Predica: Mons. Peter Wolf Sermon: Mons. Peter Wolf Predigt: Mons. Dr. Peter Wolf Foto: POS Fischer © 2006

Dear Schoenstatt Family,

You only need to mention some dates and a whole people or generation knows what is meant. If you mention the date 11 September today, you can be certain that every-one will connect with it the terrible events of the terror attack on the USA. At the same time the whole context of this date, and the terror tactics of modern Islam that threatens the whole world, will have been called to mind. You only need to mention the 11 September and the whole cosmos of experiences will have been conjured up.

Something similar happens with the 20 January for our Schoenstatt Family. This date, or the 18 October or 31 May, stand for a whole world of experiences and connected realities in the history of our Movement. What has brought us together this evening is the decision and fullness of life connected with the 20 January 1942 in our father’s life and our Schoenstatt Family. Just one day prior to it, the 20 January was a day like all the others in the calendar and course of the year. Just one day prior to it, it was still completely unclear whether there would be a 20 January with its decision and significance as we know it today.

At the time our father and founder was a prisoner of the Gestapo in the Carmelite Street in Koblenz. He had come unharmed out of four weeks of imprisonment in the dark in the cellars of the Gestapo prison. The danger was now great that he would be transferred to the concentration camp at Dachau. When they cross-examined him on 13 January, the Gestapo had threatened him with it. On 16 January he was declared fit for concentration camp after a superficial medical examination. This meant that both he and the whole Movement was in grave danger. In Schoenstatt the leaders were convinced that they had to do everything in their power to save him from this fate. They managed to win over a doctor to re-examine our father and certify him as unfit for camp life because of his history of pulmonary tuberculosis. A formula for applying for this re-examination already lay on his table. It seemed the best thing to do. It was morally perfectly justified to take this route. Yet our father wanted time to think about it. He wasn’t able to come to a decision so quickly. He was struggling to discover God’s will.

What was this man’s real motivation in these days? What was going on in his heart, where did he see signs that he should understand and interpret God’s will in a different light?

On 19 January our father had written an amazing sentence to Fr Menningen: "Can you imagine that it would not really suit me if I did not go to the camp?" His main concern was not primarily to save his own skin. In this dangerous situation he was thinking of a number of Schoenstatter whom he could help in the Dachau camp. "Many friends are waiting," he added. Of course, also in Schoenstatt there were many who were waiting for him, and many who would have far preferred to see him from the tower window than to know that his life was endangered in Dachau.

What motivated this man to seriously consider that God wanted him to reject the offered re-examination and set out on the way to Dachau? He know that he had not been arrested because he had done something stupid. It was clear to him that he had been arrested because of his work. He was imprisoned because he was a founder and not as a private person. Unless we keep this in mind, we will not be able to understand his questions and his search. So we need to take a closer look at the situation of his foundation, and which processes of growth his spiritual family was going through at that time.

The striving of the Movement, in particular the inner circle, had been strongly concentrated on the Blank Cheque since 1939, and on the Inscriptio since 1941. Our father and founder reacted to the increasing challenge posed by the Nazis to the Church and Church circles with this striving to obey God’s guidance freely and willingly. Only if we are radically anchored in God and God’s will, will we be immune to the attacks of an increasingly aggressive regime on the Church. For him this striving was totally in accord with God’s wish and will as he deduced them from the times. He was able to observe that these efforts had awakened an echo in the souls of the members of his Movement. It was a time when many were enkindled to strive in this spirit, and to consecrate themselves, placing their Blank Cheque and Inscriptio into our Lady’s hands. We have countless testimonies to this from whole courses, not least Karl Leisner and his group.

For Joseph Kentenich the time of imprisonment was an answer to this striving, a sign that Heaven was taking it seriously. He did not want people to begin to backtrack on their word because of the situation. In his first letter from prison after he had left the Bunker we read, "We don’t want to be one of those who in prayer have a lot to say about complete self-surrender, but who collect all the horses in the world to bring back the coach when God begins to take their prayer seriously, and does with us what he wills." What he wrote about St Paul obviously corresponded with his own thinking: "Paul took it for granted that as members of Christ we have also to become like him in his suffering, and that suffering means not only the breakdown of human, but also the breakthrough of divine powers, and hence rich fruitfulness for or lives and work."

Our father had experienced such a breakthrough of divine forces while he was in prison, and he had observed it in his followers. This is how he interpreted the strength he had been given while he was imprisoned in the dark. This is how he evaluated the light he had been given in the weeks that followed as he wrote the "Sponsa Thoughts". I have the impression that he himself was sometimes amazed at the way thoughts flowed to him and filled the pages he was writing to his followers.

Above all he say that his imprisonment had awakened new life in his followers and given them new strengths. Towards the end of December we find indications in his letters, for example, "So far my absence has only been a blessing everywhere." Or, "What my presence has not achieved, has been given in rich measure by my absence." Through it he experienced God’s fruitfulness and God’s possibilities. For him it was a fruit of the striving for total self-surrender in the spirit of the Blank Cheque and Inscriptio. He wrote about the "great laws of God’s kingdom" that could be experienced in the Family. All this was far more important to him than his own freedom.

Against the background of these experiences that new life had broken through let us again listen to the question he posed to Fr Menningen on 19 January, "Can you imagine that it would not really suit me if I didn’t go to the camp?" He answered this question early on 20 January with the words we now know so well, "Just now during the Consecration I received an answer to the question we left open yesterday. Our priests should take the Inscriptio and Blank Cheque seriously, in particular some of the older ones. Then I will be set free again. Please understand this answer through faith in the reality of the supernatural and the interweaving of destinies of the members of our Family."

He guessed that with his decision he was expecting a great deal of his followers. He begged them to understand his decision and wanted to help them to do so. He saw their efforts to leave no stone unturned to save him from being transported to Dachau. He knew that they meant it well when they tried to prevail on him to agree to the re-examination. Yet he saw very clearly that God wanted him to go to Dachau. "Here I stand … and cannot act differently," he wrote in his second letter of 20 January. He trusted wholly in the reality of the supernatural, the reality of the covenant of love. He trusted in the interweaving of destinies of the members of the family, which could only be seen with the eyes of faith. Yet it was precisely through this that he pulled his Family into a way of living their Christianity which was based wholly on the ground of faith, and which understood and lived the message of the faith as a reality.

We now look back on this day and the decision that was taken. We have tried to understand the background against which it was taken. We have discovered the deepest motivation by which he acted differently from the way we would humanly expect. Perhaps we have again seen clearly the magnitude of the daring this required of our father. Later he said about this day, "Those were a few dreadfully difficult days. I battled and prayed inwardly. I would gladly have done everything for the Family, and sacrificed everything – freedom, honour, life – if only it could have secured the inner freedom of the family, the idealism of its love, and its striving, for all time. What did God want? I did not have a vision or dream, nor did I have a special enlightenment. All that was left to me in my lonely struggle was simple faith in Divine Providence."

So I would like to ask you to thank the "Mother of Providence" in this hour. She led our father and accompanied him at every step on the way. He thanked her until the end of his life for the fruitfulness God connected with his decision of 20 January. He learnt from her to trust completely in the reality of the supernatural, and in her school he built a family that understands itself and lives from the interweaving of destinies with one another and with him. His decision made the Schoenstatt Movement a Family that lives in unbreakable solidarity with its father. That is a gift we may never lose, and which we want to pray for once more today for the whole Family.

Translation: Mary Cole, England