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Life of Arnold Janssen 
 

 
 
 
 
 
 eArnold Janssen 
 
 Founder of the Steyl Mission Work 
 Born November 5, 1837; died January 15, 1909 
 
 
 
 
 
Life of 
 
 cArnold Janssen 
 
 Founder of the 
 Society? of fhe (Divine Word 
 
 and of the Cissionary Congregation of the | 
 
 Servants of fhe Holy Ghost 
 
 By 
 HERMAN FISCHER, $8.V.D. 
 
 Translated from the German by 
 
 Beer wl CRIM iEYIN KY S2V~D: 
 
 
 
 1925 
 CMISSION PRESS, S.V.D, TECHNY, ILL. 
 
 LIBRARY OF PRINCETON 
 
 
 
 
 NOV 12 198 
 
 THEOLOGICAL SEMINARY 
 
NIHIL OBSTAT 
 TRECHNY: ALLe une aD LOZ 
 
 AUGUSTINE LOECHTE, S.V.D. 
 Censor Libr. 
 
 IMPRIMATUR 
 CHICAGO, ILL., June 20, 1925 
 
 + GEORGIUS CARDINALIS MUNDELEIN 
 Archieptscopus Chicagiensts 
 
 Copyright, 1925, by the 
 SOCIETY OF THE DIVINE WoRD 
 
Preface 
 
 There is hardly anything more fascinating to the 
 human mind than the record of growth from small- 
 est beginnings to a glorious flowering and fruiting, 
 than the story of success achieved in the face of seem- 
 ingly unsurmountable difficulties, than the life of a 
 pioneer in any movement inaugurated for the good 
 of mankind. The man whose biography is con- 
 tained in the following pages was such a pioneer, a 
 chosen instrument of God, a rare and interesting 
 character. 
 
 Catholic missionary activity in Germany, Hol- 
 land, and Austria, during the last forty years has 
 grown from sporadic efforts of a few individuals to 
 the well-organized efforts of today, with dozens of 
 mission seminaries and thousands of missionary 
 priests, brothers, and sisters, engaged in mission 
 work at home and abroad. Father Arnold Janssen, 
 the subject of this biography, was the man who 
 systematically and perseveringly stimulated interest 
 in the propagation of the Faith among the pagans 
 in these three countries. He finally founded a mis- 
 sionary congregation of men and another of women 
 and lived to see his efforts crowned with marvelous 
 success. 
 
 What he and his congregation did for the rousing 
 of the mission spirit in the Old World was dupli- 
 cated by his spiritual sons in this country. The 
 great interest in the foreign missions that now mani- 
 fests itself on all sides can largely be traced to the 
 
VI Preface 
 
 ceaseless propaganda carried on by the Society of the 
 Divine Word, whose members in season and out of 
 season prayed and worked, spoke and wrote, for the 
 one great purpose to awaken in the hearts of Ameri- 
 can Catholics the same enthusiasm that their saintly 
 founder and his associates had awakened in the coun- 
 tries of Central Europe. 
 
 It seems meet that, during the year when the 
 Society celebrates the golden jubilee of its founding 
 and the silver jubilee of its establishment in the 
 United States, a special tribute be paid to the man 
 who was called by God to begin this great work, 
 and hence the publication of this “‘life.’’ “Thou- 
 sands of copies have been sold of the original and 
 the demand is far from being exhausted. 
 
 For the translator it was a labor of love, though 
 it involved much time and energy. At the rate of 
 
 about three pages a day the work was completed in 
 six months. His thanks are due to the faithful 
 
 amanuensis that typed the sheets and the man who 
 consented to look over the manuscript. 
 
 The author assures us that his supreme endeavor 
 was to give a true picture of the man whose life he 
 wrote, to distribute light and shade as facts de- 
 manded, and the translator has been guided by the 
 same principle. What the author says about the in- 
 creased respect and reverence the writing of the book 
 caused him to conceive for the venerable founder, 
 the translator is able to say about himself also, and 
 he feels sure that all who will read this book, and 
 thus gain a more perfect knowledge of the man and 
 his work, will have the same experience. — F.M.L. 
 
\ 
 
 5 
 
 Contents 
 
 PART ONE 
 Time of Preparation 
 To. Introduction’: 265 5 Ghote he onl eae rats sede ledeties 8 
 2, T1is \Parentaleriomegerges 9. Re Oe, co: a ye ale 7 
 az eitisy Ghristiany batneh Lak cich obi. 4),'. il, ice noes wares 12 
 PEG ARTAS Ty Stakes, coy Baga s Coe leh age Semper sa mS id me geen Ret 23 
 Bete OOU WT Ja VS hc Gee gt Ne Me ck, fo ee ke 2 
 Gmitise Brotners sands Sisteree.. cabs tye ose tants 38 
 Tape CAPONE ES force ley cue taht ilu uthe « Moi! cater eivtela deve 2 hah 49 
 BeOAC ie UNIVersityin. ss ye ceva aig: sce vale cla cleaner 59 
 CeTISMLITCINATION ow oa) ses Lee Ua aC et eee eR ee? 69 
 lO erricstyand wl cacher)) . vay pea ai 0080 2 ors wk de 75 
 Tie LHe mA DOSteSsHiNiG ME raver se sedis lait als beatae 81 
 12. “The Little Messenger of the Sacred Heart” ........ go 
 Tal HEMDECISION: . OL Ue coe APIO ks Oe A a 99 
 PART TWO 
 Foundation and Development of the Mission House 
 at Steyl 
 
 1. First Attempts and Disappointments ................ 115 
 2. Renewed. Efforts and Effective Aids .......:...... 121 
 3. Purchase and Dedication of the House at Steyl .... 132 
 4. Insignificant, Poor, and Misjudged ................ 145 
 me Storms) Ahead: jey tices ces soe ee aes Le: ee 160 
 Gy The» Storm. Breakoar ses v5 0s 5 oh UT RRP 177 
 mms i biéavy': Blow s44,5 2545) oe bad tees eee ee ees 194 
 or ties Reward: fors suffering) ..2. Pees ene ations 214 
 9g. The Building of the Mission House at Steyl ........ 224 
 10. Founding and Development of the Steyl Mission 
 
 PERSSON lad. chee ee Te ae CI EN col hae 223 
 Premier lave brothers et me acer tela es oe 248 
 RommLey eaoka i tdace OL Retreatswem anaemic dais facies er acc 258 
 
PART THREE 
 
 Founding and Development of the Society of the 
 
 Divine Word 
 
 1. The Adoption of a Religious Constitution .......... 267 
 2. Furtherance of Scientifics (raming ee ee ee 279 
 3. Founding of the Mission House of St. Gabriel ...... 293 
 4. Founding of the Mission House of Holy Cross ...... 307 
 5. Founding of St. Wendelin’s Mission House ........ 330 
 6. Founding of St. Rupert’s Mission House .......... 337 
 PART FOUR 
 Activities in Foreign Lands 
 1. The Mission of South Shantung, China ............ 347 
 2, Pastoral ‘Activity ‘in’ south ‘America’> 2... 20 oe. oe 364 
 3. The Mission in Togoland, West Africa ............ 380 
 4. The Mission in German New Guinea .............. 302 
 5. The Introduction of the Society into the United 
 States werner eae dae haan otk) ae pte A 401 
 6. The Mission“in Japan Gani en) eee ete. eee 410 
 7. Lhe Mission*in the .Phihppines\ eesti ee 419 
 PAR VIG BEVE 
 
 Founding and Development of the Missionary Sis- 
 
 ters, Servants of the Holy Ghost 
 
 Ly Founding “and Growth. oaomeese ees ck ee ee 427 
 2: \Activitysin? Mission’ Countries ....5) ) tle ee eee 436 
 3. The Cloistered Branch of the Mission Sisters ...... 439 
 PART SIX 
 
 The Man of Providence 
 I, Fundamental > Tratts dof; Character 9.0) 447 
 2, (Patience. and (Humility st), fee a ee 456 
 3. Ora et: Labora cite guy i) aa eile ine ne 463 
 4. His Apostolic) Spirit’) 2... Je, sc. eee 475 
 &. Guide and \ Father’: 207.) seinen is nee 482 
 
 PART SEVEN 
 
 To His Eternal Reward 
 1, Evening Draweth, Nigh «) eee eee oe 499 
 ge AtoRest (in Gd 5.44 aic0 ne . 506 
 3. His Memory is Held in Benediction .............. 516 
 
PARI@ONE 
 
 
 
 Time of Preparation 
 
Robe i 
 
 ne Waa Ue 
 ae he we eb ish +b 
 
 san i 
 pets wr 0 ys 
 
 
 
1. Introduction 
 
 N THE peaceful shore of the river Meuse, 
 at the point where it makes its farthest 
 eastward bend and almost touches the Ger- 
 
 WZ man border, lies the little Dutch village of 
 
 Steyl. Formerly known only in its immediate vicin- 
 
 ity, it has during the last decades become known 
 
 throughout the world, on account of the new mon- 
 astic institution, whose steeples and turrets are mir- 
 rored in the clear waters of the river. Here stands 
 the mother house of the ‘Society of the Divine 
 
 Word,”’ the cradle of the Steyl Mission Work. 
 
 The first modest and almost hopeless beginnings 
 of the religious foundation that now has reached such 
 great proportions date back to the late seventies of 
 the last century. ‘The little seed, planted by the pi- 
 ous hand of a priest and bedewed with the richest 
 blessing of Heaven, showed a truly wonderful power 
 of growth. 
 
 One structure after the other was raised in quick 
 succession until at last the present imposing group 
 of buildings was completed. A beautiful double 
 church with slender twin towers as its dominating 
 feature soon rose to herald the ecclesiastical char- 
 acter of the institution. 
 
 However, the rapidly increasing number of its in- 
 habitants before long demanded additional room. 
 
 
 
4 LIFE OF ARNOLD JANSSEN 
 
 Two smaller monasteries of the neighborhood were 
 acquired and joined to the mission house. Agricul- 
 tural and technical establishments were started, with 
 many shops and a large printing-plant, in which 
 hundreds of busy missionary brothers worked ac- 
 cording to the old monastic motto: ora et labora, 
 pray and work! Thus, on the Meuse a monastic vil- 
 lage grew up with large gardens, parks, and play- 
 grounds for three hundred students. 
 
 And yet, the quick external growth of the under- 
 taking at Steyl was surpassed by the astonishing de- 
 velopment of this first German missionary Society. 
 It soon outgrew the limits of the large mother house. 
 In ever-increasing numbers, courageous and self- 
 sacrificing youths’ joined, to labor, after years of 
 thorough preparation, as priests or brothers at home 
 or abroad. 
 
 Numerous branch establishments became necessary, 
 and these have continued to remain closely affiliated 
 with the mother house: but we shall limit our review 
 — in harmony with the purpose of this book — to 
 the development of the work under the leadership of 
 its founder. When Father Arnold Janssen, after 
 thirty-three years of indefatigable labor, breathed his 
 last, his life work showed the following status: 
 
 Besides the mother house at Steyl, which at that 
 time numbered 620 inhabitants, four other mission 
 houses had been opened in Europe: St. Gabriel’s, in 
 the archdiocese of Vienna; Holy Cross, in the diocese 
 of Breslau; St. Wendelin’s, in the diocese of Treves: 
 and St. Rupert’s, in the diocese of Salzburg. In 
 Rome the college of St. Raphael for higher theologi- 
 
~ 
 
 1. Introduction 5 
 
 cal studies had been established, and the opening of a 
 mission house in the United States was definitely con- 
 templated. 
 
 The missionary Society founded by Father Arnold 
 Janssen numbered at his death, 469 priests, 698 
 brothers and candidates for the brotherhood, and in 
 its five colleges 1066 students were preparing for the 
 missionary priesthood. 
 
 The spiritual sons of the founder, priests and 
 brothers, were active in China, Japan, Australia, Af- 
 rica, North and South America. In the five mission 
 districts entrusted to his Society, which, at the time 
 he took charge of them, numbered only 150 Chris- 
 tians, we find at his death 53,464 neophytes and 
 50,000 catechumens; and more than 150,000 pagan 
 children had been baptized when in danger of death. 
 Priests of his congregation in South America took 
 care of 350,000 Catholics and conducted two clerical 
 seminaries and several higher institutions of learning. 
 
 In the Steyl printing-plant, besides other publica- 
 tions, the three magazines founded by Father Arnold 
 Janssen, were printed, two of which — the “Stadt 
 Gottes’’ and ‘St. Michaels Kalender’’ —- were among 
 the most popular and widely read Catholic papers in 
 all Germanic countries. 
 
 Besides the Missionary Society of the Divine Word 
 for Priests and Brothers, the same founder had also 
 established a congregation of Missionary Sisters, 
 Servants of the Holy Ghost. This foundation also 
 showed a most remarkable power of development. 
 Although hardly twenty years old at the time of his 
 death, it had 500 members, of which 203 were active 
 
6 LIFE OF ARNOLD JANSSEN 
 
 in foreign countries. A cloistered division of that 
 congregation, of about forty members, was given 
 over to the service of perpetual adoration. Secluded 
 from the world, they were to spend day and night 
 in prayer before the tabernacle, in order to implore 
 God's blessing upon the missionary activity of Steyl 
 and of the whole Church. 
 
 All these establishments revere in the humble 
 priest, Father Arnold Janssen, their founder and fa- 
 ther. Despite his great successes, he hid so completely 
 behind his work that only a few became closely ac- 
 quainted with him. Many knew the Steyl founda- 
 tion and followed its quick development and 
 flourishing growth with surprise, but the founder 
 and leader of the grand work remained almost un- 
 known to them. He did not seek his own honor, 
 but only the glory of God. 
 
 However, not only the external activity of this 
 pious priest, but also his personal life, his praying 
 and suffering, redounds to the glory of God; for it is 
 His power and grace that revealed themselves so richly 
 in His chosen instrument. Therefore, it should not 
 remain permanently hidden. 
 
 It is instructive and elevating to follow the life- 
 path of such men, whose work has been so visibly 
 blessed by God. ‘The life of Arnold Janssen, as told 
 in the following pages, is as simple and unpretentious 
 as was his whole person; but it is full of God’s bless- 
 ing. All who love to trace God’s love in living 
 images will in this simple biography find many a 
 reason for quiet rejoicing. 
 
2. His Parental Home 
 
 The story of Arnold Janssen’s early life takes us 
 to Goch, a quaint old Catholic country town on the 
 Niers river, in the former duchy of Geldern. As 
 early as the thirteenth century the commune of Goch 
 received city rights through Count Otto III of Gel- 
 dern (1271), who also fortified the town. Today 
 only the Steintor (stone gate), historically remark- 
 able and flanked by two round towers, reminds the 
 visitor that the town formerly was a fortress. 
 
 The spacious parish church of late Gothic style in 
 which Arnold Janssen was baptized, dates back to 
 the fourteenth and fifteenth centuries. In the course 
 of time it underwent several changes, until it reached 
 its present form. Architecturally it is one of the 
 most important old brick edifices on the German 
 lower Rhine. 
 
 Up to the Thirty Years’ War there flourished in 
 Goch a considerable wool and linen industry, and the 
 population was well-to-do. The Reformation 
 brought much confusion to the city, and for a while 
 the greater part of the citizens favored the new doc- 
 trine. However, at the beginning of the seventeenth 
 century only a few reformed Protestants and Ana- 
 baptists were found in Goch. Peter Teporin, a 
 preacher, commonly called ‘“‘Black Pete,’’ used the 
 struggles which in 1614 raged between the Hollan- 
 ders (who temporarily had taken possession of the 
 town) and the Spaniards to strengthen his influence 
 
§ LIFE OF ARNOLD JANSSEN 
 
 and to occupy the prebend of the Catholic pastor. 
 Through a conscienceless spy, Matthias Bernkassel, 
 he had seventeen of the more prominent Catholic 
 citizens denounced to the Hollanders as having secret- 
 ly negotiated with the Spaniards in order to deliver 
 the city into their hands. ‘These citizens were arrest- 
 ed, dragged to Kleve, and there subjected to shameful 
 tortures. They were to be executed. At last the spy, 
 driven by remorse, confessed his deed and admitted 
 that he had been led on by Teporin. “The seventeen 
 citizens were acquitted and on Passion Sunday con- 
 ducted back to Goch in triumph. An ecclesiastical 
 foundation in Goch preserves the memory of these 
 severe religious struggles and their happy termina- 
 tion. Arnold’s father, on long winter evenings, oft- 
 en spoke to his children of the Catholic heroes of that 
 time and pictured them as models of religious cour- 
 age. 
 
 The sufferings of Goch, from the beginning of the 
 Thirty Years’ War up to the middle of the eigh- 
 teenth century, were extraordinary. The soldiers of 
 the various warring states again and again pillaged the 
 whole region; pestilence inflicted heavy visitations; 
 poverty and famine appeared, and a universal insecur- 
 ity filled all with continual anxiety. Under all these 
 afflictions Goch was depopulated and impoverished, 
 and it took a long time before the town was able to 
 risc again out of its ruins. Naturally, the religious 
 life of the town also had suffered heavily, but the in- 
 habitants had remained true to their Catholic Faith. 
 
 The wars of the Napoleonic time repeated to a 
 large extent the visitations of the religious wars, and 
 
2. Hts Parental Home 9 
 
 during that period Goch changed its master no less 
 than five times. Born in 1801, the elder Janssen 
 thus had a very hard childhood, and that may have 
 largely contributed to making him the earnest and 
 stalwart character he was. 
 
 Arnold Janssen’s birthplace is in the Frauenstrasse, 
 formerly Liebfrauenstrasse, named after a picture of 
 the Blessed Virgin in a glass-protected niche at the 
 corner of the street. It is an old teamsters’ house, in 
 which the Janssen family had conducted a teaming 
 business in connection with a small farm since the 
 eighteenth century. “[he house was also used as a 
 salt depot for the wholesale market. The heavy 
 wagons would usually go from Goch to the Dutch 
 trading city of Nymwegen. Agricultural products 
 were exported and groceries imported. 
 
 The present building was erected in the early years 
 of Arnold’s life. Above the door there was formerly 
 a sign with a horse-comb, to indicate the teaming 
 business. This comb, which in Low Dutch is pro- 
 nounced Kaam, at last caused the family living with- 
 in to be named the “‘de Kaamschen,”’ and they were 
 better known under this than their real name, Jans- 
 sen, which is extremely common in that region. 
 
 In this house solid piety had been transmitted 
 from one generation to another; and this deeply re- 
 ligious family spirit, combined with a serious, almost 
 severe, discipline gives us the key to the understand- 
 ing of Arnold’s character. Faith and prayer per- 
 meated the entire life of this model Catholic home. 
 
 As an example of the religious spirit that was 
 always cultivated in this house, we wish to mention 
 
10 LIFE OF ARNOLD JANSSEN 
 
 at least one of the older ancestors of Arnold, whose 
 pious memory is even today, after more than a hun- 
 dred years, reverentially kept in the family. His 
 great-grandfather, William Janssen, is referred to, 
 who, living at the end of the eighteenth century, 
 raised the children of his prematurely departed son, 
 and among them also the father of our founder, in 
 the holy fear of God. 
 
 Prayer was the spiritual food of this man. On 
 every Sunday and holyday he went to church very 
 early, and remained, although fasting, until after 
 high mass at eleven o'clock. At the age of eighty- 
 five he still made frequent pilgrimages, fasting and 
 on foot, to Kevelaer, a distance of about eight miles, 
 to pray before the shrine of the Mother of God. The 
 rosary, little esteemed in those days, was his favorite 
 devotion. He had the beads in his hand whenever 
 it was possible or practical for him to do so. For 
 hours, the old man would thus pray and watch over 
 his grandchildren in the cradle. The eldest of these, 
 Gerard, father of Arnold, when a mere boy of thir- 
 teen, often had to accompany his grandfather on his 
 trips; and when he was seventeen, he took over the 
 business, because the old man was no longer able to 
 conduct it. But the grandfather encouraged the 
 young man, again and again, with these words: “‘Go 
 to it, Gerard; I'll pray for you.’’ This great lover 
 of the rosary died on the feast of the Holy Rosary, 
 after receiving Holy Communion in the morning. 
 The pastor said, at his death: ‘““The soul of this man 
 surely must have flown to heaven like a beautiful 
 dove.’ A neighbor, named Noy, gave expression to 
 
2. His Parental Home 1] 
 
 his conviction by saying, ‘For the sake of this man, 
 children and children’s children will be blessed.’’ 
 
 And this word proved true. All his grandchil- 
 dren — Gerard, William, Gertrude and Elizabeth — 
 through marriage reached a condition of affluence. 
 The blessing resting on their children may be seen in 
 the following historical gleanings handed down con- 
 cerning them. Gertrude became the mother of a 
 priest —— the pious Father Jeurgens, of Bedburg. 
 Elizabeth had eight children: of her five daughters, 
 four entered convents. Gerard is the father of our 
 founder. Of his sons, two became priests and one 
 a Capuchin Brother. The work of his priestly son 
 of missionary predestination shows us how precious 
 the blessing of pious parents is. Arnold himself seems 
 to have felt this, for upon one occasion he voiced 
 the following conviction concerning his saintly 
 great-grandfather: ‘“Through his prayers he must 
 have obtained a large portion of the graces that the 
 good God in His mercy has given me.” 
 
3. His Christian Father 
 
 “My father was a plain man, a solicitous provider, 
 and a good Christian.’’ “Thus Father Janssen begins 
 his brief notes about his parent; and what he asserts 
 is but the simple truth about him. On Sunday he 
 regularly attended two masses and also the afternoon 
 devotions. He was also in the habit of hearing mass 
 on. Mondays, to implore the help of the Holy Ghost 
 for the week. In his family he insisted on the fre- 
 quent reception of the sacraments and the fulfilment 
 of all Christian duties. 
 
 “Father had very little ground of his own; with 
 two horses he tilled land which was for the most 
 part rented. Besides his farming he had a teaming 
 business and usually drove to Nymwegen once a 
 week, also to Geldern and Straelen to haul salt. 
 When it came time to expect his return, mother used 
 to send us out to meet him.” 
 
 These bits of information about the excellent man 
 are substantially supplemented by the communica- 
 tions of Arnold’s younger brother, William, who 
 later became Brother Juniper in the Capuchin Order. 
 
 ‘Father was a man of strong build; his name was 
 Gerard John, and he was born on the feast of St. 
 John the Evangelist, in the year 1801. He dressed 
 plainly and loved simplicity in all things. He was a 
 man of sterling honesty, and in his many dealings 
 across the border he never smuggled as was done 
 quite frequently by others. He often had very pre- 
 
3. Hts Christian Father Ld 
 
 cious loads: for instance, for a wagon load of coffee 
 from Holland he had to pay one hundred thalers in 
 customs, but he never concealed anything dutiable. 
 He admonished the hired man and us, his sons, when 
 we accompanied him, to act in the same manner. He 
 always insisted that this would bring us God's bless- 
 ing, and that he had never been afraid on his lonely 
 trips, despite the fact that he had had whole 
 boxes full of gold for merchants on his wagon, for 
 there were no postal communications in those days. 
 When he drove thus alone, he was wont to say the 
 rosary to secure God’s protection and blessing; and 
 nothing untoward ever happened to him. 
 
 “I have never seen father give way to anger or use 
 harsh words against us children. Neither would one 
 hear from his mouth words of mockery or teasing 
 against a neighbor. He often told us not to wish or 
 do evil to anybody. ‘Children,’ he used to say with 
 great seriousness and emphasis, ‘all that we do to our 
 fellow men, does not only hurt or strike them, but 
 us too, be it good or bad. If you do good to your 
 neighbor, it will hover over your head like a blessing; 
 and if you do evil, it will hang about you like a 
 curse. All that you do, you do in your own name, 
 not in father’s or mother’s; and for everything good 
 that you perform, you will be blessed by God; but 
 for everything evil, you will be punished, here and 
 beyond.’ 
 
 “Father put all his trust in God, and his motto 
 was: ‘All with God the Lord.’ Therefore he experi- 
 enced much blessing in his work, or, as people say, 
 much luck. His crops were sometimes so remarkable 
 
14 LIFE OF ARNOLD JANSSEN 
 
 that people would remark: ‘Gerard Janssen has a 
 God of his own.’ Father did not like it when others 
 complained about the weather, and he always an- 
 swered simply: ‘It’s all God’s weather.’ 
 
 ‘Father secured this rich blessing through prayer: 
 he was most truly a man of prayer. On Sundays he 
 went to the early mass and to high mass, both of 
 which he offered up in honor of the Blessed Trinity 
 and in thanksgiving for all graces and benefits re- 
 ceived. In church he was always full of reverence, 
 and in his face one could see the devotion and recol- 
 lection with which he prayed. 
 
 “In a special manner he revered God the Holy 
 Ghost, and in His honor he used to hear mass on 
 Mondays. He often spoke to us children with great 
 enthusiasm about the veneration of the Holy Ghost. 
 He described to us how the Holy Spirit brings peace 
 to souls and families, fills the heart with joy in the 
 service of God and moves it to every good deed, just 
 as He blesses fields and meadows. We children looked 
 up to father in wonderment when thus he taught 
 us and exhorted us to venerate the Holy Ghost. 
 
 “It was his habit to converse with us a great deal 
 about religious things, to teach us and admonish us. 
 On Sundays and holydays during dinner he always 
 spoke about the sermon; we were questioned as to 
 how much we remembered and were severely repri- 
 manded in case we could not answer well. Also, to 
 the day laborers who came after high mass to get 
 their weekly wages, father usually spoke about the 
 sermon. 
 
3. Hts Christian Father 15 
 
 “After Sunday dinner, all had to remain at table, 
 including the hired man and girl. Then father 
 would read the Gospel and its explanation from 
 Goffine’s Devout Instructions. Not until he had 
 concluded was the girl allowed to go and wash the 
 dishes. 
 
 “Then we children, in turn, had to recite the cate- 
 chism, both questions and answers, as prescribed by 
 father on the previous Sunday. On such occasions 
 father sat like a patriarch and examined all of us, be- 
 ginning with the oldest. The answers had to come 
 without hesitation. He who knew everything re- 
 ceived two pennies in reward. With this money we 
 bought nuts, and under the supervision of our parents 
 we played the ‘Goose’ and ‘Mill’ games. He who 
 did not pass the examination, instead of receiving the 
 pennies, was not allowed to go out to play until he 
 was able to recite his task without mistake. 
 
 “During Lent father would read the Epistle and 
 Gospel of the day to us, every evening that it was 
 possible for him to do so. Sometimes he paused a 
 little to explain what he had read. And he often 
 read to us in the same manner during winter, espe- 
 cially on Sunday evenings. He enjoyed particularly 
 the Epistles of St. Paul. He was also fond of the 
 ‘Lives’ of the saints, and often read from them. 
 During such times mother would sit and spin and 
 listen with us. _ 
 
 “But apart from these more strictly devotional se- 
 lections, father’s favorite reading was from the “‘An- 
 nals of the Propagation of the Faith.”” He would 
 read the letters of the missionaries with such zeal and 
 
16 LIFE OF ARNOLD JANSSEN 
 
 warmth that I, as a child, could not understand why 
 he found them so beautiful. 
 
 “Right after supper, from the feast of the Holy 
 Rosary to the end of April, we daily recited the ro- 
 sary. While we children were small, father himself 
 would lead; later, we had to, each for a week. “Then 
 followed the Litany of the Blessed Virgin, the be- 
 ginning of the Gospel of St. John, and finally night 
 prayers with an examination of conscience. “These 
 prayers had been composed by brother Arnold when 
 he was fourteen years old and studying at Gaesdonck. 
 
 “If somebody happened to visit us at that time 
 of the day, father would say: “Ah, you're here just 
 in time. We are going to say the rosary, and you 
 can pray with us; ’twill do you good.’ Willy-nilly, 
 the visitors had to join. When it was over, they 
 sometimes said that there was no end to our prayers, 
 but they admitted that our night prayer was beauti- 
 ful and should be printed. 
 
 “Father thought a great deal of the Gospel spoken 
 of above,—'In the beginning was the Word,’ etc.,— 
 and frequently referred to it with great satisfaction. 
 He said that it was a strong prayer and had great 
 power with God. In severe storms a blessed candle 
 was lighted, and father would then fall on his knees 
 and pray aloud, ‘In the beginning was the Word,’ 
 and the rest. He would proceed in the same manner 
 also in cases of affliction —— for instance, when one 
 of the farm animals fell sick: sometimes both father 
 and mother would pray. Father cherished a great 
 reverence for the priesthood and also admonished us 
 to cultivate a like spirit. “The greatest blessings of a 
 
3. Hts Christian Father La 
 
 parish, he used to say, ‘are good priests. Parishes 
 which possess them are inestimably rich. ‘This is the 
 reason that the Ember Days are so important, because 
 they furnish an opportunity whereby, through fast- 
 ing and prayer, we may hope to obtain good priests 
 from God.’ Of the missionaries he spoke very en- 
 thusiastically. ‘Children, these are heroes of the 
 Faith who give up everything for the good God.’ In 
 a similar manner he spoke of the religious and their 
 three vows, especially of the vow of obedience, which 
 upon a word of their superiors would make them go 
 to the most distant countries. 
 
 “When father went to the fields alone, he was 
 wont to pray quietly. I remember two incidents 
 that revealed his spirit of prayer. At one time when 
 I was eighteen years old, I drove with him from 
 Goch to Nymwegen, starting at five o'clock in the 
 morning. Father was on the first, and I on the sec- 
 ond, wagon. It was winter and dark. When we 
 were outside of the town, he said to me: “William, it 
 is still dark and no one can see us. “Take out your 
 beads and keep to your horse; I will do the same. We 
 shall pray until it gets light, in order that the Lord 
 may protect us today against sin and misfortune.’ 
 
 “Upon another occasion I came home in the eve- 
 ning with father from the fields. I pulled out my 
 pipe, to light it; but he said: ‘Let that go now; we'll 
 enjoy that smoke when we get home. Let us now 
 walk in silence, to thank God for the blessings of the 
 day, to think of the sins we may have committed, 
 and to make a sincere act of contrition: 
 
 Lire oF ARNoLD JANSSEN 2 
 
18 LIFE OF ARNOLD JANSSEN 
 
 ‘“‘Father’s discipline was serious and severe. Above 
 all, he demanded punctual obedience. Whoever failed 
 in that was sure of punishment, and he punished 
 thoroughly. He paid special attention to our con- 
 duct in church. ‘For’, he often said, ‘in the church 
 the Lord is present. If I hear or see that you do 
 not behave well in church you will be punished.’ 
 
 “We had to obey the rules of the house very 
 promptly. He who came late for dinner had to kneel 
 in the middle of the room and with outstretched 
 arms say five Our Fathers. That would greatly 
 shame the little sinner before the hired man, the girl, 
 and the day laborers. Whoever was late in the eve- 
 ning and not present for the Angelus often had to go 
 to bed without supper. Also his grown-up sons on 
 Sundays and holydays had to be in the house by 
 eight o'clock. Only on special occasions such as kir- 
 mess were they allowed to stay out until nine. He 
 kept this rule himself and demanded its observance 
 of us. We were not allowed to smoke until we were 
 sixteen years old, or, according to the old farmer rule, 
 ‘when we could sow.’ Not until we were nineteen 
 years old, did we receive any pocket money, — every 
 Sunday, five silver groschen, equivalent to sixty pen- 
 nies. On feast days there was a little more. ‘If you 
 drink two glasses of beer on Sundays,’ father said, ‘it 
 is enough. Parents that give their children too much 
 money, to take part in everything and to show off, 
 only make them unhappy.’ 
 
 ‘Father watched our company closely, to see 
 whether we were associating with the right kind of 
 boys. When as children we were tending the cattle, 
 
3. His Christian Father 19 
 
 he sometimes surprised us, to see whether we had our 
 catechism with us, which we were to study for the 
 following Sunday. How many thanks do we owe 
 our dear parents for their watchfulness, their teach- 
 ings, and their good example. 
 
 “However, despite his seriousness, father was by 
 no means morose, but was sociable and highly es- 
 teemed by everybody. On Sunday afternoons he 
 went quite regularly to a neighboring inn and 
 played cards with a couple of men. He drank two 
 glasses of beer, —- never more. At eight o'clock he 
 was back at home. On his trips he stopped at the 
 inns where the horses were fed. “To give the inn- 
 keeper a chance to earn a little money, he would order 
 a little glass of brandy, but he seldom emptied it, sip- 
 ping only a little of it and leaving the rest. He ex- 
 horted his sons to do the same. ‘Order a little some- 
 thing, and pay for it; but as a rule do not drink it. 
 Otherwise, the mind does not remain clear, and one 
 forgets much.’ ”’ 
 
 The elder Janssen died on May 21, 1870, the day 
 before the feast of the Ascension, at the age of. sixty- 
 nine. On his deathbed he asked each of his children 
 to promise him: first, to attend high mass every Sun- 
 day and offer it up in honor of the Blessed ‘Trinity 
 and in thanksgiving for the graces received during 
 the past week; secondly, to hear mass in honor of the 
 Holy Ghost, on Monday or, in case they were pre- 
 vented, on Tuesday, in order to implore His blessing 
 for the new week. 
 
 His priestly son Arnold assisted the dying father 
 in his last hour. When he asked him: ‘‘Father, are 
 
20 LIFE OF ARNOLD JANSSEN 
 
 you afraid of death?’’ he received the answer: ‘No, 
 for Jesus is with me (he had received Holy Com- 
 munion early in the morning), and of what should 
 I be afraid?’ A little later he slipped away quietly, 
 without any struggle, amid the prayers of his pious 
 wife and children and the priestly blessing of his 
 son. 
 
 It was hardly dawn when Arnold with his broth- 
 ers and sisters went to church to say the stations of 
 the cross. “Then Arnold said mass for the repose of 
 the soul of his father. On the day of the funeral, 
 after mass, and accompanied by all the relations, he 
 again said the stations, which greatly edified the con- 
 gregation. 
 
 On the father’s tombstone are the words: “Blessed 
 is he who dies in Christ. Remember the superiors 
 that have gone before you; behold the end of their 
 walk. Follow their faith.” 
 
 All the children have faithfully followed the ex- 
 ample of their good father and, most perfectly of all, 
 Arnold, founder of the Steyl mission work. The 
 father’s character has been transmitted with astonish- 
 ing fidelity to this son. His serious conception of 
 life, his severe discipline, his inflexibility of principle, 
 his untiring energy, his deep religiousness, and espe- 
 cially his predilection for the veneration of the Holy 
 Ghost, —- all we shall find in Arnold. In the de- 
 scription of the father we have seen already an im- 
 portant part of the character of his son. 
 
 We can understand why Arnold cherished such 
 great reverence for his pious father. His love and 
 gratitude, even during his later years, often found 
 
3. Hts Chrtsttan Father 21 
 
 renewed expression in his letters. We quote only a 
 few samples equally honorable for both. The fol- 
 lowing letter was written when Arnold was sixteen 
 years old, in the name of all his brothers and sisters, 
 during the Christmas Holidays, 1854, on the occa- 
 sion of the father’s birthday. On the 27 of De- 
 cember the father celebrated together with his birth- 
 day the feast of his second patron saint. 
 
 Beloved Father:— If we, today on your birthday, 
 solemnly manifest our devotion to you, we are only 
 doing what our filial sentiments demand of us and 
 what our loving hearts force us to do. “Today, dear 
 father, you celebrate your birthday; fifty-three years 
 ago today you saw the light of day, and therefore it 
 is for you a joyous and festive occasion. But it is 
 so no less for us, for it gave us him to whom we owe 
 life and existence; it gave us in you, beloved father, 
 the greatest benefactor we have on earth. Infinitely 
 great and manifold are the benefits that you have be- 
 stowed on us; we cannot enumerate all the proofs of 
 your kindness and love for us. Much less can we 
 recompense you; that can only be done by Him who 
 dwells above in heaven, — by almighty God; and 
 He, the just God, who does not leave a drink of water 
 unrewarded, will reward you a thousandfold for 
 what you have done for us. That shall be the object 
 of our daily prayers. We will do what we can. We 
 shall return your love with true affection, and if 
 perhaps in the past we have at times failed in punc- 
 tual obedience, for which we now must beg your 
 pardon, we shall in the future strive to give you joy 
 by enduring diligence and most punctual obedience. 
 eee are the promises which we offer you on this 
 east. 
 
 _ And now, dearest father, accept our congratula- 
 tions. We wish you a long and joyful life. May God 
 
22 LIFE OF ARNOLD JANSSEN 
 
 prolong the number of your days so that for many 
 years you may celebrate this beautiful day in the 
 happy circle of children and grandchildren. We wish 
 you happiness and well-being; we wish you the 
 quiet joy of the heart, and that gentle peace of soul 
 which surpasses all goods of this world. We wish 
 you all that is good and desirable and all that you 
 could only wish for yourself. May God heed this 
 our wish; may He accompany you with His grace 
 and blessing on all the paths of your life and some 
 day lead you to that blessed land where unmixed joy 
 and infinite happiness, in the choirs of the angels, 
 may unite us. This we wish you from our hearts. 
 
 Your loving CHILDREN. 
 Goch, on the feast of St. John, Dec. 27, 1854. 
 
 As a young priest he wrote from Bocholt on the 
 same occasion, in the year 1863: 
 
 Dearest Father:— For your birthday I wish you 
 the good God’s grace and blessing. May He repay 
 you what we children owe you. May He give you 
 in this life fulfilment of every good and wholesome 
 wish, and in the next His own possession. May the 
 glorious queen of heaven and the blessed Apostle and 
 Evangelist, Saint John, help you. I have a special 
 veneration for this saint, because his soul was in- 
 clined towards truth and virtue, like that of a child. 
 He hated deceit and self-deception, by which so many 
 people perish, because they finally even begin to con- 
 sider themselves righteous. But St. John loved the 
 truth and beauty that revealed themselves in Jesus 
 Christ. No soul, with the exception of Mary, so 
 resembled the soul of the Savior, in simplicity and 
 self-forgetfulness, and therefore it leaned lovingly on 
 the Savior, and his love was returned by Him and he 
 was distinguished by graces and virtues, among which 
 his great love for all men deserves special mention. 
 
4. A Praying Mother 25 
 
 Once more, my best wishes and thanks for all... 
 Since I have to preach on New-year’s Day, I ask your 
 prayers for me and my hearers, that the Lord may 
 grant my words grace and power. 
 Your grateful son ARNOLD, 
 Vice Rector and Vicar. 
 
 4, A Prayin3, Mother 
 
 To speak of a ‘‘praying mother’’ is to confer a 
 title of honor; and with Mother Janssen this fact is 
 accentuated, for her own children gave the title to 
 her, and she truly deserved it. 
 
 Born on September 27, 1809, at Heust, in the 
 parish of Weeze (an hour’s walk from Goch), she 
 belonged to a well-esteemed peasant family. Her 
 maiden name was Anna Catherine Wellesen. (Her 
 father’s brother was pastor in Eyll, county Geldern, 
 and in Kaldenkirchen. ¢ 1876). On October 22, 
 1834, she married Gerard Janssen of Goch, who was 
 nine years her senior; and for thirty-six years she 
 lived with him in happy marriage, and was during 
 that time blessed by God with eleven children. All 
 her qualities of mind and heart made her a most fit- 
 ting companion to the splendid man with whom we 
 have become acquainted in the preceding chapter. 
 Father Arnold Janssen, after he had himself passed 
 the sixtieth year of his life, drew the following beau- 
 tiful picture of his mother: 
 
 ‘‘My mother, a good woman, suffered greatly from 
 stomach trouble, before her marriage. After her 
 
oat LIFE OF ARNOLD JANSSEN 
 
 marriage she was obliged to endure many labors and 
 cares, since God sent her many children, and since 
 she was called upon to manage, with the aid of one 
 hired girl, the house and to care for four cows and 
 several hogs as well. 
 
 “She was a great lover of prayer. She showed 
 this particularly during her widowhood, when, 
 through the marriage of one of my brothers, a young 
 woman had come into the house. Then it was pos- 
 sible for her to devote still more time to prayer. Al- 
 though old, she went to church very early, to hear as 
 many masses as possible; and as a rule she remained 
 in church long after the last mass (at nine o'clock) 
 was over. Sometimes she went home between mass- 
 es; but in this case she stayed so much the longer 
 afterward. If there was any other service or devo- 
 tion, she was sure to be one of the first in church and 
 one of the last to go home. 
 
 “On Sundays mother spent nearly the whole day 
 in church. She went there in the early morning, and 
 remained there until half-past eleven, with only one 
 interruption for breakfast. Also, in the afternoon, 
 she spent two or three hours in church. 
 
 “On week-day afternoons she usually went to the 
 cemetery, where many a prayer was said at father’s 
 grave. ‘hen she went to the garden, which was 
 near the cemetery; here she did a little work, and 
 when she paused for rest, she would sit in the arbor 
 and say the rosary. 
 
 “Mother remained faithful to the style of clothes 
 she wore in her youth, without ever making the 
 slightest change.” 
 

 
 Anna Catherine Janssen, Mother of Arnold Janssen 
 (p. 23) 
 

 
4. A Praying Mother 49 
 
 Let us supplement this picture from writings of 
 Brother Juniper also. 
 
 “I can sum up the work of mother in one sentence: 
 She was in the truest sense of the word a praying 
 mother, and rightly do we read on her mourning 
 card the words: ‘She hath looked well to the paths 
 of her house, and hath not eaten her bread idly.’ 
 
 “With great zeal mother watched over the recita- 
 tion of our daily prayers at home. If, in the evening 
 during the rosary, one of the children fell asleep, 
 mother’s voice woke him at once. And if that did 
 not help, the little sleepyhead had to kneel next to 
 father or mother; then, indeed, all sleep was driven 
 away. Sometimes mother would say: ‘Sleep during 
 prayer comes from the devil; he does not like prayer, 
 therefore he tries his best to make us fall asleep.’ 
 Mother knew a great many fine old sayings by which 
 she tried to encourage and exhort us. I remember 
 some of them very well. She often said: ‘Clean of 
 lips and true of hand, one can wander through all 
 the land.’ She warned us against idleness: she said, 
 ‘A lazy man is a pillow on which the devil loves to 
 rest.’ Against calumnious talking she said, ‘He who 
 wants to guard his tongue will not keep rotten eggs 
 and apples.’ She encouraged us to save by saying, 
 ‘He who does not heed small things will never en- 
 joy great ones.’ To warn us against sin, she said, 
 ‘It is better to abstain from sin than from bread.’ 
 Against dangerous companions she warned us by 
 saying, ‘Friendship makes and unmakes you.’ 
 
 “Mother took special delight in our May devo- 
 tions at home, for in those days they were not held 
 
26 LIFE OF ARNOLD JANSSEN 
 
 in church. In our best room a beautiful picture of 
 Mary was set up on an altar which we decorated. 
 Brother Gerard had to read the May meditations, 
 composed by Father Cramer who later became aux- 
 iliary to the Bishop; then we recited brother Ar- 
 nold’s evening prayer. 
 
 “Mother took great care to place us under the 
 powerful protection of the Mother of God and the 
 blessings of Holy Church. At ten years of age we 
 were received into the Scapular Confraternity, and 
 mother often inquired if we wore our scapulars con- 
 stantly. 
 
 “When mother thought herself alone she often 
 talked to herself in tones half aloud. We children, 
 and also the hired women who happened to hear her, 
 would look up, thinking she wanted to speak to us; 
 and thus we would come to find out that she was 
 uttering pious ejaculations. So it often happened 
 on winter evenings after night prayers, when 
 mother spun and we talked. She used to pray at her 
 spinning-wheel, and was so recollected that she for- 
 got all around her. When we went to bed, mother 
 usually stayed up alone until ten o'clock, spinning. 
 She was often seen to rise from her spinning-wheel, 
 kneel down and pray with great edvotion. Innu- 
 merable times she said the little prayers, ‘My Jesus, 
 mercy, and, ‘Sweet heart of Mary, be my salvation.’ 
 She also recited, again and again, the acts of Faith, 
 Hope, and Charity, as Arnold had taught them to 
 her; in these she took particular delight. 
 
 ‘Mother cherished a great veneration for the Bless- 
 ed Sacrament. She would never miss mass when 
 
4. A Praying Mother 27 
 
 there was exposition and benediction. She often 
 said, ‘It is surely not too much to walk for an hour 
 to the church, in order to receive the benediction of 
 the Blessed Sacrament.’ During the Forty Hours’ 
 Devotion she would spend nearly the whole day in 
 church. On Sundays she would go to the so-called 
 ‘Railroaders’ Mass,’ at half-past four or five, and 
 spend the greater part of the day in the house of God. 
 
 “On week-days mother would never miss mass, 
 except when she was sick. Despite her manifold du- 
 ties and tasks, she always knew how to arrange her 
 work so that she found time to hear mass. I remem- 
 ber one instance when we all had to go out to the 
 fields early in the morning, and mother was left all 
 alone to do the housework. At dinner, father said, 
 
 "Well, mother, I’m sure you couldn’t go to 
 church today, on account of so much work.’ 
 
 ‘“‘ “How can you talk like that, father,’ she replied: 
 ‘do you think I could have done all this work with- 
 out going to mass?’ 
 
 ‘“ ‘So you went, anyway?’ 
 
 “ “Yes, after I had taken care of the cattle, I locked 
 the door and went to mass.’ 
 
 “Every Sunday mother went to confession and 
 communion, and she did this at a period when only 
 a very few people were so accustomed. At the age 
 of seventy-two she joined the Third Order of Saint 
 Francis, and the older she grew, the more her zeal 
 for prayer increased. 
 
 “How her mother-heart prayed when Arnold de- 
 cided to study at Muenster and Bonn to become a 
 priest. At one time she would keep the nine Tues- 
 
28 LIFE OF ARNOLD JANSSEN 
 
 days in honor of St. Ann, and again she would keep 
 them in honor of St. Anthony; and secretly she per- 
 formed many more works of charity and mercy, to 
 implore God’s blessing. No one ever heard her boast 
 that she had a son who was to be a priest. If any 
 one congratulated her on that account, she would say, 
 simply: ‘Let us thank God that he is doing well in 
 his studies and that he remains good; everything else 
 we will leave to God.’ Half a year before his ordi- 
 nation, when a lady offered to sell to her a surplice 
 for Arnold, she said, 
 
 “No! First, God must see to it that Arnold be- 
 comes a priest; then I, his mother, will provide those 
 things.’ 
 
 “When mother prayed so much and so long, we 
 grown boys would sometimes tease her by saying, 
 
 “Mother, you will pray yourself clean through 
 heaven.’ 
 
 ‘Children’; she would answer, with an expres- 
 sion of great devotion, ‘what is to shine forever must 
 be made very bright; and at any rate, how can any- 
 one tire of talking to the good God? If one has 
 eight children to take care of, one has to pray. How 
 could we succeed without prayer! I must beg God 
 and Mary most instantly to guard you against sin; 
 I cannot guard my children alone.’ 
 
 ‘This example of a praying mother made a deep 
 impression upon us. I remember most vividly when 
 I said the stations with mother for the first time. 
 Mother had taken me along, to visit some relatives. 
 On the way we passed the parish church of Hueln. 
 
4. A Praying Mother 29 
 “In this church are stations,’ mother said (we 
 did not have any at Goch); ‘let us go in and say 
 them devoutly, and we shall gain many indulgences 
 for the poor souls who must suffer much.’ 
 
 “Mother went from station to station and prayed 
 from her prayer-book, which she had purposely tak- 
 en along, while I knelt at her side on the stone floor 
 of the church, now admiring the pictures, and then 
 the great devotion of my mother. “That was my 
 first Way of the Cross. On that occasion mother 
 implanted in my heart a love for this devotion which 
 has never left me. Later on, when in the monastery 
 I was very tired and felt inclined to hesitate 
 whether I should say the stations or not, I thought 
 of mother’s example, and I chided myself: “You 
 want to be lazy, when your mother walked half an 
 hour to get an opportunity to say the stations.’ 
 When later, in the parish church of Goch, stations 
 were erected, mother used to say them, every day, 
 after mass.” 
 
 These are the reports of the two sons. They 
 constitute the most beautiful memorial that children 
 could set up for their mother. 
 
 Mother Janssen was privileged to witness a good 
 part of the work done by her son at Steyl. 
 For sixteen years she saw him work there, accom- 
 panied by the richest blessings of God. No doubt 
 the prayer of this pious mother had a large share in 
 bringing these blessings. From time to time she 
 went to the mission house, to see her Arnold and 
 rejoice in his success. Only two weeks before her 
 
30 LIFE OF ARNOLD JANSSEN 
 
 death, she was there and attended the beautiful cere- 
 monies of ordination. 
 
 She always remained the same unpretentious and 
 simply dressed woman, quiet, and heavenly-minded. 
 She always rejoiced in the good fortune of her chil- 
 dren, all of whom, because of their honesty and up- 
 rightness, were a credit to their mother; but she never 
 spoke a boasting word about them. She was indeed 
 blessed in her children; and in the evening of her 
 life enjoyed the full reward of duty faithfully done. 
 
 “The praying mother’ died on May 10, 1891, at 
 the high old age of 82. Arnold assisted her on her 
 death-bed, closed her eyes, and held the solemn fu- 
 neral. 
 
 How much Father Arnold Janssen owed to this 
 pious mother! She exercised the deepest influence 
 upon the formation of his character and the whole 
 course of his life. He was the image of his mother 
 in his unassuming and quiet manner. 
 
 It is a matter of course that this good son should 
 hold his mother in strongest affection. All through 
 the years he treated her with filial reverence and love. 
 When, later on, as superior general, he was over- 
 crowded with work, his mother still regularly re- 
 ceived her little letter, and to her he also told of plans 
 and undertakings which he would not confide to oth- 
 ers. In these letters to his mother he opened his 
 heart and revealed moods and sentiments which he 
 concealed so carefully from others that they never 
 suspected him of being capable of them. Ai letter to 
 his mother when he was nineteen years old may give 
 an idea of what we have said. 
 
4, A Praying Mother oi 
 
 Dearest Mother: 
 
 Today, on your saint’s day, beloved mother, I 
 feel compelled to send you a few lines, in order to 
 confide to you the ardent wishes my heart cherishes 
 for you, — wishes which, on a day like this, seek 
 for an expression. First then, dear mother, I offer 
 my heartiest good wishes for the feast that 
 you celebrate today. If this feast —- the memo- 
 rial day of your patroness, the God-fearing and 
 learned St. Catherine —— takes your mind back to the 
 holy day of your baptism and the beautiful years of 
 innocent childhood, it also takes me back to my 
 childhood, and to her who at that time sat at my 
 cradle and with loving mother-eyes lookeddown upon 
 her little charge, who watched and cared and prayed 
 for him, who nursed his body with her milk and his 
 soul with a still better milk of good aspirations and 
 prayers to the end, that he might grow into the love 
 of God and his fellow men. In dwelling on this 
 beautiful picture, my soul grows warmer, my wishes 
 for you more fervent, and my desire more fiery to 
 recommend you, my dearest mother, to God, the 
 Lord of all things, and to implore for you His grace 
 and blessing. And that my wish may become the 
 more effective, I would like all of my brothers and 
 sisters, as they come with me to gather about you, 
 to cherish the same wish, to unite your prayers with 
 ours so that they will grow into a loud plea that will 
 by force draw fulfilment from God. Let us pray, 
 then, that He may keep for us for many years the 
 good mother that He has given us, that we may 
 further enjoy her motherly kindness. And to prayer 
 for your well-being, dearest mother, should be joined 
 the petition that God may give us the grace that we 
 may all some day be gathered in a still more beautiful 
 circle in heaven, where, in blissful embrace, we may 
 sing to the Triune God and Father, throughout all 
 eternity, songs of gratitude and jubilation. 
 
eps LIFE OF ARNOLD JANSSEN 
 
 In the name of and in union with all my brothers 
 and sisters, I am, 
 Your ever loving son, 
 
 ARNOLD. 
 
 5. Childhood Days 
 
 Of the eleven children with which these pious 
 parents were blessed, three died soon after birth. The 
 other eight, with the exception of the youngest, 
 John, all reached a goodly age. 
 
 The first child was a girl. On November 5, 1837, 
 a second child, a boy was born. The Christian par- 
 ents had him taken to church on the same day, that 
 the little child of man might quickly become a child 
 of God. He received the name Arnold. When the 
 mother once more pressed the baby to her heart, it 
 had become a dwelling-place of the Holy Ghost who 
 had chosen it as a special instrument of His saving 
 love. 
 
 We stand here at the beginning of a rich human 
 life. Arnold was a child of predilection — one who 
 most faithfully cooperated with the graces given to 
 him. ‘Thus he became the founder of the great mis- 
 sion work at Steyl and accomplished great things 
 for the honor of God and the salvation of souls, es- 
 pecially of the souls of many thousands among the 
 unfortunate pagan races. 
 
 Of his earliest childhood only very few details are 
 available, and these were obtained from the ser- 
 
5. Childhood Days 33 
 
 vants of the family, —— Stina Heiler, a niece of the 
 mother, and from Peter Kronen. 
 
 Arnold was a good-hearted child and easily satis- 
 fied. Regularly when his mother had nursed him, 
 she would give him to the girl, saying, ‘‘Now see to 
 it that he lies still: I must work.’’ The girl would 
 put him in the cradle and croon, “‘Now Stina can’t 
 rock you: baby must be quiet, so that mother and I 
 can toil.’ And baby would look up at her with his 
 big eyes, and then quietly go to sleep without any 
 further ado. “The hired man in his old age often 
 related how Arnold, when he was little, “loved to 
 draw churches on the ground, each with a cemetery 
 and with many crosses in it.’’ When, in talking 
 with the old man, the conversation turned to Ar- 
 nold’s work at Steyl and the beautiful churches he 
 built, the good old man would smilingly remark, 
 “T’m not surprised that he is so good at building 
 churches; he could do that when he was a mere boy 
 of three. And when we used to ask him: ‘Well, 
 Arnold, what are you going to be when you grow 
 up?’ his answer was always the same: ‘A priest.’ ”’ 
 
 Arnold was slight and delicate as a child. Most 
 boys of his age surpassed him in bodily development. 
 He was the smallest in school, and he remained so for 
 many years. But in the frail body was an active 
 mind. In class, and especially during instruction in 
 Christian doctrine in church, the little fellow was 
 one of the foremost scholars. His bigger schoolmates, 
 who stood head and shoulder above him, were not 
 pleasantly impressed by the fact that little Arnold 
 
 Lire oF ARNOLD JANSSEN 3 
 
34 LIFE OF ARNOLD JANSSEN 
 
 always knew his catechism better than they. Later, 
 ' they admitted that they had given him many a secret 
 poke in the ribs, to bring him down to their own 
 level. 
 
 Arnold bore all patiently. He was too small to 
 defend himself, and his quiet nature did not permit 
 him to become a “‘regular’’ among the boys. But 
 aside from this, his schoolmates liked him and es- 
 teemed him for his earnestness. One former school- 
 mate later said to a brother of Arnold: “‘It seems 
 miraculous to all of us that your brother at Steyl has 
 such extraordinary success; yet if one recalls how 
 good and innocent he was in his youth, and that 
 nothing sinful was ever found in him, then one can 
 understand why God is so evidently with him.”’ 
 
 The modest and diligent boy of good family soon 
 drew the attention of the clergy upon himself. Al- 
 ready, in his first school years, Arnold was admitted 
 as an altar-boy. 
 
 He first served an old vicar, named Father Lax. 
 The little fellow had to go to meet the aged priest at 
 his house, carry the chalice, and accompany him 
 home after mass. The priest’s housekeeper would 
 often fill the boy’s pockets with fruit, to reward him 
 
 “for serving mass so piously.”’ 
 
 At home Arnold was expected to help his parents 
 at work, according to his strength. When he was 
 seven or eight years old, it was his task to take the 
 cows to the pasture at morning and noon. To get 
 up at five o'clock meant no small sacrifice for the 
 small lad; but mother appeared very promptly, woke 
 him, helped him to dress and to say his morning 
 
5. Childhood Days 35 
 
 prayer. After this, he received a large glass of milk, 
 with bread and butter. The cows were all tied to- 
 gether, and the little cowherd trotted along behind. 
 
 When the old priest died, Arnold became server 
 to one of the assistant priests, named Ruiter, at the 
 parish church. This priest grew very fond of the 
 good boy and had a decisive influence on his future. 
 
 Father Ruiter was a man of God, and was looked 
 upon by the people as a saint. His liberality was 
 boundless; at one time he gave away his own bed 
 and his clothes. During one cold winter he went 
 about without an overcoat, because he had given his 
 away. His pastor, Father Nabben, of Goch, gave 
 him cloth for a new one; but the new overcoat never 
 made its appearance. When all excuses on the part 
 of the assistant priest had failed, and the pastor en- 
 ergetically demanded that he be shown the overcoat, 
 the holy man presented to him a number of poor 
 boys in new suits, saying, ““They are wearing my. 
 overcoat.’’ Wherever possible, he furthered all good 
 works, and his God-inspired word won every heart. 
 The parish of Goch owes much to his zeal. 
 
 Arnold Janssen, in ‘his writings, somewhere ex- 
 presses his opinion about him and the religious con- 
 dition of the congregation at the time of his child- 
 hood in the following words: 
 
 “Religious life in Goch was generally satisfactory. 
 The family of the sacristan was especially pious, and 
 four members from out of it became priests or reli- 
 gious. The household set a very good example, and 
 they were all very highly esteemed. The pious life 
 of the zealous and rigorous assistant priest, Father 
 
36 LIFE OF ARNOLD JANSSEN 
 
 Ruiter, did much good. He used to loan pious books, 
 and gave me some to read. Especially do I remem- 
 ber, among the Lives of the Saints, that of Joseph of 
 Cupertino.”’ 
 
 ““When I was ten years old, a preparatory college 
 conducted by a certain Father Gemes was opened 
 at Goch. Father Ruiter persuaded my parents to 
 send me to that school. Without his influence I 
 would not have been permitted to attend, because 
 my parents did not consider themselves rich enough 
 to allow me to study; but when they emphasized 
 this point to Father Ruiter, he referred them to Di- 
 vine Providence.”’ 
 
 So the father consented to his going, and little 
 Arnold began to study Latin and thus to enter the 
 path pointing priest-ward. One of his brothers de- 
 clared, later on, that, “if it had not been for Father 
 Ruiter, Arnold would have had to follow the 
 plough, the same as we; he would never have become 
 a priest.’’ ‘Thus the members and friends of the 
 Steyl mission work, and all who share in its bless- 
 ings, owe a debt of gratitude to that pious priest for 
 urging Arnold to study. Here we have evidence of 
 the blessing of a good deed! Unfortunately, that 
 splendid priest died less than two years later. We 
 may presume that he continued to watch over his 
 charge and to rejoice in his progress, and at last in his 
 great achievements. 
 
 “IT remember quite vividly that momentous second 
 day of January when instructions began, in a private 
 house,’ declared Arnold Janssen. ‘‘It was a great 
 joy to me to study, yet my studies cost me much 
 
5. Childhood Days 37 
 
 honest effort, and although I received good reports, 
 my attainments were meager enough.”’ 
 
 Arnold frequented this school for a year and a 
 half. Then, on a Sunday during mass, announce- 
 ment was made of the opening of a diocesan college 
 in the old Augustinian monastery of Gaesdonck, 
 which is about two miles distant from Goch, on the 
 Dutch border. It was there that Arnold Janssen 
 continued and finished his college studies. 
 
 Three weeks before he took up his residence in 
 Gaesdonck, he received in his home church his first 
 Holy Communion, this act serving most beautifully 
 to mark the close of an innocent childhood. He 
 himself briefly refers to these events by stating that, 
 “September brought me a second great grace, in ad- 
 dition to my admission to Gaesdonck. On the last 
 Sunday of the month the children of the parish were 
 to make their first Holy Communion, and as I had 
 taken great pains to learn the whole Oberberg cate- 
 chism, I was admitted as one of them.’’ Arnold at 
 that time was eleven years old. 
 
 His remark about the catechism is explained by a 
 certain practice of the parish priest regarding first 
 communicants. To urge upon the children diligent 
 study, their place in the procession to church on that 
 solemn day was determined by their accomplish- 
 ments. First came those who knew the whole cate- 
 chism by heart. They were examined and cross- 
 examined about all questions in the catechism, and 
 whoever was quickest in his answers was allowed to 
 lead the procession. The children of the Janssen 
 family were always among the best students of the 
 
38 LIFE OF ARNOLD JANSSEN 
 
 catechism, because they were admonished and helped 
 by their parents in the study of religious truths. Up 
 to their high old age, they told with shining eyes 
 that they had been among those children who passed 
 the examination in the whole catechism. Our Ar- 
 nold was one of them. 
 
 With this preparation of the mind, the prepara- 
 tion of the heart made equal progress, as might be 
 expected in so good and talented a boy under the 
 faithful care of his pious parents. 
 
 Before we leave the parental home with our little 
 student and accompany him through his college 
 years, we wish to complete briefly the picture of his 
 family. A few words remain to be said about his 
 brothers and sisters and his relations to them. 
 
 6. His Brothers and Sisters 
 
 The eight children of the family who attained to 
 maturity were Margaret, Arnold, Gerard, William, 
 Peter, Gertrude, Theodore, and John. All had in- 
 herited the religious spirit of their parents; and Ar- 
 nold at the age of sixty-two confessed: ‘‘I must 
 thank the good God that none of my brothers or 
 sisters has caused me grief. All became very religious 
 and all proceeded to take a friendly attitude towards 
 the Society.”’ 
 
 From his early days, Arnold exercised great influ- 
 ence over his brothers and sisters. As the eldest of 
 the boys, and on account of his stable character, he 
 
6. His Brothers and Sisters 39 
 
 enjoyed a certain authority which all willingly recog- 
 nized. “They became accustomed to look up to their 
 brother with reverence, and he influenced them most 
 beneficially by his good example and his instructions 
 and admonitions. This was not only the case in 
 maturer years, but even in childhood. As a proof, 
 we quote a New-year’s letter which he wrote to them 
 when just fourteen years old. 
 
 Gaesdonck, January 1, 1852. 
 My dear Brothers and Sisters: 
 
 Of you too, all of you, I think at the beginning 
 of this New Year, and wish you everything good. 
 May you ever strive, just as I shall, to give our dear 
 parents much joy. You can do that better than I, 
 for you are always with them, and you can please 
 them by ready obedience, diligence, and good con- 
 duct. And then, love one another and do not 
 quarrel; by that people will know that you are 
 brothers. If you do these two things always, you 
 will annually give our dear parents the best New- 
 year’s present that you can offer them, and will con- 
 tribute your share to the realization of the wishes 
 that you present to them today. 
 
 But why all this seeming exhortation on such a 
 happy day? I know quite well that you are resolved 
 and have always striven to do all this; so pardon me 
 if my words appear inappropriate; they come from a 
 well-meaning, brotherly heart: but now enough 
 of this. 
 
 I wish you all a blessed New Year, good health, 
 joy, cheerfulness, and everything else that you may 
 wish and that is truly good for you. I may now wish 
 you what a few years ago Father Rector wished us 
 on my saint’s day: ‘See to it that during this year 
 you grow by two measures in virtue and piety: one, 
 
40 LIFE OF ARNOLD JANSSEN 
 
 in skill and knowledge, and half a measure in bodily 
 size. May God give you many more years, so that 
 we may spend many a happy hour together; and 
 may His grace unite us all where eternal joy and bliss 
 reign. Your loving brother, 
 
 ARNOLD JANSSEN. 
 
 The care with which this and many another very 
 old letter from Arnold was preserved in the family 
 reveals to us how reverentially they were received 
 and how highly they were esteemed. His brother 
 William reports that, ‘Brother Arnold's letters often 
 moved us to tears. I wanted to be strong and hard, 
 and was ashamed to cry, but I could not resist. Our 
 relatives sometimes made a special trip to Goch, to 
 have the latest letters of our dear Arnold read to 
 them.” 
 
 With what insistence on special occasions Arnold 
 tried to exhort his brothers and sisters, we see from 
 the two following letters which he wrote from 
 Muenster to his little brother Peter when (in 1856) 
 he was about to receive his first Holy Communion. 
 The first letter is intended as a help in the immediate 
 preparation for the happy communicant; the second, 
 as a congratulation and exhortation to faithfulness. 
 
 Praised be Jesus Christ in the Most Holy Sacra- 
 ment of the Altar! 
 
 Muenster, May 14, 1856. 
 Beloved Brother: 
 
 It has filled me with great joy to know that this 
 year you will have the inexpressible happiness to ap- 
 proach for the first time the table of the Lord and 
 partake of a banquet for which the angels long. Oh, 
 
6. His Brothers and Sisters 4] 
 
 if you knew what it means to receive the Body of the 
 Lord! Do you really know Who it is whom you 
 will receive? He is the King of Heaven and Earth, 
 the Lord of eternity who ever was and ever will be 
 the mighty One before whom even the angels tremble; 
 He is the One who rules the earth and all the universe 
 according to His will, and it is He who, at any 
 moment, by a wink of His eye, could destroy you. 
 He is your Judge, who, on the Last Day, at the 
 sound of the trumpets, will appear in the clouds 
 with great power and majesty, surrounded by choirs 
 of angels and with a shining cross in His hand. And 
 this terrible God, who out of love descended upon 
 this earth, has hidden Himself in this humble form 
 of bread and wine, and will now come to you, not 
 as the terrible Judge, but as the kind and loving Jesus 
 who gladly gave the last drop of His blood for the 
 salvation of your immortal soul. Oh, offer Him 
 similar love in return. Offer Him a pure and innocent 
 heart, so that at His arrival He may not find a stain 
 in His dwelling. Even now prepare your heart for 
 it; often in these days bring Him a little sacrifice, a 
 little mortification in eating and drinking; do at least 
 something that you find hard, every day, out of love 
 for Him. He likes it best if you try to be very kind 
 to your brothers and sisters, and often to do some- 
 thing for them even though it seems a little hard. 
 Then again, try to visit Him often in church, and 
 pray to Him that He may help you to prepare for His 
 reception. [he dear Savior is very fond of this, and 
 will look down on you with all the greater favor, the 
 more your heart longs for His coming. And then, 
 dear brother, when the blissful moment arrives, when 
 the good Savior is enthroned in your heart and asks 
 you, “My child, what wilt thou have me do for 
 thee?’’ then pour out your whole heart before Him; 
 recommend to Him all your joys and sufferings, your 
 whole life and especially the end thereof. Pray for 
 
42 LIFE OF ARNOLD JANSSEN 
 
 anything you wish, and He will grant you all, in this 
 holy moment. Do not forget to pray for your 
 parents, your brothers, and sisters, who will also be 
 praying for you. Think of me also in that sacred 
 moment, just as I, early in the day, will offer up 
 Holy Communion for you. 
 
 This, my dearest brother, I wish to lay before you 
 in the days of preparation for your first Holy Com- 
 munion. Act accordingly, and you will never regret 
 it, as I now regret having done so little for prep- 
 aration. 
 
 Your solicitous brother, 
 ARNOLD. 
 
 The second letter was dated four days later. 
 
 Muenster, Holy Trinity Sunday, May 18, 1856. 
 My dear, happy Brother: 
 
 The most beautiful and happy day of your life, 
 — the day to which the heart of the priest with 
 silvery hair turns back, and whose blissful memory 
 again and again fills him with quiet joy, — has at 
 last come for you. The morning led you to the 
 temple of the Lord, amid the festive pealing of the 
 bells. At the side of your companions you ap- 
 proached the table of the Lord and received Him, who 
 is our life and all, into your heart trembling with 
 joy. Oh, brother, let me call you a thousand times 
 blessed! “The Lord of Heaven and Earth is now 
 enshrined in your heart. He, your Judge, has given 
 Himself to you as food, has descended into your 
 soul and brought with Him the sweetness of His love. 
 Oh, brother, you are now the Lord’s sanctuary, — 
 His inheritance and His love. The Father in heaven 
 looks down on you with loving eyes. 
 
 Now, my dear brother, do not become unfaithful 
 to your dear Savior; do not throw away His love and 
 grace. Believe me, there is no blessing in sin: the 
 peace and happiness that you now enjoy is never 
 
6. His Brothers and Sisters 43 
 
 found in sin; it is the inheritance only of God-loving 
 souls. But I know you are firmly resolved to live 
 entirely for your God and to permit no earthly 
 pleasure to wean you away from His holy love. 
 However, good-will is not enough, and sin is power- 
 ful in man. There are times when your zeal may 
 slacken and when the world will approach you 
 from all sides. Then, especially, is the almighty 
 grace of God necessary to strengthen the poor child 
 of man in the battle with sin; and this grace you 
 must implore today from the bottom of your heart, 
 and in a deep humility which knows how little man 
 can rely upon himself. And again you must im- 
 plore Him, in the firm confidence that the Lord will 
 not deny you anything today. 
 
 Keep this letter and the little souvenir that I have 
 inclosed as a remembrance of the happiest day of 
 your life. 
 
 Your loving brother, 
 
 ARNOLD. 
 
 Of Arnold’s brothers and sisters, four chose matri- 
 mony as their state of life. These were Margaret, 
 Gerard, Peter, and Theodore. All came into good 
 circumstances and founded happy homes. Only Pe- 
 ter’s marriage was blessed with children. It is inter- 
 esting to note that he named his first three boys after 
 the three archangels —- Michael, Gabriel, and Ra- 
 phael. ‘This action was probably suggested by Ar- 
 nold, who had a special veneration for the angels 
 and dedicated to them the church of the mission 
 house at Steyl, also naming the first three houses of 
 the Society after the three archangels. 
 
 Arnold’s third brother was William. To the 
 good mother he appeared entirely too gay, and she 
 
44 LIFE OF ARNOLD JANSSEN 
 
 feared and worried that the lively and always jolly 
 young man might turn out bad. We can imagine 
 how surprised the parents were when the young man, 
 at twenty-three years of age, declared that he would 
 leave the world and become a Capuchin brother. 
 Arnold’s pious heart rejoiced, and he wrote to his 
 father on that occasion as follows: 
 
 First, I send you my thanks for telling me so soon 
 the news of William’s decision, which interests all of 
 us so greatly. I must say that nothing has given me 
 so much joy in a long time. It is a very great grace, 
 —this calling for the monastic life-—and the more 
 I feel that I do not have it, the more I envy those who 
 are called by God for His sole service in the quiet cell 
 of aconvent. It is true, as William says, that every- 
 thing on earth is vanity except to love God and to 
 serve Him alone. That will some day become ter- 
 ribly plain to us. It would be fearful obstinacy for 
 anyone plainly to hear the voice calling him to the 
 convent, and not to heed the loving summons of the 
 Holy Spirit. It is a great grace for William and a 
 proof of God's love for the whole family. If you 
 have not yet thanked the good God for it, be sure 
 to do it right soon; and this evening offer up the 
 rosary for that. 
 
 My joy was much increased when, a few days 
 later, I received William’s letter. It really appears to 
 me as a thought coming from the Divine Shepherd 
 of souls; yet I have not written to him that I ap- 
 prove, but have invited him to come here Saturday 
 evening. [ shall probably send him directly to 
 Muenster. Pray for him every evening that in the 
 convent he may give himself entirely to God. For 
 there, too, the enemy goes with one and strives even 
 harder to lead men astray than he does with people 
 living in the world. I made my retreat in Muenster 
 
6. His Brothers and Sisters 45 
 
 with the Capuchins. I liked it very much. I was 
 alone, all day, with a few books; and I also took my 
 meals alone, but I had a very cozy room. At eight 
 o'clock in the evening I went to bed with the Capu- 
 chins, and also arose with them at midnight (letter 
 of November 12, 1863). 
 
 Arnold secured for his brother William admission 
 to this convent, and on October 4, 1864, on the feast 
 of St. Francis, William received the habit and the 
 name Brother Juniper. 
 
 William became a thoroughgoing and pious reli- 
 gious, with a child-like heart, whom all who became 
 acquainted with him learned to love. He took 
 a very active interest in the founding of Steyl, and 
 rendered faithful services for two years to his brother 
 and the young institution, in the difficult days of the 
 beginning. To him we also owe most of the inter- 
 esting communications about the family and early 
 days of our founder, and about the humble begin- 
 nings of the Steyl undertaking. 
 
 Brother Juniper survived his brother Arnold by 
 five years, and after a life truly dedicated to God and 
 faithfully spent in the convent of Werne in West- 
 phalia, died at the age of seventy-three, on March 7, 
 1914. 
 
 The younger sister, Gertrude, born in 1846, chose 
 the state of virginity in the world, and served as 
 housekeeper in several families. She died in 1900, 
 after a truly Christian life. A telegram called Broth- 
 er Juniper to her death-bed, at Kempen. His report 
 to brother Arnold about the resolute manner in 
 which he helped his dying sister to draw up her last 
 
46 LIFE OF ARNOLD JANSSEN 
 
 will and testament is too good not to be quoted in 
 full! 
 
 ‘“‘Nobody had told her that she would die. So, 
 after I had been with her for ten minutes, I asked 
 her: ‘Sister, are you willing to die? ‘You know that 
 heaven is a much better place than here.’ 
 
 “ “Must I die now?’ she inquired. 
 
 ‘““ “Yes, the doctor has said so.’ 
 
 “ Well, all right then; but still, I am a little bit 
 afraid.’ 
 
 “IT consoled her and said that she should unite her 
 will entirely with the will of God. Thereupon she 
 became quite contented. 
 
 “Then I asked: ‘Sister, have you arranged all your 
 affairs?’ 
 
 ‘““ “No, I haven’t done anything,’ she replied. 
 
 ‘“‘At this I asked the Sister to bring paper and ink 
 at once. 
 
 “ “Well now, sister, what do you direct? Listen! 
 You're a virgin; but if you buy a dozen children, 
 you will be a mother just the same. And since we 
 have received so many benefits from our parents, and 
 since sister Margaret (d. 1893) was so good to you, 
 will you not give her, out of gratitude, ten pagan 
 children? ‘That will make, in all, twenty-two.’ 
 
 “She consented. | 
 
 ‘And don’t you want to give some bread to the 
 poor? How would it be if you gave two bushels of 
 rye at Goch and one here at Kempen?’ ” 
 
 ‘She was satisfied. 
 
 ‘The sisters in the hospital received one hundred 
 marks. Her jewelry she bequeathed to her niece 
 Anna. The rest of the relations who were present 
 renounced all claims, and said that she should use 
 everything for the benefit of her own soul. 
 
6. Hts Brothers and Sisters 47 
 
 "Now then, Sister,’ asked Brother Juniper, 
 ‘what shall be done with the rest? Will you leave 
 it to the mission house?’ 
 
 “ “But that is rich already!’ 
 
 Sister, only such people as know nothing about 
 the missions can say that. A mission house needs 
 everything for the missions; the more it has, the 
 more souls can be saved; and this is the best alms in 
 the eyes of God, for through this the precious blood 
 of Christ is applied to souls: and for that purpose 
 He became man.’ 
 
 “ "Well, it’s all right, then. Let brother Gerard 
 take care of it.’ 
 
 ‘“Then she signed, and I said to her: ‘Now you 
 are quite poor, —- a poor child of the Heavenly Fa- 
 ther, whom He is ready to take into His father-arms.’ 
 Gertrude smiled. 
 
 ‘““ “Have you anything else to settle and arrange?’ 
 ‘No, nothing else.’ 
 
 ‘Are you now entirely satisfied?’ 
 
 Aes. 
 
 “At last we all knelt down and said five Our Fa- 
 thers and five Hail Marys, in honor of the Five 
 Wounds; next, the Litany of the Blessed Virgin; and 
 finally, ‘In the beginning was the Word.’ 
 
 “Now, said I, ‘let us thank the dear God for 
 all the graces he has given to our sister Gertrude. I[ 
 said the Te Deum and Magnificat. 
 
 “T had to be back at the convent that night, and 
 so hastened to say farewell: ‘We shall not 
 see each other again, sister, until we meet in heaven, 
 — in eternity.’ 
 
 sé 6 
 
48 LIFE OF ARNOLD JANSSEN 
 
 ‘‘T am satisfied, brother: you may go now,’ an- 
 swered the good soul who, during that same night, 
 winged her way to heaven.” 
 
 The youngest of the family was John, who was 
 born on October 15, 1853. He became a priest and 
 brother Arnold’s most faithful helper in the foun- 
 ding of the Steyl mission work. Arnold expresses 
 himself about him in the following manner: 
 
 “The good God seems to have sent John to my 
 aid. I was his godfather, and as such I paid for his 
 education. He entered the Society soon after its 
 foundation, as a deacon, and was also instrumental 
 in bringing in godd Father Wegener. He rendered 
 valuable services to our Society, —- during the first 
 years as teacher, then as prefect of the brothers, and 
 furthermore, as rector of St. Gabriel’s, and especially 
 as an ascetical writer.”’ 
 
 John Janssen was a saintly priest. Only too soon, 
 at the age of 43, death called him away from his 
 fruitful labors. We shall meet him again in the 
 course of our narrative. | 
 
 Let us now return directly to our little student, 
 and accompany him to Gaesdonck. 
 
Amold Janssen as aS | Arnold Janssen as 
 at Bonn : Priest. 
 
 
 
 Bishap K — oe moni of 
 
 : 
 * Aincs 
 
 Rev. Dr, Perger -. Rector Waldeu 
 
 etree Soon Eee 
 
 
 

 
7. At College 
 
 The founding of the diocesan college and boarding 
 school at Gaesdonck, to train candidates for the 
 priesthood and other learned professions, was an en- 
 ergetic act of Bishop John George Mueller of Muen- 
 ster (1847 — 1870). ‘The old Augustinian Can- 
 onry at Gaesdonck, which had the right to furnish 
 also the pastor of Goch, on June 9, 1802, had been 
 secularized by the French Consul, Bonaparte. The 
 last religious —— eleven canons and two lay brothers 
 — received a pension of 500 fr. each. They had to 
 look for shelter elsewhere, although some of them 
 were far advanced in years. However, when, three 
 and a half years later, their monastery was offered 
 for sale, they bought it back, for 8,353.18 fr. The 
 last Canon, John Geurts, died at Gaesdonck on Octo- 
 ber 8, 1853, at the age of ninety-two. By inheri- 
 tance, in 1823, it passed into the possession of the 
 episcopal see of Muenster, under the condition that 
 at this place a clerical seminary for candidates from 
 that portion of the diocese (situated on the left bank 
 of the Rhine) should be opened. In later years, the 
 newly ordained priests passed their second seminary 
 year here; and from here they rendered assistance in 
 the neighboring parishes. 
 
 In 1849, Bishop J. G. Mueller opened the school, 
 with the regular college courses. In honor of the 
 patron of the builders of the monastery, he named 
 the institution Collegium. Augustinianum. 
 
 LiFE oF ARNOLD JANSSEN 4 
 
50 LIFE OF ARNOLD JANSSEN 
 
 The institution progressed very favorably and ex- 
 erted a beneficial influence. “This was due in no small 
 measure to the Rector, Father Clement Perger. 
 
 Father Perger had received his doctor's degree at 
 the University of Berlin, at the youthful age of twen- 
 ty-two. He embraced the teaching profession and 
 was not ordained until he was thirty-one. Educa- 
 tion was his special field. He combined thorough 
 knowledge with excellent practical talents, keen ob- 
 servation, solid piety and kindliness of heart. For 
 twenty-five years, until its closing in the Kultur- 
 kampf, he directed the institution at Gaesdonck. Up 
 to that time, 771 students had received the blessing 
 of his training, and many occupied high offices — 
 for instance, Bishop Herman Dingelstad of Muenster, 
 Bishop John Janssen of Belleville, [linois, Bishop 
 Adolph Fritzen of Strassburg, and Superior Gener- 
 al Arnold Janssen, the founder of the Steyl mission 
 work. 
 
 When, in 1899, the college celebrated the fiftieth 
 anniversary of its foundation, the esteem in which 
 the former students of Gaesdonck held their fatherly 
 friend and educator, who at that time was 83 years 
 old, manifested itself in a most touching manner. 
 Superior General Arnold Janssen presented his con- 
 gratulations to him and to the college in a beautiful 
 testimonial artistically executed by the mission press 
 of Steyl. Father Janssen had remained in friendly 
 relations with Doctor Perger all these years, and 
 many letters prove that the old teacher cherished a 
 heartfelt interest in the success of his former pupil. 
 Doctor Perger died on June 11, 1910, at the extra- 
 
7. At College a 
 
 ordinary age of 94, after having celebrated in 1907 
 the diamond jubilee of his ordination to the priest- 
 hood. 
 
 It was to this new home and its paternal director 
 that little eleven-year-old Arnold was entrusted for 
 the next six years. Let us allow him to describe his 
 entrance examination and his first impressions, in his 
 own language. 
 
 “The examination took place on the Monday 
 after the second Sunday in September. ‘There were 
 fifty-four candidates, among them three from Goch: 
 a neighbor of ours, William Van Guelk; my cousin, 
 John Janssen; and I. We had to write a composi- 
 tion in German, and one in Latin; besides, we were 
 examined orally in translating from Latin into Ger- 
 man, in mathematics, religion, and Bible history. In 
 the last two branches the Reverend Doctor Krabba, 
 an unassuming man who had done much to pro- 
 mote the opening of the institution, examined us. 
 Later, he came every year, in August, as episcopal 
 commissary, to the final examinations. 
 
 “The following day we came back to hear the re- 
 sult of the examination. How my heart did beat 
 when the list of twenty-four students who passed 
 was read! My name and that of my cousin were 
 among them. Full of joy, I hurried to Gocherheide, 
 where my parents were visiting an uncle and attend- 
 ing the kirmess. 
 
 ‘Since then, I have often wondered how I ever 
 passed; for my neighbor, Van Guelk, certainly knew 
 more than I. I was much behind in Latin, and both 
 my cousin and I were enjoined to take private les- 
 
52 LIFE OF ARNOLD JANSSEN 
 
 sons with Father Schoofs, the second teacher of the 
 institution. 
 
 “We entered at Gaesdonck in the middle of Octo- 
 ber. [he following morning the first term of the 
 institution was opened with Solemn High Mass. 
 The Rector, Dr. Perger, preached. I was deeply im- 
 pressed. Later I realized what a debt of gratitude 
 I owed to God who had led me so early under the 
 care and protection of His Church. 
 
 “Dr. Perger took great pains to give us a thorough 
 education. He was a man of great parts and an ex- 
 cellent teacher, especially in mathematics. Every 
 evening, after night prayers, he gave us a spiritual 
 conference. Every year, the six Sundays in honor 
 of St. Aloysius were held, and the May devotions 
 were conducted with more than ordinary solemnity. 
 
 “IT owe many thanks to the Collegium Augustin- 
 1anum for the numerous incentives towards good it 
 brought to me. ‘The full tuition at Gaesdonck was 
 one hundred thalers, but I had a scholarship. Other- 
 wise, it would have been impossible for my parents 
 to pay for my education. 
 
 “In Gaesdonck I also received the holy sacrament 
 of Confirmation. It was on the occasion of a visit 
 of the bishop to the institution. “Iwo students were 
 not yet confirmed, — a boy, Berchen by name, and I. 
 The Reverend Rector, one evening after night pray- 
 ers, called us to his room and admonished us most 
 urgently to prepare ourselves well for the reception 
 of Confirmation. I think he also requested us to 
 make a daily visit to the church. J made one or two 
 visits every day and tried my best to prepare well. In 
 
7. At College DS 
 
 later days I have been constantly filled with the con- 
 viction that I would never have subsequently received 
 from God all that He has granted me if I had not 
 prepared myself so well as I did for this sacrament. 
 
 “In the fall of 1850, Herman Dingelstad, who 
 later became Bishop of Muenster, entered Gaesdonck. 
 From that time on it generally happened that a boy 
 named Dueffels, who later became a doctor, received 
 the first prize for scholarship, and Dingelstad the 
 second. Both were highly gifted, especially in lan- 
 guages. With Dingelstad and another boy named 
 Van Bebber (who later became teacher at a school 
 at Linz, I believe) I took many walks.”’ 
 
 The friendship between Arnold Janssen and the 
 later Bishop Dingelstad lasted through life, and the 
 founder held all his esteemed teachers and fellow 
 students in faithful remembrance. 
 
 On account of his insufficient knowledge of Latin, 
 Arnold had to repeat one class; but after that he 
 regularly made his grade. His talents were good, 
 but in no sense conspicuous. However, he had two 
 qualities that are more valuable in life than the high- 
 est mental gifts, — qualities which later greatly 
 aided him in overcoming difficulties: remarkable dili- 
 gence and thoroughness. Nobody could outdo him 
 in these. 
 
 Among the various branches of study, mathe- 
 matics was his favorite. He had a pronounced tal- 
 ent for this science and was the best mathematician 
 of his class. When all the rest despaired of the solu- 
 tion of a problem, he succeeded and often had to 
 render silent aid to others. 
 
lee LIFE OF ARNOLD JANSSEN 
 
 With unshakable perseverance the little student 
 would pore over his problem, oblivious of all his 
 surroundings, while thumb and index finger of the 
 left hand were constantly twisting a little ringlet on 
 his left temple. ‘‘Just wait,’’ his fellow students 
 would say, ‘“‘Arnold is going to twist the solution 
 out of that ringlet again.” 
 
 Mathematics remained Arnold’s favorite study; 
 and even when he became superior, he taught higher 
 mathematics in the philosophical courses, to students 
 who showed special ability. Since Rector Perger 
 was himself a fine mathematician and taught mathe- 
 matics at Gaesdonck, it goes without saying that the 
 extraordinary achievements of little Arnold in this 
 branch gave his teacher much pleasure and won his 
 special interest. 
 
 ‘The students of the college spent their Easter and 
 fall and also their Christmas vacations at home. Ac- 
 cording to the testimony of his brothers, Arnold de- 
 voted most of his vacation time to his studies. He 
 loved his books above everything else. His evenings 
 he spent in the circle of the family. He would tell 
 of interesting things which he had come upon in his 
 studies, especially in history, and all were glad to 
 listen to him. Brother William later remembered 
 that Arnold once spoke so warmly of the sufferings 
 of the Irish Catholics that all were deeply moved. The 
 father decided that henceforth an Our Father should 
 be added to the night prayers, for poor, distressed 
 Ireland. When jolly brother William’s turn came 
 to lead in night prayer, he sometimes tried to leave 
 out that extra prayer, but would always be prompt- 
 
7. At College 55 
 
 ly reminded by his older and more serious brother, 
 Gerard: “One Our Father for Ireland.”’ 
 
 During vacation Arnold always led in night pray- 
 ers. He had composed one at Gaesdonck, when about 
 fourteen years old. This was so well liked that oth- 
 er families also adopted it. By inserting the best- 
 known indulgenced ejaculations, he had succeeded 
 in giving that prayer a strong and popular flavor. 
 
 After Arnold had reached the “‘legitimate’’ age of 
 sixteen, he was also allowed to smoke during the 
 evening hours. He evidently enjoyed his long pipe. 
 He had several in his little room, for the use of fellow 
 students that might come to see him. His parents 
 did not begrudge Arnold, who was usually very 
 economic and strict in his expenditures, this little 
 luxury. However, later on, while studying at the 
 University of Bonn, he completely gave up the habit, 
 and nobody could thereafter prevail upon him, even 
 during vacation, to light a pipe or a cigar. Neither 
 did he take sugar in his coffee, from that time on. In 
 keeping with his reticent disposition, he never ‘re- 
 vealed the reason why he imposed these mortifications 
 upon himself; but these facts give us an insight into 
 his ascetic and stable character. 
 
 At times his brothers coaxed him away from his 
 books. ‘“‘Arnold,’’ they would say, “‘it is so hot to- 
 day that, if we take our sandwiches along with us, 
 they will be dry at lunch time. Couldn’t you play 
 the part of the prophet Habakkuk and bring your 
 brothers their meal into the fields?’’ Arnold was 
 glad to do that. On one such occasion brother Will- 
 iam gave him a chance to plow; but after he had gone 
 
56 LIFE OF ARNOLD JANSSEN 
 
 a few yards, he had to come to his rescue, because 
 the learned plowman had completely lost his direc- 
 tion. “This performance gave the merry brothers a 
 welcome opportunity to tease Arnold. “‘Arnold, you 
 ought to become a farmer; you certainly have the 
 ~ knack of it. Throw away your books and grasp the 
 plow.” 
 
 Arnold laughed heartily with the others, but did 
 not take their advice. 
 
 During the long fall vacations Arnold made regu- 
 lar pilgrimages to the shrine of Our Lady at Kevelaer, 
 and always took one of his brothers along. On one 
 such occasion brother William accompanied him, and 
 to him we owe the following description of the trip: 
 
 “Very early in the morning we two pilgrims left 
 the city. When we were hardly out of the gates, Ar- 
 nold began to pray, and continued without interrup- 
 tion the whole distance — a walk of two hours. We 
 passed close by the house of our uncle William (fa- 
 ther's brother), at Weeze, but Arnold did not stop. 
 
 “Upon arriving in Kevelaer we received the sacra- 
 ments and made a long thanksgiving. By that time 
 it was noon, and we were still fasting. 
 
 “ Well,’ Arnold said to William; ‘I guess you 
 are hungry by this time. Here are twenty-four farth- 
 ings; go and buy apple pies.’ 
 
 “That was Arnold’s favorite dish, and mine, too. 
 I went to a booth and selected the six largest pies. 
 Then we retired behind a pile of lumber, to a spot 
 where now stands the big new church, and ate our 
 meal. Who would have dreamed that, later on, the 
 
/. At College 57 
 
 spiritual sons of brother Arnold would from the pul- 
 pit of this church preach the word of God? 
 
 “Our supply of pies was soon exhausted. 
 
 “ “William, are you still hungry?’ 
 
 O yes, I could eat some more if I had them.’ 
 Here is another groschen said Arnold. (twelve 
 farthings) ; ‘get some more.’ 
 
 “I went and got three more, and good brother 
 Arnold let me have two and kept only one for him- 
 self. For thirty-six farthings (nine cents) we had 
 had a square meal, and this was the entire expense 
 of our pilgrimage. 
 
 “After the meal, we prayed again for a long time 
 at the shrine. Then we walked home again, as we 
 had come, praying all the way.”’ 
 
 Arnold had a few days of real vacation when he 
 made visits to some relations. One week he went to 
 his mother’s uncle, Father Wellesen, who was pastor 
 in the town of Eyll. The parish church was part 
 of the castle and the pastor was on terms of friend- 
 ship with the owner of the castle. In the forests of 
 the estate, during the fall of the year, fieldfares were 
 hunted. Arnold went along in the evening and 
 helped in setting the traps. In the morning he helped 
 in bringing in the catch, and at noon he helped 
 in the eating. 
 
 Another visit he made to his mother’s sister, a wid- 
 ow who lived on a farm at Laar, near Kevelaer. Aunt 
 Elizabeth had five lively boys, who also succeeded in 
 imparting some of their liveliness to the little book- 
 worm. ‘The farm was adjacent to the large forests 
 of the Count Von Loe. Deer often strolled out into 
 
 Ce 
 
 4666 
 
58 LIFE OF ARNOLD JANSSEN 
 
 the meadows of Aunt Elizabeth, and of course chal- 
 lenged the boys to organize a merry chase, although 
 there were only beaters and no hunters to kill the 
 game. Arnold had to go along, and did his best. 
 Over stick and stone, brook and hedge, they ran 
 with loud shouting, far into the woods. Covered 
 with perspiration and with ruddy cheeks the boys 
 would return. And then they would begin to relate 
 their adventures: one had ‘‘almost’’ caught a deer: 
 another, “‘almost’’ stepped on a hare; all had “‘al- 
 most’’ brought home a venison roast, until at last all 
 the members of the hunting expedition were laughed 
 out of court for their exaggerations. 
 
 The jolly cousins also frequently urged Arnold to 
 make a speech, and he gladly did so, to the great 
 amusement of the whole family. These were happy 
 days; and when Arnold went home, good Aunt 
 Elizabeth would hand him a shining thaler, for a 
 new book. ‘Thus vacation time passed, and with re- 
 newed zeal Arnold would return to Gaesdonck. 
 
 *K *K *« 
 
 The years rolled by, till at last Arnold found him- 
 self facing his final examinations. He wrote to his 
 parents: ‘‘Next week we shall be taken to Muenster 
 for our examinations. Pray hard!’’ ‘The anxious 
 mother hardly needed this reminder; she did her best. 
 Every morning during these days, when she came 
 home from church, her first question always was: 
 “No letter from Arnold yet?’ 
 
 Arnold does not say much about the examinations. 
 “There were eleven of us. All went well with me. 
 
8. At the University 59 
 
 I had formerly had trouble in acquiring a good Latin 
 style. To improve it, I learned Cicero’s speech, ‘Pro 
 lege Manilia,’ by heart. “This had the desired effect.’’ 
 Soon after that, the following glad message was re- 
 ceived at home: “‘I passed the examinations.’’ Now 
 the pious parents thanked God with the same fervor 
 that they had shown in their petitions. Arnold gradu- 
 ated on July 11, 1855. Ina happy frame of mind, 
 he returned to Goch and informed his parents of his 
 earnest desire to study theology and become a priest. 
 Parental consent was calmly but gladly given. Ar- 
 nold was now nearly eighteen years old. 
 
 8. At the University 
 
 In October, 1855, Arnold entered the ecclesiastical 
 seminary, Collegium Borromaeum, at Muenster. 
 This institution also owed its erection to the ener- 
 getic Bishop John George Mueller (1847—-1870), 
 who labored long and hard for the renewal of a truly 
 Christian spirit in his diocese, especially by giving it 
 a well-trained and zealous clergy. Since this institu- 
 tion was opened in 1854, Arnold Janssen became 
 one of its first alumni. 
 
 For their classes the students went to the Theologi- 
 cal and Philosophical Academy of Muenster, a State 
 institution which, in 1902, was transformed into a 
 complete university. 
 
 The philosophical course, which was the first 
 that Arnold had to take, extended over a period of 
 
60 LIFE OF ARNOLD JANSSEN 
 
 three semesters. His teacher in philosophy was Pro- 
 fessor Clemens, who followed St. Thomas Aquinas 
 and lectured on logic, psychology, and pedagogy. 
 Unfortunately, only a few lessons a week were giv- 
 en, and besides, the German language was used in- 
 stead of the Latin, which did not allow the students 
 to become acquainted with the technical terms of 
 theology so essential for successful study. 
 Nevertheless, from his first contact with the works 
 of St. Thomas, Arnold learned to love this prince of 
 the ecclesiastical sciences. “The theological Summa of 
 St. Thomas became, and remained up to his old age, 
 one of his favorite studies. His conferences frequent- 
 ly gave evidence of his intimate acquaintance with 
 the thoughts of St. Thomas, acquired by diligent 
 private study. In the training of his priests, he in- 
 sisted on an intensive study of the Summa of St. 
 Thomas. Besides those of Professor Clemens, Ar- 
 nold attended the philosophical lectures of Professor 
 C. B. Schlueter, a noble blind priest and scholar who, 
 despite the loss of sight at the age of twenty-seven, 
 achieved prominence in the fields of philosophy and 
 literature, —- in the latter, particularly, by his two 
 collections of poems, Welt und Glaube (World and 
 Faith) and Schwert und Palme (Sword and Palm), 
 and by editing the letters of Annette Von Droste- 
 Huelshoff and Louise Hensel, the two most promi- 
 nent Catholic German literary women of the last 
 century. He died in 1884, at the age of eighty-three. 
 During the time that Arnold Janssen attended the 
 academy of Muenster, Professor Schlueter lectured on 
 
8. At the University 61 
 
 “Faith and Science,’ and ‘““The Teachings of St. 
 Augustine about God and Ideas.” 
 
 In the German universities of that time mathe- 
 matical and natural sciences were given greater im- 
 portance than philosophy. ‘The chief luminary in 
 these branches at Muenster was Professor Edward 
 Heis, a man with such remarkable eyes that, with- 
 out the aid of instruments he made more discoveries 
 in the sky than many contemporary astronomers 
 with their big telescopes. He was both a staunch 
 Catholic and a prominent scholar. Arnold always 
 remembered this distinguished teacher with grateful 
 affection, and confessed: ‘‘I learned much from him.” 
 Arnold also attended lectures on physics and chemis- 
 try, botany and zoology. He was handicapped 
 in his studies by the lack of books, but he did 
 not have the money to buy them and did not wish 
 to burden his family unduly. The farmers in those 
 days had enough to live on, but possessed very little 
 ready cash, and Arnold knew that his father had 
 trouble enough in providing for his large family. So 
 he would rather delay the payment of his tuition un- 
 til he was able to do so himself, later. “The amount 
 he owed the academy was marked on the certificate 
 received at the end of the third semester. Receipts 
 still extant prove that Arnold paid these debts when 
 a young priest. 
 
 The young man while at Muenster used his time 
 well. This is shown by the testimony of his teach- 
 ers, who unanimously praised his great diligence and 
 attention. 
 
62 LIFE OF ARNOLD JANSSEN 
 
 At Muenster Arnold also joined the sodality of 
 the Blessed Virgin and zealously cultivated the reli- 
 gious life which was greatly fostered by the institu- 
 tion in which he lived. Up to that time Arnold 
 Janssen had received all his training in strictly eccle- 
 siastical institutions. In a retrospect on this period 
 of his life he comments as follows: ““The experience 
 obtained during seven and one half years in ‘closed’ 
 institutions stood me in good stead ever after. I tell 
 it in order that others, too, may be benefited by it; 
 but, well-intentioned as the directors and teachers of 
 these institutions were, I must confess that, occasion- 
 ally, a less wholesome spirit prevailed. This was 
 not to be attributed to the spiritual superiors, but to 
 certain students living in the institute. Frequently 
 one who wielded a glib tongue was able to lower the 
 good spirit. 
 
 “From my experiences I have drawn the conclu- 
 sion that if an institution is to flourish, it is very 
 necessary that the superiors foster and keep up a good 
 spirit among the inmates. Should there be but one 
 who does not have the right spirit, it will not do to 
 wait until serious harm is done. The mischief- 
 maker should be dismissed at once, as long as he is 
 known as such to the superiors.”’ 
 
 At the completion of his philosophical course 
 Arnold Janssen was only nineteen years old. He 
 lacked three years to the age of admission to a clerical 
 seminary. What was he to do in the interval? 
 
 At Muenster his interest in the sciences had been 
 aroused to a high degree and the bishop greatly 
 favored the preparation of theological students for a 
 
8. At the University 63 
 
 teaching career in the higher branches. ‘Therefore 
 Arnold decided to attend the university of Bonn and 
 pass the examination for a college professorship. He 
 obtained the bishop’s consent and the offer of an an- 
 nual subvention of 150 marks. However, he de- 
 clared to the Director, named Bangen, that he would 
 not accept this aid except in case of emergency. In 
 fact, he never availed himself of it, although it would 
 have brought him much relief. He preferred to de- 
 ny himself this help rather than possibly to deprive 
 some one perhaps more needy than himself. 
 
 With these plans Arriold returned to Goch, to- 
 wards the end of March, 1857. When he revealed 
 his intentions to his parents, the father opposed them. 
 His two chief objections were based on his lack of 
 funds and the danger for Arnold in a big city. Ar- 
 nold did not succeed in dispelling his father’s doubts. 
 But a college friend came to his assistance. It was 
 Weghmann, a student of law who later occupied an 
 influential position at Kleve, a native of Goch and a 
 member of a highly respected and religious family. 
 The young law student had much more courage and 
 skill in the use of words than quiet Arnold. He 
 bombarded Janssen senior, according to all the rules 
 of his profession, so that the old man had to give in 
 and consent. The budding lawyer had won his first 
 case. 
 
 Arnold was happy, and the whole family, most 
 of all his mother, rejoiced with him. She knew her 
 boy and had no fear that in the big city he would 
 lose his vocation. All that was needed was the of- 
 
64 LIFE OF ARNOLD JANSSEN 
 
 fering of more prayers, and she would gladly take 
 care of that. Before his departure Arnold made an- 
 other pilgrimage to Kevelaer, and while there placed 
 his entire future under the special protection of 
 Mary. 
 
 *K * * 
 
 At Bonn a completely new life began for the 
 young man. ‘This time it was not an ecclesiastical 
 institution that opened to him its hospitable gates 
 and received him within its protecting walls. Like 
 other students, he had to rent a little room and pro- 
 vide for everything himself. Fortunately, in the 
 same year an old classmate of Gaesdonck, Lambert 
 Lamers (who later became director of the State Col- 
 lege at ’s Hertogenbosch), came to Bonn to study. 
 Arnold reports: ““We lived in true friendship during 
 these years of study. Every morning we went to 
 mass together; every two weeks we received the sac- 
 raments. We both joined the sodality, and, to my 
 great joy, Lamers was elected prefect. Father Voiss 
 was director. In the sodality we held the Six Sun- 
 days in honor of St. Aloysius. Lamers and I also 
 tried to organize the Catholic members of the read- 
 ing-room at the university, and we succeeded in hav- 
 ing three Catholics elected to the directorate of the 
 library, as representatives of the student body. 
 
 “At first we had our quarters in Josephstrasse, 
 but the greater part of the time we lived in the 
 Hundsgasse, in the home of Brewmaster Altenburg, 
 a fine Catholic man who treated us almost as mem- 
 bers of the family. We were invited to all family 
 
8. At the University 65 
 
 feasts. We took dinner in a restaurant and prepared 
 the other meals ourselves.”’ 
 
 Arnold remained at Bonn for five terms, from 
 May, 1857, until the fall of 1859. The first four se- 
 mesters he devoted almost all to natural sciences and, 
 particularly, mathematics. Again, all his teachers 
 testified to his extraordinary diligence. | 
 
 A prize essay on a botanical subject earned him 
 twenty-five thalers. In the summer of 1858, a math- 
 ematical essay on curves was announced for com- 
 petition. Arnold competed with two others. He 
 alone succeeded in giving the correct solution, and 
 the entire prize was awarded to him, ‘“‘because he had 
 ably met two chief difficulties and made the right 
 division.”’ Besides fifty thalers, his success brought 
 him a still greater advantage: his essay was accepted 
 in lieu of a written examination paper for securing 
 the ‘‘facultas docendi’’ (qualification for teaching), 
 for which he had intended to apply in the following 
 summer. 
 
 Arnold’s name was published in all the papers. 
 Even before he was able to inform his family, the 
 gratifying message had reached Goch and was com- 
 municated to his parents by neighbors who had seen 
 the report in the daily papers. Their joy was en- 
 hanced when a letter from Arnold arrived, in which 
 he invited his aged father to visit him in Bonn. He 
 was the owner of fifty shining thalers and felt as 
 rich as a king. “The grateful son felt that he could 
 afford to give his dear old father, who had made so 
 many sacrifices for him, this little pleasure. 
 
 Lire oF ARNoLD JANSSEN 5 
 
66 LIFE OF ARNOLD JANSSEN 
 
 With an uncle of Arnold’s mother, the good old 
 man set out to visit his brave son, the pride of his 
 heart. The journey to Bonn was to him like a trip 
 around the world. He had never covered such a dis- 
 tance, had never seen so much. Cologne with its in- 
 comparable cathedral was visited. Several days were 
 spent in Bonn, and a short trip on the Rhine, to 
 Remagen, was made with Arnold: and then there 
 was the journey homeward, which was surely made 
 in a very happy and satisfied frame of mind. The 
 two ‘globe-trotters’ brought home an inexhaustible 
 amount of subject-matter to talk about, and the 
 memory of this trip was for the aging man one of 
 the most precious of his whole life. 
 
 x oa * 
 
 In June, 1859, Arnold took the examination that 
 was to secure for him the qualification for teaching 
 in the state colleges. He attempted an examination 
 in all branches, which was a mistake, because his 
 preparation had not been sufficient. In foreign lan- 
 guages he had attended only a few lectures; in Ger- 
 man and history, none at all, relying entirely on pri- 
 vate studies. Had he limited himself to his own 
 special branches, mathematics and natural sciences, he 
 would have passed splendidly. As it was, he secured 
 but mediocre results in literature and philosophy, 
 while history was his weakest point. The board of 
 examiners awarded him the conditional facultas do- 
 cendt, declaring him qualified to teach mathematics, 
 physics, mineralogy, botany, and zoology in all the 
 classes; chemistry, in the lower classes; German and 
 
8. At the University 67 
 
 French, in the middle classes; ancient history, in the 
 lower classes; and with some conscientious prepara- 
 tion, the classical languages in the lower classes of 
 colleges. 
 
 Thus the industrious student had attained his first 
 goal, the qualification for teaching, within a very 
 short time. The name of the young candidate for 
 professorship had scarcely become known, when a 
 position in Berlin, with an annual salary of eight 
 hundred thalers (about $600) was offered him. Un- 
 der the circumstances, this was a very alluring op- 
 portunity for a young man of but twenty-two years. 
 The capital of the country welcomed him, as it were, 
 offering him a secure position and the prospects of 
 a promising career; but Arnold Janssen refused the 
 offer without a moment’s hesitation. Firmly plant- 
 ed in his heart stood the sublime goal of his life, — 
 the holy priesthood. Perhaps we may be justified in 
 asking, here: Why, in view of his intention of enter- - 
 ing the priesthood, had he spent so much time and 
 energy on the natural sciences? He repeatedly an- 
 swered that question when, later, in laying out the 
 curriculum of his Society, he insisted on giving the 
 natural sciences a somewhat extensive and prominent 
 place. It was not personal preference but well con- 
 sidered religious aims that guided his choice. Just 
 at the time of his university studies, many scientists, 
 captivated by the apparent success of the Darwinian 
 theory, began with renewed zeal to forge weapons 
 against the fundamentals of Christianity. Many 
 Catholics too, deluded by these scientific will-o’-the- 
 
68 LIFE OF ARNOLD JANSSEN 
 
 wisps, suffered the shipwreck of their faith. Others 
 were, at the least, torn and tormented by doubts. 
 
 In the face of these dangers, Arnold Janssen con- 
 sidered it timely and important that the natural sci- 
 ences should be zealously studied according to truly 
 Christian principles. Only such Catholic men, he 
 felt, as were trained along modern scientific lines and 
 equipped with solid knowledge would be able to im- 
 pede successfully and fight with equal weapons the 
 blighting influence of the glittering pseudo-science of 
 irreligion. At the same time, by the cultivation of 
 an exact knowledge, he felt sure, that the entire 
 visible creation would be recognized as a revelation of 
 God, and that thus God’s glory would again come 
 to be the more fully appreciated. 
 
 “May God the Holy Ghost,’ he writes at the 
 evening of his life, “‘teach our priests to compose 
 efficient works against atheism and to show what a 
 wonderful thing that vital force is which, in plants 
 and animals, forms such a variety of organs both 
 highly suitable and beautiful, and with astonishing 
 constancy continues to transmit remarkable instincts 
 and tendencies from generation to generation.”’ 
 
 In the designs of Divine Providence, the education- 
 al training of Arnold Janssen had a special bearing 
 on his future life work. As the founder of a mission- 
 ary society that was to train its own priests, from 
 the lowest college grades up, and which would be un- 
 der the neccessity of mapping out its own course of 
 studies, he had to be possessed of solid theoretical and 
 
 practical training. The theoretical he had received 
 
8. At the University 69 
 
 at the university; the practical he was to acquire in 
 the twelve years of his activity as a teacher. 
 
 For the moment, his chief aim was to reach the 
 priesthood. 
 
 9, His Ordination 
 
 Having obtained his diploma, Arnold Janssen re- 
 mained at Bonn for another semester. He now de- 
 voted almost all of his time to the study of theology. 
 In exegetics he heard the lectures of Professor Reusch, 
 who at that time was still very orthodox, but later 
 fell away from the Church when, at the Vatican 
 Council, the dogma of papal infallibility was pro- 
 claimed. He died in 1900 unreconciled with the 
 Mother Church. 
 
 In dogma he attended the classes of Professor 
 Diringer (d. 1876), who at that time was right- 
 fully considered the leading light of Bonn University. 
 He was a splendid teacher and was filled with a zeal- 
 ous desire to imbue his hearers with the true spirit 
 of the Church. 
 
 He studied Church history and moral theology 
 under Professor Floss (d. 1881), who, with Pro- 
 fessors Kaulen and Simar, in the difficult days of the 
 seventies, formed the mainstay of the theological 
 faculty at Bonn. This unselfish priest was always 
 a faithful friend and counselor to all his students. 
 
 On Arnold’s list of studies we also find profane 
 history and French literature, which plainly shows 
 how determined he was to remedy the defects revealed 
 
70 LIFE OF ARNOLD JANSSEN 
 
 in his examination. All his professors have testi- 
 fied that Janssen faithfully attended the lectures and 
 used his time and opportunities well. 
 
 In the fall of 1859, Arnold Janssen returned to 
 Muenster and entered the clerical seminary, being 
 enrolled as a member of the second theological course. 
 Thus he had only one year to prepare for the final 
 examination (which he passed in August, 1860), 
 and another year of final preparation for ordination. 
 
 Among the professors he now had were the fol- 
 lowing: Berlage in dogma, Bisping and Reincke in 
 exegetics, Schwane and Friedhoff in moral theology, 
 and Cappenberg in Church history. 
 
 Arnold employed the period of his last theological 
 studies with particular faithfulness, and once more 
 the testimony of his professors was unanimous in de- 
 claring that he was ‘‘uncommonly diligent and atten- 
 
 tive.” 
 2 2 x 
 
 Even more than in his intellectual equipment, we 
 are interested in the way in which Arnold prepared 
 spiritually for the reception of Holy Orders. In 
 his family there prevailed great respect and reverence 
 for the priesthood, and as shown in a previous 
 chapter, the religious spirit that animated him from 
 childhood early led his steps toward the altar. Be- 
 sides, excellent priests, such as Ruiter, Dr. Perger, 
 and many of his teachers, were living models of their 
 vocation and deeply impressed the growing youth 
 with the dignity he was striving to attain. All the 
 circumstances of his life had been so favorable that 
 
9. His Ordination 71 
 
 we may naturally expect him to be in a highly de- 
 votional frame of mind as the days of his ordination 
 approached. 7 
 
 Arnold’s quiet temperament, his sense of tho- 
 roughness, his sterling piety and ascetic bend of mind 
 were bound to manifest themselves especially in these 
 decisive moments of his life. “Thus the sublime grace 
 that was to come to him so soon found in his heart 
 a most susceptible field, and, like the dawn, cast its 
 hallowed rays ahead. 
 
 Two letters written at that time permit a glimpse 
 into his soul and reveal his sentiments. ‘The first 
 was written less than a year before his ordination, 
 on the occasion of his mother’s saint's day: 
 
 Muenster, November 25, 1860. 
 
 Dearly beloved Mother: 
 
 You see, not even in the seminary do I forget your 
 saint’s day; and I am hastening to finish this letter 
 before eight o'clock this morning, when the classes be- 
 gin, so it will arrive on time, Sunday, the twenty- 
 fifth. I am sitting alone in my little room, in the 
 early morning light. At my side the candle is, 
 burning, while in front of me stands a picture of 
 Christ; and all is peaceful, very peaceful in my soul. 
 From a near or distant steeple the sound of a bell 
 comes to me, summoning the faithful to rise from 
 their sleep and go to church, where the holy sacri- 
 fice of the Lord is being prepared. It affects me 
 wonderfully, when I think that soon I, too, shall 
 step to the altar, stand there in place of Jesus Christ, 
 and celebrate the sacred mysteries. And then my 
 thoughts turn back to the past years of my life, to 
 the days of my childhood and youth under the 
 paternal roof, — back to the happy hour when I 
 
12 LIFE OF ARNOLD JANSSEN 
 
 learned that you were willing to grant my heart's 
 desire. Again my long years of study, with their 
 labors and dangers, appear before my soul. 
 
 And now I have happily entered the seminary. 
 I am close to Holy Orders, and in a year, perhaps, 
 may be active as a priest. When I seriously reflect on 
 all this, I must say that I owe many thanks to God 
 for his fatherly guidance. He has given me success 
 in all my efforts. He has preserved me from sickness 
 and great misfortune, while many of my companions 
 are dying or are already in their graves, before ever 
 receiving the chance to reach the goal of their lives. 
 And lastly, in the dangers that have accompanied my 
 studies, His hand has not allowed me to perish. To 
 whom must I, to a large extent, ascribe all this? 
 
 Here appears before me the image of my good 
 mother. I see her, as she nourished and guarded me 
 in childhood; I recall how she encouraged me to do 
 good, and how she, when I was away from home, 
 did not cease to offer daily prayers for me, to the 
 Giver of all good things. Therefore, dearest mother, 
 I tender to you today my heartiest thanks and my 
 sincerest congratulations on your saint’s day. May 
 the good Lord preserve you and father to us children 
 for many more years to come, and make all of us 
 very happy here and hereafter. I beg you to continue 
 to pray that the call of the Lord may find me well 
 prepared for His service; and I on my part shall not 
 fail to pray for you. 
 
 Your loving son in Christ, 
 ARNOLD. 
 
 The second letter Arnold wrote to his parents a 
 week before his ordination. 
 
 Muenster, August 7, 1861. 
 Dear Parents: 
 That for which you all have longed will soon be 
 fulfilled. Rejoice with me and praise the Lord who 
 
9. His Ordination i3 
 
 will do great things to me, who until now has guided 
 me so lovingly and in a few days will show me His 
 kindness in a still greater measure. Pray for me that 
 the Lord may grant me to become a worthy priest in 
 His sanctuary. Perhaps His hand is already extended 
 to. give me great graces with the reception of Holy 
 Orders and is only waiting, it may be, for you to 
 ask Him for them. The Lord is about to furnish 
 ‘me with a means that will enable me to recompense 
 you for all your efforts. I shall remember you in my 
 first mass. ‘Tell this also to the priests and relations 
 in Goch. 
 
 I intend to say my first mass in Goch on Saturday, 
 August 24, if that suits you. 
 
 Your son, 
 ARNOLD JANSSEN, Deacon. 
 
 Ordination and first mass took place on August 
 15 and 17 respectively. He was ordained by his 
 bishop, John G. Mueller, a little ahead of his class- 
 mates, because he was under consideration for a pro- 
 fessorship at the newly established high school in 
 Bocholt. 
 
 At his first mass, celebrated in the seminary church, 
 he was assisted by the Vice Rector, Doctor Giese, 
 who later became Vicar General of Muenster. Two 
 classmates, Van Bebber and Bless, were the servers. 
 Father Bless, twenty-five years later, preached the 
 sermon at the silver jubilee of Father Arnold Janssen, 
 at Steyl. 
 
 Later Arnold Janssen commented on the day of 
 his first mass, which was the octave of the feast of 
 St. Lawrencce, as follows: 
 
 ‘On this day, in the Epistle of the mass, occur the 
 words: ‘Quit parce seminat, parce et metet; et qui 
 
ay LIFE OF ARNOLD JANSSEN 
 
 seminat, tn benedictionibus, de benedictionibus et 
 metet’ (‘He who soweth sparingly shall also reap 
 sparingly; and he who soweth in blessings, shall also 
 reap blessings’). And in the Gospel of the same day 
 we read: ‘Nist granum frumenti cadens in terram mor- 
 tuum fuerit, ipsum solum manet; st autem mortuum 
 fuertt, multum fructum affert’ (‘Unless the grain of 
 wheat falling into the ground die, itself remaineth 
 alone. But if it die, it bringeth forth much fruit’). 
 These words made a deep impression on me. My 
 dear father had come to Muenster to attend the cele- 
 bration of my first mass. I did not get home till the 
 beginning of September, and there quietly said my 
 first mass on a week-day. A public celebration did 
 not take place on such occasions in those days.” 
 
 Arnold Janssen was not yet twenty-four years 
 old when he attained the aim of his life: he was priest 
 of the Most High — an instrument of His saving 
 love. “The Lord continued to keep him in the school 
 of His providence, in order to train and mature him 
 for the task that he was to accomplish in Holy 
 Church for the salvation of many souls. 
 
10. Priest and Teacher 
 
 Soon after his ordination Father Arnold Janssen 
 received his appointment as teacher and vice rector 
 of the high school at Bocholt. He took up his du- 
 ties at the same time (October 15, 1861) as the newly 
 appointed rector, Father Waldau, an older priest. 
 
 Owing to certain conditions that had prevailed, 
 this school had deteriorated considerably during the 
 past few years, and had only eleven students. The 
 two new professors succeeded in overcoming all diffi- 
 culties; and in 1867, the school was transferred to a 
 new building. Father Janssen’s duties kept on in- 
 creasing, until he had to teach all branches. “‘As a 
 rule,’ he related, on a later occasion, “‘I conducted 
 twenty-four classes a week; besides this, there were 
 from four to six sets of written lessons to be correct- 
 ed, and this was painstaking work. ‘The correction 
 of mathematical problems is particularly trying, if 
 it is well done. In later years, when the number of 
 teachers and pupils had increased, I taught, principal- 
 ly, mathematics, business accounting, the natural sci- 
 ences, and French.”’ 
 
 Arnold Janssen maintained friendly relations with 
 his colleagues. He was also well liked by the parish 
 clergy, because of his willingness to assist in all their 
 pastoral work. Rector Waldau and Father Janssen 
 were close friends. A passage in one of his letters 
 illustrates this. His good mother had sent him a 
 special loaf of white bread, baked by herself, for St. 
 
76 LIFE OF ARNOLD JANSSEN 
 
 Nicholas’ day. Thanking her for this, he writes: 
 “That St. Nicholas bread was a great surprise to me. 
 I called in Father Rector, at once, and we divided the 
 loaf between us. I enjoyed my piece very much.” 
 
 The young educator was very conscientious in the 
 fulfilment of his duties as teacher. “Teaching to him 
 was a very responsible calling. In his superior, Rec- 
 tor Waldau, Father Janssen had a most exemplary 
 model. Both harmonized beautifully in their perfect 
 devotion to their work of teaching. When Father 
 Janssen, after twelve years of service, left the institu- 
 tion, Rector Waldau. wrote about him: 
 
 “His manner of teaching proved that he had tho- 
 roughly digested and mastered his subjects; he pre- 
 pared very carefully for every class and took great 
 pains to make the matter in hand as plain as possible 
 to his students. He also knew how to encourage 
 them in their home work. He corrected their tasks 
 very carefully, and the results obtained deserve the 
 highest praise. He devoted special efforts to securing 
 instruments for his physics class and specimens for 
 his natural science work. He was an excellent disci- 
 plinarian. Not only in school, but also outside, he 
 made great efforts to raise and keep up a high stan- 
 dard in morals and religion among his students. His 
 exemplary conduct won the esteem of all, and the 
 institution regrets his leaving very much.” 
 
 His attitude towards the students was, in harmony 
 with his serious temperament, rather more severe than 
 indulgent. He made great demands upon himself, 
 both in work and self-discipline, and expected as 
 much from them. As a consequence they looked up 
 
10. Priest and Teacher hi 
 
 to him with wholesome respect and even awe. How- 
 ever, he also knew how and when to be cheerful 
 with them. For example, in a letter of June 11, 
 1866, he writes: 
 
 ‘Today we made an excursion with our students. 
 They had three trumpets, a saber for the commander, 
 two drums (the big one was loaned from the burgo- 
 master) and a beautiful black, red, and golden flag 
 at the head of the band of marchers. We left at half- 
 past one o'clock. First, we played ‘robbers and po- 
 licemen,’ then we drank coffee. Afterwards, the boys 
 ‘tooted’ around for a while; then came a game of 
 ‘blind man’s buff,’ and we ended with a return to 
 ‘robbers and policemen.’ At the very last I, as a 
 solitary policeman, had the misfortune to be captured 
 by a large number of robbers under the chieftain- 
 ship of Rector Waldau.”’ 
 
 x * * 
 
 Arnold Janssen spent twelve happy though toil- 
 some years at Bocholt. The town had a large and 
 flourishing congregation. During the administration 
 of Father Tarnhorst, as pastor, the old parish church 
 was thoroughly renovated. A truly Christian spirit 
 prevailed in the parish. ‘‘I was greatly edified,’’ Fa- 
 ther Janssen reported later, ‘“‘by the beautiful services, 
 and I realized how important it is for a Catholic 
 parish that services be held in an edifying and 
 solemn manner. During Easter time they had Mat- 
 ins every Sunday, at which I assisted whenever pos- 
 sible.”’ | 
 
 Father Janssen held two small prebends at the 
 parish church, which made up part of his salary: 
 
78 LIFE OF ARNOLD JANSSEN 
 
 the rest was paid out of the city treasury. As the 
 holder of these benefices, he bore the title of vicar and 
 was usually addressed as such. 
 
 Vicar Janssen gladly took part in the pastoral 
 work of the parish. Saturday and Sunday always 
 found him busy in the confessional, and frequently 
 he was requested especially, by the pastor, to deliver 
 the Sunday sermon. Although this request was usu- 
 ally made in the last days of the week, when there 
 was no longer time for much preparation, the ever- 
 willing vicar never said No. 
 
 Very frequently he was also requested to assist at 
 high mass, and on such occasions he always took the 
 part of sub-deacon, in order that he might not be 
 obliged to sing more than the Epistle. Singing was 
 his weakest point; in fact, he had no ear whatever for 
 music. He would incline or raise his head according 
 as the notes pointed downward or upward, but 
 would sing on in practically the same tone. He took 
 great pains, even in his later years, to improve his 
 singing, but without success. Jovially alluding to 
 his poor achievements in this art, he tells us: “‘T 
 never celebrated high mass while at Bocholt. Only 
 once, in Dingden, did I venture to sing it. But so 
 many unflattering things were said that I gave up all 
 further attempts.” 
 
 x * * 
 
 During these twelve years of his teaching activity, 
 his inclination to a life of prayer and his tendency 
 towards asceticism became more and more marked. 
 His letters to his parents reveal an ever-growing 
 desire to live for God alone.. ‘““‘We must, like Mary, 
 
10. Priest and Teacher 79 
 
 offer ourselves to the Lord with childlike confidence, 
 and ask Him to deal with us according to His holy 
 will; we must not lavish our affections on the things 
 of this world, but direct them to God, our supreme 
 good, who wants our whole heart’’ (letter of No- 
 vember 23, 1865). 
 
 It is touching to hear how sincerely the young 
 priest thanks his pious parents for the good training 
 they gave him, to whom next to God, he ascribes the 
 happiness of his life. “Thus he writes in a letter to 
 his mother: You raised us for the good God; you ex- 
 horted us to prayer and all other good things, and 
 you never failed to show us the way by your good 
 example. No doubt, through your prayers you have 
 obtained many graces for us’ (letter of November 
 eOeelou hy: 
 
 Arnold Janssen’s zeal for prayer is testified to by 
 a chance communication of his intimate friend, Rec- 
 tor Waldau: “Arnold was in the habit of making the 
 stations several times a day, though of course some- 
 times rather hurriedly. He also induced us to have 
 a quarter of an hour’s spiritual reading during our 
 dinner, and the selections chosen were usually taken 
 from the writings of Ann Catherine Emmerick or the 
 lives of the saints.” 
 
 The sentiments and aspirations that animated his 
 pious soul are reflected in a resolution made in those 
 years, probably in 1871, written down in Latin. 
 The pith of this lengthy document is this: “‘On all 
 Fridays of the whole year I will say holy mass with- 
 out a stipend, in honor of the Sacred Heart of Jesus, 
 to honor and glorify His high-priesthood, His love, 
 
80 LIFE OF ARNOLD JANSSEN 
 
 and all His other virtues. Above all, however, I 
 will pay homage to the majesty, love, and grace of 
 the most Holy Trinity dwelling in this Sacred Heart, 
 and for the following intentions: First, that the great, 
 Triune God, through the superabundance of graces 
 in the most Sacred Heart, may increase the pious 
 works and prayers in the world and the number of 
 His faithful servants; secondly, that He may bless the 
 prayers, labors, and sufferings of all the faithful, but 
 especially those of souls who are privileged by Him 
 to gain merits for His Church; thirdly, that He, our 
 high-priest and lover of pious souls, may unite us 
 more closely with His Sacred Heart and enrich with 
 greater graces all those priests who adopt this holy 
 practice’ (offering up of mass without a stipend on 
 Friday). 
 
 Arnold Janssen did not have much success in 
 spreading this practice. Perhaps it was expecting 
 too much. To what extent he introduced it into his 
 own Society, we shall see later. 
 
 The intentions which Father Janssen expressed in 
 his resolution reveal a truly great soul governed by 
 more than ordinarily lofty thoughts and ideals. Zeal 
 for the glory of the Triune God and for the realiza- 
 tion of the desires of the Sacred Heart regarding the 
 salvation of mankind pulses and surges through his 
 soul and seeks to express itself in great and satisfying 
 ways. 
 
 Men of everyday vision do not cherish such ideas. 
 It is the apostolic spirit that breathes in this resolu- 
 tion. It heralds the greater work for which he is un- 
 consciously yearning, and by which his hunger to 
 
Il. The Apostleshtp of. Prayer 81 
 
 further the glory of God and the triumph of the 
 Sacred Heart is some day to be appeased. 
 
 Thus we realize how this young professor and 
 priest, though laden with work, failed to find full 
 satisfaction in his present activities. He longed for 
 a larger field of endeavor, though for the moment he 
 did not have a clear conception of what this work 
 was to be. Hence, he gladly seized upon the first 
 opportunity that presented itself. 
 
 11. The Apostleship of Prayer 
 
 In the year 1867, during the summer vacation, 
 Father Janssen made an extended trip, first visiting 
 the industrial exposition in Paris, then journeying 
 to the grave of the Blessed Jeane Baptiste Marie Vi- 
 anney, the famous Curé d’Ars, for whom he held a 
 special veneration, and also attending the general con- 
 vention of the Catholics of Germany in Innsbruck. 
 There he met Father Malfatti, S.J., who at that time 
 was director of the Apostleship of Prayer in Germany 
 and Austria-Hungary. Father Malfatti soon con- 
 ceived a high esteem for the young priest from north- 
 ern Germany, and suggested to him that he take 
 charge of the propagation and direction of this pious 
 society, in the diocese of Muenster. Whenever there 
 was an opportunity to further a good cause, no one 
 appealed to Father Janssen in vain. He showed great 
 
 LIFE oF ARNOLD JANSSEN 6 
 
82 LIFE OF ARNOLD JANSSEN 
 
 interest at once, accepted the proposal and was con- 
 firmed in his new office by his bishop. 
 
 The Apostleship of Prayer is a pious association 
 which was first formed, in 1844, among the scho- 
 lastics of the Society of Jesus at Vals, France, under 
 the title, Apostleshtp of Prayer in Union with the 
 Heart of Jesus. ‘The title clearly expresses the 
 purpose of the union: to promote the glory of God 
 and the salvation of souls by means of prayer and 
 other works of piety. The members unite their la- 
 bors and sufferings with the prayers and sacrifices of 
 the Sacred Heart. 
 
 The Apostleship of Prayer had been favored with 
 many indulgences and hearty recommendations by 
 the Holy See, and had quickly spread through the 
 whole Catholic world. The apostolic spirit of this 
 noble association, which at the same time cultivates 
 a special devotion to the Sacred Heart of Jesus, ap- 
 pealed very strongly to the heart of Father Janssen. 
 With characteristic energy and perseverance, he as- 
 sumed his new duties. Several prayers which he 
 composed for it became very popular. 
 
 To propagate this work, he traveled on foot from 
 parish to parish, particularly during his vacations. 
 There are very few parishes in the diocese of Muen- 
 ster which he did not visit for the purpose of estab- 
 lishing the Apostleship of Prayer. Commenting on 
 these apostolic journeys, he says: ‘“‘What I liked 
 above all in the Apostleship of Prayer was the offer- 
 ing up of daily works for the intentions of the Sa- 
 cred Heart. I faithfully used every vacation I had 
 to spread the apostleship, and in general made every 
 
11. The Apostleship of Prayer 83 
 
 effort to encourage the spirit and practice of interces- 
 sory prayer by asking the faithful to offer up also 
 their ordinary prayers, such as the rosary, for the 
 intentions of the Sacred Heart. With this in view, 
 I worked out five intentions for the offering up of the 
 rosary. [These intentions found great favor and 
 were adopted in many churches, and were also used 
 in some during the children’s mass. The Apostle- 
 ship of Prayer was established almost throughout the 
 entire diocese of Muenster.”’ 
 
 The zealous priest sent the intentions which he 
 had composed to the headquarters of the Apostleship 
 of Prayer, at Toulouse, France, where they met with 
 approval and were subsequently published in the offi- 
 cial periodical. “The Vice Director, Father Demar- 
 tral, wrote to Arnold Janssen in reference to these 
 prayers: ‘“They are indeed beautiful, pious, and in 
 perfect accord with the holy character of our aposto- 
 late’ (letter of December 21, 1872). 
 
 Arnold Janssen also sent these intentions to the 
 German bishops, who received them favorably and 
 published them in their various pastoral periodicals. 
 
 With similar interest and perseverance, Father 
 Janssen tried to circulate two religious pictures, which 
 the well-known artist Francis Commans had made 
 for him. One represented the Sacred Heart, and the 
 other, the Immaculate Conception; both were copy- 
 righted. 
 
 This constant occupation with the sublime 
 thoughts and aims of the Apostleship of Prayer de- 
 cisively reacted upon the spiritual life of Father Jans- 
 sen: it is fair to assume that it became a means in the 
 
84 LIFE OF ARNOLD JANSSEN 
 
 hands of Divine Providence to direct his mind to the 
 great apostolate of the mission among the pagan 
 nations of the world, which he was destined to fur- 
 ther mightily, later on. 
 
 If we will but follow, in imagination, this young 
 priest on his travels, week after week, from parish 
 to parish, everywhere rousing the spirit of apostolic 
 prayer, everywhere promoting an understanding of 
 the sufferings and losses of Holy Church in her 
 world-wide aspirations for the saving of souls, and 
 for the training of the hearts of the faithful to be- 
 come generous after. the model of the Sacred Heart, 
 in short, to think and act in a truly Catholic man- 
 ner, then we shall realize that it was really mis- 
 sion work which he was doing, and that this man 
 was a true missionary, filled with the spirit of the 
 apostles. Arnold Janssen was unconsciously making, 
 during this period, rapid strides in the preparation 
 for his great life task. As a reward for his great zeal, 
 the eye of his soul was opened to the immense vine- 
 yard of the foreign mission field, and he subsequently 
 received the call to do most extraordinary work in it. 
 
 About this time Father Janssen began to display 
 the same wholehearted zeal for foreign missions that 
 he had shown for the home missions. To his friends 
 among the priests he often expressed his sorrow over 
 the fact that interest in propagating the faith was 
 languishing in Germany, and that the country was 
 far behind other nations in its efforts to train and 
 send out missionaries. Nor did he content himself 
 with mere regrets, but worked energetically for the 
 support of the missionaries. Whenever he could, he 
 
Il. The Apostleship of Prayer 85 
 
 pleaded the cause of the missions, and personally 
 collected a considerable amount in donations. Many 
 of these offerings he sent to the excellent bishop Dan- 
 iel Comboni in Central Africa (d. 1881), who, 
 later on, visited Father Janssen in Steyl and gave thee 
 first impulse to the founding of the Society of Mis- 
 sionary Sisters, Servants of the Holy Ghost. 
 * * * 
 
 Father Janssen found increasing satisfaction in his 
 work for the Apostleship. ‘This purely religious oc- 
 cupation had such a fascination for him that he re- 
 solved to resign his office as professor and devote 
 himself entirely to it. ‘his decision meant the giv- 
 ing up of a permanent position and of a career for 
 which he had been specially trained and proved fit. 
 Nor could he hope to obtain another secure position, 
 but would be obliged to stand alone, so to speak, in 
 order to follow his bent. It was therefore a serious 
 and possibly fatal step for the man, who was now 
 thirty-six years old and without means, It can read- 
 ily be seen why his resolve did not meet with the 
 approval of his brother-priests. They called it a 
 foolish notion, and felt sure that his bishop would 
 flatly refuse to give his consent. 
 
 But Arnold Janssen was not a man who, after he 
 had once made a decision, could be influenced to 
 change it. He resolved to submit his plans and the 
 motives that prompted him to the ordinary, Bishop 
 Brinkmann, of Muenster. He made the whole trip 
 from Bocholt to Muenster on foot, working from 
 parish to parish for the Apostleship of Prayer. When 
 at last, on February 24, 1873, he explained his in- 
 
86 LIFE OF ARNOLD JANSSEN 
 
 tention to the bishop, he immediately received the 
 latter’s approbation. 
 
 What were the reasons which the college professor 
 advanced for his desire to change his position? He 
 ehimself writes: “‘I] had a strong desire to do more 
 for the spiritual welfare of the Church, and particu- 
 larly for the foreign missions. Above all, I wished 
 to find leisure to edit a popular monthly dedicated 
 to the promotion of prayer and a wider participation 
 in the great intentions of the Savior and the propa- 
 gation of our holy religion.”’ 
 
 Without a moment’s hesitation, he proceeded to 
 carry out his plan. About Easter, he handed in his 
 resignation as teacher at Bocholt, and left the insti- 
 tute at the beginning of vacation, in August of the 
 same year (1873). 
 
 The first thing of importance now seemed to be to 
 find a suitable place to stay, but this personal matter 
 did not cause him any worry; rather was his interest 
 completely absorbed in another apostolic idea: the 
 reunion of the separated Christians in Germany. 
 
 * ** ok 
 
 After the triumphant political union of the em- 
 pire, in 1871, the religious divisions in Germany 
 were felt all the more keenly: unity of Faith should 
 have been the glorious and ideal culmination of the 
 creation of the German empire. 
 
 ‘The noblest minds, both Catholic and non-Catho- 
 lic, were deeply concerned with this question, and 
 Father Janssen could not view this great religious 
 problem with indifference. He was anxious to help 
 
Il. The Apostleshtp of Prayer 87 
 
 in its solution, and his mode of helping was very 
 characteristic of the man. His motto was: ‘The 
 reunion of the Protestants with the Catholic Church 
 is a work of Divine grace; therefore, let us pray and 
 make sacrifices in order to merit this grace and draw 
 it down from Heaven.’ Practical ways and means 
 to carry out his plan were set forth in his ‘Invitation 
 to Participate in a Pious Work Concerning the Re- 
 ligious Reunion of Our Country.’’ After some intro- 
 ductory statements about the necessity of grace for 
 the success of this endeavor, his treatise continues: 
 
 “The holy sacrifice of the mass is the most effica- 
 cious means of obtaining grace; therefore, we need, 
 first of all, to have many masses said for this inten- 
 tion, these to be accompanied, if possible, with pub- 
 lic prayers by entire congregations. We desire that 
 these masses shall be celebrated, particularly, at the 
 most important shrines in our country, and especial- 
 ly on days when many pilgrims assemble. Let us 
 turn our thoughts principally to Fulda, the resting 
 place of St: Boniface, the Apostle of Germany. A 
 daily mass offered there in honor of St. Boniface 
 and all the apostles of Germany would be very ap- 
 propriate. ‘They laid the foundations of Christian- 
 ity in Germany under great hardships, even to the 
 point of martyrdom; consequently, they are the most 
 competent intercessors. 
 
 ““To this end we need some funds, in order to se- 
 cure the saying of the daily mass at Fulda. There- 
 fore, we appeal to all good Catholics who love their 
 religion and their country, and earnestly solicit their 
 willing contributions. We ask the priests to say a 
 
88 LIFE OF ARNOLD JANSSEN 
 
 mass for this same purpose, from time to time, and 
 to. urge the faithful to assist with their prayers. 
 This would seem to be particularly appropriate for 
 the first Fridays of the month. As a suitable prayer, 
 we recommend the rosary, which, in times past, 
 has brought so much assistance to the Church; like- 
 Wise, a prayer taken from the liturgy of St. John 
 Chrysostom, which we inclose. ‘This latter prayer 
 might also be said by those of our separated brethren 
 who, with us, regret this division in religion and 
 who do not spurn a common prayer for its removal.” 
 
 Father Janssen considered this work as eminently 
 religious. Germany must make reparations for the 
 harm done through the Reformation, and for its luke- 
 warmness since. He also plainly saw that it was an 
 eminently national and patriotic work. The Ref- 
 ormation had set brother against brother and had 
 frequently invited foreign armies to decimate the pop- 
 ulation and despoil the cities of the country. He 
 knew that, without the elimination of this internal 
 cancer, Germany could never find true peace and 
 lasting greatness. As soon as Father Janssen was 
 released from his duties as teacher, he started out on 
 a long tour of propaganda for this great work. 
 Bishop Brinkmann of Muenster blessed his under- 
 taking, and Bishop Conrad Martin of Paderborn en- 
 couraged him with these vigorous words: “If we had 
 prayed as much for Protestant Germany as we have 
 railed against it, it would have become Catholic long 
 ago.’ The journey took him through Saxony and 
 Bohemia to Silesia, thence to Vienna and Switzer- 
 land, with a return home by way of southern Ger- 
 
Il. The Apostleship of Prayer 89 
 
 many. Wherever he went, he sought to interest men 
 prominent in public affairs. It was a journey full 
 of hardships and privations. As usual, he made a 
 great part of the way on foot. In his frugality and 
 severity, he often denied himself the most necessary 
 things. The Pastor of Erfurt later said of Father 
 Janssen’s visit: ‘‘He came to me, half frozen and fam- 
 ished.’’ In Bohemia he was jailed for a short time, 
 by the police, on account of insufficient identifica- 
 tion papers; in Switzerland he was held for three 
 days in a hotel, for the same reason. At times he 
 was ridiculed and rudely sent away, even in places 
 where he might rightfully have expected a kind re- 
 ception. On the other hand, he also won some un- 
 expected friends, and received contributions for the 
 realization of his plans. But he did not succeed in 
 collecting a sum large enough to establish a perpetual 
 fund for a daily mass at Fulda. He therefore had 
 masses said at various places of pilgrimage in Ger- 
 many and Austria, for the same intention. He quiet- 
 ly kept on working for this idea, for many years. 
 That the hoped-for reunion never came to pass was 
 due to the sad conditions caused by the Kulturkampf. 
 The Catholics became deeply embittered by the in- 
 famous ‘May laws,’ enacted through Protestant in- 
 tolerance and bigotry. [he breach between the two 
 confessions, instead of closing, became deeper and 
 wider and all idea of reunion was given up. 
 * * * 
 
 All these various efforts of Father Janssen, in the 
 home mission field, appear as the struggles and grop- 
 ings of a soul yearning to know the will of God. 
 
90 - LIFE OF ARNOLD JANSSEN 
 
 They prepared him for the grand work which, after 
 a time, he was to begin and carry through to a most 
 remarkable success. 
 
 12. “The Little Messenger of the 
 Sacred Heart” 
 
 On his tour through Germany and Austria, which 
 was described in the last chapter, Father Janssen 
 stopped also at Kempen in Rhenish Prussia. Here he 
 found a convent of the Ursulines, without a priest. 
 It was a quiet place, where the work of a priest would 
 comprise only the usual duties of a convent chaplain 
 and the giving of instructions in Christian doctrine 
 to the pupils of the academy; consequently, there 
 would be very much time left for private occu- 
 pations, and in case of absence, there would be 
 but little difficulty in securing a priest in the 
 city for the celebration of the mass. All this suited 
 the plans of our former college professor. With the 
 consent of his bishop he accepted the position, and 
 in October, 1873, moved from Bocholt to Kempen. 
 
 Rector Janssen set out at once to found his long 
 contemplated religious magazine, by which he hoped 
 to propagate his convictions and desires concern- 
 ing the spread of Christ’s Kingdom, and to win new 
 friends for them. It was a logical continuation of 
 his efforts made during the past few years. The 
 idea of the apostolate of the home and foreign mis- 
 sions, which he had sought to further by means of 
 his trips and extensive correspondence, would through 
 
12. The Little Messenger of the S. H. 91 
 
 this monthly find a new and much more efficacious 
 medium of propaganda. 
 
 In January, 1874, the “Little Messenger of the 
 Sacred Heart”’ first saw the light of day. The editor 
 placed the monthly expressly under the protection 
 of the Adorable Heart of Jesus: ‘‘May the Divine 
 Heart deign to accept it, since it is founded for His 
 honor.”’ 
 
 The object of the new magazine was announced 
 in the first issue: “‘Its principal, though not exclusive, 
 aim is to give information about the home and for- 
 eign missions, in a simple and stimulating manner. 
 Besides ourselves, there are the editors of “The Catho- 
 lic Missions’ working for the same purpose, though 
 addressing rather the more highly educated classes. 
 We wish this latter magazine well, and recommend 
 it; and since these editors continue as do we in for- 
 warding the same great end, although through differ- 
 ent methods, many readers will be able to read both 
 periodicals with interest and profit.’’ It was one of 
 the noblest traits in the character of Arnold Janssen 
 that he always wished to further the good works 
 and undertakings of others, and, in later years, espe- 
 cially of other orders and religious societies, in a 
 most unselfish way. | 
 
 * * * 
 
 During its infancy, the little magazine had a hard 
 struggle for existence; but it possessed great vitality, 
 and under the name of the ‘‘Steyler Missionsbote’’ 
 (‘‘Missionary Messenger of Steyl’’), it is still one of 
 the most widely read of Catholic periodicals in Ger- 
 many. 
 
on LIFE OF ARNOLD JANSSEN 
 
 The Messenger comprised only eight pages, and 
 the subscription price was 1.20 marks. It was print- 
 ed at Paderborn. All the work of packing and ship- 
 ping was done by the priestly editor himself, at Kem- 
 pen. The style and make-up of the magazine was 
 very simple, and there were only a few pictures. It 
 became characteristic of the magazine, as it certainly 
 was of the editor, that each number contained two 
 prayers to be said by the reader; one at the beginning, 
 and one at. the end, of his reading. 
 
 The contents show, in part, articles of a purely 
 devotional nature, and in part, informatory narra- 
 tives concerning home and foreign missions. In the 
 devotional section, which was usually limited to two 
 pages, Father Janssen made liberal use of the writings 
 of Anne Catherine Emmerick; and for this “‘ever 
 watchful, ever prayerful, ever helpful, and never 
 wearying laborer in the vineyard of the Lord” Fa- 
 ther Janssen always cherished a deep veneration. 
 
 Despite his personal views of, and predilection for, 
 these writings ‘‘of one of the greatest daughters of 
 our German fatherland, who deserves to be better 
 known and esteemed,’ he did not fail to instruct his 
 readers in the sound doctrines of the Church con- 
 cerning private revelations. [hey were to him a rich 
 source of edification, but he did not put them on an 
 equal basis with the Holy Scriptures, nor did he wish 
 others to do so. 
 
 x * x 
 
 To promote the cause of the home missions, the 
 editor of the Little Messenger frequently recommend- 
 ed the Society of St. Boniface, whose chief object was 
 
12. The Little Messenger of the S. H. 93 
 
 to aid the Catholics scattered through the Protestant 
 sections of Germany. He rejoiced most heartily 
 whenever he was able to report some new accom- 
 plishment of this pious association. On one occasion, 
 when a small mission church in Brunswick had been 
 dedicated, he joyfully wrote: ‘““The Lord Himself 
 has taken up His abode in this humble structure, and 
 one of His consecrated servants is gathering the scat- 
 tered sheep and dispenses to them the blessings of 
 redemption. Oh, blessed gifts which have accom- 
 plished this! To make men happy, to build taber- 
 nacles for God on earth and in the hearts of men: 
 what a beautiful and glorious vocation is this! Who 
 will aid this work? Would that all who have more 
 of this world’s goods than they need would heed 
 these words and take them to heart. God grant that 
 they may see how many more souls could be saved, 
 if they would give greater aid than heretofore.”’ 
 
 Arnold Janssen always maintained this at- 
 titude towards the Society of St. Boniface. Although 
 the work of the institution which he had founded 
 for the propagation of the faith in foreign lands 
 claimed most of his attention and time, his interest 
 in the home missions remained the same. All the 
 members of his missionary Society were enrolled as 
 members in the Society of St. Boniface, and in all his 
 mission houses the prayers prescribed by this associa- 
 tion were and are still faithfully recited. 
 
 *K K * 
 
 The largest amount of space in the Little Messen- 
 ger was given over to articles about the foreign mis- 
 
94 LIFE OF ARNOLD JANSSEN 
 
 sions. Father Janssen, explaining the chief object 
 of his magazine, wrote: 
 
 “The Little Messenger of the Sacred Heart aims 
 principally to arouse an active interest in the missions 
 of the Catholic Church, which are carried on among 
 the pagan nations. ‘The greatest and most meri- 
 torious of all works is the salvation of souls; it is the 
 work of Christ Himself. He who aids in the propa- 
 gation of the Faith saves, not only one soul, but 
 many, benefitting the original converts and all their 
 descendants. 
 
 “Take, for instance, the conversion of Germany 
 to Christianity. How many holy men and women 
 took part in this labor! It took many years and the 
 bearing of much suffering to accomplish this noble 
 work. Hunger, thirst, cold, heat, weariness, danger, 
 and disappointment for the missionaries were the 
 stations on the road to this great goal. We still en- 
 joy the fruits of their labors. We are their children 
 in the Faith, and the glory of everlasting fatherhood 
 surrounds them in heaven. The work of the propa- 
 gation of the Faith is the first and noblest aim of 
 God’s Church on earth. ‘To this sublime work our 
 little magazine is dedicated. It hopes to increase 
 prayers and contributions to the mission work, to 
 awaken many a dormant missionary vocation, and 
 also, now and then, to inspire some Catholic mother 
 to implore God for the privilege of rearing a son 
 destined to become a missionary. In fine, we hope 
 the reports of the heroic deeds and virtues of the mis- 
 sionaries and their companions will stimulate the 
 
12. The Little Messenger of the S. H. 95 
 
 faith and religious activity of our rather indifferent 
 and indolent generation. 
 
 “All these are great and holy tasks, however; and 
 we know that of ourselves we can do nothing. For 
 this reason we invoke the protection and blessing of 
 the Sacred Heart; moreover, we shall begin and end 
 each issue of the Little Messenger with a prayer for 
 this intention. We think that Divine grace will then 
 be more likely to effect what our poor words are un- 
 able to accomplish. We also find comfort in the 
 thought that many more able men than we are striv- 
 ing for the same goal.” 
 
 The articles on the missions published by Father 
 Janssen were thoroughgoing and interesting. They 
 imparted valuable geographical and statistical infor- 
 mation, furnished data on natural science and the civi- 
 lization and history of the countries treated. But the 
 writer wished to do more than instruct and entertain 
 his readers. Above all he endeavored to arouse in 
 them active interest in the mission cause. 
 
 Even at this early period of his life, Father Jans- 
 sen plainly saw that the furthering of the mission 
 spirit tends to make the gift of the true faith more 
 appreciated and loved at home. He writes: “‘Is it 
 not a great thing to love your holy Faith with all 
 your heart? But is there anything that could inspire 
 you with greater love than to behold how unhappy 
 those are who do not possess the Faith? And when 
 you hear what pains and labors the missionaries take 
 upon themselves to bring to the poor pagans the light 
 of the gospel, this knowledge will likewise fill you 
 with new love for the Faith, which the good God 
 
96 LIFE OF ARNOLD JANSSEN 
 
 bestowed upon you, at the time of your baptism, as 
 an unmerited gift.”’ 
 
 When summoning aid for the salvation of souls, 
 his usually simple language becomes fiery and urgent. 
 In an article under this characteristic heading — 
 “China, the Great Land of the Hopes and Sorrows 
 of Jesus,’ —- he describes as follows the teeming 
 masses of this giant empire and tries to show how 
 urgent the call is to rescue them: 
 
 “Every man has an immortal soul, even though 
 he be a Mameluke or a Negro. His body may be 
 short or long, the color of his skin black or white, 
 yellow or red, — all these things are non-essential. 
 He is and remains a human being, possessed of a 
 precious soul created after God’s own image, made to 
 know and love Him, and destined to be forever hap- 
 py or unhappy. 
 
 ‘And all these millions of Chinese are pagans — 
 that is, people for whom Christ as yet appears to have 
 died in vain. They sin and there is no one to for- 
 give them their sins. “They are in complete ignorance 
 of God, of eternity, and of their rights and duties. 
 They are in these things like children. Nay, worse, 
 for if the hearts of men are not tamed and guarded 
 by religion, the demons of passion rule supreme. 
 
 “How many human beings are daily born in this 
 vast country, and how many die, every day, to enter 
 into eternal joy or everlasting sorrow? What a pity 
 that this densely populated country should, even to 
 the present day, be almost entirely submerged in pa- 
 gan darkness! Behold, then, a cause worthy of the 
 thought and efforts of noble-minded men! 
 
12. The Little Messenger of the S. H. 97 
 
 ‘What pains have been taken by the men of sci- 
 ence to explore the interior of Africa and Australia! 
 They have braved countless dangers; they have en- 
 dured the scorching sun of tropical climes; they have 
 forgone every comfort; and why? To enlarge our 
 knowledge of these continents, and also, possibly, to 
 win a little renown for themselves. __ 
 
 “Others have penetrated the fields of eternal ice 
 that surround the poles of our globe. “They have 
 buried themselves, as it were, in these cold regions, 
 for weeks and months, camping under the open sky 
 or living in tents. And to what purpose has all this 
 been done? For the satisfaction of telling the world 
 that they have come so many miles closer to the pole! 
 
 “What sacrifices are made for earthly fame and 
 material gain! Oh, if but one half, nay one fourth, 
 or even one tenth part of the efforts made for material 
 ends were but spent for the great intentions of Jesus! 
 
 “May this great land, with its millions of heathens 
 become, more and more, until the day of its salva- 
 tion, a silent reproach to all Catholic nations.”’ 
 
 This last remark referred mainly to Germany. Ar- 
 nold Janssen regretted very much that German mis- 
 sionaries participated so sparingly in the evangeliza- 
 tion of the world and lagged far behind the mission- 
 ary zeal of French Catholics. 
 
 “May the day dawn soon,” he writes, ‘“‘when 
 Catholic Germany will enter into noble rivalry with 
 France in the cause of the foreign missions. While 
 anticipating that day, let us pray fervently and un- 
 
 , 
 
 LIFE OF ARNOLD JANSSEN 7 
 
98 LIFE OF ARNOLD JANSSEN 
 
 ceasingly: ‘Lord, send laborers into Thy vineyard! 
 Lord, send whomsoever Thou wilt.’ 
 
 “Let us not say we have enough to do at home. 
 The Lord says: ‘Go ye to all nations.’ “These words 
 may not be intended for each individual Christian, 
 but they are surely addressed.to the great Catholic 
 nations. We are all members of the universal 
 Church, and should at least be united in our desires 
 and prayers.’ 
 
 The persecution of the Catholic Church in Ger- 
 many, through the ‘May laws’ of the so-called Kul- 
 turkampf was for Arnold Janssen a new incentive 
 to try to secure German priests for the foreign mis- 
 sions. Many of them were exiled and looking for 
 an opportunity to work. His efforts to win more 
 German missionaries for the propagation of the faith 
 in pagan countries, which he had unceasingly put 
 forth from the very first number of his new magazine, 
 quite naturally led to the thought of the need for a 
 German Catholic mission house for the training of 
 missionaries, such as had long flourished in France, 
 Italy, and Belgium. Perhaps this thought had, even 
 then, become a settled conviction with him, — a con- 
 viction which he voiced, in order that it 
 might win its way into the minds of others. At any 
 rate, it would seem to have required only a little sug- 
 gestion to make him reach the conclusion that the 
 founding of such a house would be the natural cul- 
 mination of all his spiritual searchings and efforts 
 up to that time. 
 
13. The Decision 
 
 In the June number of the Little Messenger of the 
 Sacred Heart, in 1874, there appeared a fervent ap- 
 peal to parents, benefactors, and the clergy, to do all 
 in their power to secure more priests for the cause of 
 God and the salvation of souls. At the end of his 
 appeal, Father Janssen wrote: 
 
 Finally, we appeal both to priests and to those 
 students who stand on the threshold of the priest- 
 hood. Is there no one among them, throughout our 
 wide country, who feels the call to devote himself 
 to the cause of the missions? | 
 
 “How would it be, if German priests would band 
 together for the founding of a German mission house 
 in some district which would be quite secure? “That 
 would, as the writer knows, be in complete accord 
 with the wishes of the Propaganda in Rome, and 
 with the expressed desire of the Holy Father himself. 
 
 “Belgium, Ireland, Italy, France, — all have their 
 missionary seminaries. Italy has four of them; and 
 the city of Paris alone, five. And Germany, where 
 there are so many truly Christian families, has, thus 
 far, not even one. 
 
 “We feel that this state of affairs should continue 
 no longer; and 1f there are any in sympathy with 
 the idea voiced above, and willing to unite to this end, 
 we gladly offer our services to bring the project 
 about, in so far as we are able.’’ 
 
10C LIFE OF ARNOLD JANSSEN 
 
 Here we meet for the first time with the definitely 
 expressed idea of founding a German mission semi- 
 nary. From now on, this idea becomes an ever-recur- 
 ring topic in the pages of the Little Messenger, and 
 -che realization of this ideal gradually comes to be the 
 sole object of the paper. 
 
 How did Arnold Janssen actually come to con- 
 ceive of this idea? Did it originate with him, or did 
 he merely make himself its chief advocate and organ- 
 izer after it had been expressed by others? ‘The sug- 
 gestion had been made, about the middle of the cen- 
 tury, by Francis Sausen, courageous editor of the 
 Mainzer Katholik (1844—-1849). But his agitation 
 for this cause remained unheeded. Not until 1866 
 did the Missionary Society of the Holy Ghost, found- 
 ed by an Alsatian priest, Father Paul Libermann, in 
 France, open a German mission house, in the old 
 abbey of Marienstatt in Nassau, with eight students, 
 and twenty novices for the brotherhood. However, 
 the war of 1870—-71 hampered the development of 
 the institution, and the Kulturkampf closed it in 
 S22 | 
 
 ‘This event took place during the very time that 
 Father Janssen, while in Bocholt, was beginning to 
 devote himself with great fervor to the cause of the 
 missions. The closing of the first mission house 
 opened on German soil cannot have remained un- 
 known to him. On the contrary, it must have served 
 as a special incentive for him to work for the found- 
 ing of a mission house within the realm of German 
 speech. All circumstances combine to make it more 
 
13. The Dectston 101 
 
 than probable that he cherished the thought of con- 
 tributing his share to the realization of this plan. 
 
 This probability becomes a certainty when one 
 comes to read a communication of Brother Juniper, 
 who reports that his brother, in explaining to his 
 family why he had given up his position at Bocholt, 
 in 1873, said that he intended to work for the found- 
 ing of a German mission house. ‘To pacify his fam- 
 ily, who expressed their misgivings over his leaving 
 a fine position, he said that a nobler and worthier 
 cause claimed him. It was quite in keeping with his 
 quiet nature and habits in all undertakings that he 
 should not mention his plans to others, at first, pre- 
 ferring rather to wait for a propitious moment to 
 announce them publicly. And such an occasion pre- 
 sented itself in May, 1874. 
 
 * x * 
 
 During this month the Prefect Apostolic of Hong- 
 kong, Bishop’ Raimondi, visited Germany as the 
 guest of the Reverend Dr. Ludwig von Essen, pastor 
 of Neuwerk, near Muenchen-Gladbach, who had 
 been tutor in the family of the Italian Prince Ros- 
 pigliosi. The bishop had been referred to Dr. von 
 Essen by the Prince. Father Janssen decided at once 
 to call on the bishop, in order to gain more exact in- 
 formation concerning the missions. He found in 
 him a man of experience, ——- a brave and successful 
 missionary, —- whose whole soul was fired with zeal 
 for the great cause he was serving. Bishop Raimondi 
 received his caller very kindly and gave him much 
 valuable information about the Chinese missions. We 
 can readily understand that this interview made a 
 
102 LIFE OF ARNOLD JANSSEN 
 
 deep impression upon the zealous German priest. The 
 ideal of the apostolate of the foreign missions rose 
 in all its beauty before his soul, and he regretfully 
 remarked that he was probably too old to be a mis- 
 sionary. | 
 
 “But. that is not necessary,’ retorted Bishop Rai- 
 mondi; ‘“‘priests are needed very much at home, to 
 work for this cause.’’ 
 
 Then the apostolic man related experiences of his 
 own life, and spoke especially of his work as co- 
 founder of two mission seminaries —- the Milan 
 Seminary for Foreign Missions and the Mission 
 House of Mill Hill, in England. Father Janssen real- 
 ized more keenly than ever that the Catholics of Ger- 
 many lagged behind those of other nations in the 
 foreign mission field. He freely gave vent to his sor- 
 row and bewailed the fact that no German priest 
 could be found willing to undertake the task of 
 founding a mission seminary for Germany, a sertighe 
 with such a flourishing religious life. 
 
 Bishop Raimondi was a man of action. “To Fa- 
 ther Janssen’s complaints he replied in his resolute 
 way: “Found one yourself, and unite your efforts 
 with those of Father von Essen for this purpose!” 
 
 Thus Father Janssen learned for the first time 
 that Father von Essen had been working for the 
 selfsame cause —- in fact, that he had already taken 
 important steps in this direction. Dr. von Essen, 
 after his return from Italy, had spent some time in 
 Belgium and had become acquainted with Msgr. 
 Vrankx, head of the mission house at Scheut, near 
 Brussels, who had urged him to work for the found- 
 
 99 
 
13. The Decision 103 
 
 ing of a German mission house. Thus Dr. von Essen 
 had resolved to attack the .problem himself. 
 On December 25, 1873, he submitted his plan to the 
 Archbishop of Cologne, Paul Melchers, who ap- 
 proved of the project but considered the time little 
 opportune for the undertaking. 
 
 On January 14, 1874, Dr. von Essen submitted 
 the same plan to the Propaganda at Rome, in order 
 to secure the approval of the Holy See. 
 
 On April 8, Cardinal Franchi, prefect of the con- 
 gregation, sent the following answer: ‘‘Although 
 His Holiness knows that, owing to the present diffi- 
 cult conditions, it is hardly advisable to start such an 
 undertaking; he has nevertheless learned with satis- 
 faction of your plan to establish an institution bound 
 to be so beneficial to religion, and with all his heart 
 he imparts to you the apostolic benediction with an 
 earnest desire that, if it be the will of God, you may 
 happily accomplish your purpose. May the blessing 
 of the pope be, then, the corner-stone, as it were, of 
 the contemplated work upon which you, with con- 
 fidence, may erect a solid and lasting edifice.’’ 
 
 Matters had progressed thus far when Father Jans- 
 sen, in May of the same year, met Father von Essen, 
 in the presence of Bishop Raimondi, and learned for 
 the first time of his plans. It was indeed a surprising 
 discovery to him. Both priests, each independently 
 of the other, had been pursuing the idea, though each 
 in a different manner, of founding a mission house. 
 Father von Essen was willing to assume the whole 
 responsibility of the founding; Father Janssen, on 
 the contrary, chose only to prepare the work, to fur- 
 
104 LIFE OF ARNOLD JANSSEN 
 
 ther and support it. ‘I thought myself incapable,”’ 
 he later declared, “‘of starting such a work. The 
 thought of doing it myself had never entered my 
 mind.’ 
 
 The suggestion of Bishop Raimondi, that he un- 
 dertake the work himself in cooperation with Dr. 
 von Essen, was so new and foreign to all his previous 
 ideas that he refused to consider it. He was willing 
 to help, but unwilling to be either founder or co- 
 founder. But Bishop Raimondi insisted. He seemed 
 to recognize in this plain priest, hitherto unknown 
 to him, something that he valued highly in connec- 
 tion with this great cause. “I shall call on you in 
 Kempen,” he said, “‘and urge this matter even more 
 strongly upon you.” 
 
 He came to Kempen twice, and insisted that Father 
 Janssen take this important task upon himself, but 
 in vain. Father Janssen would promise only what 
 had always been his intention, to work for this great 
 cause to the best of his ability, to bring it to the at- 
 tention of the public through his Little Messenger, 
 and to try to arouse steadily increased interest in it. 
 
 However, Bishop Raimondi’s counsel — ‘‘Found 
 one yourself?’ —— had sunk like a grain of seed into 
 the heart of Father Janssen. It began quietly to 
 germinate, and was destined to bear unexpectedly 
 rich fruit. 
 
 In the next number of his magazine he published 
 the appeal mentioned in the beginning of this chapter. 
 ‘There was no response; but through Bishop Rai- 
 mondi’s suggestion, Father Janssen had been moved 
 to reveal the desire of his heart. The plan of found- 
 
13. The Dectston 105 
 
 ing a German mission house was now publicly linked 
 with his name. That was a decided step for- 
 ward. He was much concerned to continue the agi- 
 tation, and his friend, Dr. von Essen, gave him every 
 possible support. 
 
 * x x 
 
 The two priestly friends of the missions exchanged 
 their views regarding the cause so dear to both. 
 The upshot of their deliberations was an appeal, 
 published in the Catholic press, in which the founda- 
 tion of a German Catholic mission seminary was 
 earnestly recommended. ‘The appeal was written by 
 Dr. von Essen, but expressed the views of both 
 priests. It read in part as follows: 
 
 “Whole nations are waiting for the light of the 
 Gospel and could be won for Christianity if coura- 
 geous priests were found to plant the cross in those 
 immense fields of labor. 
 
 “Imbued with this thought, and out of zeal for 
 the glory of God and the salvation of souls, during 
 recent years men have banded themselves together in 
 several countries of Europe, for the purpose of erect- 
 ing mission houses in which young men might pre- 
 pare for the sacred calling of missionaries. 
 
 “While the seminary in Paris of the Society for 
 Foreign Missions has been in existence for many 
 years, the mission house at Milan in which Italian 
 secular priests are trained for the missions was found- 
 ed twenty-five years ago. About twelve years ago 
 a mission house for Belgium was erected at Scheut, 
 near Brussels, and one for Englishmen at Mill Hill, 
 near London. 
 
106 LIFE OF ARNOLD JANSSEN 
 
 “Unfortunately, there is no such mission house 
 for German secular priests, although the German 
 clergy, both in the German empire and in the Ger- 
 man provinces of Austria, are numerous, zealous, and 
 courageous. Just at this time this clergy is revealing 
 its strength of faith and is attracting the attention 
 of the entire Catholic world. 
 
 “Times of affliction are often times of great 
 thoughts and heroic resolutions, because God, just 
 at such periods, dispenses His graces the more abun- 
 dantly. May not this, then, be the propitious mo- 
 ment to lay the first foundation of a mission house 
 for German secular priests, in which those so desir- 
 ing, who are ordained, could receive their final prep- 
 aration for their mission work, and aspirants for 
 the calling of the missionary priesthood could have 
 an opportunity to complete their studies?”’ 
 
 The writer asserts that Rome would heartily wel- 
 come such a foundation for Germany and ends with 
 a warm exhortation to all German Catholics to fur- 
 ther the work by contributions and by urging men 
 that seem to have the proper qualifications to join 
 this great cause. 
 
 Father Janssen ouitahen the appeal in his Little 
 Messenger, recommended it and asked particularly 
 for prayers: “‘We ask our readers, priests and lay 
 people, to recommend this pious undertaking most 
 fervently to the Sacred Heart of Jesus, at their next 
 Holy Communion.” 
 
 To the mind of Father Janssen, prayer was the 
 most necessary aid to the great work. How zealous- 
 ly he must have prayed himself at that decisive peri- 
 
13. The Decision 107 
 
 od. All the residents of Kempen were wont to tell 
 how often they had seen Father Janssen, while rector 
 of the Ursuline convent, hat in hand, making the 
 stations of the cross which were erected in the fields 
 outside of the town. A nun relates the following 
 beautiful incident: of her childhood days: 
 
 “From the garden of my parents’ house we could 
 look into Father Janssen’s room. Whenever he for- 
 got to draw down the shades, after lighting his lamp, 
 we could easily see what he was doing. ‘Thus it 
 often happened that our father said to us: ‘Children, 
 come into the garden; I want to show you how a 
 saint prays.’ Then we would see Father Janssen kneel- 
 ing in his room like the statue of a saint, motionless 
 and absorbed in God. He would remain in this at- 
 titude for hours, and the sight made an. indelible 
 impression on my memory.” 
 
 K * *K 
 
 Despite these several appeals, no one applied. In 
 the meanwhile, the soul of Arnold Janssen under- 
 went a decisive change. The continual occupation 
 with the thought of the mission house had deeply 
 convinced him of its necessity. The glory of God, 
 the salvation of souls, the weal of the Church, the 
 example of other nations, and the spiritual advantage 
 for the sorely tried Catholics of Germany demanded 
 the founding of the mission house. It was plain to 
 him that now was the time to begin. 
 
 On account of the persecution of the Church in 
 Germany, it would have to be built beyond the Ger- 
 man border. On the other hand, the situation in 
 Germany contained several aspects favorable to the 
 
108 LIFE OF ARNOLD JANSSEN 
 
 contemplated foundation. Under the pressure of 
 persecution, the religious life of the Catholics re- 
 ceived a new impetus, and interest in ecclesiastical 
 matters became deeper and more active. Besides, a 
 good many candidates for the priesthood could not 
 complete their studies, or expect positions, if 
 ordained. Father Janssen hoped that many of these 
 young men would turn their attention to mission 
 work, if there were a German mission house offering 
 them the possibility of finishing their training. At 
 any rate, valuable teachers could be obtained for the 
 new institution; and this itself would be a great ad- 
 vantage. 
 
 Father Janssen began to reflect that perhaps the 
 reason why no one had applied was that no one had 
 been mentioned in public to whom application could 
 be made. He told himself that an actual start must 
 be made, a place chosen, a house built, and the insti- 
 tute opened. Then those interested in the work would 
 have a place to which they could turn. 
 
 Now, who was the man to commence the work? 
 Father von Essen? It appears that he intended to 
 open a mission house in his own parish, but the 
 hostile attitude of the Government towards the 
 Church rendered this impossible. If he left his par- 
 ish it would remain without a priest, for the ‘May 
 laws’ would not allow a new pastor to be appointed. 
 For this reason, the Archbishop of Cologne, Paul 
 Melchers, refused Father von Essen’s petition to be 
 relieved from his office as pastor. 
 
 Father Janssen pondered over all these circumstanc- 
 es. Next to Father von Essen, it was he who was 
 
13. The Decision 109 
 
 chiefly interested in the work. He could give up his 
 position and undertake the work, if he so chose. Up 
 to the present, he had not had the intention, and 
 had declined all requests and invitations. Was this 
 really in conformity with the will of God? Did 
 not circumstances demand a different attitude? 
 
 Looking back over his life, he recognized the guid- 
 ing hand of Providence at every step. Did not so 
 many things in the past show that God had been 
 training him for the accomplishment of just such a 
 work as now was before him? Was it not an ad- 
 vantage in founding an educational institution to 
 have had twelve years of experience as a teacher? How 
 quietly and steadily had the Lord guided him along 
 the way of the apostolate, and filled him more and 
 more with interest and zeal for the foreign missions! 
 Through a concatenation of many circumstances, he 
 had been brought in closest relationship to the plan 
 of founding a German mission house. Must he not 
 in all this see the will of God who, despite his own 
 reluctance and his deep sense of inability, had destined 
 him to carry out this great task? “These considera- 
 tions, joined with a growing conviction, as the result 
 of much prayer, brought Father Janssen’s resolu- 
 tion to maturity in the fall of 1874; and in the name 
 of God and trusting in abundant assistance from 
 Above, he decided to venture the step of founding a 
 mission house. 
 
 Blessed be the hour in which this momentous de- 
 cision was made! 
 
 * *x * 
 
116 LIFE OF ARNOLD JANSSEN 
 
 Let us pause here, for a moment, and briefly review 
 the past and present of the priest who had come to 
 this most important turning-point in his life. 
 
 Father Arnold Janssen, the man destined by Divine 
 Providence to be the founder of the mission work at 
 Steyl, came of a lowly rural but ideally Christian 
 family. His parents were of blameless character, 
 models of devotion to duty and full of deep piety. 
 His seven brothers and sisters followed the example 
 of their virtuous parents and led upright and honest 
 lives. “The Janssen home might in all truth be called 
 a Christian sanctuary, and in this sanctuary Arnold 
 passed his happy and innocent boyhood. 
 
 His school years were, for the most part, spent in 
 ecclesiastical institutions, under the guidance of ex- 
 perienced and virtuous priests. 
 
 This training provided the future founder and 
 director of mission seminaries with a store of valu- 
 able experience and knowledge which was highly ad- 
 vantageous in his later work. 
 
 His extended course of studies and, above all, his 
 twelve years of teaching, greatly aided him, later, in 
 the task of organizing the studies of a mission sem- 
 inary. 
 
 If we add to this his growing sense of the super- 
 natural, the broadening of his vision and the deep- 
 ening of his interest in the great aims of the Sacred 
 Heart, —- in the world-wide tasks of the Church, the 
 glory of the Triune God and the misery of immor- 
 tal souls, together with his ever-increasing love of 
 sacrifice and prayer, —- we recognize that God had 
 taken this man into His own school and had prepared 
 
13. The Decision 111 
 
 him, step by step, to become a perfect instrument 
 in His hand. This is the spiritual portrait of Father 
 Janssen, at the turning-point of his life. 
 
 Let us also glance at the external appearance of 
 Father Janssen. Asa boy he was sickly, and he con- 
 tinued to be so throughout his youth and early man- 
 hood. Not until later in life, when he was approach- 
 ing his fiftieth year, did his health improve. When, 
 in the year 1857, at the age of twenty, he presented 
 himself before the military committee for physical 
 examination, he was declared “‘unfit, owing to a gen- 
 eral weakness of body and chest.”’ 
 
 He was of medium size, slender and pale, and gave 
 the impression of sickliness. “The people of Kempen, 
 who knew him well later, said that his poor clothes 
 and, still more, his sickly appearance had always 
 awakened their pity and sympathy. When they 
 heard that the ailing priest intended to go to Holland, 
 there to start a mission house, they shook their heads 
 and said: “The good priest is going to Holland only 
 to die.”’ 
 
 His manner of acting in public was very plain and 
 modest. He was no orator, was unversed in the 
 ways of society, and was no master of words, either 
 written or spoken. All who dealt with him re- 
 ceived the impression that he was just a pious priest. 
 Beyond this, there was nothing striking about him, 
 nothing to arouse one’s interest in him. 
 
 Probably all, if called upon to choose the proper 
 man to found the new mission house, would have 
 chosen Dr. von Essen rather than Father Janssen. 
 The former was a brilliant man, a linguist of rare 
 
RAL, LIFE OF ARNOLD JANSSEN 
 
 ability, who, besides his native German spoke and 
 wrote Italian and French fluently, — who was, in 
 fine, a man of culture and refinement. Besides, he 
 was filled with true missionary zeal and was a really 
 capable priest. 
 
 If, in the end, not he, but Father Janssen became 
 the founder of the new German mission house, we 
 can only say, ‘It was the will of God.’ 
 
 The real worth of Arnold Janssen lay within, in 
 his unshakable faith that God had destined him for 
 this great work and in his calm persistence and en- 
 durance, and finally, in his love of prayer. 
 

 
 Arnold Janssen about the Year 1875 
 
7 
 
 
 
PART TWO 
 
 
 
 Foundation and Development of the 
 CMission House at Steyl 
 
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1. First Attempts and Disappointments 
 
 FTER much praying and thinking, Father 
 Janssen overcame his doubts. He decided 
 that he would not hesitate any longer, 
 but relying on aid from above, would 
 
 attempt the founding of a German _ mission 
 house. Unfortunately, in those days his home coun- 
 try did not offer a place for an ecclesiastical institute 
 of this kind. Therefore, Holland, hospitable and 
 close by, was considered. ‘The place had to be as 
 near the border line as possible in order to have easy 
 communication with Germany, from which it would 
 have to draw most of its support. 
 
 In the middle of September, 1874, Rector Janssen 
 visited the little Dutch frontier town of Venlo. He 
 intended to study the vicinity of the town and look 
 for a suitable place. At the station he met Father 
 Moubis, with whom he had become acquainted on 
 a previous occasion. Father Moubis was then pro- 
 fessor in the diocesan college of Rolduc (he died in 
 1897, as dean of Heelen, Province of Limburg). 
 ‘The good priest, who throughout the rest of his life 
 cherished a warm frienship and respect for the found- 
 er, promised to find an estate, sufficiently large and 
 satisfactory, for Father Janssen. Since he had been 
 born in the little village of Steyl, within an hour’s 
 walk from Venlo, Father Moubis was quite 
 familiar with the neighborhood of Tegelen, of 
 
 fy 
 
 
 
116 LIFE OF ARNOLD JANSSEN 
 
 which Steyl was a mission. ‘Therefore, Father Jans- 
 sen, with this assuring word from his priestly friend, 
 was well content to return to Kempen. 
 
 The following week, a man from Tegelen, sent by 
 Father Moubis, came to Kempen to offer an estate 
 for sale. “The day after, the twenty-ninth of Sep- 
 tember (feast of St. Michael, the patron of Ger- 
 many), Father Janssen went to Tegelen to inspect 
 the property. In the morning at mass he fervently 
 recommended the matter to the leader of the heavenly 
 hosts and promised to name the first German mission 
 house in his honor. 
 
 The estate offered seemed in every respect suited 
 for a religious establishment; but when the price 
 (75,000 marks) was named, the prospective buyer's 
 companion, Ludwig Boenniger, a farmer from 
 Kempen who accompanied him as an expert ap- 
 praiser, was so indignant at the exorbitant demand 
 that he advised Father Janssen to make no offer at 
 all. Thus the negotiations came to a sudden end. 
 But before he left, he viewed the whole district from 
 one of the numerous sand hills, and also beheld at 
 his feet, in the quiet valley of the Meuse, hard by 
 the shore of the river, the tavern of Nicholas Ronck, 
 with its large garden. “This was the spot on which 
 later the new mission house was to rise. Of course, 
 Father Janssen was not aware of the fact at this time, 
 but he had at least, on the feast of the holy archangel, 
 for the first time laid eyes on the site of his great 
 establishment to be. 
 
 He returned home to Kempen, but could not for- 
 get the beautiful spot at Tegelen; therefore he de- 
 
Il. First Attempts and Disappoitntments 117 
 
 cided to visit the owner, Lom de Bergh, at Venlo. 
 This he did in October and again in November, thus 
 reopening the interrupted negotiations. On _ this 
 third trip his brother Peter accompanied him, as ex- 
 pert and adviser. By this time the owner had low- 
 ered the price to 45,000 marks. Peter advised his 
 brother to include the adjacent meadow and offer 
 45,000 marks for the two properties. The owner 
 agreed to this and a contract was drawn up; but a 
 clause was inserted to the effect that either party 
 might withdraw within six weeks. 
 
 Father Janssen stayed overnight at Tegelen, and 
 the pastor, Father Beckers, gladly gave his consent 
 to the founding of a mission house in his parish: 
 therefore, supplied with a recommendation from 
 him, Father Janssen on the following day, visited 
 Bishop Paredis of Roermond. This noble-minded 
 prelate, more than eighty years of age, was a man 
 full of supernatural faith, and was as prudent as he 
 was pious. He received the strange German priest 
 with great benevolence. He asked him to fully set 
 forth his plans and immediately gave his permission 
 to open the contemplated house in his diocese. He 
 dismissed the visitor with hearty good wishes, say- 
 ing, “I am very curious to know what will come of 
 this.”’ 
 
 On the evening of the same day the bishop said 
 to his secretary, as the latter reported later on: ““To- 
 day a priest who is a saint called on me. He has 
 plans which, if realized, will be a great blessing for 
 Holy Church.”’ 
 
118 LIFE OF ARNOLD JANSSEN 
 
 To the Dean of Roermond he said, a few days 
 later: ‘‘Father Janssen, rector of the Ursulines of 
 Kempen, called on me. Just think, he wants to 
 build a mission house, and has no funds. He is either 
 a fool or a saint.”’ 
 
 Father Janssen now was in possession of the epis- 
 copal approbation and of a contract; but he had 
 neither men nor money. However, the first move 
 had been made, and the idea had taken some tangi- 
 ble form. But the money to pay for the estate had 
 to be procured within six weeks, and during the in- 
 terim the courageous priest doubled his work of prop- 
 aganda. 
 
 In the November issue of the Little Messenger he 
 published an appeal in which he once more set forth 
 the reasons why a mission house was needed, and en- 
 treated the Catholic people to help him. 
 
 In response to this call some offerings were sent, 
 but at first very sparingly. As at the crib of Bethle- 
 hem, so at the cradle of the new mission house, the 
 poor were the first to appear and offer their gifts. A 
 pious servant girl, Juliana Erlinger, of Linz, Austria, 
 who with her savings supported young men studying 
 for the priesthood, sent 30 florins. “Two working 
 girls of Crefeld gave up the thought of buying some 
 new things and sent about 25 marks, in honor of 
 the Christ Child. Another benefactor from Lob- 
 berich near Kempen sent 300 marks, the interest re- 
 served. Fifteen marks came from Muenster; a prom- 
 ise of 30 annually, from Xanten; and Dean Boes of 
 Kempen, one fine evening, handed Father Janssen 
 600 marks. 
 
Il. First Attempts and Disappointments 119 
 
 After having signed the bill of sale, the founder 
 of the new mission house started on a journey to the 
 seminaries of Roermond and Luxemburg and the 
 American College at Louvain, in the hope of finding 
 some students of theology who would be willing to 
 join him in his work. Everywhere he was given a 
 kind reception and his aspirations were approved of. 
 Especially was this so at Louvain, and in consequence 
 of the trip he was able to form some close and valu- 
 able connections with such men as the zealous Bishop 
 Adames of Luxemburg: but what he wanted most, 
 he did not obtain. Not a single student could be 
 found at the three places, who had courage and con- 
 fidence enough to join in the contemplated work. 
 Nor did he succeed in getting any material support. 
 
 Disheartened by the complete failure of his trip, 
 and suffering from a serious indisposition, Rector 
 Janssen returned from his journey. However, with 
 much strenuous labor awaiting him, he found little 
 time for rest upon reaching home. ‘The first annual 
 report on the Little Messenger of the Sacred Heart 
 with its 3000 subscribers, of which he was the pub- 
 lisher, demanded his urgent attention. He was 
 weighed down with much toil and sorrow, and the 
 future took on a dark and gloomy aspect. And 
 above all, he thought, what would become of his 
 purchase, if he could not raise the necessary money? 
 
 Under the pressure of these circumstances there 
 came to the sick and disappointed priest the tempta- 
 tion to drop entirely the plan of the founding. 
 
 He said to himself: ‘“Why toil so hard? Nothing 
 will come of it anyway. And even if the cause is 
 
120 LIFE OF ARNOLD JANSSEN 
 
 God’s, you still have a thorny way to travel. “You 
 have but to think of those to whom the same measure 
 was meted out. All this would not be quite so bad 
 if only you were in good health, but when one is 
 sick and exhausted almost to the point of death and 
 yet must labor like a healthy man, then the outlook 
 is indeed a gloomy one. And this is only the begin- 
 ning of your trials and sufferings!” 
 
 Father Janssen, in later years, repeatedly expressed 
 himself concerning these dark days: 
 
 ‘“‘Had I not said to myself, “You are a coward and 
 are acting contrary to God’s will,’ I would most 
 certainly have dropped the whole matter. The hard- 
 est thing for me was the fact that I, a sick man, was 
 required to work among the strong and healthy, 
 which was necessary if I was to fulfil my duties. But 
 the Lord gave me strength to endure, and I am grate- 
 ful to Him. I had not the slightest conception of 
 the later development of this institution. I did not 
 dream of great houses, but only of a very modest one. 
 It is indeed a blessing that the future is veiled to us: 
 had it been revealed to me, there would have been 
 no merit in my perseverance. But the Lord kept me 
 in suspense and gave me only enough strength to 
 keep me from abandoning the idea and to complete 
 the work once it was started.”’ 
 
 God richly rewarded His servant for conquering 
 this temptation. It is true, the outlook at the begin- 
 ning of the year 1875 was almost hopeless, but this 
 year was destined to see the fulfilment of Rector 
 Janssen’s most devout wish: the actual opening of 
 the mission house. 
 
2. Renewed Efforts and Effective Aids 
 
 The failure of his first attempt had convinced 
 Father Arnold Janssen that the founding of a 
 mission house was indeed not so easy a matter 
 as the starting of many another enterprise. What 
 was needed above all was widespread confidence in 
 him and his cause among Catholic people. The al- 
 most unknown chaplain of the Ursulines did not 
 offer sufficient guarantee of success. To be sure, his 
 own heart was full of confidence in God, and his 
 firm belief that his plan was pleasing to God carried 
 him over his periods of doubts and misgivings. But 
 his personal idealism was not enough to inspire others 
 with confidence in his undertaking. He was expect- 
 ing too much if he supposed that students of theol- 
 ogy would straightway abandon their secure careers 
 and join one who could not give them any assurance 
 as to their future. Similarly, people of cool judg- 
 ment might reasonably hesitate to place large sums 
 in the hands of a priest for a cause which lacked suf- 
 ficient recommendations and which, under the pre- 
 vailing conditions, was not likely to meet with suc- 
 cess. 
 
 Thus Father Janssen made up his mind to sub- 
 mit his plan to the hierarchy of Germany, Austria, 
 and Holland, and to ask for their blessing and recom- 
 mendation. He felt sure that only through such 
 high authority could his efforts gain enough weight 
 
ays LIFE OF ARNOLD JANSSEN 
 
 with priests and people to get their attention and 
 help. Hence the unwearied priest again set out on 
 a tour, in January, 1875. 
 
 His first visit was to his own bishop, the Right 
 Rev. John Brinkmann of Muenster, to whom he un- 
 folded his plan and the progress made thus far. The 
 bishop somewhat reluctantly gave his consent, but 
 when he heard of the sum of 45,000 marks, which 
 Father Janssen was supposed to raise in a few weeks, 
 he shook his head in doubt. However, he declared 
 himself ready to let Father Janssen leave the diocese, 
 in case he should succeed, and within a few days sent 
 him a cautiously worded approbation. 
 
 This interview with his bishop was not very 
 cheering, but the following morning brought him 
 a most unexpected encouragement. Upon his reach- 
 ing St. Martin’s Church to say mass, he was informed 
 that it was impossible for him to do so, because of 
 some celebration that chanced to be going on at the 
 time. He was advised to go to the Franciscans. He 
 had wished not to inconvenience the Fathers in any 
 way, because the police had just forbidden them to 
 take up the usual collections in the city. Now, how- 
 ever, there was nothing left for him but to call there. 
 
 After mass, one of the Fathers, who was a native 
 of Kaldenkirchen near Venlo and had learned of 
 Father Janssen’s plan, urged him to take counsel 
 with their Very Rev. Father Provincial, Gregory Jan- 
 knecht, who was at the convent on a visitation. 
 
 As soon as Father Gregory heard of the project, 
 he manifested a most lively interest in it. ‘It was 
 the hand of Providence,’’ Father Janssen often said, 
 
2. Renewed Efforts and Effective Atds 123 
 
 later, ‘‘that led me to this man. When he learned 
 of the bishop’s doubts on account of the 45,000 
 marks, he said, —- ‘Not more than 45,000 marks? 
 Why, that is but a trifle; that can be managed. Go 
 personally to the Right Rev. Bishop Haneberg of 
 Speyer. He will receive you kindly, for he is a great 
 friend of the missions. Ask him for a recommenda- 
 tion, and then apply to the Ludwigsveretn in Mu- 
 nich; they will give you money.’ Then, turning to 
 the superior of the convent, in an animated way 
 which was characteristic of him, he questioned: “Do 
 you not know of some person interested in the mis- 
 sions, to whom you might recommend Father Jans- 
 sen? Let both of us do something for this great 
 cause; it will no doubt make our last hour easier for 
 usiget 
 
 Father Janssen was greatly encouraged by this ex- 
 pression of warm sympathy. It is true that he did 
 not receive money, and that he was at last forced to 
 cancel his contract; but the fact that a man of such 
 vision and experience as Father Gregory had enthu- 
 siastically approved of his work and promised to fur- 
 ther it in an active manner did him a world of good. 
 He withdrew from the contract without regrets, be- 
 cause he had convinced himself that a less expensive 
 beginning would be preferable. 
 
 
 
 * Father Gregory Janknecht remained a faithful friend 
 of the Steyl mission house. He was a man of great unsel- 
 fishness, courage, and trust in God. Not less than seven 
 times was he elected head of the flourishing Franciscan 
 province of Saxony, and would have been chosen head of 
 the Order in the late eighties, if he had not remonstrated 
 with great energy. 
 
jE LIFE OF ARNOLD JANSSEN 
 
 Father Janssen’s second visit was to Archbishop 
 Melchers of Cologne, during the same month of Jan- 
 uary. [his venerable prelate had personally experi- 
 enced harsh and bitter treatment from the govern- 
 ment, which was at that time very hostile to the 
 Church. From March 31 to September 9, 1874, he 
 had been in prison in Cologne. New conflicts with 
 the government and new sufferings awaited him. 
 No wonder that Father Janssen found him in a rather 
 depressed state of mind. When he laid his plans be- 
 fore him, the archbishop looked at him in astonish- 
 ment and said, ‘““We are living in a time when every- 
 thing is tottering and threatening to collapse; and 
 now you come and wish to build up something 
 new.” 
 
 Father Janssen replied: “‘May Your Grace kindly 
 pardon me; yes, we live in a time when many things 
 are going to ruin; therefore, new things must rise in 
 their place. Just because newly ordained priests are 
 not allowed to work in their own country, they 
 should turn their eyes towards the foreign missions.” 
 
 At last the archbishop advised him to unite his 
 efforts with those of Dr. von Essen, then submit the 
 matter in writing and show how much of a start 
 had been made and what prospects of success there 
 were. 
 
 On the evening of that day, the archbishop said 
 to a priest who later told it to Father Janssen: “‘Just 
 think, Father Janssen of the diocese of Muenster — 
 perhaps you know him — was here today, and spoke 
 to me of his plan to found a mission house and train 
 missionaries for the conversion of the pagans; and 
 
2. Renewed Efforts and Effective Atds 125 
 
 this in our critical times. ‘There are pagans enough 
 in Cologne; if he would only convert these first!’’ 
 
 Almighty God put His servant to a severe test. 
 Not only had the visits paid to the two bishops 
 brought him no encouragement whatever, but he was 
 strongly urged from many other quarters, particular- 
 ly by friends and acquaintances among the priest- 
 hood, to give up such hopeless plans. They said it 
 was excessive piety and folly. Even his former teach- 
 er at Gaesdonck, Dr. Perger, when he heard of Ar- 
 nold Janssen’s ideas, was highly indignant at such 
 audacity. He said that Father Janssen should not 
 make a fool of himself, and that such a foundation 
 at such a time was absolutely impossible; moreover, 
 he declared that Father Janssen was not the right 
 man to carry out such a work. All his brother 
 priests were agreed on this point, — namely, that he 
 did not have the necessary qualities for the founding 
 of a mission house. 
 
 A good friend of his, Father Fugemann, at Kem- 
 pen and later pastor of Cranenburg, when asked by 
 Arnold what he would advise him to do, said jok- 
 ingly, yet with an undertone of seriousness: “‘Go 
 ahead! You are called; for you have, first, the neces- 
 sary stubbornness; second, the necessary piety, and 
 third, a sufficiently unpractical mind.”’ 
 
 + * x 
 
 However, with his tribulations the Lord also sent 
 him consolations. During the month of March he 
 received several large donations. He ascribed this 
 great help to the intercession of St. Joseph, to whom, 
 on the advice of the pious Bishop Adames of Lux- 
 
126 LIFE OF ARNOLD JANSSEN 
 
 emburg, he had earnestly recommended the material 
 needs of his work. 
 
 The first gift (9,000 marks) came from the Poor 
 Clares in Duesseldorf. “The Sisters had received this 
 sum as a present; but wishing to be faithful to their 
 holy rule of poverty, they resolved to turn it over 
 to some other good work. ‘The article in the No- 
 vember issue of the Little Messenger had called the 
 attention of the Superior to the contemplated found- 
 ing of the mission house. To avoid mistakes, the 
 Sisters sought the advice of Father Metzmacher, pas- 
 tor in Aachen, who, after conferring with Father 
 Janssen, sent them this message: 
 
 “The founding of a mission house is a matter of 
 great importance. If it now fails to succeed, no one, 
 for a long time to come, will make a new attempt. 
 Decide for yourselves; hold a novena, and if neces- 
 sary, a second one. If you feel impelled to give up 
 the money for this purpose, do so; if not, retain it.”’ 
 
 The Sisters declared, subsequently, that the longer 
 they prayed the more they felt inclined to give the 
 money for the mission house. In March, 1875, the 
 money was turned over to Father Janssen. That 
 was indeed a great help, and seldom has such a gift 
 had such great results. 
 
 A second present of 6,000 marks was given by a 
 pious servant girl, Catherine Schell. She had inher- 
 ited this sum from her wealthy employers, and in 
 her generosity wished to devote it to some pious 
 work. Her confessor, Father Irenaeus Bierbaum, 
 O.F.M., whose advice she had asked regarding the 
 disposal of this money, wished first to hear the opin- 
 
2. Renewed Efforts and Effective Atds 127 
 
 ion of his superior, Father Gregory Janknecht. Both 
 priests advised the girl to give the money to Father 
 Janssen in Kempen, for the new mission house; and 
 she did. Father Janssen highly appreciated this un- 
 selfish decision of the Franciscans, —- the more so, 
 since the banishment of the religious from Germany 
 was imminent, and these men would have had very 
 good use for that money in establishing a new home 
 for their exiles. Only one month later the pious 
 benefactress departed this life, to receive the eternal 
 reward for her generous sacrifice. 
 
 It is worthy of note that the sacrifices of the poor, 
 the gifts of poor nuns, and that of a poor servant girl 
 laid the foundation of the flourishing mission semi- 
 nary of Steyl. The sum of 15,000 marks was, as 
 we shall see, just sufficient to buy the first house and 
 adjoining property at Steyl, and to enable the mis- 
 sion house to start free of debt. Whoever knows 
 of this start and of the present large missionary estab- 
 lishment will admit that the blessing which the Sav- 
 ior pronounced over the widow’s mite once more 
 revealed its power. 
 
 This great material help was soon followed by 
 the still more important acquisition of co-workers. 
 As a belated result of his trip to Louvain, Francis 
 Reichart, of the diocese of Brixen, who was studying 
 at the American College at Louvain, decided to join 
 Father Janssen. Also Father Peter Bill, pastor at 
 Buschrodt, Luxemburg, declared his willingness to 
 join, and received the consent of his bishop. 
 
 The article in the November number of the Little 
 Messenger, which was mentioned above, gained an- 
 other valuable recruit for the work. “The magazine 
 
128 LIFE OF ARNOLD JANSSEN 
 
 was read by some of the students in the Seminary of 
 Ratisbon, Bavaria. One of them was John Baptist 
 Anzer, who, as was the case with Reichart, had al- 
 ready received minor orders and was full of enthusi- 
 asm for the foreign missions. He had been born at 
 Pleistein, in the Upper Palatinate, had received his 
 college course from the Benedictines in Metten, and 
 was to be ordained within a short time. After some 
 correspondence with Father Janssen, he applied for 
 admission and was gladly accepted. 
 
 Young Anzer was destined by Divine Providence 
 to be the founder of the flourishing mission of South 
 Shantung, China, and to be the first bishop of the 
 Society of the Divine Word. 
 
 By this time Father Janssen possessed a goodly sum 
 of money and three co-workers. We can imagine 
 how happy he felt. The project no longer looked 
 quite so hopeless as it had heretofore. A small but 
 real foundation had been laid. With greater confi- 
 dence he could now continue his appeal to the bish- 
 ops. 
 
 x * * 
 
 First, he submitted the requested report to Arch- 
 bishop Melchers. ‘To write the report, Father Jans- 
 sen had to confer with Dr. von Essen regarding the 
 mode of co-operation between the two men. ‘The 
 existence of the Kulturkampf did not permit of Dr. 
 von Essen’s leaving his parish and going to Holland. 
 This alone made intimate co-operation in the in- 
 ternal affairs of the new institution impossible. Be- 
 sides, it seemed difficult to find a satisfactory way of 
 arranging the division of authority between the two 
 
2. Renewed Efforts and Effective Aids 129 
 
 superiors: misunderstandings and uncertainties would 
 have been the natural result. 
 
 In this conference Father Janssen insisted on a 
 free hand in the internal direction of the new house. 
 In important external matters he was willing to con- 
 sult with Dr. von Essen. “The foundation was to 
 be considered as a common work of the two, and 
 Dr. von Essen promised to furnish pecuniary aid. 
 
 The report to the archbishop was written by Fa- 
 ther Janssen, in the house of Dr. von Essen, and 
 was signed by both priests, the latter's name appear- 
 ing first: it was dated March 17, 1875. The some- 
 what lengthy report caused the archbishop to view 
 the contemplated foundation more favorably. On 
 the very day he received it, he declared to one of his 
 priests: ‘“‘Father Janssen has written to me, has ex- 
 plained his plan and begged for my blessing. It is 
 true that I had many doubts about it; but after go- 
 ing over all his reasons, there seem to be so many 
 indications of God’s providence in the matter that 
 I am willing to let him proceed, and I have given 
 him the blessing asked.” 
 
 The archbishop’s answer, sent to Dr. von Essen 
 as the first signer, contained his approbation, good 
 wishes, and blessing, but also his refusal to dismiss 
 Dr. von Essen from the diocese, which seems to in- 
 dicate that he expected Father Janssen alone to start 
 the work in Holland. 
 
 2 2 * 
 
 This fortunate outcome of the negotiations with 
 
 the Archbishop of Cologne was a favorable omen 
 
 LIFE oF ARNOLD JANSSEN 9 
 
130 LIFE OF ARNOLD JANSSEN 
 
 for the reception which Father Janssen was to be 
 given by many other bishops and archbishops. Since 
 he expected men and means, not only from Germany 
 but also from Austria and Holland (the first student 
 admitted, we observe, Reichart, was Tirolese — 1. e., 
 Austrian) it was his intention to submit his plan to 
 the hierarchy of these three countries and to ask for 
 their approbation and blessing. 
 
 First, he visited the bishops of Holland, and all 
 gave their approbation. 
 
 On April 2, 1875, he paid a visit to the sorely- 
 tried, noble confessor, Bishop Martin of Paderborn, 
 who, owing to the laws of the Kulturkampf was im- 
 prisoned in the fortress of Wesel. His great heart was 
 won for the plan at once. He heartily encouraged 
 the caller to persevere, saying, ““This is a work of 
 God which you must not give up, no matter what 
 difficulties you may encounter!” 
 
 Now Father Janssen prepared for and made a trip 
 through western and southern Germany, which took 
 him to Brixen and Salzburg and back home through 
 Austria and Bohemia. On April 27, he went to 
 Bishop Eberhard of Treves, a noted pulpit orator and 
 zealous shepherd of his flock. From there he went 
 to the enterprising Bishop Adames of Luxemburg, 
 the founder of that bishopric. This bishop had him- 
 self built a college, which he showed to his visitor 
 with pardonable pride; and again, as on a previous 
 occasion, he said to him, ““You ought to engage St. 
 Joseph as your provider: I have done so, and he has 
 helped me to get the necessary funds for building; 
 one half the amount has already been paid, and 
 
2. Renewed Efforts and Effective Aids 131 
 
 there are good prospects that the rest will be paid off 
 in the not distant future.”’ 
 
 Bishop Daniel Boniface Haneberg of Speyer, 
 whom Father Janssen visited next, could not procure 
 for him any money from the Ludwigsverein, but he 
 gave him the most explicit and enthusiastic of appro- 
 bations received from any of the bishops approached. 
 This great friend of the Steyl mission house died on 
 May 31, 1876, from overwork. 
 
 All the bishops of Germany and Austria whom 
 he visited gave him a kind reception and approved of 
 his work. In Vienna he received a written recom- 
 mendation from Cardinal Rauscher, and an alms. of 
 100 florins. The indefatigable priest even made an 
 attempt to get in touch with the imperial house. He 
 made a petition to Crown Prince Rudolph, with the 
 result that 1000 franks was assigned to the mission 
 house. When, on June 30, 1889, Prince Rudolph 
 lost his life in a most tragic manner, Father Arnold 
 Janssen recorded the good work done by this noble- 
 man, and added this pious wish: ‘“‘Let us hope that 
 the good Lord was merciful to him on account of 
 this charitable act, and that in his last hour He 
 granted him the grace of an act of contrition.”’ 
 
 After a visit to Olmuetz and Prague, Father Jans- 
 sen returned home. ‘To the other bishops whom he 
 had not been able to visit he submitted his cause in 
 writing, during August of the same year. The result 
 was that, in all, twenty-eight German, Austrian, and 
 Dutch bishops expressed themselves favorably in re- 
 gard to the founding of the mission house, and gave 
 their consent and blessing. Not a few in their replies 
 
132 LIFE OF ARNOLD JANSSEN 
 
 manifested great satisfaction and warm interest in 
 this project, calling it an important and necessary 
 work most pleasing to God. 
 
 When we read the long list of men noted for their 
 erudition, experience, and apostolic zeal who unani- 
 mously approved the plans of Father Janssen, we can 
 readily understand that he was deeply impressed by 
 the results achieved. Although he had not received 
 a large amount of material support, — which, in 
 truth, had not been his principal aim, — he returned 
 home greatly encouraged and joyfully confident. 
 More than ever was he now convinced that he should 
 proceed with his work. In his later difficulties and 
 cares, —- and many of them awaited him, — the re- 
 membrance of the paternal encouragement from so 
 
 many high ecclesiastics often served to buoy up his 
 spirits. 
 
 3. Purchase and Dedication of the 
 House at Steyl 
 
 Father Janssen now had a broader and stronger 
 foundation to build on than when he made his first 
 attempt. The favorable opinions of so many bishops 
 and the 20,000 marks. which had at last come into 
 his possession were two great assets in his favor. 
 
 Again he turned to Venlo. The little town was 
 close to the German border; besides, six railroads 
 (three German and three Dutch) offered good com- 
 munications in all directions. 
 
3. Purchase and Dedication 133 
 
 The founder called on the Reverend Dean of Ven- 
 lo, and, at the townhall, looked over the map of the 
 district, but without finding a suitable place. Once 
 more, then, he turned his steps to Tegelen. In the 
 mayor's office he studied the register of landed prop- 
 erty and discovered an estate that seemed to suit his 
 purpose. “The owner, Mr. De Riyk, lived in a small 
 villa in Steyl, on the bank of the Meuse. Father 
 Janssen went to see the old gentleman and explained 
 his intention. The answer was a decisive No; but 
 after a moment’s reflection, this much was added: ‘‘If 
 you ever try to buy anything in that district, you 
 will always have me for a competitor. But the prop- 
 erty of Nicholas Ronck, right near here, is for sale. 
 Buy that for your purpose; it has a fine location.” 
 And the advice proved to be very good. 
 
 Father Janssen walked around the Ronck property 
 and examined it from all sides. The greenish-white 
 house among the luxuriant dark horse-chestnut trees 
 looked very cheerful and attractive. It was indeed 
 a splendid location for a monastic institution. 
 
 The river Meuse, winding its way through fresh 
 green meadows at Steyl, makes a graceful curve in the 
 shape of a large letter S and gives the peaceful scen- 
 ery a picturesque charm. ‘There was no industry, and 
 no traffic on the river to disturb the quiet; it was in- 
 deed a spot of idyllic beauty. 
 
 On the shore he met the old ferryman whose ferry- 
 boat supplied the only means of communication be- 
 tween the two banks of the river. Father Janssen 
 addressed him: ‘“What kind of a house is that there?”’ 
 
154 LIFE OF ARNOLD JANSSEN 
 
 “That’s the Ronck inn. Yes, anda lot of money 
 has been made there, for many years.” 
 
 And then the old man, with the usual verbosity 
 of old people, told of the former glory of Steyl, when 
 as many as twenty freight ships at a time were often 
 found to be tied up along the steep bank, bringing 
 coal, lime, timber, salt, groceries, etc., all of which 
 were carted away inland, even far into the Rhine- 
 land. All the sailors and teamsters used to stop at 
 the Ronck inn. ‘There was also a large depot of 
 groceries, lime, and salt, which gave the place the 
 atmosphere of thriving business activity, and the inn 
 was the center of it all. However, after the railroads 
 had been built, navigation gradually dropped and 
 quiet reigned at Steyl and at the inn. “The old man’s 
 last bit of information was that the Ronck property 
 was to be sold to settle the estate. 
 
 Father Janssen was delighted with the beautiful 
 spot, and in his soul rose the desire to give it a new 
 and worthier purpose to serve. He turned his steps 
 towards the house, over the door of which a juniper 
 branch indicated that genuine gin was to be had 
 within. 
 
 When he made known his errand, he was shown 
 the house and garden and readily given full informa- 
 tion about everything. The whole property, includ- 
 ing the ground on which the house stood, comprised 
 about 1% acres, for which 8,000 guilders ($3,200) 
 was demanded. Father Janssen was pleased with 
 everything; but cautious, as he always was, he want- 
 ed to hear the opinion of experts before going any 
 
3. Purchase and Dedication 15 
 
 further. Hence, for the time being he only took an 
 option on the property for eight days. 
 
 The next week he returned to Steyl, accompanied 
 by farmer Boenniger of Kempen. The Reverend 
 Procurator of the diocesan college of Roermond had 
 also been invited to inspect the property. Both 
 gentlemen found the place well adapted for the in- 
 tended purpose and the price reasonable. So the bill 
 of purchase was made out, that day. After a few 
 weeks, the adjacent warehouse was included in the 
 purchase, for an additional 2,000 guilders. The whole 
 sum of 10,000 guilders (17,000 marks) was paid 
 on August 4, 1875 (the feast of St. Dominic). 
 
 ‘To make the transaction as secure as possible, in 
 the eyes of the law of the country and in view of the 
 fact that he was a foreigner, he had the deed made 
 out in the name of the Reverend Peter Bill, of Lux- 
 emburg, who, as we have learned, had resolved to 
 join him. He was to acquire Dutch citizenship, to 
 which the two bishops of Roermond and Luxemburg 
 had given their consent. From Father Bill he de- 
 manded a note covering the full amount of the pur- 
 chase. ‘This last precaution proved very wise, later 
 on; for we shall see what great troubles for the 
 founder were caused by the fact that not he but an- 
 other person was the legal owner of his foundation. 
 
 >K K 2K 
 
 The 16 of June of that year, on which the final 
 bill of purchase had been signed by Father Janssen, 
 after he had received the consent of Dr. von Essen, 
 was a day of special importance. With pious intent, 
 
136 LIFE OF ARNOLD JANSSEN 
 
 Father Janssen had chosen this day for the definite 
 purchase of the property and the establishment of 
 his mission work, because on that day Holy Church 
 was to celebrate the 200th anniversary of the revela- 
 tions of the Sacred Heart to St. Margaret Mary Ala- 
 coque, in Paray le Monial. 
 
 For the celebration of this day Pope Pius IX had 
 recommended a beautiful prayer of dedication to the 
 Heart of the Savior, for public use, and had enriched 
 it with indulgences. | 
 
 Father Janssen published the prayer in the May 
 number of the Little Messenger and sent four free 
 copies to every subscriber. To his co-workers, Fa- 
 ther Bill, and the theological students, Anzer and 
 Reichart, he wrote that on that day they all should, 
 each at his place, dedicate themselves to the Sacred 
 Heart in behalf of the new work. For this purpose 
 he composed an appropriate prayer which he added 
 to the prayer of the Holy Father. His suggestion 
 was carried out. 
 
 In this manner the beginnings of the Steyl mis- 
 sionary undertakings — the first little mission house, 
 property and personnel of the Society of the Divine 
 Word, — were dedicated by their pious founder, and 
 pledged to the Heart of Jesus; and there is little doubt 
 that this touching ceremony secured wonderful bless- 
 ings for the tiny seed there and then planted. 
 
 Referring to this dedication, the founder wrote: 
 
 “The mission house will never forget this origin. 
 By its very purpose it is bound to work for the reali- 
 zation of the gracious intentions of the Sacred Heart, 
 and this origin will be a lasting reminder of this 
 
3. Purchase and Dedication 137 
 
 purpose and justify it in making the following beau- 
 tiful words its motto: 
 
 Vivat Cor Jesu tn Cordibus Hominum! 
 (May the Heart of Jesus live in the Hearts of Men!)”’ 
 
 Full of joy, Father Janssen announced to the read- 
 ers of the Little Messenger the purchase of the estate 
 for the purpose of opening a German-Austrian- 
 Dutch mission house: 
 
 “With the help of God, a plot of ground and a 
 dwelling-place has at last been acquired for the mis- 
 sion enterprise. We hope and pray that the Lord 
 will look graciously upon this new holy abode, not 
 destined for the pursuit of money or any other com- 
 mon worldly interests, but for the highest end that 
 can be pursued on earth. “This house shall be dedi- 
 cated to the Lord of the universe and serve for the 
 extension of His Kingdom in the most distant pagan 
 lands. Here men shall be trained and entirely de- 
 voted to God, with body and soul and with all their 
 strength, to the last breath of life, — men willing to 
 follow in the footsteps of the Apostles and the mis- 
 sionaries of other countries; men who will not seek 
 their own honor; men ready to sacrifice ease and com- 
 fort, even their own lives, in order to carry the torch 
 of Christ’s doctrine and the glory of God’s name to 
 all those nations that are still sitting in the darkness 
 of spiritual death, waiting for the arrival of. their 
 rescuers. 
 
 “What a great and holy thought! May the Lord, 
 who has given us the grace of making the decision 
 and the start, not withhold from us the completion 
 
138 LIFE OF ARNOLD JANSSEN 
 
 of the work. May He inspire pious people to help 
 us with their prayers and alms; for, without their 
 support, those who are to carry on the work will be 
 
 9? 
 powerless. * e if 
 
 The dedication of the mission house was set for 
 the eighth of September, the feast of the Nativity of 
 the Blessed Virgin Mary. But it received its first in- 
 habitant in the middle of July. It was Henry Erle- 
 mann, a journeyman carpenter, from Wadersloh near 
 Beckum in Westphalia, who first worked at his trade 
 in the mission house and later became its first stu- 
 dent.? 
 
 In the beginning of August, Francis Xavier Reich- 
 art, the student of theology mentioned above, 
 joined him. 
 
 * Erlemann at that time was twenty-three years old. He 
 had always wished to become a missionary, but his father 
 held him back because he thought the plan was impracticable. 
 At last Erlemann decided to emigrate to America and there 
 to follow his inclination. On his way to Hamburg he stopped 
 over at Muenster, to say goodby to his friend and country- 
 man, Bernard Eikenbrock, who at that time was studying at 
 the Collegium Borromaeum, and who later joined the new 
 society at Steyl. To his friend he made known his intentions. 
 Eikenbrock had heard of the plans of Father Janssen at 
 Kempen and advised Erlemann to go to him, because he 
 might be able to help him. The energetic young man promptly 
 went to Kempen and Father Janssen suggested that for the 
 time being he should work for the new mission house. If 
 the undertaking should succeed, he could later study and be- 
 come a missionary. Erlemann was satisfied, and God blessed 
 his resolution. This former journeyman carpenter later 
 superintended the construction of the greater part of the 
 present mission house at Steyl. From the year 1886, Father 
 Erlemann labored as a missionary in China and rendered 
 most valuable service to the mission of South Shantung 
 through his technical knowledge of construction. At the 
 capture of Tsingtau by the Japanese, he was made a prisoner, 
 but was soon released. He died in China on May 31, 1917. 
 
3. Purchase and Dedication 139 
 
 Both worked in perfect harmony, to make the 
 bare and empty house somewhat more comfortable. 
 They took turns at cooking, but neither had much 
 praise for the other’s culinary achievements. How 
 they thanked the Lord when, at the end of August, 
 He sent them, quite unexpectedly, an expert chef, 
 who was no other than the Capuchin, Brother Juni- 
 per (William Janssen), for many years cook at the 
 Capuchin monastery in Muenster. 
 
 On August 20, 1875, the Capuchins were exiled 
 by the Prussian Government, and were assigned by 
 their superiors to various foreign convents. When 
 Brother Juniper went to his provincial, Father I[re- 
 neus, and asked, ‘‘And where am I to go?”’ he received 
 the reply: ““You will go to your brother at Kempen 
 and from there with him to Steyl. He wants to 
 found a mission house and he needs help. He wrote 
 to me and asked as a favor that you should be allowed 
 to assist him in this difficult period; and I am will- 
 ing to let you go.”’ 
 
 Good Brother Juniper did not like the idea, for 
 he would be obliged to lay aside his habit and don 
 civilian clothes. He begged to be sent to a Capuchin 
 convent in Tyrol or Holland, so that he could con- 
 tinue the regular life of a religious. But the provin- 
 cial did not change his mind, and therefore Brother 
 Juniper said, ‘‘God’s will be done!’’ With his few 
 belongings, he started off for Kempen on August 18, 
 arriving late at night, and was received with great 
 joy by Arnold. At his arrival an incident occurred 
 which revealed certain characteristics of both brothers. 
 
140 LIFE OF ARNOLD JANSSEN 
 
 Arnold, wishing to give Brother Juniper a little 
 surprise, said: 
 
 “See, dear brother, here is a fine glass of beer. I 
 purposely saved it for you from last night.”’ 
 
 ‘“What, stale beer! I prefer to drink a glass of wa- 
 ter 
 
 “Oh,” said Arnold, ingenuously, “‘it is still very 
 good. I often save a glass of beer for the following 
 day.”’ 
 
 Brother Juniper did not appreciate this question- 
 able charity, although, later on, he confessed that he 
 had been greatly edified by this new proof of his 
 priestly brother's love of mortification, who found 
 stale beer “‘still very good.”’ 
 
 When bedtime came, Brother Juniper discovered 
 that for him a sack filled with straw had been placed 
 on the floor. Laughing, he stretched himself out up- 
 on it, and said, ‘“That’s right! for a Capuchin this 
 is the right kind of bed.”’ 
 
 Now preparations were definitely made for the 
 move to Steyl, which was set for August 27, the day 
 before the feast of St. Augustine. Brother Juniper 
 in the meanwhile paid a visit to Steyl, to survey his 
 new field of activity and announce to the first inhabi- 
 tants of the house their early relief from their un- 
 wonted duties in the kitchen. 
 
 On August 22, Dean Boes of Kempen held a little 
 informal farewell celebration for the departing 
 brother priest. All the clergy of the town were 
 present. Although many of them disapproved of the 
 idea of the new foundation, as being unpromising, 
 
3. Purchase and Dedication 14] 
 
 yet all of them liked the unassuming, pious confrére 
 and held him in high esteem. 
 
 The farewell celebration was abundantly seasoned 
 with jests, and the “‘itinerant’’ apostle was the butt 
 of much teasing. They all agreed that his worn-out 
 cassock and shabby hat would fit in well with the 
 old inn at Steyl. The following toast was proposed: 
 “Arnold, use your last opportunity and drink an- 
 other glass of the very best; on the Meuse there is 
 nothing but water.’’ Father Janssen laughed hearti- 
 ly and rejoiced in the cheer of the others. 
 
 Father Ostertag, director of the normal school, 
 took out his pocketbook and poured all of its con- 
 tents on the table. ‘“‘Here, Arnold,’ he said, “‘this 
 is for you and for your new mission house!’’ Dean 
 Boes and all the rest of the guests followed this noble 
 example and made up a generous farewell present, 
 for which Father Janssen gave thanks with words 
 of deep emotion. 
 
 Likewise, many of the good people of Kempen, 
 during those last days, gave their mite to the great 
 work, and showed also, later on, by their effective 
 help, that they were keeping the former rector of the 
 Ursulines in faithful memory. Some farmers offered 
 to convey Father Janssen’s furniture and books to 
 Steyl. Brother Juniper accompanied them, while 
 the rector took the train to Kaldenkirchen, the last 
 frontier station, and there waited for the wagons. 
 From this place they made their entry into Steyl. 
 
 Just before they reached their goal, a priest came 
 running out of a house and greeted the new arrivals 
 in. the most cordial manner, saying, ‘““‘Welcome, Fa- 
 
ty. LIFE OF ARNOLD JANSSEN 
 
 ther Janssen, on Dutch soil, welcome!’’ This was 
 Professor Moubis, whom we mentioned before and 
 who happened to be on a visit with his mother. He 
 was very glad to see that Father Janssen’s efforts ap- 
 peared to be succeeding at last. 
 
 Father Janssen entered his new home with a heart- 
 felt “‘thanks be to God”’ for all the Divine assistance 
 he had received. With confidence in the grace of 
 God and with a strong faith, this humble priest set 
 foot in the new vineyard to which Providence, ac- 
 cording to his firm conviction, had guided him. He 
 was determined to work in it with unselfish fidelity 
 for the glory of God and the salvation of immortal 
 souls. 
 
 x * * 
 
 The first thing to do now was to prepare for 
 the day of dedication. The joyful event was, of 
 course, to be celebrated in a worthy manner. It was 
 true that the house lacked almost everything, and 
 the little household of four alone were not able to 
 accomplish great things. However, the good vil- 
 lagers went to work with great enthusiasm to supply 
 suitable decorations. A large triumphal arch was 
 erected, many wreaths were made to adorn the village 
 church and the mission house, and numerous banners 
 completed the decorations. A number of festively 
 garlanded boards announced the character of the cele- 
 bration. Father Janssen arranged the mottoes part- 
 ly in German and partly in Dutch. The one above 
 the church-door read: “‘Go ye into the whole world 
 and preach the Gospel to every creature.’’ Above 
 the door of the mission house, where the juniper 
 
3. Purchase and Dedication 143 
 
 branch had been supplanted by the crucifix, the text 
 ran: ‘Unless the Lord build the house, they labor in 
 vain that build it.’ In the vestibule one could read 
 the rector's motto: ‘May the heart of Jesus live in 
 the hearts of men!’’ And finally, in the dining-room 
 was found this text: “This is the victory which 
 overcometh the world: our Faith.”’ 
 
 The dedication of the house was performed by 
 Dean Raetsen of Venlo, as the representative of the 
 aged Bishop Paredis of Roermond. The Solemn 
 High Mass was celebrated by Dr. von Essen, while 
 Father Janssen delivered the sermon. His heart was 
 full to overflowing, and he spoke for almost one 
 hour and a half. 
 
 ‘The preacher led his hearers through the immense 
 pagan countries and described the appalling distress 
 of hundreds of millions of souls who, far from God, 
 were doomed to the saddest of fates for time and 
 eternity. hen he showed what had been done and 
 was being done for their salvation, — that it was 
 all far too little, that the Catholic Church was obliged 
 to do far more. ‘This, he said, was especially true 
 about Germany, Austria, and Holland —— countries 
 which, up to that time, had not participated to any 
 great extent in the evangelization of the world and 
 did not possess one single mission house, while sever- 
 al smaller nations could boast of better things in the 
 way of missionary aid. 
 
 “These considerations,’’ he went on, ‘‘have moved 
 a German priest to exert himself for the erection 
 of such an institution. “The good God has helped 
 him, and after many efforts we have reached a modest 
 
144 LIFE OF ARNOLD JANSSEN 
 
 beginning. God alone knows whether it will be a 
 success. For the present, we thank the Giver of all 
 good things for His assistance. Let us hope that the 
 house will achieve its purpose. “The poor and plain 
 appearance of things at the present should not dis- 
 courage us. Even the greatest tree is at first only a 
 tiny seed, and the strongest giant, a weak and wailing 
 babe. We are well aware that, with the present 
 meager resources, we are not equal to our task; but 
 we are confident that the good Lord will give us all 
 that we need. His holy will be done. If something 
 comes of this, we shall thank God; if nothing comes 
 of it, we must humbly strike our breast and confess 
 that we were not worthy of the grace.” 
 
 At the frugal banquet, twenty-five guests were 
 present. The good people of the village had gladly 
 lent tables, chairs, linens, cutlery, etc., for the occa- 
 sion. While the diners were engaged in cheerful con- 
 versation, letters of approbation were received from 
 two bishops, —— one from Strassburg, the other from 
 Ermeland, — and to crown the joy of the day, a tele- 
 gram arrived from the Holy Father, who granted the 
 apostolic blessing for the opening of the new mission 
 seminary. A few days previous, Father Janssen had 
 asked for this blessing. “The answer, which, signifi- 
 cantly, had been dispatched on the morning of the 
 day, and received in the afternoon, read: 
 
 To Rector Janssen, mission seminary of Kalden- 
 kirchen: 
 
 The Holy Father in hearty affection imparts his 
 apostolic blessing to the new seminary, to the rector 
 and the students. 
 
4. Insignificant, Poor, and Misjudged 145 
 
 ‘Thus it has come about,’ wrote Father Janssen 
 in the Little Messenger, ‘‘that the birthday of our 
 Blessed Mother has also become the birthday of our 
 house. May it never prove unworthy of its august 
 protectress. May the Mother of God continue to 
 cast on this infant institution a glance of motherly 
 love; it may need a mighty protectress. May it grow 
 in strength and by its good spirit deserve to become 
 a loved child of Mary.”’ 
 
 The seed of the new missionary foundation was 
 laid; the dew of the Church’s blessing had been im- 
 plored and received for it. Now it might begin to 
 sprout and develop under the fostering care of the 
 gardener. 
 
 4, Insignificant, Poor, and Maisjudged 
 
 The work so happily begun was soon to experience 
 the difficulties that seem to mark the beginnings of 
 every great work. Father Janssen, rector of the 
 young mission house, was soon to face a life more 
 full of cares and sacrifices than he, despite his many 
 labors and self-denials, had ever known before. 
 
 The old inn was indeed a very modest convent, 
 and its exterior appearance as yet bore no resemblance 
 to such an institution. “The house was fifty feet long 
 and had two stories. “lo the north of it was a build- 
 ing, ninety-five feet long, which had served as a barn. 
 This part was much in need of repairs, but never- 
 theless it became necessary, the following year, to 
 
 LIFE oF ARNOLD JANSSEN 10 
 
146 LIFE OF ARNOLD JANSSEN 
 
 make use of it as a dormitory for the first pupils, and 
 as a chapel and dining-room besides. 
 
 The house had five rooms on each floor, and two 
 somewhat roomy halls. These halls were at first 
 used as chapels. In the lower hall a picture of the 
 Sacred Heart supplied the only decoration. There 
 was no altar, and there were no pews. Here the first 
 inhabitants of the house assembled for their morning 
 and night prayers. [hey had to kneel on the stone 
 floor, and the rector’s prayers usually lasted very long. 
 From his childhood he had been in the habit of say- 
 ing a long night prayer. Brother Juniper once re- 
 marked that it was rather exhausting to kneel so long 
 on the cold stones. ‘‘Oh,”’ said Father Janssen, 
 “that’s all for the benefit of the poor pagans, dear 
 brother!”’ 
 
 With night prayers finished, all went to the second 
 floor, to “St. Mary’s Chapel.’’ Here, on a simple 
 pedestal, stood a small statue of the Blessed Virgin, 
 with two candles in front of it. The candles were 
 lighted and the Salve Regina, or some other anti- 
 phone according to the season of the ecclesiastical 
 year, was sung. ‘This custom, to finish night prayers 
 with a greeting to the Mother of God, has been 
 adopted in all the houses of the Society, and prevails 
 to this day. | 
 
 For almost a year the first inhabitants of the mis- 
 sion house attended mass in the village church of 
 Steyl, to which they had their own key. Here they 
 also daily said the stations. The village priest, Fa- 
 ther Backhuis, was suffering from tuberculosis of the 
 spinal column and was unable to walk; so Father 
 
4. Insignificant, Poor, and Misjudged 147 
 
 Janssen took over his duties and even preached in 
 Dutch, — that is to say, in the dialect which is spok- 
 en on either side of the border and which he had 
 learned in his native Goch. The villagers were very 
 grateful for this arrangement, because otherwise they 
 would have been obliged to walk to the parish church 
 at Tegelen, a distance of two and a half miles. 
 
 In the fall of 1875, the little mission house regis- 
 tered nine inmates. Besides the rector and his brother 
 (Brother Juniper), we mentioned Henry Erlemann 
 and Francis Reichart. On September 28, Father 
 Peter Bill arrived, and on October 28, John Baptist 
 Anzer; on the same day (October 28) Jacob 
 Steger, and a week later, John Holthausen, presented 
 themselves as Latin students. 
 
 *K *K *K 
 
 The interior and furnishings of the new mission 
 house and the mode of living of its inhabitants were, 
 if possible, even more modest and poor than the out- 
 ward appearance of the building would indicate. The 
 day after the dedication, Father Janssen had declared 
 to his friends: ‘The house is paid for, but we be- 
 gin our life here with an empty purse.’’ ‘The alms 
 received had nearly all been expended on the purchase 
 of the house. In order to avoid debts, prudence de- 
 manded strict economy in all things. Besides, this 
 was in perfect harmony with the spirit of the found- 
 er, who had always been a man of frugal habits and, 
 without being a religious, a lover and practicer of 
 poverty to such an extent that his worn clothes fre- 
 quently caused his confréres to tease and mildly cen- 
 
148 LIFE OF ARNOLD JANSSEN 
 
 sure him. He welcomed poverty in his new home, 
 and felt confident that it would, in a particular man- 
 ner, draw God's blessing upon his work. 
 
 Nearly all things used for the solemn dedication 
 were loaned; and after they had been returned, most 
 of the rooms were empty. All slept on pallets until, 
 one by one, Henry Erlemann built bedsteads for 
 them. Father Janssen slept on the floor longest of 
 all, because he would not use a bedstead until the 
 last of his companions had one; and then he ordered 
 one with a lid, so that it would also serve as a table. 
 He continued to use this primitive piece of furniture 
 after he had become superior general of a large society, 
 just as in like manner, he remained satisfied with the 
 desk he had bought at Bocholt. It took a long time 
 to supply the rest of the required furniture for the 
 house, since they depended upon the one carpenter 
 for the making of everything. There were 
 only four chairs, although the monastic family 
 counted five members. During meals, two of the 
 chairs were placed somewhat close together, and a 
 board was laid over them; thus, three were seated in- 
 stead of two. 
 
 A few weeks after the dedication, four priests from 
 the adjacent German border called on Rector Janssen. 
 They jokingly inquired about the first missionaries 
 ready for China. He invited his guests to take coffee 
 and served them, standing. They requested him, 
 repeatedly, to sit down with them; and so he was 
 finally obliged to admit that there was not another 
 chair in the house. That stopped the teasing, and a 
 
4. Insignificant, Poor, and Misjudged 149 
 
 few days later a dozen chairs arrived as a contribution 
 from his visitors. 
 
 Besides furniture, all other household equipment 
 was totally lacking. The rector ordered bowls, 
 plates, and drinking cups from an earthenware dealer 
 in the neighborhood. When the table was set for a 
 meal, it reminded one of a dining-room in the poor- 
 est of Trappist monasteries. 
 
 Bed-linen, in particular, was scarce. For every 
 new arrival, material for a new ‘“‘straw sack’’ was 
 the first thing to be bought. ‘The rector proceeded 
 very economically and always gave the exact measure 
 of the various pieces that had to be made. When, 
 upon one occasion, a number of large bed-sheets were 
 donated, he had them cut in two; but then they were 
 too small, and would not stay in place, so the rector 
 ordered them sewed down to the beds! This settle- 
 ment of the difficulty appeared to him in the light of 
 a very useful invention, and the practice was kept up 
 for some time. 
 
 The washing and mending was done gratis, for a 
 long time, by kind girls of the neighborhood. Since 
 the number of inhabitants of the mission house grew 
 very rapidly, this was no small task. 
 
 2K K >K 
 
 What caused Rector Janssen still greater worries 
 was the problem of securing the necessary victuals. 
 During the first weeks, the good people of the village 
 provided him with potatoes and vegetables. There 
 were also kind benefactors from the neighboring 
 town of Venlo, who contributed substantially. But 
 
150 LIFE OF ARNOLD JANSSEN 
 
 it was particularly Miss Helen Wolters, a young lady 
 of a well-to-do family, who supported the young 
 mission house with great generosity and won for it 
 many friends and helpers among her acquaintances. 
 Her own family strongly advised her not to make 
 such great sacrifices for a strange undertaking that 
 offered no prospects of success, but she remained 
 faithful and devoted to the mission house, up to the 
 time of her death, in 1914. Having been asked what 
 had moved her to take such an active interest in the 
 mission house, she replied: ‘““When I saw Rector Jans- 
 sen for the first time, and heard him speak, I was 
 convinced at once that he was a truly pious priest 
 who had nothing but the honor of God and the wel- 
 fare of his neighbor at heart: it is not so very difficult 
 to recognize a pious priest. And for this reason I 
 had great confidence that God was with him and that 
 his work would succeed.”’ 
 
 The good sisters in the hospital at Venlo also 
 worked with great willingness for the mission house, 
 and for years rendered valuable service, especially by 
 sewing. 
 
 Welcome though this help from the neighborhood 
 was, it was not enough to supply all wants. Winter 
 approached, and it became imperative that a larger 
 supply of staple articles of food should be procured. 
 The rector talked the matter over with his brother, 
 Juniper, who, as a member of the Capuchin order, 
 had had experience in collecting alms. He was quite 
 willing to try his luck in Germany, in behalf of the 
 mission house. Brother Juniper, although he was at 
 first doubtful about his brother’s undertakings, and 
 
4. Instgnificant, Poor, and Misjudged 151 
 
 had himself come to Steyl against his own wishes, 
 had by this time become fully converted to the cause. 
 His change of attitude had been brought about 
 through a dream which Brother Juniper had, and 
 which he relates as follows: 
 
 In a dream I was present at a little assemblage of 
 priests in Muenster. The Right Rev. Bishop presid- 
 ed. He mentioned an important position for which 
 a new occupant was to be appointed, and asked the 
 priests present to suggest a suitable man. One of 
 them said, “That would be something for that little 
 vicar, Janssen, at Bocholt; he is considered as an en- 
 terprising and thoroughgoing man.’ ‘The bishop 
 became very grave, and said, ‘Gentlemen, I wish all 
 my priests had the same spirit as Father Janssen.’ 
 This information in a dream changed my mind com- 
 pletely regarding my brother's intention of founding 
 a mission house, and I thanked God that He had 
 opened my eyes.”’ 
 
 The first attempt at begging alms was to be made 
 at Straelen, but it came to a premature close. Brother 
 Juniper had just been led to the first farmer by the 
 parish priest, and introduced, when a policeman en- 
 tered. “To beg for alms at that time was prohibited 
 by law. ‘The farmer had enough presence of mind 
 to invite the guardian of the law to have coffee, and 
 to ask him to sit next to Brother Juniper. “The two 
 men entertained each other; and the man in uniform, 
 being a guest in the house, could not bring himself 
 to be so impolite as to arrest the Brother. Right in 
 the midst of the conversation, Brother Juniper rose 
 and, accompanied by a member of the family, went 
 
152 LIFE OF ARNOLD JANSSEN 
 
 to a neighbor. ‘Twice that same afternoon at differ- 
 ent farms he met the policeman, who eyed the suspi- 
 cious-looking stranger with the long beard with 
 ever-increasing distrust. 
 
 In the evening, the report reached the parish house 
 that, in a meeting of the village council, a ‘‘liberal’’ 
 citizen had made the ‘‘awful’’ revelation that, most 
 probably, a disguised monk was going through the 
 place and begging the people for alms, and was in 
 consequence “infringing on the laws of the land.”’ 
 The police had received orders to arrest the dangerous 
 individual, the following day. When the policeman 
 arrived, next morning at eight o'clock, he was in- 
 formed that the disguised monk had left and crossed 
 the Dutch border, at six! _ 
 
 Naturally, it was a great disappointment for Fa- 
 ther Janssen when Brother Juniper reported his fail- 
 ure. What to do next became the question. A week 
 later, a wagon arrived from Straelen and brought 
 thirty bushels of potatoes. “Two farmers had heard 
 that a begging religious had been chased out of the 
 parish, and in honest indignation had declared, “‘Just 
 for spite!’’ and so contributed a good load of pota- 
 toes. ; 
 
 Another begging tour, at Kempen, remained un- 
 disturbed and was so successful that for several 
 months no further attempts were necessary. 
 
 Good Brother Juniper made many more trips, and 
 on his wanderings was received with great kindness 
 by. a large number of families, many of whom also 
 subscribed for the Little Messenger. When he came 
 back to Steyl, there was always rejoicing among the 
 
4. Insignificant, Poor, and Misjudged 153 
 
 inhabitants, for Brother Juniper was a man with a 
 truly golden heart and sunny humor. In material 
 things he was of invaluable assistance to his brother, 
 in those days. All, but especially the younger stu- 
 dents, were much devoted to him and gladly helped 
 him in his many tasks in house and garden. He knew 
 how to keep them interested in work. He discovered 
 that Jacob Steger had decided talents for cooking, 
 and it did not take him long to make of him a very 
 satisfactory substitute during the times of his absence. 
 John Holthausen was good at peeling potatoes, while 
 Anzer and Reichart, the students of theology, washed 
 the dishes. Erlemann worked indefatigably in his 
 carpenter shop, and was the practical man around 
 the house. 
 
 After a few months, a houseman was added to the 
 personnel. This was Joseph Althoff who, for many 
 years, had served in a similar capacity in a convent 
 at Duelmen, and had lost his position after the ex- 
 pulsion of the religious orders. He became the faith- 
 ful helper of Brother Juniper. 
 
 x * * 
 
 The chief advocate of the new mission house was 
 the Little Messenger of the Sacred Heart, whose task 
 it was to make the work known, to win friends and 
 benefactors, and new members. The paper was still 
 printed at Paderborn. When the printed copies ar- 
 rived, each month, at the station in Kaldenkirchen, 
 the whole monastic family went there; and in a rent- 
 ed room the packing and shipping was done. ‘This 
 labor usually took but a few hours. 
 
 However, the great distance between the place of 
 
ies LIFE OF ARNOLD JANSSEN 
 
 printing and shipping caused considerable difficulties, 
 and Rector Janssen soon began to think of installing 
 his own plant. Before the end of the year 1875, the 
 first hand-press arrived, and the magazine has been 
 printed at Steyl ever since. “This was the humble 
 beginning of the Steyl Mission Press, of which we 
 shall have more to say later. 
 
 Of course, the parcels now had to be taken to Kal- 
 denkirchen. At first, the members themselves pulled 
 the wagon. ‘Then, the students conceived the idea of 
 loaning a neighbor’s dog-cart; and later, they had 
 one of their own. Such was the first Parcel Post ser- 
 vice between Steyl and the nearest German post-office! 
 
 The good Lord soon provided better transporta- 
 tion. An altar that was old but still in good condi- 
 tion had been donated and shipped from Aachen to 
 Kaldenkirchen. The little mission house had two 
 priests, but no altar, and the joy over this great gift 
 was fervent. But the pressing question arose: How 
 to fetch the altar to Steyl? Brother Juniper asked 
 a curate of his acquaintance whether he did not know 
 a man that would do this service to the mission house. 
 The priest mentioned a family named Spee. “These 
 good people were ready at once, and even declared 
 themselves willing, every month, to cart the packages 
 of the Little Messenger to Kaldenkirchen, free of 
 charge; and they did so for several years, until the 
 mission house owned its own horse and wagon.! The 
 
 
 
 * The first horse of the mission house was a little black 
 pony that was given to Rector Janssen as a present for his 
 saint’s day, July 18, 1881. Beautifully decorated, it was led 
 into the dining-room, directly in front of the unsuspecting 
 rector. On it sat John Weig, the youngest of the students, 
 
4. Insignificant, Poor, and Misjudged 155 
 
 same good family offered a room in their house as a 
 depot for mail and printed matter of the mission 
 house, and this service has been kept up for forty 
 years. Here we have another example showing how 
 people of the poorer classes, in particular, showed 
 active charity to the mission house and furnished the 
 most important means for its further development. 
 
 Father Janssen wrote in the January number of 
 the Little Messenger (1876): “‘Until now the good 
 God has helped our little mission house especially 
 through the gifts of the poor; and we are grateful 
 for that, because these are the gifts on which the 
 greatest blessing rests. May they help us to become 
 truly poor in spirit, for theirs is the kingdom of God. 
 Money, though we need it badly (for instance for a 
 new building), is our least concern. “The Lord has 
 said, ‘Seek ye first the kingdom of God, and his jus- 
 tice, and all these things shall be added unto you.’ 
 These words apply, above all, to houses of this kind. 
 Therefore we beg Him unceasingly, through the pa- 
 trons of the house, to make us good and pious, and 
 also to send us good and pious people as co-workers 
 in His vineyard.”’ 
 
 These lines reveal more clearly than long descrip- 
 tions the spirit in which Father Janssen tried to ful- 
 fil his duties as rector. He cultivated the spirit of 
 prayer, in every possible manner, in his little monastic 
 family. On the very day of his arrival at Steyl he 
 
 dressed as a zouave. In the name of the pony, young John 
 offered willing service in a poem, the end of which read, 
 “Oats I like, but not the whip!” 
 
156 LIFE OF ARNOLD JANSSEN 
 
 caused to be set up the order of prayers that were to 
 be recited daily. Among them was one that was to 
 be repeated every fifteen minutes, at the stroke of the 
 clock. It consisted of short alternating acts of Faith, 
 Hope, and Charity, contrition, and spiritual com- 
 munion. Later, a petition for the seven gifts of the 
 Holy Ghost was added. Allin the house had to say 
 it; when several were together in one room, the senior 
 had to lead. ‘This precept was observed also in the 
 study-halls and in_the workshops of the brothers. 
 The custom of the “‘quarter-hour prayer’’ still exists 
 in all the institutions of the Society. 
 
 To frequent prayers were added acts of mortifica- 
 tion, for which the poverty of the first years offered 
 many opportunities. The rector himself showed 
 the best example in this regard, for he had fewer 
 wants than anybody else in the house. This made it 
 easier for the others to suffer the want of many things 
 that they might rightfully have expected. They 
 thus learned to get along with little and to feel happy 
 in their poverty. Every alms, every little help given 
 the house, was highly appreciated, was accepted with 
 gratitude and used economically. 
 
 Father Janssen, all his life long, manifested a truly 
 touching gratitude to his benefactors. Through all 
 kinds of little presents, such as books or devotional 
 articles, he tried to please and make returns to them, 
 but he never flattered anybody. His simplicity and 
 his supernatural attitude in all things won him the 
 good-will and ready helpfulness of the faithful. 
 
 But he was even more grateful to the good God 
 than to good men, for to the Divine blessing he at- 
 
4. Insignificant, Poor, and Misjudged 157 
 
 tributed every success. He said many prayers to in- 
 voke that blessing also upon his benefactors. The 
 list of contributions published in the Little Messenger 
 always closed with a little blessing such as the follow- 
 ing for the donors: ‘“‘Sacred Heart of Jesus, be their 
 
 reward!’’... ‘‘Sweet Heart of Mary, be their protec- 
 tion!’ ...°'St. Joseph, obtain for them a happy hour 
 of death!”’ 
 
 The general contributions were entered in a “‘St. 
 Joseph’s Book,’’ those for the household, in a “‘St. 
 Anne’s Book.” 
 
 * ** ok 
 
 The world at large, as a rule, does not give recog- 
 nition to that which is small and poor. Father Ar- 
 nold Janssen’s undertaking at Steyl furnishes an- 
 other proof of this. Among the educated, especially 
 among the clergy, the opinion prevailed that Father 
 Janssen’s work had no prospects of success. 
 
 The rector knew this quite well, and the knowl- 
 edge was just another burden added to his many diffi- 
 culties. These doubters pointed to the insufficient 
 means, the poor beginning, and the kind of people 
 that had charge of the work, — and particularly to 
 the latter, as a sure indication that nothing would 
 ever come of the attempt. The rector was almost 
 everywhere received with suspicion, as a man of un- 
 sound ideas; and some judged him even more harsh- 
 ly. The expectation of a quick disintegration of 
 the household personnel was general. 
 
 Most of the educated Hollanders in the neighbor- 
 hood of the mission house shared the opinion held in 
 
158 LIFE OF ARNOLD JANSSEN 
 
 Germany. Father Backhuis of Steyl, who otherwise 
 favored the undertaking, said on one occasion: ‘‘Fa- 
 ther Janssen thinks it is possible; but no one will 
 ever see him succeed.’’ Men of Tegelen prophesied 
 that the undertaking would end in bankruptcy, and 
 that the foolhardy Germans would soon return 
 home. 
 
 ‘That lay people should speak in this manner need 
 not surprise us. Viewed from a business standpoint, 
 the thing looked hopeless. As a religious work, un- 
 dertaken for the glory of God, it might have caused 
 some to judge differently, and probably did so. “The 
 need of a German-Austrian mission house was freely 
 recognized. ‘This honest attempt, made with the 
 consent of the hierarchy and the blessing of the Holy 
 Father, should have received the active support of all 
 friends of the missions; but this was the fact only in 
 a very limited sense. Large Catholic circles showed 
 no interest, for a long time after the work had been 
 got under way. If the common faithful had not 
 stood by Father Janssen and his work, no mission- 
 ary would ever have gone forth from Steyl. 
 
 It goes without saying that Father Janssen keenly 
 felt this want of interest. If he did not allow this 
 to discourage him, we must ascribe it to his wonder- 
 ful faith and trust in God; but it remained a heavy 
 cross for him, for many years. The picture of his 
 life would be incomplete if this fact were omitted. 
 Letters still in existence prove how much it hurt him 
 that the most influential German Catholic mission 
 magazine, Die Katholischen Misstonen (The Catho- 
 lic Misstons) failed, for many years, to mention his 
 
4. Insignificant, Poor, and Misjudged 159 
 
 work, and refused to accept notices of activities at 
 the mission house; and if ever reference was made to 
 the Steyl project, it was done in the fewest possible 
 lines. Whatever the motives of the editors of the 
 Catholic Misstons at that time may have been, this 
 much is certain, that a more friendly attitude would 
 have materially facilitated the work of Father Jans- 
 sen. 
 
 Among the list of contributions mentioned in the 
 Catholic Missions during this period, as having been 
 received for the most divergent purposes, only very 
 rarely was a mite announced for Steyl — poor Steyl, 
 which, at the time, was passing through a series of 
 most severe crises. What was more harmful than 
 the lack of material contributions was the impression 
 created among the readers of this high-class magazine 
 that this first German mission house did not deserve 
 recognition and support. 
 
 These tactics may have impeded the development 
 of the Steyl mission work, but they did not prevent 
 it. “he Lord, who had chosen His instrument for 
 the execution of this work, led Father Janssen on 
 this hard and thorny road, to increase his merits and 
 test his faith. He stood the test. 
 
 Besides, these difficulties were not the worst part 
 of his sufferings. The gravest trial for the young 
 misionary society was to be an internal crisis, — one 
 that shook it to its foundations, for six months, and 
 of which we shall speak in the next chapter. 
 
160 LIFE OF ARNOLD JANSSEN 
 
 5. Storms Ahead 
 
 The following chapter is an illustration of the 
 old truth that even the best of men sometimes cause 
 one another a lot of trouble, unintentionally. 
 
 We are acquainted with all the persons connected 
 with the founding of the first German mission house. 
 Besides Rector Janssen, there were Father Bill, Dr. 
 von Essen, and the clerics Anzer and Reichart. 
 
 According to agreement, Father Janssen was to 
 administer the internal affairs of the house, indepen- 
 dently, while in all important external matters Dr. 
 von Essen was to have a deciding vote. Father Bill 
 was at that time forty years old. He had begun his 
 theological studies late in life and was not ordained 
 until he was thirty-one years old. He was a man 
 full of zeal and missionary enthusiasm. ‘The clerics 
 Anzer and Reichart had received minor orders and 
 had almost completed their theological studies; in the 
 company of the three mature men, they represented 
 the fire of youth. Both were young men with 
 ideal aspirations. 
 
 All the five men were truly pious and deeply devot- 
 ed to the cause of the missions which had brought all 
 of them together; but their several virtues did not 
 keep them from maintaining widely divergent views 
 on many questions; and these divergencies of opinion 
 led, in the course of a few months, to such serious 
 disagreements that hearty co-operation among them 
 came to be quite impossible. 
 
5. Storms Ahead 161 
 
 Since Father Bill and the two clerics Anzer and 
 Reichart had given up secure situations in life in or- 
 der to join Father Janssen, he looked upon them as 
 in a sense co-founders with him; he called them by 
 that name and had promised that he would formulate 
 the statutes for their new mode of living through con- 
 sultation with them. 
 
 Perhaps this promise was a rash one: at least, it 
 became a serious handicap for him, the responsible 
 and actual head of the institution. Furthermore, 
 it was a source of almost inescapable difficulties when 
 he attempted to work in association with these men 
 who were so disparate in age, training, and nation- 
 ality. As soon as a dissenting number of this group 
 began to claim their rights under his promise, a split 
 in the little community became unavoidable. It is 
 very likely that Father Janssen, when making his 
 promise, had only thought of a consulting, not a 
 deciding, participation in the internal and external 
 formation of the new institute. At any rate, noth- 
 ing had been settled in writing. 
 
 Added to this condition of indefiniteness concern- 
 ing the exact relationship of these five members, one 
 to another, there was also, at first, a certain sense of 
 indetermination about the purpose and scope of the 
 work. A mission house was to be founded for Ger- 
 many, Austria, and Holland, — that was the plan. 
 Such houses existed in other countries, but they dif- 
 fered from one another in many characteristics of rule 
 and methods of operation: for instance, the mission 
 house of Mill Hill in England had a much more stable 
 organization and a more monastic character than the 
 
 Lire oF ARNoLD JANSSEN II 
 
162 LIFE OF ARNOLD JANSSEN 
 
 Paris seminary. As a consequence, it came to be a 
 matter of indecision which of these two was to be 
 the model for the new house at Steyl; and in view 
 of the final outcome, it turned out to be a good thing 
 that this was so, because it kept this German under- 
 taking from being moulded into a foreign and per- 
 haps very unsuitable form. 
 
 And so, in the beginning it was of course very 
 difficult to determine the exact policy according to 
 which the new institution was to be established; and 
 it became necessary to codify and to try out ideas as 
 they were presented, since all the participants in this 
 initial work possessed a great amount of good-will 
 but no experience in these matters. Here the danger 
 of disagreement soon became more and more obvious 
 and more and more acute, resulting at last in the 
 withdrawal of Dr. von Essen, Father Bill, and Frater 
 Reichart from the work: Frater Anzer alone remain- 
 ed with Rector Janssen. 
 
 2K >K *K 
 
 On August 5, 1875, the day after the bill of pur- 
 chase of the house had been signed, Father Janssen 
 had his first conference with Father Bill and young 
 Reichart (Anzer did not arrive until October 28). 
 Three subjects were proposed for discussion. The 
 first was the sending of a letter to all those bishops 
 whom Father Janssen had not been able to approach 
 in the previous spring. On this matter an agreement 
 was arrived at and was signed by Rector Janssen, 
 Father Bill, and young Reichart, and also Py Dr. von 
 Essen. | 
 
5. Storms Ahead 163 
 
 The second subject of the discussion was the ques- 
 tion of determining who should be the superior of 
 the house. All three agreed to ask the bishop of the 
 diocese to appoint Father Janssen as provisional su- 
 perior, with the understanding that the permanent 
 superior was to be elected after the statutes had been 
 definitely formulated. 
 
 On August 7, the rector wrote to the bishop: and 
 on August 10, a confirmative answer was received 
 from Bishop Paredis. This action established Rec- 
 tor Janssen, officially, as head of the new house. 
 
 The third point of the conference was the scope 
 and purpose of the work for which they were to unite 
 their efforts. Rector Janssen had prepared a prelim- 
 inary draft, in Latin, under this caption: ““Mens 
 nostra in erectione domus misstonum in Steyl’’ (‘Our 
 Intention in Founding Steyl Mission House’). Since 
 the plan outlined in this document gave rise to the 
 most serious disagreements, we shall quote it, at least 
 in part: 
 
 “Our general aim is the service of God and our 
 neighbor by spreading the knowledge and love of the 
 Blessed Trinity... . 
 
 “Of the three Divine Persons, we wish to worship 
 in particular the Divine Word who dwells in our 
 midst in the tabernacle. ... 
 
 “Our special aims are (1) the propagation of the 
 Faith in pagan countries and (2) the cultivation of 
 true science — theology and natural sciences —- in 
 the spirit of St. Thomas Aquinas.... The second 
 purpose supplements the first. 
 
164 LIFE OF ARNOLD JANSSEN 
 
 “Our house, therefore, is to be open to the work- 
 ing out of this double purpose — that is, to those 
 who wish to become missionaries, and to those who, 
 as teachers, are ready to fit themselves to become 
 teachers of the former. Over and above these special 
 purposes, we shall do what we can for the glory of 
 God and the benefit of the faithful by preaching and 
 writing. 
 
 “To accomplish these things the more easily by 
 their intercession, we choose for our institute the fol- 
 lowing patrons: the Blessed Virgin Mary, the Holy 
 Archangels (especially Michael, Gabriel, and Raph- 
 ael) St. Joseph, and St. Ann. Besides these prin- 
 cipal patron saints, we shall revere the Holy Guardian 
 Angels, the Holy Apostles Peter, Paul, and John, 
 St. Augustine, St. Francis, St. Thomas Aquinas, St. 
 Francis Xavier, Saints Catherine of Alexandria and 
 Catherine of Sienna, St. Christina, St. Ursula, St. 
 Theresa, and Blessed Margaret Mary Alacoque. 
 
 “Since our house, on account of the unfavorable 
 conditions of the time, will not have any religious 
 vows, it will be left to the individual members to de- 
 termine what means they wish to employ to dedicate 
 themselves to the Sacred Heart of Jesus; but it is de- 
 sirable that all should adopt the third rule of St. 
 Dominic.’’ (There was another regulation relating 
 to money and property: the members were to remain 
 in possession of all they owned, but were not to han- 
 dle money directly.) 
 
 In the discussion of these fundamental regulations 
 two provisions were immediately opposed by Father 
 Bill and young Reichart. The first was that which 
 
5. Storms Ahead 165 
 
 represented the cultivation of science as a special task, 
 and which indicated that the teachers were to form 
 a special division, aside from the members that were 
 to. go to the missions. It seemed to them that the 
 cultivation of science, inasmuch as it was necessary 
 for the training of the missionaries, was to be taken 
 as a matter of course, but that it did not deserve any 
 such special emphasis. 
 
 Still greater objection was taken to membership in 
 the third order of St. Dominic, with one day of fast- 
 ing and four of abstinence each week. Father Bill, 
 in particular, opposed it. Who was to observe these 
 days? he queried. Certainly not the students from 
 twelve to twenty. ‘The teachers? In clerical semi- 
 naries professors were usually dispensed from fasting, 
 on account of their strenuous activities. The mis- 
 sionaries who returned from their districts sick and 
 exhausted could not be expected to observe them. In 
 the missions themselves, the missionaries would have 
 to eat what they could get, and should not be sub- 
 jected to such regulations. In short, this rule would 
 become the source of many exceptions and much dis- 
 content. 
 
 Frater Reichart declared that he did not favor this 
 plan and could not vote for it. However, no decision 
 was made; and Father Bill returned to his parish, to 
 arrange everything for his permanent entrance into 
 Steyl, for which he had: chosen the twenty-eighth of 
 September. | 
 
 x * * 
 
 Father Janssen employed the time preceding the 
 
 dedication of the house to examine these controversial 
 
166 LIFE OF ARNOLD JANSSEN 
 
 points and come to a definite conclusion. ‘The pro- 
 posals represented no sudden notions of his. In his 
 letter to the archbishop of Cologne, March 17, 1875, 
 he had mentioned, as a secondary purpose of the 
 house, the cultivation of the sciences and also his in- 
 tention of adopting the third rule of St. Dominic. 
 He had also informed the archbishop that his plan 
 had received the consent of the bishop of Roermond. 
 Dr. von Essen moreover, who was himself a member 
 of the third order, had signed this letter and thereby 
 given evidence of his consent. Furthermore, the arch- 
 bishop of Cologne and all the other bishops had ap- 
 proved of Father Janssen’s plans, and the scholarly 
 bishop Haneberg of Speyer had, in particular, warm- 
 ly recommended the cultivation of the sciences for 
 missionary purposes. 
 
 ‘Thus we see that the founder had strong backing 
 for these ideas, which of course were also in complete 
 harmony with his own views and inclinations. He 
 was a professional teacher and as such understood 
 more clearly than others the necessity of cultivating 
 the sciences in a truly Christian spirit. Besides, he 
 also calculated that many young priests who, on ac- 
 count of the Kulturkampf, could not find a position 
 in their home country, would join him. To win 
 these for his work as teachers seemed to demand that 
 a special division should be made in the membership. 
 They were not to be obliged to go to the missions, 
 but were to be teachers in the mission house and do 
 literary work. 
 
 That Father Janssen should look for a solid reli- 
 gious basis for the community life in the new mission 
 
5. Storms Ahead 167 
 
 house and, to avoid mistakes and long experimenting, 
 adopt a mode of life tested by many centuries, was 
 dictated by sound judgment. He chose the third 
 rule of St. Dominic because the Dominicans seemed 
 to combine in a most happy manner, preaching of 
 the word of God with a life of penance. 
 
 During the next few weeks Father Janssen pro- 
 cured the statutes of several orders and congregations, 
 to study once more the question as to which religious 
 rule was to be adopted. This examination confirmed 
 him in his resolution, and the day after the dedi- 
 cation of the mission house, on September 9, he 
 wrote to Father Bill that community life according 
 to the third rule of St. Dominic had begun and that 
 the students also were to observe it. 
 
 In the meanwhile, serious doubts had arisen in the 
 mind of Father Bill. He says of them: ‘““What I saw 
 and heard on my last trip; what was discussed in the 
 conference of August 5; what Dr. von Essen told me 
 about Father Janssen; finally, my own closer ac- 
 quaintance with him, caused me to doubt very much 
 whether he would be the man who had enough prac- 
 tical knowledge of the world to found such a work. 
 In religious matters he seemed to be too narrow- 
 minded. I did not doubt his virtue, his good-will, 
 and also his energy; but I had always hoped that a 
 man of high standing, experience, and practical 
 knowledge would join and have enough authority to 
 make Janssen submit to him: that he would take 
 much from me I doubted, even at that time. How- 
 ever, such a man was not found. I also doubted 
 whether Dr. von Essen would or could do anything 
 
168 LIFE OF ARNOLD JANSSEN 
 
 in this matter. I began to think it would be better 
 to postpone my entrance for some time.” 
 
 These disquieting doubts became so strong that 
 Father Bill resolved to consult his bishop. He men- 
 tioned all his difficulties concerning the person of the 
 founder of Steyl, and stated that he considered it ad- 
 visable to wait for a while. He also referred to the 
 third rule of St. Dominic. But the bishop became 
 impatient, and interrupted his visitor with the 
 words: “‘He who puts his hand to the plow must 
 not look back!’’ Yet he also consoled Father Bill, 
 and said to him: ‘Father Janssen has studied every- 
 thing that concerns the missions and missionary con- 
 gregations; he will find out what is best.” 
 
 ‘The words of the bishop, ‘He who puts his hand 
 to the plow must not look back,’ decided the matter 
 for me,’ continues Father Bill’s report. ‘‘I decided 
 to join Father Janssen as soon as my affairs were put 
 in order. I renewed my resolution to devote myself 
 to the work, and did this frequently. I considered 
 that my feeble powers were to be exercised in aiding 
 the beginning of this work, and would probably con- 
 tinue at least until more capable hands should come 
 to seize it and carry it out. I[ thought that, if no be- 
 ginning were to be made, the way would be closed 
 against anybody's coming to complete it, for I was 
 deeply convinced that a German mission house was 
 both necessary and possible.”’ 
 
 * * x 
 
 Father Bill arrived at Steyl on September 28. He 
 was not at all favorably impressed, and soon found 
 various reasons for criticism. The doubts he had 
 
5. Storms Ahead 169 
 
 conceived as to the fitness of the rector continued to 
 grow, and he was therefore disposed to find fault and 
 to seek imperfections rather than to note what was 
 good and pleasing. Most of the things which he de- 
 scribed as unsuitable were in reality only trifles. The 
 prayers of the Way of the Cross did not suit him; the 
 time after the noon-day meal was not the proper 
 time for the saying of the stations in common; the 
 Veni Creator Spiritus, according to common usage, 
 should come before the religious exercises, whereas 
 Father Janssen had it sung after morning prayers; 
 between morning meditation and mass he missed the 
 time for immediate preparation; there were too many 
 prayers, and they were too far-fetched; the clerics 
 should receive communion during mass, surpliced, 
 instead of before mass and with the others; all in- 
 habitants of the house, for the sake of the good ex- 
 ample, should on Sundays go to Tegelen, for high- 
 mass in the parish church. 
 
 More serious are his criticisms of the rector: he 
 was lacking in a sense of order, and showed no talent 
 for organization; he was unpractical and was especial- 
 ly ignorant in pastoral problems; he thought more 
 of his own prayers than of the liturgical prayers of 
 the Church; he did not carefully observe the rubrics 
 — for instance, at the Gloria Patri he made the sign 
 of the cross, instead of merely inclining his head; he 
 was over-zealous in cultivating strange methods of 
 devotion which he had taken from the writings of 
 Catherine Emmerick, Mary of Agreda, Grignon de 
 Montfort, and other mystics of modern times, or 
 such as were found in his home diocese of Muenster 
 
170 LIFE OF ARNOLD JANSSEN 
 
 but were not suitable in a mission house that was in- 
 tended for all countries and continents. In particu- 
 lar, Father Bill complained that Father Janssen was 
 not open to suggestion from others, and that he 
 tenaciously clung to his strange ideas; that he made 
 little progress with his work, and continually de- 
 ferred important matters and declined all help offered 
 him, and could not be induced to plainly state his 
 intentions regarding the founding of the mission 
 house. 
 
 Soon new difficulties arose. Father Janssen in- 
 tended to fit up dormitories and schoolrooms in the 
 adjacent buildings, while Father Bill wanted the 
 garret to be fitted out as sleeping quarters for the stu- 
 dents. When Father Janssen consented at last, Fa- 
 ther Bill was dissatisfied because the work did not 
 progress rapidly enough. “There were many such lit- 
 tle causes of discontent, but the chief reasons remained 
 — those referring to the adoption of the third 
 rule of St. Dominic and to the special cultivation of 
 the sciences. 
 
 It is easy to see from the foregoing that Father 
 Bill was pessimistically inclined; he lacked that 
 cheerful optimism which alone would have enabled 
 him to overcome the difficulties that are unavoidably 
 connected with such an undertaking. We also under- 
 stand that Father Janssen, at the side of such a com- 
 panion, had his misgivings and doubts regarding the 
 future. 
 
 x * * 
 
 What was the attitude of Fratres Anzer and Reich- 
 
 art? The two young men were full of idealism and 
 
5. Storms Ahead LA 
 
 enthusiasm, and for them it was easier to overcome 
 such difficulties. But the development of the new 
 mission house appeared much too slow to them. 
 What they desired was an early adoption of a con- 
 stitution fixing the aims and purposes of the new 
 foundation, and a more perfect regulation of their 
 community life, both in their studies and religious 
 exercises. The cautious and somewhat hesitating 
 manner in which the rector approached his tasks, and 
 his unyielding attitude toward all violent urging, 
 put the patience of these fiery young men to a severe 
 test indeed. 
 
 It is easy to comprehend how they would be likely 
 to listen to the complaints of their priestly associate, 
 who, besides being older than Father Janssen, had 
 the advantage of greater practical experience; besides, 
 Father Bill’s ideas almost completely harmonized 
 with their wishes. It was surely far from Father 
 Bill’s mind to cause an estrangement between these 
 first associates and their rector, but his mode of acting 
 necessarily led to that. And so, Anzer and Reichart 
 also began to show discontent. “They expected some 
 amelioration of the uncomfortable situation through 
 the drawing up of a constitution, and therefore they 
 urged Father Janssen to keep his promise and draw 
 up statutes in consultation with them. 
 
 Several conferences were held, but instead of bring- 
 ing about a solution, they only served to accentuate 
 the differences. Father Janssen would not give up 
 his two main points, the special cultivation of the 
 sciences and adoption of the third rule of St. Dominic. 
 To the other three, these plans appeared more and 
 
bees LIFE OF ARNOLD JANSSEN 
 
 more irreconcilable with the missionary purposes of 
 the house. They wanted missionary work among the 
 pagan races designated as the sole purpose of the So- 
 ciety, and every other task expressly excluded. All 
 who entered were to devote themselves in the same 
 manner to this one purpose. ‘The religious founda- 
 tion was not to be the rule of the Dominicans, but 
 the tried and tested constitution of one of the mis- 
 sion houses already in existence. 
 
 Opinions differed widely. Father Janssen was not 
 at all willing, at the very beginning of his work, to 
 give up the plan of organization which he had chosen 
 after mature deliberation; nor was he willing to have 
 it thrust aside by a vote among four men, two of 
 whom, on account of their youth, were scarcely able 
 to judge wisely. He deemed it right to postpone the 
 drawing up of statutes to a later date, which thing, 
 of course, greatly aggravated his opponents who, as 
 co-founders, believed themselves to be entirely within 
 their rights in urging an early settlement of this mat- 
 ter. “Chey were confirmed in their opinion by out- 
 side influences. 
 
 Father Bill himself mentions as one such influence 
 the visit of Bishop Vaughan, of Selford, England, 
 founder of the Mill Hill mission house and later 
 Cardinal and Archbishop of Westminster. On Jan- 
 uary 29, 1876, he stopped at Steyl while on a jour- 
 ney through Europe. Father Bill was absent, but 
 Fratres Anzer and Reichart described their difficult 
 position to the experienced churchman. According 
 to the assertions of Father Bill, Bishop Vaughan ap- 
 proved of all their demands and told them that they 
 
5. Storms Ahead 173 
 
 had the right of a deciding, not a mere consulting, 
 vote. He condemned the introduction of the third 
 rule of St. Dominic and all the plans of Father Jans- 
 sen, because, so he asserted, they aimed at the found- 
 ing of a new religious society such as the Holy See 
 would not countenance. He also declared that the 
 Church was to be directed by the secular clergy, and 
 that therefore it would be well for them also to form 
 a union of secular priests. 
 
 The encouraging effect of these words upon the 
 three men can be easily imagined. Father Bill later 
 wrote to Father Janssen that Bishop Vaughan’s visit 
 had been fatal for Steyl, and relates: “‘I cannot deny 
 that what Bishop Vaughan said confirmed me in my 
 ideas.’’ He also influenced young Reichart, who was 
 later received into his (Bishop Vaughan’s) diocese. 
 
 The bishop had not spoken to Rector Janssen 
 about the controversy, and he therefore found it hard 
 to believe that his co-workers had been unfavorably 
 influenced by this visitor. Moreover, it is only fair 
 to assume that the churchman did not intend to cause 
 difficulties for the founder of Steyl, — that he simply 
 considered the constitution of the Mill Hill mission 
 house as more suitable for the purpose intended. He 
 always maintained a friendly interest in the mission 
 house at Steyl, up to the very time of his death, 
 which came on June 19, 1903. 
 
 Father Bill also sought advice from priests of his 
 home diocese, and frequently consulted with Dr. von 
 Essen and other clergymen. Everywhere, so he re- 
 ports, his ideas were adjudged correct and the ideas 
 of Rector Janssen condemned. ‘There was need of a 
 
LA4 LIFE OF ARNOLD JANSSEN 
 
 German mission house, but not for a new order or 
 religious congregation. On either side, the convic- 
 tion grew that the opinion held was the only correct 
 one; and this state of affairs led to much discontent. 
 
 * * * 
 
 All concerned suffered much under these circum- 
 stances. [he founder expressed himself as follows 
 concerning these dark days: 
 
 “In the meantime, the mission house had to with- 
 stand many grave-internal struggles. Among those 
 associated with me in the foundation there soon de- 
 veloped differences of opinion regarding the purpose 
 of the work and the means to be applied. Chief 
 among these dissenters was Father Bill. He was a 
 really good-hearted man, but did not have a proper 
 conception of the undertaking. The other two, 
 Fratres Anzer and Reichart, were too young for such 
 matters and were still preparing for higher orders. 
 But as they were the first to join, a certain influence 
 in the determination of the rules could not be denied 
 them. There was, besides, an unfavorable outside 
 influence exercised on these three co-workers of mine, 
 otherwise so dear to me. It is to be regretted that 
 even Dr. von Essen succumbed to it. So there was 
 not the proper harmony, without which a work of 
 this kind could not be carried out successfully. 
 
 “It is plain that I suffered much under these con- 
 ditions. How often did I sigh, ‘O Lord, how can 
 this work ever succeed?’ The whole situation was 
 very depressing, and it is not to be wondered at that 
 
sa 
 St 
 
 5. Storms Ahead l 
 
 I grew much more ill than was ordinary for me, and 
 lost much weight.”’ 
 
 Good Brother Juniper noticed that his brother, 
 the rector, was carrying a heavy cross; but Father 
 Janssen never intimated what so depressed him, with 
 the exception of one occasion when he burst into 
 tears and hinted at the difficulties he had to contend 
 with. Brother Juniper relates that at this time the 
 rector was seen even more frequently than usual pray- 
 ing and especially making the stations in the village 
 church of Steyl. 
 
 What hurt Rector Janssen most was that young 
 Reichart seemed to turn away from him more and 
 more, for he loved him with a special and paternal 
 affection. He says himself: “‘I truly loved Reichart. 
 A month before our separation, I said to him: ‘I have 
 been thinking that the Lord could not punish me 
 more severely than by your going away. Let us 
 both pray to the Sacred Heart that this will never 
 happen.’ But Reichart replied that he could not 
 promise to stay.” 
 
 Father Bill also suffered greatly. He had made 
 many sacrifices, and now all his hopes seemed to be 
 vanishing. He confessed later: ‘I endured the great- 
 est mental tortures when I saw that Father Janssen 
 was trying to introduce so many things which, ac- 
 cording to my opinion, were foreign to the idea of a 
 missionary society and endangered its very existence. 
 I stayed and struggled as long as I did, and exposed 
 myself to great inconveniences, in order (according 
 to my opinion) to save the mission house.”’ 
 
176 LIFE OF ARNOLD JANSSEN 
 
 The young men, Anzer and Reichart, were in a 
 similar frame of mind. ‘They felt disappointed and 
 viewed the future with grave concern. With grow- 
 ing impatience they urged on Father Janssen a settle- 
 ment of the prevailing difficulties. 
 
 It is surprising that, during this period of stress 
 no one ever thought of trying a temporary solution, 
 with the intention that, after a few years during 
 which they could gather experience, they should then 
 adopt a permanent constitution. This would ap- 
 pear to have been a most natural disposition of the 
 matter, since all agreed in the main purpose of the 
 foundation. 
 
 Furthermore, Rector Janssen had given assurance 
 regarding certain points. He had promised not to 
 found a Dominican congregation, not to introduce 
 the habit of the Dominicans, but instead, the cassock 
 of the secular priests; even the contemplated intro- 
 duction of the third rule was to be mitigated so as 
 to retain only the four days of abstinence in the week. 
 However, the minds of all were already too much 
 disquieted. [he three co-workers insisted on a tho- 
 rough solution by the drawing up of complete stat- 
 utes. “Towards the beginning of March, 1876, the 
 gathering storm clouds in the little community at 
 Steyl had reached such proportions that a break was 
 imminent. It came sooner and more vehemently than 
 any had surmised. 
 
6. The Storm Breaks 
 
 The more his associates doubted Father Janssen’s 
 ability, the more he lost authority with them. The 
 following report of Father Bill gives a fairly accurate 
 portrayal of the situation: 
 
 “It was early in winter; we three, the two clerics 
 and I, one evening took a walk. We spoke together 
 about the lack of order and progress in the house. 
 The two clerics complained particularly that no op- 
 portunities were given them to complete their theo- 
 logical studies. J remarked about necessary repairs 
 that were constantly delayed. ‘Thus we all reached 
 the conclusion that Father Janssen, despite his merits, 
 had no talent for organization, and that he should 
 take advice from others, and so on. Suddenly young 
 Anzer said: ‘Well, Father Janssen need not necessa- 
 rily be the superior,’ and gave me a significant look. 
 I understood him at once, and answered sharply: 
 ‘How can you harbor such thoughts? It is a matter 
 of course that Father Janssen should be superior.’ 
 That settled this point, and it was never mentioned 
 again. It is likely, however, that if it had come to 
 a vote, the two clerics would have chosen me, but 
 neither I nor Father Janssen would have favored 
 that, and I would have declined to accept it. ‘The 
 thought, otherwise, never entered my mind.” 
 
 There is no reason to doubt this statement, but 
 the thought that Father Janssen was not the right 
 
 LIFE oF ARNOLD JANSSEN 12 
 
178 LIFE OF ARNOLD JANSSEN 
 
 kind of superior and in his present temporary posi- 
 tion could not demand strict obedience from his co- 
 founders greatly influenced their conduct. Rector 
 Janssen, however, demanded that obedience, and the 
 bishop of Roermond confirmed him in his attitude, 
 as we shall see. This divergence of opinion brought 
 matters to a climax on March 4, 1876. Both Father 
 Janssen and Father Bill later described the course of 
 events, which were substantially as follows. 
 
 We have learned that Father Janssen on Sundays 
 held the services for the sick priest at Steyl. Father 
 Bill usually said his mass early, so as to be able to go 
 to High Mass at Tegelen later. On that day (March 
 4), a Saturday, the rector addressed Father Bill in 
 the evening, in these words: 
 
 “Will you be kind enough, to-morrow, to say 
 your mass after mine?” 
 
 Father Bill replied: 
 
 “T shall think the matter over.” 
 
 Father Janssen reports: “I did not think it neces- 
 sary to pay any attention to this remark, and after 
 night prayers I announced the order of masses for the 
 following day. Father Bill interrupted me and re- 
 marked that I should not settle the order as yet. I 
 replied that it would be well to observe the order as 
 announced.” | 
 
 Father Bill reports that, after the announcement, 
 he declared to the rector: “I have thought the matter 
 over and intended to speak to you; I wanted to say 
 my mass at another time.’ This provoked Father 
 Janssen, and in anger he replied: “I command you 
 under the law of obedience to say your mass after 
 
6. The Storm Breaks 179 
 
 mine to-morrow,’ and then added: “‘We should 
 have a greater blessing from God and be more sure 
 of our salvation if we performed all our work with 
 humility and obedience.” 
 
 x * * 
 
 This clash before all the members of the little 
 community made the secret antagonism public and 
 revealed the impossible situation. 
 
 Father Bill said his mass at the time appointed by 
 the rector. But soon after, he went to the rector’s 
 room and declared that he had obeyed, not because 
 he thought the rector had a right to command him, 
 but only because he had wished to avoid scandal, 
 and because he had had no chance the night before to 
 explain his standpoint. 
 
 The rector inquired pointedly whether he recog- 
 nized him as his lawful superior or not. Father Bill 
 gave evasive answers, but the rector insisted on a 
 plain statement meeting this question. ““Thereupon 
 I answered,” reports Father Bill, “in measured tones: 
 ‘My present ecclesiastical superior is still my bishop, 
 who has given me permission to join you in order to 
 found this work for the missions. And since the 
 work is started in the diocese of Roermond, I am sub- 
 ject to the jurisdiction of the bishop of that see.’ ”’ 
 
 Rector Janssen saw it was time to clear up his re- 
 lation to his co-workers. Silence and patience, as 
 heretofore, would not now solve the problem. After 
 dinner he called the three men to a conference. He 
 laid the matter before them and pointed out that this 
 was a matter of principle. Then he asked Father 
 
180 LIFE OF ARNOLD JANSSEN 
 
 Bill whether he granted that the rector of the house 
 had the right to designate the time when he should 
 say mass. Father Bill refused to answer. 
 
 A report of the conference was drawn up and 
 signed by all. Rector Janssen remarked, at the end: 
 “This is a serious matter. I shall go to the bishop of 
 Roermond and lay it before him.” 
 
 This was done. On March 6, Rector sinha 
 read the report of the meeting to the aged bishop, and 
 discussed the difficulties he was encountering. He 
 also mentioned that, before the law, Father Bill was 
 owner of the house. ‘This circumstance had now be- 
 gun to worry the rector. 
 
 Bishop Paredis shook his head, but assured the 
 rector of his assistance. “Iwo things in particular, 
 he said, must be attended to at once: first, the proper- 
 ty must be recorded in the rector’s own name; second, 
 the rector must hasten the drawing up of the stat- 
 utes as much as possible. 
 
 The following day Rector Janssen took steps to 
 carry out both wishes. Since the numerous confer- 
 ences concerning the constitution had not led to any 
 agreement, he asked the three men to formulate their 
 ideas and wishes in writing and submit them to him. 
 He also informed Father Bill of the wish of the 
 bishop and demanded that the property be restored 
 to him. ‘This second demand encountered strenuous 
 opposition from Father Bill, who declared that he 
 would go to the bishop of Roermond himself and 
 talk the matter over with him. 
 
 Father Bill refers to this matter in his notes, as 
 follows: 
 
6. The Storm Breaks 181 
 
 “T tried to gain time, in order to find help and ad- 
 vice. I had only reluctantly permitted the property 
 to be recorded in my name; but now that we had 
 been waiting in vain so long a time for the statutes 
 and Father Janssen seemed to evade the issue, while 
 we continued to be most anxious to know, once and 
 for all, whether ours was to be purely a missionary 
 society or a religious order with all kinds of purposes, 
 I deemed it wise to use this property right as a means 
 to force Father Janssen to make his intention plain.’’ 
 
 * * * 
 
 This surprisingly strong resistance opened Father 
 Janssen’s eyes completely. He recognized how weak 
 and uncertain his position was. “Therefore he urged 
 Father Bill very strongly to consent to the transfer 
 of the deed; but he urged in vain. There was noth- 
 ing left to do but to wait once more upon the bishop 
 of Roermond. On March 9, he declared to Father 
 Bill his intention of going to the bishop, and invited . 
 him to accompany him, which he did. On the eve- 
 ning before this trip, the rector said to his brother 
 Juniper: ‘““Now it will become manifest whether the 
 work is from God; if not, let it break up now; I am 
 satisfied. If that is the will of God, then it were 
 better for it to come to a head today than tomorrow. 
 I have only had God in mind.” 
 
 The bishop listened to each man separately. He 
 admonished them to treat these things as trifles, and 
 stated that he would send his decision in writing, and 
 that all should carry it out faithfully. The decision 
 of the bishop was given on the tenth of March, and 
 
182 LIFE OF ARNOLD JANSSEN 
 
 the English translation of the French original is as 
 follows: 
 
 “Some Remarks Concerning the Misston Seminary 
 at Steyl: 
 
 “First, relating to the instruction: it must, of 
 course, be based on Christian doctrine. Neverthe- 
 less, natural sciences may also be taught, for they may 
 prove useful for the missionaries, especially in China. 
 
 “Secondly, in public services, the provincial and 
 the diocesan statutes must be observed. 
 
 “Thirdly, It is absolutely necessary that there be 
 a superior. If all members want the same degree of 
 right and the same authority, that is socialistic. 
 
 “Fourthly, it is fair that Father Arnold Janssen, 
 who has done so much for the house, should be rec- 
 ognized as superior with the required authority. 
 
 “Fifthly, rules and statutes must be drawn up so 
 that all will know by what to govern themselves. 
 These statutes must be submitted to the bishop of 
 the diocese and then to the Holy See. Every change 
 in these statutes must receive the approbation of the 
 same authorities. 
 
 ““Sixthly, I hear the property right to the house 
 is vested in Father Bill, while Father Janssen fur- 
 nished the money to buy it. This is absurd, especially 
 since new buildings are to be erected. “Therefore, ac- 
 cording to my opinion, the property right should be 
 transferred to a trustworthy layman, but such a per- 
 son is not easily found. 
 
6. Ihe Storm Breaks 183 
 
 “These are, in a few words, my views. If the 
 inhabitants of the house will carry them out with a 
 willing heart, it will soon be possible to say: ‘How 
 good and lovely it is when brothers live in harmony.’ 
 
 Tt.) eee PAREDIS, 
 Bishop of Roermond. 
 
 The same day Father Bill received an answer to a 
 letter which he had written on March 6, to the bishop 
 of Luxemburg. It reads in part as follows: 
 
 “IT cannot and will not meddle in the affairs of the 
 mission house, since I have neither the right nor the 
 necessary information to do so. In all questions of 
 conscience you must follow the advice of your con- 
 fessor...’ “Then he admonishes him to do all in his 
 power to prevent such a sublime work from being 
 ruined by human frailties. ‘You have voluntarily 
 joined yourself to Father Janssen, taking him as your 
 superior and guide,’’ continued the bishop; ‘‘and I 
 have done nothing in the matter except to permit you 
 to leave your parish and join Father Janssen, without 
 concerning myself about your mutual relations.” 
 The bishop also declared that he could see from Fa- 
 ther Bill’s letter that he had not acted very nobly to- 
 ward Father Janssen, and that he was too sensitive. 
 He advised him to beg Father Janssen’s pardon and 
 to promise amendment. ‘‘He is the actual superior,’’ 
 concluded the bishop, ‘‘and not you...” 
 
 Father Bill was very much depressed by this rather 
 severe letter from his bishop. However, when Rec- 
 tor Janssen again requested him to transfer the prop- 
 erty, he refused once more. For two days the rector 
 
184 LIFE OF ARNOLD JANSSEN 
 
 urged him, but without success. As a last resort, on 
 March 13, in the presence of the young theologians, 
 Anzer and Reichart, as witnesses, he demanded pay- 
 ment of Father Bill’s note, to the amount of 13,000 
 marks and 731 guilders. Francis Reichart refused to 
 sign the notice; but John B. Anzer signed as first 
 witness, and Joseph Althoff, the hired man, as the 
 second. 
 
 Hereupon Rector Janssen informed Father Bill 
 that he would inform the bishop of Luxemburg of 
 this matter; but the warning was also in vain. So 
 the letter was dispatched, the same day. Father Bill 
 also wrote, once more, to his bishop. He says in his 
 notes: “I did not consent; J could not bring myself 
 to do so, for I saw that if I no longer had this means 
 to hand I would have either to submit completely to 
 Father Janssen or to quit Steyl.”’ 
 
 In excuse of Father Bill’s conduct, it must be stat- 
 ed that he was encouraged by some of his friends in 
 Luxemburg to insist on his property right and to use 
 it in order to force Father Janssen to consider his and 
 his associates’ wishes in the establishment of the so- 
 ciety. 
 
 On March 17, the reply of Bishop Adames of 
 Luxemburg arrived. Father Janssen opened the let- 
 ter, which greatly aggravated Father Bill. The bish- 
 op’s letter was very severe. It ran thus: 
 
 “After reading your letters of February 19, March 
 6, and 10; after reading the statement of the Right 
 Rev. Bishop of Roermond, of the 10 inst.; and after 
 reading the report of Father Janssen, of the 13 inst.; 
 I feel obliged to admonish you seriously, and if neces- 
 
6. The Storm Breaks 185 
 
 sary, to command you strictly that you obey at once 
 the abovementioned injunction of the Right Rev. 
 Bishop of Roermond, and in particular Article 6, 
 concerning the return of the mission house to Father 
 Janssen in exchange for the note. Since his Lord-. 
 ship finds this measure necessary, | hope that you 
 will promptly comply with it. To resist it would 
 be to misuse the confidence placed in you, a thing 
 which I would have to punish severely.” 
 
 Though this decision of his bishop depressed Fa- 
 ther Bill greatly, he still refused to think his case 
 lost. He wanted to make one more attempt to hold 
 the property right in the mission house, as a weapon 
 against the rector. We shall soon hear why. 
 
 When Father Janssen, on the evening of March 
 18, invited him to go with him to a notary’ public 
 at Blerik, on Monday, the 20, in order to transfer the 
 deed, he declared that on that day he would go to the 
 bishop of Roermond. ‘The rector said nothing. On- 
 ly God could help. The following morning he told 
 Father Bill that he should offer up holy mass for 
 himself. 
 
 The bishop of Roermond received him kindly, but 
 insisted on his previous decision. Father Bill reports: 
 “At last I decided to give in, since I had done all I 
 could to delay and prevent serious harm to, if not the 
 total failure of, the mission house which, I firmly be- 
 lieved, would be sure or at least very likely to come 
 about if Father Janssen insisted on carrying out his 
 plans. At first I felt rather depressed, but later be- 
 came almost happy in the thought that I was now 
 relieved of all responsibility. 
 
186 LIFE OF ARNOLD JANSSEN 
 
 “Tuesday morning it was decided to transfer the 
 property that afternoon, in Blerik; but the notary 
 public was otherwise engaged. He wrote that he 
 would come to Steyl on Thursday, the twenty-third, 
 or Friday, the twenty-fourth, of March, and there 
 perform the transaction. But then new difficulties 
 arose—for instance, the question: Whom was Father 
 Janssen to appoint as his heir? —— his brother, the 
 deacon, or whom else? That gave me new hope, and 
 I thought of visiting the bishop once more, but Fa- 
 ther Janssen said that he would again write to the 
 bishop of Luxemburg, who had already threatened 
 me with severe punishment. Since I had done my 
 utmost, I did not feel bound to expose myself to the 
 danger of suspension. Besides, it still seemed possible 
 that what Father Janssen intended to found might 
 turn out to be something good. So I finally gave in, 
 and on the afternoon of March 24 the house was 
 transferred back to Father Janssen. I do not recol- 
 lect whom he appointed as his heir; it did not interest 
 me.” 
 
 Father Janssen describes the event in the following 
 words: ‘‘I begged and implored Father Bill, but in 
 vain. Then, lo, during the afternoon, when the 
 First Vespers of the feast of the Annunciation began, 
 he was ready. ‘This consoled me very much, because 
 I had been thinking of giving the society the name 
 — Society of the Divine Word.”’ 
 
 It was high time that this important matter should 
 be settled, otherwise the events of the next two weeks 
 would no doubt have turned out disastrously for the 
 founder. 
 
6. Ihe Storm Breaks 187 
 
 The reason why Father Bill had so tenaciously 
 clung to the property title in his possession was the 
 fact that, in collaboration with the theologians, An- 
 zer and Reichart, he had drawn up an outline for the 
 statutes of the society, to be proposed and submitted 
 at a conference on March 8. ‘This outline was ac- 
 cording to their intentions, to be by all means adopt- 
 ed, and Father Bill’s legal property right was to be 
 used as a lever against the reluctant rector. “The out- 
 line in question was, according to the statement of 
 young Anzer, as follows: 
 
 1. The Society of St. Michael for the foreign mis- 
 sions is a society of secular priests. “Therefore, the 
 society as such cannot adopt the rule of any order 
 already in existence, nor formulate or introduce a 
 new one which would change its character as a mis- 
 sionary society of secular priests. 
 
 2. The one and only purpose of the society is the 
 foreign missions, China being the first country under 
 consideration. ‘This excludes all secondary purposes 
 and activities for Europe which cannot be considered 
 as a necessary means for the accomplishment of the 
 main purpose. 
 
 3. The means to be used to accomplish the pur- 
 pose of the society are the following: 
 
 (a) Training of the mind: the necessary ec- 
 clesiastical sciences are to be taught, and there 
 is to be the practical and linguistic education 
 for the respective mission countries. 
 
188 LIFE OF ARNOLD JANSSEN 
 
 (b) Training of the heart: this is to consist of 
 asceticism and religious exercises based on the 
 Roman Ritual and Liturgy as practiced in all 
 well regulated clerical and mission seminaries. 
 
 4, The society receives as aspirants those who are 
 ready to go to the foreign missions to live and die 
 for the propagation of our holy faith in the spirit of 
 the apostles, and also to work as teachers in the train- 
 ing of missionaries at the mother house, either tem- 
 porarily or permanently, according to the inclination, 
 calling, and capabilities of the individual members. 
 From this it follows that the difference between a mis- 
 sionary and a teacher is not essential but purely ac- 
 cidental and temporary. 
 
 5. These regulations may not be changed except 
 by unanimous vote of all the members of the society, 
 including those in the missions, who are entitled to 
 vote. 
 
 Father Bill in his notes describes this program in a 
 somewhat enlarged form, adding in particular a para- 
 graph about the election of a superior, and then says: 
 “Tt is easy from this outline, compared with the plans 
 of Father Janssen, to draw the logical conclusion. 
 When we submitted it to him, it greatly excited him 
 and finally led to our separation.” 
 
 It was indeed easy for Rector Janssen to draw his 
 conclusions. His own views and wishes had in no 
 way been considered. On the contrary, the various 
 paragraphs were formulated with an unnecessary and 
 offensive severity. In Paragraph 1, his wish to 
 introduce the third rule of St. Dominic was refused; 
 
6. Ihe Storm Breaks 189 
 
 in Paragraph 2, his secondary purpose, the special 
 cultivation of the sciences, was frustrated; in Para- 
 graph 3, his favorite branch, that of the natural sci- 
 ences, was excluded; in Paragraph 4, his plan provid- 
 ing for two groups of members was attacked; in 
 Paragraph 5, the basic outlines of the opposition 
 were to be settled for all time, in such a way as to 
 make them incapable of being interfered with in any 
 manner by the founder, through the demand for 
 unanimity of vote for every change made. If the 
 rector should demur, this method of voting would 
 give the opposition the means of removing him from 
 his office; and then Father Bill, by using his legal 
 rights through his property title, could eject him at 
 any time. 
 
 It is true that Father Bill declared repeatedly that 
 he had never thought of these latter contingencies, 
 He states: 
 
 “None of us three wanted to remove Father Jans- 
 sen; least of all did J. “Though I believed the plans 
 of Father Janssen were impracticable under the cir- 
 cumstances, I thought that they might become pos- 
 sible later. In short, I considered that the work in it- 
 self was good, and that Father Janssen’s intentions 
 were pure, —- the glory of God and the salvation of 
 souls, —- despite many a human weakness to which 
 he too was subject. We did not intend to destroy 
 his work, but simply to carry out the original plan 
 of a German missionary society, either with him, or 
 if that proved impossible, without him.” 
 
 The last sentence plainly indicates that the three 
 men were resolved to separate from Father Janssen, 
 
190 LIFE OF ARNOLD JANSSEN 
 
 in the event that he would not give up his ideas, and 
 found a mission house according to their own plans; 
 but such a line of action would have discredited the 
 work of Father Janssen and destroyed it. In those 
 days it was barely possible that one German mission 
 house could hope to succeed in maintaining itself — 
 Steyl had a hard struggle for ten years — let alone 
 two, especially when the two were hostile competi- 
 tors. 
 
 Father Janssen was wise enough to understand the 
 danger threatening-his work, and that was the reason 
 why he acted so energetically in regaining the prop- 
 erty rights to the house and making himself master 
 of the situation. | 
 
 Even thirty years later, he remembered these suc- 
 cessful efforts with joy and gratitude, and says of 
 them in a circular: 
 
 “Today is the thirtieth anniversary of the day on 
 which my first companion, Father Bill, former pas- 
 tor in the diocese of Luxemburg, in a most critical 
 period of the young mission house at Steyl, placed 
 me into legal possession of it. He was caused to do 
 so by the letters of two ordinaries —- Bishop Paredis 
 of Roermond and Bishop Adames of Luxemburg. 
 Unfortunately I had in the beginning allowed the 
 house to be recorded as his property, because he was 
 a subject of the king of Holland, although I had col- 
 lected all the money myself. However, I had taken 
 the precaution to demand a note. I hardly think the 
 new house would have succeeded if the change had 
 not been made. The Lord allowed Father Bill to 
 make such great mistakes that the bishops mentioned 
 
6. The Storm Breaks 191 
 
 above plainly saw the necessity of a change, especially 
 since I was able to adduce the most convincing doc- 
 uments. 
 
 For one whole morning I had been asking this 
 companion to re-transfer the property, and had al- 
 most given up hope, when, at last, in the afternoon 
 at the time of Vespers of the feast of the Annuncia- 
 tion, the Incarnatio Verbt Divini, he announced his 
 willingness, and without delay we went to the notary 
 public at Blerik and settled the matter’ (letter of 
 March 24, 1906). 
 
 * 2K XK 
 
 How well founded and necessary Father Janssen’s 
 efforts were to regain his legal rights was further re- 
 vealed to him by two written declarations, from the 
 clerics, Reichart and Anzer respectively, handed to 
 him during the days between March 24 and 26, 
 1876. Both letters repeated the old complaints and 
 demands, only in much bolder form. Francis Reich- 
 art spoke in such a temperamentally youthful tone 
 that one would hardly suspect that a young man 
 was writing to his lawful superior. But his remarks 
 show that he was a clear-headed man, and if they 
 had not been so bitter, they probably would not have 
 failed to make a deep impression on Rector Janssen; 
 but the harsh tone naturally made him more reserved 
 and less conciliatory. 
 
 Young Anzer made the same demands as Reichart, 
 but he was more mature, calm, and submissive in his 
 manner of presenting them. ‘There was a certain tone 
 of sorrow in his remarks over the sad conditions pre- 
 
Loy LIFE OF ARNOLD JANSSEN 
 
 vailing in the house, and he expressed a sincere desire 
 that all might be well again. | 
 
 “T, too,’’ he writes, “‘have been affected by these 
 differences, and the chief cause is the sentiments with 
 which I joined you and your work. My thoughts 
 and expectations were too idealistic. I have found 
 here again that even in the holiest works men remain 
 human, sometimes very human.” 
 
 Then he inquires when he will be ordained priest. 
 
 “As to Holy Orders, I have a. great longing for 
 them, and also great fear. For that reason, your 
 last regulation about our preparation was most wel- 
 come. Only, I wish we had frequent conferences 
 about the priesthood.’’ Proceeding, he declared, ‘If 
 I have sinned, call my attention to it at once. [ have 
 resolved always to render most punctual and cheerful 
 obedience, even in the event that things are com- 
 manded which seem to be totally out of place. Weak 
 human nature often needs aid. I plainly see the 
 necessity of acquiring at least some perfection before 
 I depart for the missions, so as not to be an unworthy 
 and useless servant in the vineyard of the Lord... 
 In general, I think that we should pray more, and 
 possibly practice more mortification in our house than 
 in other mission houses, for only a saint will accom- 
 plish great things in the missions, and without much 
 prayer and mortification no one can become a saint. 
 In particular, if we wish to succeed, the veneration 
 of the Blessed Virgin must become a fundamental 
 trait of our society. It should be a pronounced char- 
 acteristic of our house and of those who wish to 
 enter... 
 
eS 
 
 ee 
 
 
 
 St. Michael’s Mission House, at Steyl, at its Opening in 1875 
 (p. 132) 
 
 
 
 St. Michael’s Mission House, at Steyl 
 (p. 224) 
 
 Completed in 1886 
 
 ~~ 
 

 
6. The Storm Breaks 193 
 
 ‘The real spirit that should reign here, which in- 
 cludes obedience, humility, and mortification, is the 
 spirit of brotherly love — the spirit of co-operation, 
 the spirit of love for Holy Church and the ardent 
 desire to labor and die for the salvation of souls. 
 
 “Father Rector, you can restore this brotherly love 
 in our midst. Please, doit. And if I am the stum- 
 bling-block in re-establishing brotherly love, throw 
 me out. I shall gladly sacrifice myself that the work 
 may prosper.” 
 
 This letter from young Anzer reveals so much hu- 
 mility, sincerity, and good will, that we are bound 
 to regret very much that it became so difficult to es- 
 tablish harmony between his superior and himself. 
 
 After Rector Janssen had once more secured full 
 possession of the house, his first thought was to calm 
 the disquieted minds; but the recent struggles had 
 been so serious that little hope could be entertained for 
 obtaining a prompt agreement on the question of a 
 constitution. However, the date for the long delayed 
 retreat was set, to be held from March 26 to 31. At 
 the time appointed, a Redemptorist, Father Heilig, 
 gave it. It did not, however, settle the crisis, but 
 hastened the final break. 
 
 Lire oF ARNOLD JANSSEN 13 
 
et LIFE OF ARNOLD JANSSEN 
 
 7. A Heavy Blow 
 
 On the very first day of the retreat Father Bill 
 found an opportunity to acquaint the retreat master 
 with their difficult situation, and the latter at once 
 offered his good offices to bring about an understand- 
 ing. 
 
 In a conference with Rector Janssen he was in- 
 formed that a constitution was to be drawn up; and 
 without being asked, he immediately set to work, 
 to draw up such a document, but his efforts did not 
 find favor. The retreat master did not sufficiently 
 understand conditions nor the intentions of the rec- 
 tor. Besides Father Bill, the two clerics also spoke 
 to Father Heilig, and he agreed with their views. 
 Their plans appeared to him clear, reasonable, and 
 in harmony with the purpose of the foundation. 
 
 When he expressed his doubts to the rector, and 
 tried to get him to change his mind, he was requested 
 to draw up an outline of a constitution and to offer 
 it for consideration. In twenty-nine articles he com- 
 posed a rule of the house, which, however, in the 
 opinion of Father Bill, did not sufficiently deal with 
 the fundamental purpose of the work. Rector Jans- 
 sen quickly noticed that the outline represented the 
 plans of the opposition party. 
 
 Thus this new attempt remained unsuccessful. 
 Several articles were stricken out, but neither side 
 was satisfied, least of all Rector Janssen. The atti- 
 
7. A Heavy Blow 195 
 
 tude of the retreat master strengthened the opposi- 
 tion, especially Father Bill and young Reichart, and 
 thus the rector’s cross became heavier instead of light- 
 er. It pained him deeply that the retreat, which he 
 had hoped would bring harmony, did not have the 
 desired result. Father Heilig had to give up his at- 
 tempts. After having had one more unsuccessful dis- 
 cussion with the rector, he said to the other three at 
 his departure: “‘Most saints were queer people, but 
 not all queer people are saints.’’ Nevertheless, he 
 tried to persuade Father Bill to wait another week, 
 to see if Father Janssen would not present an accept- 
 able proposition, with the understanding that if he 
 did not, he (Father Bill) should withdraw from the 
 work. To Francis Reichart he gave advice to perse- 
 vere under all circumstances. But events turned out 
 otherwise. 
 
 Reichart, the youngest and most impatient of the 
 three, was deeply discouraged on account of the ill- 
 success of the negotiations. Before the end of the 
 day (March 31), he handed the rector a letter in 
 which he declared he would never consent to any- 
 thing that did not harmonize with the conception of 
 a German mission house he had come to believe in, 
 and that, even after the retreat, he could not see how 
 the two could ever agree. 
 
 “This hurt me deeply,’ reports Father Janssen, 
 “for I really loved Reichart. I reflected a while, and 
 then declared to him, also in writing, that after what 
 he had told me I could not make any other decision 
 but that his departure was necessary.”’ 
 
196 LIFE OF ARNOLD JANSSEN 
 
 Father Janssen thanked Reichart for the support 
 he had given him, and for his good example; he also 
 offered his services in finding another position for 
 the young man, and declared that, in the event of 
 his being willing to reconsider his step, he could be 
 re-admitted, but only as a novice and without any 
 of the privileges he had enjoyed so far. 
 
 * oe ok 
 
 Reichart did not feel inclined to consider such hu- 
 miliating conditions for his re-admission, and left 
 that same day, to visit Dr. von Essen and several oth- 
 er priests. In four days he returned. He had not 
 found any aid, and now intended to visit Father 
 Smorenburg at Bredevoort (Holland), to seek his 
 advice. [his priest had spent twelve years in China, 
 had a perfect command of the Chinese language, and 
 had offered to teach the first missionaries going to 
 China from Steyl. Father Bill wanted to accom- 
 pany Reichart to Bredevoort, but the rector refused 
 permission. Father Bill reports: 
 
 ‘‘T answered Father Janssen in this manner: ‘Since 
 your rights have not yet been defined by any regula- 
 tions, I claim the privilege to accompany Mr. Reich- 
 art;’ and the rector replied, “Then you are dismissed!’ 
 
 “IT accompanied Mr. Reichart, nevertheless. At | 
 Venlo we missed the train, and decided to go first to 
 Neuwerk (residence of Dr. von Essen). Here several 
 resolutions were made and rejected. We were con- 
 vinced that what Father Janssen intended to found 
 might perhaps, in the course of time, succeed and do 
 much good; but we were certain that it would never 
 
7. A Heavy Blow 197 
 
 be a real German mission house or mission society 
 after the model of those of Paris, Milan, and Mill 
 Hill, which was what Germany needed and which 
 under the circumstances was comparatively easy to 
 accomplish. For such an undertaking alone we were 
 willing to devote our lives. The result of our de- 
 liberations was that we three — Reichart, Anzer, 
 and I -— were to combine under the leadership of 
 Dr. von Essen, to apply to several bishops for admis- 
 sion and, if one accepted us, to begin work in his 
 diocese as soon as the necessary funds should be 
 available.” 
 
 These plans were also discussed with Father Smo- 
 renburg, who, after some hesitation, agreed with the 
 proposal that the three were to found a mission so- 
 ciety headed by Dr. von Essen, and to leave Father 
 Janssen to his own devices. 
 
 With characteristic resoluteness, Father Janssen 
 drew his own conclusions from the unauthorized 
 journey of Father Bill, to whom he had declared ex- 
 pressly, upon his leaving, that he considered this step 
 as final. ‘“‘As soon as they had departed,’ Father 
 Janssen records, ‘I announced to the students, with 
 a few words of explanation, that Father Bill and Mr. 
 Reichart no longer belonged to our house, also stating 
 that in case they should return, I forbade the stu- 
 dents to have any dealings with them. I told young 
 Anzer that, if the two men returned, he should se- 
 clude himself and not speak with them. He obeyed, 
 and confessed to me later that this had saved him. 
 The students, I knew, were on my side. Although 
 I had never said a word to them about the matter be- 
 
198 LIFE OF ARNOLD JANSSEN 
 
 fore, and said very little at this time, they plainly 
 saw that if the conditions then prevailing did not 
 change we could not succeed. ‘They revealed this to 
 me later, after they had become priests. All of them 
 obeyed my instructions faithfully.’ 
 
 When Father Bill and young Reichart returned to 
 Steyl, on April 10, Father Janssen declared to them 
 that they were to be considered as strangers, that the 
 community had been informed of their discharge, 
 and that they were not to speak a word with any- 
 body. [hey were told that their meals would be 
 served to them in the library. 
 
 The two men realized that they were face to face 
 with an already established fact; therefore they were 
 forced to look for shelter and a new position else- 
 where. ‘This was a most bitter thing, especially to 
 young Reichart. When he refused to leave the house, 
 the rector explained to him that such resistance was 
 absurd. ‘There was nothing left for the two but to 
 seek a new home. On the following day they again 
 went to Dr. von Essen, who sided with them; but 
 they were not able to come to any decision. 
 
 Here the question occurs: What would have hap- 
 pened, under these circumstances, if Father Bill had 
 still been the legal owner of the house? From sever- 
 al sides the advice had been offered that Father Jans- 
 sen should be deposed, and that the opposition should 
 make a new start under the leadership of Dr. von Es- 
 sen. It probably would have come to this had not 
 the Bishops, Paredis of Roermond and Adames of 
 Luxemburg, saved the work for Father Janssen. 
 For this he always held them in grateful remem- 
 
_7. A Heavy Blow 199 
 
 brance. A week later, on April 19 (the Thursday 
 after Easter) Reichart and Father Bill returned to 
 Steyl, to say good-by. It was a sad but peaceful 
 farewell. Father Bill reports: 
 
 “At my departure from Steyl, Father Janssen, 
 carrying my traveling-bag, accompanied me almost 
 to Kaldenkirchen. We both were in a serious mood 
 and rather depressed. He asked me repeatedly if I 
 did not want to stay, and if there was no way of 
 reaching an agreement; but he would not give up 
 any of his plans. So we parted, sadly but in peace. 
 Father Janssen had previously given me a beautiful 
 testimonial, which contained the remark that we had 
 separated because our views concerning the character 
 of the mission house were too divergent.” 
 
 Rector Janssen concludes his notes about this de- 
 parture with the following words: 
 
 “When the people of Steyl and the neighborhood 
 heard of the departure of the two men, they said: 
 “This is the end! The mission house will not suc- 
 ceed!’ But I said, “Thank God, I am beginning to 
 hope again!’ ”’ 
 
 To a priestly friend in Louvain, Father Bund, of 
 the Picpus Society, he wrote immediately after the 
 departure of Father Bill: 
 
 “The blow which, only a few months ago, would 
 have seemed almost unbearable, has come at last and 
 has now freed me of a heavy load. I had to dismiss 
 Reichart, because he no longer had any vocation for 
 our work. A little later, I was also obliged to part 
 with Father Bill, who had been undecided as to his 
 position with me, for some time. Now I breathe more 
 
200 LIFE OF ARNOLD JANSSEN 
 
 easily, for I have suffered a great deal this winter. 
 Nevertheless, it is a heavy blow, and all the more so 
 since Anzer, the other theologian from Bavaria, is 
 also affected. Reichart will come to Louvain and no 
 doubt tell you more about it. Opposition was made 
 chiefly against two points —— namely, the cultivation 
 of the sciences, as a secondary purpose, and the third 
 rule of St. Dominic. I did not give in, because I saw 
 that the whole opposition was not made in the right 
 spirit, and because both points had been contained 
 in a basic document (letter to the Most Rev. Arch- 
 bishop of Cologne, which was submitted to many 
 other German bishops). In Cruce Salus! I am glad 
 that I was forced to drink from the cup of suffering 
 of the Lord. Now a better foundation in the spirit 
 of piety will be laid. Pray for us. 
 
 ‘“The Latin scholars give me much joy. Perhaps 
 I shall have to build up my work with them. ‘There 
 are such among them as possess the true spirit of mor- 
 tification and piety. L’ union fait la force (In union 
 there is strength’): for that reason, our aim could 
 not have been reached with the men we have had 
 with us up to this time. Now I am alone, and you 
 can imagine that I sometimes lose courage. May 
 God's holy will be done. If it is not His work, let 
 it perish, the sooner the better. I recommend myself 
 to the prayers of your house!”’ 
 
 * *K * 
 
 All concerned had contributed to the cross which 
 Rector Janssen had to carry when founding Steyl. 
 The struggle was about questions, the solution of 
 
7. A Heavy Blow 201 
 
 which idargely depended on future developments. 
 Only one thing was settled: the chief aim of the so- 
 ciety was the foreign missions. It was a mistake to 
 try to settle all secondary questions, about manner 
 and means of attaining this aim, at once. It was 
 better at first to be satisfied with broad outlines. “The 
 idealism and noble enthusiasm of all concerned in the 
 work sought to hasten the natural course of events. 
 So disappointments were inevitable, for disappoint- 
 ments are the fate of all idealists. 
 
 Father Arnold Janssen was always very tenacious 
 in holding to the plans which, after mature delibera- 
 tions, he had come to consider right; but he had a 
 keen eye for the demands of reality, and at the prop- 
 er time had the courage to give up long-cherished 
 wishes in order to adapt the means at hand to the 
 purpose in view. As we shall see, this also happened 
 in the establishment of his mission house. 
 
 Our report about the events of these years would 
 be incomplete if we did not in a few lines delineate 
 the future relationship between Rector Janssen and 
 the three men who were now definitely separated 
 from him, — Dr. von Essen, Father Bill, and young 
 Reichart. 
 
 As Rector Janssen later admitted, he had reluctant- 
 ly joined Dr. von Essen and only because the Arch- 
 bishop of Cologne had desired it. At their very 
 first meeting he had received the impression that 
 their characters would not harmonize, and had frank- 
 ly said so. This had clouded their relationship from 
 the start. Their differences were accentuated when 
 Rector Janssen, at the opening of the house, took the 
 
202 LIFE OF ARNOLD. JANSSEN 
 
 precaution, as we have seen, to make an agreement 
 with Dr. von Essen that the internal affairs of the 
 new mission house would be controlled by him. 
 On the other hand, Dr. von Essen shared the opinion 
 of many other priests that Rector Janssen was not the 
 proper man to start a mission house. “There was lit- 
 tle co-operation between them, even in the early days 
 when the critical conditions at Steyl began to be more 
 and more pronounced. 
 
 As soon as Father Bill and Francis Reichart sought 
 the advice of Dr.. von Essen, he agreed with their 
 views and confirmed them in their opposition. What 
 he disliked particularly was that the rector should 
 lay so much stress on his position as superior and 
 should demand strict obedience. When Father Jans- 
 sen noticed the unfavorable influence going out from 
 Neuwerk, he wrote to Dr. von Essen that he should 
 not maintain any direct communications with the 
 inhabitants of the mission house, whereupon the lat- 
 ter replied, indignantly: “I will not comply with 
 your request; the mission house is no monastery, al- 
 though you want to stamp it as such. “The mission 
 house is a seminary in which every member enjoys 
 the right of free correspondence; thus it is in every 
 clerical seminary, and also in the mission houses of 
 Scheut, etc.”’ 
 
 On March 12, 1876, in the midst of his struggle 
 with Father Bill about the property rights of the 
 house, he wrote to Dr. von Essen, to get his consent 
 to the construction of a new building, appealing to 
 him as follows: 
 
7. A Heavy Blow 203 
 
 “On account of the conditions prevailing in the 
 house and the attitude which you have assumed to- 
 ward its management, I cannot in this case invite you 
 to come over personally, but must request you to give 
 your opinion in writing.” 
 
 ‘These words led to a break between the two men. 
 Dr. von Essen replied: 
 
 “After the receipt of your letter of the 12 inst., | 
 shall of course not come any more. You have there- 
 by broken off my relations with you; I reserve the 
 right to take any steps in this matter that I may deem 
 necessary towards the Propaganda at Rome and the 
 German episcopate.” 
 
 In a short reply to this letter of Dr. von Essen, 
 Rector Janssen wrote, on May the seventh: 
 
 “IT wish to inform you that I accept the notice of 
 the termination of our previous relations which your 
 Reverence sent to me on March 15. With kindest re- 
 gards, | am, 
 
 Your servant in Christ, 
 
 ARNOLD JANSSEN.”’ 
 
 Dr. von Essen withdrew entirely from the Steyl 
 undertaking, but he did not carry out his threat to 
 write to the Propaganda or to the German bishops; 
 neither did he keep up further correspondence with 
 Reichart and Father Bill, but rather, left their letters 
 unanswered. After the disappointment which his 
 efforts had caused him, he no longer felt any desire 
 to devote his strength to practical mission work. In- 
 stead, he applied all his energy to the care of his 
 
204 LIFE OF ARNOLD JANSSEN 
 
 flourishing parish, and to literary activity. He died 
 in 1886. 
 
 The second of Father Janssen’s departing co-labor- 
 ers, Father Bill, kept up correspondence with him; 
 for a long time he even cherished the hope of return- 
 ing to Steyl. 
 
 Father Bill first went to Paris by way of Brussels, 
 and visited several mission houses. Finally, on May 
 3, he entered the seminary for African missions, in 
 Lyons. In his letters to Father Janssen, he concealed 
 for a whole year his place of residence, and corre- 
 sponded with him through his brother in Luxem- 
 burg. Not until April 14, 1877, did he inform 
 Father Janssen of his entrance at Lyons, writing: 
 “Not lack of interest, but rather my great attach- 
 ment to Steyl was the reason why I did not sooner 
 give you my address and my position. I wished to 
 remain fully independent.’ In his notes, Father 
 Bill explains what he meant by independence: “‘In 
 case Father Janssen might wish to again unite with 
 me, I did not want to place any obstacle in his way. 
 For, as long as I had not taken the Juramentum Per- 
 severantiae (‘oath of perseverance’) in Lyons, I was 
 free to depart from there whenever I wished. I post- 
 poned the taking of this oath as long as possible. 
 When I finally took it, I felt somewhat afraid; but 
 the rule demanded it, and I took it in the hope that, 
 if God wanted me for Steyl, He would find ways and 
 means to accomplish His purpose.”’ 
 
 In his first letter to Rector Janssen, a month after 
 his departure from Steyl, Father Bill writes: ‘“‘In some 
 things, especially things of minor importance, I often 
 
7. A Heavy Blow 205 
 
 have given in; in particular, I confess that I was often 
 in error in the manner in which | insisted on my 
 opinion; but regarding the more important points in 
 Which we disagreed, I am still confirmed in my 
 opinion, and I do not regret, at least not until now, 
 that I decided at last to sever my connections with 
 you and your work. I repeat what I have often said, 
 that what you intend is something excellent, and if 
 it is carried out, it may be destined to produce much 
 good; but I must insist that it is not what it was 
 first represented to be, and what every one expected. 
 However, since it is a good work in itself, and was 
 begun with a good intention, and especially since it 
 may also do some good for the foreign missions, I 
 assure you that I shall further it when and where I 
 can. I have dedicated myself to the missions, and I 
 do not regret it; on the contrary, I hope that God 
 will give me the grace to fulfil my vows in some way 
 or other. You will now understand how much it 
 would interest me to hear something about Steyl, and 
 you may believe me that I shall be glad to hear that 
 your work is making good progress.”’ 
 
 Rector Janssen complied with this wish, and soon 
 Father Bill’s letters began to reveal a certain home- 
 sickness for Steyl. On March 18, 1877, he writes: 
 “I have always had great interest in the German mis- 
 sion house, although in one issue of the Little Mes- 
 senget of the Sacred Heart, ‘the quitters’ were severely 
 dealt with... With my statue of the Sacred Heart, 
 I left a part of my heart at Steyl.”’ 
 
206 LIFE OF ARNOLD JANSSEN 
 
 On April 4, the rector writes about the progress 
 of the house, which at that time counted four priests 
 and nineteen students, and then adds: 
 
 “T would not write this if I did not find in your 
 letter a passage that surprised me very much —- name- 
 ly, an assertion that you had left a part of your heart 
 in our house. I must confess that this passage has 
 set me thinking, and I have seriously asked myself 
 the question: ‘May it still be possible that those four, 
 who made the beginning and who so beautifully 
 represented the countries for which the mission house 
 was founded, will again be united in peace and har- 
 mony, despite all that has happened, perhaps even 
 benefitted by the sufferings that they have all passed 
 through? However, I did not dare to say Yes to this 
 question, and do not dare to do so now. I think it 
 would be very hard, almost impossible; but I will 
 not object to your visiting us.” 
 
 The visit was not made, for Father Bill, at the end 
 of the same month, departed for his mission in South 
 Africa. In a letter to Francis Reichart he says, “In 
 my joy over my departure for the mission, Steyl and 
 the German mission house hang over like a dark 
 cloud, because I am still attached to them.” 
 
 K * ok 
 
 The correspondence between the two priests con- 
 tinued. Rector Janssen joyously reported the news 
 about the development of the house at Steyl, but ig- 
 nored Father Bill’s references to former conditions. 
 Father Bill was displeased with this, as is shown by 
 his notes to wit: “In none of his letters does Father 
 
 a a me 
 
7. A Heavy Blow 207 
 
 Janssen refer to the main thing — that is, the ques- 
 tion of principles. One could almost say that he was 
 priding himself on the rapid progress of the house; 
 but then, he credits it all to the good God.”’ 
 
 In his letters to other priests also, Father Bill made 
 reference to Steyl. or instance, he wrote from Af- 
 rica to Professor Hengesch, of the seminary of Lux- 
 emburg: “J am happy to hear of the progress at 
 Steyl, and find that it has some things that other mis- 
 sions lack — e. g., simplicity, and the spirit of mor- 
 tification to a high degree. I believe, as I always did, 
 that Janssen’s work can succeed, even though quasi 
 per tgnem (‘as it were by fire’).”’ 
 
 This last thought is also expressed by the African 
 missionary in a letter to Father Janssen, in which he 
 also admits that his ideas of a mission house and the 
 spirit that should be cultivated in it were beginning 
 to resemble those of Rector Janssen more and more: 
 “I always take great interest in everything that fur- 
 thers the German mission house, and although I may 
 not yet agree with you on_all points, I have come to 
 see that many things in other mission houses and the 
 conduct of the missions generally could be improved 
 upon.’ ‘Then he expresses the wish that Father Jans- 
 sen will continue in the way he had begun, — in the 
 spirit of penance and simplicity. 
 
 In the year 1882, Father Bill returned from Afri- 
 ca. He could not stand the tropical climate. From 
 the eighth of February until the twelfth he visited 
 Steyl. A great change had been wrought since his de- 
 parture: a large new building had been erected, and 
 the mission house counted two hundred inmates. 
 
208 LIFE OF ARNOLD JANSSEN 
 
 The two priests, after a separation of seven years, 
 faced each other with mixed feelings. Father Bill 
 reports: “‘Rector Janssen hesitated and seemed to 
 wait to see how I would act; but soon he became 
 very friendly, and we conversed for a good while.” 
 
 Henry Erlemann had, in the meanwhile, received 
 minor orders. He told his former teacher of Latin 
 that Father Janssen was not so gruff as formerly and 
 that Father Bill would probably now get along with 
 him. “‘I replied,’’ relates Father Bill, “that I did not 
 leave because Father Janssen was too gruff or too 
 strict with me, but because of the constitution: more- 
 over, I declared it was too late now to consider such 
 matters as he suggested.’’ 
 
 When he had partially recovered, in the same year, 
 Father Bill was sent to Egypt. Here and in Lebanon 
 he labored until 1891. Because his condition was 
 one of constant illness, he begged for permission to 
 withdraw from the Lyons Society, and his request 
 was granted. Afterwards, he recovered sufficiently 
 to assume charge of the small parish of Ehlinger, in 
 his native diocese of Luxemburg. He retired from 
 active parish work in 1902, and died on January 30. 
 1911, at Grevenmacher, being exactly seventy-eight 
 years old. 
 
 In the year 1910, after the death of Father Jans- 
 sen, Father Bill, moved by the reminiscences pub- 
 lished in the magazines of Steyl, began to write 
 his own. ‘These have been of great assistance in af- 
 fording a satisfactory description of the beginnings 
 of Steyl. 
 
7. A Heavy Blow 209 
 
 A sad tone pervades these reminiscences of the 
 seventy-seven-year-old priest, who was now look- 
 ing back upon a life of hard work and many and 
 great vicissitudes. He had experienced many a bitter 
 disappointment. Everything had turned out alto- 
 gether different from what he had expected, in his 
 early hope and enthusiasm. ‘The sorrow of his heart 
 echoes through the evening hours of his life, like a 
 funeral-bell. We have not suppressed it, because it 
 serves to distribute the light and shade more justly 
 in our portrayal of the life of Father Janssen. 
 
 Ten years before Father Bill began this work of 
 writing, Father Janssen, on the occasion of the twen- 
 ty-fifth anniversary of the founding of the Society, 
 being urged by Father Joseph Reinke, S.V.D., had 
 written his memoirs; but these are much more brief 
 than Father Bill’s, and are written in a quieter, 
 milder, more serene tone. He sees the plans and 
 ideals of his life realized in a most unexpected man- 
 ner. He has reason to view his work, undertaken 
 and finished with the aid of God, with satisfaction. 
 His wonderful success transfigures for him all suffer- 
 ings and difficulties: instead of crossing and thwart- 
 ing his plans, they only served to increase his merits. 
 
 2 * * 
 
 Let us now briefly sketch the relation between 
 Arnold Janssen and Francis Reichart, after their sep- 
 aration. Following the advice of the Rector, Reich- 
 art first went to Father Ignatius Jeiler, O.F.M., at 
 Waals. He spent several weeks with him, went to 
 
 LiF—E oF ARNOLD JANSSEN 14 
 
210 LIFE OF ARNOLD JANSSEN 
 
 Brussels and Scheut, and then, on May 16, journeyed 
 to England. Bishop Vaughan of Salford, who had 
 become acquainted with the studious young theo- 
 logian at Steyl, received him at once into his diocese, 
 and ordained him on the twenty-ninth of June. 
 
 Father Reichart informed Rector Janssen of his 
 ordination and wrote: “J am very happy here. May 
 your second wish, that I should also be and keep 
 ‘holy’ also come true. J make a memento for you 
 almost daily, and beg you to do the same for me. 
 As I wrote to you, the Lord has infinite patience with 
 me; perhaps you will think, and it may be, rightly, 
 that my ordination came too soon; but I have only 
 obeyed, and therefore I do not worry. Please have 
 patience with me.” 
 
 The two priests continued to correspond. Rector 
 Janssen reported on the progress of Steyl, and Father 
 Reichart was greatly pleased. ‘“‘I say the truth, when 
 I write,’’ he declared in one letter, “‘that my heart re- 
 joices because you have four priests and sixteen stu- 
 dents. May your work grow and prosper! Thank 
 God, I never thought that my insignificant person 
 would be necessary to make it a success. [he very 
 fact that things go better since I have left the house 
 is reason enough for me to humble myself and say, 
 ‘Quia servus tnutilis sum.’ ”’ 
 
 This humble trait is found in all the letters of 
 Father Reichart to Rector Janssen. Gradually their 
 letters became less frequent. At the time of the sil- 
 ver jubilee of the house, Father Janssen sent his 
 former co-worker the jubilee book and invited him 
 to visit Steyl. Father Reichart answered as follows: 
 
7. A Heavy Blow 211 
 
 “First of all, I must thank you most cordially for 
 the wonderful jubilee book, which to me is very spe- 
 cially interesting, though sad as well, and also for 
 the card sent at Christmas. Last night in a dream I 
 entered with you into the old mission house, threw 
 myself down before you, kissed your hand, and shed 
 copious tears. Now may all be done also in reality. 
 Since you are so kind to me poor sinner, I hope to 
 visit you in 1902.”’ 
 
 Father Reichart made his visit, but unfortunately 
 at a time when Superior Arnold Janssen was staying 
 at St. Gabriel’s, in Austria. He was deeply moved 
 by all that he saw at Steyl. And he had been called 
 to be a co-founder of this great work! “The remem- 
 brance pained him deeply. 
 
 After his return to England, on May 13, 1903, he 
 wrote a letter to Father Janssen, full of sorrow and 
 sadness over the events of that time when he took 
 part in the earliest beginnings of Steyl. Father Jans- 
 sen hastened to console him, and wrote him the fol- 
 lowing letter, which is equally honorable to both 
 men. 
 
 “T received your very humble letter of the 13 inst. 
 and was deeply touched by it. Regarding the past, 
 however, I beg you not to worry. I[ will tell you 
 how I feel about it. 
 
 “By joining us in the summer of 1875, you con- 
 tributed materially to the founding of our society. 
 This merit remains yours before God, and all the 
 more so, since you have written me such an humble 
 letter as to make me hope that, if you so desire it in 
 your heart, you will find a place with us in eternity. 
 
 “You were, as I assume, called by God to have an 
 
212 LIFE OF ARNOLD JANSSEN 
 
 essential share in the initial steps of the founding. It 
 would seem that you were not called to continue with 
 us, and therefore you did not have the necessary 
 light from above: thus all those things happened 
 which you now regret so very much. 
 
 “But all this was, if not directly intended by God 
 to cause me sorrow, at least permitted by Him. He 
 helped me to succeed, nevertheless; and in order to be 
 able to impress this upon the minds of our members, 
 I learned in those days of affliction to bow my head, 
 to pray, and to confide in the Lord, despite the great- 
 est difficulties. How often did I say at that time: 
 ‘My Lord and God, how can my work ever succeed! 
 But if it is to succeed, Thou must do it!’ And He 
 has granted my prayer beyond all expectation. 
 
 “After your departure from Steyl, you followed 
 my advice and went to Father Ignatius Jeiler, O.F.M., 
 who told me later: ‘Reichart had much confidence in 
 me. I believe he would have returned if I had urged 
 him. I did not do so, because I did not think he 
 had a vocation.’ I think that should calm your 
 mind. 
 
 ‘Besides, you have all this while acted so nobly 
 towards us that I cannot help but praise you most 
 highly for it. “To my very great joy I have also 
 heard that you have done much good in England and 
 have become a model for other priests. I would have 
 been very glad, therefore, to receive you in Steyl. 
 ‘This house (St. Gabriel’s) in the last fourteen years 
 has become even more important than Steyl, and the 
 beautiful Holy Ghost Church which is visited by 
 very many of the faithful of this region causes me 
 great consolation and joy in the Lord. All praise to 
 Him! It is His work, not mine. 
 
 “In conclusion, my dear, good Father Reichart, I 
 send you my most cordial wishes. May God the 
 Holy Ghost bless you and grant you a most exalted 
 place in the heavenly Jerusalem! Please consider the 
 
7. A Heavy Blow 215 
 
 inclosure and the book that will follow as a proof of 
 my affection. 
 
 “Cordially your confrére in the Lord, 
 ARNOLD JANSSEN.”’ 
 
 Before we continue the history of the founding of 
 the Steyl mission house, we may draw one important 
 conclusion. We became acquainted with the great 
 external and internal difficulties under which Arnold 
 Janssen began his work. In those critical days, when 
 three of his co-workers left him, there was hardly 
 anybody who continued to believe in the success of 
 his foundation. Many considered the founder him- 
 self the greatest obstacle, and called him incapable, 
 eccentric, and stubborn. 
 
 ‘Therefore, if, in following his subsequent history, 
 and that of his mission house, this priest continues 
 alone, but serenely on his way, holding to his ideas 
 against the views and counsels of all others, pursuing 
 and carrying out his plans with indomitable perse- 
 verance, and if at last we find that he achieves com- 
 plete success and enjoys the richest blessings of Heaven 
 at every step, we can imagine that all this must have 
 strongly reacted on his mind. Despite deep piety and 
 true humility, he must gradually have come to a con- 
 viction something like this: ‘This is surely the work 
 of God, and Iam His tool! He has called and guided 
 me to accomplish this task.’ That is the viewpoint 
 from which alone the singular personality of Arnold 
 Janssen can be understood. He lived and worked in 
 
 the firm belief that God had called him. 
 
ZU LIFE OF ARNOLD JANSSEN 
 
 8. The Rreward for Sufferin3, 
 
 Still under the impression of the heavy afflictions 
 of the last months, Arnold Janssen wrote a some- 
 what lengthy treatise on ‘‘Self-abandonment to God”’ 
 and published it in the June issue of the Little Mes- 
 senger of the Sacred Heart. In the introduction he 
 says: ‘‘May these words be a warning for all future 
 inhabitants of the house not to come here for any 
 other reason than to give themselves completely to 
 Godt 
 
 About this self-abandonment to God during the 
 periods of suffering he writes: ‘“‘God often sends afflic- 
 tions to the good, but He also sends healing unctions, 
 and with sufferings combines still greater glory and 
 grace. He always gives us light, solace and strength 
 as we need it, —— everything in due time. Man, be- 
 cause of the deep corruption into which he has fallen, 
 cannot be freed of his secret faults without suffering. 
 Therefore we trust in God and ask Him to take our 
 hand and guide us.” 
 
 His confidence was soon to be rewarded in fullest 
 measure. Deprived of nearly all human aid, he 
 placed all his confidence in God alone. And the Lord 
 helped in visible manner. 
 
 The first great joy came to the rector through 
 John Anzer. He remained true to the work to which 
 he had dedicated himself with glowing enthusiasm, 
 despite the storms and temptations that beset his 
 
8. The Reward for Suffering 215 
 
 path. His struggles, however, lasted for several 
 months after the events which have been narrated in 
 the preceding chapters. 
 
 Among the three men that had joined Rector Jans- 
 sen as co-founders, John Anzer was doubtless the 
 most prominent. He was a man of clear vision, 
 quick perception, prudence, generosity, and indefati- 
 gable zeal. Despite his fiery temperament, he was 
 the most far-sighted and calm-minded of the three 
 men that made up the opposition party during the 
 time of the struggles about the constitution. He was 
 willing to give up his personal wishes and preferences, 
 as long as the great goal of his life was attained. 
 
 When the rector announced (April 6) that Father 
 Bill and Francis Reichart no longer belonged to the 
 house, and declared that, should they return, all were 
 forbidden to have any dealings with them, young 
 Anzer was deeply moved by this sad course of events. 
 He saw that the rector had made up his mind to put 
 an end to the uncertainty of his position; and he, 
 
 * John B. Anzer was born on May 16, 1851, at Weinrith 
 near Pleistein, in the diocese of Ratisbon. After completing 
 his lower studies with the Benedictines at Meppen, he entered 
 the diocesan seminary at Ratisbon, in 1872. For three years 
 he studied theology, always cherishing great interest in the 
 missions. He was a reader of the Little Messenger; and after 
 a meeting with Father Janssen in the spring of 1875, he 
 resolved to devote his life to the missions and to join the 
 new mission house. He came to Steyl on October 29, and 
 was ordained on August 15, 1876, at Utrecht. He departed 
 for the mission in China on March 2, 1879. He founded the 
 flourishing mission of South Shantung, and on January 24, 
 1886, received episcopal consecration at Steyl, and after 
 twenty-four years of most successful work in the mission, 
 died at Rome on November 23, 1903, from a _ stroke of 
 apoplexy. 
 
216 LIFE OF ARNOLD JANSSEN 
 
 too, realized that he must make his choice before 
 long. On April 7, he handed the rector a lengthy 
 letter in which he set forth his position and once 
 more enumerated the points in the plans of the rector 
 that displeased him. His letter then continues: 
 
 “If you, Father Rector, have given up any of these 
 points, let me know them that I may strike them 
 from my list. If you are willing to give up all 
 points except the foreign missions, it would be a 
 great joy for me to know it. “Then I shall stay here, 
 no matter under what privations and sacrifices; then 
 I shall blindly submit to your guidance, resigning 
 all my free-will, obeying in humility, and devoting 
 all my strength to the house and begging you to in- 
 form me about my faults.”’ 
 
 In conclusion he asks for a week, after receiving an 
 answer, to think matters over and decide whether he 
 will stay or depart... “‘I should leave with sadness 
 a house which [| entered with all the enthusiasm of a 
 youthful soul; but in the event that it comes to this, 
 I have but one request to make, and it is that we may 
 part, not as foes, but as friends.”’ 
 
 The letter reveals the writer’s pure intention and 
 clear thinking. The rector’s answer to this letter 
 cannot be found, but we know that it did not bring 
 a perfect agreement, although several points were 
 cleared up. ‘The soul struggles of the young man 
 continued for several weeks. It was terribly hard for 
 him to give up his ideals and face the reality. 
 
 On May 28, John Anzer once more submitted 
 several points to the rector, and asked for a “‘definite 
 and precise’ answer. This answer was so precise that 
 
8. The Reward for Suffering LAF, 
 
 Anzer could no longer have any doubts that Father 
 Janssen would not give in in the two main points: 
 all members of the house were to be tertiaries of St. 
 Dominic, and the special cultivation of science re- 
 mained on the program. 
 
 Thereupon, the young, generous-minded theolo- 
 gian found it not too difficult to resign himself to the 
 first point, and he accepted it; and in regard to the 
 second, he simply decided to be brave and accept that, 
 too. ‘The chief aim of the house was the missions, 
 and that decided the matter for him; for he loved the 
 missions most ardently. He never fully assented to 
 the secondary purposes, but he was prudent enough 
 not to let them throw him out of the course he had 
 chosen to take. He decided to remain. On June 16, 
 the first anniversary of the dedication to the holy 
 work of the mission, he and the founder, in the new 
 chapel of the mission house, pronounced the vows 
 which forever were to bind him to the service of the 
 missions. [he chapel was that same day dedicated, 
 by the Right Rev. Msgr. Cramer, director of the 
 seminary, and later, auxiliary bishop of Muenster. 
 
 On August 17 of the same year, Father Anzer 
 celebrated his first mass in the new chapel. God re- 
 warded his humility and his brave resignation most 
 abundantly. Father Anzer became the first mission- 
 ary and first bishop of the Society, and had the good 
 fortune to open the first German mission in China 
 and to bring it to a most flourishing condition. 
 
 Another great consolation came to Father Janssen 
 in those days. [wo co-workers had left him, but 
 God sent him two new ones in their stead. On June 
 
218 LIFE OF ARNOLD JANSSEN 
 
 2, 1876, the two deacons, John Janssen (the found- 
 er’s youngest brother) and Herman Wegener entered 
 the Steyl mission house. ‘They resolved to remain 
 there and devote all their strength to the work of 
 Father Janssen. “They carried out this resolution 
 with such fidelity that they became the founder’s best 
 helpers. Both had finished their theological studies. 
 On March 4, at Osnabrueck, they had received minor 
 orders and subdeaconship at the hands of Bishop 
 Beckmann, and on March 5, deaconship. Soon after 
 this, the seminary. of Muenster was closed by the 
 government, and the seminarians had to look for 
 other opportunities to receive their ordination to the 
 priesthood. John Janssen decided to go to his broth- 
 er at Steyl, and told his friend Herman of this open- 
 ing. The latter gladly and courageously followed. 
 With the other seminarians they were ordained in 
 Bavaria, on July 16: John Janssen, at Ratisbon; and 
 Herman Wegener, at Eichstaedt. On July 19 (the 
 feast of St. Vincent), John Janssen said his first mass 
 at the mission house: Herman Wegener said his on 
 July 18, in his native town of Polsum, in West- 
 phalia. The rector rejoiced over this valuable increase 
 in co-workers. In the Little Messenger he wrote: 
 “On the feast of St. Vincent de Paul (July 19) 
 we had the happiness to see two of our priests, for the 
 first time, approach the altar in order to offer up to 
 the Lord of hosts the great unbloody sacrifice of the 
 New Law. May the Lord through the continued 
 offering up of the holy sacrifice and the pious exer- 
 cises of the house increase in them the true priestly 
 spirit, and may the great and holy powers which He 
 
8. The Reward for Suffering 219 
 
 has given them redound to the salvation of souls. 
 ‘The task that has led them to our house is surely a 
 great one, and its accomplishment requires holy men. 
 They are to train missionaries — men who are ready 
 to give up their lives in order to spread the kingdom 
 of God upon earth. 
 
 “Will other helpers be found? God grant it! Or 
 is our generation too small and short-sighted to com- 
 prehend something truly great! At times one would 
 think so... But, thank God, there are still noble and 
 courageous souls; and so far we have not lacked their 
 assistance.” | 
 
 Thus the new mission house, at the end of its first 
 year, had four priests. “The rector was very grateful. 
 Bishop Vaughan, the founder of the Mill Hill mis- 
 sion house, had told him that for two years he and 
 one single student had made up the entire personnel 
 of that house. 
 
 Now the rector was able to arrange everything in a 
 much better manner, especially the classes for the 
 students: at the end of the first year the students 
 numbered twelve. One of them was Nicholas Blum, 
 who entered on the first of July, 1876, and who 
 later, as a priest for more than twenty-five years, was 
 Father Janssen’s right hand in the administration of 
 the temporal affairs of the Society, and was chosen 
 by Providence, after the death of the founder, to be- 
 come Father Janssen’s first successor as Superior Gen- 
 eral of the Society of the Divine Word. 
 
 At the end of the second year the number of stu- 
 dents was thirty, and at the end of the third year, 
 fifty-four, six of whom had finished their college 
 
220 LIFE OF ARNOLD JANSSEN 
 
 course before entering. This strong and continued 
 influx of vocations explains the rapid development 
 and spread of the Society. 
 
 Arnold Janssen did not want to found merely a 
 mission seminary in which priests and students of 
 theology ready to be ordained should receive their 
 last training for practical missionary service. His 
 chief aim was rather to open an apostolic school in 
 which boys were to be trained for the missions. Such 
 schools were already in existence at Avignon, Amiens, 
 Poitiers, and Bordeaux, in France and at Turnhout 
 in Belgium. The Jesuit Father Foresta had done 
 much for the founding of these highly successful 
 schools. But it is true that these institutions sent 
 their pupils to the public colleges of the Jesuits in 
 those cities, while Rector Janssen wished to combine 
 the two branches — college and seminary training 
 — within his own institution. In the spring of 
 1875, he published several articles in the Little Mes- 
 senger about the importance of these schools. He 
 proved their necessity in the following manner: first, 
 he showed that a missionary frequently needs other 
 knowledge and accomplishments than those of an 
 ordinary priest; secondly, it was made plain that a 
 missionary must be trained more thoroughly in the 
 spirit of generosity and self-sacrifice than an ordinary 
 priest, in order to persevere in his difficult calling; 
 and thirdly, he set forth the fact that apostolic schools 
 usually grant free admission to poor but deserving 
 boys, —— a thing which is not done to the same ex- 
 tent in other institutions for the education of priests.”’ 
 
 The opening of this school at Steyl was crowned 
 
8. Ihe Reward for Suffering 221 
 
 with complete success. “The heart of the founder 
 was overjoyed when he saw the rapidly increasing 
 number and the zeal of his students. ‘There will be 
 no lack of laborers in the vineyard,’ he wrote in the 
 Little Messenger. ‘“‘As yet our house is little known; 
 nevertheless, applications for admission are coming 
 in from all sides. And how happy these boys are 
 when they are allowed to enter an institution which 
 shall open to them the portals to a missionary career! 
 How they love to study, to work, and to devote 
 themselves to practices of piety! The Church of 
 God needs holy apostles. The Lord calls them, and 
 the faithful give their alms so that the students may 
 be able to live in such a way as to become holy 
 apostles. ..”’ 
 
 The problem of obtaining teachers for the rapidly 
 increasing number of students would have been hard 
 to solve, had not an often-expressed hope of the 
 founder come true. Many young priests and candi- 
 dates for the priesthood who were driven out of Ger- 
 many by the Kulturkampf came to Steyl, although 
 only a few of them permanently identified themselves 
 with the Society. Those who joined were John 
 Janssen and Herman Wegener (who were mentioned 
 before) and also the then clerics, Freinademetz, Eik- 
 enbrock and Abel. The majority at least were will- 
 ing to work for some time as teachers. “Their assist- 
 ance proved extremely valuable, for during that time 
 the number of students rose to two hundred. ‘The 
 rector rightly recognized in this a special Providence, 
 because their help alone made it possible to admit so 
 many students. 
 
IM) LIFE OF ARNOLD JANSSEN 
 
 While the first half of the first year had been full 
 of disappointments, the second half brought a most 
 favorable development. ©The crowning blessing of 
 this year was the recommendation given to the new 
 mission house by the Annual Convention of German 
 Catholics at Munich, September 12, 1876. 
 
 Rector Janssen himself had gone to Munich, and 
 there found that much interest in his work prevailed. 
 He was allowed to address the delegates, and he made 
 a deep impression on all present by showing them 
 that Catholic Germany was lagging far behind other 
 countries in the field of foreign missions. 
 
 “Let us see, gentlemen,’’ the speaker said, ‘“‘what 
 other countries have done. In Italy there are institu- 
 tions for the training of missionaries at Naples, Rome, 
 Milan, Turin, and Genoa. In France conditions are, 
 generally, the same: in Paris alone are many large 
 institutions of this kind. When you come to visit 
 the Seminary for Foreign Missions, you will find 
 there a large hall in which the relics of all their mem- 
 bers who have died for the Faith (in China, Korea, 
 and Japan) are preserved. There is, besides, the 
 house of the Picpus Fathers, that of the Marists, of 
 the Lazarists, and that of the Congregation of the 
 Holy Ghost, all large. There are similar institu- 
 tions in many other places in France. Catholic Bel- 
 sium has a mission house at Scheutfeld, near Brussels. 
 Ireland has a mission house near Dublin. Even the 
 few thousand Catholics of England have their own 
 mission house at Mill Hill, near London. 
 
 “Let us see what Protestants do for the propaga- 
 tion of their faith. In Germany alone we find Prot- 
 
8. The Reward for Suffering 223 
 
 estant mission houses in Hamburg, Berlin, Dresden, 
 Barmen, and Basel; and it is likely that there are 
 others of which we have no knowledge. 
 
 “Therefore, gentlemen, it does not redound to our 
 honor that we Catholics, up to the present time, have 
 not had a house for the special training of mission- 
 aries. We must contribute money, but money alone 
 is not enough. Above all, Germany must furnish 
 missionaries who will join the missionaries of other 
 lands and carry the light of our Faith into those 
 countries where the darkness of paganism still 
 reigns.” 
 
 The well-known leader of the Center party, Dr. 
 Joseph Lingens, as chairman of the committee for 
 missions and charity, formulated a resolution which 
 was unanimously adopted by the assemblage: 
 
 “The general convention welcomes the new mis- 
 sion house which, with the approbation of the Holy 
 Father and many bishops of Germany, Austria, and 
 Holland, has been opened at Steyl, near Venlo in 
 Holland, as the first attempt to assure a greater per- 
 sonal participation of German Catholics in the mis- 
 sion work of the Catholic Church among pagan na- 
 tions. It warmly recommends this institution to 
 young men who wish to devote themselves to the 
 missionary career, and to the special interest and as- 
 sistance of Catholics.”’ 
 
 This public recommendation of his work issued 
 to the whole of Catholic Germany was most en- 
 couraging for Rector Janssen. With new zeal and 
 confidence he continued his work. 
 
Pil LIFE OF ARNOLD JANSSEN 
 
 9. The Buildin’, of the Mission House 
 at Steyl 
 
 New candidates flocked to the mission house in 
 such numbers that the old inn soon became totally 
 inadequate. As early as Easter, 1876, the necessity 
 of erecting an addition became apparent. 
 
 Despite his lack of funds and constant worry to 
 secure the daily bread, Rector Janssen made up his 
 mind to begin the construction of a new building. 
 In the Little Messenger of the Sacred Heart he in- 
 formed his benefactors and friends of his plan: 
 
 ‘The paramount need of the hour is a new build- 
 ing. A soul must have a body to live in and grow 
 up with. Thus we, too, need more room to live in, 
 study in, and pray in. An educational institution 
 for fifty people requires considerable space. “There- 
 fore, in the name of God and Jesus, we shall build. . . 
 Although there is not much money available, we 
 know that the Lord has immense treasure-houses, 
 and our confidence will be the key to them. May 
 we never lack this confidence! The Lord will show 
 that He is rich enough and that no one confides in 
 Him in vain... We wish to build, in order to popu- 
 late heaven with souls who would otherwise be lost. 
 Most buildings on earth are put up for the earth. 
 But did not the kingdom of heaven come down to 
 earth? ‘Therefore we must build on earth for heaven. 
 May busy hands be found willing to put stone on 
 stone, and kind benefactors will be willing to fur- 
 
9. The Butlding of the Misston House 225 
 
 nish the stones, so that before long a new temple of 
 God may rise in honor of our holy patrons... O 
 Holy Angels, come ye also and help us build! .. .”’ 
 
 The first plans were made gratis, by Frederick 
 Vogt, a building contractor of Wesel. Three wings 
 were planned, in the form of a horseshoe. The first 
 or south wing is the main structure of the present 
 mission house. A similar wing was to be erected 
 north of the first one and running parallel to it, and 
 both were to be connected, on the side facing the 
 street, by a third wing. This, according to the cal- 
 culations of Rector Janssen, would complete the mis- 
 sion house in the event of favorable progress. He 
 could not foresee that, within less than ten years, 
 the institution would be about six times as large as 
 then planned. 
 
 The first building was begun on August 17, 1876, 
 the day on which Father Anzer said his first mass. 
 The new priest broke the first ground. A man from 
 the neighborhood said: ‘“‘Now they are even begin- 
 ning to build; they will certainly come to grief.” 
 
 Building without money is a hazardous under- 
 taking. But God will not let genuine trust in Him 
 go unrewarded. When building operations began, 
 only one tenth of the required sum was available; 
 and this was quickly expended. However, when in 
 September the funds gave out, benefactors appeared 
 on the scene. ‘The first to come to the rector’s as- 
 sistance were three members of a family from St. 
 Toenis, near Crefeld, each of whom handed him 
 1500 marks for masses to be offered in perpetuity, 
 according to their intention. A little later, a man 
 
 Lire or ARNOLD JANSSEN 15 
 
226 LIFE OF ARNOLD JANSSEN 
 
 by the name Cithier, from Duelmen, gave him 4000 
 marks, reserving the right to receive interest for life. | 
 Thus the offerings continued to pour in, and when 
 the building was completed, it was fully paid for. 
 
 While construction was going on, the rector wrote 
 in his magazine: 
 
 ‘So far, we have been able to meet all pressing bills 
 and we hope to be able to do so in the future. It is 
 a strange thing to undertake to build for God. He 
 who waits until he has the required funds in hand 
 for a building that is necessary and intended for the 
 glory of God and the salvation of souls will make 
 but slow and painful progress. But he who has 
 courage and confidence will accomplish much more. 
 Of course, there is a limit to everything, but the word 
 of the late Bishop John George Mueller, of Muenster, 
 remains true to this day. He was wont to say to 
 those of his pastors who needed new churches: ‘My 
 friends, go right ahead and imagine: the money is 
 already there; that is to say, it is in the pockets of the 
 good people who at the proper time will give it to 
 you.’ ‘Trust in God is the virtue from which a mis- 
 sionary must draw all his strength and assistance. 
 Yea, a missionary must be truly heroic in his confi- 
 dence in God. It is well, therefore, that our mission 
 house, from beginning to end, was built on this vir- 
 tue. All worldly and human security is absent, and 
 yet it lacks nothing if it does not lack God. Has 
 there ever been a monastery or ecclesiastical institution 
 sold for debt? Never! “The Lord provides for those 
 who serve Him.” 
 
9. The Butlding of the Misston House 227 
 
 In his later reminiscences, Father Janssen makes 
 the following interesting confession: “‘In erecting this 
 first building we learned something which became 
 very important for the development of the work. 
 Whenever a new building was contemplated, we nev- 
 er asked ourselves, Have we the money? but only, Is 
 the building necessary? And then we proceeded with 
 courage, even though only one tenth or one twen- 
 tieth of the required sum was available. We have 
 always been able to complete the buildings and pay 
 for them.” 7 
 
 His trust in God in such matters was incomprehen- 
 sible to many. During the progress of one building 
 it happened that there was an indebtedness of 200,- 
 000 to 300,000 marks. During the construction of 
 St. Gabriel’s, in Austria, the needed sum at times 
 was even higher, so that the Procurator General, Fa- 
 ther Blum, was in great anxiety how to cover these 
 huge debts; but the founder never wavered in his 
 confidence: God would provide. He was right; God 
 helped him in a truly wonderful manner. 
 
 On the feast of St. Thomas the Apostle (Decem- 
 ber 21), solemn services were held to thank God for 
 the happy completion of the first building. “How 
 happy was I,”’ the rector recounted later, — “‘much 
 happier then than I was after the completion of 
 many buildings in later years.”’ 
 
 Building operations had to be continued in the 
 following years, to make room for the ever increasing 
 number of newcomers. It was Henry Erlemann who 
 superintended most of the construction of these build- 
 ings and in this manner acquired considerable tech- 
 
228 LIFE OF ARNOLD JANSSEN 
 
 nical knowledge. During the construction of the 
 two-story church of the mission house, which was 
 built during the years 1881 and 1884, Father Erle- 
 mann developed into a thorough and truly practical 
 architect, who was able to plan and execute every 
 kind of building construction, quite independently. 
 
 The plans for the beautiful church at Steyl were 
 drawn by Father Prill, a priest of the archdiocese of 
 Cologne, who at that time lived in Rome and was a 
 friend of Father John Janssen. It was a very happy 
 thought to build a two-story church; otherwise, it 
 
 would have been too small after a few years: An 
 enlargement was impossible, on account of the steep 
 embankment of the Meuse river upon which it jutted. 
 
 Originally, it was planned to build the church 
 farther north, in the center of the contemplated horse- 
 shoe. 
 
 “But the Lord saw to it,’’ reports Father Janssen, 
 “that the right man appeared at the right moment 
 to adjust this matter. It was Msgr.-Muenzenberger, 
 from Frankfort on the Main, who visited Steyl dur- 
 ing this period. I informed him of my plan con- 
 cerning the building of the new church. 
 
 , 
 
 
 
 * Father Arnold Janssen quickly recognized the great ad- 
 vantages which the possession of such technical knowledge 
 by members of his Society would have for its further develop-- 
 ment, both in Europe and in the missions. For that reason 
 he furthered in every possible manner the theoretical and 
 practical training of priests who showed talent for archi- 
 tecture. Nearly all houses of the Society in Euro-e, and 
 numerous buildings, especially churches, in the missions were 
 planned and built by priests of the Society. This has not 
 only saved large sums of money; but these priests, knowing 
 the requirements of the Society best, have also been able to 
 construct these buildings in the most practical manner. 
 
9. The Building of the Mission House 229 
 “"T would not build a church in that way,’ he 
 said; ‘the buildings will be too crowded. Put the 
 church at the end of the first building. Who knows 
 but that you may have to build just as much to the 
 south; and then, if you do this, the church will be 
 exactly in the center of the whole group. As episco- 
 pal revisor of building plans for convents and other 
 religious institutions, I have invariably had the ex- 
 perience that these institutions reach proportions that 
 no one expects in the beginning. The usual regret 
 is generally expressed thus: “‘We built too small!’ ”’ 
 The near future proved how correctly he had judged 
 the situation.” 
 
 Rector Janssen carefully considered this advice. 
 He required Father Erlemann to measure the ground, 
 in order to find out whether the buildings could be 
 duplicated to the south without obstructing the pub- 
 lic road toward the Meuse. But he enjoined upon 
 Father Erlemann the obligation to make these mea- 
 surements secretly, and to make the drawings only 
 behind closed doors; and moreover, not to show nor 
 mention them to anybody... ‘“Thus, no one shall 
 find out what proud people we are, who think it 
 possible that our house may become as large again as 
 it now is.”’ 
 
 The outcome was that the new church was put up 
 on the spot where it stands today. On the feast of 
 the Annunciation, in 1881, the corner-stone was laid; 
 on May 12, 1883, the lower church was dedicated 
 to Divine worship by the holding of the Forty Hours’ 
 Devotion. On September 8, 1884, the ninth anni- 
 versary of the founding of the mission house, Bishop 
 
230 LIFE OF ARNOLD JANSSEN 
 
 Paredis, now 89 years old, consecrated the upper 
 church and its new high altar. ‘The first solemn 
 High Mass was celebrated by Father Arnold Janssen. 
 We can imagine, what sentiments of gratitude to- 
 wards God flooded the soul of the founder. 
 
 This first mission church of the Society was dedi- 
 cated to the holy angels. Father Janssen revered 
 them in a special manner. Because they appeared so 
 often as messengers of God when the redemption of 
 the world was begun, he believed that they would 
 also co-operate in.a special manner in the gathering 
 in of the fruits of the redemption and in the propa- 
 gation of its message among the nations of the earth, 
 through the missions. “‘Moved by this conviction,” 
 states the report of the dedication, which appeared in 
 the Little Messenger of the Sacred Heart, “‘we Zeal- 
 ously revere the holy angels and firmly trust that 
 the messengers of the Faith that go out from this 
 spot will always experience the guidance and help of 
 these heavenly spirits. In particular, we believe that 
 the holy archangels, those powerful princes of heaven, 
 will help to make it certain that the petition which 
 we so frequently direct to the hidden God of the 
 tabernacle may be fulfilled, to wit: ‘May the sweet 
 light of the Divine Word illumine the darkness of 
 sin and paganism, and may the Heart of Jesus live in 
 the hearts of men.’ ” 
 
 The expectation of Father Muenzenberger came 
 true before scarcely two years had elasped. “I"he same 
 buildings that were erected to the north of the church 
 had to be duplicated on the south. Thus the mission 
 house received its present shape, with the exception 
 
9. The Building of the Mission House 231 
 
 of a few changes that were made from 1910 to 1913 
 in the front wing. “Iwelve years after its poor be- 
 ginning, it had developed into a great institution 
 which accommodated more than five hundred persons. 
 
 If one considers that this large group of buildings 
 was begun without a uniform plan, and has for years 
 been added to, piece by piece, as necessity required, it 
 becomes plain that a lucky star must have guided the 
 builders in producing harmony without monotony, 
 in combining beauty with practicability. 
 
 Despite its size, this main building remained ade- 
 quate for a few years only. Not alone were branch 
 institutions erected in many places, but at Steyl it- 
 self the founder often had to resume his building 
 activities. Besides several small structures, the exten- 
 sive printing and workshops were erected, and the 
 neighboring convents of the Augustinian nuns and 
 Capuchin Fathers were purchased, enlarged, and fitted 
 out for the purposes of the mission house. 
 
 The main cause for this remarkable building ac- 
 tivity at Steyl was, as mentioned before, the surpris- 
 ing number of young men who were willing to join 
 Father Janssen’s work, as missionary priests and 
 brothers. 
 
 The following statistics will give a fair idea of the 
 constant increase in the number of inhabitants, from 
 its earliest foundation to the death of the founder. 
 It must be remembered that, from the early eighties, 
 priests and brothers left for the missions every year; 
 and new houses were opened in other parts of Ger- 
 many and Austria. [hese newer foundations, of 
 
232 LIFE OF ARNOLD JANSSEN 
 
 course, took many good workers away from the 
 mother house. 
 
 Year Priests Brothers Students 
 and Candidates 
 1875 2 a 4 
 1880 4 Pz ths 
 1885 vel 64 195 
 1890 S38) 159 2p 
 1895 30 248 310 
 1900 43 290 286 
 1905 43 329 Lilel, 
 1909 * 48 301 293 
 
 In viewing this phenomenal growth of the work 
 founded by Father Arnold Janssen, two questions 
 come to mind: How is the great influx of vocations 
 to be explained? and, where did the founder get the 
 huge sums of money required to erect so many large 
 buildings, to feed so many people, and support so 
 many missions? 
 
 The answer to these two questions will lead us to 
 a discussion of the Steyl Printing Press. 
 
10. Foundin3 and Development of the 
 Steyl Mission Press 
 
 One of the most far-reaching steps undertaken by 
 Father Janssen was the establishment of his own 
 printing-press. He had begun his activity for the 
 founding of a German mission house by editing and 
 publishing a magazine, the Little Messenger of the 
 Sacred Heart; and this little seedling was bound to 
 grow. 
 
 It was not accident or imitation of similar enter- 
 prises that led the founder in this direction, although 
 it seems quite probable that the establishment of the 
 St. Bontface Press, at Paderborn, which took place 
 shortly before, encouraged him. But there was no 
 monastic institution that could have served him as 
 a model. After him many other religious institu- 
 tions have followed, but it was his own foresight 
 that first matured this plan. 
 
 He clearly understood the great importance of the 
 press, and its growing influence for good and bad. 
 Therefore he wished to use his energy, small though 
 it might be, in the apostolate of the press. 
 
 At the same time, his magazine was to be an im- 
 portant means of propaganda for the chief aim of 
 his heart: the longed-for founding and thorough es- 
 tablishment of a German mission house. He was not 
 disappointed. The press alone made it possible for 
 him to accomplish what has been accomplished by 
 him for his home country and the missions. 
 
5 Be LIFE OF ARNOLD JANSSEN 
 
 In order to remain in complete control of the 
 Little Messenger of the Sacred Heart, he was its editor 
 and publisher. It was printed at Paderborn, as we 
 have learned, and so continued to be during the first 
 months after the mission house had been opened at 
 Steyl. On the feast of St. Nicholas, 1875, the rector 
 said to Brother Juniper: 
 
 “Listen! “This morning during mass the thought 
 came to me, — or rather, it was like a voice in my 
 heart, which said: ‘Start a printing-press; then you 
 will have a sword -with which to defend the Church 
 of God.’ — Brother, what do you think of such a 
 plan?”’ 
 
 Juniper: ““That would of course be something 
 great and glorious, but here in the mission house 
 there is not one who knows anything about printing: 
 it would require a trained man, and would create a 
 big expense; and then, what would the world say 
 to that? You know how they judge and jeer at you 
 and your work.” 
 
 The Rector: ““The world! the world! I wanted 
 to hear your opinion. Go back to work.” 
 
 The very next month, the plan was carried out. 
 Rector Janssen wrote to the diocesan president of the 
 Kolping Society, at Muenster, to secure through him 
 a capable young man for the opening of the press. 
 In a surprisingly short time he received a thorough 
 and very good professional man, Joseph Stute by 
 name, who deserves great credit for setting up the first 
 machinery and training the first brothers. He re- 
 mained at Steyl until November 24, 1882, and then 
 founded his own business. 
 
10. Founding of the Steyl Mission Press 235 
 
 On January 27, 1876, the feast of St. John 
 Chrysostom, the first small hand-press, which had 
 been secured through the help of benefactors, was 
 dedicated and set in operation. It was a memorable 
 day for the mission house and for all Steyl. 
 
 The pious rector first made a short address: 
 
 “We celebrate today the feast of St. Chrysostom. 
 His name means “‘Golden Tongued.’”’ From his 
 mouth words flowed like golden grains for the souls 
 of men. May the printing-press of the mission house 
 also become such a ‘golden tongue’ for the salvation 
 of souls. May its products be an antidote against 
 the bad press, against the doctrines it spreads, and 
 furnish golden grains for the life everlasting of men 
 who will read the publications which shall come from 
 this press. May all who shall work here perform 
 golden deeds for heaven! For that we shall pray 
 firsts’ 
 
 And then he prayed in his childlike way for all 
 publications that would henceforth be issued from 
 this press, for all its readers, all workers, and for all 
 the benefactors that had contributed to the establish- 
 ment. At last came the blessing. “Then all present 
 proceeded to test out the little press. Rector Janssen 
 was the first to turn the fly-wheel, and the first copy 
 of the Little Messenger came out. “Then Father Bill, 
 then John Anzer, Francis Reichart, the students, 
 Brother Juniper, and at last the numerous onlookers 
 — for half of Steyl had gathered to witness the great 
 event —- turned the wheel, and each took the sheet 
 which he had printed along home with him, as a 
 souvenir of the occasion. 
 
236 LIFE OF ARNOLD JANSSEN 
 
 In later days the founder was often seen at the fly- 
 wheel, working in the sweat of his brow, especially 
 on days when no workers were available, while Jo- 
 seph Stute laid in the sheets. 
 
 It is necessary for one to go through the present 
 large shops of the Steyl Mission Press, with its mighty 
 rotary and numerous flat presses (the electric motive 
 power of which is furnished by a 250 h. p. steam 
 engine)! to understand fully what, through the bless- 
 ing of God, has been accomplished by the poor priest 
 who at the start worked the tiny hand-press like a 
 common apprentice in a printing-shop. 
 
 With great joy Rector Janssen informed his read- 
 ers of the opening of the plant. The thoughts he 
 expressed give us a glimpse of his motives: 
 
 “In our days the press is a great power. How far, 
 for instance, has this magazine (the Little Messenger 
 of the Sacred Heart) paved the way for the erection 
 of our mission house! Without it, the house could 
 not have succeeded at all, or, at least, not in so short 
 a time. 
 
 “Indeed, the press must be compared to a sword 
 which is wielded in the spiritual battle, and a good 
 press is intended to further the cause of God. 
 
 “The difference between one’s own printing-press 
 and some one else’s is this, that the latter resembles 
 more a borrowed sword that is given for a few days 
 or a few combats, while the former provides a ready 
 sword always at hand for good service. 
 
 
 
 _* This engine furnishes the power for many other tech- 
 nical shops and also the electric light for the various convents 
 of Steyl. 
 
10. Founding of the Stey! Mission Press 237 
 
 “But is not the possession of a printing-plant for- 
 eign to the spirit of a mission house? We reply that 
 we found it somewhat hard to make up our mind to 
 establish our own press at this early date. How 
 many difficulties must be met by every new enter- 
 prise! Besides, everybody has a natural fear of new 
 burdens, worry, and work. But a consideration of 
 the real character of our house helped us to decide the 
 matter. How is it in other mission houses, — for 
 instance, in Turnhout in Belgium? we asked our- 
 selves. Well, there one finds a carpenter shop, a 
 blacksmith shop, and various other shops. The 
 young people have an opportunity to acquire skill in 
 various trades. How helpful is this knowledge to the 
 missionary! In many districts the natives expect 
 from him advice in nearly all things. A good mis- 
 sionary will try to do his best, especially among the 
 pagans, for he knows that this skill will open to him 
 many homes and hearts. 
 
 “This is true of all trades. Regarding the press, 
 it can easily be seen that every missionary society 
 must provide catechisms, prayer books, and similar 
 publications for the people of the country in which 
 it labors. How can this be done, if none of the mem- 
 bers knows anything about printing? What they are 
 to practice there must be learned here. 
 
 ‘“‘From all this we see the close connection existing 
 between the establishment of a printing-press and 
 the purposes of our house. 
 
 “Since the holy archangel Michael is the patron of 
 our house, we place the new mission press under his 
 protection. Through his humility he conquered Lu- 
 
238 LIFE OF ARNOLD JANSSEN 
 
 cifer and is still the bearer of the glorious and yet 
 humble banner of the cross of Christ. May this new 
 printing-press, under his protection, battle against 
 the pride of Christ’s enemies, through the humility 
 of Christ’s cross. May the principles of the saints 
 who followed Christ, on the road of grace, humility, 
 and patience, guide it. [hese principles are far from 
 being recognized everywhere; and to uphold them 
 will bring war, but also victory. .. 7 
 
 “In conclusion we wish to say that our divine 
 Savior, enjoining upon the apostles the conversion 
 of the world, referred them to the word, saying, 
 ‘Preach ye the Gospel to every creature.” In His time 
 the printed word was unknown, but now it is known 
 and used by the devil to do much harm. Therefore, 
 the servant of Christ must use it to do good. For 
 how powerful is the printed word which through the 
 press, in one hour, is multiplied a thousandfold! But 
 it is not the quantity of what is printed that matters. 
 It is necessary that the printed word shall be read and 
 taken to heart. May God and the holy patrons help 
 our press!’ 
 
 * * * 
 
 For four years the Mission Press at Steyl printed 
 little else than the Little Messenger of the Sacred 
 Heart. At the beginning of the fifth year the editor 
 was able to announce, with great satisfaction, that 
 the circulation had reached ten thousand, which at 
 that time was a comparatively high number. At the 
 same time he sent out sample copies of a new maga- 
 zine, Die heilige Stadt Gottes (“The Holy City of 
 
 God’) and recommended it in the following words: 
 
10. Founding of the Steyl Mission Press 239 
 
 ‘The new magazine is placed under the special 
 protection of our second patroness, the Immaculate 
 Heart of Mary. Its name is ‘City of God,’ for that 
 is the Church; and it will describe the struggle and 
 progress of the Church on earth. On its cover it 
 bears the picture of the archangel Michael. We live 
 in a time when every one of us must be a brave fighter 
 for the cause of God. May the new magazine in- 
 crease the courage of the warriors in this spiritual 
 combat, strengthen their lives according to the faith, 
 and at the same time carry the interest for the holy 
 cause of the propagation of the faith into ever widen- 
 ing circles.’’ 
 
 In the first number of the new magazine (which 
 was profusely illustrated) Rector Janssen wrote of 
 the purpose of the new undertaking: 
 
 “Our aim is to make the principles of the faith 
 prevail more and more in the State, in the family, 
 and in the life of the individual. And what means 
 have we for the accomplishment of this aim? First 
 of all, we must find readers; otherwise, the paper will 
 be printed in vain. It is for this reason that we have 
 chosen an illustrated weekly. Illustrated magazines 
 have this advantage, that they can count on a large 
 circle of readers as long as they are edited with some 
 degree of perfection. The chief difficulty is to get 
 the proper kind of illustrations. God’s providence 
 has made it possible for us to conquer this first and 
 greatest difficulty with slight effort and without risk 
 to our house. We gladly confess that the first impulse 
 to publish this magazine did not come from us, but 
 
Av LIFE OF ARNOLD JANSSEN 
 
 from without, and was accompanied by a favorable 
 offer relating to illustrations.’’! 
 
 ‘“‘At first we were very much averse to taking over 
 this task. One chief reason why we hesitated was 
 the existence of several illustrated magazines already 
 appearing in Germany. We were informed that if 
 we did not accept the offer inside of a week, it would 
 be made to another concern which would no doubt 
 accept it, on account of its great advantages. 
 
 “Under these circumstances we felt that a new 
 weekly would be started anyway, and that we might 
 as well undertake the work ourselves. It appeared 
 to be an opportunity that might never return... In 
 this contingency we felt that a lack of courage and 
 confidence would be doubly sinful for us as mission- 
 aries, especially after all the proofs of God’s assistance 
 that we have heretofore received.’’? 
 
 * It was a publisher from the diocese of ’s Hertogenbosch, 
 Bogaerts, who gave the first impulse to the publication of 
 Die Stadt Gottes. He was the publisher of the Katholieke 
 Iilustratie, a splendid Dutch magazine, for which he had 
 magnificent illustrations, made in his own engraving-shop. 
 To make further use of these valuable cuts he wished to 
 offer them to a German firm. He came to Steyl, and after 
 careful examination of his plan, his offer was accepted. He 
 furnished the cuts, and the type was set up at Steyl. Then 
 matrices were made of the whole pages, which were sent to 
 ’s Hertogenbosch, then printed by Bogaerts, the finished sheets 
 being afterwards sent to Steyl, to be mailed to the subscribers. 
 From 1882, however, the Stadt Gottes was entirely got out 
 at Steyl. 
 
 * Rector Janssen told later how carefully he had con- 
 sidered every angle of the question: ‘The probable financial 
 returns were a point of great importance, for we knew well 
 how hard it would be for us to expect to get along indefinitely 
 on free donations alone. At last I resolved to submit the 
 whole matter to Bishop Paredis of Roermond, and not to 
 start if he disapproved. But he did not disapprove; on the 
 contrary, the reasons we gave appeared good to him. Thus 
 

 
 Arnold Janssen and His Four Brothers. From left to right: 
 Theodore, Peter, Arnold, William (Brother Juniperus, 0.M.C.), 
 Gerard 
 

 
10. Founding of the Steyl Misston Press 241 
 
 The publication of this magazine was one of the 
 happiest undertakings of Arnold Janssen in his efforts 
 to promote his mission work. In a very short time 
 the Stadt Gottes (which first appeared as a weekly, 
 then as a monthly in varying size) surpassed the Lit- 
 tle Messenger in popularity and circulation. Its con- 
 tents from the first were partly religious, but mainly 
 educational and entertaining. The purpose of the 
 magazine was always to be a true family paper for 
 the masses, with a great variety of reading matter and 
 numerous illustrations. The revenue from this mag- 
 azine has served more than anything that has come 
 from the Mission Press to support the Society finan- 
 cially and further its spread. Under the skilful ed- 
 itorship of its second editor, Rev. Dr. W. Abel, 
 S.V.D., who for twenty-three years devoted his 
 strength and abilities to it, the Stadt Gottes became 
 the most popular Catholic magazine within the en- 
 tire realm of German speech, with a circulation of no 
 less than 350,000.? 
 
 finally we decided, in the name of God, to go ahead. Of 
 course, we foresaw that the publication of this new paper 
 would be decried as unsuitable for us. However, since we 
 had the approbation of the bishop, we thought it might be 
 the will of God; and we began quietly, but not without fear 
 that the attempt might fail, especially because the necessary 
 personnel for the editing of the paper seemed to be lacking. 
 If the undertaking, despite many failings, has succeeded and 
 the Stadt Gottes is now the most-read Catholic illustrated 
 magazine of Germany, all credit belongs to God and to those 
 who later contributed to its success.” 
 
 * Father Abel was born on December 4, 1853, at Rosbach, 
 Diocese of Fulda. He died on October 28, 1909, at Steyl. 
 He was graduated from the college of Fulda, and then entered 
 the Collegium Romanum at Rome. Here his teachers were 
 the famous Father Palmieri, S.J., in dogma, and in the 
 
 Lire oF ARNOLD JANSSEN 16 
 
hs di LIFE OF ARNOLD JANSSEN 
 
 In 1880, a third publication appeared at Steyl, — 
 St. Michaels Kalender, the first mission almanac in 
 Germany. Here again the first impulse came from 
 the outside. It was a pious convert, E. Kolbe, of 
 Berlin, who submitted to Rector Janssen a plan for 
 the publication of this almanac, and offered to write 
 the first one himself. The offer was accepted. ‘The 
 new almanac at first appeared in a smaller size than 
 that of the present editions; but when it was found 
 that the work was well received, the size was con- 
 siderably enlarged,.and again it was the editor of 
 
 natural sciences, the still more famous Father Secchi, $.J., 
 under whose guidance the highly gifted youth acquired excel- 
 lent knowledge. After brilliantly passing his final examina- 
 tions and receiving the degree of Ph. D., sickness prevented 
 him from being ordained. In 1880, Providence led him to 
 Steyl, where he became a welcome addition to the teaching- 
 staff in the higher branches. From 1881 to 1882 he also 
 labored as teacher with the Dominicans at Venlo; in 188s, he 
 occupied a similar position with the Benedictine Sisters at 
 St. Ottilien, in Bavaria. In 1886 he returned to Steyl, to 
 remain there. He begged Father Janssen to receive him as 
 a lay brother, but the rector overcame his scruples, and on 
 May 26, 1888, he was ordained priest. From 1886 he was 
 associate editor of Die Stadt Gottes and St. Michaels Kalen- 
 der, and sole editor from 1898 up to the time of his death. 
 A more capable man could not have been found. The schol- 
 arly priest knew how to adapt himself to the common people 
 and to make his magazine highly interesting. Of special 
 excellence were his political reviews and his numerous tech- 
 nical articles. Personally, the learned priest cultivated hu- 
 mility and simplicity. He would wear only clothing cast off 
 by others, and in all things he wanted to be treated as the 
 least of all. A man of tireless energy, he had no other aim 
 than to do good to human souls. God alone knows how much 
 he accomplished. His coming proved to be a piece of rare 
 good fortune for Steyl, and he was rightfully called “The 
 Breadwinner of the Missions.” The first editor of Die Stadt 
 Gottes (from 1878 to 1889) was Father John Janssen. Rector 
 Arnold Janssen himself contributed only to the work of the 
 first year. 
 
10. Founding of the Steyl Mission Press 243 
 
 Die Stadt Gottes, Father William Abel, who made 
 St. Michaels Kalender (St. Michael’s Almanac) one 
 of the best-liked of the popular almanacs. In circula- 
 tion it soon surpassed both the Little Messenger and 
 Die Stadt Gottes, although the latter always remained 
 the chief source of revenue for the missions. 
 
 It became customary at Steyl, on the patron feast 
 of the founder (July 18), to offer him at the public 
 celebration the first copy of the new almanac for the 
 next year, in a special binding. It was to him a wel- 
 come present, for St. Michael’s Almanac enjoyed his 
 special solicitude, because it carried the idea of the 
 missions and news of the Steyl mission work into the 
 widest circles of the Catholic population and every 
 year won for it new friends and vocations. 
 
 Besides these three periodicals, the Steyl Mission 
 Press printed chiefly publications of a religious and 
 missionary character. In 1907, a fourth periodical 
 was added. In 1900, the Dutch Jesuits relinquished 
 the editorship of the Katholieke Missien, and from 
 that time on it appeared for several years as a supple- 
 ment to the illustrated periodical, Katholieke Illus- 
 tratie; but its subscription list diminished continual- 
 ly, so that it finally counted barely 500 subscribers. 
 To save this missionary periodical from complete ex- 
 tinction, Father Arnold Janssen took it over and 
 printed it in his plant. Under the skilful editorship 
 of Father Francis Heines, S.V.D., it was soon in a 
 flourishing condition again, and had more readers 
 than ever before. This paper became an important 
 means of missionary propaganda in the whole realm 
 of Dutch speech. When, in 1911, Steyl founded a 
 
ee LIFE OF ARNOLD JANSSEN 
 
 branch — the mission house, of ‘St. Willibrord,”’ 
 at Uden, in the diocese of ’s Hertogenbosch — for 
 Dutch boys, the institution from the first possessed 
 a rather well-known magazine for the pleading of 
 its special cause. Katholieke Missiten contributed ma- 
 terially towards bringing this mission house and also 
 the novitiate ‘‘St. Francis Xavier’’ (which was opened 
 at Teteringen, Diocese of Breda, in 1915) to their 
 present flourishing condition. 
 
 The printing and spreading of good reading mat- 
 ter became an essential purpose of the Society. 
 Wherever Providence called the missionaries of Steyl, 
 this task was always among the first things to be con- 
 sidered. 
 
 The mission houses of the Society in Europe are 
 really so many branch establishments of the Steyl 
 plant, and in their respective districts they achieve re- 
 sults which are considerable. “These results are main- 
 ly due to house-to-house canvassing by traveling lay 
 brothers of the Society. 
 
 We have heard that Brother Juniper was urged by 
 Rector Janssen, on his begging tours during the early 
 days of the mission house, to solicit also subscriptions 
 for the Little Messenger of the Sacred Heart. ‘This 
 work was later carried on more systematically by the 
 missionary brothers. After securing a number of 
 subscribers in a place, they made it a custom to look 
 for a zealous person who would be ready to distribute 
 the magazine, every month, free of charge. This 
 arrangement proved very successful, and has contin- 
 ued to this day. These agents, who, month after 
 month and year after year, and often under great 
 
10. Founding of the Steyl Mission Press 245 
 
 difficulties and sacrifices, carry on this work, are 
 counted among the greatest benefactors of the So- 
 ciety. Father Janssen always gratefully remembered 
 their services and at Christmas and New-year’s invari- 
 ably sent them his best wishes. 
 
 Not only in Europe but also in foreign and even 
 in the pagan lands, the missionaries of Steyl came to 
 consider it as one of their tasks to print and spread 
 good reading matter. The founder furthered the es- 
 tablishment of separate printing-plants in the Chinese 
 mission at South Shantung, in Togo (West Africa), 
 in Techny, Ill., U.S.A., and in Buenos Aires, Argen- 
 tina, S. A., in a vigorous manner, and all these pub- 
 lication houses have shown a splendid development 
 and have been productive of much good. 
 
 * * * 
 
 Perhaps there is no other field in which Father 
 Arnold Janssen showed so much practical under- 
 standing of the wants of our times as in making the 
 publication of good reading matter one of the secon- 
 dary purposes of his Society. Providence sent him 
 very able assistants, it is true, especially in his brother 
 John, in the Procurator General, Father Blum, and 
 in the capable editor, Father Abel; but the real 
 founder of the Mission Press was Father Janssen him- 
 self, and for many years it was entirely guided and 
 directed by him. 
 
 In the publication and circulation of truly popu- 
 lar reading matter he realized to a large extent the 
 secondary purpose of his foundation, which he char- 
 acterized as ‘‘the furtherance of the sciences.’ As in- 
 
246 LIFE OF ARNOLD JANSSEN 
 
 cluded in this general term he always understood the 
 practical apostolate of the press in the service of the 
 Church and in the salvation of souls. He knew that 
 good books and periodicals keep cheap and vile pub- 
 lications out of the homes, promote religion and mo- 
 rality in the souls of men, and strengthen the influence 
 of family life. 
 
 By sending out traveling brothers as agents, he 
 reached circles that could not be reached by ordinary 
 publishers. In fact, his activity in this field became 
 a model for many subsequent and similar enterprises. 
 
 God alone knows how much good Father Arnold 
 Janssen has done through this activity, for his home 
 country and for the practical upkeep of the faith, 
 among all his readers. His influence in the spread of 
 the missionary spirit has been no less noteworthy. 
 The products of the Steyl Mission Press have been 
 largely responsible for the awakening of interest in 
 the foreign missions on the part of the Catholic pop- 
 ulation of Germany, Austria, and Switzerland. Be- 
 fore his time, very little had been done in that direc- 
 tion. By means of long and arduous labors, he had 
 to prepare the soil before results could be hoped for. 
 Interest in the missions was so slight in Germany that 
 the little mission house on the Meuse had for years 
 a hard struggle for existence. On many an evening 
 the early members of the Society could be seen hold- 
 ing processions, through the corridors of the house, 
 praying and singing, imploring God for their daily 
 bread. 
 
 If at the present time there is not only one, but 
 thirty to forty mission houses, able to exist and flour- 
 
10. Founding of the Steyl Mission Press 247 
 
 ish in Germany, the credit for rousing this splendid 
 missionary spirit must largely go to Father Arnold 
 Janssen. 
 
 The establishment of the printing-press was the 
 means that saved his own work from certain extinc- 
 tion. In consideration of the fact that the leading 
 German mission magazine during that period did 
 not for years mention this first German mission 
 house, the institution would have been forced to close 
 its doors from lack of support, had not the founder 
 by his own publications been able to make it known 
 and to win for it friends and new members. Most 
 of the members will admit that the missionary publi- 
 cations of Steyl gave them the first impulse to devote 
 their lives to the propagation of the faith. 
 
 Furthermore, these publications were instrumental 
 in securing the large funds required for successful mis- 
 sionary activity among the pagans. ‘The net reven- 
 ues of the press represented a fixed income for this 
 work, and also caused many readers to send alms for 
 the missions. “These publications also form the con- 
 necting link between the messengers of the faith in 
 pagan countries and their native land and in a most 
 effective manner further the participation of the faith- 
 ful in the spiritual rescue work of the Church. 
 
 Besides all this, Father Arnold Janssen’s activity 
 as a publisher was of great educational value. His 
 missionary society was to earn its own support as far 
 as possible by work. His priests and brothers were 
 to be men who by their own labor and industry were 
 to create new values and develop the mission work 
 with their own means. 
 
248 LIFE OF ARNOLD JANSSEN 
 
 It is significant that Father Arnold Janssen did 
 not try to open any other sources of revenue — for 
 instance, by founding a missionary aid society. His 
 spiritual sons were to live by the work of their hands 
 and to eat their bread in the sweat of their brow. 
 This spirit of indefatigable work which animated 
 him was to imbue his entire society; and it must be 
 admitted that the method he chose was suited to the 
 aim in view. 
 
 In summing up, we can wae say that the found- 
 ing of the mission press was the most fortunate un- 
 dertaking of the founder of the missionary congrega- 
 tion of Steyl, considered from both material and 
 spiritual standpoints. ‘The blessing which this good 
 deed radiated near and far has been and still is be- 
 yond calculation. 
 
 11. The Lay Brothers 
 
 One of the great problems that Father Janssen had 
 to face was how to secure men for the printing-plant 
 and the numerous other practical tasks of the rapidly 
 increasing Society. In the early days Brother Juniper 
 cooked and worked like a faithful mother, but he 
 longed to don his Capuchin habit once more and live 
 in accordance with his vows. He spent many hours 
 trying to find other hands to do his work. He knew 
 that the Sisters of Divine Providence, who by the 
 Kulturkampf had been driven out of Prussia and had 
 settled at Steyl, had before their expulsion been in 
 charge of the kitchen at the Ludgertanum and Bor- 
 
ll. The Lay Brothers 249 
 
 romaeum (seminaries) of Muenster. Casually meet- 
 ing the mother general of the sisters, Sister Vincentia 
 by name, he asked her whether her sisters would not 
 be willing to render the same service to the mission 
 house. “The high-minded nun favored the proposal 
 and Brother Juniper joyfully reported to the rector 
 that he had made a most precious find on his begging 
 tour, — a find which he, the rector, should promptly 
 accept. Negotiations were begun at once, and an 
 agreement was reached, according to which the sisters 
 would work gratis, if two rooms were placed at their 
 disposal and 90 marks were paid annually for every 
 sister, to cover her expenses for clothing. 
 
 “The sisters are coming,” said the rector to Broth- 
 er Juniper, one day; “‘but you must see to the getting 
 of furniture for them, for I have no money.” 
 
 So Brother Juniper set out at once to secure what 
 was needed. He obtained one complete bed equip- 
 ment at Venlo, and in addition a bag of coffee, he re- 
 ceived another bed at Kempen. Although at first the 
 good people whom he approached laughingly threat- 
 ened him with a stick, locked the cupboard, and de- 
 clared that he could have a thrashing but nothing 
 else, the brother’s sunny humor quickly disarmed 
 their opposition, and he got what he wanted. ‘‘It 
 is hard to refuse him anything,’”’ was their comment. 
 
 In the spring of 1876, Sisters Philomena and Ur- 
 bana arrived at the mission house and took over the 
 kitchen and laundry. Several women of the village 
 helped them. That was a great improvement over 
 previous conditions. With the increase in the num- 
 ber of newcomers at the mission house, the number of 
 
250 LIFE OF ARNOLD JANSSEN 
 
 sisters increased also until at last there were twelve 
 of them. The Sisters of Providence remained at 
 Steyl until 1888, and by their self-sacrificing work 
 won the undying gratitude of the whole Society. 
 
 2 2 2 
 
 For the work in the printing-shop, in the garden, 
 and the various trades, Father Janssen had in the be- 
 ginning only paid help; but he tried to imbue them 
 with a truly religious spirit. “They were obliged to 
 be present at morning prayers in the chapel, and also 
 to visit the Blessed Sacrament at noon, before start- 
 ing to work again. Even the mechanics and day 
 laborers who worked on the buildings were obliged 
 to take part in these religious exercises. 
 
 ‘The ever-increasing wages of all these men became, 
 in the course of time, a severe drain on the slender 
 purse of the mission house. “They consumed the 
 greater part of the revenue from the little press. 
 
 Rector Janssen recognized the fact that it would 
 be most valuable for his work, both at home and 
 abroad in the missions, if, beside the priests, there 
 were lay helpers willing to work for the love of God, 
 such as the lay brothers in the old orders. But since 
 at that time he had not yet thought of founding a 
 religious community of his own, he could not think 
 of a lay brother division, in the usual sense of the 
 word. As in so many other things with him, the 
 future was to decide the position of these helpers. 
 
 In 1878 the first three of such helpers entered Steyl. 
 These later became known as Brothers Marcolinus, 
 Bernardus, and Damianus. With Brother Martinus, 
 
Il. The Lay Brothers 251 
 
 the “‘boss’’ of the composing department, who entered 
 during the following year, they formed the 
 nucleus of the institute of the lay brothers. All 
 persevered in the service of the mission house. Broth- 
 er Bernardus (Robert Schwertfeger: + 1909) a con- 
 vert and hatmaker by trade, deserves special mention. 
 He possessed unusual skill in technical and practical 
 matters, and was therefore just the man to develop 
 the young printing-press. Rector Janssen gave him 
 every opportunity to learn the trade in other plants; 
 and for over thirty years, he rendered valuable services 
 in the Steyl shops, as technical supervisor. He was 
 a true religious, pious and industrious. 
 
 The number of these helpers at first grew slowly, 
 then with astonishing rapidity. For two years Rec- 
 tor Janssen called them postulants, then introduced 
 the name brothers for them. To regulate their re- 
 ligious life he required all of them to privately join 
 the Third Order of St. Dominic. From the year 
 1882 their reception was surrounded with a certain 
 solemnity, and a special habit for them was intro- 
 duced — a cassock that did not reach much below 
 the knees! One of the older brothers declared, later: 
 “It required some courage to appear in public in such 
 a uniform.’ Father Janssen was always truly inven- 
 tive, when it came to devising means for self-humilia- 
 tion. Those who stood this test enjoyed his full 
 confidence. He knew that with such men he could 
 accomplish anything. “Those who felt too weak for 
 such mortification were, in his eyes, unfit for God’s 
 work. In particular, he tried to cultivate in the 
 brothers a spirit of piety and industry. 
 
292 LIFE OF ARNOLD JANSSEN 
 
 According to the rules of the Third Order of St. 
 Dominic, the brothers were obliged to say daily ‘elev- 
 en times seven’ Our Fathers, Hail Marys, and lesser 
 doxologies (Glory be to the Father, etc.). From 
 Septuagesima Sunday until Easter, another five hun- 
 dred Our Fathers, etc., were prescribed. In addition, 
 strict abstinence and fasting were introduced. Con- 
 sidering their arduous work, this was almost heroic, 
 and before long modifications became necessary. 
 When at last the Society of the Divine Word was 
 founded, it became-possible to regulate the religious 
 life of the brothers in harmony with their profession- 
 al tasks, which were such that the rules of the old 
 _ orders could not directly be applied to them. 
 
 * 2K x 
 
 As Father Arnold Janssen progressed with his 
 work, he was continually brought face to face with 
 new problems. ‘The missionary purpose of the un- 
 dertaking demanded that productive work should be 
 considered as the chief duty both of priests and broth- 
 ers. At the same time, the foundation grew with 
 such rapidity from year to year as to assume the pro- 
 portions of a big modern business, which, in turn, 
 required a more definite organization. We shall 
 touch on these considerations later. 
 
 The great number of lay brothers that joined him 
 made it possible for the founder to maintain in his 
 work that technical development which it had actual- 
 ly acquired. Without the faithful co-operation of so 
 many hundreds of brothers, Steyl could never have 
 succeeded as it did. If all their daily tasks had been 
 
Il. The Lay Brothers 258 
 
 carried out by hired workers, the institution would 
 soon have lost its ecclesiastical character. 
 
 The old missionary orders, too, had lay brothers 
 for their manual work; and the missionary history 
 of many countries, especially of South America, 
 proves the great advantage of having capable mission- 
 ary brothers. Their services were employed in the 
 immediate work of Christianization. On account of 
 the poor means of communication, there was at first 
 only a modicum of co-operation between the missions 
 and the home country. About all that Europe could 
 do was to fill the gaps in the ranks of the missionaries. 
 
 In this regard modern missionaries are in a much 
 more favorable position. Now their best co-work- 
 ers are at home. A great part of their missionary ac- 
 tivity can and must be done in their native country. 
 The great teaching activity alone, which in many 
 mission countries has become the chief means for the 
 propagation of the faith, requires constant assistance 
 from home. 
 
 At the time when Father Arnold Janssen founded 
 the first German mission house, Catholic Germany 
 was in nowise prepared to furnish this assistance. It 
 took him many years of untiring propaganda to rouse 
 interest in and love for the missions. And this gi- 
 gantic work could only be accomplished by means 
 of many lay brothers. 
 
 It required hundreds of brothers to produce and 
 spread the millions of pieces of missionary literature 
 that were issued from the Steyl Press. The lay 
 brothers became modern auxiliary missionaries in the 
 best sense of the word, through their work as com- 
 
ot LIFE OF ARNOLD JANSSEN 
 
 positors, printers, proofreaders, bookbinders, packers, 
 clerks, traveling agents, machinists, firemen, drafts- 
 men, photographers, electrotypers, lithographers, etc. 
 
 Besides all this, many lay brothers began to go to 
 the missions, and these proved to be most welcome 
 assistants to the missionary priests. A still greater 
 number were employed at home, in the direct service 
 of the missions, through the preparation of provi- 
 sions, clothing, building materials, and many other 
 articles. More than once, a complete dwelling was 
 built at Steyl, then taken down again and shipped to 
 the missions in Togo and New Guinea. “There were 
 also many doors, windows, altars, etc., manufactured 
 for the missions. 
 
 Today there are also many other ways in which 
 the lay brothers enhance the efficiency of the mission- 
 ary establishments. “Thus we see the lay brothers at 
 Steyl and its branch institutions active as cooks, sac- 
 ristans, porters, tailors, shoemakers, saddlers, carpen- 
 ters, sculptors, painters, glaziers, locksmiths, black- 
 smiths, tinsmiths, bakers, millers, butchers, gardeners, 
 farmers, candlemakers, watchmakers, infirmarians, 
 and druggists. All are auxiliary missionaries who 
 work for the final triumph of God’s kingdom on 
 earth. 
 
 Father Arnold Janssen was the first to utilize the 
 advantages of modern technical progress in the service 
 of the Church and her world apostolate. The forces 
 of nature had been harnessed by thousands of inven- 
 tions and discoveries. Why should not the cause of 
 God and the salvation of souls profit from this? It 
 was Father Janssen’s conviction that they should. 
 
Il. The Lay Brothers 250 
 
 For that reason he gathered round him numerous lay 
 brothers and through them he operated hundreds of 
 motors and machines, all for the greater glory of God 
 and the good of the missions. 
 
 He furthered the technical progress of his under- 
 taking in every possible way, giving the brothers and 
 the priests at the head of the various departments 
 every opportunity to study the latest developments in 
 their lines. It always gave him great pleasure when- 
 ever he noticed progress. He required them to explain 
 everything, down to the smallest details, and his live- 
 ly interest was a great encouragement to the brothers. 
 In fact, it must be said that the brothers who humbly 
 and faithfully did their duty were his special favor- 
 ites. He always referred to them as ‘‘the good broth- 
 ers,’ and the few hours of recreation which he al- 
 lowed himself on festive occasions, such as his saint’s 
 day and the “‘family feast’’ of the mother house, were 
 always spent with the brothers. Whenever he visited 
 one of the houses, he soon looked for an opportu- 
 nity to have the brothers around him. Like a father 
 who has been away from his children a long time, 
 he would tell them of his experiences, and with great 
 interest inquire of each one about the state of his 
 health. 
 
 With paternal solicitude he cared for the sick 
 brothers and showed a special affection for the old 
 brothers who, with him, had shared the burden of 
 the first years at Steyl. When the brothers Marco- 
 linus, Bernard, Damian, and Martin were about to 
 celebrate the silver jubilee of their entrance into the 
 
256 LIFE.OF ARNOLD JANSSEN 
 
 mission house, he wrote to them the following invi- 
 tation: 
 
 “This is the twenty-fifth anniversary of your en- 
 trance into our house. Of course, we do not want 
 to overdo these jubilee celebrations; but with the first 
 ones, who have helped so much to build up the lay 
 brothers’ division of our Society, we should perhaps 
 make an exception. ‘Therefore, I hereby invite you 
 most cordially, and with me the Reverend Father 
 Rector Blum, superior of all the brothers of our prov- 
 ince, to join with us in thanking the good God for 
 all the benefits which He has bestowed on you and 
 all the brothers, and on the whole Society through 
 you all. To give even better expression to this 
 thought, we shall gather together, this noon, for a 
 little banquet and a recalling of the days of the past, 
 especially those days in the beginning here, when we 
 were so poor and full of care’ (letter of January 6, 
 
 1903). 
 
 2 * ** 
 
 In the training of the lay brothers, Father Arnold 
 Janssen laid the greatest stress on the cultivation of 
 the religious life. Above all, they were to be reli- 
 gious, even in the midst of their various technical oc- 
 cupations. At every opportunity he tried to foster 
 in them the supernatural viewpoint. Also in his let- 
 ters, which he was fond of writing to the brothers 
 at Steyl, he always expressed this thought. For in- 
 stance, in a letter of May 29, 1903, from St. Gabriel’s 
 to the brothers at Steyl, he writes among other 
 things: 
 
II. The Lay Brothers Ziv 
 
 “IT pray God the Holy Ghost that He may reward 
 you all abundantly for the millions of pieces of good 
 literature that go out from Steyl into all countries, 
 even to the most distant continents. After your 
 death you will recognize what a blessing this is and 
 what recompense it will bring you from Him who 
 rewards in a truly divine manner. 
 
 _ ““May He grant you in particular the grace to per- 
 severe in your holy state, and to willingly and with- 
 out complaint make those sacrifices which your calling 
 demands of you. Of course, it 1s necessary that you 
 shall do your share to preserve that precious boon, 
 the peace of the soul, and not give heed to the efforts 
 of those who may threaten it. 
 
 “In cordial affection I recommend you all to the 
 great Father of love and kindness, and to the protec- 
 tion of His holy angels... Let us often think of our 
 true home and try to prepare well for it through 
 obedience, prayer, work, and the preservation of a 
 contented mind. May the holy joy, love, and grace 
 of God the Holy Ghost be always with you!”’ 
 
 By the institution of the lay brothers he has given 
 many hundred young men an opportunity to become 
 religious and to take an active and immediate part in 
 the propagation of the faith. The zealous promoters 
 of the mission magazines are not only great helpers 
 of the missions, but they also render most valuable 
 service to the home country through the dissemination 
 of good reading matter. “The hearty support which 
 people of all stations are led to give to the missions 
 reacts powerfully upon their own spiritual life. 
 
 Lire oF ARNOLD JANSSEN 17 
 
258 LIFE OF ARNOLD JANSSEN 
 
 12. Steyl as a Place of Retreats 
 
 Another mode of benefitting the home country 
 has been the furtherance of retreats as practiced by 
 Father Janssen since the opening of the Steyl mission 
 house. 
 
 At the time when the first German mission house 
 was founded, in hospitable Holland, the clerical 
 seminaries in Prussia were closed, and the members 
 of religious orders had been sent into exile. Thus it 
 had become practically impossible to have retreats for 
 the clergy in that country. Yet the priests, hunted 
 and sorely tried in those stormy days, needed, as 
 never before, the spiritual comfort and strength which 
 the retreats offer in an incomparable way. But how 
 could this want be supplied? 
 
 The late archbishop of Cologne, Paul Melchers, 
 from his place of exile, wrote in regard to this matter 
 to Rector Arnold Janssen, in the summer of 1877. 
 He described to him how the priests of his archdiocese 
 had, for the last three years, been denied the benefit 
 of their retreats, and he requested him to open his 
 house at Steyl to them. He promised to further the 
 undertaking in every possible way, and to announce 
 the terms of the retreats to his priests through the 
 deans of his archdiocese. | 
 
 Rector Janssen gladly took up this suggestion, be- 
 cause it gave him a new opportunity for a kind of 
 work which was in complete harmony with his as- 
 
12. Steyl as a Place of Retreats 259 
 
 cetical inclinations. He realized at once that in do- 
 ing this he could considerably enlarge the field of ac- 
 tivity of his institute and exercise great influence over 
 the religious life of his native country. 
 
 On September 10, 1877, the mission house at 
 Steyl received for the first time a small company of 
 retreatants. Of course, there was no room for them 
 in the little former inn. Asa matter of fact, the oc- 
 cupants of the building were anxiously waiting to 
 move into larger quarters in the barely completed 
 new building which had been dedicated on September 
 8 (the second anniversary of the founding). But 
 they were obliged to remain in their old quarters 
 for another four weeks longer; for the first occupants 
 of the new house were forty-one priests who arrived 
 to make their retreat there. Rector Janssen reports 
 about it in his Little Messenger of the Sacred Heart: 
 
 “The house was now completed and dedicated: 
 we could have moved in. The moment had come to 
 shake off the restrictions of our limited quarters, but 
 we preferred to bear these restrictions a few weeks 
 longer, in order to first put the rooms of the house, 
 so far as they were ready, to the holiest use we could 
 find —- namely, for retreats of our countrymen who 
 in Germany had for several years been deprived of 
 these precious exercises. In the retreat the priests 
 pray, meditate, and scrutinize their entire past lives, 
 making new resolutions in the light of faith. With- 
 in a few days, under the trying test of the fires of the 
 Divine Word, the ‘old man’ within them is utterly 
 crushed and broken, while the ‘new man’ is made 
 apparent, having been regenerated in God. Could 
 
260 LIFE OF ARNOLD JANSSEN 
 
 anything be more precious or beneficial? And salu- 
 tary it is, indeed, for priests who are thus rejuvenated 
 in spirit and enabled to carry the increased fire of their 
 zeal among the faithful. How good all this is for the 
 lay people! for they too are destined for heaven, and 
 we know that nothing impure may enter that abode 
 of eternal bliss!’’ 
 
 It is worth mentioning that, following this first 
 instance, it became a rule that every new addition to 
 the mission house was first to be used for retreats. 
 Frequently was this-done when rooms were only half 
 completed, with doors and even windows missing, 
 and the furniture in a still more unacceptable condi- 
 tion. A few rough boards placed on plain wooden 
 supports often had to serve as tables, and the bed- 
 steads were not seldom put together in a decidedly 
 makeshift manner. However, the retreatants were 
 satisfied and willingly slept four in one small room, 
 as long as they were permitted to participate, rather 
 than denied admission for lack of room. 
 
 The first retreat for priests was conducted by a 
 well-known Franciscan, Father Ignatius Jeiler, who 
 gave Rather Janssen much valuable help of a general 
 nature, upon the whole question of retreats. “The 
 second course, with forty-three participants, was giv- 
 en by Father Cramer, who later became auxil- 
 iary bishop of Muenster. ‘There followed a retreat 
 for lay people; then a third retreat for priests, this 
 being also given by Father Jeiler. In the fall of 
 1877, 110 priests took part in the retreats at Steyl; 
 in the following year there were 213. Up to the 
 death of Father Arnold Janssen, in 1909, 5,421 
 
12. Steyl as a Place of Retreats 261 
 
 priests in all had made a retreat in Steyl. By the 
 time of the outbreak of the World War, this number 
 had increased to 6,696. ‘The blessing spread through 
 this work has been inestimable. 
 
 x *k * 
 
 As soon as Rector Janssen had received the sug- 
 gestion to give retreats for the clergy, he also decided 
 to give the same opportunities to the laity. Up to 
 that time, retreats for the faithful in Germany had 
 been limited to a very small number, and were entire- 
 ly unknown in Holland. “Thus again it was reserved 
 to Father Janssen to do pioneer work in this im- 
 portant field. In the first course, given in 1877, only 
 23 men took part; but their number increased very 
 rapidly. Upto 1914, 44,076 men and young men, 
 in all, had made retreats at Steyl; and among them 
 were 8,812 school teachers and 3,606 students. Re- 
 treats for Hollanders were also given: the number of 
 participants are included in the statistics given above. 
 
 This beautiful work for the salvation of souls al- 
 ways remained dear to the heart of Father Janssen, 
 and he fostered it in every way possible. With truly 
 paternal kindness he saw to it that the retreatants 
 were well taken care of. Before they departed, he 
 always appeared personally in their midst and in- 
 formed them about the best railway connections. At 
 the same time he was accustomed to give to each one 
 a number of rosaries, to speak to them about the 
 progress of the missions, and to recommend to them 
 the various magazines of the mission press. 
 
 He also endeavored to foster in all the members of 
 his Society a like friendly attitude toward the re- 
 
262 LIFE OF ARNOLD JANSSEN 
 
 treatants, in order to secure their willingness to make 
 the little sacrifices which the presence of so many out- 
 siders entailed for them. During the ‘‘big’’ retreats, 
 given at Easter and Pentecost, it frequently became 
 necessary to feed a thousand people, including the 
 members of the house. This was certainly no small 
 task for the brothers in the kitchen. 
 
 Besides the retreats for men, Father Janssen ar- 
 ranged (as early as the year 1878) for retreats for 
 women, in the convents of the neighborhood of 
 Steyl; and after he had founded a missionary con- 
 gregation of sisters, their convent was always open 
 to women retreatants. Before long they outnumbered 
 the men. In the one year of 1913, 6,420 persons 
 made their retreat at Steyl. 
 
 Father Janssen greatly rejoiced in the good that 
 his houses were doing through the retreats. In the 
 second year of the giving of retreats, he wrote: 
 
 “During September and the first part of October, 
 Steyl looked almost like a place of pilgrimage. People 
 from near and far gathered here, for the purpose of 
 spending almost four days in prayer and meditation 
 upon the eternal verities. “There were young men, 
 with happy, care-free countenances, serious men of 
 middle age, and older people, some close to the grave; 
 and all were animated by the one thought of learn- 
 ing something more of that which constitutes the 
 great art of life, — the art of dying well! Most im- 
 portant are these holy exercises, during which very 
 many regain the peace of their souls, and many more 
 are reborn spiritually. All cherish the memory of 
 these days throughout life, and many a man will 
 
12. Steyl as a Place of Retreats 263 
 
 in his high old age bless those who acquainted him 
 with this golden opportunity.” 
 
 Nowadays the importance of retreats is fully rec- 
 ognized, and on many occasions priests and lay people 
 have given enthusiastic expression to their apprecia- 
 tion of the blessing which the days of holy solitude 
 at Steyl have brought to them and into the whole 
 circle of their activities. 
 
 Following the example of Steyl, very many other 
 places were opened to eager crowds of retreatants, in 
 Holland, Germany, and Austria; and thousands of 
 souls owe it to Father Janssen that this wonderful 
 means of salvation was placed at their disposal. 
 Many who were weary and sick in the practice of 
 their religion, before entering the quiet walls of some 
 spiritual sanitarium, left it with renewed religious 
 fervor, strength, and courage. 
 
 It has been said more than once by priests, and it 
 is certainly no exaggeration that if Father Janssen 
 had done nothing but re-introduce and spread the 
 practice of retreats among all classes of people, this 
 alone would mark him as a man of Providence. 
 
 > x * 
 
 Perhaps it may seem to some readers that in these 
 chapters an overwhelming amount of small and in- 
 significant detail has been brought forth; but the 
 writer has felt justified in doing this, because, in the 
 first place, everything related redounds to the greater 
 glory of Him whose power and kindness appears the 
 more glorious, the more insignificant were the per- 
 sons and means which He used to produce such won- 
 
264 LIFE OF ARNOLD JANSSEN 
 
 derful results. Posterity will be compelled to declare, 
 in all these instances: Here is the finger of God. On 
 the other hand, this rather minute description serves 
 to characterize the pious priest who, despite the al- 
 most hopeless conditions under which he had to labor 
 in the beginning, did not give up his efforts, but, 
 being fortified by his unshakable confidence in God, 
 conquered all difficulties. 
 
 To the members of the Society these little details 
 about the founder and the laborious beginnings of 
 his work will be most welcome. They will always 
 remind them of their poor origin, and never allow 
 them to forget that poverty and industry are the 
 roots of their blessing and success. 
 
 Finally, to all who read this, the picture we have 
 tried to draw may serve as an illustration of the old 
 truth that confidence in God, coupled with the spirit 
 of untiring industry, is bound to bring success. 
 
PAKS TAREE 
 
 Founding and “Development of the 
 Society of the Divine Word 
 
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 Way 
 
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 Yan 
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 c bi 4 Len 
 
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1. The Adoption of a Religious 
 Constitution 
 
 FTER sketching the external growth of the 
 
 work of Arnold Janssen, we now turn to 
 » its internal development. We know how 
 difficult it was for the earliest workers at 
 Steyl to reach an agreement regarding the form of 
 their undertaking. We must return to the time 
 when Father Arnold Janssen was left alone with 
 John Anzer. During the month of May and the 
 first part of June, 1876, the two men held several 
 conferences about a new outline of a constitution, 
 written by the founder; and after several small 
 changes had been made, the document was signed by 
 both, on June 15. 
 
 These condensed statutes constitute the beginnings 
 of the religious ‘‘Society of the Divine Word.’ They 
 contain the principles according to which Father Ar- 
 nold Janssen had always planned his work. ‘The 
 third rule of St. Dominic was prescribed for all, 
 while the work for foreign missions was the chief 
 purpose given, and the distinction between mission- 
 aries and teachers was maintained. “The name of the 
 society was to be Societas Verbi Divint (Society of 
 the Divine Word). The special veneration of the 
 Divine Word and the Sacred Heart of Jesus was to 
 be recommended to the members. 
 
 The mode of dress of the order was to be the cas- 
 sock of the secular priests. “The cincture was to be 
 
 
 
268 LIFE OF ARNOLD JANSSEN 
 
 red (on the inside), “in memory of the love of the 
 Sacred Heart of Jesus, of the blood He shed for us, 
 and in reference to the martyrs’ blood that every 
 member of this house should be ready to shed for the 
 Words: 
 
 The question of a habit presented some difficulty, 
 since the rector was inclined to introduce a distinctive 
 emblem; but in this matter he yielded to Anzer. 
 There were to be two classes of members: pro- 
 visional, and permanent. Both classes were to ac- 
 quire membership by dedicating themselves to the 
 Sacred Heart of Jesus for the purpose of apostolic 
 labor in obedience to the superior of the house and 
 his representatives. [his dedication was first to be 
 made for only one year, this period to be considered 
 as a novitiate. At the end of the first year, the dedi- 
 cation was to be renewed for three years, these renew- 
 als constituting provisional membership. After that, 
 the dedication for life might take place, whereby the 
 candidate would become a permanent member. 
 
 We see from this that in the beginning there were 
 no religious vows at Steyl. “The promise was made 
 in the form of a vow, but was of a private nature. 
 On June 16, 1876, Father Arnold Janssen and John 
 Anzer pronounced this dedication for life. “he sub- 
 stance of the formula used was as follows: 
 
 “TI shall work as much as I can to spread Thy holy 
 Gospel on earth, to save souls, and to destroy the 
 kingdom of Satan, especially among those pagan 
 nations which do not yet know Thee and our Lord 
 Jesus Christ, the Savior of all mankind, who loves 
 
I. The Adoption of a Religious Constitution 269 
 
 all with the greatest ardor and has shed His precious 
 blood for them. 
 
 “Rule, then, O my Creator, over all the faculties 
 of my body and soul. I desire to be a servant of the 
 Divine Word and to dedicate myself to the service of 
 the King and to the Queen of the angels. And since 
 it is Thy will that man should be led to Thee 
 through other men, and since Thou hast ordained 
 that, because of the pride of fallen man, obedience to 
 a superior should be the unfailing herald of Thy will 
 and a pledge of Thy blessing, I voluntarily vow and 
 promise constant obedience to all present and future 
 superiors.’ 
 
 Regarding the appointment of a superior, these 
 first statutes contained the following passage: ““The 
 first election of a superior general shall take place as 
 soon as the Society has seven members who are en- 
 titled to vote. ‘This superior is to be first elected for 
 five years; after that, the methods of Mill Hill are to 
 be adopted.”’ 
 
 A special chapter is devoted to the spirit of the 
 Society, which is characterized as a spirit of complete 
 abandonment to God, a spirit of faith, confidence, 
 humility, and self-denial. The founder laid special 
 stress on mortification. ‘The rule of the tertiaries of 
 St. Dominic was to be strictly observed. Every Fri- 
 day was to be a fast day. Abstinence was to be ob- 
 served on Monday, Wednesday, and Saturday, and 
 all through Advent. “The members were admonished 
 to love humility, to impose upon themselves small 
 voluntary mortifications. The use of tobacco in any 
 form was forbidden to all, as an unnecessary stimu- 
 
270 LIFE OF ARNOLD JANSSEN 
 
 lant. The monthly self-accusation, in the chapter 
 of penance, and the practice of the “penance table’ 
 were introduced. ‘There were to be three meals a day. 
 All were to be required to make their own beds, clean 
 their rooms, and if ordered by the superior, take part 
 in washing the dishes and cleaning the house. Silence 
 was to be kept a considerable part of the day, and 
 was to be strictly observed. 
 
 In the carrying out of the rule the rector set a good 
 example in all things. He demanded no exceptions 
 for himself. He was the first to kneel down at a 
 meal of water and bread. ‘The example of their su- 
 perior greatly lightened the sacrifices of the others, 
 and with youthful joy and zeal they followed him 
 along the road of self-denial on which he led them. 
 
 xK *K *K 
 
 Although the founder had a high regard for ex- 
 ternal mortification, he valued the cultivation of the 
 internal spirit still more highly. 
 
 “T soon recognized,’’ he said later, ‘‘that the main 
 thing in such a work was the cultivation of a truly 
 priestly and apostolic spirit. I was very happy when 
 I was able to give the retreats myself, and I used 
 them to cultivate this good spirit. The conferences 
 on Sunday mornings, after breakfast, served the same 
 purpose. 7 
 
 “At that time we did not have a novitiate. I 
 tried to remedy this want by giving daily conferences 
 for several months preceding the ordination of our 
 candidates. A religious community can only hope 
 to accomplish much good when it is animated by a 
 
I. The Adoption of a Religious Constitution 271 
 
 good spirit. For this purpose I introduced retreats, 
 monthly recollections, and spiritual conferences. I 
 am of the opinion that it is one of the first and most 
 necessary qualities of a superior to be able to influence 
 spiritually those placed in his charge.”’ 
 
 These were the regulations and practices which, 
 for nine years, governed the community life of the 
 mission house. Ecclesiastical approbation of these 
 first statutes was not sought. The general approba- 
 tion of the bishops for the founding of the house was 
 considered sufficient for the time being. This gave 
 the founder a free hand to find and test the best form 
 of organization for his work. 
 
 God blessed his efforts. In 1885 he had 21 priests, 
 64 brothers, and almost 200 students. The poor 
 beginning of 1875 had developed into a large mo- 
 nastic family. It became more and more apparent 
 that these first statutes were not sufficient. The 
 founder began to see that the simple dedication was 
 not a bond sufficiently strong to hold together a large 
 missionary society active in all parts of the world: 
 a closer union was highly desirable. This could be 
 most effectively accomplished by changing the insti- 
 tute into a religious congregation with the usual 
 three vows. 
 
 Besides, experience had proved that the strict mode 
 of living which he had introduced was incompatible 
 with hard study and missionary activity. A reason- 
 able modification, for the sake of the health of the 
 members, became necessary. 
 
 aK XK aK 
 
AL LIFE OF ARNOLD JANSSEN 
 
 The first opportunity for a thorough revision of 
 the first statutes came when Father Anzer, after five 
 years of work in China, was required to visit Rome, 
 for the sake of settling a number of important prob- 
 lems of his mission. After leaving Rome, he went 
 to Steyl, where he arrived on December 7, 1884. As 
 co-founder, he was to participate in the proposed de- 
 liberations for the purpose of giving the work a more 
 permanent form. 
 
 On December 10, 1884, Father Arnold Janssen 
 opened the first general chapter of his Society, which, 
 with one interruption, lasted until the spring of 
 1886.1. The members of the chapter were, besides 
 Rector Janssen and Father Anzer, Father John Jans- 
 sen, and the Prefect of Studies, Father Wegener. “The 
 chapter was of decisive importance for the Steyl mis- 
 sion work. 
 
 ‘The new statutes were prepared with great tho- 
 roughness. “They were drawn up in Latin, and filled 
 227 pages, all neatly written in the Rector’s own 
 hand. ‘They represent a complete rule on a par with 
 the rules of other modern religious congregations. 
 
 A novitiate of two years and the adoption of the 
 three religious vows are prescribed for clerics and lay 
 brothers. ‘The clerics first make vows for nine years, 
 then perpetual vows; the lay brothers, three times 
 
 * The interruption of the chapter occurred in the winter 
 of 1885—1886, on account of a journey of the rector and 
 Father Anzer to Rome. On this occasion (December 10, 
 1885) the district of South Shantung was erected into a 
 new apostolic vicariate, and Father Anzer was appointed 
 the first vicar apostolic and bishop. He was _ consecrated 
 at Steyl on January 24, 1886. 
 
Rev. John Holthausen.. 
 
 Ҥ.V.D. 
 
 
 
 
 
 
 
 Bishop J.B Anzer, 
 §.V.D. 
 
 Rev. FA. Reicher 
 
 
 
 
 
 Rev. Herman Wegener, 
 Rev | 5. D oo Rev. Peter Bi 
 
 
 
 
 
 Rev. B. Eikenbrock, Rev. J. Freinademetz, 
 5.V.D. : 5.V.D, 
 
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I. The Adoption of a Religious Constitution 273 
 
 for three years, then perpetual vows also. For the 
 first time vows according to this rule were pronounced 
 on February 23, 1885, by twelve priests and nine 
 clerics; and on March 19, by fifteen brothers. On 
 this occasion the Founder, also Father Anzer, John 
 Janssen, and Herman Wegener pronounced their per- 
 petual vows. 
 
 According to the new statutes, the ‘Society of the 
 Divine Word”’ — this is the title henceforth to be 
 used —— is governed by a superior general, assisted, 
 first, by two, later by four, councilors. He is elected 
 by a general chapter that is to be held every seven 
 years, and remains in office until the next general 
 chapter. 
 
 After this rule had been adopted, Father Arnold 
 Janssen, on March 12, 1885, resigned his office as 
 superior. In the election held on the same day he 
 was chosen, for life, as the first superior general of 
 the Society of the Divine Word. 
 
 Under the new rule, the two classes of members, 
 — the clerics and lay brothers, — participate as here- 
 tofore in the same manner in the graces and blessings 
 of the Society. The direction and the administration 
 of all offices is reserved for the priests. “They alone 
 have the active and passive right to vote, and the 
 brothers are to be under the supervision of the priests, 
 not only in their religious discipline, but also in all 
 their labors. Humbly fulfilling the duties of their 
 holy calling, they are to enjoy the blessing of perfect 
 obedience and share in the fruits of the work of the 
 priests, whose faithful assistants they are to be. 
 
 “The lay brothers,’’ according to the third part 
 
 Lire oF ARNOLD JANSSEN 18 
 
274 LIFE OF ARNOLD JANSSEN 
 
 of the statutes, “‘are to further the aims of the Society 
 by their prayers and the work of their hands. Let 
 them do these things joyfully, not like servants but 
 like children of the highest King, Jesus Christ, and 
 for the sake of His love. In this way they will sanc- 
 tify themselves and help in the conversion of the 
 pagans.” 
 
 The greater part of the statutes concerns itself 
 with the cultivation of piety. The spiritual sons of 
 the founder are to strive for virtue and piety more 
 than anything else. In urgent words all are admon- 
 ished to make good use of their time, to be grateful 
 for the benefactions of God, to be faithful to the 
 Holy Ghost, to imitate the holy angels in the service 
 of the Most High, to cherish great reverence for the 
 calling, the powers, and duties of the priesthood, for 
 the word of God and the authority of Holy Church. 
 
 The veneration of the Holy Spirit, from this time 
 forth, is to be cultivated with special zeal in the 
 whole Society. 
 
 The first general chapter was closed on May 12, 
 1886. It brought great blessing to the Steyl founda- 
 tion, and gave it its definite characteristics. The 
 basic principles laid down by this chapter have been 
 proved to be right. Later general chapters were not 
 obliged to make any essential changes. 
 
 _ .* The following point in this rule is particularly character- 
 istic of Father Janssen: 
 
 “Every year, seven holy masses are to be said for the 
 sanctification of those marriages among the faithful, from 
 the fruits of which the Holy Ghost shall be pleased to sum- 
 mon priests for the Church and especially for our Society.” 
 
 These masses are still) said. 
 
I. The Adoption of a Religious Constitution 275 
 
 * *K * 
 
 After the adoption of this constitution the founder 
 considered it to be his most important task to intro- 
 duce the novitiate. Since he had no personal expe- 
 rience in the matter, he looked for trained religious 
 to aid him. It was natural that his high regard for 
 St. Vincent de Paul should lead him to turn to the 
 latter’s spiritual sons, the Lazarists. On a previous 
 visit to Vienna he had become acquainted, as we will 
 remember, with Father Medits. “‘I saw,’’ relates Fa- 
 ther Janssen, “‘that he was a well-meaning man, who 
 did not seek his own ends, but only the greater glory 
 of God, the welfare of the Church and of souls. 
 Therefore I learned to love him, and at this juncture 
 considered him to be the proper man to arrange for 
 the novitiate in our Society. I begged him to come 
 to us for a while.’’ The superior general of the Laz- 
 arists, Father Fiat, gladly gave his consent, and Fa- 
 ther Medits, during the spring and summer of 1886, 
 spent four months at Steyl. He trained Father B. 
 Eikenbrock for the office of master of novices, who, 
 after the departure of Father Medits, uninterruptedly 
 held this office until the year 1898. 
 
 Three courses of clerics took part in the first novi- 
 tiate at Steyl. Bishop Anzer, also, participated for 
 sometime in the exercises of the novices. In order to 
 give the priests who at that time were already en- 
 gaged in teaching a similar opportunity, the founder, 
 in 1888, again invited Father Medits, this time for 
 seven weeks. ‘The novitiate of the lay brothers was 
 also arranged by Father Medits, and for these in- 
 valuable services the founder cherished a lifelong 
 
276 LIFE OF ARNOLD JANSSEN 
 
 gratitude to this zealous priest, who died at Budapest, 
 in March, 1916. 
 * * *, 
 
 The events of the last year filled Father Janssen 
 with joy and gratitude to God. “Though hardly ten 
 years old, his work was in a most flourishing condi- 
 tion. Repeatedly the highest ecclesiastical authority 
 had addressed to him words of approval and encour- 
 agement. During his first journey to Rome, in the 
 summer of 1878, Pope Leo XIII had received him in 
 private audience and had, in his usual vivacious man- 
 ner, expressed his joy over the founding and prog- 
 ress of the Steyl mission house. “The quick promo- 
 tion of the district of South Shantung into a separate 
 vicariate, and the elevation of Father Anzer (who 
 at that time was hardly thirty-five years old) to the 
 dignity of vicar apostolic, was a sign of the extra- 
 ordinary confidence of the supreme pontiff in the 
 work of Father Janssen, who, with renewed zeal, 
 devoted himself to the furtherance of his great aims. 
 
 During the following years, the first constitution 
 was carefully examined (on January 23, 1889) and 
 approved by Bishop Boermanns, of Roermond, who 
 later also approved the recensions of the second and 
 third general chapters. 
 
 Now the founder thought that the time had come 
 to seek the approbation of the Apostolic See. In 
 February, 1899, he submitted the statutes as formu- 
 lated by the last general chapter to the Congregation 
 of the Propaganda, and petitioned for the papal ap- 
 probation of the Society of the Divine Word and its 
 constitution. 
 
I. The Adoption of a Religious Constitution 277 
 
 The rule was turned over to a commission of ten 
 members headed by Cardinal Satolli. The chief re- 
 visor was Archabbot Domenico Serafini, of the Bene- 
 dictines of Monte Cassino and later archbishop of 
 Spoleto and Cardinal prefect of the propaganda (died 
 in 1918). 
 
 When Father Superior Arnold Janssen interviewed 
 the archabbot, during the following year, the latter 
 congratulated him on his rule and told him that he 
 had not found any serious difficulties in it, and that 
 its form only needed recasting. 
 
 On January 25, 1901, the Society of the Divine 
 Word was approved by Pope Leo XIII, but the prop- 
 ganda informed Father Janssen that the approbation 
 of the rule would be delayed until it agreed with the 
 form of the rules of other modern congregations ap- 
 proved by the Church. 
 
 This embarrassed the superior general for he had 
 been commissioned by the general chapter to make 
 such changes as might be demanded by the eccle- 
 siastical revisor; however, Rome did not now specify 
 any changes, but demanded, rather, an entirely new 
 wording. [he founder was in doubt whether he 
 could do this without calling a new general chapter, 
 and such a procedure would involve immense difh- 
 culties. After consulting his councilors, he decided 
 to proceed alone and in accordance with the norms 
 just published by Cardinal Gotti, at that time pre- 
 fect of the congregation of regulars (and later, of the 
 propaganda). 
 
 The old rule was revised and privately submitted 
 to the secretary of the rule commission, Msgr. Melata, 
 
LES LIFE OF ARNOLD JANSSEN 
 
 who was kind enough to examine it. Then the 
 founder reopened official negotiations with the com- 
 mission, which called for more changes. When the 
 propaganda was now petitioned to approve the rule, 
 a further revision was demanded. New statutes were 
 put in and old ones eliminated. Then this revised 
 rule was submitted to the Holy Father for approba- 
 tion; and this Pope Pius X granted on May 2, 1905. 
 On May 8, it was sent to Father Janssen by the prop- 
 aganda, with the injunction to introduce it in his 
 Society. 
 
 Since this rule in several essential points differed 
 from what had been determined by the general chap- 
 ter, it portended new difficulties for the superior gen- 
 eral. “The members of his council decided that he 
 should go to Rome and work for the restoration of 
 the old rule, or at least for a closer adaptation to it, 
 so that the calling of a new general chapter would 
 not become necessary. 
 
 Superior Janssen went to Rome, negotiated with 
 the respective personages who were responsible in 
 such matters; and in a private audience, on June 5, 
 1905, petitioned the Holy Father. He was kindly 
 received, and in the decisive session of the rule com- 
 mission, held on June 30 (the feast of the Sacred 
 Heart), all the more important points were granted. 
 On August 12, the revised constitution was sent to 
 him, with the injunction to prescribe it at once for 
 general observance in his Society. 
 
 The papal approbation was given for five years. 
 During this period the new rule was to be tested. 
 The Roman authorities always use this precaution. 
 
2. Furtherance of Scientific Training 279 
 
 Since the young Society had not yet been definitely 
 divided into provinces, a temporary division was 
 made (on October 15, 1907) into seven regions and 
 two districts. A region was required to have at least 
 twenty-one priests in perpetual vows, and the then 
 regional was given the powers and faculties assigned 
 to the provincial in the new rule. ‘This division was 
 to continue until 1910, when the test period would 
 come to a close and a new general chapter would be 
 called. However, the founder died a year before this 
 time (1909), and the fourth general chapter, which 
 Was convened in the late fall of 1909, made a last 
 revision of the rule, which, on April 5, 1910, re- 
 ceived final approbation by the Holy See. 
 
 2. Furtherance of Scientific Trainin3, 
 
 The College of St. Raphael at Rome 
 
 After the founder had laid a solid religious ground- 
 work for his undertaking by giving it the constitution 
 of a monastic congregation with the three vows 
 (1886), he turned his special attention to the scien- 
 tific training of the priestly members of his communi- 
 ty. Above all, he wanted to provide good teachers. 
 
 Up to that time he had received valuable aid in 
 teaching from secular priests who had temporarily 
 offered their services to the institution at Steyl. With 
 the gradual ceasing of the Kulturkampf, they natur- 
 ally returned to their home dioceses, and the young 
 priests of the Society were called upon to take their 
 
280 LIFE OF ARNOLD JANSSEN 
 
 places. Thus a thorough preparation for their educa- 
 tional activity became not only desirable but neces- 
 sary. In the beginning, concessions to existing con- 
 ditions had to be made; but now the time had come 
 for systematic improvement. 
 
 This was especially urgent in the courses of phil- 
 osophy and theology. Here, too, Arnold Janssen 
 had been ably assisted by the secular priests staying 
 at the house — namely, by Doctor Joseph Deventer, 
 confessor of the Sisters of Providence at Steyl, Doc- 
 tor Joseph Kleinermanns, Doctor Frederick Nau, 
 Doctor Peter Huels, Doctor Vigener, professor, and 
 especially Doctor William Abel who permanently 
 joined the Society. Doctor Abel was an excellent 
 teacher of the natural sciences and of philosophy. He 
 was succeeded in his office by Reverend Joseph Weber, 
 one of the first priests of the house, — a man who 
 had done post-graduate work at the universities of 
 Innsbruck and Bonn. 
 
 Since most of these teachers left Steyl after a time, 
 the finding of proper substitutes from the ranks of his 
 own priests continued to be more and more of an im- 
 perative necessity. 
 
 Superior Janssen wanted for his students teachers 
 who were not only scientifically trained but who 
 were deeply imbued with the right ecclesiastical 
 spirit.t Therefore he turned to Rome, the center of 
 
 
 
 
 
 " “T should be very happy,” he once said in an address to 
 the teaching body at the mission house of St. Gabriel, “if the 
 Lord would send our Society priests able to do good work 
 in the realm of science. But they must be good men, other- 
 TES would rather not have them” (Address of April 26, 
 1907). 
 
2. Furtherance of Scientific Training 281 
 
 Catholic theology, where secular and religious priests 
 from all parts of the world were sent by their bishops 
 or superiors, to drink from the pure wells of Christian 
 philosophy and all ecclesiastical science; and he de- 
 cided to send there some of his talented young priests 
 and students to be trained at the Roman universities. 
 
 Above all, they were to study the works of St. 
 Thomas Aquinas, the prince of ecclesiastical scholars 
 who, just at that time, had found a mighty advocate 
 in the learned Pope Leo XIII. When Rector Janssen 
 in the year 1878, in his first audience with this high- 
 minded Pope, read the report of his work and also 
 mentioned that in his institution science was to be 
 cultivated in the spirit of St. Thomas Aquinas, the 
 pope animatedly interrupted him saying: “‘Optime!”’ 
 (‘Very good!’). What Arnold Janssen promised 
 on that occasion he tried to carry out most faithfully. 
 
 This led, in 1888, to the founding of St. Raphael’s 
 College in Rome, the second establishment of the 
 Society in Europe. Father John Janssen was ap- 
 pointed rector of the little institution, which was 
 located in a rented house in the northeastern part of 
 Rome. Later, the college was transferred to Via di 
 Tor Mulina, and before the outbreak of the war it 
 found a more spacious home in the monastery of the 
 Calasantines in the Via Toscana. 
 
 The naming of St. Raphael’s College has the 
 following history. The house at Steyl had been 
 dedicated to the archangel St. Michael; the estab- 
 lishment in Austria, which was already contemplated 
 and had been approved by the state authorities, was 
 to be named after St. Gabriel; and the little institute 
 
282 LIFE OF ARNOLD JANSSEN 
 
 at Rome was named St. Raphael, after the third great 
 prince of heaven. ‘The pious founder established the 
 connection between the name and the purpose of the 
 new foundation by the following reasoning: “‘Since 
 the holy archangel St. Raphael restored sight to 
 blind Tobias, it seemed appropriate to place the col- 
 lege under his protection, in the hope that he would 
 graciously procure for its members the light of 
 knowledge from the divine fountains of all science.”’ 
 
 With but one year’s interruption, the college en- 
 dured up to the time of Italy's entrance into the 
 World War. The number of its residents was natu- 
 rally small: there was usually one lay brother to take 
 care of the house, and from two to five clerics. “The 
 priests attended the various Roman universities — 
 the Propaganda, Gregoriana, Apollinar, and especial- 
 ly the university of the Dominicans, Minerva. At 
 the death of the founder, fifty-three members of the 
 Society of the Divine Word had studied in Rome. 
 Thirty of them acquired the Doctor’s degree, in the- 
 ology, philosophy, or canon law. Others were called 
 away after acquiring the licentiate or baccalaureate, 
 while some had to give up their studies on account 
 of sickness. “This house in Rome has been a great 
 benefit to the mission society of Steyl. From here it 
 received a large number of splendid teachers who in 
 the “eternal city’’ had, together with Catholic science, 
 also imbibed the true ecclesiastical spirit and true 
 Catholic sentiment, which they transmitted to their 
 students. At the same time, this Roman institution 
 formed a connecting link of the Society with the 
 Holy See and the central government of the Church. 
 
2. Furtherance of Scientific Training 283 
 
 On numerous occasions Superior General Janssen, in 
 his official dealings with the Roman authorities, 
 availed himself of the service of the rector of St. 
 Raphael’s College. During his last visit in Rome 
 (1907) he expressed himself as follows concerning 
 the position of the college: 
 
 “I well recognized the importance of Rome, and [ 
 therefore tried to establish as soon as possible a house 
 in the center of Christendom. For the same reason 
 I sent here no less a person than the later rector of 
 St. Gabriel’s, my brother, although I could hardly 
 spare him as adviser in the initial difficulties of my 
 undertaking.”’ 
 
 When questioned why he had not himself taken 
 up permanent residence in Rome, like so many found- 
 ers and superiors general, he replied: 
 
 “TI will explain that to you, very frankly. I have 
 been advised to do what you suggest, more than once. 
 I have thought the matter over very carefully and 
 considered it before God in prayer, and my reasoning 
 has been this wise: All our houses are in Germany 
 and Austria; therefore my presence is necessary, be- 
 cause their direction from a distance would be rather 
 difficult; that is one reason. A second one is that, 
 while the Society is still so small, it would seem to 
 savor somewhat of the romantic to try to appear 
 ‘big’ in Rome. And you will admit that things 
 romantic do not come from God: Modesty and re- 
 serve seem to be more indicated in our case. Besides, 
 I have never consented that my person or our young 
 Society should be mentioned in public in an obtrusive 
 manner, as though we were anxious to play a great 
 
Lod LIFE OF ARNOLD JANSSEN 
 
 pact. Modesty and humility draw the blessing of 
 God upon our work. Ostentation and pompousness 
 are a hindrance to the intentions of God, who chooses 
 what is small and insignificant before the world to 
 carry out His designs. We now have a college here, 
 and that will maintain our communications with the 
 Roman Curia.”’ 
 
 Through this institution in Rome a constant sup- 
 ply of well-trained teachers in the theological and 
 philosophical branches was assured. Other young 
 priests were sent to German universities, to give them 
 an opportunity for further studies in natural sciences, 
 mathematics, and linguistics. Up to the time of his 
 death, twenty-three of his priests had respectively 
 attended the universities of Berlin, Bonn, Innsbruck, 
 Munich, and Vienna. Here they came in contact 
 with the most prominent scholars and acquainted 
 themselves with the methods of modern scientific pro- 
 cedure. 
 
 While the acquisition of scientific knowledge was 
 the chief purpose of these special studies, the superior 
 general had, besides, another intention, which he men- 
 tioned upon occasion. “These young priests, who for 
 more than ten years had received their entire training 
 in secluded ecclesiastical institutions, were expected 
 by their attendance at public universities to establish 
 a fresh contact with the realities of life and the tasks 
 and the aims of the present time, learning meanwhile 
 to appreciate the accomplishments of other able men 
 and, through their example, to become animated with 
 a genuine love for work and persevering diligence. 
 
2. Furtherance of Scientific Training 285 
 
 For the same reason he did not send his men to 
 one, but to different universities, to prevent one- 
 sidedness. Neither did he prescribe minutely what 
 branches of study they were to pursue, but left these 
 matters to their own inclination and choice; but he 
 did demand minute reports about everything, tho- 
 rough use of their precious opportunities, and strictest 
 loyalty to the Society to which they owed this special 
 training. 
 
 Thus the founder of Steyl, in the very first decades 
 after the establishment, had seventy priests who, after 
 the completion of their studies in the Society, had 
 made post-graduate studies at outside universities. If 
 one considers that this number was one sixth of all 
 his priests, and furthermore that, in the meanwhile, 
 he had taken over a very great many missionary dis- 
 tricts and other fields of labor in all parts of the 
 world, for which he had to supply workers, one read- 
 ily sees how much he thought of the cultivation of 
 science and how many sacrifices he was willing to 
 make to achieve results. 
 
 Through this course of action he received capable 
 teachers for his houses. As an educator of long ex- 
 perience, Superior Janssen knew only too well how 
 much the success of teaching depends upon the teach- 
 er. During the last years of his life he cherished the 
 plan of opening at Vienna a special school for teach- 
 ers in the college branches, which plan he was, how- 
 ever, unable to carry out. 
 
 The sound development in the scientific training 
 of his men was always one of his prime interests. 
 For fifteen years, despite his many other duties as 
 
286 LIFE OF ARNOLD JANSSEN 
 
 founder and superior, he himself taught at Steyl, es- 
 pecially mathematics. Wherever possible, he gave 
 the younger teachers practical hints in the method of 
 teaching. With the exception of the last years of 
 his life, he was always present during the examina- 
 tions, presided personally, and for several days faith- 
 fully fulfilled this arduous duty. 
 
 He always kept the curriculum of his Society well 
 in hand. All his life he tried to improve it and to 
 confer with prominent specialists (for instance, he 
 did so at one time with the famous philosopher and 
 educator Otto Willmann), in order to be able to lay 
 down the best rules in this important matter. 
 
 Up to his high old age Father Arnold Janssen was 
 solicitous about the details of instruction in his So- 
 ciety, ——- about the textbooks, the methods of teach- 
 ing and the cultivation of the various branches of 
 study. Only seven months before his death, and 
 when he had already become quite sick, he uttered 
 some thoughts in his last conference with the teach- 
 ing body at St. Gabriel's that give us an insight into 
 his views in this field. 
 
 “One of the chief activities in the missions is teach- 
 ing. That has been proved in the past, for the 
 Jesuits could never have accomplished the far-reach- 
 ing results that have been theirs if they had not 
 founded colleges. Those who have received a higher 
 education are destined to have a decisive influence 
 over their contemporaries; therefore they must be 
 instructed and trained in the religious spirit. To- 
 day this is even more necessary than formerly, be- 
 
2. Furtherance of Sctentific Training 287 
 
 cause unbelief has taken more and more possession of 
 the schools. If nothing is done to counteract this, 
 everything will be lost in the end. 
 
 “How shall instruction be improved? Shall every 
 professor, instead of holding to the textbook, deem 
 it proper to ascend the higher cathedra and to proceed 
 according to his own dictations? ‘That is the meth- 
 od which prevails at the universities; but it is not 
 indicated for our houses of study: on the contrary, 
 it is prohibited.”’ 
 
 Father Janssen ruled that only such _ passages 
 as were rather poorly treated in the textbook 
 should be discussed more fully by the professors, and 
 the hearers at such times were permitted to take 
 notes. More extensive permission was given if a pro- 
 fessor was preparing to publish a textbook of his 
 own. But this permission had to be obtained from 
 the superior general who had charge of the Ratio 
 Studiorum; it was never to be presumed. 
 
 “Remember the great disadvantages of the dicta- 
 tion method,’’ he went on to say, ‘‘which forces the 
 students to write their own memoranda in order to 
 pass their examinations. After the examinations, 
 these memoranda are usually relegated to the scrap- 
 heap. 
 
 “How much more can a teacher accomplish if he 
 follows a good textbook! These books are usually 
 the product of many years of labor on the part of 
 some author who at the same time used and studied 
 other books. If such a book is made the basis of 
 studies, the student will work with much more 
 
288 LIFE OF ARNOLD JANSSEN 
 
 pleasure. “The teacher can tell him what is more and 
 what is less important. 
 
 “T hope you will forgive me for touching on all 
 these matters; I feel compelled to do so. It will 
 lighten the task of my successors, if they will faith- 
 fully and determinedly maintain the regulations that 
 are to be observed. 
 
 “Regarding separate branches of study, I desire 
 that those who have talent for classical studies shall 
 continue these. I attach special importance to the 
 optional branch, Stylus Latinus, and recommend it 
 for special cultivation. It gave me great joy that, 
 this year, ten undergraduates have taken part in it... 
 It is absolutely necessary that the Society shall have 
 men who write a beautiful Latin style. Every one 
 who Is to be at the head of a mission must necessarily 
 have a pretty good Latin style. It is distressing to 
 get hold of a document which must be said to lack 
 these requirements in a painfully conspicuous manner. 
 
 “The knowledge of Oriental languages is impor- 
 tant for those who take up linguistics and also for 
 those who are particularly fond of Bible studies and 
 now and then wish to consult the original. . . 
 
 “On account of the great importance of the natural 
 sciences in our days, efforts must be made to impart 
 to our undergraduates the necessary instruction in 
 these branches. Besides, a number should be given 
 further opportunities for study in the optional 
 branches, to enable them to become teachers and lec- 
 turers. The less gifted should be kept out, especially 
 for microscopical and practical work in physics’’ 
 
 (Address of May 22, 1908). 
 
2. Furtherance of Scientific Training 289 
 
 With the greatest care Superior General Janssen 
 saw to it that all the educational and scientific activ- 
 ity of his priests should be imbued with the spirit of 
 faithful adherence to Holy Church and her doctrines. 
 He hated the mania for innovation in theological and 
 philosophical matters and the deprecating manner of 
 discussing great theological teachers of the past, es- 
 pecially St. Thomas Aquinas. He would not have 
 tolerated the retention in office of a professor who 
 had roused his doubts on such matters. “‘Sentire cum 
 ecclesia’ was to him a guiding star and a pledge of 
 blessing and certain success in teaching. To deviate 
 from this rule he considered a misfortune. 
 
 The feast of St. Thomas Aquinas, the great patron 
 of ecclesiastical sciences, was by his orders annually 
 commemorated with great solemnity by the theologi- 
 cal students of St. Gabriel’s. On one occasion of 
 this kind (March 7, 1902) he spoke with great 
 warmth about the necessity of faithfully cultivating 
 the theological and philosophical sciences in the spirit 
 of the Church. He described the sad effects of the 
 rationalistic Zeitgeist upon the sacred sciences which 
 had come under his own observation. He stated that, 
 at a Catholic convention in Munich held in 1871, he 
 had been present when a motion for the greater con- 
 sideration of St. Thomas in the theological studies 
 had been rudely rejected, and that a Doctor Heinrich, 
 professor of dogma, who was with him, had declared 
 to him in great sorrow: “If this spirit gets the up- 
 perhand, dark days will come for Mother Church in 
 Germany.”’ 
 
 Lire oF ARNOLD JANSSEN 19 
 
290 LIFE OF ARNOLD JANSSEN 
 
 “Yes,’’ said Father Superior General in finishing 
 his address, ‘‘the days are bound to be sad for Holy 
 Church when people come to think that every old 
 tradition must be abolished, when everybody wishes 
 to offer something new, when such teachings prevail 
 as vanity and conceit have invented and gathered to- 
 gether. Thus, instead of submitting humbly to au- 
 thority, they try to mold and change the word of 
 God according to their own whims. But it is self- 
 will and stupidity they offer, and not genuine gold. 
 Therefore it fails. to endure. How differently did 
 the great St. Thomas think and act. He appreciated 
 everything good in the past and gladly built on the 
 foundations of others. How often does he refer to 
 other authorities: ‘Ut Augustinus dicit; ut Magister 
 CiCi Ess 
 
 His solicitude to preserve the spirit of fidelity to 
 the faith in the cultivation of science by his Society 
 manifested itself especially at the time of those spirit- 
 ed public debates and discussions that center around 
 the names of Professors Schell and Erhard and are 
 concerned with the struggle of Pius X against 
 modernism. With the most watchful zeal he tried to 
 spread the right kind of information among his 
 priests and energetically to protect his Society against 
 hazy and dangerous opinions, over-criticalness and 
 false notions of freedom. Let us quote one example. 
 Following up the allocution of Pope Pius X, May 
 18, 1907, in which he very strongly protested against 
 certain modern theologians who deviated from the 
 unity of Catholic teaching, Superior General Janssen 
 sent an encyclical letter to the superiors of all his 
 
2. Furtherance of Scientific Training 291 
 
 houses in Europe and in the missions, in which he 
 says: 
 
 “Tf religious communities wish to have the bless- 
 ing of God upon their labors, they must strive above 
 all to take a vigorous stand in the defense of pure 
 Catholic doctrine. They must never fraternize with 
 the spirit of modern times which tries to apply the 
 idea of liberty to the realm of religion in such a way 
 that great harm is done to souls. It is the duty of 
 superiors to be watchful and to give the necessary 
 orders. ‘Therefore I direct that the allocution (the 
 pope’s) be read in all of our European houses. Fur- 
 thermore, the superiors of the missions shall have 
 this done at the chief residences, and shall take a copy 
 along on their visitations, so that it may be read in 
 all the houses to which they come’ (letter of May: 
 7th. OO/):: 
 
 With this sense of fidelity to the Church, the sci- 
 entific worker was to combine a pure intention and 
 give honor to God alone. His letters and conversa- 
 tions were frequently interspersed with paternal 
 warnings and admonitions regarding this matter. 
 
 Thus he wrote to Father William Schmidt, found- 
 er of Anthropos, when this magazine received well- 
 merited consideration in the scientific world: 
 
 “T congratulate you on the success that you have 
 had so far with your magazine. You have done 
 everything for it that was within your powers; you 
 have labored hard. No doubt you will not lose sight 
 of your supernatural aim, in order to please God and 
 receive His lasting blessing. At the same time, you 
 understand that it will not be easy to keep an under- 
 
792 LIFE OF ARNOLD JANSSEN 
 
 taking of this kind going after the novelty has worn 
 off. For this reason, the blessing from above is all 
 the more necessary. 
 
 “Therefore, dear Father Schmidt, let us often re- 
 mind ourselves that we work for the greater glory 
 of the Divine Majesty and His holy Church, labor- 
 ing especially for the Catholic sciences and also for 
 the good of the Society, and furthermore, for the 
 good of the enemies of the Church, to show them 
 that Catholic missionaries do not disdain but rather 
 cherish and further science as far as circumstances 
 will permit’ (letter of June 4, 1907). 
 
 Wherever the superior general observed extraor- 
 dinary scientific efforts being made in the right spirit, 
 he encouraged them in every possible manner. He 
 would show unusual interest, listen for hours to re- 
 ports on the work done, ask many questions, and 
 give much good advice both orally and in his letters. 
 
 He frequently directed the missionaries to gather 
 and send to Europe material of value in the pursuit 
 of research work in anthropology, geology, and lin- 
 guistics. [hough always economical and insisting 
 on the spirit of poverty, he gladly granted money for 
 scientific purposes, apparatus, books, and magazines. 
 
 To his great satisfaction, he was able to do much 
 more for the scientific development of his Society 
 after he had opened a home for higher studies in the 
 great mission house of St. Gabriel at Moedling, near 
 Vienna. Let us now turn to consider the founding 
 of this establishment. 
 
3. Founding, of the Mission House of 
 St. Gabriel, at Moedling, near 
 Vienna, Austria 
 
 From the time that he began his work at Steyl, 
 Father Arnold Janssen continued to manifest great 
 interest in the dual monarchy of Catholic Austria- 
 Hungary. In the heart of Europe, in the course of its 
 glorious history it had proved to be one of the might- 
 iest supports of the Catholic Church. Above all, when 
 the Reformation in the sixteenth century split north- 
 ern Germany and delivered the larger part to the new 
 heresy, Austria-Hungary remained faithful to the 
 Mother Church and was a strong bulwark of the an- 
 cient Catholic faith. 
 
 Arnold Janssen regarded the realm of the Haps- 
 burgs in the light of this historical glory. Though 
 it had lost much of its former splendor through the 
 unfortunate meddling of the State in Church affairs 
 (which meddling was initiated by Joseph II and an 
 overpowerful Jewry) and though these corrupting 
 influences had practically eliminated the influence of 
 Christianity on public life and had largely destroyed 
 its practical application in the life of the individu- 
 al, Arnold Janssen firmly believed in the renascence 
 of her religious life and the future importance of 
 Austria-Hungary for the Church and the Catholic 
 missions, long before the Christian Social movement 
 in Vienna set in and heralded the dawn of a new era. 
 For that reason he included the Austrian empire in 
 
eos LIFE OF ARNOLD JANSSEN 
 
 the scope of his plans when he decided to found a 
 German mission house. 
 
 As we have seen, in the spring of 1875 the found- 
 er extended his great propaganda tour over all Aus- 
 tria, down to the Tyrol. In all his appeals in the 
 Little Messenger of the Sacred Heart, and in all his 
 memorials to the ecclesiastical authorities, he always 
 emphasized the statement that his mission house was 
 not only to be founded for Germany and Holland, 
 but also for Austria-Hungary. He was especially 
 gratified when Francis Reichart, the Tyrolean, joined 
 him, because Austria too was now represented in the 
 new establishment. 
 
 When the unexpected growth of the house at Steyl 
 suggested to Arnold Janssen the opening of a branch 
 institution, his eyes immediately turned to Austria. 
 
 “T felt impelled,’’ he related to Father Medits, “‘to 
 found a mission house in Austria.’’ Without recom- 
 mendation or introduction, he straightway acquaint- 
 ed the Prince Bishop of Salzburg with his plans. 
 
 “So, you intend to found a mission house. How 
 much money have you?” 
 
 “Not a penny, Your Grace.” 
 
 “Then it will be difficult. Tto found a mission 
 house, you need money — a great deal of money, 
 and without it you cannot do what you propose.”’ 
 
 “God will provide when the hour has come,” 
 said Father Janssen confidently, and asked the arch- 
 bishop to suggest some one in Vienna to whom he 
 might go. 
 
 ““Go to Father Medits, the Lazarist; he will be able 
 to give you more advice in this matter.” 
 
3. Founding of St. Gabriel’s M. H. 295 
 
 Although this did not mean much for a new 
 establishment in Austria, he at least became acquaint- 
 ed with a man with whom he soon formed a cordial 
 friendship and who was destined to render most valu- 
 able service to the Society of Steyl. From the time 
 of that first meeting, Father Janssen was a frequent 
 and always welcome guest at the Lazarists’ in Vienna. 
 
 In 1881 he undertook a new step for the realiza- 
 tion of his plans in Austria. 
 
 He went to Rome for the purpose of having the 
 mission district of South Shantung turned over to 
 the missionaries of Steyl; and he succeeded. 
 
 Here he made the acquaintance of the Austrian 
 diplomat and former Austrian ambassador at the 
 Vatican, Baron Alexander von Huebner. 
 
 This much-traveled man was able to give him 
 much valuable information about China and the 
 whole of Eastern Asia, while he in turn was glad to 
 hear about the founding of Steyl and of its first mis- 
 sionaries, Fathers Anzer and Freinademetz, who for 
 two years had been working in China. On this occa- 
 sion Arnold Janssen also spoke of opening a mission 
 house in Austria. Count von Huebner advised him 
 against this, because, for the time being, he thought 
 
 * Baron, after 1888 Count, Alexander von Huebner, (1811 
 to 1892) is the author of the well-written book, Spaziergang 
 um die Welt. Father Janssen knew this book and took great 
 interest in the brilliant author. As soon as he heard in Rome 
 that the Count was staying at the palazzo Barberini, he paid 
 him a visit, in the hope of getting information from this 
 prominent and faithful Catholic concerning conditions in the 
 dual monarchy which would be likely to have a bearing upon 
 the founding ef a mission house. 
 
296 LIFE OF ARNOLD JANSSEN 
 
 there would be no prospect of success. Father Jans- 
 sen seemed to share the baron’s viewpoint, and the 
 matter rested until the year 1883, when he went to 
 Rome for the third time. 
 
 Again he called on von Huebner, and reminded 
 him of their former discussion. ‘‘What is the opin- 
 ion of Your Excellency now regarding an establish- 
 ment in Austria?” 
 
 “T will not say anything against it,’’ replied von 
 Huebner, after some reflection, “but perhaps His Maj- 
 esty himself could first be won over to the idea. 
 The head of the imperial chancery, Baron von Braun, 
 is my friend. I shall give you a recommendation to 
 him.”’ | 
 
 Count von Huebner wrote the recommendation 
 at once, gave it to the rector to read, and then sealed 
 the letter. Father Janssen accepted the letter with 
 heartfelt thanks and said: “‘Until today I have been 
 very much in doubt whether I should return by way 
 of Vienna; but now and in this room I am resolved 
 to do so. Your Excellency has given me the key, 
 and I will see if I can open the door with it.” This 
 was the first step on the long road which finally led 
 to the founding of the mission house of St. Gabriel 
 at Moedling, near Vienna. Eight times Father Jans- 
 sen was obliged to journey to Austria in this matter; 
 and it was not possible to open the house itself until 
 the year 1889. 
 
 From Rome the rector went directly to Vienna. 
 The letter of recommendation opened all doors for 
 him, and on May 7, 1883, he had his first audience 
 with Emperor Francis Joseph. The emperor listened 
 
3. Founding of St. Gabriel’s M. H. 297 
 
 to the petitions with visible interest and graciously 
 accepted a document in which this matter was more 
 fully explained. “The monarch turned it over to 
 Baron von Eybesfeld, minister of education, with a 
 demand for a complete report. 
 
 The ensuing negotiations necessitated a second 
 trip to Vienna. In June, 1884, he had another 
 audience with His Majesty and the minister of edu- 
 cation. Father Janssen reports, “I explained: ‘What 
 I wish to erect has the nature of a private school. Ac- 
 cording to the laws, I may be asked to prove my 
 qualifications for this purpose. In 1859 I passed 
 my examination pro facultate docendi before a Prus- 
 sian State Examination board in Bonn, in a satis- 
 factory manner. I present this, and beg to be excused 
 from furnishing further proof of my qualifications.’ ”’ 
 
 “The minister of education was willing and so 
 declared himself in writing. What I needed besides 
 was Austrian citizenship. [he board of education 
 might have waived this requirement; but I did not 
 - succeed in getting the dispensation, despite my person- 
 al efforts with several members. “Through private 
 channels I found out that they feared a second edition 
 of Jesuits. So I had to take steps to acquire Austrian 
 citizenship.” 
 
 Through the aid of the Reverend Curate Frieder- 
 ich, of St. Stephen’s in Vienna, and the pastor of 
 Goggendorf (lower Austria), Arnold Janssen suc- 
 ceeded in acquiring Austrian citizenship. He took 
 his oath of allegiance before the Austro-Hungarian 
 ambassador in The Hague, Holland. 
 
298 LIFE OF ARNOLD JANSSEN 
 
 After these difficulties raised by the State had been 
 overcome, the founder approached the ecclesiastical 
 authorities. Prince Archbishop Gangelbauer of Vi- 
 enna gladly gave permission, which was granted in 
 writing on July 23, 1884. 
 
 Thus Father Arnold Janssen had selected the arch- 
 diocese of Vienna as the scene of his first establish- 
 ment in Austria. One might have expected that he 
 would have thought first of the Tyrol, where at that 
 time no mission house existed as yet and where the 
 population with their strong faith gave much better 
 promise of missionary vocations than lower Austria. 
 
 But he preferred a place near the capital of the 
 empire. Here was a great dearth of priests, and the 
 founder hoped that his spiritual sons might at least 
 to some small extent be of help in rebuilding the re- 
 ligious life of that region. Besides this, the thought 
 of the proximity of a large university and the many 
 scientific advantages which the museums and libraries 
 of the capital offered must have influenced him to 
 build his house near Vienna. 
 
 To find a suitable piece of ground, he asked Fa- 
 ther Medits to insert an advertisement in several Vi- 
 
 * In the consistory several men declared themselves op- 
 posed to the founding of the mission house: among them 
 was the Right Rev. Bishop and Vicar General, Doctor Angerer, 
 who himself admitted to the founder his opposition; but that 
 did not keep him from becoming one of the best friends of 
 the new mission house, later on. It was Bishop Angerer’s 
 greatest joy to administer Holy Orders at St. Gabriel’s, be- 
 cause here he could ordain priests for all the five continents 
 of the world, an action which only few other bishops could 
 perform. He ordained one hundred priests at St. Gabriel’s. 
 He performed the last ordination on May 15, 1808, at the 
 age of 87. He died on August 22, of the same year. 
 
3. Founding of St. Gabriel’s M. H. 299 
 
 enna papers. Of the offers received, one from Maria- 
 Enzersdorf, about twelve miles south of Vienna, 
 seemed most acceptable. The decisive factors which 
 brought about this choice were the proximity to the 
 capital, the excellent connections by means of a steam 
 and two street car lines, and the location (in the 
 open plain and yet close to the Wiener Wald which 
 can be reached in a twenty minutes’ walk) .? 
 
 The property comprised about fifteen acres, and 
 was bought on August 25, 1884.8 
 
 Since the property formed a triangle and did not 
 permit a favorable frontage, Rector Janssen, upon the 
 suggestion of Mr. Schoeffel of Moedling, tried to buy 
 a few adjoining properties. 
 
 The negotiations which followed extended over a 
 long period. In the meanwhile, in 1885, the Steyl 
 establishment was organized into a regular religious 
 community. Now it seemed necessary to get not 
 merely the state approbation for a private school, but 
 
 * It happened to be the Jewish Wiener Tageblatt through 
 which this offer was received, and which thus helped in the 
 establishment of the first Catholic mission house in Austria. 
 
 * Two other splendid places, both in the mountains, had 
 been offered; but the founder decided in favor of the plain. 
 “Tt seemed better to me,’ he philosophized, “to buy a piece 
 of ground on the plain, whence one might view the moun- 
 tains, than a piece in the mountains, from which one could 
 look down upon the plains.” 
 
 * Father Janssen first bought it conditionally, for 12,500 
 florins, with the stipulation that there should be borings for 
 water. At a depth of 70 meters no water was found, upon 
 which the owner now reduced the price to 7,000 florins and 
 the deal was definitely closed. After further boring, water 
 was reached at a depth of 83 meters; but unfortunately this 
 artesian well ceased to flow within one year, and water had 
 to be provided by other means. 
 
300 LIFE OF ARNOLD JANSSEN 
 
 the official admission of the Society of the Divine 
 Word. On May 3, 1888, Father Janssen had the 
 critical audience with His Majesty Francis Joseph 
 which was to decide this matter. On October 14, of 
 the same year, the authorization document was 
 signed by the emperor. 
 
 Thus, after seven years of waiting and working, 
 Father Janssen reached his goal. Everything had 
 come to pass as he desired, despite mountains of diffi- 
 culties. 
 
 His plan of studies raised particular opposition, 
 and he was asked to adapt it to the regulations of the 
 State and place his institution under the supervision 
 of the State. However, the founder did not deem it 
 possible to accede to these demands. “Ihe purposes 
 of his Society demanded an entirely different curricu- 
 lum from that of a pastoral charge at home, and the 
 internal independence of the purely ecclesiastical in- 
 stitution had to be preserved at any cost. It was 
 very hard to convince the authorities of this necessity. 
 How many hours he had to wait in the antechambers 
 of these high officials, how often was he rebuffed in 
 a most unfriendly manner! But he did not consider 
 himself personally, —— the great aim he had in view 
 was the only thing that mattered. His spirit of sac- 
 rifice was as strong as his perseverance, and these two 
 finally crowned all his efforts with complete success. 
 
 Immediately preparations were begun for the erec- 
 tion of the new mission house, in honor of the holy 
 archangel St. Gabriel; and on April 26, 1889, 
 the corner-stone was laid. Father Janssen accom- 
 
3. Founding of St. Gabriel’s M. H. 301 
 
 panied his three strokes of the hammer with the fol- 
 lowing words: 
 
 “For the greater glory of the Holy Ghost, the God 
 of eternal love! 
 
 “For the welfare of our Holy Mother, the Catho- 
 lic Church, and for the spreading of her salvation and 
 her blessings over the nations who do not yet know 
 her! 
 
 ‘For the spiritual good of this region and this 
 empire! 
 
 “Under the protection of the holy archangel St. 
 Gabriel, and all the holy patrons of the Society of 
 the Divine Word!”’ 
 
 “IT deemed it important,’ he later declared, ‘‘to 
 sanctify the building itself, on this solemn occasion, 
 by designating its holy purpose, and by a solemn act 
 to consecrate it to the Holy Ghost and place it under 
 the protection of the holy archangel St. Gabriel.”’ 
 
 The first Catholic mission house of Austria was 
 very soon after made known to the public and heart- 
 ily recommended (during the second General Catho- 
 lic convention of Austria, held April 29 to May 2, 
 1889). 
 
 The new building progressed rapidly. At first 
 the work was directed by an architect from near-by 
 Perchtoldsdorf; but after one of the Society’s scho- 
 lastics, Theisen by name, had passed the state exami- 
 nation for architects in Vienna, he took over the task 
 of supervising the operations. 
 
 
 
 * Father Theisen died when only twenty-nine years old, 
 on August 29, 1893. 
 
mAbs LIFE OF ARNOLD JANSSEN 
 
 At the beginning of October the first wing was 
 completed, and two philosophical courses, each 
 comprising eighteen students, were transferred from 
 Steyl and on October 2 entered the house as its first 
 seminarians.' The new institution was intended for 
 higher studies and was to be the seminary and novi- 
 tiate of the Society of the Divine Word. 
 
 On October 4, the founder himself dedicated his 
 second mission house and thanked God from the bot- 
 tom of his heart for the superabundant blessings he 
 had received. 
 
 He appointed his brother John, the fervent wor- 
 shiper of the Holy Ghost, to be the first rector. Fa- 
 ther John Janssen arrived from Rome on October 11, 
 and brought with him the relics of the holy martyr 
 Maximus. 
 
 According to the intention of its founder, St. Ga- 
 briel’s was to become a focusing point for the special 
 veneration of the Holy Ghost. Nobody was more 
 qualified to realize this intention than its first rector, 
 John Janssen. ‘This pious priest had a truly con- 
 suming love for the Holy Ghost and an untiring zeal 
 for the spread of His glory. He wrote numerous 
 books in furtherance of this devotion, some of which 
 ran into large editions. It was he who founded the 
 ‘Mass League,’ composed prayers and hymns, in 
 honor of the Holy Ghost. In innumerable sermons 
 and conferences he warmly advocated the acquisition 
 
 * Shortly afterwards twelve scholars of the Latin classes 
 were added: it was expected that they would find increased 
 strength in this milder climate. 
 
3. Founding of St. Gabriel’s M. H. 303 
 
 of deeper understanding and more widespread devo- 
 tion to the Third Person of the Blessed Trinity. 
 
 His chief concern for St. Gabriel’s, which occupied 
 his mind as much as it did that of the founder, was 
 the erection of a large and splendid church in honor 
 of the Holy Ghost. He literally consumed himself 
 in working for this goal. A whole legion of sinister 
 powers seemed to be bent upon preventing the build- 
 ing of this church. How many efforts did Rector 
 John Janssen make, spurred on by his brother, to 
 overcome these difficulties! For several years he jour- 
 neyed to Vienna, every Monday, — the day of the 
 week especially dedicated to the Holy Ghost, — to 
 secure the intercession and help of influential persons 
 for his plan. 
 
 Although the corner-stone of the church had been 
 laid in the latter part of 1892, it was not until 1897 
 that all opposition was overcome and actual building 
 operations began.1 The zealous rector experienced 
 the fate of Moses: He could only look upon the goal 
 of his longing from afar, for he was called to his 
 eternal reward on April 14, 1898, when the build- 
 ing was but half completed.’ 
 
 * A very favorable influence on public opinion was exer- 
 cised by a visit of Emperor Francis Joseph to the mission 
 house, on October 3, 1804. By the wish of the emperor, 
 Cardinal Gruscha of Vienna was also present on this occasion. 
 
 * Rector John Janssen died at Steyl, where he was staying 
 as a delegate to the third general chapter. When breathing 
 his last, his brother, Brother Juniper, asked him: “Dear 
 John, do you die willingly?” The dying priest answered, 
 — “In honor of the Holy Ghost!” These were his last 
 words. 
 
304 LIFE OF ARNOLD JANSSEN 
 
 ‘The spacious crypt of the imposing church was 
 dedicated by Father Arnold Janssen, on the feast of 
 the Ascension, 1898. ‘The main part of the church 
 was not completed until 1900. The church is built 
 in the Romanesque style, and makes a most favorable 
 impression because of the beautiful harmony of its 
 parts and the richness of its massive architecture. 
 
 On January 27, 1900, the superior performed the 
 preliminary dedication. In order to make the occa- 
 sion as memorable as possible, he caused forty-five 
 scholastics to pronounce their first vows on the eve- 
 ning of the dedication; and on the following day 
 twenty-seven deacons were ordained Mee in the 
 new church. 
 
 How the pious founder rejoiced over this Sanctu- 
 atrium Spiritus Sancti, as he always fondly called it. 
 Again and again he expressed his happiness over the 
 fact that his Society was allowed to erect such a sanc- 
 tuary to the God of eternal love. 
 
 “How often,’’ he wrote in a letter on April 16, 
 1900, “has this church reminded me of the beauty 
 of heaven! ... It is indeed a great grace for our So- 
 ciety that we have such a beautiful church dedicated 
 to the Holy Ghost. J am convinced that He will 
 dispense many graces to all who come here to wor- 
 ship in His house. May He, the great Father of love 
 and grace, endow the whole Society with His blessing, 
 so that we may love Him and one another more and 
 more and ever more faithfully observe our holy rule 
 and fulfil all our duties.” 
 
 “T rejoice every time I come here,” he says in a 
 letter of March 29, 1907, ‘‘that we were permitted 
 
‘ : Bishao Din 
 
 Rey. Henry Exlemann, 
 Sv 
 
 
 

 
3. Founding of St. Gabriel’s M. H. 305 
 
 to erect to God the Holy Ghost such a beautiful sanc- 
 tuary as is this church. It is well suited for the many 
 seminarians who here pursue their higher studies.”’ 
 
 The solemn consecration of the church and its sev- 
 enteen stone altars was performed by Bisop von An- 
 zer, on Pentecost day 1900.1. Superior General Jans- 
 sen always took a special interest in this house. He 
 was deeply convinced of its great scientific and asceti- 
 cal importance for his whole Society. Here, in the 
 novitiate and the later studies of the young priests, 
 the foundation was to be laid for the true religious 
 spirit of the whole Society and all its fields of activ- 
 ity, both in Europe and abroad. 
 
 During his last sojourn at St. Gabriel’s he spoke 
 the following impressive words to the priests of 
 the house: “‘I recommend to you the cultivation of a 
 truly religious and ecclesiastical spirit. This con- 
 cerns above all the superiors of the house, who have 
 to give the Sunday conferences, and the prefects and 
 the master of novices, who are in charge of the fur- 
 ther training of the students. Let them ever bear in 
 mind the important and central position of this house 
 
 * Bishop von Anzer himself was a zealous promoter of 
 the special devotion to the Holy Ghost. When Father John 
 Janssen informed him of his plan to build a large Holy Ghost 
 Church for St. Gabriel’s, he wrote to him from China: “De- 
 spite the dearth of money, I wish to contribute a stone 
 toward the building of the church at St. Gabriel’s. I will 
 pay all the traveling expenses of the missionaries who, this 
 year, 1890, depart for our Chinese missions. Build soon. — 
 build large, and build beautifully. The less money you have, 
 the larger you must build; or, have you lost all your former 
 confidence in God, which I have learned from you, Father 
 Superior, and which here has been my sole support?” (Letter 
 of April 24, 1890.) 
 
 Lire oF ARNOLD JANSSEN 20 
 
306 LIFE OF ARNOLD JANSSEN 
 
 for the whole Society, and apply to this task their 
 best wisdom and strength’ (Conference of June 16, 
 1908). 
 
 Every year the founder spent several weeks at St. 
 Gabriel’s, usually at the time of the ordinations. As 
 a rule, he himself gave the retreat for the candidates 
 for holy orders; and after ordination he gave them 
 numerous conferences — “Collegia Practica’ he called 
 them; they were practical hints and instructions for 
 their priestly activities. _ 
 
 During this time he also gathered with the great- 
 est care all the necessary data for the appointments of 
 the new priests to their various tasks. In nearly 
 every case it was a decision affecting the whole future 
 activity of these numerous laborers-to-be in the vine- 
 yard of the Lord. During the last years of his life 
 it was his task annually to find suitable places for 
 from forty to fifty new priests in the highly diversi- 
 fied mission and other fields of his Society. 
 
 When the bishop of a diocese sends out his newly 
 ordained priests, the kind of work he expects them 
 to do is more or less the same for all; if an unsuitable 
 appointment has been made, it is comparatively easy 
 to correct the mistake. But the task is much harder 
 when the same hand must make the choice between 
 China and Africa, the South Sea Islands or Europe, 
 the Negro missions of North America, or the Indian 
 missions of Paraguay, and between educational or 
 administrative work, pastoral care of emigrants or 
 scientific labors. 
 
 Superior General Janssen expressed himself about 
 this highly important task in a letter of instruction 
 
4, Founding of Holy Cross M. H. 307 
 
 to a superior: ““This is no matter to be settled in 
 haste or in slipshod fashion; but one must pray much 
 and have others pray, and also reflect a great deal 
 after all the necessary data have been collected from 
 the best available sources. What pains do I not 
 take to make the right choice! Again and again I 
 study my memoranda most carefully, and try to ab- 
 sorb them and elaborate them in my mind (letter of 
 June 26, 1902). 
 
 The Mission House of St. Gabriel has had a very 
 happy development. For twenty years the founder 
 was privileged to enjoy the external and internal 
 growth of this establishment. In the year of his 
 death the institution counted thirty priests, four hun- 
 dred students (of theology and philosophy, together 
 with the novices) and seventy lay brothers. . 
 
 4. Foundin3, of the Mission House of 
 the Holy Cross, near Neisse, Silesia 
 
 , 
 
 “The idea of founding this house,’’ writes the su- 
 perior general in a letter of February 28, 1894, ‘‘can 
 be traced back to an audience which His Holiness 
 Pope Leo XIII granted to me on December 10, 1885. 
 The negotiations regarding the erection of the vicari- 
 ate apostolic of South Shantung had just been com- 
 pleted. The Holy Father had personally inspected 
 the detailed reports of the Propaganda and of our 
 own Society, He cordially congratulated me on the 
 
308 LIFE OF ARNOLD JANSSEN 
 
 founding of the Society and the carrying out of the 
 task intrusted to me by God. 
 
 “Then he asked me if I were ready also to take 
 over a German colony, as one of our mission fields. 
 I replied that his wish would be law to us. He fur- 
 ther inquired if we did not think of founding a mis- 
 sion house in Germany itself. I answered that the 
 laws of military service in Germany would make 
 this very difficult; but the Holy Father was of the 
 opinion that the German government would show 
 a favorable attitude in this matter.’’ 
 
 The plans touched upon in this audience were 
 suggested by the colonial activity just then begun by 
 the German empire. Southwest Africa (1884). 
 Togo (1884), and German East Africa (1884) had 
 been placed under German protection. ‘The far-see- 
 ing pope thought at once of having these regions 
 evangelized by German missionaries, and it was quite 
 natural that he should turn to the only German mis- 
 sionary society in existence at that time. 
 
 Several years elapsed before these plans were carried 
 out. The abolition of the so-called “May laws,”’ 
 for which the great pope worked with much wisdom 
 and with an extraordinary love for peace, had just 
 begun. 
 
 In the meantime, toward the end of the year 1887, 
 Father Arnold Janssen’s attention was called to Cath- 
 olic Silesia. It was the zealous wife of Francis Huch, 
 the editor-in-chief of Germania, of Berlin, who in- 
 formed Father Janssen that she and her husband in- 
 tended to work for the propagation of the holy faith 
 by aiding in the founding of a mission house in Si- 
 
 SS aC 
 
4, Founding of Holy Cross M. H. 309 
 
 lesia. She assured him that this matter interested 
 them both so much that they were willing to sacrifice 
 a part of their lives for it. 
 
 This suggestion led to a correspondence which 
 caused Father Janssen to make one of his trips to 
 Austria (in April, 1888) by way of Berlin. He 
 arrived at Berlin on April 5 and stayed for four days 
 with the Huch family, the rare missionary zeal of 
 whose members edified him very much. Then he 
 visited Breslau, Frankenstein, and Neisse; and thus 
 the first links between his Society and Catholic Silesia 
 were formed. 
 
 The purpose of this trip was chiefly to explore the 
 field. He did not think of an early settlement in 
 Silesia. St. Gabriel’s in Austria occupied all his en- 
 ergies for the time being. And besides, the politico- 
 ecclesiastical conditions in Prussia needed further 
 clarification. 
 
 x x * 
 
 Not until the spring of 1890 could this matter be 
 taken up: and then the whole subject came up in 
 connection with other highly important questions, so 
 that Superior General Janssen was at the same time 
 rather unexpectedly confronted with the necessity of 
 making decisions which were to have far-reaching 
 significance, in more ways than one. 
 
 Negotiations were begun by the German govern- 
 ment which used the Most Reverend Prince Bishop 
 Kopp of Breslau as its intermediary. 
 
 On February 12, 1890, the archbishop directed 
 the following three inquiries to Father Janssen: 
 
310 LIFE OF ARNOLD JANSSEN 
 
 (1) Does the Steyl mission house restrict itself to 
 preparing men for the Chinese mission only? 
 
 (2) Does it train missionary priests alone, or also 
 lay people who, partly as catechists and partly as 
 artisans, serve the mission? 
 
 (3) Does the mission house support the Chinese 
 mission, or is the latter supported by the Propaganda 
 and the Lyons Mission Society? 
 
 Father Janssen’s reply (of February 15) was sat- 
 isfactory. He stated that by no means did he intend 
 to restrict his missionary activities to China, and de- 
 clared that his Society laid special stress on the train- 
 ing of lay brothers for the practical work of civiliza- 
 tion in the missions. Finally, he reported that, 
 during the first years of its operation, the mission of 
 South Shantung had been supported by the mission 
 house of Steyl, that it was at the present time main- 
 tained by the Propagation of the Faith and voluntary 
 contributions. 
 
 On March 5, the founder received another letter 
 from the prince bishop. In it was contained the fol- 
 lowing advice: 
 
 “T surmise that before long your Reverence will be 
 invited to Berlin, to give information in various mat- 
 ters, and among other things, to be asked to take up 
 mission work in the German colonies and protector- 
 ates, and to be counseled as to the necessity of having 
 a mission house in Germany itself, and of many 
 other things. 
 
 “Your Reverence will then be in a position to offer 
 and to demand... If I find out in time when you 
 will be in Berlin, and I am not previously called up- 
 
4. Founding of Holy Cross M. H. 311 
 
 on to return to Vienna, I shall come to Berlin, in 
 order to talk matters over with you and to provide 
 you with exact information before you begin negoti- 
 ations, and possibly to accompany you when you go 
 to make them.” 
 
 On March 13, the superior general received a direct 
 invitation by the same hand to come at once to Ber- 
 lin, where the prince bishop was awaiting him. Fa- 
 ther Janssen could not accept this invitation, because 
 he was sick in bed with influenza. 
 
 On March 21, Doctor Berlage, rector of the ca- 
 thedral of Cologne, came to Steyl and informed Fa- 
 ther Janssen that the Prussian Minister of Education 
 von Gossler wished to see him concerning the evan- 
 gelization of the German protectorates, and that he 
 would be welcome at any time. 
 
 Superior General Janssen did not deem it proper 
 to enter into direct negotiations with the government 
 without the knowledge of the previous intermediary, 
 Prince Bishop Kopp, and therefore informed the lat- 
 ter about Minister von Gossler’s invitation. By re- 
 turn mail, on March 24, he received the following 
 answer: “‘It will not be chiefly the Minister von 
 Gossler with whom you will have to deal, but rather 
 with the Ministry of the Exterior of the German 
 Empire. However, at present there is nobody with 
 whom you might consult. Everything here is un- 
 certain,’ and no one knows what will come next. 
 I regret this very much, because by my presence I 
 
 * On March 20, 1890, the imperial chancellor, Prince 
 Bismarck, had been dismissed from office. 
 
S12 LIFE OF ARNOLD JANSSEN 
 
 would have been able to help you very much in the 
 negotiations.’ 
 
 Superior General Janssen decided, nevertheless, to 
 go to Berlin. He did not think it wise to ignore the 
 invitation of the minister. 
 
 He first called on His Excellency Ludwig Windt- 
 horst, who received him very kindly. Father Janssen 
 asked Windthorst why the government itself was 
 taking steps for the evangelization of its colonies by 
 Catholic missionaries. Windthorst declared, 
 
 “The reason is this: I have demanded that appli- 
 cation of the Congo Acts regarding liberty of religion 
 shall be made to the German protectorates. In ac- 
 cordance with such application, the government 
 would have to admit also the Jesuits, etc., which it 
 does not want to do. ‘Therefore it desires to have 
 other Catholic missionaries go there, in order that it 
 may be able to say, ‘we do not need the Jesuits.’ 
 
 In his audience with Prince Bishop Kopp, in the 
 Hotel Royal, the superior general learned the follow- 
 ing facts about the state of affairs: 
 
 His Holiness had written to the imperial chancel- 
 lor, Prince Bismarck, requesting permission to estab- 
 lish a mission house in Germany, with the under- 
 standing that he should, with him, the pope, con- 
 tribute to the funds, adding that he (the pope) 
 would then see to it that the evangelization of the 
 German protectorates would be entrusted to German 
 missionaries. Prince Bismarck had communicated 
 this to the prince bishop and informed him at the 
 same time of his readiness to give up for this purpose 
 two million marks out of the salaries of the clergy, 
 
4, Founding of Holy Cross M. H. 313 
 
 retained during the time of the Kulturkampf. ‘‘I 
 (Prince Bishop Kopp here speaks) replied to him: 
 ‘Your Highness, such an establishment would be a 
 Royal Prusstan mission house, but not a Catholic 
 one. Such an arrangement is quite tmposstble: be- 
 sides, the Lutherans would demand the same con- 
 sideration; and furthermore, the retained salaries be- 
 long to nobody but the Catholic bishops, who, of 
 course, might be willing to appropriate funds for 
 this purpose.” 
 
 Bismarck maintained that the pope had consented 
 to his scheme, whereupon Prince Bishop Kopp sent 
 more detailed information to the Holy Father. Thus 
 matters stood at the time of the superior general's 
 visit. [he government had Steyl under considera- 
 tion. “There was no objection to Superior Janssen 
 or his Society, and moreover, the bishops of Prussia 
 at Fulda had pronounced in his favor. 
 
 Superior General Janssen expressed the same doubts 
 to the prince bishop, which, five years before, he had 
 mentioned to the Holy Father: that is, the difficulty 
 in connection with military service. There would 
 be no prospect of passing in the Reichstag a law that 
 would free members of religious orders from military 
 service. After several audiences with Prince Bishop 
 Kopp, in the intervals between which he conferred 
 with the minister of colonial affairs, Doctor Kayser, 
 Father Janssen was advised not to call on Minister 
 von Gossler, because this would be useless under the 
 circumstances. 
 
 The superior general acted accordingly, but de- 
 clared later: ‘“‘Von Gossler was offended by my stay- 
 
B+ LIFE OF ARNOLD JANSSEN 
 
 ing away.’... This rather involved situation was 
 further complicated, two weeks later, by being linked 
 up with the question of the German protectorate 
 over the Steyl mission in South Shantung. 
 
 On April 10, Prince Bishop Kopp wrote to Father 
 Janssen: 
 
 “It seems that they are still interested in you in 
 Berlin. ‘They have just learned that, this summer, 
 several missionaries will leave Steyl for China. It is 
 their urgent desire that, in view of the neutral posi- 
 tion which the Congregation of Propaganda has tak- 
 en in the question of the protectorates, the mission- 
 aries shall take German passports and place themselves 
 under the protection of the German representatives in 
 China, who have been instructed by the Ministry of 
 Foreign Affairs to aid the German missionaries in 
 every possible way. In the case of the evangeliza- 
 tion of Togoland by your Society, a decision has been 
 reserved. However, I believe I am right in thinking 
 that this decision, and also that referring to the 
 founding of the mission house in Germany, will de- 
 pend on your conclusions concerning the passport and 
 protectorate question in the Chinese mission. Be- 
 sides, you will have to make this decision soon, and 
 in clear and definite terms.”’ 
 
 Thus, the founding of the first mission house and 
 the admission of the Society to Prussia, the acceptance 
 of the mission in Togo, and the very delicate pro- 
 tectorate question in China, were closely intertwined. 
 
 Superior General Janssen and his work had with- 
 out doubt arrived at a point where far-reaching de- 
 cisions had to be made. “There was apparently much 
 
4. Founding of Holy Cross M. H. 315 
 
 to be gained, but also much, possibly, to be lost, for 
 the future. Within a short time the most alluring 
 prospects were to be offered to him. It is refreshing 
 to note how circumspectly and nobly the founder 
 acted in this important period of his life. 
 
 The wish of the government, that the German 
 missionaries should no longer place themselves under 
 French protection but under that of the mighty Ger- 
 man empire, was entirely fair and reasonable. Su- 
 perior Janssen as a good German cherished the same 
 desire, and this all the more because, after the War 
 of 1870—71, French influence in the Far East had 
 greatly declined while, on the other hand, German 
 prestige had greatly increased. Bishop Anzer had 
 experienced only too painfully how little effective 
 the old French protectorate was, and had contemplat- 
 ed for some time the invoking of German protection. 
 And now the German government unexpectedly met 
 this wish and offered its services. 
 
 For the far-seeing superior general, however, the 
 matter was also fraught with great hazards. 
 
 First of all, the question did not concern him di- 
 rectly, but was a matter to be settled by the mission- 
 ary superior of South Shantung, Bishop Anzer, with 
 the consent of the Propaganda in Rome; while the 
 founding of the new mission house was entirely his 
 own affair. 
 
 Furthermore, this meant a break with an old tra- 
 dition, which was sure to attract the greatest atten- 
 tion in the whole Catholic world. The right of pro- 
 tectorate, exercised by France over the Catholic mis- 
 sions of the Far East, had never been disputed. By 
 
316 LIFE OF ARNOLD JANSSEN 
 
 far the greatest number of European missionaries in 
 China were French and were all intent on preserving 
 the influence of their country. The missionaries of 
 Steyl had to work side by side with the French, and 
 great annoyances and disagreements, through which 
 the work of the mission itself might be jeopardized, 
 were to be feared. 
 
 The superior revealed his fears to the prince bishop. 
 He believed, however, that the matter could be set- 
 tled by Bishop Anzer in favor of the German govern- 
 ment, and he formulated his wishes and views about 
 the founding of a*new mission house and the accep- 
 tance of the Togo mission. On April 19, he sent an 
 outline of his plan to the prince bishop, and also to 
 the Cardinal Prefect of Propaganda, Msgr. Simeont, 
 so that the Roman Curia would be informed in the 
 event that the German government should start nego- 
 tiations with it. 
 
 * * * 
 
 Bishop Anzer considered the question of the pro- 
 tectorate important enough to personally conduct the 
 negotiations in Rome and Berlin. So it was neces- 
 sary for all interests concerned to wait until his ar- 
 rival in Europe, which occurred in November, 1890. 
 His conference with the Imperial Chancellor von Cap- 
 rivi and Emperor William II, in Berlin, progressed 
 very rapidly, and the bishop also re-opened the ques- 
 tion of the founding of a new mission house in 
 Prussia. | 
 
 Superior General Janssen, however, wrote to him 
 that he should not mix the two questions but keep 
 
 
 
4. Founding of Holy Cross M. H. 317 
 
 them separate. He wanted to be entirely free in his 
 own dealings. 
 
 Bishop Anzer learned that the respective authori- 
 ties, the Imperial Chancellor von Caprivi, the Minis- 
 ter of Religion von Gossler, and the Colonial Director 
 Kayser, had already decided in favor of the establish- 
 ment of a Catholic mission house in Prussia. Upon 
 the request of the bishop, Superior Janssen came to 
 Berlin on December 13, 1890, to conduct the nego- 
 tiations in person. 
 
 Again he first called on Doctor Windthorst, who 
 was able to give him some valuable hints. “Then he 
 went to the colonial director, Doctor Kayser, whom 
 he soon learned to esteem as a fair and right-minded 
 man. Doctor Kayser told Father Janssen candidly 
 that the government was in absolute need of the mis- 
 sionaries. He declared that “‘without missionaries, 
 there is no civilization; and without civilization, the 
 colonies are of no value.’’ He said that the govern- 
 ment would not meddle with the religious activity 
 of the missionaries, that the Catholic missionaries 
 could do much, and that, therefore, they were now 
 to be welcomed by the government. He also stated 
 that he would like to see the missionaries of Steyl go 
 to Tcgo, although East Africa was the chief colony 
 and he also hoped that the Fathers of Steyl would 
 take over part of that territory. 
 
 When the superior general declared that he would 
 not like to drive any missionary congregation from 
 its field of labor, Doctor Kayser showed him a letter 
 from Bismarck, dated January 7, 1890, in which 
 the latter instructed the German Ambassador von 
 
318 LIFE OF ARNOLD JANSSEN 
 
 Schloesser, at the Vatican, and declared that the Ger- 
 man government was not concerned about the de- 
 nomination but about the nationality of the mission- 
 aries of its colonies. Even those congregations which 
 were excluded from Germany or Prussia would be 
 admitted to the German colonies, if they furnished 
 German missionaries. 
 
 Still more important was Father Janssen’s inter- 
 view with the Minister of Religion von Gossler. He 
 declared openly: ““The government will permit you 
 to found a mission house in Germany, if yours is not 
 a religious congregation.” 
 
 Father Janssen answered that his Society was not 
 yet approved by Rome as an ecclesiastical congrega- 
 tion, but that he might have to apply for such an 
 approval. 
 
 Minister von Gossler was displeased, and Prince 
 Bishop Kopp told Father Janssen, on the next day, 
 that this frank remark had aroused distrust and 
 doubt. The founder declared that eventually this 
 matter of securing recognition as a religious founda- 
 tion would become necessary, and that Rome had 
 repeatedly spoken of submitting the Society’s consti- 
 tution for ecclesiastical approbation. In the mean- 
 while, Prince Bishop Kopp and Bishop Anzer suc- 
 ceeded in dissipating the minister’s doubts. 
 
 Minister von Gossler proposed several places for 
 the new mission house. He mentioned the Collegium 
 Americanum in Muenster, Gaesdonck near Goch, and 
 some old barracks at Paderborn, which had been 
 formerly a monastery. “The superior did not like any 
 of these offers. Gaesdonck was the property of the 
 
4. Founding of Holy Cross M. H. 319 
 
 bishop of Muenster, and too close to Steyl; the 
 American College at Muenster was too small and, 
 as was the case with the building in Paderborn, was 
 without any landed property, while a mission house 
 needed a farm in order to train its lay brothers for 
 the civilization of the colonies. 
 
 The minister saw the force of these arguments, 
 when they were brought up, and so questioned: 
 
 “But where do you intend to build?” 
 
 “In Silesia.”’ 
 
 “Why just there?’’ 
 
 The superior general replied that there was no 
 mission house in the East, that the Silesians were of 
 a pleasant and accommodating temperament, and 
 that the Poles had a special talent for foreign lan- 
 guages, particularly for that most difficult of lan- 
 guages, the Chinese, which was important for the 
 missions. — 
 
 The minister averred that the Westphalians were 
 of a firmer and more reliable character, but that he 
 did not object to a mission house in Silesia. 
 
 There were further audiences with the minister. 
 In the meanwhile, the superior general conferred sev- 
 eral times with Prince Bishop Kopp and asked his ad- 
 vice. [he military duty of the lay brothers caused 
 him much anxiety. 
 
 The prince bishop reported that he had learned 
 that the founding of the mission house in Prussia 
 had been discussed by all the Prussian bishops at Ful- 
 da, that the general sentiment was favorable to Father 
 Janssen and Steyl, and that he (the prince bishop) 
 felt that Father Janssen should take what was to be 
 
320 LIFE OF ARNOLD JANSSEN 
 
 had, and do all in his power to promote the realiza- 
 tion of these plans. 
 
 When Father Janssen informed him that he con- 
 sidered Silesia to be the best place for a new mission 
 house, the prince bishop agreed at once and also men- 
 tioned Gruessau, a former Benedictine abbey, as a 
 place that deserved consideration. 
 
 Now the founder learned that the government in- 
 tended to admit only one missionary congregation to 
 its colonies and that this was to be the Society of the 
 Divine Word. This arrangenment would give Fa- 
 ther Janssen control over all the missionary activity 
 in the German colonies and the exclusive right to es- 
 tablish mission houses in Prussia. 
 
 The prince bishop urged Father Janssen to act 
 soon and petition the government for permission to 
 open several mission houses in Prussia, because one 
 house would not be enough. ‘The prince bishop 
 himself wrote an outline of this petition; for, he said, 
 ‘‘you must act now, since the bishops themselves can 
 hardly proceed in this matter. If you go forward, 
 they will be glad to welcome your efforts.”’ 
 
 oe 4 ae 
 
 It is plain how momentous the whole matter and 
 every future step he might take must have appeared 
 to the founder. He was suddenly offered most allur- 
 ing prospects for a wonderful development of his 
 work, — a gigantic field of labor and every means to 
 cultivate it. 
 
 However, the quiet, reflective manner in which 
 Father Janssen handled all his affairs could neither be 
 
4, Founding of Holy Cross M. H. 321 
 
 changed by such surprises nor moved to quicker ac- 
 tion. On the contrary, such occurrences only made 
 him the more reserved. | 
 
 He soon realized that this splendid plan had also 
 many doubtful features. It contained the same dan- 
 ger for his Society that Prince Bishop Kopp had men- 
 tioned to Prince Bismarck regarding the ‘‘Prussian’’ 
 mission house. He was afraid that his work would 
 be characterized as a “‘Royal-Prussian’’ missionary 
 society, especially now that the wounds inflicted by 
 the Kulturkampf were still wide open and the Catho- 
 lics still harbored deep distrust of the government. 
 
 When the superior general returned to the Minister 
 of Religious Affairs von Gossler, he was told that he 
 could make his choice freely. Regarding the build- 
 ing at Paderborn, Archbishop Kremenz of Cologne 
 had informed the minister that it was a former abbey 
 that, up to that time, had been made use of as bar- 
 racks; this building was at his disposition. Gruessau 
 also was freely offered to the minister; but Father 
 Janssen was urged to make a quick decision, since, 
 he was told, the Fathers of the Holy Ghost intended 
 to open a house in Prussia and the archbishop of Co- 
 logne recommended them. 
 
 “T beg Your Excellency to allow the Fathers of the 
 Holy Ghost to come in, and that you will give them 
 permission to found a house: I shall gladly stand 
 bockees .!, 
 
 That remark was characteristic of Arnold Janssen. 
 He never begrudged any other society what he wished 
 for his own. 
 
 Lire oF ARNOLD JANSSEN 21 
 
Swit LIFE OF ARNOLD JANSSEN 
 
 His words clearly indicated that he absolutely de- 
 clined the scheme of reserving northern Germany for 
 his own Society. 
 
 The minister was greatly surprised. He had evi- 
 dently intended to exercise some pressure upon the 
 hesitating founder; but he had accomplished the very 
 opposite. Father Janssen left Berlin without making 
 a decision, and from then on proceeded with even 
 greater caution. 
 
 * * * 
 
 The protectorate question was soon settled. Bish- 
 op Anzer placed his missionaries and mission under 
 German protection. On November 24, 1890, the 
 Imperial Ambassador von Brandt, at Peking, was 
 instructed by telegraph to take the missionaries and 
 the mission of South Shantung under the protection 
 of the German empire. In January, 1891, the whole 
 matter was completely settled. 
 
 On March 10, 1891, Prince Bishop Kopp granted 
 Superior General Janssen permission to establish a 
 house of the Society of the Divine Word in his dio- 
 cese. However, Father Janssen still hesitated. The 
 Togo question was as yet undecided. It was also 
 known to him that other missionary societies were 
 strenuously working to be admitted into Prussia. It 
 seems that he still feared he might keep them out of 
 Germany, should the government adhere to its plan 
 of dealing only with one Catholic missionary society. 
 
 "It was settled in July, 1809, when the founder with 
 the consent of the Propaganda declared his readiness to take 
 over the evangelization of a German colony and chose Togo. 
 
4, Founding of Holy Cross M. H. 323 
 
 A final decision did not come until November of 
 that same year, when Prince Bishop Kopp directly 
 urged Father Janssen to open a mission house in his 
 diocese. ‘“‘Now be sure to proceed, otherwise others 
 will get ahead of you.”’ 
 
 Superior General Janssen could not and would 
 not refuse this invitation, especially since it indicated 
 that other missionary societies were also admitted to 
 Prussia. On November 22, he left St. Gabriel’s, 
 where he happened to be, for Silesia, to take the 
 initial steps. 
 
 Upon advertisement in several Silesian papers, a 
 number of estates were offered. I'wo offers seemed 
 suitable — one, a farm at Alt Altmannsdorf, and 
 another at Neuland, close to the city of Neisse. The 
 latter offered so many advantages that Superior Jans- 
 sen did not hesitate a moment to make his choice. 
 
 The property was larger than he desired, —- from 
 30 to 50 acres would have been sufficient for him, — 
 for it comprised 120 acres. At first the founder in- 
 tended to buy only 50 acres, and the owner was 
 willing; but it seemed regrettable to break up the 
 property. It was a former episcopal domain, largely 
 within the area of the old fortress of Neisse and ad- 
 joining the city park. The place was in the very 
 center of Catholic Silesia and had excellent railroad 
 connections. 
 
 The superior general decided to buy the whole 
 property with all the farm buildings on it, at the 
 price of 90,000 marks. Since he was allowed to 
 take over a considerable mortgage and favorable terms 
 
324 LIFE OF ARNOLD JANSSEN 
 
 of payment were agreed on, he felt that he could as- 
 sume this great indebtedness. 
 
 However, before the deal was closed, on December 
 1, he journeyed to Breslau to report to the prince 
 bishop about his choice and to request his permission 
 for the founding of the new house. The bishop 
 agreed to everything and the following day declared 
 his consent in writing and wished the undertaking 
 every success. 
 
 ‘The approbation of the Congregation of Propa- 
 ganda was granted on January 30, 1892, and on the 
 following day the deed was signed. 
 
 The founder was greatly pleased and later wrote 
 to Prince Bishop Kopp: “‘I have often wondered why 
 this offer was made to me just at that time. I can- 
 not help thinking that it was a special providence of 
 God. The Lord who orders and guides all, who 
 does not only will the progress of the mission but 
 also the best for the diocese of Breslau, will again 
 in this case provide for both’ (letter of July 6, 
 WE92)s 
 
 The date of the episcopal approbation, December 
 2, 1891, awoke happy memories in him, and seemed 
 to him equally providential. ‘“When I received this 
 answer, he wrote, “the date impressed me, the sec- 
 ond of December being the day on which St. Francis 
 Xavier died. At the same time I remembered that 
 on this same day in 1874, the Right Rev. Bishop 
 Paredis of Roermond had given permission to found 
 the mission house of Steyl (letter of February 28, 
 1894). 
 
 oe K >K 
 
4, Founding of Holy Cross M. H. 325 
 
 However, the founding of this new house was not 
 to proceed without difficulties. Even before the cor- 
 ner-stone was laid, a mighty storm arose against the 
 undertaking, and for a while it seemed impossible to 
 succeed. 
 
 It was by no means non-Catholic forces who be- 
 lieved it necessary to oppose the founding of a Catho- 
 lic mission house in Silesia. On the contrary, these 
 attacks were made by influential Catholics. We shall 
 only lightly touch on these disagreeable happenings, 
 inasmuch as they mark a sorrowful period in the life 
 of our founder. 
 
 _ The cause of the opposition, which began in the 
 press during May, 1892, was that lamentable nar- 
 row-mindedness that always fears competition and 
 harm to its own interests. The new mission house 
 —— so it was stated —— would exploit the good-hearted 
 Silesian people and also take away the needed candi- 
 dates for the priesthood from the diocese of Breslau. 
 
 These were the fears that roused and nourished 
 the antipathy against the new house. ‘The opposi- 
 tion assumed very violent forms and affected even the 
 highest circles of the Church. “The results were most 
 regrettable. For many years the Mission House of 
 Holy Cross had to suffer under this suspicion, until 
 time proved all fears groundless. 
 
 And how did Superior General Janssen act in these 
 trying circumstances? He disapproved of a public 
 defense against these unjust attacks. To the editor 
 of the Catholic paper which led in this violent oppo- 
 sition he wrote: ‘‘Despite your provocation, I shall 
 not send you anything for publication in your payer. 
 
326 LIFE OF ARNOLD JANSSEN 
 
 I do not like to correspond about such things in a 
 manner which tends to excite only wonderment 
 among Catholics and the secret joy of adversaries. I 
 likewise begged the editors Huch and Neise, with 
 whom I am acquainted, to keep silence; but I do not 
 know whether my telegram reached them in time... 
 I now also ask you most urgently to desist from the 
 publication of these ill-advised articles. .. Moreover, 
 you are entirely ignorant of the importance which 
 our house at Steyl has acquired for the neighboring 
 German dioceses in giving much needed assistance to 
 the clergy. The time will come also for you, when 
 the contemplated mission house at Neisse will, despite 
 all these obstacles, assume its proper share and kind 
 of activity; and the remembrance that your paper in 
 the year 1892 published these articles will not be 
 a pleasant one to you’’ (letter of May 13, 1892). 
 
 The publishers Huch and Neise did not consider 
 themselves justified in remaining silent, and in their 
 papers refuted the attacks on the contemplated mis- 
 sion house. It was particularly one good article in 
 the Neisser Zeitung, on May 13, which put an end 
 to the controversy, at least in so far as the press was 
 concerned. 
 
 The editor and publisher, Francis Neise, was at 
 once assured by Prince Bishop Kopp of his hearty 
 approbation of the course adopted, and Neise for- 
 warded the prelate’s declaration to the superior gen- 
 eral with the following words: ‘‘Our task is to pre- 
 pare the way for your work. It does not matter 
 whether a few hard words more or less are exchanged 
 here, or not. I am not at all surprised at what is 
 
4. Founding of Holy Cross M. H. 327 
 
 happening. History proves that it was always thus. 
 Such things are as necessary as the cross on the altar. 
 I need not tell you again that I am heart and soul in 
 favor of your work’”’ (letter of May 15, 1892). 
 
 The superior general answered: ‘The founding 
 of the mission house has become much more difficult 
 because of these now well-known controversies. May 
 the will of the Lord be done. I place everything in 
 His hands. It is for Him to crown our efforts in His 
 honor with success, or to withold this success. To 
 you and all friends of the undertaking I extend my 
 most cordial thanks’’ (letter of May 30, 1892). 
 
 Though the storm had ceased in public, private 
 animosity continued. During this time of stress, 
 the young mission house was greatly aided by Francis 
 Huch, publisher at Neisse, and by his wife, both of 
 whom manifested a most remarkable enthusiasm for 
 the missions. Despite the hostility of so many oth- 
 ers, they worked indefatigably for the mission house 
 and won for it many warm friends. 
 
 As a consequence, the wrath of the opponents of 
 the mission house now also turned on these unselfish 
 workers whose motives were questioned in the most 
 malicious manner. Mr. and Mrs. Huch deserve the 
 highest credit for their valuable services in the found- 
 ing of the mission house of Holy Cross and for the 
 spreading of the missionary spirit in general; and the 
 Holy Father Pope Leo XIII recognized their merits 
 by granting both high distinctions. 
 
 The hostility of the public to the new house nat- 
 urally affected the government also, and delayed its 
 
328 LIFE OF ARNOLD JANSSEN 
 
 definite approbation, which had been given orally on 
 April 2, 1892. | 
 
 The minister of religion, Doctor Bosse, acknowl- 
 edged to Father Janssen that the violent polemics of 
 the newspapers had caused this delay. At last, on 
 August 15, the official approbation was received, and 
 naturally caused great satisfaction at Steyl, and at 
 Neuland where three brothers and one priest had _al- 
 ready been stationed. 
 
 * 2 * 
 
 The first rector of the new mission house was 
 Father Joseph Weber, Ph. D., who was also for many 
 years professor of philosophy and natural sciences 
 there. On September 29, 1892 (the feast of St. 
 Michael), the first holy mass was celebrated in a 
 temporary chapel, fitted up in the old farmhouse. 
 On October 1, the first eight students arrived. “Thus 
 the oldest of all the mission houses in Prussia was 
 opened. 
 
 The blessing of the cross manifested itself very 
 soon, and the new house was given the appropriate 
 name of “Holy Cross.”’ 
 
 During the fall of the same year (1892), the erec- 
 tion of a new building was begun under the direction 
 of Father John Becker, as architect, Brother Alexan- 
 der, as supervisor of construction, and Brother Jo- 
 seph, as carpenter. [he fine Gothic structure was 
 finished in the fall of 1893 and was at once occupied. 
 
 The number of students grew even more rapidly 
 than at Steyl. In two years’ time Holy Cross had 
 54 students; in eight years, 252 students: this latter 
 
4. Founding of Holy Cross M. H. 329 
 
 represented the highest number expected by the 
 founder. ‘The first students of Holy Cross were or- 
 dained in 1902. 
 
 In the summer of 1895 Cardinal Kopp paid a visit 
 to the mission house, and was most respectfully and 
 cordially received by Superior General Arnold Jans- 
 sen. [he public manifestation of the cardinal’s in- 
 terest and benevolence helped to disperse some of the 
 still lingering prejudices. [he cardinal later declared 
 that the existence of the mission house had in no way 
 diminished the vocations for the diocesan clergy; 
 but that, on the contrary, it had increased them. 
 
 The mission house was completed, in 1907, by 
 the addition of a church which was dedicated on 
 November 14. The church was designed and its 
 building superintended by Father Herman Fischer, 
 the two above-mentioned brothers working in their 
 former capacities. 
 
 Father Janssen personally laid the corner-stone, 
 and his heart was filled with joy when he saw the 
 work completed. He had had much trouble with 
 his ‘“‘dear’’ Holy Cross, but also much joy. It was 
 this house more than any other that proved to him 
 how effective the blessing of the cross is. 
 
 The good people of Silesia, from the very begin- 
 ning, showed a strong affection for the ‘‘Mission’”’ 
 as they simply called the institution. They have 
 furnished many vocations for the missionary priest- 
 hood and brotherhood, and have done everything 
 possible to place the institution on a firm financial 
 basis. Their pious instinct led them to appraise 
 
330 LIFE OF ARNOLD JANSSEN 
 
 “Holy Cross’ as a place from which much blessing 
 was to go out over all the surrounding region. 
 
 And it is true that, by founding “Holy Cross,” 
 Father Janssen not only benefited the pagan world, 
 but also the province of Silesia. To how many 
 sons of Catholic Silesia has he opened the path to 
 the heights of the priesthood! How much good has 
 ‘“‘Holy Cross’’ done by spreading good reading mat- 
 ter in the whole of eastern Germany! Last, but not 
 least, its priests have untiringly aided the secular 
 clergy in pastoral work; and all these rivers of bless- 
 ings have had their source in the pious heart of the 
 founder, Father Arnold Janssen. 
 
 
 
 5. Founding, of St. Wendelin’s 
 Mission House 
 
 After the successful opening of the mission house 
 of the Holy Cross, in eastern Germany, Father Ar- 
 nold Janssen cherished the wish to erect his next in- 
 stitution in the west of the empire. St. Michael’s 
 Mission House at Steyl received so many applications 
 from talented boys who wanted to study for the 
 missions that it could not accept all. A second house 
 was necessary. 
 
 To find a suitable piece of property, the Little 
 Messenger of the Sacred Heart published in its issue 
 for July, 1895, the following query: ‘“Where is there 
 a suitable place for a new mission house?’’ In reply 
 to this there followed numerous offers and sugges- 
 
5. Founding of St. Wendelin’s M. H. 331 
 
 tions. After careful examination, the proposal of 
 Father Klagges of Letmathe, Westphalia, seemed the 
 most promising to the superior general. Everything 
 seemed more favorable than had been the case 
 on any former occasion of purchase. The locality 
 was one of natural beauty, and there were excellent 
 railroad connections. The congregation and especially 
 the clergy were enthusiastically in favor of the pro- 
 ject, and Bishop Hubert Simar, of Paderborn, gladly 
 gave his consent to it (February 18, 1897). 
 
 The permission of the Prussian government had 
 been sought as early as October 14, 1896, but the 
 reply was delayed for an unusually long time; and 
 when it finally arrived it contained a refusal. Father 
 Arnold Janssen was greatly pained by this refusal, 
 but was not willing to give up his plan. On No- 
 vember 7, 1897, he made direct appeal to the emperor, 
 explaining the work of the Steyl missionaries in the 
 German colonies of Togoland and New Guinea. In 
 a convincing manner he described the need of another 
 house of his Society in Germany and the favorable 
 opportunity which Letmathe offered. In the mean- 
 while, a petition with numerous signatures (and 
 among them those of prominent Protestants) had 
 been sent to Berlin by the population of Letmathe. 
 But all efforts proved of no avail. Permission was 
 refused, but the superior general was advised to choose 
 a Catholic region for his new establishment. ‘There- 
 fore the founder was forced to look for a new local- 
 ity, and he proceeded to carefully examine the other 
 offers and suggestions that had been received. Among 
 them he found a clipping from a paper (the Saar 
 
BSZ LIFE OF ARNOLD JANSSEN 
 
 Zeitung of St. Wendel), dated February 19, 1898, 
 which contained the announcement that the provin- 
 cial government of the Rhineland intended to sell the 
 estate of Langenfelderhof, near St. Wendel. ‘This 
 bit of news had been sent by a man, Peter Glauber 
 (who lived in the hospital at St. Wendel), to his 
 countryman, Father Michael Scholl, at Steyl. “This,” 
 says a marginal note by Father Janssen on the clip- 
 ping, “‘occasioned the founding of St. Wendelin’s.”’ 
 
 The superior general liked the place very much. 
 It was in a region almost entirely Catholic, quiet 
 and secluded, on a* wooded elevation about two hun- 
 dred feet above the city of St. Wendel, with a splen- 
 did view over the fertile valley of the river Blies. 
 
 However, the estate was much too large for a mis- 
 sionary establishment, measured by the standard 
 that the founder had observed so far. But since the 
 location offered so many advantages and the terms 
 of the purchase were very attractive, the superior 
 general could not help being favorably impressed. 
 Intelligent and economic management by the mission 
 brothers was bound to produce not only the interest 
 and annual payments on the principal, but a consid- 
 erable surplus. Another point in its favor was the 
 healthful climate, which would make it a suitable 
 piace of recuperation for the missionaries returning 
 in poor health from foreign fields. These advan- 
 tages finally outweighed all considerations to the con- 
 trary; and the founder resolved to buy the entire 
 estate for the purpose of a new mission house, pro- 
 vided the ecclesiastical and secular authorities would 
 give their consent. 
 
5. Founding of St. Wendelin’s M. H. 333 
 
 ‘The excellent dean of St. Wendel, Father Bougeois, 
 welcomed the projected founding of the new mission 
 house as a blessing for his congregation and the whole 
 neighborhood. With truly priestly broad-mindedness 
 he continued to favor the work, and to his death 
 (November, 1908) remained a true friend of Father 
 Arnold Janssen and St. Wendelin’s. 
 
 On March 23, 1898, the founder submitted his 
 plan to Bishop Felix Korum, of Treves, and inquired 
 if, in case the government gave its consent and the 
 negotiations for the purchase of the property came 
 to a satisfactory conclusion, his lordship would also 
 agree to the founding of the house. A very favor- 
 able reply was received on April 8. The bishop 
 showed great interest in the new house, and the 
 wholehearted benevolence which he always continued 
 to manifest towards St. Wendelin’s greatly aided the 
 splendid development of this institution. 
 
 The next step of the founder was to negotiate 
 with the city administration of St. Wendel for the 
 building of a new road from the town to the spot 
 where the new house was to be erected. An agree- 
 ment was quickly reached regarding the route and 
 the mode of construction of the new road. ‘The ex- 
 penses of 15,000 marks were to be divided as fol- 
 lows: 4,000 marks to be paid by the city; 5,000 
 marks, by the mission society; and 6,000 marks, by 
 the province. It later came to pass that the work of 
 supervision was done, gratis, by a retired road-build- 
 ing contractor, named Huffer, of Kaiserslautern. 
 
 In the course of the summer of 1898, all prelim- 
 inaries were concluded. “The founder hesitated to ap- 
 
Jo LIFE OF ARNOLD JANSSEN 
 
 ply for governmental permission, because he still 
 cherished the hope of building a house at Letmathe; 
 but after the government had definitely refused to 
 make any promises regarding Letmathe, he applied 
 (on September 26) for permission to open a house 
 at St. Wendel. 
 
 Only four weeks later (on October 26), permis- 
 sion was granted, and this reached the founder on 
 November 8. He immediately telegraphed to Bishop 
 Korum, to acquaint him with the happy result of his 
 petition. In response, the bishop expressed great 
 satisfaction. 
 
 To secure the blessing of the Holy See for the new 
 house, the founder wrote to the prefect of the Propa- 
 ganda, Cardinal Ledochowsky. He informed the 
 cardinal of his plan to build a mission house at the 
 place that had been hallowed by the holy hermit and 
 shepherd, St. Wendelin, in the seventh century, and 
 announced that the bishop of Treves and the Prus- 
 sian government had given their consent. 
 
 Under date of December 5, the cardinal wrote: 
 “Rejoicing with you over your success, I pray to God 
 most earnestly that many messengers of the Holy 
 Gospel may go forth from this new college, — 
 messengers who, later, with the help of Divine grace. 
 will bring abundant fruit for the salvation of souls 
 still sitting in the shadow of death. When I in- 
 formed His Holiness of this matter, the supreme 
 pontiff deigned to impart to you and yours, with 
 his whole heart, the apostolic benediction.” 
 
 On November 14, 1898, the purchase of the Lang- 
 enfelderhof was definitely concluded. On November 
 
5. Founding of St. Wendelin’s M. H. 335 
 
 29, the first members of the Society, Father Franzen 
 and the Brothers Amandus, Alexander, and Crescen- 
 tianus, arrived from Steyl, to occupy the new home. 
 The following morning the founder dedicated the 
 first temporary chapel and celebrated the first holy 
 mass in it. On February 1, 1899, Father John 
 Bodems, from St. Gabriel’s, arrived to take charge of 
 the house, as its first rector. Instruction of students 
 began at Easter, 1899. Since the room available was 
 not sufficient and was unsuited to teaching purposes, 
 a new building was begun in the spring of 1900. 
 The plans were made by Father John Beckert, and 
 Brother Alexander superintended the construction. 
 
 The new mission house is located about ten min- 
 utes’ walk from the old farm buildings, on the top 
 of a rather steep hill. With a front facing the city 
 of St. Wendel, it makes an imposing impression; and 
 this has been especially the case since the year 1910, 
 when a stately church, built according to the plans 
 and under the direction of Father Fraebel, was added. 
 
 The new house was dedicated to St. Wendelin, 
 the highly revered patron of this region.t Under 
 
 * St. Wendelin was the son of a Scottish king. On his 
 return from a pilgrimage to Rome, he passed through the 
 region of the present St. Wendel and decided to remain. 
 He built himself a hut, and lived as a hermit and followed 
 the humble calling of a cowherd. Later, he entered the 
 Benedictine abbey at Tholen, a few miles distant, where he 
 died as abbot, about the year 627. He was first buried in 
 the monastery, but later his remains were brought to the 
 spot where he had lived as a hermit. Here a chapel was 
 built in his honor, to which many pilgrims go even at the 
 present day. It is located only a few minutes’ walk from 
 the mission house. The relics of St. Wendelin now rest in 
 the parish church of St. Wendel. 
 
336 LIFE OF ARNOLD JANSSEN 
 
 his heavenly protection the institution flourished, but 
 not without passing through some serious difficulties. 
 The first of these was to secure the necessary drinking 
 water. ‘The high location made the digging of a 
 suitable well almost impossible, and the problem was 
 not definitely solved until an electric pumping sta- 
 tion which pumped the water up from “‘Martin’s 
 Valley,’ east of the mission house, was installed. 
 
 The defective condition of the roads on the prop- 
 erty also caused much trouble. Father Arnold Jans- 
 sen showed unusual interest in the repair of the old 
 and the building of new roads. 
 
 Every year he spent a few weeks at St. Wendelin’s 
 to personally take part in these labors. He would 
 then exchange his cassock for a short coat, and his 
 low shoes for high boots; and despite his sixty years, 
 he would direct the leveling and excavating work, 
 handling pick and shovel himself and, through his 
 zeal, animating the others. From the first, the clergy 
 and faithful of the region were well disposed toward 
 the new mission house. Pecuniary support at first 
 was meager, because the people erroneously supposed 
 the house to be richly endowed. Gradually it became 
 known that the property was deeply in debt and 
 needed large sums to meet the annual payments on 
 the mortgage, and thereafter the number of bene- 
 factors increased steadily. 
 
 The people of the surrounding territory aided the 
 undertaking by subscribing for the Steyl magazines, 
 for which a branch depot was established at St. Wen- 
 delin’s. These publications won many new friends for 
 the Steyl mission work, in Treves and the neighbor- 
 

 
 Gabriel’s Mission House, at Moedling, near Vienna 
 (Pp. 293) 
 
 
 
 
 
 Holy Cross Mission House, near Neisse, in Silesia 
 (p. 307) | 
 

 
6. Founding of St. Rupert’s M. H. 337 
 
 ing dioceses. “The good Catholic population of that 
 region furnished many candidates for the missionary 
 priesthood and brotherhood. At the death of the 
 founder, ten years after its opening, the institution 
 had 170 students, 70 brothers and 22 priests. “The 
 first priests that had begun their studies at St. Wende- 
 lin’s were ordained October 3, 1909, at St. Gabriel’s. 
 Since then, the number of missionaries sent out from 
 this house has been steadily on the increase. ‘The 
 founder did not live to see the completion of the 
 institution, particularly of the beautiful church. He 
 went to his eternal reward shortly after the laying 
 of the corner-stone. 
 
 6. Founding, of St. Rupert’s Mission 
 House, near Bischofshofen, in the 
 Diocese of Salzburg, Austria 
 
 Through the founding of four flourishing mission 
 institutes the work of Father Arnold Janssen had be- 
 come widely known. As a consequence he received 
 many communications from priests and lay people 
 concerning new and favorably situated properties for 
 future establishments. With characteristic thorough- 
 ness he inquired into all these matters; and since he 
 had already established three houses for Germany 
 (Steyl, Holy Cross, and St. Wendelin’s) and only 
 one in Austria, it seemed natural for him to think 
 of another mission house in that great Catholic em- 
 pire. 
 
 Lire or ARNOLD JANSSEN 22 
 
338 LIFE OF ARNOLD JANSSEN 
 
 It has already been mentioned how much the 
 founder of Steyl loved Austria. ““We must not de- 
 spise Austria,’’ he wrote to the members of his coun- 
 cil, “because several regions of that country do not 
 come up to the level of the Rhineland and Westpha- 
 lia. For them, too, a turn for the better will come. 
 One often meets excellent men in Austria, such as 
 Prince Alois Lichtenstein, Doctor Lueger, and Doctor 
 Caspar Schwarz. Kindly excuse this apology for 
 Austria. A just appreciation of this country is in- 
 timately connected with the problems that we are 
 facing in this matter’ (letter of June 15, 1904). 
 
 He expected much from Austria towards the fur- 
 therance of the mission cause, and he was determined 
 to open a second house in Austria-Hungary. St. 
 Gabriel’s furnished ample opportunities for higher 
 studies, therefore the new house was to be a mission- 
 ary college for beginners. Up to that time, the can- 
 didates from Austria had been by necessity sent to 
 Steyl (Holland) for their college course, because 
 Holy Cross and St. Wendelin’s (Germany) were not 
 allowed to admit other than German subjects. It is 
 true that there had not been many applications from 
 Austria; but an increase was to be hoped for with 
 the providing of suitable opportunities in the home 
 country. 
 
 At this same time the founder planned to remove 
 the clerical novitiate (which was expected soon to 
 count seventy to one hundred pupils) from St. Ga- 
 briel’s to the proposed new institution. For the 
 time being it would be located in a separate wing of 
 the new house; and then, with favorable development 
 
6. Founding of St. Rupert’s M. H. 339% 
 
 of the new college, a new home for the novitiate 
 could be considered. | 
 
 A very desirable offer was made to Father Janssen 
 by Father Christian Perkmann of Bischofshofen, 
 who in numerous letters described the beautiful loca- 
 tion of a certain piece of property and answered all 
 the inquiries which the founder made concerning it. 
 
 The result was that Father Janssen seriously con- 
 sidered the plan. However, when he submitted it to 
 the members of his council, half of them favored it 
 and half of them rejected it. The rejections were 
 mainly based on two reasons, namely, lack of 
 money and dearth of religious vocations in Austria. 
 This situation, according to the constitution of the 
 Society, placed the decision in the hands of the su- 
 perior general, who favored the founding and at once 
 took steps to acquire a suitable property. 
 
 The site referred to above consisted principally of 
 a farm of nearly one hundred acres, the owner of 
 which was a Bavarian who, on account of dishonest 
 business methods, had been expelled from the coun- 
 try and was obliged to sell. Several neighboring 
 farmers were also willing to sell; so that, finally, a 
 well rounded out property of three hundred acres, 
 partly cultivated and partly of woods and meadow- 
 land, was made available. To avoid any inflation 
 of prices, the superior general conducted the negotia- 
 tions through intermediaries, who discharged their 
 duties so well that within a short time the whole 
 property passed into the possession of the Society for 
 the sum of 123,000 crowns. 
 
340 LIFE OF ARNOLD JANSSEN 
 
 The aged Prince Bishop Katschthaler of Salzburg 
 authorized the building of the new house and wished 
 it every blessing (August 17, 1904). 
 
 The sanction of the pope was given on September 
 7, 1904, and the permission of the government was 
 granted on January 4, 1905. 
 
 In memory of the apostle of this region, the new 
 
 $ 7 
 
 house was to be named ‘‘St. Rupert’s. 
 
 * 2K >K 
 
 Thus all the preliminaries had been quickly settled. 
 The founder greatly rejoiced over the beauty of the 
 spot selected, and frequently spoke and wrote about 
 it to his councilors and relatives. He was greatly 
 impressed by the fact that tourists had not as yet 
 discovered the spot and saw in this an indication that 
 God wanted him to take possession of it. 
 
 ‘The erection of new buildings soon began under 
 the direction of Father William Ricken. The first 
 classes were opened on November 2, 1906. Father 
 John Schmitz became the first rector of St. Rupert’s. 
 
 As this house was the last in Europe to be planned 
 by Father Janssen, he naturally showed it some spe- 
 cial regard. He often went there, to recuperate in the 
 invigorating mountain climate. In the very last year 
 of his life, when his condition had become serious, 
 he spent ten weeks at St. Rupert’s. Despite his weak- 
 ness, he manifested lively interest in all matters con- 
 cerning his ‘“‘Benjamin.”’ 
 
 k * * 
 
 And that Benjamin needed this special care very 
 much. It required huge sums to buy the original 
 
6. Founding of St. Rupert’s M. H. 341 
 
 property, to erect the new buildings and put the 
 neglected farmland into the right condition; more- 
 over, the purpose for which the house was intended 
 was not accomplished very rapidly. Austrian boys 
 in sufficient numbers to fill the house were not im- 
 mediately forthcoming; in fact, not more than ten 
 new candidates a year, for the first three years, were 
 received. Beginning with fourteen students who 
 were transferred from Steyl and St. Wendelin’s, St. 
 Rupert's registered only forty-three students in Janu- 
 ary, 1909. 
 
 The mission idea had not yet sufficiently taken 
 root in Austria; the soil needed further patient cul- 
 tivation. This work of propaganda was carried on 
 from the bases of both St. Gabriel’s and St. Rupert’s, 
 and with gratifying results. At the beginning of 
 the World War, St. Rupert’s had one hundred stu- 
 dents. 
 
 But the scarcity of vocations was not the only 
 drawback of the new mission house: the population, 
 although entirely Catholic, did not contribute to the 
 material upkeep of the institution. It was a great 
 burden for the mother house at Steyl. Most of the 
 Austrian monasteries were wealthy, and the people 
 had become so imbued with this conception of reli- 
 gious foundations that this fact alone was enough to 
 explain their apparent apathy toward St. Rupert's, 
 which possessed a rather extensive amount of 
 grounds, but no real income. 
 
 x * x 
 
 In thirty-three years Father Arnold Janssen had 
 
 founded five missionary establishments in the Ger- 
 
Bia es LIFE OF ARNOLD JANSSEN 
 
 man-speaking part of Europe. “The development of 
 his Society had been so rapid that it would have been 
 easy for him to open a greater number of houses; but 
 as we know, he always acted with great precaution. 
 
 In the meanwhile, many other missionary congre- 
 gations had founded houses of their own. When he 
 began his work at Steyl, his house was the only one 
 of its kind in all Germany, Austria, Hungary, Hol- 
 land, and Switzerland, combined. When he died, 
 there were, besides his own houses, nineteen mission 
 houses representing various modern missionary so- 
 cleties. | 
 
 Superior General Janssen was highly gratified with 
 this manifestation of the mission spirit. He never 
 uttered a word which indicated that other establish- 
 ments inconvenienced him. He shared the sentiments 
 of the Apostle of the Gentiles, who said, “‘But what 
 then? So that by all means, whether by occasion or 
 by truth, Christ be preached; in this also I rejoice, 
 yea, and will rejoice’ (Phil., 1:18). 
 
 Perhaps this ‘broadmindedness of the founder, 
 with reference to efforts similar to his own made by 
 others, furnishes the key to his astounding success. 
 During his lifetime, the scope of the Society was not 
 extended beyond European boundaries, in the sense 
 that it did not possess any extra-European recruiting 
 houses for new members. But it was his good for- 
 tune, a few weeks before his death, to give his con- 
 sent to the founding of a new house in North Amer- 
 ica, St. Mary’s Mission House, at Techny, Ill., in the 
 archdiocese of Chicago. St. Mary’s was opened two 
 weeks after he departed to his eternal reward. _ 
 
PART FOUR 
 
 
 
 CActivities in Foreign Lands 
 

 
1. The Mission of South Shantung, 
 China 
 
 HE main object of the Steyl Society, from 
 the very beginning, was the foreign mis- 
 sions. It was this high purpose that se- 
 
 \S"_ cured for the Society of the Divine Word 
 the warmest sympathy and effective support of the 
 Catholic people and drew to it many vocations and 
 ample means for rapid growth. Externally, the ideal 
 of the propagation of the faith was its best recom- 
 mendation; and internally, this ideal was its life- 
 giving source. So it was in its youth, and so it was 
 to remain, according to the will of its founder. 
 
 Father Arnold Janssen never lost sight of this 
 primary purpose of his work. He took care that this 
 object was always stressed in the constitution of his 
 Society, as its chief aim. At every suitable oppor- 
 tunity he emphasized this point. 
 
 Above all he endeavored to bring it to a practical 
 realization: with what success we shall soon see. It 
 was his privilege to see his spiritual sons engaged in 
 mission work in all the continents of the earth. In 
 Asia, there was the mission of South Shantung, in 
 China; the present prefecture apostolic of Niigata, 
 in Japan; and the province of Abra, in the Philip- 
 pines. In Africa, he took over the German colony 
 of Togoland; in Australia, he did the same for Ger- 
 
 
 
346 LIFE OF ARNOLD JANSSEN 
 
 man New Guinea; in South America, he received the 
 Indian mission of Paraguay; in North America, Ne- 
 gro missions in the diocese of Natchez were under- 
 taken. 
 
 The superior general was not satisfied to supply 
 all these regions with the necessary missionaries. He 
 always remained in close communication with every 
 one of his missions; and, like a solicitous father, he 
 promoted their progress in material and spiritual 
 ways. : 
 
 However, no matter how much he emphasized th 
 foreign missions, he did not want his Society to be 
 devoted exclusively to this activity; and we shall 
 soon learn his reasons for this. In part explanation 
 we may point out, at once, that the superior general 
 took an ever growing part in the renewal of the 
 Catholic spirit in South America, and furnished a 
 large number of priests for pastoral work and higher 
 education in Argentina, Brazil, and Chile. If we 
 add the gradual introduction of the Society into 
 North America, we have a fair outline of the active 
 policy of the founder for extra~-European countries. 
 At the time of his death 269 priests and 130 brothers 
 were engaged in work in the countries mentioned 
 above; and there were in addition 203 Missionary 
 Sisters, Servants of the Holy Ghost, members of a 
 congregation which he had founded also. 
 
 After this general survey, we shall proceed to de- 
 scribe the founding of the first foreign mission taken 
 over by the Society. 
 
 * eee k 
 
I. The Mission of S. Shantung, China 347 
 
 It was of great importance for the Steyl mission 
 house that its founder was able to send out his first 
 missionaries comparatively soon after the establish- 
 ment of his community. It was a constant inspira- 
 tion to the small household at Steyl to realize that 
 they were working for their own mission. Men from 
 their own ranks, priests of their own house, were 
 fighting in the front lines for the kingdom of God. 
 They heard of their sacrifices, labors, and successes, 
 read their letters, received encouragement and appeals 
 from them. All this was bound to rouse enthusiasm 
 and zeal for their sublime calling. 
 
 The early sending out of missionaries also meant 
 much for the external success of the mission house. 
 To friends and enemies alike, it was a sign of vitality 
 and a pledge of success. “The more attention it re- 
 ceived the deeper the interest created. “There was a 
 constant increase in missionary vocations and pecu- 
 niary benefactions. 
 
 In the year 1879, less than four years after the 
 opening of the mission house, the young institution 
 had ten priests (five of its own — Fathers Arnold 
 Janssen, John Janssen, Wegener, Anzer, and 
 Freinademetz —— and five secular priests) who were 
 devoting their entire efforts to the young undertak- 
 ing: but not all of these were actually needed for the 
 instruction and training of the pupils in the mission 
 house (there were just fifty at the time). 
 
 Moreover, the first flame of missionary enthusiasm 
 in the little community was already seeking for an 
 outlet. Father Anzer in particular, with his fiery 
 temperament, and also the quiet but courageous Fa- 
 
348 LIFE OF ARNOLD JANSSEN 
 
 ther Freinademetz, longed to go out among the pa- 
 gans. [hey never tired of urging their rector to let 
 them go. 
 
 Father Arnold Janssen shared, if not the impetuos- 
 ity, at least the missionary zeal of the two young 
 priests. Their longing harmonized perfectly with 
 his desires. He also understood what beneficial re- 
 action the opening of a mission would have upon 
 his work at home. His eyes were turned to the Far 
 East. There (in China), in a dense human mass 
 lived four fifths of all the pagan races, forming the 
 most important mission field on earth. He desired 
 above all that his spiritual sons should work there. 
 
 However, the first missionaries of Steyl did not 
 have sufficient experience to take over a mission of 
 their own; but Rector Janssen recalled the efforts of 
 Vicar Apostolic Raimondi, of Hongkong, who had 
 repeatedly tried to secure more European mission- 
 aries. It seemed natural to ask him to give the Steyl 
 missionaries their first training in actual mission 
 work. 
 
 Bishop Raimondi gladly consented; and since the 
 Propaganda in Rome also agreed, it soon became pos- 
 sible to designate the second of March, 1879, as the 
 date of departure of the two missionaries, John Bap- 
 tist Anzer and Joseph Freinademetz. 
 
 * ok *K 
 
 For the young mission house at Steyl, and espe- 
 cially for its founder, it was a memorable day when 
 his first messengers of the faith received the mission 
 cross. Msgr. Capri, apostolic internuncio at The 
 
I. The Mission of §. Shantung, China 349 
 
 Hague, blessed the crosses and handed them to the 
 departing missionaries. Father Arnold Janssen 
 preached the sermon. It seems well to quote it, at 
 least in part: 
 
 ‘“The harvest indeed is great, but the laborers are 
 few:’’ this passage from the Scriptures was the motto 
 of my sermon which I delivered when this house 
 was opened three and a half years ago. I use it again 
 today, when I am about to say a heartfelt farewell 
 to the first two missionaries going forth from this 
 house. 
 
 “How many things have happened since! How 
 many sufferings; but also, how many more blessings 
 and favors of the Most High! How this house has 
 grown, internally and externally! I hope you will 
 pardon me, if today I first cast a glance at the past. 
 I do it to thank the Holy and Triune God, who has 
 thus graciously looked down upon our weak but 
 fruitful efforts.’ 
 
 After briefly sketching the previous life-course of 
 the two missionaries, he pointed to the future: 
 
 “How great is the harvest in the pagan countries! 
 Thousands and millions of sheaves could be taken 
 into the granaries of the Good Shepherd, if it were 
 not for the lack of laborers. “The whole of Europe 
 numbers 308,000,000 inhabitants, but China alone 
 has between four and five hundred million people, — 
 and among them are only half a million Catholics! 
 It behooves us to do something for their salvation. 
 For this reason many noble souls have welcomed the 
 opening of this house with joy, and for this reason 
 you have come here today. May the interest in the 
 
350 LIFE OF ARNOLD JANSSEN 
 
 work of the propagation of the faith ever increase 
 on earth. 
 
 “And now I turn to you, whom Providence has 
 given me as beloved friends and co-laborers. I con- 
 gratulate you on this day for which you have yearned 
 so long. It is true that it brings for you and us the 
 sad hour of separation: you will meet on your way 
 to the boat the tearful eyes of many loved ones, and 
 your own hearts will soften; but you have learned 
 to conquer the promptings of nature, and besides, 
 you know the words of the Savior: ‘He who loves 
 father or mother more than me is not worthy of me!’ 
 
 “You are going to China. You do not know 
 what work is in store for you, nor do you know 
 whether the Lord will bless it or not. [I think you 
 are humble enough not to take it for granted that you 
 are destined to play a great part. You do not want 
 to be more than others. You do not even know 
 whether you will really reach the land of your long- 
 ings. But one thing you do know — that is, that 
 God never leaves one’s good-will unrewarded. There- 
 fore, go and face the dark future, calmly and confi- 
 dently. You will walk at the side of a loving God, 
 and our prayers will accompany you. 
 
 “T also implore upon your activity the blessing 
 that has so undeservedly come upon this house. May 
 the Sacred Heart of Jesus bless you and give you a 
 truly apostolic heart like unto His own. May the 
 Immaculate Heart of Mary also bless you and fill 
 you with true love for souls. 
 
 ‘“‘May you be blessed by the holy archangel St. 
 Michael, the great leader in the battle against Satan. 
 
I. The Misston of S. Shantung, China 351 
 
 May you be blessed by the holy archangel St. Gabriel, 
 the herald of the Incarnation of the eternal Word of 
 God. May you be blessed by the archangel St. Ra- 
 phael, the companion of young Tobias. May you 
 be blessed by St. Joseph, the protector of the Church, 
 the special patron of China, and the faithful helper 
 in the founding of this house. May you be blessed 
 by the holy mother St. Anne, the gracious ancestress 
 of our Lord and many apostolic men. May you be 
 blessed by the Three Holy Kings, as the first convert- 
 ed pagans whom the Lord led to His manger, and by 
 all the dear saints whose protection we have so often 
 implored.”’ 
 
 After the reception of the mission cross, the two 
 missionaries entered a waiting carriage, and Father 
 Janssen accompanied his first two messengers of the 
 faith to Kaldenkirchen where they boarded a train 
 for the South.t| They traveled via Rome, received 
 the blessing of the Holy Father, and on March 15, 
 took steamer passage at Ancona. On April 20, they 
 reached Hongkong. 
 
 Bishop Raimondi received the young missionaries 
 very cordially, and gave them work in his seminary 
 and in the care of souls. He later spoke very highly 
 
 * This was the first farewell celebration at the mission 
 house of Steyl. Since then, it has become almost an annual 
 affair. For twenty-nine years Father Janssen was privileged 
 to witness this festive event, and to speak many a golden 
 word on those occasions. The number of his spiritual sons 
 to whom on such days he could hand the mission cross be- 
 came ever greater and greater, year after year. During the 
 last years of his life, not fewer than eighty missionary 
 priests, brothers, and sisters annually left for the extra- 
 Furopean fields of the Society. 
 
aa2 LIFE OF ARNOLD JANSSEN 
 
 of their zeal and self-sacrifice. Their chief task for 
 the time being was to learn the Chinese language. 
 They also wrote to Steyl very frequently, and by 
 their enthusiastic letters roused a like enthusiasm 
 among the students. 
 
 Scarcely a year later, more seminarians were ready 
 to be ordained; and Father Anzer was anxious to be- 
 gin work in a field which the Society might call its 
 own. ‘Therefore, in the summer of 1880, he went 
 to Tsinanfu, capital of the province of Shantung, 
 whence Bishop Cosi directed the mission work of the 
 Italian Franciscans, to whom the whole province 
 with its thirty-eight millions of people had been en- 
 trusted. 
 
 Considering the number of available mission- 
 aries, this territory was much too large. ‘The entire 
 south of the province had never been visited by any 
 -missionaries. “The zealous bishop declared his readi- 
 ness to cede a part of his vicariate to the Steyl mission 
 Society. 
 
 Therefore Rector Janssen began negotiations with 
 the superior general of the Franciscans, Father Ber- 
 nardino, and with the Propaganda. The result was 
 that South Shantung, with the 3 political prefectures 
 of Yenchowfu, Tsowchowfu and Ichowfu, was 
 turned over to the missionaries from Steyl. Upon the 
 recommendation of Father Arnold Janssen, Father 
 Anzer was made provicar, but he remained for the 
 time being under the jurisdiction of Bishop Cosi. 
 
 On January 18, 1882, Provicar Anzer entered his 
 new mission and began his activities with a small 
 Christian congregation in the extreme northwest of 
 
I. The Mission of S. Shantung, China 353 
 
 the district, in Puoli. Here he found 158 Christians, 
 the sole representatives among twelve million pagans. 
 * * * 
 
 It would be interesting to write the truly dramatic 
 history of the flourishing mission of South Shantung 
 and describe how the missionaries of Steyl, in ever 
 increasing numbers, have worked and suffered in the 
 first district entrusted to them; but we shall have to 
 confine ourselves to those events which more directly 
 concern the founder. 
 
 South Shantung was the first foreign mission, and 
 remained the most important of those accepted by 
 Father Arnold Janssen. With greatest interest he 
 followed and furthered its development. Success 
 was not wanting. Provicar Anzer was a man of 
 action and a great organizer. His love of work was 
 contagious. After a year, he was able to report to 
 Steyl: ““‘We have baptized 1116 pagan children in 
 danger of death, and 687 pagans are being instructed 
 in the Christian religion.’’ Three years later, the 
 mission had eight missionaries, three thousand neo- 
 phytes and catechumens, one seminary, three chapels, 
 twenty-six prayer houses, three schools; and three 
 thousand children in danger of death had been bap- 
 tized. This promising beginning was followed by 
 similar successes. During the lifetime of Father Ar- 
 nold Janssen, 218,180 baptisms were administered 
 in the mission of South Shantung; 41,079 were 
 baptisms of adults, 15,220, of children of neophytes 
 and catechumens, and 161,881, of pagan children in 
 danger of death. 
 
 Lir# oF ARNOLD JANSSEN 23 
 
BW ie i LIFE OF ARNOLD JANSSEN 
 
 However, these successes were not accomplished 
 without sufferings and persecutions of the mission- 
 aries, which often deeply wounded the heart of their 
 spiritual father in Steyl. The fact that the zeal of 
 his missionaries soon gave occasion for placing them 
 under suspicion in Rome caused him much grief. 
 However, Provicar Anzer defended his actions in such 
 an able manner, that the incident was closed with a 
 recommendation of the Steyl missionaries from the 
 Roman authorities. 
 
 In May, 1883, occurred the cruel maltreatment of 
 Father Anzer in Tsowchowfu, when he was so badly 
 beaten by the pagans that he was left for dead, on 
 the scene of the assault. But God saved this brave 
 man for the mission. In 1886, a general persecution 
 broke out, and the date of November 15, 1887, was 
 set by the archenemies of Christianity for the murder 
 of all missionaries. The passing of this extreme 
 danger appears almost like a miracle. To avert it, 
 Father Janssen held processions at the mission house 
 in Steyl, and stormed Heaven with prayers. His ap- 
 peals were evidently not allowed to go unheeded. 
 
 Less fortunate was the outcome of the underhand 
 persecution by the secret society known as ‘““The So- 
 ciety of The Great Knife.’’ These sufferings lasted 
 from 1894 till 1897. Five churches and twenty pray- 
 er houses of the mission had been left in ruins, and 
 several missionaries were seriously maltreated; then, 
 lastly, the heaviest blow of all fell with the murder 
 of the splendid missionaries, Francis Nies and Richard 
 Henle, on the night of All Saints’ Day, 1897. 
 
Il. The Misston of S. Shantung, China 355 
 
 The quick action of the German government, the 
 occupation of Kiaochow, the punishment of the guil- 
 ty officials, and the building of three churches of 
 reparation at the expense of the Chinese government 
 brought a temporary calm. 
 
 During the year 1899 doubt arose in German 
 government circles whether German protection, under 
 which Bishop Anzer had placed his missionaries in 
 1890, should also be extended to the Chinese neo- 
 phytes. Influential parliamentarians who were also 
 of the Catholic Central party were of opinion that it 
 was against international law to extend German pro- 
 tection to Chinese subjects. For the mission, this 
 was a question of life or death; for if the neophytes 
 were to be exposed to pagan persecution without let 
 or hindrance, there could be little hope of success for 
 the mission. 
 
 Father Superior General Janssen was filled with 
 anxiety and made great efforts to have the meaning 
 of the German protectorate correctly interpreted. He 
 reminded the government of the agreement between 
 Bishop Anzer and Imperial Chancellor Caprivi who, 
 in 1890, had made the written declaration that ‘the 
 German empire has obligated itself to protect the in- 
 terests of the missionaries and the mission of South 
 Shantung against all unjust interference. “he Chris- 
 tians of the mission also are to be under the protector- 
 ate of the German empire, to the same extent as they 
 had formerly been under French protection.”’ 
 
 It was a matter of course that Bishop Anzer, who 
 happened to be in Europe at that time, also tried to 
 secure for his new Christians the same protection in 
 
356 LIFE OF ARNOLD JANSSEN 
 
 the free exercise of their religion as they had enjoyed 
 under French protection. These combined efforts 
 had the desired result. “The German government 
 renewed its promise of full protection. 
 
 * AG * 
 
 The period of calm was of short duration. In 
 1900, persecution set in with renewed vigor. The 
 assassination of the German ambassador, Baron von 
 Ketteler, in Pekin, on June 16, 1900, initiated a gen- 
 eral storm against Europeans and Christians. “The 
 secret ‘Society of The Great Knife’ had changed into 
 that of ‘““The Red Knife’ (Boxers), and placed itself 
 at the disposition of the government. The aim of 
 the Boxers was the expulsion of all foreigners from 
 China. 
 
 Conditions became worse than ever. European 
 missionaries had to take refuge in the port cities. 
 Fortunately, ten native priests and also five European 
 missionaries (the latter in constant danger of death) 
 stayed with the frightened Christians. Many of 
 them, in all parts of the country, were murdered. 
 The mission of South Shantung looked like a field 
 of ruins. 
 
 In these anxious months the superior general 
 prayed, and had others pray most fervently, for the 
 hard-pressed Chinese mission. He composed special 
 prayers for recitation in all his European houses. 
 
 God graciously heard his prayers. “Though hard 
 hit, the mission of South Shantung was one of those 
 districts of the Chinese empire that suffered least. 
 Not one of the Steyl missionaries fell at this time 
 
1. The Mission of S. Shantung, China 357 
 
 into the hands of those bloodthirsty bands who, in 
 so many other mission districts, slaughtered numbers 
 of European missionaries in a most brutal manner. 
 About Christmas time, all were able to return to 
 their flocks. With few exceptions, the Christians 
 had remained faithful, despite the greatest sufferings. 
 The destroyed mission stations rose again from their 
 ruins, and the longing for the light of the Catholic 
 faith among the pagans appeared greater than ever 
 before. There followed a period of almost undis- 
 turbed peace and most successful activity, which last- 
 ed till the outbreak of the World War. 
 
 Father Arnold Janssen took a great personal inter- 
 est in the labors, successes, and sufferings of each of 
 his missionaries. In numerous letters, full of fatherly 
 kindness, he comforted and encouraged them. 
 
 He always paid special attention to the preserva- 
 tion of the religious spirit among his missionaries. 
 He made minute inquiries about the keeping of the 
 rule, meditation, retreats, etc., and often gave the 
 superiors advice in these matters. 
 
 At the expense of the Society, he acquired a suit- 
 able estate at Taikia (South Shantung, near Tsining), 
 which was fitted up as a central house of the mission. 
 Here all the missionaries, according to divisions and 
 specified seasons, assembled every year, for one month 
 each, for the purpose of making the spiritual exer- 
 cises, holding conferences, and renewing themselves 
 physically and spiritually. Father Janssen instructed 
 the superior to be kind to all that came there, and to 
 endeavor to bring together at Taikia, in the course 
 
358 LIFE OF ARNOLD JANSSEN 
 
 of time, everything that would tend to make it an 
 attractive place. 
 
 Though the mission of South Shantung had caused 
 him much anxiety, it also brought him many con- 
 solations and joys, a few of which, we think, ought 
 to be mentioned here. 
 
 Hardly four years after its opening, the district 
 of South Shantung was raised (on account of its 
 extraordinary missionary success) to the status of an 
 independent vicariate. Upon the recommendation 
 of the superior general, the zealous provicar, John B. 
 Anzer, was appointed vicar apostolic by the Holy 
 See. On January 24, 1886, in the church of the 
 Steyl mission house, Archbishop Krementz of Co- 
 logne, assisted by Bishop Korum of Treves and Bish- 
 op Boermanns of Roermond, consecrated Father 
 Anzer bishop. 
 
 Thus, only ten years after he began his work at 
 Steyl, Father Janssen saw one of his spiritual sons 
 invested with the episcopal dignity; and we may 
 well imagine his joy in God over this signal token 
 of the Divine approbation. 
 
 Bishop Anzer hastened back to his vineyard and 
 redoubled his apostolic efforts. In the year 1892, 
 upon the suggestion of the founder, he dedicated his 
 whole mission to God the Holy Ghost. In 1897, 
 after ten years of struggle, he succeeded in entering 
 the city of Yenchowfu, which as a veritable citadel 
 of paganism, had up to that time been absolutely 
 closed to the missionaries. [his entry greatly in- 
 creased the prestige of the Catholic mission in China, 
 although, temporarily, it also caused much enmity. 
 
1]. The Mission of S. Shantung, China 359 
 
 In 1901, a splendid cathedral in honor of the Holy 
 Ghost was built in Yenchowfu, and during the fol- 
 lowing year the bishop took up permanent residence 
 in the city. A seminary, orphanages, a sisters’ con- 
 vent, and schools for catechists quickly rose in this 
 busy metropolis of the mission. Many other diffi- 
 cult places were subsequently occupied; so that, in 
 1903, Father Provicar Freinademetz could report: 
 “In nearly all the thirty-six cities of the district, the 
 cross of Christ spreads its blessing everywhere within 
 their boundaries.’’ Messages such as these were 
 cheering indeed for Father Janssen. 
 
 All the harder was the blow that came to him 
 with the news of the sudden death, while in Rome, 
 of Bishop Anzer, caused by a stroke of apoplexy. 
 In a circular letter to all the priests and brothers in 
 South Shantung, he gives a somewhat detailed ac- 
 count of this heavy loss: 
 
 “An unexpected death, induced by a stroke of 
 apoplexy and occurring on November twenty-third 
 of this year, has robbed our Chinese mission of its 
 founder and first bishop. Hardly returned from an 
 audience which had been granted him by the Holy 
 Father on the morning of that day (it was about 
 one o'clock in the afternoon) , he was suddenly strick- 
 en in his rooms at the Anima where, for lack of 
 accommodations in our own college he was stopping. 
 At three o'clock he was found there, in a stupor. 
 Thinking at first that the trouble might not be more 
 than that of a fainting spell, his attendants put him 
 to bed; but he did not regain consciousness, and at 
 five o'clock the cold hand of death touched him and 
 
360 LIFE. OF ARNOLD JANSSEN 
 
 ended this meritorious life. Though Bishop von An- 
 zer was unable to receive the Viaticum, we have.at 
 least the consolation of knowing that the rector of 
 the Anima gave him priestly absolution and Extreme 
 Unction. Thus died our episcopal confrére. Per- 
 haps the Lord prepared him in other ways for his 
 end. I am glad to report what Father Klapheck, his 
 traveling companion, wrote about their sojourn at 
 Loretto: “The Right Rev. Bishop prayed much and 
 with most extraordinary devotion, so that | was 
 deeply edified.’ 
 
 “On Thursday afternoon the Office of the Dead 
 was read at the Anima. Then the remains were 
 taken to the Campo Santo where, on Friday, with 
 an unusually large attendance, the Solemn Requiem 
 was sung, followed by the burial. 
 
 “Tt is our task now to pray for the deceased. Two 
 high masses and many low masses have been said for 
 him here. You, no doubt, have acted in a similar 
 manner, and will continue to aid him by your pray- 
 ers. His sudden death should teach us the lesson 
 that we ought always to keep in mind the thought 
 of the end of our lives, and prepare in time. 
 
 “‘Let us cherish in our hearts the memory of all 
 that was good and worthy of imitation in him, and 
 of all the good he has done to the mission and to 
 each one of us. Let us, finally, pray to God to for- 
 give him the sins he may have committed through 
 human frailty. May the Lord soon receive him in- 
 to His kingdom.” 
 
 Bishop Anzer had had a life full of missionary 
 labors and successes. When, at the age of only 52 
 
1. The Mission of S. Shantung, China 361 
 
 he left the scene of his activity, he was able to be- 
 queathe to his successor 26,000 neophytes, 40,000 
 catechumens, 12 large churches, 118 chapels, 1 cleri- 
 cal seminary, 1 boarding-school for boys, 3 well- 
 frequented schools for catechists and teachers, 2 Ger- 
 man schools, and 6 orphanages with 561 children. 
 
 Father Arnold Janssen always esteemed his first 
 co-laborer and co-founder very highly, and was de- 
 voted to him in sincere friendship. What he appreci- 
 ated in him especially was his love for work and his 
 splendid qualities as a missionary. However, the 
 relationship of the two men always remained slightly 
 affected by their differing modes of thought, — differ- 
 ences which, even in the very beginning of their work 
 at Steyl, had caused both men many sorrowful days. 
 Complete harmony in thought and action between 
 two such widely diverging natures was simply im- 
 possible. 
 
 x x * 
 
 Father August Henninghaus was chosen to succeed 
 Bishop Anzer. For seventeen years he had worked in 
 South Shantung with splendid success, at the side of 
 his bishop. He had also distinguished himself through 
 his literary activity, especially in the difficult compi- 
 lation and publication of the first large German- 
 Chinese dictionary. Father Superior General had 
 placed him first on the list of candidates to be sub- 
 mitted to Rome, and the pope chose this capable 
 missionary as the second vicar apostolic of South 
 Shantung. Immediately after his appointment, the 
 founder wrote to him as follows: 
 
362 LIFE OF ARNOLD JANSSEN 
 
 “St. Gabriel’s, August 4, 1904. 
 Dear Reverend Confrére, elected bishop and vicar 
 apostolic of South Shantung: 
 
 I have just received the news that you, my dear 
 Right Rev. Confrére, through the choice of the Prop- 
 aganda and the confirmation of the Holy Father, 
 have been appointed to the office left vacant by the 
 death of Bishop von Anzer. After sending you my 
 most cordial felicitations by telegraph, I hasten to 
 do so also by letter. 
 
 I have often recommended this election to God in 
 my prayers, and since | know that this has also been 
 done in South Shantung, I am confident that the 
 outcome expresses the will of God. 
 
 I beg you, therefore to have confidence and accept 
 this burden and dignity, with the resolution to con- 
 duct your office in conformity with the holy will of 
 God and without regard for merely human consider- 
 ations. I have always known you as a true son of 
 the Society of the Divine Word, and I am heartily 
 pleased with your election. 
 
 God grant that you may fulfil the duties of your 
 high office for many years, to the welfare of the 
 Church and the good of the Society. I shall pray 
 much for this intention, and shall, to-morrow morn- 
 ing, say holy mass for you at the altar of the Holy 
 Ghost, and shall recommend you to the Divine Giver 
 of grace and His immaculate spouse. And you may 
 be sure that this will not be the only mass I shall 
 say for you. 
 
 With cordial affection, 
 ARNOLD JANSSEN, Superior General.”’ 
 
Il. The Mission of S. Shantung, China 363 
 
 Father Henninghaus was greatly perplexed by his 
 election, and wrote to the superior general at Steyl: 
 “I felt overwhelmed, as though I had been struck a 
 heavy blow... Even now I place the matter in your 
 hands. If you think it better to overthrow my elec- 
 tion, I give you full liberty to act. From my seven- 
 teenth year I have been a child of the Society and 
 your faithful son, and as such I wish to live and die.”’ 
 
 The founder's reply was: “You have placed the 
 decision regarding your acceptance of the episcopal 
 dignity in my hands. I can only advise you to ac- 
 cept. It seems that the Lord has called you; take up 
 this heavy burden and embrace it as a gift of God, 
 in imitation of the Savior, who also embraced His 
 cross. If you administer your office in the proper 
 manner, it will bring you much suffering, but also 
 much blessing and joy. Let us hope that all will be 
 well. Since you wish to be and remain a child of 
 the Society and my son, I give you my paternal and 
 priestly blessing, at the same time begging you for 
 your episcopal blessing, that I may well discharge 
 the duties of my difficult office of superior. Let us 
 try faithfully and sincerely to work hand in hand, 
 and all will be well’ (letter of October 20, 1904). 
 
 The hopes which Father Janssen placed in the 
 new bishop of South Shantung have been amply 
 fulfilled. For a little over four years, he was privil- 
 eged to witness his successful administration and the 
 splendid progress of the mission. By the end of 
 1908, this fertile field of the Steyl Society numbered 
 46,151 living neophytes, 44,564 catechumens, 57 
 European and twelve native missionaries, 17 brothers, 
 
364 LIFE OF ARNOLD JANSSEN 
 
 30 missionary sisters, 141 churches and chapels, and 
 962 prayer houses. 
 
 Another sad event for South Shantung and for 
 Father Arnold Janssen, that year, was the death of 
 the oft-mentioned Father Freinademetz, provincial 
 and provicar of South Shantung. Since 1879 he 
 had been active in South Shantung. He was held 
 in highest esteem by his brother missionaries; the 
 Christians looked up to him as a saint. His name 
 will always be honorably connected with the history 
 of the mission of South Shantung. After almost 
 twenty-nine years of missionary service, he went to 
 his eternal reward on January 28, 1908. ‘The death 
 of this excellent priest affected the founder deeply, 
 and he wrote words of warmest appreciation in a 
 letter to his successor, Father Vilstermann. 
 
 Only one year later Father Superior General Jans- 
 sen followed Father Freinademetz into eternity. 
 
 2. Pastoral Activity in South America 
 
 For ten years the missionaries from Steyl followed 
 their sacred calling in distant China, and during that 
 time this was the sole field of their labors. But the 
 mission of South Shantung had at last reached a 
 solid basis of administration and growth, and no 
 longer required the constant attention of the founder. 
 He could, therefore, turn his zeal to the salvation of 
 souls in other directions. 
 
2. Pastoral Activity in S. America 365 
 
 In the meantime, his young Society had grown so 
 rapidly, in priests and candidates for the priesthood, 
 that the one mission of South Shantung was not suf- 
 ficient to utilize all his available forces. 
 
 Moreover, the far-sighted founder plainly saw the 
 advantages of a great variety of work for his sons. 
 But another mission in a pagan country would at 
 that time have entailed too great financial burdens 
 for the Society to assume. Besides, despite his zeal 
 for the foreign missions, the founder never lost sight 
 of the fact that other souls than those of pagans 
 might be in need of help. To preserve to Catholic 
 nations the precious gift of the faith appeared to him 
 just as necessary and important as to bring it to the 
 pagans. Of what advantage would the foreign mis- 
 sions be to the Catholic Church, if through lack of 
 priests it should lose more members in Catholic coun- 
 tries (such as South America) than it gained among 
 the pagans? Had not these Catholics, if they were 
 in great danger of losing their faith, the first claim 
 upon their mother, the Church? 
 
 A further reason to look for a new field of activity 
 was the growing necessity of giving the ever in- 
 creasing number of his priests a greater choice of 
 work. Although all members were required to be 
 ready to go to the foreign missions, there occurred 
 now and again reasons — for instance, of health, — 
 which called for some other kind of work than the 
 laborious life in the missions. All of these considera- 
 tions, taken together, caused Father Janssen, towards 
 the end of the eighties, to extend the activity of his 
 Society to South America. 
 
366 LIFE OF ARNOLD JANSSEN 
 
 The need for priests for German emigrants in 
 South America was very urgent. Many parishes in 
 their settlements had been without a priest for ten or 
 twelve years; there, children of twelve or more years 
 were not yet baptized; marriages were contracted 
 without the blessing of the Church; many died with- 
 out the Sacraments, and ignorance in religious mat- 
 ters had reached truly frightful proportions. ‘There 
 was danger that, in South America, as had formerly 
 been the case in North America, hundreds of thou- 
 sands or even millions of Catholics would be lost to 
 the Church. Members of several religious orders, 
 such as the Franciscans, Jesuits, Redemptorists, and 
 others, had gone out to relieve the worst misery, but 
 their number was much too small. This was the 
 situation of all European emigrants who had settled 
 in South America; but for the German colonists, in 
 particular, very little had been done. 
 
 In the fall of 1888, Professor Hengesch of the 
 clerical seminary of Luxemburg called the superior’s 
 attention to these sad conditions and begged him to 
 assist these countrymen. Father Janssen studied the 
 problem and decided to help. Archbishop Krementz 
 of Cologne, whom he informed of his intention, 
 strongly encouraged him. 
 
 The Congregation of the Propaganda in Rome al- 
 sO gave its consent. Fathers Henry Becher (71916) 
 and Herman Loeken were given letters of recommen- 
 dation to the South American Bishops, together with 
 the necessary faculties by Rome. On September 
 15, 1889, Father Janssen gave them the mission cross 
 and sent them on their way, with his blessing. On 
 
2. Pastoral Activity in S. America 367 
 
 October 23, they landed safely in the harbor of 
 Buenos Aires, the capital of Argentina. The superior 
 general found a great difference between the direction 
 and administration of missions in pagan countries 
 and that of pastoral work in South America. Every 
 foreign mission is governed by a vicar or prefect apos- 
 tolic who is appointed by the Propaganda and who 
 is, in this capacity, independent of his religious su- 
 perior. It is within his province to open new mission 
 stations, to appoint the missionaries, to found 
 schools, colleges, orphanages, and hospitals; in brief, 
 the whole ecclesiastical organization and administra- 
 tion is in his hands. The religious superior only 
 furnishes the missionaries and watches over their spir- 
 itual life. 
 
 In South America, conditions greatly differed. 
 Here the superior general exercised complete control 
 over the activities of his priests. He decided in what 
 dioceses they were to work, and without his consent 
 they could not take over parishes, found colleges, or 
 build either churches or schools; therefore, he made 
 it a point to study everything minutely before mak- 
 ing decisions. 
 
 Thousands of letters give proof of his lively cor- 
 respondence with the members of his Society in South 
 America. 
 
 After these preliminary remarks, it becomes appro- 
 priate to treat briefly of the pastoral activity which 
 priests of the Society carried on in several countries 
 of this western continent. 
 
368 LIFE OF ARNOLD JANSSEN 
 
 ARGENTINA 
 
 The first two priests from Steyl to reach Argen- 
 tina were given no definite orders as to where they 
 should begin their work: they were first to study 
 their new field of labor. 
 
 The Argentine Republic offered many opportuni- 
 ties for pastoral work. Since the secession of the 
 colony from the motherland of Spain (1816), Ar- 
 gentina had been the scene of many political upheav- 
 als. Revolutions, Freemasonry, governments hostile 
 to the Church, and the great dearth of good priests 
 had led to a general decay in the religious life of the 
 nation. 
 
 The archbishop of Buenos Aires was willing to 
 give them work in any part of his diocese they chose; 
 but since they had no command of the Spanish Jan- 
 guage, they preferred to begin work in the diocese of 
 Santa Fé, among the numerous German and German- 
 Russian settlers, and in the meanwhile to study Span- 
 ish. 
 
 Father Niemann, S.J., a Westphalian who for 
 twenty years had been pastor in the German settle- 
 ment of San Geronimo, gave the Steyl missionaries 
 a hearty reception. While they helped him in the 
 care of his flock, he provided for their instruction in 
 Spanish. At the end of November they were able to 
 take charge of a station of their own, near Esperanza 
 in the same diocese. 
 
 Father Janssen soon sent additional missionaries. 
 Fathers Ludwig Grueter and Anthony Ernst first 
 went to Spain, in order to learn Spanish in the 
 
2. Pastoral Activity in S. America 369 
 
 famous monastery Escorial of the Augustinians, near 
 Madrid. The annually increasing number of priests 
 destined for South America proves how earnestly Fa- 
 ther Janssen tried to alleviate the spiritual conditions 
 of the German settlers. Up to the time of his death 
 he had thus sent no less than sixty-two priests and 
 thirty brothers. 
 
 By placing so many men into this field, he was 
 able to extend their sphere of activities, very rapidly, 
 to five dioceses: these were Santa Fé, Parana, Salta, 
 La Plata, and Buenos Aires. In the course of time, 
 twelve parishes, with many missions, were taken over 
 or newly organized, and a number of schools and 
 churches were built. “The Fathers of Steyl also con- 
 ducted two clerical seminaries in Argentina; more- 
 over, a large commercial school was opened at Esper- 
 anza, and in Buenos Aires, a high school and a print- 
 ing establishment were founded. 
 
 The education of the youth of the country inter- 
 ested the superior general very much, because he con- 
 sidered it the only means of securing a gradual 
 spiritual rejuvenation of the country. He advised the 
 opening of normal schools, if necessary, for the 
 training of good teachers by his own men. 
 
 He also considered the establishment of a tho- 
 roughly Catholic press of utmost importance. When 
 his priests in Argentina, true to the traditions of 
 Steyl, were planning the founding of a printing 
 plant, and had thought of choosing Esperanza for 
 the purpose, the superior general decided that an un- 
 dertaking of such importance should be started in the 
 
 Lirg or ARNOLD JANSSEN 24 
 
370 LIFE OF ARNOLD JANSSEN 
 
 capital of the country. Very soon the monthlies, 
 “Der Argentinische Volksfreund’ and “El Sema- 
 nario,’ began to appear. ‘The publication of a daily 
 paper, which was suggested to him, did not meet 
 with his approval, and he justified his attitude in a 
 lengthy letter in which he described the numerous 
 attempts which German Catholics had made in this 
 direction, and called attention to the little success 
 that had followed. 
 K *K *K 
 
 The Steyl Fathers were able to work with particu- 
 lar success in the suburb of Buenos Aires, called 
 Palermo, where the archbishop placed them in charge 
 of the little chapel of Our Lady of Guadalupe, and 
 also of some fifty thousand Catholics who belonged to 
 that district. Under the direction of Father John 
 Beckert, as architect, the construction of a large and 
 beautiful church in honor of the Holy Ghost was 
 begun; and this was completed before the death of 
 Father Janssen. He often expressed his joy over the 
 magnificent edifice, which accommodates 8000 per- 
 sons. It soon became one of the religious landmarks 
 of the capital of Argentina. 
 
 Here, as in all other places in charge of the Society, 
 the Fathers worked with youthful zeal; and by 
 founding societies for men and women, and sodalities 
 for boys and girls, and by fostering the frequent re- 
 ception of the sacraments, they succeeded in reviving 
 to an unexpected degree the faith of the masses. The 
 settlers in the lonely interior camps also received 
 
 their aid. 
 Pe * * 
 
2. Pastoral Activity im S. America 371 
 
 A thorny kind of work was undertaken by several 
 Fathers in the district of Misiones, which belonged 
 to the diocese of Parana. It was part of the once 
 flourishing Jesuit mission of Paraguay. In this large 
 district lived Indians, Polish, Italian, Spanish, Bra- 
 zilian, and German immigrants, all in deepest reli- 
 gious abandonment; there were some 40,000 alto- 
 gether. For decades they had not had a resident 
 priest, there were no churches or chapels, and the ig- 
 norance of the people in religion was appalling. Both 
 the ecclesiastical and secular authorities urged Father 
 Janssen to do something for these poor people, — 
 particularly to send them priests. 
 
 Father Janssen hesitated, because he felt that the 
 Jesuits should have the first chance to resume work 
 in their former mission. He wrote to their superior 
 general, Cardinal Steinhuber, S.J., and to Father 
 Meschler, assistant general and representative of all 
 German Jesuits, and, through Father Colling. 
 S.V.D., to the Spanish provincial; and after being 
 assured that the Jesuits did not intend to return, he 
 consented to enter upon the work. 
 
 On December 8, 1899, Father Frederick Vogt, 
 S.V.D., began pastoral duties in the city of Posadas, 
 diocese of Parana. His task was very difficult, and 
 it was made doubly so by racial differences, by the 
 opposition of the powerful Freemasons, and a hostile 
 press. But the courageous missionary persevered; 
 and soon other confréres came to his assistance. Amid 
 endless troubles and chicaneries, churches, chapels, 
 and schools were built, societies founded, and mis- 
 
SAL LIFE OF ARNOLD JANSSEN 
 
 sions given, wherever possible. Slowly but steadily, 
 success crowned their efforts. 
 
 Superior General Janssen gave the closest attention 
 and interest to the labors of his missionaries in these 
 parts; and he encouraged them, in frequent letters, 
 admonishing them to try, as far as possible, to be on 
 good terms with the officials, to win the respect and 
 good-will of all (in particular, of the people them- 
 selves), and for their own protection to cultivate the 
 spirit of true piety, by means of meditation, frequent 
 confession, fervent preparation for holy mass, and 
 thanksgiving. 
 
 PARAGUAY 
 
 A still more difficult field of labor than Misiones 
 was the Indian mission in Paraguay, which was un- 
 dertaken from .Argentina as a base. For several 
 years, the bishop of Asuncion, Right Rev. Juan Cin- 
 foriano, to whose diocese this primeval region be- 
 longed, had begged the superior general to take pity 
 on these abandoned children of the wilderness. 
 
 Among the Redskins of this region, about four 
 hundred years before this time, Franciscans, Domini- 
 cans, and (since 1610) Jesuits had successfully 
 preached the Gospel and spread the blessings of 
 Christian civilization. Many thousands of Indians 
 were baptized and gathered in reservations where 
 they led peaceful and care-free lives under the protec- 
 tion of their missionaries who were their teachers, 
 counselors, and friends in all things. About the mid- 
 dle of the eighteenth century, these glorious results 
 were destroyed by the expulsion of the Jesuit mis- 
 
2. Pastoral Activity in S. America 373 
 
 sionaries, caused by the machinations of the Spanish 
 and Portuguese Freemasonry. The Indians, deceived 
 and shamefully exploited by the white masters of the 
 country, fled into their impenetrable forests and sank 
 back into pagan ignorance and barbarity. In extreme 
 poverty and moral degradation, they led their miser- 
 able lives. 
 
 In 1908, Father Arnold Janssen decided to com- 
 ply with the wishes of the bishop of Asuncion. He 
 could not carry out his intention at the time, how- 
 ever, because of the outbreak of a revolution in Para- 
 guay. But only a year after his death (in January, 
 1910), the first caravan of Steyl missionaries, con- 
 sisting of three priests and five brothers and headed 
 by Father Francis Mueller, started for this new mis- 
 sion territory, and, on the left bank of the river 
 Monday, founded their first station among the In- 
 dians of Paraguay. 
 
 ECUADOR 
 
 In the year 1895, Bishop Schumacher of Portovi- 
 ejo (Ecuador) visited Europe, to secure priests and 
 students for his diocese, which comprises the entire 
 coastal region of the republic.? 
 
 * Bishop Schumacher, a Rhinelander by birth, was a La- 
 zarist. When President Garcia Moreno called the German 
 Lazarists to conduct the clerical seminary in Quito, Father 
 Schumacher was among those sent, and became its director. 
 Under the able leadership of Moreno, the country made re- 
 markable progress in a short time; but on August 6, 1875, he 
 was assassinated on the steps of the cathedral by a murderer 
 in the hire of the Freemasons. The new government was 
 hostile to the Church, and destroyed the results of the reform 
 work inaugurated by Moreno. Father Schumacher had to 
 live in concealment for some time, until, in 1885, a more 
 
B74 LIFE OF ARNOLD JANSSEN 
 
 He also met Father Janssen at Rome, and: there 
 described to him the sad religious conditions of that 
 South American republic which, twenty years before, 
 the noble Garcia Moreno had solemnly dedicated to 
 the Sacred Heart of Jesus. 
 
 “T had to begin my activity,’’ said the bishop, “by 
 suspending most of the few priests that I found, and 
 then, under great difficulties, securing priests from 
 Europe; and since I could not obtain enough of them, 
 I was forced to accept students, and to train them up 
 for the work.’ 
 
 After prolonged negotiations, at Rome, Steyl, and 
 Cologne, Superior General Janssen finally resolved 
 to come to the assistance of the zealous bishop, al- 
 though he had his doubts of success, on account of 
 the disturbed political conditions of Ecuador. For 
 a beginning, he gave him two priests. On October 
 9, 1893, Fathers Henry Neuenhofen and Henry Pier- 
 lo boarded the steamer for South America, and 
 reached their destination on November 16. Father 
 Neuenhofen became rector, and Father Pierlo, teacher, 
 in the seminary at Santa Cruz (near Portoviejo), 
 which had only four German and seven Spanish 
 seminarians. 
 
 According to their contract, the priests of the So- 
 ciety were soon to be given charge of the district of 
 conservative government came into power. ‘Then Father 
 Schumacher became bishop of Portoviejo, and with indefati- 
 gable energy he tried to build up the religious life of the 
 nation. However, after ten years, the conservative govern- 
 ment was driven from power by a new revolution, and a 
 new period of trials and sufferings for bishops and priests 
 
 began. Bishop Schumacher, too, had to flee the country, and 
 died on July 15, 1902, in Samaniego, Colombia. 
 
2. Pastoral Activity Te LUELICG A. 7D 
 
 Chone. Bishop Schumacher intended to send Father 
 Pierlo there; and he wrote to the superior general 
 thus about it: “The prospects out there seem to be 
 very good, but we will make no plans until your 
 brave sons themselves have reported to you. I have 
 no doubt that all your fears will be completely dissi- 
 pated. Have a band of at least eight missionaries, 
 priests and brothers, ready for me by next summer, 
 for the harvest field is large and promising’’ (letter 
 of December 7, 1893). 
 
 But the fears of the superior soon proved to be 
 well founded. After only a year, the first signs of a 
 new revolution appeared. “The opening of a new 
 mission district could not be thought of, and in No- 
 vember, 1894, Father Pierlo took charge of the 
 parish of Olmedo instead, with several missions. 
 
 In the summer of 1895, the storm broke. The 
 conservative government was replaced by one hostile 
 to the Church. Bishop Schumacher, with nearly all 
 his priests, had to flee to Colombia. “The two Steyl 
 priests remained in the country, trying to comfort 
 the deserted Catholics. Father Pierlo succumbed to 
 his labors, on Pentecost day, 1896. Even the ene- 
 mies of the Church manifested their high regard for 
 the unselfish German priest, and honored him by 
 assisting at his funeral. 
 
 The death of Father Pierlo was a hard blow for 
 Father Neuenhofen. “I am all alone now, in a strange 
 country,’ he wrote to the superior general; ‘“we have 
 only three priests, in all, here now, and must take 
 care of the whole diocese.’’ But for nearly three 
 years he stayed on. Conditions became steadily worse 
 
376 LIFE OF ARNOLD JANSSEN 
 
 and all priestly activity more difficult. Finally, he 
 was threatened with death by a Freemason, so that 
 he had to hide. In a lengthy memorandum, written 
 on February 9, 1899, he explained conditions to his 
 superior, who, on March 5, 1899, recalled him from 
 the inhospitable country and gave him more promis- 
 ing work in Argentina. 
 
 TREN rE Ve 2 Mae 
 
 BRAZIL 
 
 The Fathers of. Steyl had not been working more 
 than one year in Argentina, when their successful 
 activity received attention in Rome. Cardinal Fer- 
 rata asked Father Janssen, most urgently, to send 
 some of his priests to the German settlers in the state 
 of Espiritu Santo, Brazil. “The two large settlements 
 of S. Leopoldina and S. Izabel had petitioned Rome 
 for priests. 
 
 In 1895, the two Fathers Francis Dold and Francis 
 Tollinger were appointed for Ecuador, but condi- 
 tions in that republic became so uncertain that it 
 seemed advisable to direct them to Argentina. On 
 their way to that country, they were to land first in 
 Brazil and report on the religious conditions. The 
 result was that the two priests opened their activities 
 in this new large field at Victoria, the capital of the 
 state. Here was the place where, three hundred years 
 before, the saintly Jesuit missionary, Joseph Anchi- 
 eta, had worked most successfully. 
 
 The third day after their arrival at Victoria, they 
 went up the Santa Maria river to the large German 
 settlements, and were received there with greatest 
 
2. Pastoral Activity in S. America 377 
 
 joy. On the feast of St. Joseph, the settlers, — Tyr- 
 olese, Rhinelanders, Westphalians, Silesians, Swiss, 
 and Luxemburgers, —— for the first time in ten years 
 heard the word of God preached to them in their 
 mother tongue. The Fathers preached missions at 
 all the stations, and the religious life of the settlers 
 received a new impetus. 
 
 It would have been cruel to deprive these good 
 people again of their priests. The reports of the mis- 
 sionaries were so favorable that Father Janssen soon 
 sent more of his priests. From Espiritu Santo, which, 
 in the meanwhile, had been made a diocese, he ex- 
 tended his activity to other dioceses. In Juiz de 
 Fora, diocese of Mariana, his priests took charge of 
 the city parish, with many missions, — in all, 25,- 
 000 souls. Here they also reopened the “Academia 
 de Commercio’’ which, inside of a few years, devel- 
 oped into a flourishing commercial and polytechnical 
 school. “The government also gave permission to 
 start a boarding-school in the Academia. ‘The two 
 institutions, together, at the death of Father Janssen, 
 numbered 400 pupils. 
 
 The two seminaries, of Victoria and Petropolis, 
 of which the Fathers took charge at the request of 
 the respective bishops, had shortly to be given up, 
 for lack of vocations. Also, the activity among the 
 native Indians, which was begun by Father Muenster 
 on the Ivahi river in Parana, and by Father Gruber, 
 on the Rio Doce, in Espiritu Santo, had later to be 
 abandoned. 
 
 ‘Toward the end of 1908, in these three dioceses of 
 Brazil there were laboring 45 priests, 16 broth- 
 
378 LIFE OF ARNOLD JANSSEN 
 
 ers, and 35 mission sisters of Steyl. “The Fathers 
 had charge of thirteen parishes, with many missions. 
 As in Argentina, they tried to build up the religious 
 life of the people by starting numerous societies and 
 sodalities, and especially by cultivating the practice 
 of frequent reception of the sacraments. Father Jans- 
 sen encouraged them unceasingly, and rejoiced with 
 them over their marked success. 
 
 Giehiae 
 
 The next field of labor in South America to be 
 taken over by Father Janssen was Chile. In 1899, 
 the bishop of Ancud, Chile, petitioned the superior 
 general for priests, to take care of the parish of 
 Valdivia and to open a college in the same city, 
 where many German immigrants lived. ‘The negoti- 
 ations led to an early agreement. In May, 1900, the 
 two Fathers Edward Albers and John Langenstein 
 were sent from Argentina, across the Cordilleras, to 
 the west coast of South America. “Iwo other priests 
 soon followed. 
 
 Their activity at Valdivia, however, was beset 
 with so many difficulties that, after two years, the 
 contract was rescinded and the Fathers withdrew. 
 
 In the meanwhile, the bishop of the diocese of 
 La Serena had made efforts to get German priests for 
 the founding of an episcopal college. Father Janssen 
 gave his consent and sent several priests. The bishop 
 gave them every assistance, and on March 10, they 
 took over a college with eigthy students, in the city 
 of Copiapo. Since German science is held in high © 
 
2. Pastoral Activity in S. America 379 
 
 esteem in Chile, they called the school Liceo Aleman.”’ 
 
 The enemies of the Church did their best to cause 
 difficulties to the Fathers and destroy the college. 
 The latter had to enter strongest competition with 
 the city college, favored by the committee of exam- 
 iners; but the institution continued to grow in favor 
 with all classes, and the best families of the city sent 
 their boys to the Liceo Aleman. The number of its 
 students rose to 130. In 1909, there were 11 priests 
 and 3 brothers active in Copiapo. 
 
 In 1903, the bishop of La Serena also gave the 
 Fathers of Steyl charge of his diocesan seminary. 
 This likewise flourished, and in eight years it in- 
 creased its students from 100 to 270. In 1909, eight 
 priests and three brothers were actively engaged in 
 this institution. 
 
 The superior general cherished a great interest in 
 these colleges, as is proved by the unusually large 
 number of capable priests he made available for them. 
 He rejoiced in particular over the beneficial influence 
 which the education of so many Christian boys, who 
 were destined to occupy important positions later, 
 would exercise on the religious life of the nation. 
 When Father Arnold Janssen died, there were 121 
 of his priests in South America, who had charge of 
 25 parishes, with numerous missions, with 350,- 
 000 Catholics, of whom 40,000 were Germans, 20,- 
 000 Italians, 17,000 Poles, and 24,000 Negroes. 
 Besides, they conducted three clerical seminaries and 
 seven colleges and high schools, with fifteen hundred 
 scholars, all told. 
 
380 LIFE OF ARNOLD JANSSEN 
 
 3. The Mission in Togoland, 
 West Africa 
 
 The second mission in a pagan country which Fa- 
 ther Janssen took over for his Society was the little 
 German colony of Togo, on the west coast of Africa. 
 As early as 1885, in an audience with Pope Leo XIII, 
 the superior had expressed his willingness to work in 
 one of the German protectorates. However, he de- 
 sired to wait a while, because the mission of South 
 Shantung still needed the entire support of the young 
 Society. 
 
 When, in 1887, a part of German East Africa was 
 offered to him, he still hesitated and finally declined, 
 because he did not want to enter into competition 
 with the Fathers of the Holy Ghost, who were work- 
 ing in that colony. 
 
 The question of beginning mission work in a 
 German colony was not reopened until 1890, when 
 the superior general, for the first time, mentioned To- 
 go to Prince Bishop Kopp. The German government 
 declared that it would be a desirable thing for him 
 to start a mission in Togo; but no definite decision 
 was reached. 
 
 In February, 1891, when Father Janssen was in 
 Rome, he negotiated with the secretary of the Propa- 
 ganda, Msgr. Jacobini, about the missions in German 
 protectorates. It was suggested to him to take over 
 East Africa or Southwest Africa. Father Janssen 
 could not bring himself to accept either district. To- 
 
3. The Mission in Togoland, W. Africa 381 
 
 go had won his especial interest, and even here he 
 did not wish to give his definite assent, but departed 
 with the promise to give the matter further thought 
 and to deliberate with his councilors concerning it. 
 
 On July 16, 1891, he received a letter from the 
 Propaganda, with a formal request that he take over 
 a mission in Africa and that he express his wish as 
 to which district he preferred. “Thereupon he was 
 forced to proceed. He decided to make Togo his first 
 choice. 
 
 “In those days,’ the founder tells in his memoirs, 
 “T applied all of my available time to the study of 
 the missionary conditions of Africa. I ordered many 
 books, and pored over them until late at night.”’ 
 
 Not until February 22, 1892, did the Propaganda 
 decide on the erection of a prefecture apostolic in 
 Togo and turn it over to the Steyl mission Society. 
 Until then this district had been part of the vicariate 
 apostolic of Dahomé, which was in charge of the 
 missionaries from Lyons, France. On March 13, of 
 the same year, Pope Leo XIII confirmed the decision 
 of the Propaganda; and thus the gates of the Dark 
 Continent were opened to the spiritual sons of Ar- 
 nold Janssen. 
 
 * x x 
 
 On account of the anti-slavery movement, interest 
 in the African missions was roused to a high degree. 
 Therefore the joy of the Steyl mission Society over 
 the contemplated founding of a new mission among 
 the negroes was very great. Many applied for the 
 honor of being among the first to go to Togo. But 
 the cautious founder had no intention of sending a 
 
382 LIFE OF ARNOLD JANSSEN 
 
 whole caravan of missionaries to a new tropical re- 
 gion. ‘Two priests and three lay brothers were 
 chosen to lay the foundation. 
 
 On the recommendation of the superior, Father 
 John Schaefer was appointed pro-prefect of Togo. 
 Father Matthias Dier and the Brothers John, Norbert, 
 and Venantius, were chosen as his companions. 
 
 On July 17, 1892, the farewell celebration for the 
 first Togo missionaries took place. Archbishop Kre- 
 mentz of Cologne preached the sermon and handed 
 the several departing missionaries their cross with 
 these words: “‘ ‘Behold, my son, the cross, your pro- 
 tection in dangers, your guardian on all your paths, 
 your solace in life and death.’ ”’ 
 
 The last words of the new pro-prefect apostolic, 
 who, with his little band of apostles, was facing an 
 uncertain and dark future, were full of confidence: 
 “We go forth without fear to the Negroes, for we 
 know that many prayers will daily be said for us.”’ 
 After a voyage of five weeks, on August 27, the mis- 
 sionaries reached the coast of Togo, landing at the 
 little fishing village of Lome. 
 
 The new vineyard entrusted to them is only a tiny 
 speck on the map. ‘Togo is hardly the size of Massa- 
 chusetts, but it contains about a million inhabitants 
 of the highest type of African native.' 
 
 * Since the German flag had been hoisted on the coast of 
 Togo (July 5, 1884), a strong hand had steadily proceeded 
 to keep peace and order among the hundreds of petty tribes 
 which had hitherto waged continual warfare with one another. 
 Slave trading and domestic slavery ceased, commerce and 
 industry began to flourish, and the people quickly learned to 
 appreciate the advantages of the new regime. Togo became the 
 most peaceful and the most profitable of the German colonies. 
 
3. The Mission tn Togoland, W. Africa 383 
 
 The reason why the Catholic missionaries started 
 their first settlement at Lome, and not at Anecho, the 
 seat of the government, or in the city of Togo, was 
 that the Protestants already had opened stations in 
 those towns. Colonial director Kayser had expressed 
 the wish that neither denomination should open a 
 station where the other had already established a 
 foothold, in order the better to preserve the peace. 
 
 On August 28, the feast of St. Augustine, the 
 greatest bishop of Africa, the two missionaries, 
 for the first time, celebrated mass on African soil, 
 and implored the blessing of the Almighty for the 
 beginning of their difficult task. Then they set to 
 work with a will. 
 
 The imperial commissioner, von Puttkammer, gave 
 a piece of land near the shore, which they enlarged 
 to the desired size by the purchase of adjoining prop- 
 erty. Here the brothers put up the portable ‘‘tropical 
 house’ which they had brought along from Steyl. 
 
 The priests began to acquaint themselves with the 
 country and the people, and to study their language. 
 The arrival of some Christians from Dahomé made 
 the difficult beginning a little easier. Since there 
 
 * English Methodists had worked in Togo since 1858, and 
 the Mission Society of Bremen since 1859, neither one with 
 great success. While the Catholic missionaries stayed away 
 from places with Protestant stations, both Protestant mission 
 societies promptly opened stations at Lome when this town 
 became the seat of the government, although it had been 
 specially assigned to the Catholics by the government. Since 
 the government did not reprove the conduct of the Protes- 
 tants, the Catholic missionaries no longer considered them- 
 selves bound by the decision of Dr. Kayser, and Father 
 Janssen wrote to him to that effect. 
 
384 LIFE OF ARNOLD JANSSEN 
 
 were a few Christians found in Adjido and Anecho, 
 a second station was opened in Adjido, then a third 
 in Togo, which apparently had a healthful location 
 and was the chief seat of fetishism along the coast.* 
 * as ok 
 
 Unfortunately, the unwonted tropical climate soon 
 claimed some victims among our first zealous mission- 
 aries. In the spring of 1894, the pro-prefect apos- 
 tolic, Father Schaefer, contracted smallpox. He was 
 forced to leave the mission, which thus came tempo- 
 rarily under the administration of Father Dier. On 
 July 29, 1896, Father Herman Buecking, who, since 
 December, 1894, had been working in Togo, was 
 appointed first prefect apostolic by the Propaganda. 
 Father Janssen sent him his best wishes for contin- 
 ued success in his labors, and admonished him 
 to take good care of his health and the health of his 
 fellow missionaries (letter of July 30, 1896). 
 
 The question of the health of the missionaries 
 gave Father Janssen much concern. He advised them 
 all to avoid swampy regions and not to sleep on the 
 ground, and warned them to use every other precau- 
 tion possible, in order to escape the tropical fevers. 
 Nevertheless, not only severe sickness but several 
 
 * The first messengers of the Cathoic faith in Togo were 
 two missionaries of Lyons who, from the neighboring vicari- 
 ate apostolic of Dahomé, had opened a mission station at 
 Atakpame. But both missionaries. after being at the new 
 post but a short time had been poisoned by the fetish wor- 
 shipers. One died, and the other was obliged to leave the 
 country in a sick condition, The pagans destroyed the sta- 
 tion. The Lyonese missionaries had also instructed and 
 visited from time to time the Christians of Adjido, who in 
 the main were descendants of Brazilians that had come to 
 Togo when the slave-trade was at its height. 
 

 
 St. Wendelin’s Mission House, near St. Wendel, in the Rhine- 
 land (p. 330) 
 
 
 
 
 
 St. Rupert’s Mission House, near Bischofshofen, in Salzburg 
 (Pp. 337) 
 

 
3. The Mission in Togoland, W. Africa 385 
 
 cases of death in the midst of the small band of mis- 
 sionaries occurred in the following years. ‘Three 
 priests in the prime of life, also one brother and one 
 missionary sister, succumbed to the fever in quick 
 succession. Others had to return to Europe to save 
 their lives. Father Superior General tried to comfort 
 the zealous prefect apostolic in these severe visitations. 
 On one occasion he wrote thus: 
 
 “T can readily understand that so many losses 
 must affect you deeply; but do not lose courage. A 
 tropical mission will demand special sacrifices, but 
 when the time of visitation is over, the time of con- 
 solation and blessing will follow. “Iwo new church- 
 es and a new house are in process of erection, and 
 gradually the mission will take on an entirely new 
 shape. I hope that neither you nor the Fathers and 
 brothers will become discouraged. JI am at Rome 
 and often go to St. Peter’s to pray at the graves of 
 the Apostles... Since the mission of Togo is going 
 through a special period of trials, it is my duty to 
 pray for you in a special manner... I admonish you 
 to comfort and strengthen one another by sincere 
 brotherly love. Let all be ever faithful sons of the 
 Society, in the practice of piety and the observance 
 of the rule and the holy vows’ (letter of April 8, 
 1899). 
 
 His hope of happier days for the mission was ful- 
 filled. From year to year the missionaries succeeded 
 better and better in adapting themselves to the cli- 
 mate, as may be gathered from the fact that several 
 missionaries were able to work in Togo uninter- 
 ruptedly for twenty years. 
 
 Lirt ofr ARNOLD JANSSEN 25 
 
386 LIFE OF ARNOLD JANSSEN 
 
 The climatic difficulties, the hostility of the fetish 
 worshipers, the opposition of the Protestant mission- 
 aries, the moral degradation of the adult Negroes, 
 and very many privations of various kinds —— these 
 were things, taken together, more than sufficient to 
 make mission work in Togo a life of real sacrifice. 
 However, the young mission was also to pass through 
 some special trials of a very different nature. The 
 missionaries for a time became embroiled in most 
 painful conflicts with certain German officials. It is 
 not necessary here to give the details of this deplor- 
 able affair; but we must refer to it in as much as it 
 affected the superior general. 
 
 Father Janssen was of a peace-loving disposition, 
 —— aman who, for the sake of peace, often sacrificed 
 great advantages. He always urged his sons, and 
 especially the missionaries in foreign countries, to 
 maintain peace at almost any cost. In 1895, when 
 the first difficulties with a certain government official 
 arose, he wrote to all missionaries: 
 
 “Tt is necessary that a missionary shall live as far 
 as possible in peace and harmony with the European 
 residents, and especially with the government, the 
 chiefs, and prominent natives. For this purpose, 
 now and then, a sacrifice will have to be made, and 
 will be perfectly justified. Of course, it is possible 
 to go too far in this. An intimate friendship is nei- 
 ther good nor possible. Deal with all as men of 
 culture should do, manifesting a certain benevolence 
 and frankness, but avoiding everything that might 
 cause friction and discord. Let all know that mis- 
 sionaries have different principles of life and conduct 
 
3. The Misston in Togoland, W. Africa 387 
 
 than others’’ (letter of September 29, 1895). 
 
 The missionaries of Togo took great pains to act 
 in accordance with these instructions of their spiritual 
 father. Nevertheless, five of them, in May and June 
 of the year 1903, got into serious difficulties with 
 government officials. Father Arnold Janssen request- 
 ed them to make detailed reports about the matter; 
 and he subsequently sent them a letter of condolence 
 and consolation: 
 
 “TI have read your reports... I will refrain from 
 every assumption of authoritative judgment in the 
 matter, but have no doubt that it really is as has been 
 reported by you. I see from these reports that you 
 have endured many sufferings, and have not even 
 been spared the searching of your homes and arrest. 
 ‘These are sufferings of an exceptional nature. Since 
 I am convinced of your innocence, the events have 
 grieved me much, and I deeply sympathize with you. 
 On the other hand, I know as a Christian how to 
 judge such things, and hope that many blessings for 
 the whole mission will result from them. 
 
 “T have reason to assume that you are being perse- 
 cuted for the sake of justice, because you have stood 
 for order and have tried to protect it. Our Divine 
 Savior says: ‘Blessed are those who suffer perse- 
 cution for justice’ sake: for theirs is the kingdom of 
 heaven.’ What joy it will be for you in heaven to 
 remember that you have been in prison for the sake 
 of the good cause. 
 
 “The affair is not yet ended, and who knows what 
 the opponents may do to cloud the issue. Therefore, 
 be prudent and. cautious. Wherever you face the 
 
388 LIFE OF ARNOLD JANSSEN 
 
 authorities as such, and you are bound to obey, you 
 will do so: of that I am confident. 
 
 “IT am glad to inform you that four more mission- 
 aries have been assigned to Togo this year, —— they 
 are the Fathers Porten, Heise, Striewe, and Muench. 
 I hope that they will give you much consolation and 
 happiness, because of their accomplishments and good 
 spirits. 
 
 “Finally, I take this opportunity to thank you all 
 for the letters you have sent me. [I am very sorry 
 that I cannot answer them all individually. I send 
 my kindest regards also to the good Brothers Probus 
 and Willibrord, who likewise were in prison for a 
 few hours. 
 
 “It gives me much pleasure, dear Reverend Con- 
 fréres, to see that you stand united in courage and 
 confidence, ready to defend your cause and the cause 
 of God with prudence and perseverance. The Lord 
 will not forsake you. Your misfortune has won 
 much sympathy for you here, and all confréres join 
 their prayers with mine for you” (letter of August 
 Let Osis 
 
 In this whole matter Father Janssen did nothing 
 but show his personal sympathy. In no wise did he 
 try to influence the external course of events; from 
 everything of this sort he refrained, in order not to 
 implicate his Society, as such. “The German colonial 
 office later admitted that the government had nothing 
 to criticize in his attitude. 
 
 For the mission, however, these events brought 
 some very painful consequences; because, at the re- 
 quest of the government, three of the most capable 
 
3. The Mission tn Togoland, W. Africa 389 
 
 missionaries (among them the prefect apostolic, Fa- 
 ther Buecking) had to leave Togo. Father Nicholas 
 Schoenig became successor to Father Buecking. 
 
 * * 2K 
 
 Despite these storms and visitations, the mission 
 progressed splendidly. The success of the Catholic 
 mission soon surpassed that of the Protestants in 
 every respect. The Catholic missionaries paid par- 
 ticular attention to the schools; so that, in. fifteen 
 years, Togo had more schools than any other West 
 African mission district. 
 
 The superior general took a lively interest in this 
 progress, and gave his priests in Togo every assist- 
 ance. In all important questions — for instance, 
 concerning new mission stations — he gave sound 
 advice. On March 25, 1899, he wrote to Father 
 Buecking: 
 
 “In starting a new station, three things must be 
 considered: first, a suitable location: second, a suff- 
 ciently large population; third, and above all, the 
 assurance that the people are not altogether hopeless. 
 There is no justification in erecting stations among 
 totally depraved people — as, for instance, at Togo 
 EGity yi) 
 
 In another letter, he advises the missionaries to see 
 
 * The first founding of a mission station at Togo City, 
 the citadel of fetish worship and therefore of immorality, 
 indeed brought such small success that, after a few years, 
 it had to be given up. And yet the attempt was not entirely 
 futile. Several years later, the inhabitants themselves re- 
 quested the missionaries to return, with the result that now 
 there is a beautiful Gothic church there filled, every Sunday, 
 with Catholic Negroes. 
 
390 LIFE OF ARNOLD JANSSEN 
 
 to it that a sufficiently large piece of ground be secured 
 before they attempt to build a church at Lome, and 
 at Kleinpopo; and then he continues: 
 
 “My policy is this: Open central stations with 
 at least two priests, give up the small stations with 
 one priest. Then begin plantations at every resi- 
 dence where good results may be hoped for; for thus 
 the pupils can be employed.” 
 
 Lome became, meantime, the chief seat of the Ger- 
 man government, and had a most surprising growth. 
 There the Catholic mission had its main station, the 
 most Christians, and the best schools. ‘The prefect 
 apostolic was very anxious to replace the old mission 
 chapel, which had become entirely inadequate, by a 
 more worthy church, in which services could be ee 
 with greater solemnity. 
 
 In 1900, the prefect, trusting in God and in as- 
 sistance from home, decided to build. When he asked 
 the superior general for permission and help, the 
 latter answered in a rather humorous way: ‘You 
 do not need my permission to build a church in 
 Lome; but you are a shrewd man. You consider 
 thus: ‘I honor him by asking his permission, and as 
 a result, he must surely help me; in fact, it would be 
 best if he bore practically all the expense.’ Well, I'll 
 see what I can do”’ (letter of February 4, 1900). 
 
 He did help, and helped generously. Under the 
 supervision of Brother John, the new Sacred Heart 
 Church on the coast of Togo rose very rapidly. 
 Soon a pair of graceful towers gleamed across the sea, 
 and heralded to the passing ships the dawning vic- 
 
3. The Mission in Togoland, W. Africa 391 
 
 tory of the cross of Christ over the fetish worship of 
 the poor Togonese. 
 
 The superior general greatly rejoiced over this 
 work. In a letter to all the missionaries, he wrote: 
 “It gives me particular pleasure to know that the new 
 church in Lome will soon be completed. The mis- 
 sion began in 1892. Ten years later, in 1902, it 
 already possessed a three-naved church, with a large 
 Catholic congregation and numerous stations. Con- 
 sidering the many misfortunes that befell the mission, 
 this is a great success. Let us thank the Lord for all 
 sufferings and for all blessings. After the church is 
 finished and in use, you will soon notice what great 
 advantage the whole prefecture will draw from it” 
 (letter of March 7, 1902). 
 
 On' September 21, 1902, the stately church was 
 dedicated. ‘The joy of the missionaries and the good 
 neophytes was very great. Father superior general 
 received a lengthy report about the event; and in 
 answer he wrote: 
 
 “The report of the magnificent dedication gave us 
 all much joy. I had it read at table. I congratulate 
 you from the bottom of my heart, and pray to the 
 Sacred Heart to pour out His blessings over you and 
 the entire mission.” 
 
 Unfortunately, upon this great joy there followed 
 during the very next year the great sorrow of the 
 conflict with several government officials, which has 
 been mentioned. However, the progress of the mis- 
 sion was not seriously impeded. For seven more 
 years the founder of Steyl was privileged to witness 
 and enjoy the remarkable successes of his missionaries 
 
892 LIFE OF ARNOLD JANSSEN 
 
 in Togo. In the year of his death, the Catholic mis- 
 sion of Togo numbered 31 priests, 9 brothers, 20 
 missionary sisters and 178 negro teachers; and 8 
 main stations, 138 schools with 6,278 children, one 
 industrial school, and one normal school had been 
 founded. The number of living Christians was 
 6,163. Only eight years later their number had risen 
 to 22,000. 
 
 4, The Mission in German New Guinea 
 
 In 1885, the German empire, by a treaty with 
 England, secured a part of New Guinea — a territory 
 in the South Seas as large as Prussia and with an 
 estimated population of one million. 
 
 There were no Catholic missionaries. The whole 
 southern part of the island had been turned over to 
 the Congregation of the Sacred Heart, of Issoudun, 
 France, but they had not yet been able to extend 
 their activity. to the portion now ceded to Germany. 
 Protestant missionaries arrived in 1887. 
 
 The German government wanted Catholic mis- 
 sionaries to begin work in the new colony, and there- 
 fore applied to Rome to have German New Guinea 
 entrusted to a German Catholic mission society. 
 
 On May 29, 1895, Cardinal Ledochowsky, pre- 
 fect of the Propaganda, inquired of Father Janssen 
 whether he was ready to take over this territory. 
 The latter at once consulted his councilors, and on 
 June 5 he declared his willingness. The following 
 day he proposed, as first prefect apostolic, Father 
 
4. The Misston in German New Guinea 393 
 
 Eberhard Limbrock, who for thirteen years had suc- 
 cessfully worked in South Shantung, and who, with 
 the consent of Bishop Anzer declared himself ready 
 to undertake the difficult task of founding a mission 
 in the tropical South Seas. Thus the superior general 
 had decided this important matter with a rapidity 
 that was most unusual in him; but the actual erec- 
 tion of the new prefecture apostolic did not take 
 place until February 24, of the following year, and 
 Father Limbrock was not given his appointment un- 
 til March 4. 
 
 Immediately, preparations were made at Steyl to 
 open the new field of labor as soon as possible. Be- 
 sides Father Limbrock, Fathers Francis Vormann and 
 Joseph Erdweg and Brothers Canisius, Eustochius, 
 and Theodulf were chosen to make the beginning. 
 A tropical house, like that sent out to Togo, was 
 also built for New Guinea; and it later proved very 
 useful. 
 
 In the meanwhile, Father Janssen tried to gather 
 up exact information about the new mission field. 
 Through the mediation of the German colonial office, 
 he became acquainted with several men who knew 
 New Guinea from personal observation and who 
 were willing to answer all his questions. In the 
 course of these efforts, on May 27, 1896, he had a 
 conference in Cologne in which Doctor Kayser, the 
 colonial director, and Mgr. Hespers, a great friend of 
 the missions, also took part. 
 
 Here the superior general’s attention was called to 
 the fact that it was not the German empire but the 
 “New Guinea Company” which was legal owner of 
 
pot LIFE OF ARNOLD JANSSEN 
 
 the entire territory. He was advised to have an agree- 
 ment with this company regarding the legal rights 
 of the missionaries, before they departed. He re- 
 quested the company to grant the missionary Society 
 of the Divine Word in New Guinea the status of a 
 juridical person and to sell the Society's representa- 
 tive, immediately upon his arrival in the territory, 
 from ten to fifteen acres of suitable ground, in a de- 
 sirable location. 
 
 The New Guinea Company, because it had already 
 begun negotiations with the government regarding its 
 surrender of political jurisdiction to the empire, hesi- 
 tated to grant these requests. Father Janssen renewed 
 his petition, because everything was in readiness for 
 the departure of the missionaries and steamship reser- 
 vations were made. When another negative answer 
 was received, the superior general immediately went 
 to Berlin; and after many efforts and with the sup- 
 port of Doctor Kayser, he obtained the desired as- 
 surances. A telegram announced the happy solution 
 at Steyl, and on June 30, the missionaries boarded 
 their steamer at Genoa, met Father Limbrock, their 
 prefect apostolic, at Singapore, and on August 13, 
 1896, landed at Friedrich Wilhelms Hafen which at 
 that time was the seat of the governor of New 
 Guinea. 
 
 The founding of this mission was a very laborious 
 undertaking. Morally and culturally, the Papuans 
 are on a very low level. Witchcraft and infanticide 
 prevailed everywhere. The population is divided 
 into countless small tribes, each with its own lan- 
 guage or dialect; and these conditions constituted a 
 
4, The Mission in German New Guinea 395 
 
 great hindrance to evangelization. No fewer than 
 three hundred languages are spoken along the shore. 
 Before the outbreak of the World War, the one sta- 
 tion of St. Michael had children in its school of 
 twenty-six different tongues. 
 
 Another great difficulty was the extremely poor 
 communications between the missionaries and their 
 native country. Moreover, the missionaries were 
 forced to rely upon themselves for material support. 
 With energy and perseverance, the prefect apostolic, 
 Father Limbrock, devoted himself to the task of 
 making the mission self-supporting. The superior 
 general showed great interest in these efforts, particu- 
 larly in the attempt to transplant cattle, hogs, and 
 horses into this tropical region. He even offered to 
 donate the first pair of cows, provided they were not 
 too expensive. 
 
 Father Limbrock, instead of sending the superior 
 general an estimate of the expenses, proceeded to buy 
 cattle and to send the bill to Steyl. On March 24, 
 1904, Father Janssen wrote to him: 
 
 “What you said about the first pair of cows that 
 I was supposed to donate made me laugh. It seemed 
 to me that Father Limbrock in some respects even 
 beats the Jews; for instead of two cows, you have 
 bought a dozen, and instead of 350 marks, I must 
 pay 1043. Well, anyway, let me have more infor- 
 mation about the precious pair.’ 
 
 He repeatedly refers to this attempt in his letters, 
 and was very happy when he received word that the 
 herd of cattle had increased to one hundred, and the 
 number of hogs to thirty. It was now possible to 
 
396 LIFE OF ARNOLD JANSSEN 
 
 employ many natives on the mission plantations and 
 farms, and to train them to become industrious hu- 
 man beings. These activities secured the means of 
 subsistence for the missionaries and besides formed a 
 welcome source of revenue. 
 
 Another important undertaking was the installa- 
 tion of a steam sawmill at the chief station, St. Mi- 
 chael’s. On account of frequent earthquakes, only 
 frame houses can be built in New Guinea. “The mis- 
 sion had to buy all of its lumber in Australia, at 
 great expense. [he steam sawmill permitted the 
 missionaries to utilize the wealth of native timber at 
 great saving in cost. Before long, the mission was 
 able to furnish building lumber to the government 
 and European trading stations. 
 
 At first the superior general had his misgivings 
 regarding the sawmill, on account of the expenditure 
 of 13,000 marks involved; but after he had been 
 convinced of its usefulness, he heartily favored and 
 generously supported the undertaking. He congratu- 
 lated Father Limbrock on the safe arrival of the ma- 
 chinery and its installation, and asked him to write 
 an interesting article for publication about the whole 
 matter. ‘This is something that will interest a great 
 number of people; they like to hear that a mission- 
 ary tries his best to support himself’ (letter of De- 
 cember 21, 1905). 
 
 Another means of putting the mission on a solid 
 material foundation was the purchase of a small 
 mission steamer for the purpose of maintaining com- 
 munications between the mission stations along the 
 500 miles of coastline. The little boat became an 
 
4. The Mission in German New Guinea 397 
 
 absolute necessity when, in 1905, the North German 
 Lloyd, whose steamers visited the South Seas only 
 once in two months, greatly reduced the number of 
 stopping places and no longer touched at a single 
 Catholic mission station in New Guinea. 
 
 Father Superior General made an attempt to get 
 better accommodations, but did not succeed. “There- 
 upon, the mission steamer, ‘‘Gabriel,’’ assumed an 
 important role, not only for the mission but also in 
 the service of the government, for the recruiting of 
 workers and freight transportation. Under the com- 
 mand of Brother Canisius, who held a captain's 
 license, the ‘‘Gabriel’’ made ever more and more ex- 
 tended voyages, going as far south as Sydney, Aus- 
 tralia, and as far north as the Dutch East Indies. 
 The little steamer proved of great advantage to the 
 mission and the whole colony, and played an essen- 
 tial part in the development of favorable conditions 
 on the island. 
 
 * * * 
 
 These economic establishments were to be only a 
 means to an end, and the end was the salvation of 
 pagan souls. ‘The superior general frequently em- 
 phasized this point in his letters to the superior of the 
 mission: “‘J am glad to hear,’’ he writes in a letter of 
 November 25, 1904, “‘that by your indefatigable 
 energy you succeed to make progress in so many di- 
 rections. Continue to work with confidence in God, 
 and try to lay a good foundation in order that the 
 work of conversion may be carried on with more 
 lasting results, and that you may be enabled also to 
 enter the interior of the country.” 
 
398 LIFE OF ARNOLD JANSSEN 
 
 Regarding the opening of new stations, he advises 
 the prefect apostolic to be cautious. He writes: ““Ask 
 yourself this question: ‘What can I do with one third 
 of the Fathers and brothers sick, or away on leave of 
 absence?’ Also remember this: Of a people to whom 
 the Gospel has never been preached, the Lord does 
 not demand more than the observance of the natural 
 law. After it has received the Gospel, it will be less ex- 
 cusable if it falls back into paganism. ‘Therefore it is 
 your duty, if you once begin anywhere, to continue 
 the work, except where your preaching is refused” 
 (letter of August -1, 1901). 
 
 It is natural that Father Limbrock encountered 
 some opposition to his great undertakings and that 
 there was a diversity of opinion regarding the choice 
 of locations for new settlements. It seems that he 
 informed the superior general about this, and received 
 the following answer: “I note with pleasure that you 
 make great efforts to find the most suitable spots for 
 new stations. I remember reading that St. Boniface 
 and his disciple Sturmius also took great pains in 
 such matters, —— as, for instance, when he founded 
 the monastery at Fulda. If you are criticized some- 
 times, take it as your share in the cross of Christ; but 
 you need not assume that your opponents are neces- 
 sarily right. I have found that not a single servant 
 of God escapes this fate. It helps to protect us 
 against the dangers of pride, and makes us more cau- 
 tious. It is necessary, first, to have patience in such 
 things, and second, to reflect and see whether the op- 
 position is justified... Still, as soon as you have the 
 forces, I would advise you to proceed to the interior: 
 
4, The Mission in German New Gutnea 399 
 
 The mission of Togo has made immense progress 
 since proceeding inland from the coast’’ (letter of 
 
 October 1, 1905). 
 
 * * * 
 
 As in all tropical missions, so also in New Guinea, 
 the treacherous climate claimed its victims among 
 the missionaries. In the first thirteen years of mis- 
 sionary activity, five priests and four brothers had to 
 sacrifice their lives for the salvation of the Papuans. 
 The superior general always deeply mourned over 
 the premature deaths of his missionaries, but he al- 
 ways tried to look at the losses in the light of faith. 
 
 When Fathers Schleiermacher (1900) and Spoel- 
 gen (1901), two very promising young missionaries, 
 died in rapid succession, he wrote to the sorely tried 
 prefect apostolic: ‘‘I send you my heartfelt condolence 
 upon the death of the two Fathers; and I also 
 sorrow with you over the loss of the steamer ‘An- 
 thony.’ Such things appear in the light of portions 
 from the cross of the Lord. We must accept them 
 in patience... This is the way you should act in all 
 the difficulties that you encounter. It is not an easy 
 matter to found a new mission, and those who do it 
 should know that they need a shipload of patience. 
 Thus it is everywhere. And still more pleasing to 
 God than mere patience is thanksgiving for sufferings 
 and difficulties’’ (letter of May 6, 1901). 
 
 That the climate of New Guinea is not dangerous 
 in itself, but permits Europeans to live there indefi- 
 nitely, is proved by the fact that of the six mission- 
 aries who, in 1896, made the start with the mission 
 
400 LIFE OF ARNOLD JANSSEN 
 
 work there, four were alive and in active service in 
 
 19 19% 
 
 * * *K 
 
 It is evident that, under the circumstances described 
 above, capable lay brothers were of greatest im- 
 portance for the mission of New Guinea. In the 
 course of time, he sent more than twenty of them 
 into this field, and always took a hearty interest in 
 their work and welfare. He often spoke of them in 
 his letters and sent them his special greetings. Some- 
 times he sent them a letter intended for all, and this 
 he required to be*circulated through all the stations 
 and supplied with the signatures of all the brothers, 
 to be returned to him. 
 
 On account of the great material difficulties, the 
 evangelization of the people made only slow progress 
 in the beginning. In 1900, the prefecture numbered 
 twenty-three priests, seventeen brothers, twenty-nine 
 sisters, 1115 neophytes, nine schools, with a total of 
 five hundred pupils. ‘Thereafter, progress was more 
 rapid. In three years the number of Christians 
 doubled and in twenty-six schools there were over 
 1500 pupils. 
 
‘TIT ‘Aayooy, je ‘asnoyH WOTSSTIL s,A1eW “1S 
 
 
 

 
5. The Introduction of the Society 
 into the United States 
 
 The size, population, natural resources, and the 
 progressiveness of the nation has made the United 
 States one of the most promising countries in the 
 world; and the Catholic Church has shared in the 
 general advancement of the nation, and has begun to 
 take an active part in the propagation of the faith. 
 
 One might think that Father Agnold Janssen 
 would, at an early period of his career, have thought 
 of establishing a foothold in so important a country. 
 However, as we know, it was not his way, to be 
 aggressive. He usually waited until external circum- 
 stances suggested a new move. ‘The introduction of 
 his Society into North America came about in a 
 tortuous way. 
 
 The first suggestion came from Father Nicholas 
 Blum, who was procurator general and at that time 
 in charge of the Steyl printing-plant. In 1895 he 
 conceived the idea of opening a new field for the 
 products of the Steyl press among the German-speak- 
 ing part of the American population. 
 
 The suggestion was taken up with unusual enthu- 
 siasm by Brother Wendelin, a former school-teacher 
 who for several years had been very active as an agent 
 and promoter, and who offered to go to the New 
 World and there work in the same cause. The su- 
 perior general thought the matter over very carefully, 
 and finally decided to let the brother go. 
 
 Lirg or ArRNoLp JANSSEN 26 
 
402 LIFE OF ARNOLD JANSSEN 
 
 In October, 1895, Brother Wendelin arrived at 
 Hoboken, as the first representative of the Society on 
 American soil. With the exception of a few relatives 
 in the Middle and North West, the brother did not 
 know a soul in the country. Most of the circulars 
 he sent out remained unanswered. Nobody encour- 
 aged him at first, and only very slowly did he find 
 good people to aid him. Among these, Mr. Joseph 
 Schaefer, a publisher of New York (since made a 
 Knight of St. Gregory), and Mr. and Mrs. Frank 
 Heinemann deserve special mention. 
 
 After a few months, Brother Wendelin began to 
 look up German families in other cities, and on July 
 27, 1896, Brother Homobonus arrived from Steyl, 
 to share his joys and labors. In the little home 
 which the two soon established in West Hoboken, 
 Brother Homobonus was “‘maid of all work,’’ — 
 even cook; and Brother Wendelin thinks of those 
 days with mixed feelings, although he admits that, 
 after several months, the new cook was well able to 
 prepare a number of palatable dishes and soups. 
 When good Mrs. Heinemann, one day, saw him do 
 the washing, she kindly relieved him of the work. 
 Every week thereafter, her oldest daughter, Pauline, 
 came for the laundry of the two Brothers, and re- 
 turned it. Years later, Pauline became a missionary 
 sister. 
 
 The reports of the brothers regarding both their 
 successes and troubles caused the superior general, in 
 the course of the following year, to send two priests 
 and another brother. These newcomers were Father 
 John Peil, Father Joseph Fischer, and Brother Mi- 
 
5. The Introduction into the United States 403 
 
 chael. They landed on September 27, 1897, and it 
 at once became possible to make some better arrange- 
 ments for a life according to the rules of religious 
 communities. But before settling down anywhere, 
 the members began to look for a suitable field in 
 which they could hope to prosper in their work. 
 Many offers were now made by priests and bishops, 
 and many places were visited, and many reports sent 
 to Steyl. Finally, a provisional settlement was un- 
 dertaken at Milton, Pennsylvania, in the diocese of 
 Harrisburg. oe 
 
 The plan was to take over the little parish of Mil- 
 ton, and then, perhaps, to start an orphanage or 
 industrial school for boys; but the negotiations did 
 not lead to any definite acceptance. In the mean- 
 while, the two brothers had succeeded in selling a 
 considerable number of magazines (Stadt Gottes) 
 and books, and were rapidly making many friends. 
 
 In 1898, Brother Wendelin found himself, on one 
 of his canvassing trips, in Chicago, as the guest of 
 Father Evers, pastor of St. Boniface’ Church. In 
 the course of a conversation, the brother learned that 
 the old Russel farm, near Shermerville (now North- 
 brook), belonging to the Catholic orphanage at High 
 Ridge, was for sale. Brother Wendelin reported to 
 the Fathers at Milton that there was possibly an 
 opportunity to make a settlement through the pur- 
 chase of this farm. The Fathers liked the idea and, 
 after long negotiations with Msgr. A. J. Thiele, 
 president of the board of directors of the orphanage, 
 the farm was bought, in 1899, for the purpose of 
 
404 LIFE OF ARNOLD JANSSEN 
 
 opening a school for boys. The superior general had 
 granted permission, and so the transfer was made. 
 
 It was in the month of May that the pioneers 
 landed in the West. But the farm they had bought 
 was rented until December, so Father Peil leased a 
 house in Shermerville, known in the neighborhood 
 as the “‘old cheese factory,’’ next to the home of Mr. 
 P. Bellert. A large room was fitted up as a chapel, 
 and on Pentecost day, May 21, 1899, solemn services 
 were held for the first time. The Catholics of the 
 town and the neighborhood, who had previously 
 been obliged to travel six miles to the nearest church, 
 were overjoyed, and took great interest in the estab- 
 lishment: this was especially the case with the Bell- 
 erts. Not only did they board the three brothers 
 but also granted sleeping accommodations for two, 
 while Brother Homobonus had his “‘nest’’ in a ham- 
 mock hung in the cheese factory. As soon as the 
 place was sufficiently prepared, all, including the 
 priests, moved in. A small belfry, with a tiny bell, 
 was set up on the roof and served to summon to 
 prayer, three times a day, and also to mass. “The 
 people liked the simple chapel, although, as Brother 
 Wendelin candidly admits, the music and singing 
 were not of the highest order, since he had to play the 
 organ and Father Peil and Brother Homobonus 
 formed the choir, while Father Fischer sang the mass 
 and Brother Michael served. When at last they 
 could move to the farm, they felt like the Israelites on 
 reaching the Promised Land. 
 
 The year 1900 proved a mile-stone in the history 
 of the Society in America. It brought an increase in 
 
5. The Introduction into the United States 405 
 
 personnel, the erection of new buildings for the pro- 
 posed school and shops (in particular, the printing- 
 shop), and the first pupils. Of course, while these 
 buildings were going up, the community still had to 
 live on the farm. It was a time of untold hardships, 
 comparable to the olden days of monastic founda- 
 tions, but withal a time of joyous activity. An ab- 
 breviated extract from Brother Wendelin’s diary 
 will give the reader a better idea of the conditions 
 under which the community lived. 
 
 “In the spring of 1900, we were all happily united 
 on the Russel farm, to which we soon added another, 
 — the so-called French farm. The two houses 
 available had to furnish quarters for twenty-three 
 persons — seven priests, sixteen brothers and, before 
 long, for the first boys also. Most of the inhabitants 
 slept in the hay loft and in other little corners. The 
 large barn served a variety of purposes: it was store- 
 room for our mission literature, office, practice room 
 for the choir, oratory for spiritual exercises before 
 and after meals, and recreation room. Numerous 
 cracks in the walls gave free access to the winds. The 
 long passage between the stalls of the cows was the 
 dining-room, and the bovine neighbors often con- 
 tributed their share of table music. When it rained, 
 large planks had to be placed on the floor, so that 
 all could reach their place without getting their feet 
 wet. In the winter, the brothers in their airy sleep- 
 ing quarters frequently found their covers sprinkled 
 with snow in the morning. The laundry work made 
 considerable trouble, until some kind women from 
 
406 LIFE OF ARNOLD JANSSEN 
 
 Chicago volunteered to do that for us. We still 
 count them among our best friends.”’ : 
 In accordance with the agreement with Msgr. 
 Thiele, the new institution was to be an industrial 
 school, especially for the boys of the orphanage. 
 Soon after, some boys whose training had been 
 somewhat neglected arrived, and so the house became 
 something of a reformatory. [The support given to 
 the new institution by clergy and laity did not fully 
 come up to the expectation of the founders. Al- 
 though the St. Joseph’s Technical School soon had 
 as many as 180 pupils, and gave many boys a good 
 start in life, it became more apparent from year to 
 year that this sort of work was not in complete har- 
 mony with the primary purpose of the Society. 
 When Father Peil began to admit even younger 
 boys, of 8 and 9 years, and a large number of priests 
 was required to instruct all these boys in the elemen- 
 tary branches, the superior general made strong re- 
 monstrations. Still, he was willing to make tempo- 
 rary concessions to the requirements of the hour, as 
 long as the final aim of the Society was not entirely 
 lost sight of. The activity of the printing-plant and 
 the spreading of good literature was in perfect accord 
 with the work in Europe. The new magazines, 
 Amertkanisches Famuilienblatt and The Christian 
 Family, were well received by the public, and their 
 success gave the superior general much pleasure; con- 
 sequently, he wrote encouraging letters to the editors, 
 and to the brothers engaged in the technical work. 
 
 * * * 
 
5, The Introduction into the United States 407 
 
 Father Arnold Janssen, although somewhat op- 
 posed to the idea of such a boarding-school as Father 
 Peil was conducting, did not underestimate the im- 
 portance of this kind of work, and showed great in- 
 terest in the plan of studies and the religious progress 
 of the pupils. He also gave some very wholesome 
 advice to the prefects regarding their spiritual direc- 
 tion. For instance, he recommended the introduc- 
 tion of the Sodality of the B. V. M., weekly con- 
 fession if possible, and many proposals of a similar 
 nature. 
 
 The enterprising Father Peil made great efforts to 
 raise the standard of the school, and his superior gen- 
 eral gave him time and freedom of action, but re- 
 minded him from time to time that the work in this 
 form did not fully satisfy him; and that he could 
 not place it on a level with the work in the foreign 
 missions or the work of the Fathers in South Amer- 
 ica. 
 
 This led Father Peil to consider earnestly how he 
 could find work that would be in closer harmony 
 with the chief aim of the Society. He conceived two 
 plans: first, he wanted to make the conversion of 
 American Negroes part of his program; and second, 
 he hoped to open an American mission house for the 
 Society. 
 
 The Negro population of the United States is 
 about fifteen millions, of whom five millions are 
 Protestants: there are only about 200, 000 Catholics, 
 the remainder being pagan or quasi-pagan. Conse- 
 quently, they offer large opportunities for religious 
 work among them. It is an urgent work of Chris- 
 
408 LIFE OF ARNOLD JANSSEN 
 
 tian charity to lead these descendants of former slaves 
 to the blessings of Christianity. But the task is made 
 very difficult through a variety of circumstances, — 
 in particular, by the almost uneradicable prejudice of 
 the white population against the Negroes. Even 
 Catholics do not form an exception in this matter. 
 
 In the summer of 1904, Archbishop Quigley of 
 Chicago came to ““Techny”’ (this was the name given 
 the new station on the Chicago, Milwaukee and St. 
 Paul Railway, although the Fathers would have pre- 
 ferred a less prosaic name, and had suggested St. Ar- 
 nold) and with him a rich man, Mr. Bremner, who 
 was owner of a very large plantation at Merigold, 
 Miss. Mr. Bremner begged Father Peil to undertake 
 the conversion of the Negroes on his extended pos- 
 sessions. After long negotiations, the superior gen- 
 eral granted permission to make a start in this work, 
 and in February, 1906, we find Father Aloysius 
 Heick beginning work in Vicksburg. 
 
 In the meanwhile, Father Peil had begun to give 
 instruction in Latin to some of the boys who seemed 
 to have a vocation for the Society and the mission;, 
 but the superior general thought that the time was 
 not yet ripe for the opening of a missionary college 
 in America, and ordered the classes stopped. 
 
 The success of the Negro missions convinced the 
 superior general, more and more, that it was a work 
 of God; and he submitted the matter to the Propa- 
 ganda. Cardinal Gotti, its prefect, urged him strong- 
 ly to have pity on this neglected and despised class of 
 human beings. ‘Thereupon, Father Janssen gave per- 
 mission to build a chapel and school at Vicksburg. 
 
5. The Introduction into the United States 409 
 
 Most of the expenses were borne by Mother Drexel. 
 After two years, the Negro school at Vicksburg num- 
 bered 170 children. 
 
 This matter being definitely settled, Father Peil 
 made further efforts to open a regular mission house 
 for the training of American boys for the foreign 
 mission; but Father Superior General hesitated for a 
 number of years, before giving his permission. 
 
 The chief reason for his hesitation was the possi- 
 bilities of racial and national difficulties that might 
 easily arise. However, his doubts vanished more and 
 more before the vision of the immense latent forces 
 of the American Church that were waiting to be 
 roused and utilized for the benefit of the missions. 
 He knew that the Protestants of North America 
 were the most active of mission supporters, and he 
 felt that the many millions of zealous Catholics, once 
 interested in the missions, would furnish men and 
 means to an unusual extent. 
 
 He was glad to lend a hand in a work that seemed 
 so promising. On October 30, 1908, he gave per- 
 mission to open St. Mary’s Mission House at Tech- 
 ny. It was practically the last official act of his 
 apostolic career. When the house was opened, on 
 February 2, 1909, Father Superior General had been 
 
 laid to rest two weeks. 
 
410 LIFE OF ARNOLD JANSSEN 
 
 6. The Mission in Japan 
 
 The largest mission field of the world is the Far 
 East. Here, more than five hundred million pagans 
 are still waiting for the glad tidings of the Gospel. 
 The founder of Steyl was privileged to take over, as 
 the first field of labor for his Society, South Shan- 
 tung, China. This important mission always re- 
 mained the first object of his paternal solicitude. But 
 he followed every event in the East with the greatest 
 interest. [he repeated upheavals in the old Chinese 
 empire and the astounding progress of modern Japan 
 plainly announced the coming of a new era for the 
 Far East, —- an era which was bound to be of great- 
 est importance for the missions. 
 
 It could not escape him that Japan would assume 
 the leadership among the nations of Eastern Asia. 
 This was proved beyond a doubt in the period of 
 1904—05, when Japan defeated its most dangerous 
 rival, Russia. 
 
 This drew the attention of the whole world upon 
 the intelligent and courageous people of Japan. It 
 seemed a great pity that they were still entirely pagan. 
 It would be of inestimable advantage to the entire 
 mission work in the Far East if this leading nation 
 could be won for the Catholic Church. 
 
 Impressed by this thought, the zealous Father 
 Janssen cherished a great desire to contribute his share 
 toward the Christianization of the Japanese people. 
 
6. The Mission in Japan 411 
 
 Japan’s influence upon the political and economical 
 life of China was becoming stronger every year, and 
 it seemed that it would be advantageous to his mis- 
 sion in Shantung, if his Society should become fav- 
 orably known in Japan. It was decided to wait for 
 a suitable opportunity to begin work in Japan. “This 
 opportunity offered itself very soon. 
 
 *K * *K 
 
 Rome early recognized the importance of the Jap- 
 anese mission, and in particular, the need of higher 
 institutions of learning to satisfy the widespread 
 craving of the people for education. “The four bish- 
 ops of Japan, who were all members of the foreign 
 mission seminary of Paris, were requested to found 
 schools; but since they did not have enough teachers 
 and means, they were forced to call other mission- 
 aries to aid them. 
 
 Mainly for this reason, Bishop Berlioz, of Hako- 
 date-Sendai (on the islands of Nippon and Yezzo), 
 made a trip, in 1906, through Europe. On coming 
 to Vienna, his attention was directed to the mission 
 seminary of St. Gabriel’s and to the Society of the 
 Divine Word. He visited the seminary and was 
 greatly surprised and rejoiced over all that he saw. 
 When he heard that, in that year, forty-six new 
 missionaries would be ordained, he considered it a 
 special disposition of Providence that had led him 
 there. He very urgently begged the superior general, 
 who happened to be staying at the house, to open a 
 college in his diocese, and submitted the same petition 
 in writing on the following day (March 23, 1906). 
 
412 LIFE OF ARNOLD JANSSEN 
 
 He requested the opening of such an institution for 
 Sendai, and recommended the immediate purchase of 
 a certain property. 
 
 Father Superior General was greatly pleased at the 
 bishop’s invitation to come to Japan; but as usual, 
 he hesitated to make any sudden decision. The 
 bishop visited St. Gabriel’s again, and Steyl also, 
 later on, and through an extensive correspondence all 
 points of the plan were thoroughly discussed. 
 
 Father Janssen refused to open a college at Sendai, 
 which already had three large Protestant colleges. 
 He considered it imprudent and too difficult to let his 
 first institution in Japan face such severe competition. 
 It also displeased him that his priests were to teach 
 only and have no pastoral work. 
 
 In a letter to his councilors, dated May 27, 1906, 
 he writes: “If we go to Sendai now, we shall have 
 to spend a tidy sum for the purchase of the property, 
 and then build a schoolhouse, without being able to 
 carry on any religious activity. I fear the Fathers 
 will tire of that, especially if friction with the French 
 should arise, and still more, if they cannot meet 
 Protestant competition.”’ 
 
 He wrote to Bishop Berlioz: ‘““The furtherance of 
 Catholic science is a secondary purpose of our Society, 
 but its main aim always remains the propagation of 
 our holy faith. Therefore if we go to Japan, we 
 should be given an opportunity to act in accordance 
 with this aim.”’ 
 
 Then he proposed that the bishop should arrange 
 to gradually turn over to the missionaries of Steyl 
 the three most western provinces of his vicariate, — 
 
6. The Misston in Japan 413 
 
 Niigata, Yamagata, and Akita, —- where only a few 
 French priests were working among a handful of 
 Christians. They were to remain under the jurisdic- 
 tion of the bishop, but to devote themselves, in a 
 separate district, to the opening of colleges and also 
 to mission work proper. <A beginning might be 
 made by first taking over only one province, Niigata; 
 and later, when a greater number of missionaries 
 would be available, to begin work in the other two 
 provinces. Still later, this district was to be separ- 
 ated from the diocese of Hakodate-Sendai, provided 
 the college of the Japanese bishops and the Propa- 
 ganda would consent (substance of letter of April 
 19, 1906). 
 
 Bishop Berlioz answered on May 6, 1906. He 
 accepted the proposals of the superior general, but 
 still expressed the hope of securing a college for Sen- 
 dai. Regarding the division of the diocese, he said 
 that he had already mentioned the matter to the 
 Propaganda, and that it was only a question of time 
 when such a division would be made. 
 
 He recommended that a beginning should be at- 
 tempted, not only at Niigata where the Sisters of St. 
 Vincent de Paul had opened a school under his direc- 
 tion, but at Akita, where only one priest was active 
 and much remained to be done. From here, the dis- 
 tricts to the south could gradually be worked. An 
 agreement to this effect, between Bishop Berlioz and 
 Father Superior General, was signed on August 15, 
 1906 (the feast of the Assumption). The Propa- 
 ganda had declared its consent on August 9. 
 
414 LIFE OF ARNOLD JANSSEN 
 
 Missionary priests and sisters from Steyl received 
 the right to settle in Akita and begin every kind of 
 missionary activity, particularly that of teaching. 
 The superior of the Paris seminary, Msgr. Delpech 
 declared his satisfaction with all these arrangements.’ 
 On November 27, the Holy Father, upon the re- 
 quest of Father Superior General, also approved of 
 
 the agreement. 
 * * * 
 
 Father Janssen chose Father John Weig, a nephew 
 of Bishop von Anzer who for fifteen years had been 
 active in South Shantung, as superior of the new 
 mission. Bishop Henninghaus and the provincial 
 of the Society, Father Freinademetz, who were asked 
 to release the successful missionary, telegraphed from 
 China: “‘aegerrime consentimus’ (‘we consent most 
 reluctantly’). “They made the sacrifice only because 
 of the great importance attached to the mission in 
 Japan. | 
 
 Father Weig himself, in several letters, gave his 
 reasons against the choice made by the superior gen- 
 eral, but did not succeed in convincing him; and 
 finally, with a heavy heart, he accepted the appoint- 
 
 * In his letter of August 29, 1906, the noble old priest ex- 
 pressed his sorrow over the religious decline of France, 
 which prevented it from doing more in the mission field. 
 Father Janssen tried to console him, and wrote: “Regarding 
 the evil days that your noble fatherland experiences now, | 
 hope that everything will serve to lead the enemies of the 
 Church, ad absurdum, to bring the people back to better ways 
 and thus prepare a glorious future. A Catholic nation that 
 has erected such sanctuaries as the basilica of Montmartre 
 and has done so much for the missions, will surely not 
 perish” (letter of September 8, 1906). 
 
6. The Misston in Japan 415 
 
 ment. ‘‘I tremble,’ he wrote shortly before his de- 
 parture, “‘at the thought of my task, but console my- 
 self with the words: ‘vir oboediens loquetur victo- 
 rias’ (‘the man of obedience will speak of victories’) ”’ 
 (letter of August 2, 1907). The superior general 
 was highly pleased, and replied: ‘““The words you 
 quote from the Scriptures console me. Perhaps you 
 will yourself have this experience, and if so, the fact 
 will give you a mighty sword to use in your dealings 
 with those over whom you are placed’’ (letter of 
 August 31, 1907). 
 
 On August 31, 1907, Father Weig in Shanghai 
 met his two co-workers who had been despatched 
 from Europe, — Fathers Ceska and Gerhards; and 
 with them he boarded the steamer for Japan. On 
 account of a quarantine, they had to land at Kobe; 
 and here, on September 6 (the first Friday of the 
 month) they celebrated their first holy mass on 
 Japanese soil. On the feast of the Nativity of the 
 Blessed Virgin (September 8), they reached Yoko- 
 hama, where they were welcomed by the French 
 missionary from Akita, Father Mathon. Via Tokyo, 
 the capital of Japan, they journeyed to Sendai. Bish- 
 op Berlioz received the new arrivals with joy. On 
 September 16, they arrived at Akita. 
 
 * This hope of special blessing on the work of Father 
 Weig came true; and only half a year later, the superior 
 general wrote to his councilors: “Father Weig certainly has 
 much good success in Japan.” When, two years later, Fa- 
 ther Weig was made a delegate to the General Chapter, and 
 thereafter a member of the council and secretary to the su- 
 perior general, he was unable to return to his mission. There- 
 fore Father Joseph Reiners was appointed as his successor. 
 
416 LIFE OF ARNOLD JANSSEN 
 
 As soon as the news of their arrival reached Steyl, 
 Father Superior General hastened to send them his 
 best wishes for a happy beginning. He wrote, among 
 other things: ‘‘May God the Holy Ghost bless you! 
 Love and honor Him and dedicate to Him the mis- 
 sion, since you arrived at Akita on the third Monday 
 of the month, which (with us) is dedicated to Him. 
 This journey has several other interesting memories: 
 On the first Friday of the month you said your first 
 mass on Japanese soil; on the feast of the Nativity 
 of Our Lady, you left the boat in Yokohama and 
 this day is the birthday of our Society; your whole 
 journey was made in the month of September, which 
 is dedicated to the holy angels. 
 
 “In conclusion, let me give a warning that may 
 be superfluous, but is otherwise important. If you 
 wish to obtain the good-will of God and men, you 
 must not think highly of yourselves. “That will be 
 all the more necessary out there, since a certain jeal- 
 ousy may easily be aroused in case you make good 
 progress. The French missionaries will think that 
 you came to displace them. Show that you have no 
 such intention, but that you only want to help them 
 as far as such help is welcome. .. Remember that the 
 conversion of Japan must be obtained by humility 
 and fervent prayer’ (letter of October 11, 1907). 
 
 * * *« 
 
 The fear that discord might arise between the Ger- 
 man and the French missionaries proved unfounded. 
 The older missionaries, and especially Father Mathon 
 at Akita, did all in their power to instruct the new- 
 
6. The Mission in Japan 417 
 
 comers in the language of the country, and aided 
 them most unselfishly. Bishop Berlioz also advanced 
 them in many ways, and asked for more missionaries 
 for Niigata, and for sisters for Akita, where a school 
 had been offered to them. 
 
 The reports of Father Weig to Steyl showed ever 
 increasing confidence. On February 26, 1908, he 
 wrote: “If the good God blesses our beginning so 
 visibly, I know it is due to the many prayers that 
 are being said for us. .. May the Holy Ghost continue 
 to aid us!” 
 
 Many unexpected offers were made to him. One 
 of them seemed so good that he urged his superior 
 general to consider the matter at once. He wrote: 
 “The number of missionaries in Japan is much too 
 small. Without much trouble we can secure a part 
 of the archdiocese of “Tokyo — namely, the districts 
 along the seashore (Toyama, Chikawa, and Fukui) ; 
 and also here —- Niigata, Yamagata, Akita, and the 
 island of Sado, with about six million inhabitants in 
 all. The mission would then extend to Biwa Lake 
 and have direct connection with Kobe. We would 
 also have the important harbor of Tsuruga and get 
 mail three times a week via Siberia. A missionary 
 from Tokyo begged me most earnestly to urge you 
 to request the Most Rev. Archbishop of Tokyo for 
 the cession of these three districts. 
 
 “’The archbishop and all the missionaries of Tokyo 
 are very kind to us. Therefore I ask you to use this 
 favorable opportunity. We would have a splendid 
 mission. Write to the Most Rev. Archbishop that 
 
 Lirg oF ARNOLD JANSSEN 27 
 
418 LIFE OF ARNOLD JANSSEN 
 
 I had requested you to ask that he would let us have 
 these districts, which are for the present entirely 
 under his jurisdiction.”’ 
 
 That was indeed an important bit of news, — 
 something which entirely harmonized with the wish- 
 es of the founder regarding a Japanese mission. He 
 wrote to Archbishop Magabure at once, who replied: 
 “T praise Divine Providence, who inspired you to 
 offer your Fathers for a portion of my mission on 
 the west coast... I gladly accept the co-operation of 
 dear Father Weig and his confréres, and I desire that 
 they go to Kanazawa as soon as possible. “The time 
 is opportune and must be improved.’”! 
 
 The archbishop offered a good residence, a chapel, 
 and a large school at Kanazawa, and asked the supe- 
 rior general to draw up a contract similar to the agree- 
 ment made with Bishop Berlioz. “It is hardly nec- 
 essary to assure you that I cherish for your sons in 
 Japan a paternal affection, and that I shall support 
 them with all benevolence. May the Lord give to 
 all of them the grace to work for His glory and the 
 salvation of souls’ (letter of June 6, 1908). 
 
 The plan was carried out without any difficulty. 
 It was the last important official act concerning Japan 
 which the superior general made before his death. 
 The cession of the six districts from the diocese of 
 Hakodate and the archdiocese of Tokyo was initiated, 
 two years after, and completed in 1912. Father 
 Joseph Reiners became the first prefect apostolic of 
 Niigata. | 
 
 * Kanazawa is a citv of 110,000 inhabitants and has im- 
 portant institutions of learning, 
 
 
 
7. The Mission in the Philippines 
 
 The last mission field which the Society of the 
 Divine Word took over during the lifetime of its 
 founder was in the Philippines. Superior General 
 Janssen was able to make the decision in this matter, 
 but had to leave its execution to his successor. 
 
 From a religious point of view, it was a great mis- 
 fortune that in 1898 the dominion of Catholic Spain 
 in the Philippines was terminated. The United 
 States forced the Spanish friars to leave the country, 
 although they had worked there for three hundred 
 years and converted almost the entire population to 
 the Catholic faith. Up to the time of their sudden 
 expulsion, they had also been in charge of most of the 
 parishes, and through their departure the majority 
 of the congregations were left without priests. 
 
 Even before this, through a revolution of several 
 years’ duration, the religious life of the islands had 
 suffered severely. Worst of all, numerous American 
 Protestant sects had sent their emissaries among this 
 flock without shepherds, to deprive them of their 
 ancient faith. The Catholic Church in the Philip- 
 pines, which numbered nearly seven million adher- 
 ents, was threatened with complete ruin. 
 
 The Apostolic See tried to bring relief to the 
 Philippines. Pope Leo XIII regulated the ecclesiasti- 
 cal conditions anew, in 1902; and upon his request 
 foreign priests, especially members of modern religious 
 societies, came to the aid of the bishops in the Philip- 
 
420 LIFE OF ARNOLD JANSSEN 
 
 pines. [he missionaries of Steyl were to be among 
 these. 
 
 The first impulse was given by Father Limbrock, 
 prefect apostolic of German New Guinea. ‘The 
 Philippines were his neighbors, and he had commer- 
 cial relations with them. ‘Thus he received much 
 information about the grave dangers which were 
 threatening the religion of this whole nation. 
 
 His descriptions and repeated petitions for aid 
 made a deep impression on Father Janssen, and he 
 delegated Father Limbrock to make a trip to the 
 Philippines and get information on the spot. He vis- 
 ited in particular Bishop Dougherty of Vigan and the 
 new papal delegate, Msgr. Agius, O.S.B., and gained 
 much valuable information about the deplorable con- 
 dition of the whole country. “Towards the end of 
 his comprehensive report to the superior general (Ap- 
 ril 2, 1907), he wrote: 
 
 “Conditions for successful missionary activity are 
 as favorable here as in any country in the world. 
 For centuries Catholic missionaries have worked here 
 with great success. [he harvest is ripe and needs 
 only to be gathered and secured. If the Catholics do 
 not do it, the heretics will. The people long for 
 instruction. Everywhere public schools have been 
 opened, and all are filled with pupils. Of course, 
 the true religion has no access to them. If all of us 
 who can do not help, the losses will be incalculable. 
 
 ‘There is not another nation in the Far East that 
 is sO receptive to spiritual and economic advancement, 
 education, Christianization, true virtue, the arts, and 
 progress in every respect. With what contempt and 
 
7. The Mission tn the Philippines 421 
 
 pride do not all Mohammedans and Buddhists op- 
 pose the spread of Christianity. It is different in the 
 Philippines. It almost breaks one’s. heart to see these 
 good-hearted people fall a prey to error and even pa- 
 ganism through lack of missionaries. 
 
 “Bishop Dougherty and the apostolic delegate 
 have requested you most earnestly and confidently to 
 send five or six priests to Abra, near Vigan, as soon 
 as possible. I will join my petition with theirs, and 
 cherish the hope that you will be able to comply with 
 this joint request. Here in the Philippines our So- 
 ciety will no doubt find a very promising field, with 
 fewer difficulties than are usually encountered. “The 
 people are very willing and everywhere long for good 
 priests’ (letter of April 2, 1907). 
 
 Before Father Limbrock’s report reached Steyl, the 
 petitions of Bishop Dougherty and Msgr. Agius were 
 received. Ihe bishop said, in the beginning of his 
 letter: “In the name of our Lord Jesus Christ, I 
 humbly beg your Reverence to send six of your priests 
 to the province of Abra, which belongs to this diocese 
 of Nueva Segovia. There are in Abra many pagans 
 to convert and many new Christians to be guarded 
 in their faith. They are good people, industrious, 
 temperate, and peace-loving. Up to the beginning 
 of the revolution, Spanish Augustinians worked 
 among them; but they left at the outbreak of the 
 war’ (letter of March 27, 1907). Before closing 
 his letter, the bishop offered six vacant parishes and 
 implored almighty God to fill the heart of the supe- 
 rior general with pity for those for whom he spoke. 
 
422 LIFE OF ARNOLD JANSSEN 
 
 The apostolic delegate pleaded with similar earnest- 
 ness. 
 
 Father Janssen began negotiations with Bishop 
 Dougherty, which, as usual, were rather protracted. 
 The bishop had to answer numerous questions re- 
 garding the various parishes, and concerning the con- 
 ditions of the roads, support of the missionaries, their 
 living conditions, erection of a main station, their 
 legal position, etc. He informed the bishop that he 
 was studying conditions in Abra, by means of books 
 and maps, and that he had some serious misgivings. 
 Above all, the sphere of activity of his priests in the 
 small parishes appeared too narrow. 
 
 ‘“When a missionary society takes over a new 
 field,’’ he wrote in a letter of December 29, 1907, “‘it 
 does so in the hope of finding suitable work. Besides, 
 the stations must be so large that two priests can live 
 at one, or at least, close enough together so that they 
 may have a chance for frequent confession and for 
 preserving their religious fervor...” 
 
 The superior general was much concerned about 
 this matter, and from his letter he made it plain that 
 he would prefer to take charge of the entire province 
 of Abra, which numbered only 37,800 Catholics 
 and 14,000 pagans. This would give the mission- 
 aries a well-defined field of activity, under their own 
 superior but canonically dependent upon the bishop 
 of Vigan. 
 
 Bishop Dougherty answered on April 9, 1908. He 
 tried to dissipate all the fears of Father Janssen, and 
 now Offered eight parishes and described their condi- 
 tion. In most of them the churches were in ruins, 
 
7. The Mission in the Philippines 423 
 
 and frequently, also the priests’ houses. The num- 
 ber of all Catholics in these parishes was 13,000, who 
 for ten years had been without priests. The bishop 
 did not mention a contract, but assured the mission- 
 aries of a great measure of independence under their 
 religious superior, who was also to have the right of 
 appointment and transfer. The bishop also promised 
 to support the priests as far as lay in his power. 
 
 In the meanwhile, the superior general with his 
 councilors had already decided to send missionaries 
 to the Philippines. At first, two were to depart as 
 pioneers, were to get acquainted with the new condi- 
 tions and prepare the way for those that were to fol- 
 low. Since the answer of the bishop was delayed 
 and possibly was not entirely satisfactory when it 
 was received, Father Janssen postponed the execution 
 of his plan. However, he did not give it up, and 
 wrote to this effect to his councilors on June 2, 1908, 
 and to the bishop on July 12. 
 
 These were his last steps in this matter. Both he 
 and Bishop Dougherty died within the following 
 six months. Their successors, Bishop Carroll of 
 Vigan and Superior General Blum, undertook the 
 completion of the work. On the feast of the As- 
 sumption of Our Lady, in the year 1909, the first 
 missionaries of Steyl landed in the Philippines. 
 
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1. Founding and Growth 
 
 HE importance of women in the service of 
 the missions was early recognized by Fa- 
 ther Arnold Janssen. Even before he him- 
 
 VS" self thought of founding a missionary 
 society, he published, in the second and third numbers 
 of his Little Messenger of the Sacred Heart (1874) 
 an invitation to the women orders of Germany to 
 participate in the work of the missions. ‘The article 
 was occasioned by the threatened expulsion of these 
 orders, through the Kulturkampf of the Prussian 
 government. What was a misfortune in itself might, 
 according to his view, be turned into a blessing for 
 the missions. He says in that article: 
 
 “The following lines are directed to the superior- 
 esses and members of religious communities. <A 
 danger is threatening them all, — the danger of exile. 
 Whither will they go when the blow falls? Will 
 the missions have a chance to give them a hearty wel- 
 come? Or will they only wait for better days in the 
 frontier countries, or go to North America, where 
 practically European conditions prevail? They will 
 be useful everywhere. But they should ask them- 
 selves where they will be most useful. They should 
 try to make their lives as serviceable as possible to 
 God. Neither is it well to choose what is easiest to 
 do. In a time when bishops and priests make such 
 great sacrifices, nuns should not lag behind. Or is 
 only man capable of heroism? 
 
 
 
428 LIFE OF ARNOLD JANSSEN 
 
 “We recommend these thoughts to the reflection 
 of all those who have any influence on the decisions 
 of our pious sisterhoods. We know well enough 
 that good-will is often powerless against the force of 
 circumstances, but we also know that good-will is 
 capable of accomplishing many things. If what we 
 fear comes to pass, we shall be glad to help as far as 
 possible, and shall begin a collection of contributions 
 to defray the traveling expenses. If the danger is 
 averted, these lines will remain as a suggestion. 
 
 “Religious communities of women seem to have 
 a special task to perform in the missions. St. Boni- 
 face, the great apostle of Germany, plainly understood 
 this. When he felt that his own strength was not 
 sufficient to bring about the conversion of Germany, 
 he called religious women from England to his aid, 
 among them his own relatives, St. Walburga and St. 
 Lioba. Also in our days similar policies prevail — 
 for instance, note how the famous provicar of Central 
 Africa, Father Comboni, places great hopes in the 
 assistance of the Congregation of St. Joseph. 
 Through them he gives a good education to Negro 
 girls, part of whom become Christian mothers and 
 part teachers. In this manner he will soon have 
 Christian schools; and then the future of the country 
 will be assured.”’ 
 
 Then the writer points out that sisters would have 
 much easier access to and greater influence upon the 
 female portion of the pagan population than priests 
 can hope to exert; and that consequently, they could 
 in an eminent degree become helpful in transforming 
 pagan women into Christian mothers. And without 
 
Il. Founding and Growth 429 
 
 these Christian mothers, he says, truly Christian 
 families are impossible. Again, without numerous 
 Christian families there can be no native clergy, and 
 without a native clergy, no permanent establishment 
 of the Christian Faith in pagan countries. Continu- 
 ing, the article shows that ‘“‘the priestly calling is a 
 grace of God; and only rarely does God work a 
 miracle-of grace. Asa rule, He allows good to come 
 out of the Church in a slow and natural way: but 
 it is to be observed of nearly all periods that priestly 
 vocations thrive only in the bosom of good Christian 
 families. Especially do pious mothers, through their 
 prayers and virtue, receive priestly sons. “Therefore, 
 we need in the missions many pious mothers;. .. and 
 it is the nuns in the missions who can cause them to 
 flourish. “Then who will heed this call?... We do 
 not think highly enough of our words to expect an 
 immediate external response: the matter is too im- 
 portant and too difficult for that. Still, we hope 
 that our efforts may not be entirely in vain. May 
 others who have greater insight and influence than 
 we, through their word and their authority, plead 
 for this cause. In a cause that is very difficult but 
 also greatly redounds to the honor of God, it means 
 much to gain serious consideration for it. Then one 
 usually sees that what at first appeared impossible 
 later may be carried out.” 
 
 These thoughts of Father Arnold Janssen show 
 his insight and interest in the problem of securing 
 sisters for the missions. At that time, he had not 
 yet come to think of founding such a congregation. 
 As in the case of the mission house of Steyl, a mis- 
 
430 LIFE OF ARNOLD JANSSEN 
 
 sionary bishop was destined to give him the external 
 impulse. 
 
 It was Vicar Apostolic Comboni, whom we have 
 mentioned above, who (in 1877) visited Father 
 Janssen at Steyl, and suggested that he also found a 
 congregation of missionary sisters.‘ His description 
 of the remarkable activity of the sisters in his mission 
 made a deep impression on the founder of Steyl. 
 The suggestion of the zealous bishop became a seed 
 that was to bear rich fruit later. For the time being, 
 the superior had enough to do to keep his own young 
 institution at Steyl in existence. 
 
 *K * * 
 
 In 1881, Father Janssen received another stimulus 
 to found a congregation of missionary sisters. A 
 good girl named Helen Stollenwerk, of Rollesbroich, 
 near Aachen, by letter appealed to him, upon the sug- 
 gestion of her confessor, to aid her in becoming a 
 missionary sister. He replied that he did not know 
 of a house for German missionary sisters, but that 
 possibly, later on, he might found one himself, if he 
 should come more plainly to recognize the will of 
 God. He could not give her any definite encourage- 
 ment, but advised her to come to Steyl if she cared 
 to talk the matter over. 
 
 * Bishop Daniel Comboni (born in 1831 at Limoni, diocese 
 of Brescia; and died in 1881) had been active in Centra! 
 Africa since 1857, and in 1872 became provicar and, soon 
 after, vicar apostolic of this mission. Through his inde- 
 fatigable efforts he made the mission a lasting success. Fa- 
 ther Janssen, when still vicar at Bocholt, had collected many 
 alms for this mission and had received many letters from the 
 zealous missionary. Thus the two men, who had so many 
 things in common, had become acquainted. 
 
I. Founding and Growth 431 
 
 She visited Father Janssen and he offered her a 
 place as maid in the kitchen, to assist the Sisters of 
 Providence. In case he should found a convent for 
 missionary sisters, it was understood that she was to 
 be received; but he made no binding promises, and 
 gave her wages as maid. 
 
 The girl was satisfied, and on December 29, 1882, 
 she came to make her home in Steyl. She became the 
 first member, and under the name of Sister Mary, 
 the first superior of the Steyl Misstonary Sisters, Ser- 
 vants of the Holy Ghost. 
 
 However, she (and three other girls who joined 
 under the same conditions) was forced to wait a long 
 time before she reached this goal. Up to the year 
 1888, the superior general failed to speak in any way 
 about the realization of these hopes. In truly heroic 
 patience and fidelity the four women worked and 
 prayed, without ever asking any questions. The 
 founder secretly admired their spirit of sacrifice very 
 much, and it gave him reason to hope that the 
 Holy Ghost had called them. But he still waited 
 for the Divine will to show itself more plainly, hop- 
 ing meanwhile to secure suitable quarters for them. 
 The year 1888 brought a change in their position. 
 Brothers of the mission house took over the kitchen 
 and, together with the Sisters of Providence, the 
 four candidates also left. The superior general gave 
 them a cottage to live in, which was situated on a 
 spot near the present workshops. Here, in the ‘‘con- 
 vent under the three linden trees,’’ as the boys of the 
 mission house jokingly called the tiny building, they 
 
ASL LIFE OF ARNOLD JANSSEN 
 
 remained for nearly a year and a half, doing the 
 mending for the mission house. 
 
 x *K * 
 
 In the meantime, Father Janssen had definitely 
 decided to found a congregation of sisters for the 
 foreign missions. Circumstances seemed to suggest 
 that it was the will of God. His several foundations 
 expanded more and more, the young mission of 
 South Shantung made rapid progress; in South 
 America a very promising field had been opened to 
 the Society; and the large increase in candidates sug- 
 gested to him the thought of another foreign mis- 
 sion. ‘The need of missionary sisters in all these 
 fields would no doubt soon present itself, and it 
 seemed more advantageous to him to work with 
 sisters of a congregation of his own than with 
 strangers. 
 
 Besides, he placed a high value on prayer in for- 
 warding the work of the missions. ‘The quiet life 
 of prayer and sacrifice which the little band of can- 
 didates led, edified him very much: surely, he consid- 
 ered, a whole congregation of such praying souls 
 would be a great gain for his Society and draw God's 
 blessing upon it. As we shall see, this was his chief 
 reason for founding his congregation of missionary 
 sisters. 
 
 For twelve years he had considered the matter; 
 more than once he had been urged to proceed; half a 
 dozen girls had offered themselves for this work, and 
 in November, 1889, he received an offer of suitable 
 quarters for them. The neighboring Capuchin mon- 
 
Scobie 
 
 
 
 .. First Successor to 
 
 icholas Blum, S.V. D 
 Father Arnold Janssen 
 
 ior General N 
 
 Super 
 

 
I. Founding and Growth 433 
 
 astery became vacant, because its occupants returned 
 to France. Father Janssen acquired this house and 
 designated it as the first home of the Steyl mission- 
 ary sisters. On December 7, 1889, the candidates 
 moved in, and December 8, the feast of the Immacu- 
 late Conception, is considered as the birthday of the 
 new congregation. 
 
 Now the founder began to draw up a rule for his 
 new community. Proceeding with his usual circum- 
 spection, he did not complete the first draft until two 
 years later. What the General Chapter of the Society 
 of the Divine Word, assembled in 1891, approved of, 
 served him as a basis for the second draft. This was 
 completed on November 18, 1892; and on January 
 14, 1893, Bishop Boermanns of Roermond gave his 
 episcopal approbation. 
 
 The little community, which was by this time 
 housed in the former convent of the Augustinian 
 nuns, already numbered more than thirty members. 
 Sixteen of them received the habit on January 17, 
 1892. ‘The founder had chosen a blue habit, blue 
 scapular, and white veil. These colors were to re- 
 mind the sisters of the fundamental virtues of their 
 calling, humility and innocence. On March 12, 
 1894 (the feast of St. Gregory), first vows were pro- 
 nounced by twelve sisters. This established the new 
 religious congregation. Its name was “‘Society of 
 the Servants of the Holy Ghost.” 
 
 Besides the general purposes of religious life, the 
 following were designated as the special tasks of the 
 sisters: veneration of the Holy Ghost, as their name 
 
 Lirg oF ARNOLD JANSSEN 28 
 
434 LIFE OF ARNOLD JANSSEN 
 
 implies; participation in the propagation of the faith, 
 by work and prayer, and above all, by definite activi- 
 ties in the mission districts of the Society of the 
 Divine Word; lastly, prayer for the priests and the 
 sanctification of souls. 
 
 The cultivation of a truly religious spirit appeared 
 more important to the founder than the external 
 development of his Society. He took extraordinary 
 pains to accomplish this purpose. In the spring of 
 1891, he began to give the sisters three conferences 
 weekly, in order to familiarize them with the true 
 spirit of the evangelical counsels and a life conse- 
 crated to God. 
 
 Later, he gave them one conference a week (he 
 very seldom sent a substitute). For fifteen years he 
 continued these pious instructions, using mainly the 
 Scriptures and the lives of the saints. “The chief aims 
 of his efforts were to obtain for his religious true 
 humility, love of sacrifice, purity of conscience, resig- 
 nation to the will of God, love of prayer, and zeal in 
 the special veneration of the Holy Ghost. Any 
 ability without piety meant nothing to him. 
 
 As one of the most important means to give the 
 congregation a solid foundation he recommended and 
 used the greatest caution, even severity, in the ad- 
 mission of candidates. It is remarkable what detailed 
 instructions he gave the superiors, to save them from 
 errors and disappointments in this regard. He laid 
 special stress on talent and health. He declared less 
 intelligent and weakly sisters to be unfit for the mis- 
 sionary calling, and affirmed that a good recommen- 
 
I. Founding and Growth 435 
 
 dation from a former employer was often of more 
 importance than a letter from a priest.* 
 
 Besides this thorough training of the minds and 
 hearts of the sisters, he tried to give them every op- 
 portunity to prepare for the tasks that awaited them 
 in the missions. Missionary sisters were required 
 to be versed in many branches of work, but above all 
 he needed teachers for girls’ schools. For this pur- 
 pose he arranged for a three-year normal course for 
 the most gifted sisters. It was a great advantage 
 that many teachers entered the community. To se- 
 cure instructors for his own normal school, he sent 
 a number of sisters to outside institutions of learning. 
 
 xk * >K 
 
 For many years Father Arnold Janssen kept the 
 direction of the sisters in his own hands. At last, 
 in 1906, he believed that a sufficiently solid founda- 
 tion had been laid to leave the continuation of his 
 work to others. He appointed Father Herman auf 
 der Heide as the general director of the sisters, in his 
 place. 
 
 It was high time to do this, because the work had 
 become too much for him. The congregation of the 
 missionary sisters in those sixteen years had made 
 astounding progress. [he number of sisters had in- 
 creased to over four hundred; and they had extended 
 their activities to Argentina, Togo, and New Guinea. 
 Three years later, when the founder died, the Steyl 
 
 * In the question whether persons of illegitimate birth 
 were to be admitted, Father Arnold Janssen inclined to a 
 milder view. It was his conviction that such children were 
 sometimes favored by God with a pious heart. 
 
436 LIFE OF ARNOLD JANSSEN 
 
 missionary sisters were also to be found working in 
 Brazil, in the United States, China and Japan, and 
 their numbers, including the candidates, had increased 
 to 558. 
 
 
 
 2. Activity in the Mission Countries 
 
 Modern missionary activity requires the co-opera- 
 tion of missionary sisters, and this circumstance itself 
 gives it a great advantage over the older periods of 
 mission work. Sisters were introduced in the mis- 
 sions about the middle of the last century. In former 
 days it would have been impossible to subject nuns 
 to the perils and hardships of traveling and living in 
 foreign countries; but with the progress in transpor- 
 tation and the greater security of mission life, women 
 found they could venture to enter upon this service. 
 Their aid is most valuable in the conducting of 
 schools for girls, orphanages, hospitals, dispensaries; 
 in the instruction of women in catechism; and in 
 visiting pagan homes. 
 
 It was a day of great joy when the founder was 
 able to hand the mission cross to the first sisters that 
 were to go to foreign lands. It is true that they did 
 not go to a pagan country, but to Argentina, South 
 America; yet real mission life awaited them. The 
 main work assigned to them was to establish schools 
 for the children of the settlers of whom the Steyl 
 Fathers had taken charge. 
 
 On September 11, 1895, four sisters departed for 
 the missions. That was the first farewell celebration 
 
2. Activity tn the Misston Countries 437 
 
 of missionary sisters ever held in the mother house 
 at Steyl: it was equally important for the young 
 congregation and for its founder. In his sermon, 
 Father Superior General showed that the command 
 of Christ — ‘Go ye into the whole world and 
 preach the gospel to every creature!’ ——- was meant 
 for all members of the Church, and that consequently 
 the women also, in a manner suitable to them, were 
 bound to work for its realization. That this was 
 done even at the time of Christ and the Apostles, and 
 that, at the present day, modern facilities permit a 
 much greater participation of women in this work. 
 Then he discoursed on the purpose of the Steyl 
 sisterhood, on the significance of the day, and on the 
 coming tasks of the departing sisters in the care of 
 young souls. 
 
 “How grand is your work,”’ he said. “‘It is a work 
 for which the Son of God Himself came down from 
 heaven; and a work that will bring the greatest re- 
 wards in heaven. ‘Therefore, we have every reason 
 to congratulate these mission sisters who today enter 
 upon these holy tasks. Despite the sorrow of part- 
 ing and the tears that will flow, we have a right 
 to congratulate also the relatives of these sisters, who 
 have come here to say farewell to them, probably for 
 life; and we do congratulate them, because they have 
 consented to the sacrifice of their daughters or sisters, 
 and have given them to God. No doubt they will 
 be richly rewarded and will have a share in the merits 
 of all the good works performed by these devoted 
 servants. And you, dear sisters, do not feel afraid; 
 the strong hand of God will comfort you, and His 
 
438 LIFE OF ARNOLD JANSSEN 
 
 holy angels will accompany you. We recommend 
 you in particular to our Blessed Mother Mary. Trust 
 in the protection of all the holy patrons of your con- 
 gregation, and in the blessing of Almighty God.” 
 
 In Argentina the sisters found a very fertile field 
 for their labors, and in 1909, the year in which the 
 founder died, their number had reached fifty-six. 
 
 Since 1895, the departure celebration of missionary 
 sisters has become a regular annual event. Father 
 Janssen was able to open many new districts to them. 
 In 1896, the first sisters of Steyl landed on the west 
 coast of Africa, in-~Togo; in 1899, they went to 
 New Guinea; in 1901, to North America; in 1902, 
 to Brazil; in 1905, to China; and in 1908, to Japan. 
 Up to the time of his death, Father Janssen had sent 
 283 sisters to the foreign missions. “They were ac- 
 tive in higher and lower schools, in the care of the 
 sick, of orphans, and of the aged. 
 
 * oK * 
 
 The superior general did not consider his task 
 completed after he had trained and sent out sisters 
 to the various mission districts. He was unceasingly 
 concerned about their welfare and the success of their 
 efforts; and he required detailed reports about their 
 health and religious life. He was particularly inter- 
 ested to preserve in them a truly religious spirit. He 
 instructed the superiors of the Society of the Divine 
 Word, to whom he gave charge of the sisters, to see 
 to it that they obtained cne or two special conferences 
 every month. He also admonished them to train the 
 young women in sound piety. 
 
3. The Cloistered Branch of the M. Sisters 439 
 
 Whenever he was requested to send sisters into a 
 new mission district, it was always his first care to 
 ascertain whether, in the new circle of activity, every- 
 thing was provided for the religious need of the 
 sisters. 
 
 The missionaries of his Society, in all their re- 
 ports, praised the zeal and success of the sisters in 
 their work; and this greatly rejoiced the founder. 
 Many erring souls who could not have been ap- 
 proached by the missionaries have been saved by 
 their work. Untold misery has been relieved by 
 them; innumerable souls have through them found 
 the path of virtue and eternal life. From year to 
 year this stream of blessings produced by the work 
 of the Missionary Sisters, Servants of the Holy Ghost, 
 is growing. “Today their number has reached 1600, 
 and more than 500 are active in extra-~-European 
 countries. [he instrument in the hand of the Al- 
 mighty that opened this source of blessing was the 
 humble founder of the Society of the Divine Word, 
 Father Arnold Janssen. 
 
 3. The Cloistered Branch of the 
 
 Mission Sisters 
 
 From the beginning, the superior general had had 
 the intention to found a double congregation of sis- 
 ters. Mary and Martha were his chosen models for the 
 new foundation. According to their example, one 
 division of his sisters was to be devoted to the con- 
 
440 LIFE OF ARNOLD JANSSEN 
 
 templative life, and the other to active mission work; 
 but both were to form but one congregation. 
 
 ‘Mary and Martha,”’ so he reasoned, “‘were sisters, 
 and thus also the cloistered and the missionary mem- 
 bers shall consider themselves sisters; their common 
 Father is God the Holy Ghost, who has called both 
 to the religious life. Their father on earth is the 
 superior general of the Society of the Divine Word, 
 or whoever is appointed as his representative.” 
 
 In studying the first draft of the rule, we clearly 
 recognize how much the founder was dominated by 
 the plan of founding a contemplative division of sis- 
 ters. He was deeply impressed by the words of Our 
 Lord: ‘“‘Mary has chosen the best part.’ But no 
 matter how much he thought of this part, practical 
 considerations first led to the founding of the active 
 missionary division. 
 
 It was impossible to begin the two divisions at 
 the same time; for, lack of personnel hindered, and 
 the need of active mission sisters was so urgent that 
 it had to be supplied first. Therefore, the founder 
 first made a beginning with them, and for seven 
 years labored to place them on a solid footing. 
 
 On December 8, 1896, the division of cloistered 
 sisters was established. The first members were tak- 
 en from the band of missionary sisters. Six of them, 
 upon their request, ‘were permitted to enter the 
 cloistered division. Soon two postulants were added. 
 For their religious garb, the founder designated a 
 rose-colored habit, with white veil and white scapu- 
 lar. ‘This pentecostal color of their habit was to 
 remind the sisters of their special task to revere the 
 
3. The Clotstered Branch of the M. Ststers 441 
 
 Holy Ghost and to implore the coming of His Divine 
 Fire upon the cold pagan world. In the main, they 
 kept the religious rule of the mission sisters, in a 
 form adapted to their special aims. 
 
 These sisters were now permanently cloistered. 
 Their occupation was prayer and handiwork. Hid- 
 den and buried in perfect solitude, they were to lead 
 a life entirely consecrated to God, in prayer and mor- 
 tification, and thus to draw the grace of God the 
 Holy Ghost upon the entire Church, especially upon 
 the priesthood and, in particular, upon the priests of 
 the Society of the Divine Word. 
 
 * * K 
 
 The founder introduced with these sisters the rect- 
 tation of the office and, as soon as there was a suffi- 
 cient number, also perpetual adoration. The office 
 to be recited was that of the Octave of Pentecost. 
 Once a week the office of the dead was to be recited, 
 especially for deceased priests. 
 
 In their perpetual adoration before the tabernacle 
 the sisters were to alternate every hour. ‘To praise 
 and adore God, to pray for all souls on earth. — 
 that was the first and most important life-task of 
 these sisters: that, according to the intention of their 
 founder, was to be their mission service. 
 
 He often referred to this, their main task, in his 
 conferences, and endeavored to fill their hearts with 
 unselfish devotion to the honor of God and the sal- 
 vation of the world. 
 
 “What is demanded of you,’ he said at one time, 
 “is not that you pray for the miserable little inten- 
 
442 LIFE OF ARNOLD JANSSEN 
 
 tions that concern yourselves. ‘hose should be left 
 to the kindness of God. You should pray for the 
 big intentions of the world. St. Theresa was often 
 asked to pray for small things, but she admonished 
 her daughters most earnestly not to lose sight of the 
 important intentions that concerned the glory of God 
 and the conversion of the world. “That is what you 
 must pray for. You must be like Moses: when he 
 kept his hands stretched out in prayer, Israel was 
 victorious; when he dropped them, the enemy had 
 the upper hand. Some day you will be judged as to 
 whether you fulfilled this duty faithfully.” 
 
 Among the intentions for which the superior ask- 
 ed them to pray, prayer for the entire priesthood 
 came first. It might appear that they ought to pray 
 most for the propagation of the faith, but he told 
 them they should pray first for the priesthood, be- 
 cause through the holy priesthood, Christian families 
 also would be sanctified and the vocations for the 
 priesthood and the missions be increased. 
 
 In establishing this cloistered division of the sisters, 
 Father Janssen intended particularly to create a pray- 
 ing corps for his entire mission work. ‘You are,” 
 so he wrote at one time to the sisters, ‘‘the delegates 
 and representatives of all our houses and of the entire 
 Church.” 
 
 The pious founder was deeply convinced that 
 without the grace of God nothing can be accom- 
 plished, and that grace must be obtained by prayer. 
 He also counted on the prayers of the sisters, especial- 
 ly of the cloistered sisters, for his own success. 
 
 Father Janssen cherished the idea of introducing 
 
3. The Clotstered Branch of the M. Sisters 443 
 
 perpetual adoration in his own Society, in the first 
 days of the founding. ‘This is one of the points on 
 which he and his co-founders differed. However, he 
 himself soon realized that this favorite idea of his did 
 not suit the character of his institution. However, 
 as soon as the plan to found a congregation of mis- 
 sionary sisters had been decided upon, this long- 
 cherished desire returned and undoubtedly influenced 
 him greatly in establishing the congregation of sisters. 
 
 To place perpetual adoration at the service of the 
 mission work is not an accidental plan, but reveals 
 the inmost thoughts and aspirations of Father Jans- 
 sen; in fact, it forms the key to an understanding of 
 the most important trait in his singular character. 
 
 After reviewing the external achievements of Fa- 
 ther Janssen, we shall now turn to a study of his 
 personality. 
 
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1. Fundamental Traits of Character 
 
 w—ws ATHER ARNOLD JANSSEN’S was not 
 
 an average character. Measured by ordinary 
 standards, he remained to many, — per- 
 haps to most people, — a puzzle. As at 
 
 the beginning of the Steyl foundation, so also later, 
 many considered him unbalanced. 
 
 And yet there was unity and harmony in his per- 
 sonality; he was a man of pronounced individuality, 
 strong convictions, and deliberate action. Even those 
 who did not understand him, or did not agree with 
 him, felt this. His very person, though extremely 
 unassuming, filled all with a feeling of respect. He 
 seemed to radiate something that made him venerable 
 and that endowed him with unusual authority. Few 
 were able to account for this quality. 
 
 The key to the difficult character of Father Arnold 
 Janssen was his supernatural manner of viewing all 
 things, —a manner which had become almost natur- 
 alto him. ‘Thus it happened that his words and ac- 
 tions sometimes appeared strange, from a purely 
 natural point of view, and not infrequently unintel- 
 ligible and even unreasonable. 
 
 Father Arnold Janssen’s was a nature strongly im- 
 pregnated with mystical leanings. We do not in- 
 tend here to infer that he was the recipient of extra- 
 ordinary phenomena, such as visions, ecstasies, 
 revelations, and the like, for nothing of this kind 
 has ever been brought to light in his life. We rather 
 
448 LIFE OF ARNOLD JANSSEN 
 
 refer to his great ease in communing with God, walk- 
 ing in the presence of God, to his love for and his 
 joy in all things supernatural. One of his secretaries 
 characterized him well by saying, that ‘‘he had few 
 special hours of prayer, for his many labors did not 
 allow him time for that; but he was always in a 
 prayerful mood.” 
 
 His mystical trend of mind was frequently revealed 
 by the kind of religious thoughts that occupied him. 
 His predilection for a special devotion to the Holy 
 Ghost, to the Blessed Trinity, the Holy Angels, and 
 especially to the seven spirits before the throne of 
 God; his deep reverence for the Holy Sacraments, the 
 relics of saints, the rites and blessings of the Church, 
 the special veneration of saints, and of those particu- 
 larly that had the sacred stigmata, and his great 
 esteem for their visions and private revelations, — 
 all these leanings reveal his mysticism plainly. 
 
 The point last mentioned is of special interest. 
 In his Spiritual Testament he writes: ‘‘Much can be 
 learned from the revelations of God to saints and 
 favored souls — that is, in the writings of such saints 
 as Hildegard, Bridget, Gertrude, Teresa, Catherine of 
 Genoa, the venerable Catherine Emmerick, and oth- 
 ers. It is a pity that so many Catholics and even 
 priests look at all these things in a doubtful way, 
 and thus, by their doubting attitude, prevent others 
 from deriving great benefit from them. Of course, 
 acceptance of these things is not an article of faith, 
 and there is always room for just criticism; but have 
 these writings not a greater value than those of 
 learned professors of whom no one can say that they 
 
I. Fundamental Tratts of Character 449 
 
 write with anything more than a purely human 
 light? Why despise those fountains of salutary 
 waters; and not only that, but why thus keep long- 
 ing souls away from them, by unnecessary obstacles 
 placed in their way? 
 
 ‘“The members of the Society of the Divine Word 
 must not do this, but must rather labor that these 
 pearls, which the goodness of God has strewn over 
 the earth and which now lie scattered and hidden in 
 a mass of rocks and sand, may be gathered up, freed 
 from their impurities, cleansed, and, if necessary, pol- 
 ished and mounted like precious stones.’” 
 
 Father Arnold Janssen himself was well read in 
 such writings, and often in his conferences quoted 
 examples from them, in particular from the writings 
 of Ann Catherine Emmerick, which, undoubtedly, 
 greatly influenced and promoted his religious life. 
 
 His childlike piety gave willing credence to private 
 revelations. He feared, by doubting them, to show 
 disrespect to the workings of God’s grace. Of course, 
 this made him liable to deceptions, which actually 
 occurred in one or two instances; but the error was 
 recognized by him in time. The words we have 
 quoted above prove that, otherwise, he maintained 
 
 * Spiritual Testament is the name given by the founder 
 himself to a number of short articles written during the last 
 three years of his life. They are written in a trembling 
 hand, but very neatly, and are supplied with numbers, from 
 one to seventy-one. They contain religious thoughts that he 
 wished permanently to impress on the members of his So- 
 ciety. 
 
 Lire or ARNOLD JANSSEN 29 
 
450 LIFE OF ARNOLD JANSSEN 
 
 views and principles regarding this matter that were 
 both dogmatically correct and humanly sound. 
 
 He attached great importance for the kingdom of 
 God on earth to the sufferings of persons with the 
 stigmata. According to his conviction, it was they 
 who had to merit for him the special aid of Heaven. 
 
 K *K K 
 
 Father Arnold Janssen spoke of religious things 
 with joy and ease. During work he never neglected 
 the quarter-hour prayer introduced in his Society, al- 
 ways reciting it with his secretary. In conversation, 
 he was fond of touching on religious subjects. At 
 table, he often spoke of the saint of the day, and 
 showed his remarkable familiarity with these lives by 
 narrating rare anecdotes and happenings. 
 
 His religious conferences were simple in form and 
 contents, in keeping with his character; yet an at- 
 tentive hearer at such conferences would soon be able 
 to realize that he was listening to a master in the 
 ways of the spiritual life, —- to one familiar with 
 deep and rare thoughts. He prescribed for all the 
 members of his Society, that at the head of the letters 
 they wrote to one another they should put the motto: 
 “May the Holy and Triune God live in our hearts!” 
 
 Also, in his retreat conferences to the candidates 
 for Holy Orders, he favored such subjects as revealed 
 his mystic inclination. Thus, he would often speak, 
 about the tongue of the priest, as an instrument of 
 the Holy Ghost; about the hands of the priest, blessed 
 and blessing; of the angel of the priest; of the office 
 of the priestly heart, etc., etc. Another favorite sub- 
 
1. Fundamental Tratts of Character 451 
 
 ject for these occasions was that of the prayers and 
 ceremonies of the ordination, which he thoroughly 
 expounded. To him the whole ecclesiastical and 
 religious life, — the community of saints, the realm 
 of angels and visible spirits —- was like a lovely 
 garden of God, abloom with manifold flowers that 
 refreshed and rejoiced his soul. 
 
 A direct reminder of the mysticism of the Middle 
 Ages is the Christmas procession which the founder 
 introduced in the mission house at Steyl. ‘The little 
 figure of the Infant Jesus, destined for the crib erected 
 in the church, is placed on straw in the auditorium 
 of the mission house, surrounded by candles and vo- 
 tive lights. Both the hall and the main corridors of 
 the house are illuminated with Chinese lanterns and 
 decorated with wreaths. At midnight the inhabi- 
 tants of the house are awakened by a band of the 
 mission brothers, playing Christmas hymns. All 
 hasten to the church, and from there march in pro- 
 cession to the hall, to escort the Infant Jesus to the 
 crib in the church. The smallest students, in the 
 garb of altar-boys, carry the simple litter draped 
 with silk cloth. 
 
 Arriving in the hall, all kneel before the image of 
 the new-born Savior. The superior general, who in 
 the mother house always conducted this ceremony 
 himself, at this point always led in prayers composed 
 by himself. Then he would reverently place the 
 Infant on the litter; and the procession, singing joy- 
 ously, would return to the church, where the Infant 
 was laid in the beautiful crib. The ceremony was 
 closed with prayer. 
 
452 LIFE OF ARNOLD JANSSEN 
 
 Another indication of his mystical trend was that 
 he, the mathematician, frequently tried to compose 
 religious poems, especially during his later years. Po- 
 etically, they have little value, but their contents give 
 us a glimpse into his deeply pious soul. Mere reason 
 might often find things to criticize in these outpour- 
 ings of his childlike piety; but whoever is capable of 
 appreciating them aright is also bound to recognize 
 in them the revelations of a God-inspired soul. 
 
 * * * 
 
 It was natural that a life spent in conscious near- 
 ness to God should-recognize in visible creation God’s 
 power, wisdom, and goodness, and should see in all 
 the events of life nothing but the guidance of Provi- 
 dence and the adorable will of God. Reference to the 
 will of God is the thought that recurs most frequent- 
 ly in his religious conferences and numerous letters. 
 Thus he says, in a letter of November 27, 1903: 
 “The true road to happiness is the fulfilment of the 
 Divine Will. Whoever seeks happiness on other 
 paths will find only thorns and thistles on earth, and 
 in purgatory, severe punishment. ‘Therefore, let us 
 endeavor to serve God faithfully: this purpose must 
 be the light of our lives.’ 
 
 To a local superior who complained that he was 
 unable to carry out his plans, he wrote: ““What you 
 are unable to accomplish cannot be the will of God 
 for you to accomplish.’’ ‘To a superior in the mis- 
 sions he wrote: “In all untoward events let us be 
 convinced that the Lord, in great wisdom and love, 
 arranges all things, and that if we have confidence 
 and patience, good will result from everything.” 
 
1. Fundamental Tratts of Character 453 
 
 These principles he himself faithfully followed. 
 In the preceding chapters we have become familiar 
 with the successes that the founder of Steyl achieved. 
 Those who did not know him personally will think 
 that he was a: man possessed of great creative power 
 and enterprise, but they are mistaken. 
 
 Father Arnold Janssen had very little initiative. 
 The first thoughts and impulses leading his efforts 
 and accomplishments nearly always came from others 
 from the time he received the first counsel given by 
 Bishop Raimondi, that he should undertake the 
 founding of a German mission house, to his last 
 decision, which was that of allowing a mission house 
 to be opened in the United States. This final per- 
 mission was the result of a suggestion which had been 
 made and urgently repeated for many years, by the 
 priests of his Society who were working in this coun- 
 try. He never looked for new tasks, but waited for 
 them to come to him. 
 
 Whenever he was requested to undertake some new 
 work, he studied the question from this one angle: 
 “Is it the will of God that I should do it?’’ Then 
 he carefully considered whether any external circum- 
 stances and events were favorable or unfavorable to 
 the project, for in these circumstances he recognized 
 Divine Providence. 
 
 When there were no such indications, he usually 
 made no decision, no matter how much he was urged 
 to do so. He might wait for years in order to see 
 more clearly the will of God. It is but natural that 
 this conduct was very trying to many who had to 
 deal with him, and that many lost their patience. 
 
oe LIFE OF ARNOLD JANSSEN 
 
 The opinions of others did not concern him in the 
 least. If he thought he had not yet clearly under- 
 stood the will of God, he would make no decision. 
 It was not lack of energy, lack of insight, or, least of 
 all, lack of good-will, that made him hesitate; it was 
 a pure and holy motive that compelled him to move 
 forward only as he felt himself to be led by the hand 
 of God. 
 
 In a letter to a superior in America, he refers to 
 this guiding principle of his life as follows: ‘‘From 
 the biography of St. Vincent de Paul it is known 
 that this saint did not seek opportunities to work, 
 but allowed Divine Providence to send them. And 
 was this not prudent in him? Of course, from a 
 purely natural point of view, much can be said 
 against this; but there are far more reasons to justify 
 his conduct than to reprove it. He considered him- 
 self a child of Divine Providence, whom the heavenly 
 Father would show what He wanted him to do. 
 That saved him many disappointments; and it was 
 said of him that he succeeded in everything he under- 
 took. In all things he endeavored to be an instru- 
 ment of God”’ (letter of January 22, 1903). 
 
 In a letter of January 26, 1901, he writes: “‘It is 
 important, in all things, to have constant regard for 
 the will of God: this saves us from worry and undue 
 haste...’ After he was once convinced that God 
 wanted him to do a certain thing, he endeavored 
 with astounding energy and tenacity to carry it out. 
 Difficulties and contradictions, disappointments and 
 sufferings, did not terrify him. His conviction: “God 
 wills it!’ gave him strength and courage. Under 
 
1. Fundamental Tratts of Character 455 
 
 such circumstances only the strongest proofs could 
 convince him that he was mistaken. 
 
 Many were annoyed and angered by this extreme 
 tenacity in clinging to his plans. Father Arnold 
 Janssen was frequently misunderstood and his ac- 
 tions misinterpreted. In that he shared the fate of 
 many another religious founder. 
 
 On the other hand, we need not necessarily con- 
 demn those who did not agree with him. It is worth 
 noting that in such conflicts his good intentions 
 were never doubted. No one interpreted his apparent 
 stubbornness as pride. He was considered pedantic, 
 one-sided, small, hard-headed, but never base. Closer 
 to the truth of the matter was a remark made shortly 
 after his death by a priest that knew him well: “‘Ar- 
 nold Janssen had faith in himself; that is the secret 
 of his success.’ In nearly everything he attempted, 
 he succeeded so well that he could not help coming 
 to the conclusion that God enlightened, guided, and 
 helped him, — that he was, indeed, an instrument of 
 God. 
 
 One may doubt the basis of this belief, but it is a 
 fact that his strong conviction of being called by God 
 to realize some of His holy intentions gave him the 
 strength to overcome mountains of difficulties. 
 
 This same belief — that he was the instrument of 
 God — protected him against self-conceit and caused 
 him, despite great successes, to remain the same — a 
 humble priest who gave all credit and glory to God 
 alone. 
 
456 LIFE OF ARNOLD JANSSEN 
 
 2. Patience and Humility 
 
 Sufferings and humiliations are the touchstone of 
 solid virtue. If Arnold Janssen had such a lively 
 faith in the guidance of Divine Providence as appears 
 from what we have already said, then we would here 
 show that it had to be proved out by strong confi- 
 dence in God, maintained and strengthened through 
 patience in tribulations. 
 
 His secretaries had the best opportunities to observe 
 him closely. They all expressed their astonishment 
 at the calm and resignation with which he accepted 
 painful occurrences and bitter disappointments, which 
 were quite numerous in his life. 
 
 “When, upon one occasion, he received distressing 
 news, reports one of the secretaries, ‘‘and I expressed 
 my condolence, he turned and said, ‘I am used to 
 such blows; let us pray that good may come of them.’ 
 He never once lost his composure; and soon after, 
 during the recreation period, he was as kind and 
 cheerful as ever. Nobody could possibly have di- 
 vined what heavy affliction had befallen him.” 
 
 “IT have often been surprised,’’ reports another, 
 “how quietly he took ‘bitter pills.’ His confidence 
 in God was the rock on which he stood, unmoved in 
 the midst of all storms and tribulations.”’ 
 
 “In the greatest afflictions he was quickly resigned,”’ 
 said his most intimate friend, “‘so that, outwardly, 
 
2. Patience and Humility 457 
 
 no one could notice anything amiss. or instance, 
 upon his receiving news of the death of his mother, 
 and again, of his brother John, this was the fact. 
 One evening, I came to him while he was reading a 
 long letter which caused him one of the greatest griefs 
 of his life. In a few words he explained to me what 
 his trouble was, and then added, smiling: ‘This is a 
 test for humility. May God give me the grace to see 
 my faults. I shall carefully consider whether I should 
 not give up my position as superior general.’ The 
 next day, before morning prayer, he came to me and 
 said: ‘Don’t talk of the matter to any one; I am 
 over it. And yet, it was a most painful disappoint- 
 ment which he had to bear.”’ 
 
 Father Janssen’s intimate friend, Father Medits, 
 also expressed his admiration for his fortitude in suf- 
 fering, which he often observed in him. He reports 
 the following incident: 
 
 “A man of high position had frequently hurt and 
 offended him. On one such occasion I was present, 
 and I was anxious to see what he would do at the 
 moment. To my great surprise, the superior general 
 showed no resentment, but, at the end of the inter- 
 view, kissed the offender’s hand. I was deeply 
 moved.”’ 
 
 To fully appreciate this patience, we must remem- 
 ber how many annoyances and cares a superior gen- 
 eral of two large religious congregations has to face, 
 daily. Dozens of letters from all parts of the world 
 arrive every day, nearly all of them expressing wishes 
 and petitions or containing difficulties and grievances, 
 complaints and disappointments, or (and this fre- 
 
458 LIFE OF ARNOLD JANSSEN 
 
 quently) news of sickness and death among _ his 
 spiritual sons and daughters. And in his case, how 
 much was forced upon him that was small and trivial 
 and unnecessary. And yet, all who knew him must 
 admit that, neither orally nor in letters, did he ever 
 use angry or violent language. 
 
 When he had to reprimand, he spoke slowly and 
 distinctly; and the effect of his words was deep and 
 lasting. If any one spoke to him in an angry man- 
 ner, it did not provoke him to answer in like spirit. 
 But this conduct was not due to any natural insensi- 
 bility; he had, indeed, a sympathetic heart, as we 
 shall see later in speaking of his care for the sick. His 
 patience was a true virtue. 
 
 To a superior in the missions he wrote: “For a 
 superior it is necessary that he should not easily be 
 discouraged. Let him bear unpleasant things in pa- 
 tience, try to do right in all things, and trust in the 
 help of God for the future. I think that, if you 
 have had to suffer much in the past, you will be the 
 likelier to experience much joy in the future. 
 
 “Last night I received the sad news of Father 
 Holthausen’s death, the last of five apparently in- 
 dispensable confréres (my brother, Father Reinke, 
 Father Eikenbrock, Father Breitenbach, and Father 
 Holthausen), since the last General Chapter. You 
 see, I have my share of suffering. But I have kissed 
 the hand of the Lord that afflicted me, and I have not 
 lost my confidence in Him. Please, pray for me; if 
 you have struggles, so have I’’ (letter of April 19, 
 1906). 
 
 *« « 
 
2. Patience and Humility 459 
 
 The fortitude and patience of Father Arnold Jans- 
 sen were based on unshakable faith in God and sin- 
 cere humility. His confidence in God was chiefly re- 
 sponsible for his success. Without it, he undoubtedly 
 would have lost heart in the many difficulties and 
 obstacles encountered on all sides, from the very be- 
 ginning. According to his way of thinking, every 
 work for God must be marked by the cross. 
 
 In his letters and conferences, he spoke of confi- 
 dence in God more frequently than of anything else. 
 He considered this confidence as an act of love for 
 God, a safe anchorage in sufferings and trials, and a 
 source of deepest comfort. ““You know,’ he wrote 
 to another missionary, “how highly St. Francis 
 Xavier valued this confidence in God, and how 
 strongly he recommended it to his missionaries. Let 
 us thank God for all the sufferings he sends us. And 
 how can our virtue become strong unless it be 
 through suffering?’’ (letter of October 30, 1901). 
 
 When a certain great visitation of affliction came 
 to him, he wrote to several priests who had to suffer 
 with him: ‘‘It pleases the Lord to test us. Let us 
 carry our cross in patience and joy. After the storm 
 is over, peace will be all the more secure. In the 
 meanwhile, let us trust in God, pray, work, and keep 
 calm. We are suffering for the sake of justice...” 
 
 (letter of July 20, 1902). 
 
 - * * 
 
 Father Arnold Janssen attributed all his successes 
 to God. Many knew of his work, but they knew 
 
460 LIFE OF ARNOLD JANSSEN 
 
 little of him; for he sought only the glory of God 
 and the salvation of souls. 
 
 For the sake of its purpose, he could not help but 
 wish that his work might become known and find 
 support, but he never looked for praise. ‘“‘In Europe,”’ 
 he sometimes said, ‘‘we do not want to be in the 
 foreground; but in the missions we should endeavor 
 to be in the front rank and accomplish something 
 worth-while.”’ 
 
 When his personal merits were mentioned in his 
 presence, the situation was always very embarrassing 
 to him. At one time, in Rome, he was visited by a 
 Polish priest who was well known for his charity. 
 At the end of the meal, this priest began to speak 
 most highly of Steyl and its founder. The oftener 
 Father Janssen tried to change the subject, the more 
 enthusiastic the other became. As a last resort, Fa- 
 ther Janssen seized a plate full of cherries from the 
 table, and said, ‘“These cherries are so good that you 
 surely must eat some more of them!’’ — Thus he 
 silenced the eulogist. 
 
 Touching examples of his humility are on record. 
 On ordination days he was accustomed to kneel down 
 before every newly-ordained priest, to beg for his 
 blessing and to reverently kiss his anointed hand. 
 When, in 1907, Bishop Henninghaus, who had been 
 consecrated in China, came to Europe for the first 
 time, Father Janssen happened to be in Rome. When 
 he was informed of the bishop’s arrival, he hastened 
 to the door and fell on his knees before him who 
 once had been a pupil in his house, and begged for 
 his blessing. 
 
2. Patience and Humility 461 
 
 The bishop, however, knelt down himself, and 
 first wanted to receive the blessing of his superior 
 general. Thus these two noble men knelt, the one 
 before the other, and gave the young priests present 
 (it was at St. Raphael’s College) a striking example 
 of humility. 
 
 On another occasion, a Dutch lawyer tried to get 
 the superior general’s consent in a matter in which 
 the latter found himself unable to agree. Finally, the 
 jurist tried to gain his point by assuring the superior 
 general that, through his intimate relations with 
 high authorities, he could easily secure for him the 
 title of monsignor. Father Janssen, without saying 
 a word, arose, lifted his skull-cap, and left the room. 
 That ended the negotiations. 
 
 If Father Janssen was averse to honors, he was 
 equally unmoved when offended. Father Medits 
 writes: “I was greatly edified by his conduct when 
 disappointments and humiliations came to him. I 
 have often heard him say at such times: “Lord, thy 
 will be done! Several times he received letters that 
 caused him much bitterness; yet in his answers he 
 never became personal, but replied in a calm and 
 dignified manner. 
 
 In his personal wants, Father Janssen was very 
 moderate. Although founder and superior general, 
 he never demanded any exceptions for himself. He 
 always ate at the same table with the others, and 
 partook of the same food. Only during the last four 
 years of his life he was forced by sickness to make a 
 change in his diet. 
 
462 LIFE OF ARNOLD JANSSEN 
 
 On his long travels, such as those to Vienna and 
 Rome, he always rode third class. Not until his ex- 
 treme old age could his councilors prevail on him to 
 travel second class. “To cut down expenses, he always 
 carried a supply of food along. He carried his own 
 bag, and saved wherever he could. 
 
 K * *K 
 
 Father Janssen loved modesty and simplicity. He 
 had no use for people who were vain and overambi- 
 tious, even though they boasted splendid talents and 
 achievements. 
 
 ‘Though a lover of poverty, he was not careless of 
 his personal appearance. His clothes and personal 
 belongings were always clean and in good repair. 
 
 His humble appearance was in complete harmony 
 with his disposition. In most of his letters he 
 humbly asks for prayer, for forgiveness of his mis- 
 takes, and for indulgence of his weaknesses. Thus 
 he wrote, in a letter of August 30, 1904: ‘‘Please 
 pray for me, poor sinner that I am, in order that I 
 may myself observe what I recommend to others.”’ 
 
 His humility is shown particularly in his Spiritual 
 Testament. ‘‘May God the Holy Ghost,” so he 
 writes in one passage, “‘enlighten and strengthen my 
 confréres in their public activities. Perhaps He will 
 give them greater work to do, when I am no longer 
 among them.” 
 
 In another passage he regrets very much that his 
 efforts to further the special veneration of the Holy 
 Ghost had met with so little success. Then he 
 continues: “‘Besides, I do not deserve to be esteemed 
 
3. Ora et Labora 463 
 
 and honored, because I am a poor sinner; for that 
 reason I gladly forgive all who have offended me, 
 and beg forgiveness of all those against whom I have 
 sinned.”’ 
 
 True humility does not imply faint-heartedness 
 and lack of energy, but on the contrary, urges the 
 soul on to exert all its faculties. This was true of 
 Father Janssen, as we shall see in the next chapter. 
 
 3. Ora et Labora 
 
 This old monastic motto and program was al- 
 ways faithfully upheld by Father Arnold Janssen. 
 By word and example he endeavored to inculcate these 
 fundamental virtues of a religious community in the 
 members of his Society. Love of prayer and love of 
 work make up the precious inheritance he bequeathed 
 to them. 
 
 We have already sketched the spirit of prayer that 
 animated Father Janssen, and we wish to add here a 
 few words about his method of prayer. He insisted 
 that prayer should be accorded the first place among 
 the tasks of his Society. ‘‘Let us,’’ he said, “‘diligently 
 and zealously practice both oral and mental prayer. 
 The latter should be a loving colloguy with God, in 
 which we pour out before Him our gratitude and our 
 love. With the adoration of the Divine Majesty and 
 of the Infinite God, we should combine the sincere 
 confession of our own nothingness and sinfulness”’ 
 (Spiritual Testament, 63). 
 
464 LIFE OF ARNOLD JANSSEN 
 
 He always spoke with great emphasis on the neces- 
 sity of worshiping God directly. He wanted the 
 members of his Society to consider this as their special 
 work. He made the feast of the Holy Trinity the 
 main feast of his Society, and prescribed the special 
 veneration of the Holy Ghost. He dedicated the two 
 missionary congregations founded by him to two 
 Persons of the Blessed Trinity, —— one, to the Divine 
 Word; the other, to the Holy Ghost. 
 
 Wherever possible, he caused the three Divine Per- 
 sons to be represented on the main altars of his 
 churches. . 
 
 In accordance with these principles, Father Ar- 
 nold Janssen always manifested great reverence for 
 the majesty of God. All his religious exercises were 
 carried out with visible devotion, although he 
 avoided everything that would make him conspic- 
 uous. Only when he believed himself alone and un- 
 observed would he sometimes indulge in extraordi- 
 nary expressions of piety. 
 
 He was in the habit, when he had finished his 
 work late at night, of going finally to the church 
 and there spending some time in prayer before the 
 tabernacle. Upon a few occasions he was observed 
 to prostrate himself on the floor and thus pray for a 
 considerable time. At other times he would pray 
 with outstretched arms, a method of prayer which, 
 on occasion, he also recommended to others as par- 
 ticularly effective. 
 
 In his room he always said his breviary kneeling, 
 even during his last illness, when he had become 
 quite feeble and kneeling was very difficult for him. 
 

 
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3. Ora et Labora 465 
 
 He was also seen to kiss the floor, in order to humble 
 himself before the omnipresent God. 
 
 Although these unusual practices of piety were kept 
 secret by him, he was truly exemplary in his zeal and 
 conduct during Divine services and the other devo- 
 tions held in the mission house. And although he 
 was usually the last to go to bed, he was generally 
 the first to appear in church in the morning. Before 
 the general morning prayers, he made the stations of 
 the cross, not only when he was at the mother house, 
 but also when he visited the other houses —— for in- 
 stance, at St. Gabriel’s, where he could regularly be 
 found among the seminarians, praying the stations 
 like one of them. 
 
 He always said mass with evident devotion, but 
 finished it within half an hour. His thanksgiving 
 after mass never lasted less than half an hour, because, 
 as he confessed at one time, he looked upon this time 
 as his most precious opportunity to lay all of his 
 great and small intentions before God and to implore 
 His blessing. Another daily practice of his was the 
 recitation of the rosary. 
 
 Whenever he had an important letter to write, he 
 would request his secretary to kneel down with him 
 and pray, before beginning its composition. Even 
 while dictating, when looking for a phrase or term 
 upon the choice of which much depended, or when 
 he was forced to admonish or reprimand, he would 
 do likewise. At times he reverently kissed a reliquary 
 which he always kept on his desk and took along on 
 his travels. If he promised in a letter to pray for 
 
 Liye oF ARNOLD JANSSEN 30 
 
466 LIFE OF ARNOLD JANSSEN 
 
 some one, he would say to his secretary: “Now let 
 us kneel down and say the promised prayer at once.” 
 He oftened blessed his outgoing letters, or asked his 
 secretary to do so. 
 
 When traveling, he saluted from the train the 
 Blessed Sacrament in the churches which he passed. 
 Frequently he invited his companions to pray with 
 him for the inhabitants of the cities and towns 
 through which they traveled. Whenever he arrived 
 in Rome, — and this happened eight times during 
 his life, — his first visit, always, was to the tombs 
 of the apostles. “Then he visited the other churches 
 and sanctuaries of the Eternal City. One of his 
 companions reports that, on one occasion, he walked 
 for three full hours, from one altar to the other in 
 St. Peter’s, praying with great devotion. 
 
 Regarding special devotions, we find that Father 
 Janssen was a faithful worshiper of the Sacred 
 Heart of Jesus. He had cherished and propagated 
 this devotion enthusiastically when he was director 
 of the apostleship of prayer, and to the Sacred Heart 
 he dedicated the little magazine that he published. 
 His motto was: ‘May the heart of Jesus live in the 
 hearts of men.’ ‘The first Friday of the month was 
 solemnly observed in his mission houses. On this 
 day all his priests were directed to say mass according 
 to his intention, in honor of the Sacred Heart; and 
 the other members were called upon to offer up Holy 
 Communion in reparation. During the month of 
 June, devotion to the Sacred Heart was held every 
 day. 
 
3. Ora et Labora 467 
 
 In practice, this devotion became almost identical 
 with the veneration of the Blessed Sacrament. It 
 always gave him great delight when his Society was 
 able to erect a new throne to the Eucharistic King. 
 Though he loved poverty, he wanted his churches to 
 be beautiful. The tabernacle had to be made of the 
 finest materials. On great feasts, services were held 
 with much pomp; and when there was exposition of 
 the Blessed Sacrament, the altar gleamed in a sea of 
 lights. 
 
 Long before Pope Pius X urged the more frequent 
 reception of Holy Communion, the founder of Steyl 
 had cultivated it in his Society. The brothers, the 
 sisters, and the older students, as a rule, received four 
 times a week. When the pope’s new decree on daily 
 communion came out, Father Janssen found it some- 
 what difficult to harmonize the views he had held for 
 sixty years with the new practice; but he promptly 
 published the decree and recommended its observation 
 in all his houses and missions. 
 
 From the year 1884, Father Janssen devoted him- 
 self with greatest zeal to the special veneration of the 
 Holy Ghost. It was Father Medits who gave him 
 the incentive, and it was in the church of the 
 Lazarists in Vienna that Father Janssen dedicated 
 his whole person to the service of the Holy Ghost. 
 He considered this as one of the greatest graces of 
 his whole life. 
 
 He endeavored in every possible way to cultivate 
 this devotion. in his Society. He called the Holy 
 Ghost the Father of his Society; to Him he dedicated 
 the congregation of the Missionary Sisters, Servants 
 
468 LIFE OF ARNOLD JANSSEN 
 
 of the Holy Ghost; in His honor he built the magni- 
 ficent Church of the Holy Ghost in St. Gabriel’s; 
 and upon his recommendation, several other beauti- 
 ful churches — in China, South America, and Togo, 
 and also the missions of South Shantung, New 
 Guinea, and Japan — were dedicated to Him. 
 
 For years he published a supplement to the Little 
 Messenger of the Sacred Heart, under the title, “‘Come, 
 Holy Ghost.’’ He encouraged his brother John to 
 compile a number of splendid books in honor of the 
 Holy Ghost. He ordered a relief tablet, representing 
 the Sacred Heart and the Holy Ghost hovering above 
 it in the form of a dove, to be made and put up in 
 suitable places. The inscription — “Et Verbum 
 caro factum est!’’ —— points to the co-operation of 
 the Holy Ghost in the incarnation of the Son of God, 
 especially in the formation of His Divine-human 
 heart. In this manner he tried to popularize the 
 devotions. For the same reason he cherished the 
 earnest wish that the Church would permit the 
 representation of the Holy Ghost in human form, 
 as with the Father and the Son. 
 
 In his letters he often mentioned this favorite sub- 
 ject, and usually ended his written communications 
 with this phrase: ‘In the love of the Holy Ghost, 
 Yours... The greater part of his Spiritual Tes- 
 tament also deals with this subject, enumerating 
 once again all reasons for the zealous veneration of 
 the Holy Ghost, speaking of the various methods of 
 practicing and propagating this devotion, and finally 
 describing the blessing that would result from it. 
 “T have the firm conviction,’’ he says in one place, 
 
3. Ora et Labora 469 
 
 “that, if the Holy Ghost comes to be glorified more 
 in the Church, He will also glorify the Church more 
 and give her the grace that she needs to overcome all 
 error and to so bring it about that there shall be, 
 once more, but one Shepherd and one flock.”’ 
 
 He gives a special recommendation to the writings 
 of his brother John, and expresses the wish that 
 three prayers composed by the latter shall remain in 
 use in his Society. In conclusion, he makes a warm 
 appeal to the priests of his Society not to disregard 
 this favorite wish of his. 
 
 This extraordinary veneration of the Holy Ghost 
 no doubt had a deep influence upon the life of Father 
 Janssen, and was perhaps chiefly responsible for his 
 unusual success in all undertakings. Cardinal Sim- 
 eoni, Prefect of the Propaganda, said; “I am not 
 surprised at the remarkable development of the So- 
 ciety of the Divine Word, for it reveres the Holy 
 Ghost in a special manner.”’ 
 
 x * x 
 
 Although the Blessed Trinity was the chief object 
 of devotion in the spiritual life of Father Arnold 
 Janssen, he also zealously cultivated the veneration 
 of the angels and saints. Among the angels, he 
 favored the seven spirits before the throne of God, 
 the great archangels, and the seraphim. ‘The first 
 church which he built —- the mother church of his 
 Society at Steyl — is dedicated to the holy angels. 
 In the nine lower windows of the sanctuary he 
 caused the nine choirs of angels to be represented; in 
 the rosette window above the organ, the seven arch- 
 angels; on the high altar before the throne of the 
 
470 LIFE OF ARNOLD JANSSEN 
 
 Divine Lamb, symbols of the seven spirits. Three 
 side altars were dedicated to the three archangels, St. 
 Michael, St. Gabriel, and St. Raphael, after whom 
 he also named his three first houses, those at Steyl, 
 Rome, and Moedling. 
 
 In the rule of his Society, as drafted in 1891, he 
 devotes a special chapter to the veneration of the 
 holy angels, and enjoins that in every large house of 
 the Society seven high masses shall be sung annually, 
 in honor of the Holy Ghost and the seven spirits be- 
 fore the throne of God. 
 
 He often spoke of the guardian angels; and in his 
 Spiritual Testament he says, ‘Let us revere not only 
 our own guardian angels, but also those of our 
 charges.”’ 
 
 Regarding the Mother of God, he says; ‘“‘Mary is 
 revered as the foundress and protectress of nearly all 
 religious communities. The Society of the Divine 
 Word shall do likewise.’ Among the titles of the 
 Blessed Virgin, he favored these two — “‘Queen of 
 Angels’ and “Immaculate Spouse of the Holy 
 Ghost.’’ The first house of the Society in North 
 America, which was the last foundation authorized 
 by him, received the name ‘“‘St. Mary’s Mission 
 House.”’ 
 
 Father Janssen not only said the rosary every day, 
 but also made great efforts to spread this devotion. 
 In the church at Steyl he established the confrater- 
 nity of the rosary, with a procession on every first 
 Sunday of the month. After the retreats given in 
 his houses, every retreatant received a dozen rosaries 
 
3. Ora et Labora 471 
 
 from Father Janssen, so that several thousand ro- 
 saries were thus distributed every year. 
 
 Among the saints of God, he chose the following 
 as patrons: St. Joseph, the foster father of Jesus; 
 St. Joachim and Anna, the parents of Mary; the 
 holy apostles, Peter, Paul, John, and Andrew; the 
 holy pope, Gregory the Great; the holy bishop, St. 
 Augustine; and finally, the holy priest, St. Vincent 
 de Paul. ‘The last named saint he took as his person- 
 al model. He recommended the veneration of St. 
 Joachim and Anna, especially for the sanctification 
 of Christian families; and he had large pictures of 
 them made and circulated abroad, particularly in 
 South America. 
 
 The same veneration which he cherished for the 
 saints of God, he also held for their relics. It always 
 gave him great pleasure to receive relics for his houses: 
 and on All Saints’ day, each year he had them carried 
 in solemn procession through the corridors of his 
 houses. 
 
 * * ** 
 
 Father Janssen was certainly a man of prayer. 
 The objects for which he prayed and wanted others 
 to pray revealed his truly apostolic heart. He con- 
 sidered it small to pray chiefly for oneself and one’s 
 own personal intentions. 
 
 Father Janssen himself composed many prayers, all 
 of which breathe forth a fervent apostolic spirit. 
 Towards the end of his notes, in the Spiritual Testa- 
 ment, he says: 
 
 “From my childhood, the prayer of intercession 
 had been deeply impressed upon me. I understood 
 
472 LIFE OF ARNOLD JANSSEN 
 
 the necessity of prayer for others, especially for the 
 conversion of pagans, heretics, infidels and poor sin- 
 ners. It pained me that nearly all prayers in prayer 
 books, and those for the Way of the Cross and pub- 
 lic devotions, especially referred principally to per- 
 sonal wants. Of course, all must think that they 
 are poor and need prayer. But if they, out of charity, 
 offer up most of their prayers for others, the good 
 God will hear them and give them doubly and trebly 
 for themselves what they implore for others. . .” 
 
 He also extended his prayerful intercession to the 
 poor souls in purgatory, recommending in particular 
 prayers for deceased priests. We see from all this 
 that prayers and other acts of piety occupied much of 
 his time. And yet he was able to do an unusual 
 amount of work also. 
 
 * * * 
 
 Father Arnold Janssen fulfilled with great fidelity 
 the command of the Divine Master to pray without 
 ceasing. As work did not keep him from being united 
 with God in prayer, so likewise his many prayers did 
 not keep him from working long and hard. A huge 
 amount of work was demanded of him as the founder 
 and superior general of two large missionary Societies 
 with more than two thousand members; and this was 
 especially true, since he was one of those characters 
 who want as far as possible to do everything them- 
 selves, or at least to keep full control in their own 
 hands. He generally worked far into the night, but 
 rose punctually at four or half past four o'clock in 
 the morning, to begin his heavy daily tasks with un- 
 remitting zeal. 
 
3. Ora et Labora 473 
 
 In a letter to kis brother John, he said, “‘] have 
 but little control of my own time, for I must be at 
 the service of many; and besides, I have from seven 
 to eight classes and five or six spiritual conferences 
 every week.’ In another letter, he says: ‘“‘Poor me! 
 I still have so much to do. Please pray for me, so 
 that I may be equal to my tasks.”’ 
 
 Father Arnold Janssen was very thorough in all 
 things, and greatly disliked superficiality. He was 
 not easily satisfied with his own work, nor with the 
 work of others. “I do not like mushrooms,’’ he 
 said, ‘‘that shoot up during the night, but I like good 
 solid trees that take time for their growth and grow 
 firm roots.” 
 
 To Father Superior Weig, in Japan, he wrote: “If 
 you intend to build, you must devote much time to 
 the study of the plans. “The more carefully you con- 
 sider every future possibility, the easier it will be to 
 make a good decision. Even after much deliberation 
 it is possible to make mistakes, but without delibera- 
 tion they are sure to occur.”’ 
 
 He carried out in practice what he advised others 
 to do. Before he made a decision, granted a per- 
 mission, or wrote a letter, he thought the matter over 
 very carefully and prayed. It often happened that, 
 in cases where the petitioner expected a favorable 
 reply, he would instead get a dozen or more new 
 questions to answer. 
 
 This mode of working protected him against the 
 consequences of hastiness, but naturally retarded the 
 quick discharge of his duties. He realized this quite 
 well himself, and regretted that he was not able to 
 
474 LIFE OF ARNOLD JANSSEN 
 
 work faster. ‘‘Letter writing,’’ he said on one occa- 
 sion, “‘is three times as easy for Father Blum as for 
 me.’ Despite these handicaps, Father Janssen ac- 
 complished a great deal through his exemplary in- 
 dustry and perseverance. 
 
 In all his work he was very accurate, neat, and 
 orderly. His handwriting was fine, a bit stiff, but 
 very legible. He had all important documents pre- 
 pared in duplicate, and retained the originals. Dur- 
 ing the last fifteen years of his life, he employed a 
 priest as secretary; and finally, two were required. 
 
 To facilitate a elear survey, he was in the habit 
 of numbering the paragraphs, even in his personal 
 letters, and was pleased when the same was done in 
 the answers he received. 
 
 Diligence and promptness were duly recognized 
 by Father Janssen. ‘Though usually sparing with 
 his praise, he gladly expressed his approbation and 
 thanks in such a case. He tried in every way to im- 
 bue the members of his Society with the same spirit 
 of cheerful and indefatigable work. “The only honor 
 he sought and wished for them was the reputation 
 of being thorough and diligent laborers in the vine- 
 yard of the Lord. 
 
4, His Apostolic Spirit 
 
 Narrow minds and selfish hearts are incapable of 
 love for the missions. The founder of the Steyl 
 mission work was imbued with the spirit of the 
 apostles. He lacked, it is true, those magnificent ex- 
 ternal gifts that awaken admiration, but he did not 
 lack the great heart and the all-embracing love of a 
 true missionary. We have become acquainted with 
 the outward manifestations of his zeal; let us now 
 learn a little of his apostolic spirit. 
 
 Mission work among the pagans was the chief 
 aim of his life. For this reason he gave up his pleas- 
 ant position as teacher in Bocholt. His desire to 
 spread the kingdom of God he also tried to communi- 
 cate to others. For this purpose he began the pub- 
 lication of the Little Messenger of the Sacred Heart. 
 At the end of the first year, he wrote: “‘Let us hope 
 that the Little Messenger has succeeded in sowing 
 good seeds here and there, and above all, that it has 
 helped to create a greater longing for the propagation 
 of the true faith...” 
 
 This holy longing impelled Arnold Janssen him- 
 self to awaken missionary vocations before he thought 
 of founding a mission seminary. Whenever he 
 spoke of this subject, he became truly eloquent. Thus 
 he writes, in concluding a description of the death 
 of Father Augustine Chapdeleine, who was martyred 
 in China, on February 28, 1856: 
 
476 LIFE OF ARNOLD JANSSEN 
 
 “How well has he lived who has sacrificed his 
 life for God! What an altogether different person- 
 ality Father Chapdeleine has become in China! — 
 founder of several new Christian congregations in a 
 pagan land, the first apostle of a great province, a 
 glorious martyr who, through his example, has edi- 
 fied millions and who shall live forever in the mem- 
 ory of his country and in the history of the mis- 
 sions!... Would that many a priest or candidate for 
 the priesthood, who understands the greatness of the 
 missionary calling, take this to heart.”’ 
 
 To increase the number of missionaries of the true 
 faith, Father Janssen labored for the establishment 
 of a German mission seminary; and filled with con- 
 fidence in Divine Providence, he finally took hold of 
 this difficult task himself. He succeeded, and then 
 tried to instill his own great zeal into the young men 
 intrusted to his care. 
 
 He had founded his Society for the foreign mis- 
 sions, and this purpose was to remain, under all 
 circumstances, its first and foremost task. In the 
 statutes of 1891, the first printed rules of his Society 
 in which his own mind is clearly reflected, he decrees: 
 
 “All must work with great zeal for the salvation 
 of souls. No other work is so sublime, so important, 
 and so comprehensive as this... We consider the 
 propagation of the faith and the conversion of the 
 pagans as the special purpose of our Society. There- 
 fore we must endeavor to spread the light of faith 
 in those vast regions where idolatry still keeps in- 
 numerable souls under the sway of Satan... 
 
4. His Apostolic Spirit 477 
 
 “Let all our members know that they are called to 
 propagate the faith; but each in his place, for there 
 are diverse graces, but the same spirit. Every one 
 should go, promptly and willingly, wherever he is 
 sent by the superior general, —- even to the most 
 distant countries. Frequent prayers for the conver- 
 sion of the pagans shall be said. In particular shall 
 the priests of our Society, every year, say seven masses 
 in honor of the Holy Ghost, for the conversion of 
 the heathens, especially for those in our missions. 
 The other members shall frequently offer up Holy 
 Communion for the same intention.”’ 
 
 Also in his Spiritual Testament, he strongly em- 
 phasizes this point: “‘May God the Holy Ghost help 
 us to accomplish this purpose according to His holy 
 will, in wisdom and devotion. The more we imitate 
 the example of Jesus, in combining work and prayer, 
 the more certain we shall be of success.” 
 
 Nevertheless, the missionary zeal of Father Jans- 
 sen was by no means one-sided. He wanted, as he 
 expressed it, to work for all the great intentions of 
 Jesus, and therefore kept his eye, hand, and heart 
 open for all the religious tasks of the Church, at 
 home and abroad. 
 
 We have heard with what zeal he worked for a 
 good press, and for the furthering of retreats for 
 priests and laymen. ‘‘The foreign missions,’’ he 
 says in his Spiritual Testament (39), “‘remain our 
 chief purpose. Still, the heretics are closer to us, 
 because they are Christians and must be led back to 
 the unity of the Church...’ In another place, he 
 says: “‘We should not scorn to work in Catholic 
 
478 LIFE OF ARNOLD JANSSEN 
 
 countries, especially in those where religion is on the 
 decline. Here we are dealing with baptized Chris- 
 tians who, therefore, have a greater claim on us than 
 others.” 
 
 The founder of Steyl clearly understood the im- 
 portance of the religious school at home; and that he 
 did so is proved by the fact that he gave up six of 
 his priests for the conducting of the Catholic Normal 
 School, in Vienna. 
 
 It was Father Arnold Janssen’s ardent wish that 
 his Society havé an opportunity to be of serv- 
 ice to the priesthood, not only by training young 
 men, but also by promoting the religious spirit in 
 other priests. For this reason he opened his house 
 at Steyl for the retreats of priests, took charge of 
 several clerical seminaries in South America, and sup- 
 plied some priests to Bishop Doebbing, of Nepi and 
 Sutri, near Rome, although he could scarcely spare 
 them. 
 
 To illustrate his solicitude, we shall quote a few 
 more passages from his Spiritual Testament: 
 
 “Our priests shall frequently speak of the great 
 dignity of the priesthood, and shall try to increase 
 through their own zealous priestly lives, the esteem 
 of the faithful for the clergy. They shall give re- 
 treats for priests... Shall pray and have others pray 
 for them, in order that they may preach the Word 
 of God in a spirit of lively faith, that they may cele- 
 brate the Holy Sacrifice in a worthy manner, and 
 may administer the sacraments with zeal and devo- 
 tion. They shall pray for deceased priests, in order 
 that they may soon be admitted to the presence of 
 
4. His Apostolic Spirit 479 
 
 God. They shall omit everything that secular priests 
 may rightfully take ill of them; especially shall they 
 refuse to meddle with things that do not concern 
 them. They should give them a good example in 
 all things, — for instance, in diligent study, in main- 
 taining the right principles of the Church, in the 
 manner of holding Divine services, in simplicity and 
 modesty of conduct, and in mercy towards the poor 
 and the sick.”’ | 
 
 The great esteem in which Father Janssen held 
 the priesthood filled him also with great reverence 
 for the authority of the Church, and especially that 
 of the Holy See. He often prayed for the pope, the 
 bishops, and for all priests. He composed a special 
 prayer for the members and candidates for the priest- 
 hood and the religious state, and made it a part of 
 the evening prayer recited in his religious congrega- 
 tions. He was deeply convinced that the spiritual 
 welfare of the world depended upon a zealous clergy. 
 This same conviction explains his courage in asking 
 for a special audience with Emperor Francis Joseph of 
 Austria, and addressing the monarch thus, according 
 to the testimony of Father Medits: ““Your Majesty, 
 the Church of God is your strongest support. As 
 long as you protect the Church and give Austria- 
 Hungary good bishops, the throne of your Majesty 
 will stand firm. Therefore, I beg in the name of God 
 that your Majesty will always give the Church good 
 bishops.”’ 
 
 The good old emperor must have listened with 
 surprise to the frank words of this strange priest; 
 but he evidently did not take them ill, for, shortly 
 
480 LIFE OF ARNOLD JANSSEN 
 
 afterward, he granted the Society of the Divine Word 
 permission to open a house in Austria, and later 
 visited St. Gabriel’s. 
 
 Father Arnold Janssen rejoiced at all good works, 
 no matter by whom they were performed. Wherever 
 he could, he promoted the success of others, especially 
 those of other religious orders and congregations. 
 We have already mentioned several such instances. 
 
 It was Father Arnold Janssen’s greatest desire to 
 work in harmony with other religious communities. 
 “We owe much to the Lazarists,’’ he writes in his 
 Spiritual Testament; “‘let us always remember this, 
 and regard them as our dear brothers. Semenenko, 
 the founder of the Resurrectionists, was a good friend 
 of mine; may our three societies therefore always re- 
 main closely united.” 
 
 No one ever heard Father Janssen voice the fear 
 that other communities might harm the progress of 
 his own; and he would not have tolerated such ex- 
 pressions by the members of his Society. His heart 
 was filled with that wonderful apostolic sentiment 
 voiced by St. Paul: “‘But what then? So that by 
 all means, whether by occasion, or by truth, Christ 
 be preached: in this also I rejoice, yea, and will re- 
 yore (Pb, Ma 8o) ; 
 
 Cherishing such noble sentiments himself, it must 
 have been very bitter for Father Janssen to meet with 
 religious narrow-mindedness and smallness on the 
 part of others. And yet he very often had to suffer 
 through such conduct. As a rule, he bore all in 
 silence and prayer; but at times he also spoke out 
 his convictions with great frankness. 
 
4. His Apostolic Spirit 481 
 
 When, in the beginning of the nineties, religious 
 orders and congregations were allowed to return to 
 Germany, and the founding of new mission houses 
 was undertaken, there were many who feared that 
 the home dioceses would suffer through them. In 
 this decisive hour, Father Janssen wrote a “Pro 
 memoria’ to all the German bishops, in which he 
 explained the situation and proved that work for 
 home and foreign missions must always go hand in 
 hand. 
 
 When the mission house of Holy Cross in Silesia 
 was founded, and similar fears were voiced (namely, 
 that the mission house would decrease the vocations 
 for the secular clergy), Father Janssen wrote to Car- 
 dinal Kopp. In this letter he said: 
 
 “It is true, your Eminence, that, besides the for- 
 eign missions, there are great and important interests 
 at home that must not be allowed to suffer; and I 
 am confident that they will not suffer. For it is the 
 same God that provides for all, according to the dis- 
 position of His Divine wisdom. It is He who in- 
 spires vocations, and it is also He who disposes the 
 hearts of the faithful to charity. During the last 
 fifteen years, vocations for the missionary and reli- 
 gious life have greatly increased, but the vocations 
 to the secular priesthood have increased even more. 
 The word of Christ, ‘Go ye and teach all nations!’ 
 must be fulfilled.’ 
 
 We can plainly see that in Father Arnold Janssen 
 the idea of the missions revealed itself in its purifying 
 and idealizing power. With his ever-increasing love 
 
 Lire oF ARNOLD JANSSEN 31 
 
482 LIFE OF ARNOLD JANSSEN 
 
 for the missions, his heart also widened for all the 
 interests of Holy Church. 
 
 Father Medits records the trials and struggles of 
 Father Janssen in the founding of St. Gabriel’s. Day 
 after day, for many weeks, he went from one high 
 official to another in Vienna. Frequently he had to 
 wait for hours in the ante-chambers, and finally to 
 return to the Lazarist convent thoroughly exhausted. 
 When Father Medits expressed his sympathy on 
 these occasions, he would reply: “‘Be still, dear friend! 
 Good works require sacrifices, and God and the souls 
 deserve that we make them.”’ 
 
 5. Guide and Father 
 
 Providence had placed Father Janssen at the head 
 of two large religious congregations, and he, in turn, 
 considered it to be his chief task to imbue them with, 
 and confirm them in, the proper spirit, and to be to 
 all the members a true spiritual guide and father. 
 
 The astoundingly rapid development of both con- 
 gregations was, of course, a source of great joy to 
 the founder; but their internal growth concerned 
 him much more. Among the means for conserving 
 the proper spirit, he recognized as all important the 
 consideration that great care should be taken in the 
 admission of candidates, and that strict probation 
 should be observed before the taking of the vows. 
 Very frequently he cautioned the superiors against 
 false kindness, and gave them detailed regulations 
 
5. Guide and Father 483 
 
 about the manner of procedure. He did not content 
 himself with merely giving these regulations, but 
 insisted on their strict observance. He was not spar- 
 ing in admonitions and vigorous reprimands, when 
 he found that matters of this kind were treated light- 
 ly. Although his whole character became much more 
 mild with increasing age, he maintained his earlier 
 rigor on this one point, and in fact seemed to grow 
 rather more severe than indulgent. He was con- 
 vinced that, if his work was to endure, unfit or 
 doubtful candidates must be dismissed in time. 
 
 His great interest in this matter can be judged 
 from a long encyclical letter which he wrote to the 
 superiors of the Society in Europe and in the mis- 
 sions, during the year before his death. In the in- 
 troduction to this letter, he says: “Experience shows 
 that many religious societies have, in the course of 
 time, deteriorated much in zeal and discipline. We 
 cannot help fearing that the same danger may threaten 
 us. Therefore, all, especially the superiors, must en- 
 deavor with the grace of God to escape this danger, 
 through prudence and determination.’ 
 
 He advises the superiors to obtain accurate infor- 
 mation about the candidates,—not to rely upon their 
 own judgment alone, but to consult those who know 
 the candidates best. 
 
 At the end of the letter, he says: ‘“The blessing of 
 God on a religious society depends upon the faithful- 
 ness of its members in the discharge of their duties. 
 Its influence will be greatly curtailed if unfit persons 
 are admitted to membership. St. Francis Xavier 
 badly needed more men for the great tasks he had at 
 
484 LIFE OF ARNOLD JANSSEN 
 
 hand, and yet he demanded the greatest strictness in 
 the admission of new members. Many other holy 
 men and women have repeated his warning. Let 
 all of us do what is necessary in this regard’’ (letter 
 of December 3, feast of St. Francis Xavier, 1907). 
 
 Besides employing such external means for pre- 
 serving the proper religious spirit in his Society, he 
 recommended, as an internal aid, their training in 
 the love of sacrifice. 
 
 In a letter of January 29, 1906, addressed to all 
 spiritual directors, he says: ‘““Blessed is the community 
 in which the spirit of sacrifice prevails. There it will 
 not be difficult for the superior to guide and lead 
 those of whom he has charge. . .”’ 
 
 He was firmly convinced that this cultivation of 
 the spirit of sacrifice must begin early. He insisted 
 that the students, from the lowest classes up, were 
 to be trained systematically in this spirit. He di- 
 rected that all students were to take part in sweep- 
 ing and scrubbing, in the folding of the magazines, 
 and especially in the work of caring for the institu- 
 tion grounds. Plain living and self-denial were his 
 ideals in the training of youth. 
 
 “Which parents train their children best,’’ he 
 writes in a letter (September 12, 1905) to his coun- 
 cilors, ‘‘those who meet every wish of the children, or 
 those who keep their wishes within reasonable 
 bounds? No doubt, the latter. Does not the same 
 hold good for the mission students? Must they not 
 be reminded that the craze for pleasure, as it prevails 
 in the world, is unsound?... Deputy Groeber re- 
 cently made the statement that it is one of the bless- 
 
5. Gutde and Father 485 
 
 ings of Christianity that it makes its adherents con- 
 tented and teaches them to make sacrifices. Let all 
 our prefects take care to inculcate these serious and 
 necessary truths...” 
 
 *K K * 
 
 The true spirit of sacrifice in a religious communi- 
 ty is chiefly maintained by the three vows. Whoever 
 is faithful in the strict observance of these will be 
 faithful in every other virtue. 
 
 Father Arnold Janssen was a model of simple liv- 
 ing and economy in the use of the goods of this 
 world, and he did everything to foster and preserve 
 the same spirit in the members of his congregation. 
 They were to be modest in their demands regarding 
 their rooms, clothes, and food. For the same reason, 
 he did not favor much reading of the daily political 
 papers. [he brothers in particular were expected to 
 content themselves with the reports contained in the 
 weekly papers. 
 
 Voluntary poverty is surpassed in value by the 
 vow of chastity. Father Janssen fully understood 
 the importance of this virtue for a religious communi- 
 ty, and in particular for a missionary society. He 
 often spoke of it in his conferences. ‘“‘Chastity,’’ he 
 used to say, ‘‘makes the heart strong and cheerful... 
 Christ paid a special price of blood and sufferings for 
 virginal souls’ (conference of March 4, 1894). 
 
 He insisted that anything which might furnish 
 external or internal protection for this virtue should 
 be used. Therefore he favored the special veneration 
 of the Blessed Virgin and of St. Aloysius; and en- 
 couraged, more than anything else, the seeking of 
 
486 LIFE OF ARNOLD JANSSEN 
 
 wise guidance and counsel from prudent confessors. 
 He himself composed a lengthy instruction for the 
 confessors of his Society, for the treatment of this 
 important matter. This treatise proves how great 
 was the importance he attached to the virtue of chas- 
 tity for all phases of life: it is a truly admirable 
 work in its clearness and prudence; and members of 
 other religious orders, who subsequently became 
 acquainted with it, stated that they would wel- 
 come its introduction for the use of their own con- 
 fessors. 
 
 Of the three holy vows, Father Arnold Janssen 
 considered that of obedience to be the most im- 
 portant, because it implies the sacrifice of the most 
 precious possession of man, — his free will. “He 
 declared in one of his conferences that, according to 
 St. Catherine of Genoa, ‘self-will does more harm 
 than all the demons of hell, for they have not the 
 power to lead men to hell, but self-will has.’ ”’ 
 
 Father Janssen possessed very great authority in 
 his congregation. The fact that he was its founder 
 no doubt contributed much to this unusual position; 
 but his calmness and prudence commanded still more 
 consideration. He was no respector of persons: all 
 had to be faithful in obedience. Even toward his 
 brother John, to whom he was greatly devoted, he 
 always remained the superior in all matters that con- 
 cerned the conduct of affairs; and when, on a certain 
 occasion, John made a somewhat impatient request, 
 Arnold gave him a severe rebuke. 
 
 * * ** 
 
5. Guide and Father 487 
 
 Father Janssen purposely limited the powers of 
 local superiors, in order to force them to keep up 
 constant communication with him. He disapproved 
 of any action that seemed inspired by too much in- 
 dependence, and never hesitated to bring his dis- 
 pleasure to the attention of those whom he considered 
 guilty in this regard; but he always used calm and 
 kindly language in his letters of reproof. 
 
 The letters which he wrote to local superiors, in 
 order to instruct them in the manner in which they 
 were to deal with the faults of others, reveal his own 
 principles and practice as superior. ‘[hey are so char- 
 acteristic of the man that we shall quote at least a 
 few passages from them. To a newly appointed 
 superior in the missions he wrote: 
 
 “First of all, pray with great confidence to God 
 the Holy Ghost. Since you have acquired your office 
 in a legitimate way, you have a right to expect that 
 He will help you in administering your office. Never 
 lose courage, though you encounter discontent or 
 even disobedience. Never become vehement. No 
 matter how a subordinate may treat you, you will 
 be the victor if you remain calm and learn to wait 
 for a more propitious moment. Listen to the advice 
 of others, especially of your councilors: reflect in hu- 
 mility, when you are criticized; but in all things up- 
 hold the right principles’ (letter of October 28, 
 1898). 
 
 The same thoughts recur in many of his letters, 
 and may be summarized in these words: ‘A superior 
 must treat his subordinates with courage, patience, 
 and kindness.’ 
 
488 LIFE OF ARNOLD JANSSEN 
 
 To a superior who had difficulties with his sub- 
 ordinates, he wrote, among other things: 
 
 “A superior who has difficulties must remember 
 that he himself is not all that he should be. The 
 office of a superior is difficult. It is not enough to be 
 just, but one must do many things to win the confi- 
 dence and good-will of his subordinates. 
 
 “A superior should not hesitate to give praise 
 where praise is due, and should invite his subordi- 
 nates to approach him with confidence in case of 
 difficulties.”’ 
 
 Younger superiors, too, should be judged more 
 leniently: 
 
 “Youth is a disadvantage to a superior, but it is 
 one that grows less every day. And if such a one 
 has an open mind and humble heart, he often learns 
 more in one year than others in three or four. .. 
 
 “When the faults of a subordinate are criticized 
 his good qualities and all circumstances in his favor 
 should also be considered.”’ 
 
 To a superior who tried to eliminate abuses in too 
 forceful a manner, he wrote: 
 
 “Love and confidence can not be forced, but must 
 be sought with the help of God and through proper 
 conduct. [he human heart is a strange thing, and 
 will not be conquered except through much indul- 
 gence, love, and kindness. A superior must be able 
 to hear and see much, but without letting others 
 know at once what is displeasing to him. He should 
 rather wait for a favorable opportunity to mention 
 his observations.’’ 
 
 ® * * 
 
5. Gutde and Father 489 
 
 However, the patience and kindness which the 
 superior general so often recommended were not to 
 degenerate into weakness. Principles were never to 
 be sacrificed. He was very determined to keep his 
 Society untouched by dangerous modern currents of 
 thought. He had what a Roman prelate on one 
 occasion called ‘‘a Catholic nose.’’ He did not allow 
 his priests to read Professor Albert Ehrhard’s book, 
 “Catholicism in the Twentieth Century,” until a 
 thorough and critical commentary on it was avail- 
 able; and then the Fathers were required to read the 
 commentary and criticism first. 
 
 On this occasion he sent to one of the superiors 
 the following ‘‘Principles Regarding the Reading of 
 Books’ (Encyclical of April 5, 1902). 
 
 “Many things may be read without harm, but by 
 no means everything. It is particularly dangerous 
 to read too many books by our adversaries, and too 
 few of our own... A priest must warn others against 
 the reading of bad books, and he is bound to apply 
 the same principles to himself: otherwise, it may hap- 
 pen, as it has so often in history, that he will be- 
 come entirely corrupt, or at least suffer much through 
 a weakening of his principles. Special attention 
 must be paid to books that endanger faith or good 
 morals, and consequently to the writings of certain 
 subtle enemies also... Very dangerous likewise are 
 books written by Catholics, but inspired by certain 
 contemporaneous currents of thought which are apt 
 to spread wrong tendencies in religion. It is the 
 duty of the superiors to watch over their sub- 
 ordinates. After they have once absorbed the poison 
 
490 LIFE OF ARNOLD JANSSEN 
 
 of false opinions, and have defended them for some 
 time against others, it is very difficult to cure them. 
 Examples of this kind are the doctrines of Jansenism 
 in France, and Febronianism and Guentherism in 
 Germany and Austria. At last, in these cases, eccle- 
 siastical authority supplied the remedy, but only after 
 serious damage had been done... It is the purpose 
 of the religious authority enjoyed by a superior, that 
 it shall be exercised to guard his subordinates just 
 as the fruits of a garden are guarded against thieves 
 and robbers by means of hedges and barriers. If 
 in a special case it seems necessary to order a much 
 disputed book, permission to read it should be re- 
 stricted to those who really need it. In general, the 
 superior should be guided by the following prin- 
 ciples: Even when a book is much disputed, one is 
 not always under the necessity of reading it, especial- 
 ly when it contains errors that are propounded in a 
 captivating form and intertwined with much that is 
 true... It usually suffices to know what is erroneous 
 in the book. And this can be learned from answers 
 to these veiled attacks, written by competent men.”’ 
 
 ** *K >K 
 
 Father Arnold Janssen’s main rule for himself 
 and others was: ‘Above all things, have God before 
 your eyes. ‘I beg of you,” he writes to a superior 
 in South America, “‘to face the future with confidence. 
 Try above all to please God, and do not fear too 
 much to displease men. If a superior is generally 
 friendly, does not offend, and energetically tries to 
 do his duty, the Lord will come to his aid; and if he 
 
5. Gutde and Father 49] 
 
 should now and then hear some harsh words of re- 
 proof, it does not matter very much.” 
 
 In his demands upon subordinates, a superior 
 must be guided by common sense and must not ex- 
 pect the heroic. “To a superior in the missions he 
 wrote: 
 
 “In your administration you are not bound to 
 demand the ideal. On the contrary, a good superior 
 must consider the weakness of men. God does not 
 expect more than is reasonable and possible. . .”’ 
 
 The most important thing in a superior is his 
 good example. All that knew Father Superior Gen- 
 eral, also knew how seriously he took this duty him- 
 self, and how insistently he inculcated it in the local 
 superiors. “‘A superior must know,” he declared, 
 ‘that he is closely watched by his subordinates, and 
 that for a successful administration he needs author- 
 ity; and this authority is harmed by his faults. True 
 respect cannot be secured by assuming airs and de- 
 manding service, but rather by true virtue...” 
 
 As these quotations prove, Father Janssen, made 
 heavy demands upon the virtue of the local superiors; 
 but when he saw that they were trying their best, 
 he gave them unmistakable signs of his appreciation 
 and fatherly affection, knowing as he did by expe- 
 rience how hard it really is to be a good superior. He 
 was convinced that all, or nearly all, subordinates 
 have good-will, even though they speak a word of 
 criticism here and there. No amount of success in the 
 missions could, in the eyes of Father Janssen, make 
 up for a lack in the true spirit of piety. “I think 
 it is a very good idea,’”’ he answered one of the supe- 
 
49% LIFE OF ARNOLD JANSSEN 
 
 riors, ‘that you oblige all the missionaries, to spend 
 a month every year at some central station, there to 
 make their retreat. This is done in China, with 
 much success...’ 
 
 “Experience shows,’ he writes to another supe- 
 rior, ‘‘that it is very important for young priests to 
 become associated with an older man whom they 
 can copy in many ways...” 
 
 “Let us be convinced,’ he wrote during the last 
 year of his life, ‘‘that most of the good accomplished, 
 so far, has come as the result of God’s blessing; and 
 this blessing becomes all the greater, the more we try 
 to live according to the spirit of the Faith...” 
 
 An object of special solicitude to Father Janssen 
 was the relation between the priests and brothers of 
 his Society. Though their tasks differ greatly, he 
 expected them to hold one another in mutual esteem 
 and affection, as sons of the same Mother. ‘The 
 same mutual charity was to characterize the relations 
 of superiors with their subordinates. 
 
 To a superior who had many dealings with off- 
 cials of the government, he wrote: “In dealing with 
 these men, act with a certain nobility of demeanor, 
 always remembering your position and theirs. It 
 is well to be reserved, but you must also be able to 
 speak frankly, when occasion arises, but without 
 hurting their feelings... You must speak with re- 
 spect, but never flatter...” 
 
 Father Janssen was a noble character, and he tried 
 to carry out all these principles in his own life and 
 conduct. Of course, he did not succeed in pleasing 
 all. His peculiar characteristics of manner frequently 
 
5. Guide and Father 493 
 
 aroused criticism, but his purity of intention was 
 never questioned. “Those who knew him intimately 
 knew that this man with the iron will had a kind 
 and sympathetic heart. 
 
 * * x 
 
 Father Janssen was very attentive and courteous 
 toward all. He was in the habit of giving others 
 pleasure by small presents, such as a holy picture, 
 or other unostentatious offerings. When he was in 
 Rome for the last time, he once more visited the 
 sanctuaries of the Eternal City. One day he invited 
 the brother cook of the college to accompany him; 
 and for hours he explained to him every point of 
 interest. 
 
 No matter how busy he was, he received all callers 
 with kindliness. “The older members of the Society 
 remember many occasions of fatherly interest mani- 
 fested by Father Janssen toward brothers, postu- 
 lants, and servers. 
 
 Whenever it was impossible to answer a letter per- 
 sonally, he wrote one letter to a number of persons, 
 and addressed it with a heading and salutation to all, 
 In such a case, each of the addressees, upon receipt, 
 was obliged to mark the letter as read by him; and 
 finally the letter was returned to Steyl. 
 
 As soon as Father Janssen found out that one of 
 his men was sad and depressed, he took great pains 
 to cheer and relieve him. Many that came to him in 
 spiritual trials and temptations found great relief and 
 peace. Toa priest in South America, who, despite 
 many fine qualities, encountered certain difficulties 
 and felt discouraged, he wrote: “‘I know that you 
 
40% LIFE OF ARNOLD JANSSEN 
 
 have experienced many annoyances, and I heartily 
 sympathize with you. But I hope you will remem- 
 ber what the Bible tells us, that not even a sparrow 
 shall fall from the roof without the will of God, and 
 that to those who love God, all things are bound to 
 work together unto good. This is true concerning 
 all happenings, even those caused by others. God 
 wants us to see in all things His fatherly hand... 
 In this manner the bitter things of life do not be- 
 come bitter things of the spirit... I think much of 
 you, dear Father, and hope that you are one of God’s 
 favorites... Do not get discouraged, and all will be 
 well.”’ 
 * xk * 
 
 The fatherly kindness of Father Janssen toward 
 the sick was particularly marked. He insisted that 
 all seriously ill should receive every attention for 
 body and soul. Above all, they were to receive 
 Holy Communion frequently, were not to be left 
 alone for long, and were to be supplied with good 
 books and cheered by flowers and edifying pictures 
 on the walls. 
 
 When at Steyl, he visited the sick almost every 
 day, prayed with them, cheered and blessed them. 
 During his visitations at other houses, he often wrote 
 about the sick in his letters. At one time, when the 
 condition of health among the mission sisters was 
 rather poor, he wrote a lengthy letter to the superior, 
 to give instructions regarding the care of the sick. 
 “See to it, with motherly care,’ he said, ‘‘that the 
 sisters get enough exercise,... wholesome food (good 
 soups, especially, such as pea and bean soups)...” 
 
5. Gutde and Father 495 
 
 In case of death he was full of sympathy, though 
 this sympathy was always tinged with the super- 
 natural. He was deeply touched by the death of his 
 first helpers — his brother John, the Fathers Eiken- 
 brock and Holthausen. When Mother Josepha, the 
 second superior general of the sisters, died, he wrote 
 to the sisters from St. Gabriel’s, where he chanced 
 to be at that time: “Just as I was going down to the 
 crypt, to say some prayers, Father Wegener handed 
 me the telegram announcing the death of Sister Jo- 
 sepha. I at once prayed the stations and a few 
 rosaries for her. Her death is a great blow to me,. . 
 and also to the sisters, who have lost their good 
 Mother — one who rightly deserves the name of a 
 co-foundress of the Missionary Sisters, Servants of 
 tieetioly Ginost.... 
 
 In summarizing our impressions concerning the 
 character of the founder of Steyl, we may safely say 
 this: that Father Janssen appears to us as a man noble 
 and just, unselfish and loyal to duty, and deeply 
 pious. His sole endeavor in life was evidently to 
 fulfil the will of God. “Though we may rightly ad- 
 mire the success of his labors, we are compelled to 
 esteem his virtues even more. They make him a 
 model for all his co-workers, as they have made him 
 a savior for innumerable souls. He was like the 
 good and faithful servant who deserved to be placed 
 over many, and, after the hard labors in the vine- 
 yard of God, to enter the joy of his Lord. 
 

 
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PART SEVEN 
 
 
 
 To His Eternal Reward 
 
 Lirg or ARNOLD JANSSEN 32 
 
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1. Evening Draweth Nish 
 
 N NOVEMBER 5, 1907, the Society of 
 the Divine Word celebrated the seventieth 
 birthday of its founder. It was a great 
 
 WZ family feast which gave the 399 priests, 
 725 brothers and 494 sisters an opportunity to ex- 
 
 press to their spiritual father their filial gratitude 
 
 and affection. Letters of congratulation were re- 
 ceived from all over the world. 
 
 Nowhere was the day celebrated with greater af- 
 fection than in the mother house at Steyl. The 
 presence of Bishop Henninghaus, who was in Europe 
 at the time, added greatly to the impressiveness of 
 the occasion. In his address, the bishop summarized 
 the life work of the venerable founder: 
 
 “IT come in the name of forty thousand Chinese 
 Christians,’’ he said, ‘““who owe to you, Father Su- 
 perior General, the grace of the Faith and who pray 
 for you today; I come in the name of forty-three 
 thousand catechumens, who also are grateful to you; 
 and IJ present to you more than one hundred and fifty 
 thousand infants’ souls, to whom the gates of heaven 
 have been opened by baptism before death: these 
 ransomed souls also are praying for you. [hus the 
 motto, ‘I have chosen you that you go and bear fruit,’ 
 has come true.” 
 
 In the midst of these manifestations of joy, the 
 white-haired founder sat quietly musing. He lis- 
 
 
 
500 LIFE OF ARNOLD JANSSEN 
 
 tened to their congratulations, to words of esteem 
 and gratitude, and smiled benignly, while before his 
 mental eye passed the seventy years of his life, like 
 so many heralds of Divine mercy and kindness. He 
 saw himself again in the bosom of that pious family 
 which had laid the foundation of his life’s happiness; 
 saw how the Lord had smoothed for him the path 
 to the priesthood, how He had prepared him for his 
 life’s task, step by step; how He had finally chosen 
 him as His instrument to give the Church of God 
 two new religious congregations which were destined 
 to lead hundreds of.thousands of poor pagans out of 
 the night of heathenism to the light of eternal salva- 
 tion. 
 
 When Father Janssen rose at the end of the cele- 
 bration, to utter a word of thanks, he could not re- 
 frain from pronouncing a ‘“‘magnificat’’ on the love of 
 God which had filled his life with so many benefits. 
 In words of touching gratitude he praised the fatherly 
 kindness of God, which, from the day of his bap- 
 tism to the present hour, had revealed itself so bounti- 
 fully in His imperfect and unworthy instrument. He 
 laid special stress upon the grace of his priestly and 
 religious vocation, and spoke of the great good for- 
 tune that had been his, to lead more than four hun- 
 dred candidates to the portals of the sanctuary. 
 
 Replying to the numerous congratulations, Father 
 Janssen published a letter of thanks in the ““Nuntius 
 Soctetatis,’’ in which he says: 
 
 ‘For all these manifestations of love I extend my 
 cordial thanks. “They come from souls who look 
 upon me as their spiritual father, and whom [ love 
 
1. Evening Draweth Nigh 501 
 
 in God as my dear sons and helpers... But I cannot 
 accept all the praise that has been given me... I know 
 that I have duties towards all of you, and I beg your 
 forgiveness for all the mistakes and faults I have 
 committed in the discharge of my duties. I pray to 
 God that, for the sake of the prayers which you have 
 all sent up to His throne on this occasion, and de- 
 spite any singularities that may be mine, He will 
 grant me the grace and power to fulfil these duties 
 ever more and more faithfully, and thus to prepare 
 myself for death. 
 
 “When I began the Society, the general opinion 
 was that the work would fail. And those who 
 thought so were perfectly right when they regarded 
 my own insignificant person. Nevertheless, it has 
 pleased the Lord to let the work succeed, and in a 
 measure which I would never have thought possible.”’ 
 
 Then he briefly reviewed the work accomplished 
 in the thirty-two years which had passed since the 
 foundation, and admonished all to continue to work 
 
 in the same spirit. ““IThe more the servants of God 
 try to sanctify themselves, the more will He bless 
 their prayers and sacrifices... We serve a great and 
 
 exalted King, who rewards His servants not royally 
 but divinely... Revere especially the Holy Ghost. 
 Cardinal Simeoni, prefect of the Propaganda, once 
 said of us: ‘It is no wonder that you have so much 
 success, for you revere in a special manner the Holy 
 Spirit. I added: “This blessing of the great Father 
 of love, of light, and strength, will rest on the Society 
 as long as it continues to revere and love Him and 
 zealously spreads this devotion.’ He expects this of 
 
502 LIFE OF ARNOLD JANSSEN 
 
 us, and will withdraw His blessing when we become 
 unfaithful in this. 
 
 “IT conclude by giving you all my priestly and 
 fatherly blessing. May God the almighty and all- 
 merciful, the Father and the Son and the Holy Ghost, 
 bless you. May the grace, love, and joy of the Holy 
 Spirit be always with you all. Amen. 
 
 ARNOLD JANSSEN, superior general.” 
 
 2 * * 
 
 Among the many wishes received on this occasion, 
 the most frequent was, of course, that he should con- 
 tinue his work for many more years; but this wish 
 was not to be fulfilled. The health of the seventy- 
 year-old founder had been failing for some time. 
 
 Arnold Janssen had been sickly in his youth; even 
 at the time when he founded Steyl, many thought 
 that he was consumptive and would soon die. How- 
 ever, from that very time on, he became much stron- 
 ger and able to do exhausting work. During the years 
 of 1884 and 1900 he suffered severe attacks of 
 pneumonia, and in 1894 he temporarily lost his 
 speech; but he always recovered completely. After 
 he had reached the age of sixty-five, he seemed ex- 
 ceptionally well, and the prediction of a ripe old age 
 appeared well founded. 
 
 Unfortunately, about Christmas time, in the year 
 1904, diabetes began to develop. He had never 
 spared himself during his life; and so he could not 
 be induced to slacken his work and employ special 
 means to check the disease. He celebrated his seven- 
 
I. Evening Draweth Nigh 503 
 
 tieth birthday in comparative vigor, but there was 
 a noticeable decline. 
 
 In the middle of February, 1908, he started on 
 his annual visit to Austria. Though suffering, his 
 sense of duty urged him to continue his labors. He 
 stayed at St. Gabriel’s until the twenty-third of June. 
 During that time he wrote no less than seventy-one 
 letters, many of them quite long, to his assistant and 
 councilors, besides keeping up the correspondence 
 with the other houses in Europe and the missions. 
 We can easily understand that, under these circum- 
 stances, his disease made rapid progress. 
 
 Hoping that the wholesome mountain air would 
 benefit him, he finally decided to go to St. Rupert’s. 
 Before he left St. Gabriel’s, he said farewell to the 
 priests, in the following words: 
 
 “T am about to leave this house, but do not wish 
 to do so without saying a few words to you. First 
 of all, I thank you for all the love and kindness you 
 have shown me during the four months I have been 
 staying here. I am sorry I could do so little in re- 
 turn, because I was detained in my room... It may 
 be that this is the last time that I can speak to you. 
 I do not know whether I shall come back next year, 
 or not. ' Perhaps I shall never again see this house 
 and the sanctuary of the Holy Ghost connected with 
 it, both places which are very dear to me. ‘There 
 may be a change for the better, and perhaps I shail 
 live to the next General Chapter; but I doubt it. It 
 appears to me that death is coming ever closer to me, 
 and therefore I have a desire to prepare myself for it. 
 I must ask God to let me complete what seems most 
 
504 LIFE OF ARNOLD JANSSEN 
 
 necessary for the welfare of our dear Society, and I[ 
 ask you to support me with your prayers.”’ 
 
 Then he spoke of the blessing of God that had 
 accompanied him and his work for thirty-three years, 
 and admonished all most urgently to cultivate the 
 good religious spirit, and recommended to them once 
 more his favorite devotion — the special veneration 
 of the Holy Ghost. 
 
 * * * 
 
 When the councilors at Steyl learned of the alarm- 
 ing physical condition of the founder, they made 
 great efforts to induce him to give up all work and 
 for six weeks take the baths at Neuenahr on the 
 Rhine. But Father Janssen did not have much con- 
 fidence in such a cure at his age, and refused to take it. 
 Now the assistant general, Father Blum, sought to 
 influence him through Bishop Dingelstad of Muen- 
 ster, who suffered from the same disease and was an 
 old college chum of the founder. The bishop an- 
 swered: ‘‘I wrote at once to my dear old friend, and 
 told him that Cardinal Fischer goes to Neuenahr to- 
 morrow, that I will follow next week, and that he 
 should come, too, because ‘tres faciunt collegium’ ”’ 
 (letter of July 5, 1908). 
 
 However, even this friendly and urgent invitation 
 could not bring Father Janssen to change his opinion 
 and his plans. He still hoped that St. Rupert’s 
 would bring him relief, and stayed on till the sixth 
 of August. There was a slight improvement, but 
 his condition remained serious. In taking leave of 
 the inhabitants of St. Rupert’s, he said: “‘As you 
 know, I am suffering from an incurable disease which 
 
I. Evening Draweth Nigh 505 
 
 will soon bring about the end of my life. I have 
 remained here a little longer than usual, to strengthen 
 my health in the mountain air; and I have succeeded 
 somewhat, but I do not know how long the change 
 for the better will last. It is possible that I shall 
 live a few more years, and return to you; but it is 
 also possible that this is the last time I am to be here. 
 I have said farewell at St. Gabriel’s, and wish to do 
 so here, also. I beg of you that, when I shall be no 
 more, you will continue to fulfil all your duties and 
 help the superiors in their difficult office. “This morn- 
 ing I offered up mass and communion to God, ask- 
 ing that he would grant me time to do what still is 
 to be done, and thus prepare for the Great Beyond, 
 where, soon after death, I hope to be united with 
 Him.” 
 
 From St. Rupert’s, the superior general went to 
 St. Wendelin’s, and remained there until the end of 
 September. Mentally he was still quite fresh and 
 able to do an astounding amount of work, but his 
 physical condition grew steadily worse. 
 
 Yet the patient was in a contented mood, and 
 even cheerful; and during the months he spent at St. 
 Rupert’s and St. Wendelin’s, he made numerous at- 
 tempts to write religious verse. He admitted that he 
 Was a poor singer, but his pious heart sought for an 
 outlet for the sentiments of love and gratitude that 
 flooded his soul in the evening of his life. There 
 are thirty-three poems extant, which were written 
 during that period: some of them are quite long, and 
 all reveal his childlike confidence and faith in God. 
 
506 LIFE OF ARNOLD JANSSEN 
 
 These poems and his whole conduct during the 
 last months of his life plainly show that death had 
 no terrors for him. He looked forward to it in per- 
 fect resignation and peace. Despite his growing suf- 
 ferings, he would not give up the duties and cares 
 of his office, but persisted to the last in the service of 
 God. However, the thoughts of his mind and the 
 longings of his heart already dwelt in a better land, 
 and the light eternal shed its dawning rays over the 
 last hours of his earthly life. In this mood of holy 
 expectation, Father Janssen returned to Steyl in Sep- 
 tember. 
 
 2. At Rest in God 
 
 Soon after his return to Steyl, his strength seemed 
 to fail very rapidly: the disease had evidently entered 
 upon its last stage. The assistant general, Father 
 Blum, was forced to take over the direction of the 
 Society, and the two general councilors, Fathers Auf 
 der Heide and Bodems, devoted themselves entirely 
 to the service of the sick founder. "To them we owe 
 most of the following details referring to his last days. 
 
 The day before All Saints’, Father Janssen said to 
 Father Auf der Heide and his secretary Father Stolte, 
 at dinner: “J do not know what will become of me. 
 There is a change taking place in my system; I am 
 afraid I shall have a stroke. You must have noticed 
 how uncertain I was in my movements this morning.” 
 
2. At Rest in God 507 
 
 That evening it was noticed that the sick man was 
 unable to recognize certain dishes in front of him on 
 the table. When questioned as to his feelings, he 
 answered, ‘‘J am contented.” 
 
 But the next morning, the feast of All Saints, the 
 superior general did not appear at once in church for 
 morning prayer. He was late, a thing that had never 
 happened before. After the meditation, he left the 
 chapel, returned after a while, and then left again. 
 Finally, he asked Father Auf der Heide to give him 
 Holy Communion, because he was unable to celebrate 
 mass. When Father Blum conducted him back to 
 his room, he noticed that the superior general was 
 slightly paralyzed on the right side. 
 
 On All Souls’ day he again received Holy Com- 
 munion in the chapel. As his condition became worse 
 towards evening, it was suggested to him that he 
 should receive Extreme Unction. He declared him- 
 self ready at once, and Father Blum anointed him. 
 Then Father Blum thanked the superior general for 
 everything that he had done for all his spiritual chil- 
 dren, and asked him to give them all his priestly and 
 fatherly blessing. The patient lifted his hand and 
 in a loud solemn voice gave the blessing requested. 
 
 Gradually the sick man recovered somewhat, but 
 often spoke of his imminent death. His thoughts 
 were nearly always centered on God. Frequently he 
 was heard to say, “‘O Jesus, for Thee I live, for Thee 
 I die; Jesus, Thine I am in life and death: flat volun- 
 tas divina!”’ 
 
 He always said the quarter-hour prayer at the 
 stroke of the clock, or gave a sign to those present to 
 
508 LIFE OF ARNOLD JANSSEN 
 
 say it. It was touching to hear him say, “‘O God, 
 have mercy on me, a sinner!’’ “The Lord is full of 
 love and meekness; I owe Him many thanks. Oh, 
 how good is God!” 
 
 To leave a little souvenir to the members of his 
 societies, he began to sign his name on little holy 
 pictures, with the left hand. He did not succeed very 
 well, and in most cases he produced only a scrawl 
 that had little resemblance to his name. Neverthe- 
 less, he continued and signed about 1000 pictures. 
 
 The secretary was necessarily called upon to re- 
 spond to the numerous letters of condolence which 
 arrived from bishops and cardinals. In the reply 
 to letters from the Holy Father and Cardinal Gotti, 
 Father Janssen ordered that this remark from 
 him should be added: “I do not fear death; I am 
 ready to die!”’ 
 
 He also tried to write letters to several other people. 
 To one of the superiors in the missions he dictated 
 the following, which is characteristic of his mental 
 condition in those days: 
 
 “You can imagine how gladly I would write you 
 a few lines with my pen; but my hands are entirely 
 paralyzed, and you will not take it ill that I must 
 dictate to others what I have to say. I assure you 
 that I am satisfied with everything that concerns me. 
 For it is God alone who ordains everything... In 
 case He should send me something even more trying, 
 I shall not lose courage. His will be done in all 
 things. I adore Him in time and eternity. 
 
 “IT must give you a special praise: you were always 
 loyal to the Society and devoted to me. You always 
 
2. At Rest in God 509 
 
 tried to promote the honor of God, and always 
 worked zealously in the vineyard of the Lord. Ac- 
 cept for that my sincerest thanks. Continue to work 
 in this manner. Do not doubt that these are my 
 words, for every line has been read to me, and | have 
 approved of each of them expressly. May you pros- 
 per and be abundantly rewarded for your zeal! Tell 
 the Fathers, Brothers, and Sisters in your charge that 
 I thank them for the prayers they have said for me, 
 and for their loyalty to the Society. Let them, too, 
 continue to work with zeal in the vineyard of the 
 Lord; for they know only too well how much more 
 is to be done before the kingdom of Christ on earth 
 is fully established. Hell makes extraordinary efforts 
 to ruin souls; do not let these evil spirits outrival 
 you in zeal... All must work in unity, if the 
 Gospel is to bear fruit. 
 
 “In conclusion I give you all my priestly and 
 fatherly blessing and beg you very earnestly to pray 
 for me, in life and in death. I shall also pray for you 
 as soon as I shall be called before the throne of God, 
 where, as I hope and pray, we shall see each other 
 again. 
 
 “With kindest regards, in the love of the Holy 
 Ghost, I remain your spiritual father, 
 
 ARNOLD JANSSEN” (letter of Nov. 16, 1908). 
 
 * * * 
 
 On the eighth of December, the feast of the Im- 
 maculate Conception, he vividly remembered the sis- 
 ters. This was the day of their founding — the day 
 on which, in previous years, he had often conducted 
 
510 LIFE OF ARNOLD JANSSEN 
 
 the ceremony of reception and taking of vows. Now 
 he could do so no longer; but in order to give the 
 sisters some pleasure, he dictated the following letter 
 to the cloistered division: 
 
 “Dear venerable Sisters,— 
 
 It gives me great joy to greet you cordially in 
 Christ Jesus, our Lord. I hope that soon the last 
 moment of my life will come. Despite my sinful- 
 ness, | hope I shall not fear death... I look forward 
 to it in confidence, remembering the sublime Sacra- 
 ment of Love, and the Sacred Heart of Jesus which 
 is the propitiation for our sins and the fountain of 
 all our trust... It is this same Sacrament before 
 which the sisters kneel in quiet adoration and offer 
 up themselves. 
 
 “T beg you to cultivate the spirit of sacrifice always. 
 Only those who try to entertain the true spirit of 
 Christ will follow Him into the heavenly glory. 
 Therefore, beloved Sisters, I beg you to remember... 
 for what purpose Christ has died, and that you too 
 must die to yourselves in order that He. may live in 
 you. To this end, I give you all my holy blessing 
 and at the same time ask you to remember me in your 
 prayers. Pray especially that the Sacred Heart may 
 live and reign in the hearts of men’’ (letter of Dec. 8, 
 1908). 
 
 * * * 
 
 During the daytime at this period the patient was 
 usually able to be up, and he regained his strength 
 to such an extent that he could visit the chapel, 
 where he would spend many hours. At noon, sup- 
 
2. At Rest in God a4. 
 
 ported by Brother Damian, he said the stations in 
 the garden. 
 
 Mentally he was still alert, but often words to ex- 
 press his thoughts failed him. Then those around 
 him had to guess what or whom he meant. He tried 
 to aid them by means of signs, and was very glad 
 when their united efforts succeeded. 
 
 From the fourteenth of November he confessed and 
 received Holy Communion every day, but he could 
 not say mass, because his thumb and index finger 
 were paralyzed. On the seventeenth of December he 
 sent the brother to Father Bodems, who lived in a 
 room near by, to invite him to come at once. Father 
 Bodems found him already outside the door and 
 saying with a smiling face: “I can; I can!”’ 
 
 “What do you mean?’’ anxiously questioned Fa- 
 ther Bodems. 
 
 The patient raised both hands, and moved thumb 
 and index finger, and again repeated, joyously. 
 
 aiscanech) canli: 
 
 Even then Father Bodems did not fully under- 
 stand what he meant. 
 
 But the superior lifted his hands, as the priest does 
 at the Elevation, and said, once more, 
 
 ican li.can ti 
 
 “Ah, do you mean to say that you are able to 
 say mass again?’’ asked Father Bodems. 
 
 “Yes, yes, that is what I mean,’’ answered Father 
 Janssen. 
 
 Very early the next morning he celebrated mass, 
 but assisted by Father Bodems and under great diff- 
 culties. During the day he repeatedly spoke of this 
 
512 LIFE OF ARNOLD JANSSEN 
 
 great happiness. Up to the fourth of January he 
 was able to say mass daily. “The Holy Father had 
 given him permission to use the Votive mass of the 
 Holy Ghost, which he knew by heart, and to regu- 
 larly say mass soon after midnight. On January 
 fourth the superior general dictated two letters which 
 show that he was quite weak; one was addressed to 
 Father Gier, at St. Gabriel’s, and the other to a bene- 
 factress. 
 
 On the fifth of January, when he tried to rise 
 out of bed, he was unable to stand erect. His whole 
 right side was paralyzed and he was forced to re- 
 main in bed. On the evening of the feast of the 
 Epiphany, Father Blum once more gave him Extreme 
 Unction and General Absolution and asked him once 
 more to give his blessing to all the Fathers, Brothers, 
 and Sisters. The patient continued constantly to be 
 in the same cheerful and contented mood. 
 
 On the ninth of January the left side also became 
 paralyzed, and on the tenth of January death seemed 
 at hand. ‘The Prayers for the Dying were said, the 
 patient joining in and praying for his spiritual chil- 
 dren. Often he repeated these words from the Prayer 
 of Christ (John 17): ‘et tut erant’ (‘they were thy 
 own’). 
 
 On Tuesday, January 12, he received Holy Com- 
 munion for the last time. On the two days following 
 he was unable to do so. He slept much of the time, 
 and when he awoke, he began to pray loud, reciting 
 especially the hymn, Vent, Sancte Spiritus. With 
 emphasis he repeated several times the words: da 
 perenne gaudium! (‘give eternal joy’). 
 
2. <At Rest in God 713 
 
 The following day the patient was unable to take 
 any food. In drops he was given wine and water, 
 to refresh his thirsty lips. He now slept almost con- 
 tinually. In the afternoon he lost external conscious- 
 ness completely. In the evening he pronounced the 
 name of Jesus once more. It was the last word he 
 spoke. 
 
 This condition lasted till the evening of the fol- 
 lowing day. After eight o'clock there was a change. 
 The paralysis seemed to attack the heart also. Never- 
 theless, his breath was still quite regular. But after 
 midnight the respiration began to deteriorate rapidly, 
 and at one o'clock in the morning Father Arnold 
 Janssen, without a struggle, gave his soul into the 
 hands of his Creator. It was the fifteenth of Janu- 
 ary, 1909. 
 
 At his death there knelt beside him the good 
 Capuchin Brother Juniper, the councilors, Auf der 
 Heide and Bodems, the secretary of the deceased, 
 Father Stolte, and the three lay brothers Engelbert, 
 Justinian, and Agnus. After the departure of the 
 beloved superior general, they said together the rosary 
 and other prayers, for the repose of his soul. “The 
 remains were clothed (by the brothers) with the 
 priestly vestments, and were laid in state in the former 
 chapel of the house. Here they remained up to the 
 day of the burial, Tuesday, January 22. During al- 
 most all that time pious visitors, from the mission 
 house and from the village of Steyl, were found about 
 the bier. Also, nearly all inhabitants of the neigh- 
 boring convents came, and among them the venerable 
 
 LiFrE oF ARNOLD JANSSEN 33 
 
Dit LIFE OF ARNOLD JANSSEN 
 
 Father Raymond, the Prince of Loewenstein, (from 
 the Dominican convent at Venlo) who had great 
 esteem for the founder of Steyl and from that time 
 forth often prayed at his grave. Many visitors 
 touched rosaries, medals, and pictures to the corpse, 
 and frequently the expression was heard: “‘He was a 
 saintly man.”’ 
 Xk * * 
 
 The funeral was a touching expression of the 
 universal veneration in which the founder of Steyl 
 was held. Bishop Drehmanns of Roermond held the 
 Pontifical Requiem. ~I'wo canons, the dean of Venlo, 
 the pastor of Tegelen, and the rector of Steyl assisted 
 him. More than a hundred priests were present. 
 
 The funeral sermon was delivered by Father Henry 
 Giese, S.V.D., director of the Catholic Normal 
 School at Vienna-Waehringen. Asa former pupil of 
 Steyl and one who as priest had also been in close 
 communication with the superior general, he was able 
 to give an intimate picture of the unselfish priest, of 
 the man of prayer and unshakable confidence in God, 
 of the indefatigable worker and solicitous father. 
 
 The funeral procession was most impressive, being 
 attended by more than one thousand of the spiritual 
 children of the departed from the mission house and 
 convent, besides many other friends from far and 
 near. ‘This last passing of Father Janssen through 
 his extensive Steyl creation was like a march of 
 triumph. ‘Thirty-three years before he had begun his 
 work there, on what was then an almost world- 
 forsaken spot. His wonderful confidence in God had 
 been his sole capital. With prayer, work, and many 
 
2. At Rest in God S35 
 
 sacrifices he had there sown the seed of the Society of 
 the Divine Word and of the Servants of the Holy 
 Ghost. God was with him, and through His bless- 
 ing a work had been completed which exceeded even 
 the fondest hopes of the founder. Now, after wit- 
 nessing the splendid development of his Society and 
 its spread into all parts of the world, the good and 
 faithful servant was permitted to enter into the joy 
 of his Lord. 
 
 When Bishop Drehmanns saw the great number 
 of priests, brothers, students, and missionary sisters 
 who accompanied their spiritual father to his last 
 resting-place, he was deeply moved by the spectacle, 
 and applied to it the words of the Apocalypse: 
 “Opera enim illorum sequuntur illos’ (‘For their 
 works will follow after them’ [14, 13]). 
 
 Thus the mortal remains of Father Arnold Janssen 
 rest in the cemetery chapel of Steyl, but his spirit 
 lives in the work he founded, and which, since his 
 death also has shown astounding vitality. May it 
 continue to grow to the glory of God and His faith- 
 ful servant Arnold, for the benefit of the Church and 
 the salvation of many souls. 
 
516 LIFE OF ARNOLD JANSSEN 
 
 3. His Memory is Held in 
 Benediction 
 
 Let us in this closing chapter lay a laurel wreath 
 upon the grave of our departed father. To publish 
 all the letters and telegrams of condolence addressed 
 to the mother house at Steyl, would require a goodly 
 volume. We shall mention only the most note- 
 worthy, which will suffice to express the opinion held 
 of the founder of Steyl by his contemporaries. 
 
 As one of the first expressions of sympathy, there 
 came a telegram from Rome sent by Cardinal Merry 
 del Val, Papal Secretary of State. “The message read 
 as follows: 
 
 “The Holy Father with a sad heart has received the 
 news of the demise of Father Arnold Janssen, founder 
 and superior general of the Society of the Divine 
 Word, and prays that God may give the peace of the 
 just to him who distinguished himself by true piety 
 and religious zeal.”’ 
 
 This was followed, a few days later, by a letter to 
 Father Blum, in which Cardinal Merry del Val ex- 
 pressed more at length the sentiments of sorrow and 
 sympathy of Pope Pius X on the occasion of the 
 founder’s death. 
 
 Cardinal Gotti, prefect of the Propaganda, sent a 
 somewhat lengthy letter of condolence, and said to 
 the superior of St. Raphael’s: “Father Arnold Janssen 
 was an anima candida; he has worked much in the 
 vineyard of the Lord and is no doubt in heaven.”’ 
 
3. His Memory ts: Held tn Benediction 517 
 
 Cardinal Vives, prefect of the Congregation for 
 Religious, declared to the same priest that he had 
 revered the superior general as a saint, from the first 
 moment he had become acquainted with him. 
 
 TheCardinals Kopp of Breslau, Gruschaof Vienna, 
 and Katschthaler of Salzburg to their condolences 
 added warm words of commendation for the deceased. 
 Cardinal Fischer of Cologne wrote: “‘He has done 
 very much for the honor of God and for the salvation 
 of souls, and in his humility he never sought 
 himself; therefore God has blessed his activities in 
 such a remarkable manner. I have always looked 
 upon him and his work with reverence.” 
 
 Very numerous were the letters of condolence from 
 bishops, superiors of religious communities, prelates, 
 and priests. All the bishops of Germany, Holland, 
 and Luxemburg expressed their esteem for the deceased 
 founder of Steyl. We shall quote from but a few of 
 their letters. 
 
 Bishop Dingelstad of Muenster wrote: “‘It is very 
 consoling to think what rich rewards must have been 
 ready for the dear departed, and to think that at the 
 throne of God he will surely not forget his old 
 friends. A monument is not necessary; he has him- 
 self reared one that reaches into all continents.”’ 
 
 Bishop Vollmar, Chaplain General of the German 
 Army, wrote: “He has always appeared to me as a 
 model priest, ascetical and deeply zealous. How often 
 have I wondered why God had chosen this lowly 
 priest to found the great mission work and bring it to 
 such a flourishing condition. The all-merciful Lord, 
 who called His faithful servant and gave him the 
 
518 LIFE OF ARNOLD JANSSEN 
 
 grace to renounce all earthly honors, will surround 
 him with all the greater glory in the next world.” 
 
 The German Franciscan, Bishop Doebbing, of Nepi 
 and Sutri near Rome, who had been a close friend of 
 the departed, wrote of him: “‘One had to know Ar- 
 nold Janssen well in order to judge him aright. I 
 have always admired his childlike simplicity, which 
 had its roots in his deep faith and true piety. Even 
 in the most discouraging situations, he remained 
 cheerful and gentle. I have always been edified in his 
 presence. What Don Bosco was in the South, Ar- 
 nold Janssen has become in the North. I hope to 
 God that to him, too, the honor of sainthood will be 
 granted by the Church.”’ 
 
 Many prominent laymen also, in their letters of 
 sympathy, frequently expressed the high esteem in 
 which they had held the deceased superior general. 
 Among them were the following: Von Dernburg, 
 Colonial Secretary; Doctor Karl Lueger, Mayor of 
 Vienna; Baron Ruys de Beerenbroeck, Governor of 
 the province of Limburg; Francis Brandts, President 
 of the German Catholic Volksverein; Doctor Kaspar 
 Schwarz, President of the Catholic School Society of 
 Austria; Count Droste zu Vischering, and Count 
 Balestrem; Messrs. Roeren, Porsch, and Horn, mem- 
 bers of the Reichstag; and many others. Many news- 
 papers published long and appreciative articles describ- 
 ing the life and work of Father Janssen. 
 
 * *K > 
 
 The memory of Father Arnold Janssen is held in 
 benediction by the thousands of priests, missionary 
 
3. His Memory ts Held tn Benediction 519 
 
 brothers and sisters, who, in love and reverence, call 
 him their spiritual father, and to whom next to God 
 they owe the opportunity of becoming priests and re- 
 ligious. 
 
 The memory of Father Arnold Janssen is held in 
 benediction in all those countries where members of 
 his Society work. The oldest Steyl mission, South 
 Shantung alone has brought the grace of baptism to 
 more than a quarter of a million pagans. 
 
 It is true that the achievements of the missionaries 
 of Steyl, when compared with the successes of many 
 older religious orders, are still very small; but a prom- 
 ising beginning has been made, and if in the course of 
 time great and permanent results are achieved for time 
 and eternity, they all will have to he traced back to 
 Father Arnold Janssen. 
 
 His memory is also held in benediction at home. 
 The time has not yet come to fully appreciate what 
 the founder of Steyl has done for the awakening of 
 the missionary spirit in Germany, Austria, and Hol- 
 land. Weare still in the midst of this awakening and 
 development; but when the history of the missionary 
 movement comes to be written, the humble priest, 
 Father Arnold Janssen, will be mentioned as one of 
 the first and most successful pioneers in this work. 
 To him Germany owes its long-looked-for first mis- 
 sion house; to him it owes its first Catholic mission- 
 ary society, to him the establishment of the first 
 mission press. 
 
 The pagan world was the chief beneficiary of his 
 activity, but the Catholic people at home received 
 hardly less benefits from his hand. Zeal for the mis- 
 
520 LIFE OF ARNOLD JANSSEN 
 
 sions engenders zeal for the faith at home; love for 
 the missions produces loyalty to the Church; by 
 bringing the Faith to others, it becomes more precious 
 to ourselves. 
 
 And all this heavenly blessing at home and abroad 
 is largely due to the faith, the prayers, and the per- 
 severing efforts of Father Arnold Janssen, whose life 
 we have endeavored to sketch in the preceding pages. 
 His memory will be forever held in benediction by a 
 constantly increasing number of souls, to the end of 
 time. 
 

 
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