Maria Theresia later wrote in the Chronicles that at that time in Aix-la-Chapelle “many candidates” were invested and among them was the Countess Merfeld. The uncle of the countess, the Most Revered Bishop von Ketteler of Mainz, was officiating officer at the investiture ceremonies. How small and insignificant the two Sisters from Olpe must have felt as