In the Olpe circle of Aline’s friends was Regina Loeser, who also harbored the thought of entering religious life. The idea of joining the religious state was circulated among the group of friends and was instrumental in bringing together Aline and a Sister of the Congregation of Christian Charity, Sister Clara Pfaender. Sister Clara was born on December 6, 1827, in Hallenberg, Sauerland, and was baptized as Anna Theresia. Later her family settled in Liesen in the vicinity of Hallenberg. Soon after her completion of elementary school, she felt an ardent desire to become a teacher. In this she was strongly supported by the young and energetic pastor, Rev. Loeser. She even lived for a period of time in the parish residence. Here she became acquainted with the pastor’s younger sister, Regina Loeser, and formed a close friendship with her. In 1848, the Rev. Loeser was summoned to Paderborn as Seminary Procurator. Because of his influential position, he was able to do much for Anna Theresia Pfaender. She pursued her vocation and on November 4, 1850, was invested in the Congregation of the Sisters of Christian Charity in Paderborn under the religious name of Sister Clara Pfaender.
She had been troubled for some time with thoughts as to whether the Congregation of Christian Charity was the right one for her. Entering a stricter order also occupied her thinking for she was attracted to adoration of the Blessed Sacrament. Shortly after, she felt a strong urge to found a congregation of her own with the objective of combining the adoration of the Blessed Sacrament with deeds of charity.
In the summer of 1859 the two friends in Olpe, Aline Bonzel and Regina Loeser, decided definitely to enter the religious life. The community each had in mind, or whether both had planned to enter the same community, is not known. It is probable that Regina Loeser wrote to her friend Sister Clara Pfaender regarding their plans. Sister Clara somehow had the information and considered it as providential, a sign from heaven. Here she had two willing souls with whom she could perhaps start a new community. She invited her friend, Regina Loeser, to Witten for a discussion and begged her to postpone for several weeks her decision to enter the convent. Most likely she had also invited Aline Bonzel. At all events, Aline Bonzel and Regina Loeser drove to Witten. How extensively Sister Clara divulged her plans to the two at that time is not known. Regina Loeser was prepared immediately to join in the plan. Aline Bonzel was more conservative. The whole idea was still too new, too uncertain. She promised only that she would support the project financially as far as it lay in her power.
Upon the return of the two friends to Olpe, their plans were naturally discussed with relatives and acquaintances. Aline’s uncle advised her that a foundation in Olpe would be unsuccessful, for the Vincentians, a charitable congregation, were active there. As a foregone conclusion, Regina Loeser conferred with her brother, the Rev. Loeser. He not only knew Sister Clara Pfaender well but had always encouraged her. His reaction to the plan was positive. Thereupon Aline’s doubts seemed to have vanished. A second discussion took place in Witten, in which their plans took on concrete form. On September 9, 1859, Sister Clara received an answer to her request from the major superior, Mother Pauline of Mallinckrodt. Approbation for withdrawal was granted her. She was to leave Witten for Paderborn on September 20, and from there travel to Olpe on September 23.
In the meantime, the two in Olpe who had joined with her drew the spiritual Rector Hesse into their confidence. In their behalf he wrote to the Bishop of Paderborn, Dr. Konrad Martin, on September 11, 1859, as follows:
Your Excellency (Grace) Most Reverend Bishop:
Two young ladies have for a long time been determined to enter the convent. After several years of investigation and preparation, they were at the point of fulfilling their desire, when an urgent request was received from a certain nun, Sister Clara Pfaender, that they should postpone their entrance for a few weeks. The two women came to me for advice. As the respective Sister had given no further information, I thought they should not consider the non-motivated request as weighty, but ask her for an explanation. A second, still more urgent request, was the answer with the following information. She was planning a project and these two women seemed to be just God’s instruments for its accomplishment. The two traveled to Witten and brought back the following communication from Sister Clara, namely that she intends to found a new congregation and has presented her plan to the Most Reverend Bishop who gave his approval most graciously. Thus far Sister Clara’s project has a secure basis and a hope for success.
The answer of the bishop to this letter came only later with a copy of the decision (decree) sent to Sister Clara upon her request for September 22, 1859. Also her statements upon her withdrawal from the Congregation of the Sisters of Christian Charity, made to the bishop, are as follows:
Your Excellency, I am taking the liberty of presenting the following to you with great reverence and in deep submission and obedience:
After I have worked peacefully in God for nine years in the Congregation of the Sisters of Christian Charity and devoted my energies, both spiritual and physical, to the service of the blind, especially in their instruction and education, I have experienced for several years a calling to a stricter and more perfect way of life for the greater glory of God and the salvation of souls. After earnest prayer and mature deliberation, I have often sought permission from my superiors for withdrawal from this congregation although very dear to me. The superiors after several years of investigation have granted the permission. It is now my desire to follow this long-recognized will of God, and together with several other young women of similar mind to live under the Rule [name not given], based upon a Constitution approved by the bishop, to lead a life of perfection in the religious state, to pray fervently for the needs of Holy Church, and to care for poor, neglected, and orphaned children. We wish to offer our weak prayers according to the will of God for the propagation of the Faith, for the Holy Father, for bishops and priests, for all the clergy, for the conversion of sinners, for unbelievers and those wavering in faith, for the poor souls, and especially for our bishop and his cherished diocese. In this our age, we also with to venerate the Sacred Hearts of Jesus and Mary with deep devotion and to further these devotions as much as possible. Likewise we wish to serve our dear Lord in his poor, neglected and orphaned children and devote our energies for their instruction and education. In deep acknowledgement of our nothingness we shall place our complete trust in Almighty God who is the strength of the weak and who with his supporting grace will be our help. To maintain an intimate union with the Church, we beg Your Excellency to take us under your protection. With deepest humility we ask in the Hearts of Jesus and Mary that Your Excellency will give us your most gracious approval to our plans and your episcopal blessing.
The answer of the bishop came the same day:
Concerning your request of September 22, 1859, I reply that regarding your plan of forming a congregation with other pious women by leading a secluded life, and devoting your energies to orphaned children, I see no objection, provided that at all times you let yourselves be guided by the norms of genuine piety and Christian wisdom. Ecclesiastical approbation of your way of life will depend upon the favorable progress made in accordance with the requirements of the church.
This decision of the bishop was also sent to Rector Hesse of the secondary school in answer to his letter of September 11, 1859. Thus all preliminaries in the first steps of making a new foundation of a religious community in Olpe had been completed.
If at this point an inventory were taken of the objectives given for the new foundation, one would come to the following conclusions. The outlines for its future were not very clearly drawn. Regarding the apostolate as spelled out, one could readily ask if the new foundation was really necessary. The care of orphans, as Sister Clara mentioned in her letter of September 22 to the bishop, was likewise possible in the Congregation of the Sisters of Christian Charity. The same holds true for all prayer intentions given as purposes of the congregation. Every religious community offers its prayers for the intentions of Holy Mother Church. However, a justification could exist if these were carried out in a special way, such as, perpetual adoration. But perpetual adoration was not mentioned. In the new foundation, however, it became a reality. Why did Sister Clara not mention it in her letter to the bishop? The character of her whole letter will probably give the