Deaconesses in Europe and their Lessons for America

by Jane M. Bancroft

The Minister of the Interior pays twelve cents a day for pupils of the third class; the Prefect of Police four hundred dollars a year for those of the second class, whatever their number, only the establishment is bound to receive them at any time and at any hour.

There is a system of rewards, to promote good behavior, and those who profit by it can accumulate a small sum of money, sometimes amounting to sixteen or eighteen dollars, to have when they go out from here. In other cases there is a large133/129 indebtedness on the opposite side, which can never be collected.

The days are occupied in household work, washing, ironing, and sewing, and two hours of schooling. When the nature of the work will permit, instructive books are read aloud, or the deaconesses give pleasant talks on different subjects that will keep the thoughts of the workers busy, and give them helpful ideas to store away in their minds. As we went about in the sewing-classes, we noticed that the time was invariably utilized in some way that was profitable to the girls. Most of them are pitiably ignorant of even the commonest knowledge demanded in life. There are separate court-yards for the recreations of the two divisions. The girls of the disciplinaire are sometimes taken outside the institution for walks; those of the retenue, never. The work in this last division is especially difficult, and requires the utmost patience and love. These poor girls have to be watched carefully, and kept isolated from one another. Some are greatly influenced by the atmosphere of the place, the gentle, firm kindness of the sisters, and the restriction they receive. Others go out to take up again the old life of immorality, and are dragged away into the meshes of sin, finding their place, after brief delay, in the wards of a hospital, or sometimes a suicide’s grave.134/130 It is a singular fact that the numerical appreciation of those influenced by this school of reform is precisely the same as that given in the report of the similar work at Kaiserswerth, although the two reports have no connection with one another, and one in no wise supposes the other. Thirty-three years ago one of the founders of the institution, Pastor Valette, said in answer to a question as to the amount of good accomplished, “Sixteen years ago this question came to my ears, and I stated as a principle that one cannot and ought not to answer it precisely and absolutely, because no one but God can give an appreciation of its real value. However, out of curiosity, I set myself at work to gather and register some results; and, matured by the experience of six years, I offer them, such as they are: One third of the moral results may be considered excellent; another third as offering good guarantees, and a final third has no value. It seems to me, however, as I am sure it will seem to you, that here is cause for rejoicing. Here is something for which to praise the Lord, and to encourage those who administer our affairs. For, I ask of the merchants who listen to me, if any one were to offer you thirty-three and one third per cent. assured, with the hope of a dividend, would you refuse the investment?”

In 1871 an occurrence took place worthy of being recorded. On April 13, at ten o’clock in the evening, emissaries of the Commune entered the house, revolvers in hand. Armed men were posted at all the entrances. The deaconesses were summoned to one of the parlors, and held prisoners until three o’clock the following morning. Meanwhile an investigation took place among the girls in the penitentiary, as they would be the most likely of any of the inmates of the house to have complaints. The officers of the Commune interrogated them closely. Their answers were favorable beyond all expectation. “Are you happy here?” “Oh, yes, very happy.” “What have you done deserving punishment?” “Nothing that we need talk to you about.” “How are you punished here?” “The sisters don’t punish us; they advise us what to do, and warn us.” “Now,” said the chief to one, “just tell me quietly, no one else need hear; if you are not contented I will take you away with me.” “What a coward you are,” she answered, quite scornfully. Not one of them thought of escaping. All this time the prison wagon had been waiting in the street, and would have been filled with deaconesses had the slightest cause of complaint been found; but it went away empty. Later the sisters had occasion to go to the head-quarters of the136/132 Commune in their ward, and they met with polite consideration. This is not the only experience of the troubled political life of the great city that the deaconesses have had. The Faubourg St. Antoine has been noted ever since the time of the Fronde as being the haunt of all that is turbulent and revolutionary. In February 1848, a great barricade was thrown across the Rue de Reuilly, men, women, and children hurrying with bricks and stones to help in building it. Then came the moment of storm and attack, and forty-two men lay dead in the street. Some of the wounded were received by the sisters, crowded as they were with the children whom the mothers had brought for safety. Meanwhile the deaconesses went about unmolested, bought food and medicine, hunted friends and relatives for the sick, and through all that period of excitement and strife kept up their ministrations of mercy.

There is no distinct home for women who are left alone and desire Christian surroundings, as is the case in several German institutions, but about sixty such ladies are received as boarders in the Paris home. Frequently also the hospitality of the house is enjoyed by young girls who come to Paris alone to earn a livelihood, or who have to stop here for some hours on their way to another place; a137/133 great advantage for inexperienced young women, unversed in the ways of a city, who find themselves alone in the great world for the first time.

The preparatory school for deaconesses is on the first floor, below the rooms of the sisters. For two years the candidates are under the instruction of superior sisters. They are received into the house gratuitously, and accept its regulations while they remain. They have to pass through all practical duties of house-work, and care of the sick and children. They also pursue practical and theoretical courses in hygiene, and receive lessons in singing and pedagogics. The chaplains of the institution give them courses of religious instruction, and lectures on Church history. Some (the larger number) need very elementary lessons; others come with a good education. Each is directed according to her education and experience. In fact, all classes are represented among the deaconesses; servants, teachers, ladies, and shepherdesses. They come from different parts of France, but in larger numbers from the South.

Deaconesses are constantly in demand to go out in the city as nurses in private families. Such requests often meet with refusals, because sisters cannot be spared for such duties. Their work is limited by the smallness of their numbers. The last138/134 report gives sixty deaconesses attached to the Home on the Rue de Reuilly.

The work is upon sterile soil as compared to Germany. The Protestants of France are in a small minority, surrounded by an overwhelming majority of Catholics; while in the beginning of the work some influential members of the Protestant faith, having an inadequate comprehension of the good in the movement, and a misconception of its plans, exerted a powerful influence that for awhile told adversely to the cause. The home has now passed beyond the stage when it can be affected by adverse criticisms; and it to-day not only has the approbation of Christians, but also of those who regard it solely from the point of view of philanthropy.^[2]

There are but two parish deaconesses who are at work in Belleville and Ste. Marie. The directors of the institution would be glad to increase the number, as they regard the work of the sisters under the direction of the city pastors as that which presents the widest opportunities for doing good, while it perpetuates those aspects of the deaconess work which most closely resemble those of the early Church. But Calvin’s reply from Geneva to the Church of France is theirs. When petitioned139/135 to send more pastors over the boundary into France he replied, “Send us wood and we will send you arrows.” So the want of deaconesses is a continual hinderance to the furtherance of the cause, both in the city and the provinces.

The prisons for women in France are under the supervision of women, save the office of chief director, which is filled by a man. The great majority of the prisoners in France being Catholics, the number of Sisters of Charity is naturally much larger than the number of deaconesses employed. At the prison of Clermont four of the Paris deaconesses are kept constantly at work among the prisoners.