Of Our Reverend Foundress

EXHORTATIONS

of our Reverend Foundress

MOTHER ALPHONSA MARIA

the extent that they could be compiled

TABLE OF CONTENTS

FOREWORD

I.OF THE PREEMINENCE OF THE RELIGIOUS LIFE

I.THE CHAPTER OF FAULTS

III. PRIDE - HUMILITY – PATIENCE

IV. REGARDING TEMPTATIONS

V. OF INTERIOR SUFFERINGS

VI. OF PRAYER

VII. SPIRITUAL ARIDITY AND TEPIDITY

VIII. ON MEDITATION

IX. PREPARATION FOR HOLY COMMUNION

X. OF OBEDIENCE

XI. REGARDING DETACHMENT

XII. OF SELF WILL

XIII. OF SILENCE

XIV. MORTIFICATION OF THE SENSES

XV. MEANS OF LIVING MERITORIOUSLY

XVI. INTERIOR POVERTY

XVII. OF GOD'S JUDGMENT

XVIII. HEAVEN

XIX. CARING FOR THE SICK

XX. RELIGIOUS CHASTITY

XXI.OF THE RESPONSIBILITY OF SUPERIORS

XXII. OF SPIRITUAL ARIDITY

XXIII. REGARDING DISTRACTIONS

XXIV. PERSEVERANCE IN PRAYER

XXV. REGARDING THE EXACT OBSERVANCE OF THE HOLY RULES

XXVI. HOW TO BEHAVE IN TEMPTATIONS

XXVII. OF SADNESS

FOREWORD

Whoever studies the life of Mother Alphonsa Maria cannot doubt that God called her to found the Congregation of the Sisters of the Most Holy Savior. This thought did not originate with her. Even her early childhood bore the imprint of special heavenly graces. She was a mere child of 12 when she made the decision to consecrate her life to God in the religious state. But a long time would pass before this would be realized. Through a long series of trials God willed to prepare her for the work for which he had destined her. When Elizabeth believedafter having sought counsel from her confessor, Father Reichardthat the moment had come for her to leave the world and to give herself to God, she sought admission to the Congregation of the Sisters of Divine Providence of Rappoltsweiler. The Community was willing to grant her request and was happy to accept her. Even her religious name was given her at that time: Sister Alphonsa Maria. But Bishop Räss of Strassburg denied his approbation. He feared that the deep and favorable impression that she was making in an ever-widening sphere might be lessened through her entrance into an already-existing Congregation. He counseled her against acting hastily; she was to await a sign of the Divine Will. The events that subsequently took place revealed the wisdom of this advice.

Sometime later, she felt herself called through an interior illumination to found a new Congregation which would respond to the urgent needs of the times. The plan for this was delineated In her soul with surprising preciseness. Yet she never did anything of her own impulse. In all things she followed the path of obedience to her confessor, Father Reichard and to Bishop Räss.

It was St. Bernard who stated the principle that "God gives to those whom He has chosen for an extraordinary charge, all the graces necessary for the person and for his task." It remains for future biographers to show whether Mother Alphonsa Maria had this gift; likewise we leave to Holy Mother Church the decision of whether she attained that heroic degree of virtue which the Church crowns with the glory of canonization. But has not the first stone of this edifice already been laid through the publication of the unusual exhortations--hurriedly gathered--which came so spontaneously from her heart? The content of these Exhortations is to be found in the small booklet published by Abbe Busson in 1653: "Third Series of Letters Regarding the Ecstatic of Niederbronn and her Foundation."

What shall we say of this text? The author himself tells us: "These conferences," he writes, come from the time of the founding of the Convent. They were directed to all the sisters and to each individual sister." They were spoken in German, because Mother Alphonsa could speak only German. 5o that the French sisters would not be deprived of the teachings of their Mother, Father Reichard commissioned a sister "to translate them immediately after they had been given, without adding or changing anything, so that these could be read to the French-speaking postulants by the Novice Mistress."

These translations show some deficiencies, although an effort had certainly beer, made to reproduce the content conscientiously, for Father Reichard would not have put up with the slightest change. The thought of making them public came from Abbe Busson with the sanction of Father Reichard. He writes: "I checked the translations in order to bring them into a form that would make possible their publication, is understandable that I had to make many corrections, but all of them in such a way that the basic thoughtsremained unchanged. While attempting to improve the style somewhat, I was very concerned in preserving their simplicity, their warmth. I did it as well as I could, but you will understand how difficult this is. The written word is very far removed fromthe spoken word, the thoughts of a translator very distant from those of an original thought. The one is living, the other dead; the one is an original picture, the second, a copy."

Hopefully this long introduction will be pardoned. It was necessary in order to give a more exact comprehension of the contents of this publication. It is regrettable that we do not have the original text of the words of Mother Alphonsa, for the only German text of these Exhortations is a translation of our French text.

Equally regrettable is the fact that the words she uttered after her conversations with God were not preserved, for it was specifically then, says Busson, that "she expressed herself with a lofty eloquence that amazed everyone. "Many times," he adds, "I was sorry that I could not hear her in her own language," Now we must be content with the crumbs that remain for us. These fragments, though they appear meager, are rich in content. Would that one were not satisfied with giving them merely a rapid, superficial glance; would that they were read slowly, thoughtfully, and meditatively. Then one will find in them valuable and priceless nourishment for the soul. Thus one can penetrate ever more deeply into the spirit of the foundress. And that is the obligation of each religious. It has been truly said: "A Congregation flourishes as long as it is penetrated by the spirit of its Founder (Foundress). When, through their own fault they depart from the spirit of their Father (Mother), they lose the right to exist and will perish. For this reason it should be of particular concern to superiors constantly to renew the spirit of the Founder (Foundress) in their subjects."

Reverend Mother Virginia always fulfilled this Obligation. This publication is a new evidence of this.

Feast of the Epiphany, 1948A.S.

I.OF THE PREEMINENCE OF THE RELIGIOUS LIFE

My Children! When we consider the magnitude of the grace given to us in our religious calling, how could self-denial or the mortification of our self will appear difficult to us? Isn't this the very aim of our vocation? Doesn't our state of life provide us with all the means that facilitate our becoming holy? Doesn't our exalted calling demand this evidence of gratitude?

Since God has called us here, we want to live for him and for him alone. My beloved children, remove from your hearts everything that might offend your Divine Bridegroom. Do not tolerate purely natural attractions to creatures; your heart belongs completely and entirely to God. Would it not be ingratitude, were we to cling to anything but to him, who because of his perfection deserves our whole heart? Has he not shown you a preferential love in drawing you out of the world in order to protect you from the numerous dangers to which one is exposed in the world? Here you live far removed from the occasions of sin. How is it possible that I who have so often offended God and so often abused God's graces, how is it possible that I have been chosen to dwell in the house of my God in preference to so many others who are far more deserving than I? This is the question that each of you should ask yourselves, you who in such great numbers are gathered hare from so many different countries. On my part, my beloved children, I feel so penetrated with gratitude for this inestimable goodness, that I can scarcely express myself. No, there is nothing on earth comparable to this, excepting the priesthood. It was for this reason that the saints called persons consecrated to God "earthly angels." True, they live upon the earth, but their thoughts and their desires are in heaven; all that they do is done in

view of heaven. They forget the earth and are concerned only with heavenly realities. Yes, they are pilgrims traveling heavenward. They pass through the difficult paths of this valley of tears, but their gaze is directed toward Him who at the same time enlightens and directs them and fills their hearts with indescribable delights.

But, of which religious may this be predicated? Only of those who live in the spirit of their vocation, of those who deny their own will in order to submit themselves completely to the will of God. It is true of those religious who have not only physically separated themselves from the world and bodily left it, but in addition have also banished it from their thoughts, their memories, their imagination; those who with secure step progress on the way to perfection, who close their ears to the whisperings of the evil enemy and open them only to the holy inspirations of grace. How good it is, my children, to dwell in the house of the Lord. It is he who teaches us, who guides and enlightens us, who through the superior makes known his will to us. Since God is so good to us and has called us to the religious life, would it not offend him if we failed to have unlimited confidence in him in all our needs? Turn to him, then, with full confidence on every occasion.

Ask, and you shall receive! If at times it seems that our Lord does not hear you, do not cease begging him. He never refuses what he knows is good for us or contributes to our sanctification.Do not give in to the evil enemy when he attempts to fill your spirit with useless things.Yes, my children, the instigations of the evil one, whatever their natureare worthy only of contempt. If you cooperate with the graces given you for resisting him, he cannot harm you. Now you do not yet realize how weak and cowardly the devil is, but the time will come when you will understand this. How sorry you will then be that you had listened to him, that you let yourself be deceived by his cunning and his lies, that you let yourself be intimidated by his threats. Yes, I repeat, the moment will come when through your own experience you will come to recognize the cowardice of the evil enemy. God almost always allows inspirations and enlightenment to console and encourage the soul in the midst of her interior struggles with the evil enemy. Among you too, there are some who are very close to this blessed moment. Oh! How you will then be enlightened! How well you will then see! With what distress you will look upon the means that the spirit of wickedness had used to deter you from your duties, to make you imagine the religious life as exhausting, boring and unbearable.

I am convinced, my children, that God has placed in each one of you the strong desire to please him and to do everything in him, through him and with him for his greater honor and glory. Therefore, take courage! God is with you! At times your resolve to belong entirely to God becomes obscured. Having lost sensible consolation, the soul believes that it has fallen into indifference and laxity. In this case, ask yourself: "Would I offend the Lord if the occasion to do so presented itself at this moment?" And then, according to your answer, judge your conscience. Now then, I am not afraid to assure you that your conscience would answer: "No, no, never will I displease my Divine Bridegroom." This firm determination never to sin is the sure sign of your love for him. Continue therefore to advance perseveringly and peacefully along your way despite the darkness and the obscurity. The Lord is with you, and from tint to time he will allow you to experience his presence. I beg you, my dear children, engrave these concluding words of minedeeply upon your hearts: If you want the difficulties of religious life to level off, and as it were, to disappear of themselves, then strive constantly and diligently for perfect sincerity toward your superior and your spiritual director. In addition, strive for perfect obedience and self denial in all things and under all circumstances. This is what religious life is all about: all graces flow in abundance for the sanctification of the souls whom God has called. Nothing will be lacking to you in order to walk along the way of perfection, to make progress thereon, and to persevere to the end. All things notwithstanding, be ever watchful for the enemy of our soul never sleeps. Stand in readiness to defend yourself against him at every moment, because he lays snares for you at every moment and tries to surprise you through unexpected attacks.

My Children, now you must go back to the world. From the first moment that you were here in the solitude of this holy place, you recognized what a pitiable sight the life of people in the world presents to the pious soul. All their actions, all their plans, all their desires and all their thoughts are for the world. They are attached to the world, and on their deathbed feel an even stronger love for it. It is with bitter regrets that they leave their wealth, their family, their office. They are pained at the thought of seeing their relations with the world severed forever. What a happy difference between them and you, my children! You live here, in the house of the Lord and serve Him alone. You can truly cry out: “I live, but it is no longer for myself that I live; it is for God alone." To God alone I offer myself daily as a sacrifice. At each moment I offer to God alone my body, my life, my heart, my desires. Yes,a true religious has no other occupation, no other thought but to love God, to be pleasing to her Divine Bridegroom, to thank him,to converse with him. She forgets the world; she deplores the blindness of those who worship only the world. What a subject of meditation for you, my children! With what joy I would take you daily before the Most Blessed Sacrament, contemplating the difference between the religious life and life in the world! What feelings of gratitude for the great gift of your religious calling such a meditation would arouse in your hearts!

St. Teresa told her daughters to be always content and joyful. And I too, my children, will always say to you: “Be content and rejoice!" It is true indeed that you have left all things, but you have also found all things. Do you not live with God? How fortunate you are! No more sadness then, no more depression! Your sufferings and your efforts should neither darken your countenance nor depress your thoughts. Suffering--that you will always have! Your way is the way to Mount Calvary, and in order to get to heaven that mount must be climbed. As long as I live I will talk to you only of suffering. In fact, I would even wish suffering for you as long as you are here! But also then, when obedience has transferred you to another house of the Divine Redeemer. It is only suffering that can sanctify us.

I can make no better comparison of a person who enters the religious life than that of a child who first starts school. The first three days are very much to his liking since everything is still new. But after hardly a week in school, he becomes weary of it; he cries and laments when he is taken to school, and once he arrives there, he clings to his mother so that he might return home with her. Orhe seeks a way of escape. Knowing that they will not give in to him, however, he gradually calms down, submits himself, and little by little even finds joy in what at first filled him with disgust.

This is your picture, my children. When youenter, you too are just as much a neophyte in the interior life as children who begin school. You have only a confused, ephemeral idea of what it means to renounce your own will. In the first moments you are occupied with the practices of life within the community, with new acquaintances that you make among the sisters and with the thoughtfulness that you receive from the superior and the sisters. All of this absorbs your attention at the beginning and you experience pleasant moments.

But the attraction of novelty soon wears off, and the practice of religious virtues must be finally commenced. Then everything changes. Suffering follows the former sense of satisfaction, joy is followed by sadness. The pleasure that you formerly experienced in your contact with God disappears. You experience in prayer only distractions and toil; what is happening within you seems unexplainable. "Why," you ask yourself, "am I so cold, so insensitive in my prayers? Everything is so distasteful, so repulsive to me--confession, even Holy Communion. And yet, while I was in the world, I found happiness in prayer, in visits to the Blessed Sacrament, at the foot of the altar, in all my devotional exercises. What has caused this sad change of affairs?" Then, in this state of confusion you become bored and doubt your vocation. You regret having renounced your former position, and you toy with the thought of returning home, of resuming your former way of serving God.