It was my sister who suggested that I research an article on Saint John Neumann, since we have a "family connection:" my brother, Father Bob, was assigned to St. Agnes Church in West Chester for a summer, and while there saw Bishop Neumann's signature in the sacramental record books documenting his pastoral visit; and I have concelebrated at the Scranton diocese's St. John Neumann Shrine in Bradford County, PA, a church that he founded — more about that later. All right, I admit that is not much of a "connection," but it means something to us.

Part of me felt that there is much available about his life, especially in our archdiocese since he was the Bishop of Philadelphia, but in my reading about him, I felt that there were inconsistencies — for example, I believe that I read that in his final year in the seminary, the bishop decided he had enough priests so no one was ordained, and Neumann got a letter from his bishop recommending him to the Bishop of New York, and then I read somewhere else that for years he planned to be a missionary working in the New World. So, I have accepted my sister's suggestion with the hope of getting a better sense of what I now see as ambiguities.

As far as the "saints behind the saint" theme which runs through a number of these reflections. It seems that his parents were the "saints behind the saint." His mother was deeply religious and a daily Communicant, and his father was in Church on Sundays and lived his faith daily with strong moral principles. Many parents today are living deeply religious lives, but have seen their children drift away from the faith; don't give up — you have sown the seeds, and the Holy Spirit will see to it that they bear fruit.

John Neumann was born March 28, 1811 in the village of Prachatitz, Bohemia, now in the Czech Republic, at the time of his birth it was part of the Austro-Hungarian Empire. His father, Philip Neumann, was Bavarian-born, his mother, Agnes Lebis, was Czech. John had two older sisters, Catherine and Veronica, and was to have three younger siblings, Joan, Louise and Wenceslaus. Philip Neumann's trade was stocking knitting, and several looms for weaving were in the family's home, and three or four hired men worked the looms. Though not rich, the family was of moderate but steady means, and were well-respected within the community. Agnes Neumann, John's mother, was distinguished for her piety, attending Mass daily.

At the age of 7, John entered elementary school. He was a serious and successful student, one with a deep love for reading. He remained devout and was an altar server, prompting his mother to suggest that he might have a vocation to the priesthood, but he himself said later that at that time the idea of becoming a priest was far from being set as a life goal. The "childhood portrait" so often seen was a drawing by a friend when he was about 10 years old.

Education beyond elementary school was not guaranteed; it involved passing an entrance examination which included showing some competence in Latin. Thus John enrolled in an after school class in Latin offered by a local priest. The "high school" was actually called a gymnasium, a six year program equivalent to our high school and the first two years of college training, and it was located in Budweis, about 28 miles away. [Yes, making beer in Budweis has been going on since 1265.] When he was 12 years old, John completed elementary school, traveled to Budweis, and passed the entrance examination with distinction.

Bishop Neumann was noted, among many other things, for the number of languages he spoke. However, at this time, his basic culture was German: he spoke German at home, his schooling had been in German, and he wrote his letters in German. He had only a rudimentary knowledge of the Czech language at this point. Fortunately, the classes at the gymnasium were in German.

The gymnasium had no provisions for residential students. John's father had a friend in Budweis, and arranged that John board at his home. It turned out that several boys were put up in the same room, which proved a problem for John who wanted to study more than they did. Further, he found that with his diligent studies in elementary school and his after-school studies, he was not being challenged academically at the gymnasium. He looked into testing out of a year or two, but found that was not an option. Between the distractions of the boarding house, and the lack of challenge in his studies, over the first few years, his grades descended each year, to the point that at the end of his fourth year, his father suggested that he stay home and choose a trade, and John was half-inclined to agree with him.

John's mother and his sister Veronica, however, put pressure on him to get his act together and continue his studies. Meanwhile, his father arranged to have him examined by a professor who happened to be in Prachatitz; the professor reported that John had actually showed more progress than his grades indicated. It was decided to send John back to his studies, and he would be moved to another boarding house where he would have a private room.

The curriculum for the final two years was more challenging and stimulating. The lassitude that John experienced the previous years disappeared, and he welcomed the greater academic challenges. His grades improved significantly; during his final year at the gymnasium, he had the highest grades of his career up to that time. Although his grades had suffered during his early years at the gymnasium, his moral code and behavior had never waivered. He fulfilled all his religious duties faithfully, but was not seen as overly pious.

Following the completion of his studies at the gymnasium, he entered the Budweis Institute of Philosophy, a two-year program taught in the same building, but conducted by Cistercian monks. He thrived under the tutelage of the Cistercians, finding them challenging and demanding, but also upright and just. The curriculum included philosophy, religion, higher mathematics, the natural sciences and Latin philology. He graduated from the Institute of Philosophy at the age of 21, in the late summer of 1831 with grades of which he could be justly proud.

The question now confronting Neumann was the selection of a career. He saw three professions as open to him: a doctor, a lawyer, or a priest. He had considered the possibility of being a priest, but he had come to deeply appreciate the natural sciences and poetry, and he had developed a distaste for theology and mysticism. Still, to serve God as a priest continued to attract him, but entrance into the Budweis seminary was not easy — twenty new students would be admitted from among eighty or ninety applicants, and testimonials from influential people were deemed necessary. He shared his analysis of the situation vis à vie the seminary with his mother, and she urged him to make application, testimonials or not.

Acting on his mother's advice, he completed an application to enter the seminary and sent it by special messinger to the episcopal consistory at Budweis . . . and he was accepted! And he did not look back . . . his career decision had been made.

Neumann entered the diocesan seminary of Budweis in November 1831. The building was a former Capuchin monastery which had subsequently been a warehouse; it was not an ideal building for a seminary. However, Neumann's years there were happy and stimulating; his curriculum during his first year included Ecclesiastical history, Biblical archeology, and introduction to and exegesis of the Old Testament. The second year included Biblical hermeneutics, philology, introduction to and exegesis of the New Testament, and canon Law. His favorite subject was the Sacred Scriptures. But, in his spare hours he was also mastering Italian; he had already begun to study French, and was learning the finer points of the Czech language.

It was during his second year at the seminary that he began to read the reports of the Leopoldine Foundation, including the letters of Father Frederic Baraga describing his labors among the Indians on the American frontier.

Father Irenaeus Frederic Baraga was ordained in 1823 as a priest of the Diocese of Ljubjana, then part of the Hapsburg Austrian Empire, now in Slovenia. He served in several parishes in the diocese. Then, in 1829, he became intrigued by a pamphlet about the Leopoldine Society, which had been established in Vienna in 1827 through an initiative by Bishop Edward Fenwick of Cincinnati to recruit German priests to minister to the German-speaking Catholics who had emigrated to Ohio and the upper Midwest, as well as to develop support for the American missions through prayer and alms. Several months after receiving the pamphlet, he asked and received permission of his bishop to apply for the American missions. He then wrote a letter of application to Bishop Fenwick, but did not receive a response. In 1830, he wrote a second letter to Bishop Fenwick specifically offering to serve the native people in America. Two months later, he received a letter from Bishop Fenwick inviting him to the United States.

Arriving in New York on December 31, 1830, he first made his way to Philadelphia where he delivered his first sermon in America, in German, on January 9, 1831. He arrived in Cincinnati on January 18^th. There he began his study of the Ottawa language. In May, he arrived at Arbre Croche, Michigan to learn the Ojibway language. He then found himself traveling throughout Michigan, Minnesota and Wisconsin founding churches and serving native Americans, as well as defending their right to their land. He published a prayer book and catechism in the Ottawa language. In 1853, Rome approved the establishment of the Apostolic Vicariate of Upper Michigan and appointed Frederic Baraga as bishop; he was 56 years old. In subsequent years, additional areas were placed under Bishop Baraga's pastoral care; he also traveled to New York and Washington to lobby for land grants for the Church, and territory for native Americans. The Diocese of Sault Ste. Marie was approved in 1857. In 1866, Bishop Baraga moved his headquarters to Marquette, Michigan. Bishop Baraga died in January 1868 at the age of 71. His path toward canonization is now underway; he is officially, the Venerable Bishop Baraga.

Returning to 1832 and the seminary of Budweis, we find John Neumann excited as he read Father Baraga's letters. There was an awareness by the seminarians that the diocese was well-supplied with priests, and that in a few years there would be more priests than occupations for them, prompting Neumann to consider ministry outside of the diocese, possibly in America. An inspiring discourse by the director of the seminary on St. Paul's response to his missionary call and the impact of St. Paul's missionary work on the Church prompted Neumann to resolve to devote his life to the missions after completing his seminary studies. He found that his fellow seminarian, Adalbert Schmidt, had made the same resolution, and their conversations became dedicated to their missionary plans.

He began his preparations to be a missionary in America by practicing mortification and placing strict demands on his body to get "in shape" for the hardships of the mission. Following advice from Father Baraga's letters, he acquired a better knowledge of Bohemian so as to have a key to the other Slav languages, and studied French, English and Spanish. English, of course, was indispensable; however, the Budweis seminary did not offer instruction in English. But, the Bishop of Budweis could send two of his seminarians to the archiepiscopal seminary in Prague each year — there, an English course was an option. In the spring of 1833, Neumann successfully petitioned the bishop to be allowed to go there to prepare himself better for the work he envisioned in America.

The seminary in Prague was part of the University of Prague which had four distinct schools: theology, philosophy, medicine and law. It was a Royal University, and royal control extended to the university; for example, new statutes for the administration drawn up in January 1833 had to be approved first by the Emperor of Austria, and the royal supervision reached down even to the textbooks. Some professors taught that the Bishop of Rome had only the same power as any other bishop in his diocese. Seminarians were prohibited from taking courses in French or English — which had been a reason for Neumann's seeking admittance there. In short, it was not a happy two years for John Neumann. He questioned the theology of some of the professors, and found himself ill at ease with the president of the seminary. His grades were good, but not as good as his performance at Budweis.

His and Adalbert Schmidt's thoughts of becoming missionaries had been kept secret; it was just between the two of them. Now Adalbert Schmidt indicated that instead he might join the monks at Hohenfort. Hearing this, Neumann began to wonder whether he might better achieve his goal as a missionary in America by joining a religious order. Then another friend, who had once considered going to America, broke the news of Neumann's plans to the president. The president promised to place no obstacles to those plans, but began to point out the benefits of Neumann's becoming a Jesuit. The time was now eleven weeks away from ordination, and Neumann was having second thoughts about his worthiness. By June 10^th it was announced that the bishop was seriously ill, and no date for ordination was set. Neumann was without a spiritual director, and felt lost.

While Neumann completed his seminary training in Prague, his friend, Adalbert Schmidt, had remained in Budweis, and renewed his commitment to join Neumann as a missionary in America. His spiritual director, Father Hermann Dichtl, learning of these plans, not only encouraged Schmidt and Neumann, but committed to assisting them in any way possible.

Father Dichtl was receiving letters from Canon Andras Räss, director of a seminary in Strassburg, urging him to send young priests or theological students to America. Through him, Father Dichtl learned that Bishop Francis Kenrick of the Philadelphia diocese had appealed for two German-speaking priests to serve in his diocese. Father Dichtl wrote to Bishop Kenrick, but did not receive a reply — correspondence between Europe and America was not always reliable.

Upon completion of his course work in Prague, Neumann returned to Budweis to take his examination for the priesthood, which he passed easily. However, no ordination date had been set, and it gradually became evident that there would be no ordinations that year. This was a great disappointment — he had envisioned traveling to America as a priest, but, more importantly, wanted his parents to be able to attend his ordination and First Mass. This was especially important, since he had not told his parents about his plans to go to America, so there was the prospect that his parents would experience a double disappointment, not seeing him ordained, and then seeing him leave them.

Neumann returned to his family in Prachatitz in July 1835. He was not ordained, no definite arrangements had been made for his going to the United States, and he had to tell his parents of his plans. They did not take the news well . . . although reluctantly they accepted it, if it was the will of God. He remained in the family home until February 1836. He set up a daily schedule for himself, almost as if he were in a seminary or monastery. He visited shrines throughout the diocese. And, at the same time, was trying to firm up plans to go to the American missions . . . but without much success. The Bishop of Budweis was not supportive, and did not give him dimissorial letters, testifying to another bishop that the subject is prepared for ordination to the priesthood. He had no confirmation that a bishop in America was prepared to welcome him. Although his parish took up a collection to help pay for his transportation, it would not cover the total amount. He was able to secure his passport.

Leaving home on February 8, 1836, Neumann would never see his parents again. He visited the bishop in Budweis, who gave him his blessing, but still did not provide dimissorial letters, vaguely indicating that he would send them once he had been welcomed in Philadelphia. He left Budweis by stagecoach in a journey that would take him to Le Havre in France, arriving there on April 7, 1836. His friend, Adalbert Schmidt, accompanied him on the first leg of his journey, but then returned to Budweis — he had now decided to become a diocesan priest. In Munich, Neumann met Father John Henni, a missionary to America and future Archbishop of Milwaukee, who told him that a German priest was no longer needed in Philadelphia — however, he assured Neumann that there was still a need for German priests in the Dioceses of Detroit, New York, or Vincennes (Indiana). Another contact in Munich told him that Bishop Bruté of Vincennes was then in Rome, and Neumann should be able to meet up with him in Paris; a letter was sent to the Bishop's Paris address in an attempt to set up that meeting.

At Strassburg he was able to lodge in the seminary. There he met Canon Räss from whom, through Father Dichtl, he had learned about the possibility of going to Philadelphia; Canon Räss confirmed that there was no longer any need in Philadelphia. He also informed Neumann that the money that had previously been destined for him had been given to other missionaries, but he promised to give Neumann an introduction to a rich merchant in Paris who was supporting the missions. He also promised to write to Bishop Dubois of New York, recommending Neumann to him.

Neumann spent a month in Paris. He learned there that his letter to Bishop Bruté of Vincennes never reached him, and, although he waited for some time, Bishop Bruté did arrive in Paris while Neumann was there. Nor did the promise of aid from the rich merchant in Paris ever materialize. Although he was not certain that he would be accepted into the Diocese of New York, he decided to go just the same. It was from Paris that he made his way to Le Havre, by coach . . . and on foot.

There, he booked passage on the Europa, negotiating a 20% discount for the fare so that he could afford it. He bought a straw mattress and straw pillow, but on the ship he had no privacy and no specifically determined place for his bed. He kept pretty much to himself for the forty days of the journey. Then they stopped about one hour's distance from New York; there were several sick on board and the captain feared that the quarantine officials might make him take them back to Europe. Neumann was impatient, and asked the captain multiple times until they put him in a rowboat and took him to Staten Island. From there, he negotiated passage on a small steamer to lower Manhattan — it was the feast of Corpus Christi. He arrived with a dollar in his pocket and his clothes and shoes in tatters.

He wandered around looking for a Catholic church. Not finding one, he entered the tavern of a Swiss innkeeper and was able to get a room for the night. The innkeeper also found the address of a Catholic church. The pastor there, Father Joseph Schneller, gave him the address of Bishop Dubois and of a German pastor Father John Raffeiner, who was the Vicar General of the Germans in New York.

Neumann went immediately to see Father Raffeiner and was warmly welcomed. He learned that the offer of his services to the Diocese of New York had been accepted three weeks before, and notice to that effect had been sent to Canon Räss in Europe. Together, Neumann and Father Raffeiner went to see Bishop John Dubois. It turned out that the bishop had been at his wits end trying to supply two or three German priests for parishes that had been begging him for pastors. The bishop had received sufficient guarantees of Neumann's formation in Europe, and told him to prepare for ordination immediately. When Neumann informed the bishop that he had no dimissorial papers, the bishop responded: "I can and must ordain you quickly, for I need you."

The bishop had to leave for parish visitations. Father Raffeiner took Neumann to his parish, St. Nicholas, and had him teach the catechism to children preparing for their First Communion. Bishop Dubois called Neumann for ordination seventeen days after his arrival. On June 19^th at St. Patrick's Cathedral (the Old St. Patricks on Mott Street in lower Manhattan) John Neumann was ordained a subdeacon by Bishop Dubois. He was ordained a deacon on Friday, June 24^th. He was ordained a priest on June 25, 1836. He experienced the joy of the priesthood, although he wished that his parents and his sisters and brother could have been there.

At the time, the New York diocese included the entire State of New York and the upper half of New Jersey. Father Neumann was assigned to the Buffalo area, at the far northwestern corner of the diocese. Two days after celebrating his First Mass, with new clothes and funds for his journey supplied by Father Rafeiner and Bishop Dubois, he left by boat to Albany. Spending an overnight there, after celebrating Mass in the morning he went by rail to Schenectady, and then four days on the Erie Canal, which had been completed four years earlier, brought him to Rochester, arriving on July 4^th. Bishop Dubois had asked him to stay in Rochester temporarily to assist the German Catholics there; a Redemptorist, Father Josef Prost, was to be sent there shortly — Father Prost was the superior of the small group of Redemptorists then in the United States.

The next day, Bishop Neumann rounded up the German children to teach them catechism, but found their education severely neglected — they could speak neither German nor English correctly, but only a mixture of both. He lamented that they did not have a German school for the immigrants, both to nourish their faith and prepare them as adults to take their place both in the Church and in society. The seeds were being planted for Neumann's future mission founding Catholic schools.

Father Prost, the Redemptorist, arrived on July 10^th, and he immediately impressed Father Neumann — another seed was being planted. Father Neumann left for Buffalo on July 12^th, arriving late the next day. With the completion of the Erie Canal, Buffalo had become a boom town: new houses were being built, some quite impressive, so fast that many streets were not yet paved; shops were being opened; a theater had been completed. In addition, many immigrants were passing through the town on their way further west via the Great Lakes.

Father Alexander Pax welcomed Father Neumann to the Catholic parish, the Church of the Lamb of God, a small simple structure. The pastor, Father John Nicholas Mertz, was in Europe begging for priests and funds. Father Pax offered Father Neumann the choice of ministering in the city or in the district beyond the city; Father Neumann chose the latter, which had four unfinished churches — a log church at North Bush, eight miles north, a stone church at Williamsville, eight miles northeast, a wooden church at Cayuga Creek, six and a half miles east, and a wooden church at Eden, thirty miles south. He made Williamsville his headquarters; his "parish" was comprised of 400 Catholic families: 300 German, and the rest Irish, French, and Scottish. They often lived two or three miles from each other, and the roads were often impassible.

The people were poor, as was the church. The "stone church" had no roof, and when Father Neumann said his first Mass in the roofless structure, neighbors threw stones into the church. There was a small school conducted in a neighboring house by a lay teacher, whose behavior was such that Father Neumann dismissed him and began teaching himself until he got another teacher, seven months later.

Father Neumann lived in a room over a parishioner's tavern, and occasionally spent a week or two living on bread and water since there were no funds for anything else. His nearest mission was two hours away on foot; the furthest twelve hours — and he spent a lot of time visiting them. His parishioners convinced him to get a horse. It took him a while to learn to ride, but eventually he and the horse came to an understanding, and he became a fair horseman.

Trustees "owned" the church and sometimes got into petty spats, which Father Neumann had to navigate. He moved his headquarters to North Bush and found more private lodgings there with another parishioner, but it was a mile and half away from the church, which he had to navigate on a poor road each day in all kinds of weather. Then his parishioners in North Bush got together and bought five acres of land so that he could build a place of his own beside the church. He built a two-room log cabin rectory, and rejoiced that he was now near the Blessed Sacrament.

In order to support his spiritual life, Father Neumann developed a daily schedule as he had at home while he was awaiting ordination. But, although he followed the schedule rigorously, he felt that his spirituality was not developing and that disturbed him immensely — he had the sense that he was growing less and less fervent.

In the summer of 1838, he was sent to Rochester to help the Germans there while their pastor, Father Prost, the Redemptorist, was away. He immediately noted that the German Catholics in Rochester evidenced a spirit of piety that he did not see on his first visit, and he attributed it to the Redemptorist spirituality which Father Prost brought to his ministry. When Father Prost returned Father Neumann spoke with him about the spiritual difficulties he was experiencing.

His was not an easy life, but, returning to North Bush, Father Neumann threw himself into it. He did not get another missionary to assist him, but in 1839, he convinced his younger brother, Wenceslaus, to assist him in his work. Father Neumann sent him detailed directions for traveling through Europe and cross the Atlantic, and sent money to cover his passage from New York City to Buffalo. Wenceslaus arrived in September, took over preparing food for both of them, and assisted in teaching the children. He also brought news of the family, with whom Father Neumann had not been in contact since leaving Europe. Wenceslaus also aided in the construction of several parish buildings.

In the summer of 1840, Father Neumann's health broke down completely — he was unable to do any parochial work for three months. Living alone was becoming more and more a problem for him, a problem that he brought up with his confessor, Father Pax. After some time, Father Pax advised Father Neumann that his vocation was to become a religious. Father Neumann reflected on Father Pax's advice, and decided to apply to Father Prost for admission to the Redemptorist Congregation. He received prompt admission, then wrote to Bishop John Hughes, then the administrator of the Diocese of New York, to ask for relief from his responsibilities in the New York Diocese; the bishop was on visitation so Father Prost and Father Pax advised Father Neumann to let them handle the negotiations — it turned out that the bishop did not want to lose Father Neumann, but he ultimately, and reluctantly, acceded to the request.

In October, 1840, Father Neumann left Buffalo for the Redemptorist foundation in Pittsburgh for his novitiate. His brother, Wenceslaus, remained in Buffalo long enough to gather up their few possessions. Then, he, too, traveled to Pittsburgh and became a Redemptorist lay brother, serving for the rest of his long life.

Father Neumann arrived at St. Philomena Church in Pittsburgh, a Redemptorist parish, on Sunday, October 18, 1840, and was asked to sing the high Mass and preach that day. Shortly thereafter, Father Prost, who was then in Baltimore, traveled to Pittsburgh to invest Father Neumann in the habit of the Redemptorists — his was the first investiture of a Redemptorist in America.

A desire for community life was a significant part of the attraction of the Redemptorists for Father Neumann. He was also looking forward to the time aside provided by the novitiate which would allow him to deepen his own spirituality and immerse himself in the spirituality of the Redemptorists. I remember a statement that I recall as being made by Bishop Fulton J. Sheen: "God has an infinite sense of humor" — sometimes, as we strive to follow God's plan for our lives, our experience seems almost totally opposite to our expectations, which makes us realize they are God's plans.

His "novitiate" began under the direction of a "novice master" who saw that he was exercised in humility and learned about Redemptorist life. He joined in the prayers and meditations of the community, said his rosary and made short visits to the Blessed Sacrament, and then took his share of the work of the parish. However, issues in the larger church, as well as issues in the Redemptorist congregation soon transformed his "novitiate."

The "novice master" was Father Peter Czackert, who was also the Pastor, and the only other priest in the parish. Each day, Father Czackert was out visiting in the parish, and traveling to the various out-stations, leaving Father Neumann "home alone" to take care of the work of the parish — preaching, giving catechetical instructions, preparing for and celebrating baptisms . . . and visiting some of the out-stations himself.

In March, 1841, Father Alexander Czvikovicz was sent from Europe to replace Father Prost as the new superior of the American Redemptorists. He transferred Father Neumann to St. John's Parish in Baltimore. There for only three days, he was told to assist at St. Nicholas' Church in New York City. Two weeks later, he was told to report to Rochester, and continue his novitiate under Father Francis Tschenhens. However, the prospect of a more normal novitiate quickly faded when Father Tschenhens was transferred to Norwalk, Ohio — a schism had broken out in the parish there, and Father Tschenhens, who had done successful work there was requested to return. Two months later, Father Neumann was moved to Buffalo to assist Father Pax who was sick.

When Father Tschenhens arrived at Norwalk, he seemed to become a "lightning rod," attracting all the issues and frustrations of the various fighting factions — his presence was not leading toward reconciliation. Father Alexander, the superior, decided to send Father Neumann to Norwalk, thinking that as a newcomer, with no history in the parish, he might be able to bring pace to the contending factions. He really did not want to go.

Meanwhile, following the change of Redemptorist superiors, a misunderstanding occurred between Father Alexander and Father Prost over property deeds of the Pittsburgh house. Father Prost was removed from his assignment, and not given another assignment, leading to a rumor that he was going to be dismissed from the Redemptorists.

All this took its toll on Father Neumann. Were all these changes from place to place a sign that he was not wanted? Doesn't the cost of all this travel diminish the financial resources of the community? Was Father Prost's situation a sign that the Redemptorists' leadership in the United States was in disarray? Had he reflected enought before applying to the Redemptorists. There was a rumor that the Redemptorists were to be withdrawn from the United States. All these thoughts crossed his mind.

Father Prost, sensing that Father Neumann to be troubled by all he had been experiencing, wrote this letter:

My Dear and Reverend Confrere,

Obedience is always safest, even if it sometimes appears to be the opposite. To follow one's own opinion is always dangerous, and what will Your Reverence say in defense, if you remain in Buffalo and the schism in Norwalk continues, where through your presence so great a scandal could be removed?

I earnestly beg Your Reverence not to be led astray by the recent occurrences in our little Society. God permits some things to humiliate us to save us through humility. . . . There is not a single Order in which no faults occur, but in a religious society the fault is recognized sooner and therefore corrected sooner. The exhortations, the meditations and the like do not permit the fault to become rooted. Then, too, we religious have an opportunity of practicing patience and self-abnegation. It is for this reason that we became religious.

My dear confrere, do not think that you are a burden. On the contrary, you are universally loved and cherished. On account of the present misunderstanding between me and the present Father Superior, Your Reverence had to leave Pittsburgh, but not because you were not wanted there. On the contrary, I was sorry that you had to leave Pittsburgh, and all were sorry; we all loved you dearly. Those in whom one places greatest confidence are most exercised in obedience, and sent most often from place to place. Do not forget when you answered your investiture. We do not enter the Congregation to be honored, but to become like Jesus Christ, who was unjustly judged, calumniated, persecuted and finally crucified.

Since I went through the school of trial, I know, too, in what danger you are, and Your Reverence will pardon my anxiety. Because God assisted me in my weakness, I wish to assist others in my littleness, so that they may be free from the anguish that so bitterly tormented me.

So have courage. Go to Norwalk. Rev. Father Pax can rely on our help as soon as he asks for it. It is better that money be spent in traveling than to be disobedient. Even if you must return, you will not only be free from reproach on the part of your conscience and on the part of your superiors, but you will also have the reward of your good works in heaven.

Father Neumann went to Norwalk, Ohio and ministered to the German Catholics there. Father Tschenhens, officially his novice master, sensing that it was necessary that Father Neumann's remaining months as a novice be in a more traditional novitiate-like environment, suggested to Father Alexander that Father Neumann be sent to Baltimore to complete his novitiate. Father Alexander accepted the suggestion immediately. In transit to Baltimore, Father Neumann gave several missions to scattered German communities, resolved a parish conflict at the request of their bishop, and resisted the invitation of Bishop Purcell of Cincinnati to leave the Redemptorists and join the Diocese of Cincinnati. He arrived in Baltimore on December 8, 1841.

For just over a month Father Neumann had the time to reflect and participate in the activities of a traditional novitiate. He then made a fourteen day retreat, and made his profession as a Redemptorist on January 16, 1842. His doubts were all gone. He was and would remain a Redemptorist.

Father Neumann's first assignment after taking his vows was St. John's Church in Baltimore, which had recently become a ministry of the Redemptorists. Father Benedict Bayer, pastor of St. John's Church, felt that the parish had grown so much that he could not reach all his parishioners scattered throughout the city, so in 1840 he suggested to Archbishop Samuel Eccleston that the parish be turned over to the Redemptorists. Archbishop Eccleston agreed, but further stipulated that the Redemptorists assume ministry to the Germans of the entire diocese, build a larger church on the same site, established a novitiate there, and build a school for the Germans. The Redemptorists had accepted this challenge.

As Father Neumann reported to the St. John's Parish Community, the church had already been demolished and Archbishop Eccleston had given the Redemptorists another Church, St. James, to which the St. John's Parish Community had relocated. The spacious and artistic Church of St. Alphonsus was being built on the site of the demolished Church with the generous financial support of the Leopoldine Foundation in Vienna.

During his first year of ministry, the Redemptorists extended their ministry beyond Maryland, with the result that the number of priests at St. James was reduced to two: Father Fey, the pastor, and Father Neumann. Many German Catholics in areas of the country where there were no German parishes had drifted away from the Church, or had been drawn to other denominations; that led to strong efforts to reach out to them with new parishes and greater extended ministry by existing parishes. Father Neumann was part of that effort, traveling to East Hartford, MD, Frederick, MD, York, PA, Cumberland, MD, and Richmond, VA.

The efforts of the Redemptorists in reaching German Catholics was bearing fruit. In St. James Parish, attendance was growing at Sunday Mass. People were returning to a regular practice of their faith, as they were able to participate in their own language. Religious education programs were becoming well attended. And the community was beginning to notice the scale of St. Alphonsus Church which was under construction — it was not planned to be your "average" parish church, but rather was intended to be a magnificent center for German Catholics, and when it was completed in 1845, it was considered "the German Cathedral."

However, the Lord had different plans for Father Neumann. In Pittsburgh, the Redemptorists were building another large church for the German Catholic community there — St. Philomena's. However, that project had received a much smaller contribution from the Leopoldine Foundation, and the local community did not have the resources to keep up with the building costs; thus, the construction efforts were being made by fits and starts. As a result, Father Alexander, the superior, relieved the pastor of his position. The next pastor soon became overwhelmed by the task and asked to be relieved. Remembering that Father Neumann had history at St. Philomena's, in March, 1844, Father Alexander assigned him as the new pastor there.

The Diocese of Pittsburgh had been established only eight months before, and included roughly the western half of Pennsylvania. Bishop Michael O'Connor, the president of St. Charles Borromeo Seminary in Philadelphia, had been named the first bishop, and he had some reservations about the Redemptorists. In 1840, a violent attack on the Irish bishops in the American hierarchy was sent to Europe, alleging neglect of the German Catholics in Pennsylvania, and Bishop O'Connor suspected that the Redemptorists were behind it. However, Father Neumann's first meeting with the bishop convinced him that Father Neumann would be a good pastor, and, because of his language skills, care for French, Spanish and Italian immigrants, as well as the Germans.

That meeting solved one potential problem, but the immediate looming problem was raising money for the completion of St. Philomena's Church — the walls were only half built when he arrived there, and there was a debt of $17,000 for the purchase of land, building materials and temporary quarters. He started a building fund, asking each parishioner to contribute at least five cents a week. He also borrowed from local Catholics at a fixed rate of interest. Father Francis Seelos, who, after he was ordained late in 1944 was assigned as Father Neumann's assistant, said: "Often on a Friday, he never know where he was going to get the money for the payroll on Saturday." But, somehow the money came in.

One incident showed that Father Neumann had skills he was not taught in the seminary. A parishioner who had loaned the parish a significant amount heard a rumor that his investment was not safe, so he went to the rectory to demand his money. Although Father Neumann was almost bankrupt, a failure to pay the loan promptly would have created a run on the rectory, and financial ruin for the parish. Simply smiling, Father Neumann asked the individual, "Do you wish your money in gold or silver?" He responded, "Oh, if that's the case, you can keep it, for it will be safe with you." The crisis ended.

With Father Neumann's resourceful management of the finances, St. Philomena's Church steadily moved toward completion and was dedicated in November, 1846, a little more than two and a half years after Father Neumann arrived in Pittsburgh.

There are pastors who are accused of having an edifice complex, defining their ministry by what was built during their tenure. Despite all the energy he put into building the Church, Father Neumann's focus was on the faith of his people. He knew that Germans liked societies and organizations, so he supplied them — the Confraternity of the Sacred Hearts of Jesus and Mary, the Confraternity of the Rosary, e.g. — and they knitted the parish together. He went to the out-missions: McKeesport, Greensburg, etc. . . . and as far as Steubenville, Ohio, and Wheeling, Virginia. He spent hours in the confessional, and in preaching, as well as administering the other sacraments. There were a total of three priests at St. Philomena Church, and people in Pittsburgh referred to them as the "Three Saints of St. Philomena's."

Father Neumann had been pushing himself to the point that it took its toll on his body. His co-workers began to tell him to take it easy, but he wouldn't lower the pace of his activity. It got to the point that his co-workers felt obliged in conscience to inform Father Czackert, who had succeeded Father Alexander as the general superior of the American Redemptorists. Father Czackert recalled Father Neumann to Baltimore, noting that he was doing it as a necessary act of charity — he feared that if Father Neumann continued, he may have had to face an early death.

Organizationally, the Redemptorists experienced difficulties from the very beginning. St. Alphonsus Liguori founded the Congregation of the Most Holy Redeemer (Redemptorists) in Naples in 1732, and after some initial difficulties, the group began to expand. Pope Benedict XIV approved the rule in 1749. Spain had conquered Naples in 1734, and the Prime Minister, acting on behalf of the King of Spain, refused to grant royal approval for the Redemptorists. When Alphonsus was old and partially blind, he was tricked into signing a revised rule which was subsequently approved by the King of Spain. However, the Pope would not approve the revised rule, nor would the Redemptorists living and working in the Papal States, and they did not accept the Redemptorists in Naples as true Redemptorists. Those in the Papal States elected a new Superior General, and Alphonsus found himself excluded from the Order he had founded. These two branches of the congregation were not reunited until 1793, after Alphonsus' death.

St. Clement Hofbauer, born in the Moravian region of what is now the Czech Republic, was ordained a Redemptorist priest in 1785; two months later he was sent across the Alps to establish the congregation in Northern Europe. The Holy Roman Emporer, Joseph II, had cut off the Austrian Church from Rome, and dissolved one-third of the monasteries in the Habsburg Empire. He was not about to allow a new community to establish a foundation within his domain, so Father Hofbauer went to Poland and settled in Warsaw. However by 1806, the political situation had changed in Poland and the Redemptorists were first forbidden to preach, and then expelled from the country. Emperor Joseph II had died in 1790, so Father Hofbauer was able to settle in Vienna, and from Vienna the congregation gradually spread across northern Europe.

In 1832, Father Joseph Passerat, then the vicar-general in northern Europe, at the request of American Bishops sent six Redemptorists to the United States. They worked first among Native Americans and then with Irish, German, and Slavic immigrants. The superior of the American Redemptorists was called a vicegerent, indicating that he was the agent of the vicar-general in Austria, and thus had limited authority.

In 1841, a decree of the Holy See divided the whole congregation into 6 provinces, 3 in northern Europe and 3 in Italy and Sicily; and Father Frédéric de Held was named provincial of the Belgian province. This is important because the Austrian government was prohibiting the vicar-general, Father Passerat, from governing subjects in non-Austrian domains; to address this problem, in 1844, the Holy See placed the American houses under the supervision of the Belgian provincial, Father de Held. Then, in 1845, Father de Held decided to make a visitation to the American houses. Finishing his visitation, he was convinced the great expansion of missions had taken such a toll on the members of the congregation that, overwhelmed with external activities and interests, they were often obliged to curtail their spiritual exercises and sometimes omit them altogether. And, he was not pleased with the size of the debts incurred by the community in America. At the end of his visit he decreed that there be no more foundations and buildings in America until the foundations already taken could be strengthened with more men, and the debts on them reduced. In August, 1845 he replaced the vicegerent in America, Father Alexander, whose apostolic fervor he admired, but whose daring, he believed, endangered the temporal welfare of the Congregation in the United States. Father Czackert was named temporary vicegerent. When he returned to Europe, Father de Held began lobbying for more financial support for the American mission, including for a seminary for German missionaries beginning to operate in Baltimore.

The Redemptorists in America were divided about whether or not they should be establishing more foundations, especially while bishops were urgently asking for new foundations. Father Alexander, then the vicegerent in American, had obtained permission from Vienna to accept a foundation in New Orleans, but establishing the foundation was delayed — until after Father de Held's decree. Meanwhile Father Alig who had been sent to Washington to minister to the Germans there, normally served by visitors from Baltimore, stayed there and began building a church, which led the Bishop of Baltimore to assume that the Redemptorists had accepted a foundation there. The Bishop of Detroit, responding to a an appeal by the Germans of the city to have the Redemptorists take over their parish, appealed for a foundation from Father Czackert, and a contract was signed.

Why all this history of the "politics" of the Redemptorists' leadership? Because it affects the "men in the field." It was because of the "more and more foundations" policy that Father Neumann never had a proper novitiate in the community — they were stretched too thin and he had to be assigned immediately to ministry. For the same reason, he himself was stretched so thin in Pittsburgh that his health was seriously affected, and he had to be relieved and returned to Baltimore. And now, another shoe is going to drop.

Father de Held, back in Belgium, heard about new foundations, and decided to act. He wrote to Father Neumann, saying: "I have become convinced that Father Czackert harmonized so little with my views and showed himself so ready to take things into his own hands, as in the case of the missions at Washington and Detroit, that it is impossible for me to retain him any longer as my vicegerent. I have given Father Kannanuller letters for Your Reverence appointing you my temporary vicegerent." Father Neumann, in Baltimore to recuperate from his ministry in Pittsburgh, is now vicegerent of the Redemptorists in the United States!