“Ora et labora”
Prior to his journey to America, Boniface Wimmer elucidated that there was no better religious order to serve the many Germans who were emigrating to the New World than the Benedictines. After all, as Wimmer noted, history proves that it was the Benedictines who converted most of the European continent and England to Christianity while also renewing classical culture that had all but disappeared following the collapse of the Roman Empire. The same principles found in The Rule of Saint Benedict, which helped restore Western Civilization, could be readily adapted to tame the wilderness of the New World and serve the German-speaking population found there.
In an article written by Boniface Wimmer that appeared in the November 8, 1845, edition of the Augsburger Postzeitung, Wimmer emphasized the need to establish a Benedictine monastery in America. The monastery would shelter the monks while they lived their life of prayer, work, study, hospitality, and renewal. The monastery would also attract the German people living near it who wished to partake in Mass, the sacraments, and other religious services. Wimmer wrote that the Superior of the monastery could send out brothers into the fields to find fallen-away German Catholics and to bring religious education to the children. In time, subsequent monasteries could be established from the motherhouse.
Wimmer made it clear in his article that the adaptation of the Benedictine motto of prayer and work—ora et labora—would become a blueprint for establishing a flourishing community in America. Large tracts of land would be cleared, crops planted and harvested, and buildings erected. There would be no better workers for the job than the lay brothers who devoutly followed Saint Benedict’s Rule. Wimmer believed that the monastery would, in short time, attract a large German population mirroring the development of the villages, towns, and cities that sprang up near Benedictine abbeys in the Middle Ages. The churches and schools in those communities would be the springboard needed to propel young men into a rewarding religious vocation.
On October 18, 1846, less than one year after composing his article, Boniface Wimmer and his contingent of eighteen future monks stood on the grounds that would eventually become Saint Vincent Archabbey and College. “Ora et labora” was immediately instigated, and in remarkable time, an institution of higher learning and religious education was established. As per Wimmer’s intention to serve the German people here in America and those who would soon be arriving from the motherland, the German and Latin languages were utilized in both the classroom and houses of worship. In time, however, the first Benedictine monastery in America would have to adapt to a changing populace as a flood of immigrants from the entire European continent converged in the cities, towns, villages, and farmlands of southwestern Pennsylvania. The tiny seed that Boniface Wimmer planted in the fertile soil of the New World would soon become the largest of all shrubs so that birds of every kind would nest in its branches.
The English translation of Boniface Wimmer’s letter.
BONIFACE WIMMER'S PROPOSAL FOR ESTABLISHING THE BENEDICTINE ORDER IN THE UNITED STATES
AUGSBURGER POSTZEITUNG
NOVEMBER 8, 1845
CONCERNING THE MISSIONS
Every Catholic who cherishes his faith must take a deep interest in missionary labors. Bur religion as well as patriotism demands that every German Catholic should cake a special interest in the missions of America. To us it cannot be a matter of indifference how our countrymen are situated in America. I, for my part, have not been able to read the various and generally sad reports on the desolate condition of Germans beyond the ocean without deep compassion and a desire to do something co alleviate their pitiable condition. Thus, I have given much thought to the question of how they might be practically assisted. It is not difficult to understand what should be done—more German-speaking priests should be found laboring for the spiritual welfare of our countrymen in America. The only question is how to get priests and what kind of priests will do the work most successfully. The answer to the second question will also give the solution for the first. I do not wish to offend anyone, but my opinion is that secular priests are not the best adapted for missionary labors. History shows that the Church has not availed herself of their services to any great extent in missionary undertakings. I do not mean to say that a secular priest cannot labor effectually within a limited territory in America, for there are many who labor successfully even at the present day. But they cannot satisfy themselves. They are in great danger of becoming careless and worldlyminded. I cannot agree with Dr. Salzbacher when he says that the spiritual needs of our countrymen can be provided by perambulating missionaries, who go about like the Wandering Jew from forest to forest, from hut to hut; for unless such a missionary be a Saint not much of the spiritual man would remain in him, and even then by such transient visits not much lasting good could be accomplished. The missionary, more than any other priest, stands in need of spiritual renewal from time to time, consolation and advice in trials and difficulties. He must, therefore, have some place where he can find such assistance: this may be given by his bishop bur he will find it more securely in a religious community—in the midst of his confreres.
He should also have a home to receive him in his old age or when he is otherwise incapacitated for missionary labors; he should have no worldly cares, otherwise he might neglect or even forger his own and others' spiritual welfare. All this can be had only in a religious community. For this reason, therefore, religious are better adapted to missionary work than secular priests. In a community the experiences of the individual become common property; all have a common interest, stand together and have the same object in view. A vacancy caused by death or otherwise can be filled more readily and having fewer temporal cares, they can devote themselves more exclusively to the spiritual interests of themselves and others. Thus, all other things being equal, a religious priest in a community should be able to work more effectively in the missions than the secular priest who stands alone.
The next question is: What religious Order is most adapted for the American missions, not to convert the native Indians but to provide for the spiritual necessities of German immigrants?
As far as I know the only Religious in the strict sense of the word now found in America are the Jesuits and Redemptorists. The missionaries of the Middle Ages, the Benedictines, Dominicans, and Franciscans, are not yet represented in the New World, except by a few individuals who do not live in monasreries. The Jesuits devote their energies principally to reaching in colleges; their students are mostly from the higher classes of society and many of them belong to Protestant families. Many Jesuits are also doing excellent work among the Indians, and others have charge of congregations in cities near their colleges. But while they accomplish so much in their sphere of labors, they can do little for Germans, because few of them speak their language. The Redemptorists are doing noble work for our countrymen in the States: in cities and thickly settled country districts they have large congregations, and also do what they can for others as traveling missionaries. Some secular priests likewise go about among the scattered Catholics doing good, but they naturally and necessarily concentrate in cities where there is a large Catholic population.
We see, therefore, that much is being done in America; very much, indeed, when we consider the small band of priests and the difficulties under which they labor. But as yet nothing has been done for the stability of the work, no provision has been made for an increase of German-speaking priests, to meet the growing demand for missionary laborers. It is not difficult to see that secular priests, whose labors extend over a district larger than a diocese, can do nothing to secure reinforcements to their own number. But why have the Redemptorists and Jesuits not accomplished more in this line? By his vows neither the Jesuit nor the Redemptorist is bound to any particular place, but he must always be prepared to leave his present position at the command of his superiors, and may also request, if not demand, his removal for weighty reasons. This has many advantages, but for America it seems to me also to have disadvantages. For the successor of the one who has been removed will require a long time to be acquainted with all the circumstances with which his predecessor was familiar, and even the uncertainty as to how long he will remain at any particular place will be an obstacle in his way. Moreover, the fact that Jesuits generally receive only the children of richer families, many of whom are Protestants, into their institutions, because they depend upon them for their sustenance, and that the Redemptorists are by their statures required to devote themselves to missionary work, and can, therefore, not be expected to take charge of seminaries, gives us no reason to hope that the spiritual wants of Americans, particularly of German-Americans, will be provided for by native German-speaking priests. And if the mission societies of Europe should unexpectedly be rendered incapable of supplying money or reinforcements in priests, the situation would become even more serious. But even supposing that everything remains as it is, we cannot hope to have an efficient supply of priests as long as we have no means of securing a native clergy for the United States of America. For the number of chose who are educated at Alrocting or elsewhere in Germany is not in proportion to the continually increasing emigration to America, not to speak of the natural increase of Germans in America itself. Jesuits and Redemptorists are, therefore, doing noble work in America and their number should be increased as much as possible; but they will scarcely be able to remove the chief cause of the deficiency of Germanspeaking priests. We need not speak of the Dominicans and Franciscans; there are very few German Dominicans, and the present social condition of America seems not to call for Mendicant Friars.
We now come to the Benedictines, who are not as yet represented in the United States. In my opinion they are the most competent to relieve the great want of priests in America. In support of my opinion I will adduce some facts: but I must again state char I have not the remotest intention of belittling the efforts and successes of ocher religious orders; on the contrary, I am desirous of seeing them labor in the same field, side by side with the Benedictines.
History abundantly proves:
(1) That we owe the conversion of England, Germany, Denmark, Sweden, Norway, Hungary, and Poland almost exclusively to the Benedictines, and that in the remaining pans of Europe Christendom is deeply indebted to them.
(2) Thar the conversion of these countries was not transient but lasting and permanent.
(3) That this feature must be ascribed to the fact that the Benedictines are men of stability; they are not wandering monks; they acquire lands and bring them under cultivation and become thoroughly affiliated to the country and people to which they belong, and receive their recruits from the district in which they have established themselves.
(4) That the Benedictine Order by its Rule is so constituted that it can readily adapt itself to all times and circumstances. The contemplative and practical are harmoniously blended; agriculture, manual labor, literature, missionary work, education were drawn into the circle of activity which St. Benedict placed before his disciples. Hence they soon felt at home in all parts of Europe and the same could be done in America.
When we consider North America as it is today, we can see at a glance that there is no other country in the world which offers greater opportunities for the establishment and spread of the Benedictine Order, no country that is so much like our old Europe was. There are found immense forests, large uncultivated tracts of land in the interior, most fertile lands which command bur a nominal price; often for miles and miles no village is to be seen, not to speak of cities. In country districts no schools, no churches are to be found. The German colonists are scattered, uncultured, ignorant, hundreds of miles away from the nearest German-speaking priest, for, practically, they can make their homes where they please. There are no good books, no Catholic papers, no holy pictures. The destitute and unfortunate have no one to offer them a hospitable roof, the orphans naturally become the victims of vice and irreligion—in a word, the conditions in America today are like chose of Europe 1000 years ago, when the Benedictine Order attained its fullest development and effectiveness by its wonderful adaptability and stability. Of course the Benedictine Order would be required to adapt itself again to circumstances and begin anew. To acquire a considerable tract of land in the interior of the country, upon which to found a monastery, would not be very difficult; to bring under cultivation at least a portion of the land and to erect the most necessary buildings would give employment for a few years to the first Benedictine colony, which should consist of at least three priests and ten to fifteen brothers skilled in the most necessary trades.
Once the colony is self-supporting, which could be expected in about two years, it should begin to expand so that the increased number of laboring hands might also increase the products and revenues to be derived from the estate. A printing and lithographing establishment would also be very desirable.
Since the Holy Rule prescribes for all, not only manual labor and the chanting of the Divine Office, but also that the monks should devote several hours a day to study, this time could be used by the Fathers to instruct the Brothers thoroughly in arithmetic, German grammar, etc., thereby fitting them to teach school, to give catechetical instruction and in general to assist in teaching children as well as grown persons.
Such a monastery would from the very scan be of great advantage to German settlers, at least to those who would live near it. They would have a place where they could depend upon hearing Mass on Sundays and hear a sermon in their own language; they would also have a place where they could always be sure to find a priest at home to hear their confessions, to bless their marriages, to baptize their children, and to administer the last sacraments to the sick if called in time.
Occasionally the Superior might send out even the Brothers two by two to hunt up fallen-away Catholics, to instruct children for their first Communion, etc. All subsequent monasteries that might be established from the motherhouse would naturally exercise the same influence.
So far the services rendered by the Benedictines would not be extraordinary; any other priests or religious could do the same, except that they would not likely be able to support themselves without assistance from Europe; whereas a community of Benedictines, when once firmly established, would soon become self-sustaining.
But such a monastery if judiciously located would not long remain isolated; all reports from America inform us that the German immigrants are concentrating themselves in places where churches have been erected or where a German-speaking priest has taken up his residence. This would also be found, and to a greater extent, if there were a monastery somewhere with a good school. In a short time a large German population would be found near the monastery, much as in the Middle Ages, villages, towns, and cities sprang up near Benedictine abbeys. Then the monks could expect a large number of children for their school, and in the course of time, as the number of priests increases, a college with a good Latin course could be opened. They would not be dependent upon the tuition fee of the students for their support, which they could draw from the farm and the missions (though these would not be a source of much income in the beginning). Thus they could devote their energies to the education of the poorer classes of boys who could pay little or nothing, and since these boys would daily come in contact with priests and other monks, it could scarcely be otherwise but that many of them would develop a desire of becoming priests or even religious. I am well aware that to many readers these hopes and expectations will appear too sanguine, since all efforts at securing a native American clergy have hitherto failed so signally. But we must remember that the annals of the missions as well as the oral reports of priests who have labored in America, inform us that these efforts were more theoretical than practical, that there was a desire of making such efforts, but that they were not really made, and that those which were really made were more or less restricted to the English-speaking clergy, and that in general there were neither sufficient means nor sufficient teachers to train a native German-speaking clergy. It is said that the young American is not inclined to devote himself to the sacred ministry because it is so easy for him to secure a wife and home; that the American has nothing in view but to heap up the riches of this world; that fathers need their sons on the farms or in the workshops and, therefore, do not care co see them study. But, let me ask, is it not the same here in Europe? Are the rich always pleased when their sons study for the priesthood? Are all Germans in America well-to-do or rich? Are they not as a rule the very poorest and to a certain extent the menials of the rest? Moreover, is the first thought of a boy directed to matrimony? Is it any wonder that he should show no inclination for the priesthood when he sees a priest scarcely once a year; when divine services are held in churches which resemble hovels rather than churches, without pomp and ceremony, when the priest has to divest himself of his priestly dignity, often travels on horseback, in disguise, looking more like a drummer than a priest, when the boy sees nothing in the life of a priest but sacrifice, labor, and fatigue?
But all this would be quite different if boys could come in daily contact with priests, if they received instructions from them, if the priest could appear to advantage, better dressed and better housed than the ordinary settler, if young men could learn from observation co realize and appreciate the advantages of a community life, if they could learn co understand that while the life of a priest requires self-denial and sacrifice, his hopes of a great reward are also well grounded. Yes, I do not doubt but that hundreds, especially of the lower classes, would prefer to spend their lives in well-regulated monasteries in suitable and reasonable occupations, than to gain a meager livelihood by incessant hard labor in forest regions. Let us remember that here in Bavaria from the year 740 to the year 788 not less than 40 Benedictine monasteries were founded and the communities were composed almost entirely of natives from the free classes, who had enjoyed the advantages of freedom in the world and could have chosen the married state without any difficulty or hindrance. Why should we not reasonably expect the same results in the United States where the conditions are so similar?
But such a monastery in North America would not draw its recruits exclusively from the surrounding country, but also from the great number of boys, who either during the voyage or soon after their arrival in America lose their parents and thereby become helpless and forsaken. An institution, in which such unfortunate children could find a home, would undoubtedly be a great blessing for that country. And where could this be done more easily than in Benedictine monasteries as described above, in which young boys could not only attend school, but also do light work on the farm or in the workshops and according to their talents and vocation become priests or at least educated Christians and good citizens? Surely, many of these would gladly join the community as brothers or priests, and thus repay the monastery for the trouble of educating them.
In this way a numerous religious clergy could soon be secured, and then some of the Fathers might be sent out to visit those Catholics who scarcely ever see a priest; occasionally at least they might preach the word of God and bring the consolations of religion even to those who live at a great distance from the monastery; small congregations could be established, and the seminary could soon furnish a goodly number of the secular clergy.
But where could the Benedictines be found to establish such a monastery in North America, and where are the necessary means for such an undertaking? The writer is informed that there are several Fathers in the Benedictine Order in Bavaria who would gladly go upon such a mission, and with regard to Brothers there would be no difficulty whatever; within a few years not less than 200 good men have applied for admission into one of our monasteries. It is a well-known fact that of those who are studying for the priesthood many are joining the Redemptorist Order simply because it offers them the hope of becoming missionaries in America.
The necessary funds could easily be supplied by the Ludwig Missionsverein. Bavaria annually pays 100,000 florins into the treasury of this Society. Would it be unfair to devote one tenth of this sum to the establishment of monasteries in America, especially since just now hundreds of our own nationality are seeking homes in the United States, and consequently the money contributed would be used to further the interests of Germans in general and our countrymen in particular? Could a better use of such contributions be made or could anything appeal more loudly to our national patriotism? Is it right that we should continually look after the interests of strangers and forget our own countrymen? Moreover, whatever would be done for the Germans would advance the well-being of the entire Church in America. We must not stifle our feelings of patriotism. The Germans, we hear it often enough, lose their national character in the second or third generation; they also lose their language because like a little rivulet they disappear in the mighty stream of the Anglo-American population in the States. Is this not humiliating for us Germans? Would this sad condition of affairs continue if here and there a German center were established, to which the stream of emigration from our country could be systematically directed, if German instruction and sermons were given by priests going forth from these centers, if German books, papers and periodicals were distributed among the people, if German boys could receive a German education and training, which would make themselves felt in wider circles?
Let us, therefore, no longer build air castles for our countrymen in America. Let us provide for their religious interests, then their domestic affairs will take care of themselves. Benedictine monasteries of the old style are the best means of checking the downward tendencies of our countrymen in social, political, and religious matters. Let Jesuits and Redemptorists labor side by side with the Benedictines; there is room enough for all and plenty of work. If every Religious Order develops a healthy activity within its sphere, the result will be doubly sure and great. North America will no longer depend upon Europe for its spiritual welfare, and the day may come when America will repay us just as England, converted by the Benedictines, repaid the continent of Europe.