The Apostle of South Africa

VIII.

 A Promotional Campaign with a Difference

“Are you a Chimney Sweep?”

The title which the Prior of Mariastern gave to a brochure he wrote in 1874 immediately caught the public eye. A modern journalist could not have done better. Fr. Franz tells us how he chanced upon it. In the Convent Lane in Agram he had been asked by an elderly gentleman “with the collar of his coat upturned and probably a member of the liberal camp”: “Are you a chimney sweep?” – “No, not exactly!” he had replied. “Why ask?” Stuck for an answer, the other had stuttered in broken Croatian: “I not know what think of your black cap!” Amused, Fr. Franz had told him who he was: a Trappist vowed to perpetual silence.

The question the man in the lane had asked followed him. Wouldn’t it make an excellent title for an article on religious vocations particularly the vocation of a Trappist? Spontaneous as he was, he sat down to put his thoughts to paper and published them in a brochure. Timotheus Kempf CMM comments on it: “It is spiced with biting scorn for the liberal spirit of the time”. Perhaps it is. Fact is that its wit and humor – often at the expense of the Trappists themselves – attracted a lot of readers. A Trappist, for example, is described as one “who loves trapping” or, in a slightly more serious vein, “a creature who, though endowed with normal reasoning power and free will, prefers to inhabit woods, gorges and solitudes. He is like the donkey, working hard for a frugal fare and, as Scripture says: thinking a lot but speaking little.”

The author describes St. Bernard as one who entered religious life in order to find God. He founded no less than sixty-nine monasteries in solitary places and filled them with men who wished to live as he himself did. But when discipline among his Cistercians deteriorated, a second Bernard arose in the person of Armand Jean le Bouthillier de Rancé (1626 – 1700), who “two hundred years ago taught his followers to go back to the original lifestyle of the Cistercians by acting foolishly according to the standards of the world, shunning human company and observing perpetual silence. And because this happened in some godforsaken corner in France which was called ‘La Trappe’, all those dumb monks, whom the world considers lunatics, were called Trappists.”

Trappists, the Prior explained, were vowed to asceticism, something people found hard to comprehend. Because they could not grasp the sense of such a life they made fun of it, saying that fasting made dull and silence, grumpy; that drinking little caused lice and saying long prayers was good only for screws. Such objections, however, were not to be taken seriously:

“The Trappist earns his bread by the sweat of his brow as the world expects it of religious. But without asking anyone’s permission a Trappist also takes the liberty to offer his sour sweat to God for his own salvation and that of his friends and benefactors, including those who flagrantly go astray in the world. … Silence serves a material as well as a moral purpose. Or why do factory owners forbid their employees to talk during working hours? To make them work harder, don’t they? It is well known, that one who talks much, works less. Moreover, silence keeps one from committing many sins such as slander, libel, giving false witness, lying, cursing, blaspheming, cracking dirty jokes, speaking ill of religion, etc … – However, to observe silence is not their prime purpose. Their main aim is ratherto attain, even in this life, the bliss which the saints in heaven is enjoy: intimate union with God. Or how does anyone who chatters nonstop hear the voice of God speaking in his heart?”

Who is fit for the Monastery?

Prior Francis believed that, with very few exceptions, everyone qualified to become a monk, if only he was determined to be a good one. Exceptions were men who were very clearly not “cut out for it” and others who did not meet the criteria which, as we shall see, he laid down in inimitable fashion. Such men should rather remain “in the world”.

The Prior’s list of eligible candidates is long and, arranged in alphabetical order as in the German original, quite whimsical.

“Who may apply?

1 Young men, from fourteen years up.

Nota Bene

: Contrary to Croatian opinion, that Trappists put the cowl only on criminals and convicts, these include innocents.

2 Old greybeards: they make a fine view, especially next to milksop novices. The sight of a silver-haired old man following on the heels of a callow youth with childlike simplicity is truly touching.

3 Artisans: these are most welcome because we make everything ourselves and also share our skills with others.

4 Unskilled workers, including most priests: in the monastery they serve like ordinary domestics on a daily basis and for fixed periods of time.

5 Students and academics: that they may finally put their books aside.

6 Unlearned and ignorant people: that they may be taught never again to dream of studying or appearing learned but stick to their knitting.

7 Unsuccessful students: because in a monastery where no one leads these dissolute fellows astray they may still become disciplined members of the human race.

8 Good students: if their aim is to become Trappists, but not necessarily priests.

9 Poor people: that in the company of equals they may become more content.

10 Rich candidates: we do not disdain these, for they may help us build up our monasteries and support our orphanages, if perchance they do not give away their possessions before they entered.

11 Strong men: that they may give a hand with hard manual labour.

12 Weak men: they are quite useful for sweeping the house and watching the geese.

13 Deformed and handicapped men, including those whom Jesus finds along highways and byways: for they are also invited to the great banquet.

14 One-eyed men: Jesus says that it is better to lose an eye and save one’s life than be lost with both eyes intact.

15 Greyed sinners and young villains. If they honestly wish to do penance, such people look rather nice next to innocent monks. According to the Lord’s command they must take the place of those who were invited first but rather than come to the Banquet, preferred to get themselves a wife, a farm or five yoke of oxen.

16 Simple priests, ranging from the most ignorant Gaitapper

20

 or country parson, to the smart secretary in an episcopal palace. Since ‘enlightened mankind’ no longer believes in the need for priests, these can give up their positions with good conscience and throw in their lot with unknown Trappists.

17 Parish priests: we have good use for their pastoral experience.

18 Professors and Doctors of Theology, particularly if such doctors have majored in Islamic Studies. If only we had such a professor among us in Mariastern!

19 Village schoolteachers: in Bosnia they can achieve much more than their most erudite counterparts in the world who must work under the restrictions imposed on them by confessional boundaries.

20 Even prelates are welcome, provided they are not very rich: because cathedral canons who are used to a handsome salary find the monastic rule too difficult to grasp.

21 Liberal officials, if they are truly liberal: for in the monastery, where life is centralized and equalized, they will enjoy equality to their heart’s content.

22 We clothe farmers, beggars and soldiers with the same cowl. Ministers and civil servants receive the same titles and the same soup, with only one exception: We do not admit upright, authentic Catholic officials, be they secretaries of state or government ministers, because society is already short of such.

23 Gagmen, jesters and comedians: that the monastery may cure them once and for all of the habit of playing pranks and tricks on others.

24 Phlegmatic people: if they remained in the world, they might even be late for heaven when their time comes to die.

25 Choleric and fiery temperaments: that their fire may be controlled in the monastery and given a proper direction, for then they may become the most successful Trappists.

26 Sanguine types, but these we admit only with much reluctance: because they do not normally persevere.

Nota Bene:

 We do not accept melancholic candidates. Why not? One who hangs his head in sinister thoughts will not stay with us even for one week. Trappists are a merry lot.

In closing, I might also mention a miscellany of individuals who, as in a parade or procession, run behind those I have already listed. These include soldiers, invalids, stray travelling journeymen, widowers whose children are self-supporting, ruined innkeepers, hated tax collectors, dismissed ministers and rabble like these – without number or name, and without a passport,

sine fine dicentes

 . They too may join us, for Matthew says in Chapter 11 of his gospel, that the narrow path – of penance! – is closed to no one who wishes to go to heaven. Jesus says to all of us: ‘Come to me, all you who labor and are heavy burdened and I will give you rest.’

These, then, are candidates fit for a Trappist monastery. God does not exclude anyone from his love who takes his hand and allows God’s all-powerful grace to draw him to heaven.”

According to Fr. Francis, even a farmer’s boy with no knowledge of Latin but a good voice could, after a while, be ordained a priest. It was also possible for a skilful artisan or capable priest to work in the monastery or in the parish ministry, but neither the artisan nor the priest would be admitted if they made such deployment the condition for entering.

Prior Francis was convinced that “every lay Brother preaches the Good News by his witness of silence, simplicity, prayer, fasting, modesty and contentment”. He reminded serious candidates that “Trappists prayed much for sinners, atheists and scoffers, so that these might have a change of heart. A candidate, who recognized the grace he was given to become a Trappist, did more good than one who donated a thousand ducats. But he should also realize that ultimately he chose that life for the good of his soul and not for the good of the monastery: “He does not do us a favour by joining us; rather God does him a favour by accepting him.”

German-speaking readers had probably never read anything quite as frank or straightforward about the Trappist vocation as this brochure. No wonder that “Are you a Chimney Sweep?” got snapped up like hotcakes”, its wit and humour becoming the talk of the day. Even Count Andrassy in Vienna felt that the title by which he had once called the monk from Vorarlberg fitted him like no other: he was “a bouncer”!

IX.

 Opposition from all Sides

Denouncement. Defamation. Rejection

“If it’s free, it can’t be good”. Prior Francis knew the truth of this dictum from personal experience. Sooner or later anyone who was fervently committed to God’s cause was waylaid by the Evil One. Whoever laboured unselfishly for the benefit of others had a spoke put in his wheels. It was something he had learned, but he also found out the truth of another saying, that “man proposes and God disposes”, or in the words of our Portuguese proverb: “God writes straight also – or precisely – with crooked lines”!

God prefers to act big. Giving open-handedly and not counting the cost, he puts great trust in human beings, especially when he accepts the voluntary suffering of one who wishes to closely follow his Son.

Prior Francis shared in the Saviour’s suffering when he resolved to patiently face opposition from fellow Trappists and Franciscans. Though Bishop Vuicic had supported him at first, he very soon turned enemy, complaining bitterly against him in Rome. His charges were: “The Prior absents himself far too often from the monastery. He undertakes too many journeys. Unlike a true monastic, he is a

perpetuum mobile

, (constantly on the move)!”

In January 1875, Vuicic opposed the Prior’s plan for another monastery (Mariannaberg) because he had not yet consolidated the first. On the whole, he wrote, the Trappists and Franciscans did not get along. Personally, he had serious reservations against the monks taking care of orphans whose guidance and safety (read: personal integrity) they could not guarantee. It would be much better to order all the Trappists back to “Prussia”. (Mariawald)!

These charges were so appalling and farfetched that Fr. Franz took steps to refute them in Rome and at the Austrian consulate. Eventually, he abandoned his plans for a second foundation in Bosnia. Encouraged by his superiors in Rome, he concentrated his energies on the consolidation of Mariastern. But in the long run his resistance to the Franciscan monopoly bore fruit. To anticipate our story a little: After the Austrian occupation of 1878 and under considerable pressure from the imperial court and the papal nuncio in Vienna,

Propaganda

 ordered Bishop Vuicic to be reconciled with Mariastern and support its canonical erection as an autonomous monastery. Relations between the Franciscans and Prior Francis, though still strained and reserved, improved further when Vuicic was relieved of his responsibilities in the same year, 1878.

Abbot Francis:

“I have often asked myself what a saint like Francis de Sales or Vincent de Paul or one like them would have done in my situation. Would they have let themselves be deprived of everything and also offered their cloaks when their tunics were taken? Perhaps they would not have got themselves involved in a quarrel or court case in the first place. I admit that I too was at fault. If I had been a saint like Francis or Vincent I would not have been so impatient. I wanted everything done at once – the second monastery completed before the first. However, the Franciscans did not want it so fast. Now, when fast and slow, people or oxen, meet, they are bound to collide! At that time (late 1870 s) I was so fiery that if I had had to create the world, I would have done it in one day rather than six and so I would have come to blows even with the Good Lord himself … During the Austrian occupation we realized in what a precarious situation we would have been at Mariannaberg had we gone ahead with it. God protected us by preventing it. We never stationed more than a few Brothers there and them only for security reasons.”

Wherever the Trappist Francis Pfanner lived – in Mariawald, Mariastern, Mariannhill or Emaus – chopping wood was his favourite pastime.

To further strengthen the ties with the Franciscans and keep the peace, Mariastern agreed to the following “rules of conduct”:

to refrain from interfering with diocesan affairs;

to concentrate on contemplation and manual labour;

not to build a monastery close to another religious community or institution;

to live in peace and harmony with all ethnic groups;

to recognize the pastoral rights of the Franciscans over the Mariastern orphanage;

to cede the supervision of the institutes of the Sisters of Mercy in Banjaluka to the local ordinary (Franciscan);

to ask no alms from Bosnian people, “as this would be against the interests of a mendicant Order like the Franciscans”.

Begging in London

Jump-starting Mariastern, the Prior’s undertakings were made possible mainly by the success Br. Zacharias, its chief begging monk, had in Germany and Austria. However, much more money than he could collect was needed to realize the plans the Prior entertained. Even the many letters and articles of solicitation Fr. Franz wrote did not bring in the required sums. Those sums were in fact not much more than a drop in the ocean. What was needed was a big donation or two. The Prior mused: Wasn’t there money in England? Should he not try his luck in the country which in the past had sent the first missionaries to mainland Europe? It might be worth a try. From the Austrian Embassy he obtained valuable letters of reference to Cardinal Manning of London as well as to several Lords and Ladies. Armed with these, he set out in December 1875 with customary aplomb, if with some trepidation on account of the spectre of becoming seasick in the Channel and his lack of English.

The following is his inimitable account:

“I was surprised to find only tricksters and thieves at Bishopsgate Terminal but no one to show me the way to the nearest Catholic Church. Finally, an honest gentleman came up. He spoke French and called a policeman. A coach was stopped and took me to the German Church. There, the faithful were happy to see me, for now they could count on having the three traditional Masses before the main service. Briefly, this is how I celebrated Christmas in England.”

At the German Church the “beggar” from Bosnia met a priest from Muenster in Westphalia (Germany) who had fled from the Kulturkampf. He was so kind as to introduce him to the Winkelman family, also from Westphalia, who offered to accommodate him. Once settled, he had all the time to get to know the country and the people. One Sunday he visited the Trappist Monastery Mount Saint Bernard at Whitwick, Leicester. A tour of the place opened his eyes to the astonishing progress the English Trappists had made. Why, they even generated their own gas from coal and burned the coke for fuel! He was hugely impressed:

“I could not believe my eyes when I saw all the appliances they had! I saw a turning lathe for timber and in the smithy, a drilling machine and iron bellows, all operating on steam. They also cook and launder with steam. Steam supplies the stables with water, lifts heavy sacks of corn and drives the chaff cutter. Beside these activities in and around the monastery, the Whitwick Trappists run an institution for boys, thirteen to seventeen years old, who serve probation sentences of up to six years for theft and other petty offences. The monastery provides the land which the youngsters cultivate, while the produce and income from various trade shops pay for their maintenance. – Mount Saint Bernard was founded forty years ago and has already brought many Protestants from the surroundings to the Faith. Over the years, six Catholic parishes have been established, each with its own church. – The ground presents a bit of a geological puzzle, as it is partly swampy or boggy and partly rocky. But the resourceful Trappists have come to terms with this unusual phenomenon by digging quarries, six feet deep and, filling them with stones, slowly turning the ground into arable land.”

The beggar from Bosnia made it a point to also see the Chrystal Palace, although he knew very well that the World Exhibition was long over. Anything new and progressive fascinated him. At Westminster Abbey, he met the former Prior of the Benedictine Abbey of Beuron (Germany) and one of his monks who, like many others, had escaped to England from the Kulturkampf. On the whole, Fr. Francis used his time profitably, but the response to his appeal for support was not exactly what he had hoped for. Many years later, when he had become a British citizen himself (in Natal, South Africa), the then Abbot Francis reflected on his English experience:

“One of the reasons for my meagre success may have been the fact that the more well-to-do English folk rarely spend the misty winter months in London or, for that matter, in England. Be that as it may, now it seems to me that God wanted me to become familiar with the English way of life.”

The Prior did not return to Bosnia altogether empty-handed: Lady (not Lord!) Rothschild gave him a handsome donation, which, though modest compared with the many financial obligations he had, helped to pay at least some bills. The experience only confirmed a truth he had known all along: that when it comes to generosity, the poor surpass the rich.

Political Unrest in Bosnia

The Turks continued to molest the Trappists at the slightest provocation particularly when the Prior was abroad. The Pasha closed down their saw mill and objected to their brickyard. Finally, he threatened them with the confiscation of their woods. But the monks, having become used to his continuous “yok yok”. (no, no), no longer felt threatened. They had a better chance of success if their differences with the Pasha were solved at a higher level: between the Grand Vizier in Constantinople and the foreign office in Vienna. Intrigues continued for a long time, until the Turkish officials in Banjaluka and Constantinople understood that they themselves must honour agreements – a hard lesson for autocratic rulers to learn! Meanwhile, the tedious wrangling, not to mention the host of other challenges the Prior faced, took their toll. He visited various health resorts in Tyrol to find relief for his old lung condition and recurring bouts of malaria.

His ingenuity and patience were put to the test when in 1876 the political situation escalated. Mariastern was no longer safe. So Prior Francis petitioned Emperor Franz Joseph I of Austria to take the necessary precautions.

Orthodox Christians Revolt

Later, Abbot Francis reviewed the political situation:

“Time came when people could not tolerate Turkish oppression any longer. Peasants rose up in arms against the cruelty of tax collectors, who often demanded double the tithe or as much as half the produce and even the entire crop … I understood their anger very well because the Turkish villains had also made our life hard from the time we entered the country.”

The officer who was assigned to tithe Mariastern believed that he could cheat the monks just as he cheated the peasants. He came with a whole band of cutthroats and demanded tithe and accommodation. But he had not reckoned with the Prior. Fr. Franz confronted him: With what right did he treat landowners like peasants?

The appalling atrocities of the tithing system were the straw that broke the camel’s back. Simple peasant folk rose up in revolt against Turkish supremacy. But they did not have a chance.

Abbot Francis:

“The revolt was quelled in no time, as the peasants lacked both, arms and strategy. The aftermath in the affected areas was terrible: much blood was shed, the year’s harvest destroyed and hundreds of dwellings ransacked and burnt … Hostilities continued as the revolt was only scattered, not quelled. To aggravate matters, the approaching winter raised the specter of famine and disease, inciting whole hordes of robbers to loot and ruin. They came so dangerously close to the monastery that we took alarm and looked for assistance beyond the border.”

When the situation became critical, Prior Francis contacted the Vienna foreign office. It was time for Count Andrassy to dispatch the hussars as they had agreed when he visited Vienna, or Mariastern would fall prey to marauding rebels. At the same time, a Serbian paper rep