Of the three persons involved in this new undertaking, Sister Clara Pfaender was assumed to be superior from the very beginning. She had brought much with her of incalculable value to a new foundation. She had experience in religious life, had held the office of superior in Solingen and in Witten, had practice in teaching and ability to impart knowledge to others. She had exercised the initiative. Although unable to contribute financially, she was recognized as great spiritual capital. That her experience in religious life could be a disadvantage was not conceived at that time. One must bear in mind that in the Congregation of the Sisters of Christian Charity, under the leadership of the great Mother Pauline of Mallinckrodt, Sister Clara had received a very distinctive education emanating from the Augustine Rule. Such impressions cannot be shaken easily. It is therefore difficult to change over to a spirituality of another characteristic religious community. That was expected in this situation.
The town of Olpe was chosen for the foundation. It was given preference because both Aline Bonzel and Regina Loeser were natives. Their families were wealthy and could provide the necessary financial security. Religious are poor in their own private lives. To care for others, however, they must have a sound economic basis. On the other hand, Olpe presented some difficulties as a foundation site. The Vincentians had operated St. Martin Hospital since 1856. Could the small town of Olpe cope with two active religious orders of women? Would not one community prove a detriment to the other? Many of these questions which in themselves foreshadowed the future development were probably seen at that time. But as a whole there was much rejoicing among all who shared the longed-for beginning. Such joy is adapted to dull the sensibilities of foreboding difficulties encountered in such an undertaking.
On September 23, 1859, Sister Clara withdrew from the motherhouse of the Sisters of Christian Charity at Paderborn. Before departing for Olpe, she visited the Franciscans at Paderborn and had herself enrolled as a tertiary in the Franciscan Tertiaries for the laity. From this it can be judged that she was willing, if possible, to switch over to a Franciscan way of life. She arrived in Olpe on September 24, 1859.
One can readily imagine that the following days were well filled. Aline and Regina certainly did not await the event with hands in lap. With the arrival of Sister Clara, the little community was complete in numbers. All that had been discussed and weighted previously could now take definite form. It was under stood that as a new community, they should approach the pastor and mayor of the town.
To give their new foundation the correct impetus, it was necessary for the candidates to prepare themselves spiritually. For this a retreat was the proper means. The character of the retreat should be adjusted to the religious life and likewise to the locality and the surrounding areas. This was scarcely possible in Olpe. Hence the three journeyed to Aix-la-Chapelle, now called Aachen. Why Aix-la-Chapelle? This city had two communities of women founded just recently and living under different rules: Sisters of the Poor Child Jesus founded by Mother Clara Fey, and the Poor Sisters of St. Francis founded by Mother Francis Schervier. It would seem advantageous to seek counsel from both orders. But the probable reason for going to Aix-la-Chapelle was that Aline had an acquaintance, Sister Laurentia (Pauline Deimel), in the community of the Poor Child Jesus. She could question her more readily than the other.
Mother Theresia reported on the trip to Aix-la-Chapelle:
In 1859 on the feast of St. Michael, three young women from Olpe journeyed to Aix-La-Chapelle to make a retreat in preparation for the foundation of a new congregation in Olpe, diocese of Paderborn. They celebrated the feast of the holy seraphic Father Francis in Aix-la-Chapelle, and by a sermon on the happiness and tremendous value of holy poverty were deeply inspired to follow the poverty of Christ. After a previous discussion with Bishop Laurent, Mother Frances, superior of the Poor Sisters, and a Jesuit priest, Sister Clara, Regina Loeser, and Aline Bonzel, commenced their retreat in the convent of the Poor Child Jesus. Sister Alphonsa directed the retreat.
Bishop Laurent of Luxemburg had counseled them to adopt the Rule of the Third Order of St. Francis for their foundation. During a visit with Mother Francis Schervier, the three received their first equipment as religious. As a gift, she presented each with a book of the Little Office of the Blessed Virgin Mary. Mother Maria Theresia Bonzel cherished this book to the end of her life; the book is still preserved in the motherhouse of the Olpe Franciscans.
Mother Maria Theresia commented further that the Sisters of the Poor Child Jesus endeavored to win Regina and her for their community. Sister Laurentia especially tried hard to influence them, for she herself, Pauline Deimel, was also from Olpe and sincerely interested in securing more girls from her native town. Undoubtedly one does not know all that was discussed among them at that time in an endeavor to persuade the two Olpe girls to enter the community of the Poor Child Jesus. Mother Maria Theresia has made clear the readily understandable situation. Sister Laurentia at that time reacted to Sister Clara Pfaender, the future superior, very critically and spoke accordingly to Regina and Aline. Could pride in her home town have aroused unknowingly an unconscious antipathy toward Clara Pfaender? That could have been possible, for with persons deeply conscious of home, it is not easy to see a stranger come in to found a new community with the home girls. To them it seemed an enigma that Clara Pfaender had entered a community and then withdrew to found another one.
The first obstacles, even before the actual start of the foundation, were the hardest to bear. Later on it became apparent that difficulties had their good points, because every detail was examined more carefully, haste was prevented, and blind idealism eliminated. To the above difficulties others were added, as Mother Maria Theresia mentioned in her later record that “even the father confessor pointed out how dangerous it is to found something new, for all is already provided for in the church; he advised us to enter an established community of which there are many with excellent reputations. He referred to Aix-la-Chapelle as an example.”
The hearts of Regina and Aline were heavy. They were tortured with many doubts. One of them determined to drive to Witten on the next morning to enter the congregation of the Liguorians where she could find rest and tranquility in the cloister. Apparently, the “Witten” referred to is in Holland and not in the Ruhr. It is not mentioned directly which one had decided to enter a contemplative order to evade all difficulties in the way of their new foundation. But one can say with certainty that it was not Aline. In her honesty she would have mentioned her discouragement as she did in the beginning of this brief chronicle. Here her name was not omitted where disagreeable things were concerned. Also, it was not consonant with Aline’s character to give up readily, for she had the firm support of her family for the Olpe foundation.
At all events, Mother Theresia wrote about their leaving Aix-La-Chapelle and the overcoming of their difficulties:
Almighty God willed otherwise. He gave strength and courage to their souls to overcome all kinds of hardships in the fulfillment of his Holy Will. After a stay of three to four weeks in Aix-la-Chapelle, which time was devoted chiefly to spiritual exercises, they returned by way of Cologne to Olpe. In Cologne they celebrated the feast of St. Ursula and were encouraged by a Jesuit priest to continue in their plan of a new foundation. They arrived in Olpe by post chaise about five o’clock in the morning and took up residence in a rented portion of the private home of widow Schuerholz.
During their absence the people of Olpe were not idle. The Bonzels and other benefactors rented the required space for living quarters, where the small group began their new life. Special concern