Mariastern – Mariannhill – Emaus – CMM – CPS 2026
When Abbot Francis died at Emaus Mission on May 24, 1909, his life had become quiet and lonely. However, he remains unforgotten because his principal foundations, though no longer part of the Trappist Order, have survived him to this day (2026) and do not lack in significance.
- Mariastern Today
Mariastern Monastery in Bosnia has held its own for almost 150 years of a history which was at times more than turbulent. From the beginning it stood for progress, boasting even under Prior Francis (1869-80), an up-to-date cheese dairy, brewery, and tannery, in addition to a profitable farm. As well, the monastery ran nursing facilities and workshops which were expanded under the founder’s first successor, Bonaventura Baier, who became its first abbot in 1886.
In 1913, Mariastern, with more than 260 monks, was the largest Trappist abbey of all. Bosnia benefited from its innovative infrastructure, consisting of roads, bridges and hydroelectric power, but also its schools and trade shops. “The cast-iron turbines and transformer wheels with replaceable teeth made of oak wood and installed in 1899, can still be viewed still today,” as can be the sacristy of “the largest Catholic church in Bosnia, … built entirely of wood in the early 1930s.”[1] With its food – meat, pasta, beer, soda water, cheese – and timber manufactures, glue, soap, and textile factories, tannery, and tailor shop, Mariastern was by far “the largest employer in the region and in that way made Banja Luka a prosperous modern city.” Moreover, with its breeding cattle, it improved the country’s unproductive livestock, even while it used the proceeds from that trade to establish a popular ministry for the training of young people. Mariastern’s orphanage was the first to admit children from all of Bosnia. They benefited from its 35 different training opportunities and, after successfully completing their courses, could count on a set of tools as a starting gift. At the same time, a soup kitchen catered to 100 poor every day.
World War I (1914-1918) put an end to the prosperity. The Mariastern Orphanage was confiscated and converted into a military hospital – later to be used as a convalescence home for veterans – while a new foundation, Himmerod, had to be made to accommodate the repatriates of German origin. The new Yugoslavia took over the management of Mariastern’s main industries – sawmill, brewery, textile factory, power plant – and made of them a joint-stock company. Meanwhile, impoverished German youth and craftsmen, some of whom later joined the Trappist order, found a new home at Mariastern.
Hitler invaded Yugoslavia in 1941. The German Wehrmacht [military] occupied Mariastern, but in 1945 it was the Communists who arrested the Trappists. Most of these were able to take refuge in Engelszell (Austria); two eventually became abbots of Mariawald. In 1946, with 32 members left, the monastery itself was confiscated and used as an orthopedic clinic. Only the church remained as it was until in 1969, just one month after it had been completely overhauled, it was severely damaged by a first earthquake, and in 1981 by a second, even more devastating one. In 1972, the local bishop declared “Marija Zvijezda” (Bosnian for Mariastern) a parish church. It had approximately 2,000 parishioners of whom, after the 1992-1995 Bosnian War, only 150 remained.
Owing to the vigorous advertising efforts undertaken by the founder, men from 16 European countries entered Mariastern as Trappists and settlers from Germany and the Austrian Habsburg Monarchy established themselves in its vicinity. The settlers were allowed to make use of Mariastern’s infrastructure – roads, bridges, power plants – and also of the various facilities of the monastery, such as the sawmill, slaughterhouse, fruit dryers, mills, silos and dairies, enabling them not only to build “a prosperous, multilingual, and multi-denominational Mini-Europe in peaceful coexistence with the local Croats, Serbs, and Bosnians but, in 1918, also to survive the collapse of even the Habsburg Monarchy. However, with very few exceptions, World War II and Communism destroyed this peaceful world.” The Germans fled; in 1945, other settlers were repatriated to their own countries of origin and the rest fell “victim to ethnic cleansing and expulsion from the Republika Srpska [newly founded Republic of Bosnia] during the Bosnian War. Today, only churches and cemeteries remain as a reminder of the 2-3 generations of European colonists in Banja Luka.”
In 2017, the Trappists gave Mariastern to the Diocese of Banja Luka and withdrew. In 2020, the “Mariastern European Center for Peace and Cooperation” was founded, and a year later, the “Friends of Mariastern.” Their stated aim is to preserve and promote the heritage of the former Trappist monastery and implement Christian social teaching in accordance with Mariastern’s standards. By furthering international contacts, especially in Bosnia-Herzegovina, and offering European youth opportunities to meet across borders, they propose to build a united Europe on Christian values.
- Mariannhill Today
Abbot Francis is reported to have said shortly before his death: “Now I know that something great will become of Mariannhill, because it cost so much.” He spoke prophetically and from great suffering.
Mariannhill survived World War II relatively unscathed, even though its German members were interned and a radicalized Durban mob at one time threatened to ransack the monastery. In 1947, Fr. Alphonse Streit became the first provincial superior and, in 1950, bishop of Mariannhill. Until then, Catholic schools, like all others, were subsidized by the government, but when the grant-in-aid was discontinued, the maintenance of the diocese’s 20,000 pupils or one-fifth of all local children attending Catholic schools in South Africa, became the sole responsibility of the bishop. The “little saint with the big heart” succeeded in winning benefactors, first and foremost Bishop Michael Keller of the Diocese of Münster, Germany. Assisting Streit, and just as fearless, was Fr. Ferdinand Holzner CMM (1906-1972). At first he worked as a school inspector and then from 1957 to 1972, as superior general of the Missionaries of Mariannhill. In the latter role and carried by the spirit of daring of the time, he not only established 6 CMM seminaries, but in 1962, in cooperation with the Missionary Sisters of the Precious Blood, he also initiated the process of beatification for Abbot Francis Pfanner.[2]
Building on the vibrant missionary spirit of its Trappist founding fathers, Mariannhill continued to pioneer the training of local clergy. A fine fruit of its efforts was that in 1954, Fr. Pius Bonaventura Dlamini, a member of Bishop Fleischer’s “Sons of St. Francis,” became the first of a total of 6 local bishops, all of them born in the Diocese of Mariannhill. The diocese also boasted the highest proportion of Catholics in relation to the total population.
Throughout the course of its history, Mariannhill gave rise to a number of very capable men (cf. A.L. Balling CMM, Talented Mariannhillers) to whom, in more recent years, must be added Fr. Dieter Gahlen (1948-2004). As vicar general responsible for the implementation of the program “Development, Justice and Peace,” he advised the South African Bishops’ Conference on issues of land distribution. His work met with singular success, for in 1991 when Apartheid was abolished, more than 5,000 plots of land belonging to Mariannhill had been assigned to new owners in KwaZulu-Natal.
In the 1990s, the Mariannhillers renovated the founder’s home at Emaus. Moreover, jointly with Mariannhill’s daughter-diocese of Mthatha, they opened new missions in Mozambique, Zambia, and Kenya. Currently (2025), they are engaged outside their own diocesean boundaries in the dioceses of Durban, Umzimkhulu, Witbank, and the Vicariate of Ingwavuma. Last but not least, and thanks to overseas support, projects are under way to update the Monastery/Retreat House, the Abbot Francis House in Merrivale and Mariannhill’s busy tailoring department.
At the 2002 General Chapter, Pope St. John Paul II addressed the delegates with the re-assuring words: “[May] your patroness, the Blessed Virgin Mary, … guide you and Mother Anne, whom you have venerated from the beginning, together with the host of witnesses to the faith from your own institute, protect and encourage you.”
Now in its 143rd year, Mariannhill is prepared to continue doing just that: build the Kingdom of Christ, which, in the founder’s words, “has no boundaries.”
- Emaus today
The last foundation the great missionary pioneer Abbot Francis Pfanner made in 1894 was Emaus. It may be said to have stood, fallen and stood again with him.
During the founder’s lifetime, Emaus was a thriving mission. Later, neglect and decay set in, which neither its affiliation with the mother station, Lourdes, nor with the newly erected diocese of Umzimkulu (1954) could stop. The weeds that grew on the grave where the sisters had buried part of his heart were indicative of the indifference towards him. The last sisters left Emaus in 1961, not to return until 30 years later and then only at the request of their general administration. The people of Emaus wanted their sisters back, while the Church asked all religious to “return to their sources.”
Emaus no longer enjoyed material independence for not only did it lack pastoral care, but also the most basic infrastructure, accessibility and recognition. On account of its historical significance, it demanded to be awakened from hibernation. Awareness of this need began to spread when the personality of the founder and, more so, his beatification came into focus and a few enthusiasts decided on a “joint venture” to restore the mission to its original status. That happened in 2005. “We still have the mandate to find ways to ensure that Mariannhill remains a vibrant and relevant mission center in the new millennium; ways that grow out of our rich heritage. Our Emmaus project is part of this mandate.” (Fr. Christoph Eisentraut CMM, 2007). Steps were taken in quick succession, beginning with Cardinal Napier of Durban who leased the mission to Mariannhill for 99 years; May 24 [Francis Pfanner’s death date] became a red-letter day, marked by an annual pilgrimage to Emaus. A permanent parish priest was installed and a team of Missionary Sisters of the Precious Blood began not only to offer guided tours, spiritual direction and retreats, but also to care for children, young people, families, AIDS-patients and various associations at the mother parish and its 13 outstations. They once again became the heart of a mission which they themselves had built 130 years earlier. By 2008, Emaus boasted 23 Small Christian Communities (SCC) and 56 pastoral venues.
In preparation for the celebration of the first centenary of the founder’s death in 2009, several projects were carried out. In addition to a spiritual renewal program for the benefit of the parish, improvements were made to the infrastructure, water mains and internet connections were installed and a tarred road was constructed between Umzimkulu and Kokstadt. In addition, Emaus became more closely linked to Mariannhill and the local Church, while a growing pilgrim tourism industry was drawn to its historical premises.
The original St. Francis Xavier Church was incorporated into a more spacious parish church and the room in which the founder had died became a much-visited memorial. Among the most noteworthy developments was the team’s commitment to evangelizing the area on the principle: “Whatever happens at Emaus must have a pastoral impact on the Diocese of Umzimkulu.” As a place of spiritual renewal and direction, Emaus became a favourite destination along the so-called “Abbot Francis Pilgrimage Route,” where since the opening of the “Heritage Center” (2008) and the “Langen Center” (2010), visitors have been able to learn about the personality and life of Abbot Francis. People from a wide variety of backgrounds – Christians, Buddhists, and Muslims – undertake long and hazardous journeys to find guidance and spiritual renewal at the place where he died. The greatest attraction, however, is not the founder but Calvary, the steep rock into which – with the most primitive tools – he carved a “Way of the Cross” as soon as he settled at Emaus on April 24, 1894. He walked the Way every morning until his death on May 24, 1909. Reflecting on Calvary, one cannot help but appreciate the strength of character and the grace it took until a man of his caliber could “attain to the measure of the stature of the fullness of Christ.” (Eph 4:13) “Baba Francis” (Zulu for Father), a reliable advisor and helper in times of illness, border disputes, or bad weather during his lifetime, has become an even greater advocate for people in the countless troubles of our times.
- The Missionaries of Mariannhill (CMM) Today
As soon as the end of World War II opened up opportunities for travel and communication, the Missionaries of Mariannhill made a new start which may be attributed, among other factors, to an increased intake of African members. 19 of these are currently (October 2025) serving in the provinces of the northern hemisphere, while the total membership of 316 represents 29 ethnicities, including several confreres from Papua New Guinea and Colombia, as well as single vocations from various African countries (December 31, 2024). The average age of candidates recently admitted is 27, i.e., 40 years less than that of the senior members from countries of the northern hemisphere.
Unfortunately, the Missionaries of Mariannhill, like many other religious communities, have had to abandon several lines of activity, for example, agriculture and printing, and close down houses in order to concentrate remaining resources. In 2025, their 3 German-speaking provinces were merged into 1 “Central European Province.” At present, they are engaged in 13 countries, promoting mission awareness in schools, parishes, among young adults and through specialized pastoral ministry in the western world, while in the young churches, they try to lay a solid foundation for the faith by catechetical instruction, education and training programs.
The most notable event during the last decade was the 2016 beatification of a confrere, Fr. Engelmar Unzeitig, who died a martyr in Nazi Germany. Other men have made significant contributions to Mariannhill’s history, notably Fr. Timotheus Kempf CMM (1901-86), who chronicled the life and work of Abbot Francis in four large volumes. Similarly, Fr. Adalbert L. Balling (1930-2024) distinguished himself not only as the author of several CMM biographies, but also of spiritual writings and travel literature, some of which were translated, among other languages, into Chinese and Zulu.
Though at present prospects for the propagation of the faith seem rather bleak in the north, the Missionaries of Mariannhill are determined to fulfil their mandate by following the example of Abbot Francis who, as Pope Saint John Paul II pointed out to them in 2002: “burned with zeal for the building of the Kingdom and persevered courageously despite obstacles, … moving the Church forward full of hope.” In his closing remarks, the Pope impressed on them that the Church “counts on your commitment and enthusiasm for the mission ad gentes and is convinced that in this way you will contribute in a particularly profound way to the renewal of the world.”
5) The Missionary Sisters of the Precious Blood (CPS) Today
Abbot Francis Pfanner founded his “Red Sisters” specifically for the missions. Article 10 of this series outlined their development up to World War II.
After 1945, the world witnessed a wave of recovery. The Missionary Sisters of the Precious Blood also engaged in new ministries and, fired by the founder’s vision, settled in different parts of the world, including Papua New Guinea (1948–1953 and again in 1962), Irian Jaya/Indonesia (1948), Canada (1951), Portugal (1958), Switzerland (1964–1970, 1985–1991), Spain (1964–1986), South Korea (1986) and Romania (1993–2013). Moreover, in 1970, following the pope’s invitation to religious communities worldwide, they transferred their general administration to Rome while Heilig Blut, Netherlands remained the motherhouse.
Further developments were prompted by the challenges resulting from a series of rapid changes in the wake of several epochal events. Among these may be named the unprecedented German economic recovery of the 1950s, as well as Vatican Council II and the cultural revolution in education, family life and the Church a decade later.
The upheaval was profound and only gradually did the Church and the congregation initiate a course of renewal. Spiritual direction, a return to CPS spirituality and their charism, no less than a reassessment of the congregational heritage, gained in importance, as did the contribution made by what had become a total of 3 African provinces – South Africa, Zimbabwe, East Africa – and 3 regions – The Democratic Republic of Congo, Mozambique, Eastern Cape.
In retrospect, it may be said that it was the congregation-wide and deep-going reflection of their own charism, centered as it is in the Precious Blood, which gave the sisters the resilience they needed to face the challenges of particularly trying circumstances. Their experiences, for example, in war-torn Mozambique or the Democratic Republic of Congo, read like heroes’ tales. The same holds true for their day-to-day living during the time of Mugabe’s Zimbabwe and during Apartheid in South Africa. What was asked of them was not only creativity, risk-taking and administrative skills to bring their educational and medical facilities through periods of turmoil, but spiritual resources such as unwavering faith and fortitude. In the process, some of them became builders, farmers and managers, but above all, much appreciated missionaries in remote areas. Only when they were explicitly ordered to do so, did they vacate a mission entrusted to them; all other times they stayed and neither threats nor force could induce them to leave. Their heroism was sometimes highlighted in the media but most often it went unnoticed.
An outstanding feature of the Missionary Sisters of the Precious Blood is their dedication to art: painting, sculpting, mosaic and stained-glass art, as well as artistic pursuits for commercial purposes, such as embroidering and weaving of liturgical vestments, producing pottery, carvings or decorating candles for special occasions. Occasionally, their missionary ambitions have resulted in the training of local talents which, in turn, provided the trainees with employment and income.
The congregation as a whole recognized that internationality, embedded in its charter and facilitated by a vastly improved communications network, was a way out of the impasse of the 1960s. As early as 1997, Sr. Nancy Iampietro of the North American province was elected the first non-German Superior General. Later, in 2017, Sr. Monica Mary Ncube from Zimbabwe was elected. Educational opportunities such as overseas studies were offered, a uniform formation program was adopted and members were transferred from south to north. Priorities – evangelization, sustainability, administrative efficiency, preservation of the environment – were re-emphasized and declared non-negotiables. The congregation engaged predominantly its African members to staff newly established missions in Sudan (2005), Zambia (2006), West Timor and the Philippines (2025). In September 2025, it counted 436 sisters belonging to 11 African nationalities or 62% of a total of 662 members.
Among the sad highlights of the more recent past were the violent deaths of several sisters – victims of terrorism in Zimbabwe and Mozambique and of homicide in Eastern Cape, South Africa. The motherhouse community shrank to 15 members, but, on a more hopeful note, it provides accommodation and assistance to approximately 60 Ukrainian refugees trying to integrate themselves. Occasions of heartfelt gratitude and fresh hope was the celebration in some provinces of their first centenary.
Though the “Red Sisters” of Abbot Francis must admit that they have not fulfilled all his expectations of them, they do continue to trust in his powerful intercession just as they are mindful of his legacy to them:
“When I breathe my last,
I will have only one wish for you:
‘Lont nit lugg!’ and ‘Aqua alle corde!’”[3]
Francis Pfanner
[1] All quotations from Rudolf Baier, The Trappist Abbey Mariastern in Banja Luka. A Guide to the History of a Unique European Establishment. Friedberg. 1st edition, 2022.
[2] The process was discontinued in the early 1980s when it was discovered that it had not been initiated quite in accordance with Roman norms.
[3] “Don’t give up!” and “Water on the ropes!” According to the founder, it was with the latter words that the brave man spoke up when the obelisk in St. Peter’s Square was being raised on September 10, 1586 and everyone had been strictly forbidden to speak. (Quoted in the letter Abbot Francis wrote to his long-time secretary, Sr. Euphrosine Rothacker, on the occasion of her profession of perpetual vows on May 9, 1907.)
