MOTHER TERESA OF PUERTO RICO

Sometimes I forget that Puerto Rico is an unincorporated U.S. territory and while our next saint to be hails from there, she did a lot of work in mainland USA. 

ISOLINA FERRE AGUAYO was born in Ponce, Puerto Rico, in 1914. She belonged to a Christian family with substantial financial resources. Among these relatives was her brother, Luis A. Ferré, founder of the Ponce Museum of Art, the New Progressive Party, and later governor of Puerto Rico (PR). She was also the aunt of writer Rosario Ferré and businessman Antonio Luis Ferré, founder of the newspaper El Nuevo Día in Puerto Rico. 

Although Isolina was part of a well-off family, both economically and socially, she chose a somewhat different path. A dream of serving others was brewing within her. Her interest led her to drop out of college, and at 21, she moved to the United States, where she joined the Missionary Servants of the Most Holy Trinity.

 Sister Isolina stood out for her humanitarian work. She worked in poor communities in the United States. By the late 1950s, she had settled in New York City. There, she completed a Bachelor of Arts degree from St. Joseph's College for Women (1957) and a Master of Arts degree with a specialization in Sociology from Fordham University (1961). She also served on the faculty of Blessed Trinity College in Philadelphia (1959–1962). Upon graduation, she returned to New York. There, she directed the Dr. White Community Center in Brooklyn, which provided education and various community services. Sister Isolina focused primarily on intervention between rival gangs, particularly among Black and Puerto Ricans.

 Her humane perspective allowed her to work hand in hand with communities plagued by crime, addiction, and poverty. Her strategy was to restore self-respect and dignity to their inhabitants, following the belief that if we are all children of God, we are also brothers and sisters and, therefore, equal. Sister Isolina treated everyone as equals: rich and poor, wise and ignorant, black and white.

 Upon returning to Puerto Rico in 1968, after years of steady work in the United States, she began a new life in the land of her birth. She was assigned to Ponce Beach, a neighborhood in her hometown where the residents were predominantly poor and where crime had risen to alarming levels. Here, she began a community regeneration project that took the community's interests and needs into consideration. In other words, to improve the community's social and economic situation, residents must be given the necessary tools to achieve their own improvement.

Over the years, she wanted to bring this concept of community action to other communities on the island. This is how the Sor Isolina Ferré Centers emerged . There are five in Ponce and other towns in Puerto Rico, such as Guayama and San Juan. The mission of these centers was to revitalize the low-income communities where they are located through education and social, economic, and spiritual support.

In Ponce, she also founded Trinity College of Puerto Rico, an educational institution that prepares low-income youth for short-term careers; and the Artesanías Tabaiba cultural center, also located in the Tabaiba district of Ponce Beach, where artists gather to create works about the island, which are sold to raise funds.

For her humanitarian work, Sister Isolina Ferré has received numerous honors and awards. More than ten educational institutions have awarded her honorary doctorates, including the Pontifical Catholic University of Puerto Rico, the Interamerican University of Puerto Rico in San Germán, Saint Francis College in Brooklyn, NY, the Universidad del Sagrado Corazón in Santurce, Yale University in Connecticut, St. Joseph's College in Brooklyn, and Loyola University in New Orleans.

In the 1980s, he won the Lifetime Achievement Award from the Puerto Rican National Coalition, the Alonso Manso Cross from the Pontifical Catholic University of Puerto Rico, the Alexis Tocqueville Award from Fondos Unidos, the Albert Schweitzer Humanitarian Award from Johns Hopkins University, and the Presidential Medal of Freedom from President Bill Clinton.

Sister Isolina Ferré passed away on August 3, 2000. Currently, the Centers operate forty community programs and provide assistance to more than 12,000 people annually

Sister Isolina, with the help of nuns from her congregation, missionaries from other churches, and private donations, created counseling and educational programs in Ponce and Cabo Rojo, including an industrial sewing school, childcare, sports-related activities, and photography workshops, among others. She created an official community publication called "El Playero."

ENFLESHMENT OF THE BEATITUDES

 

Our next American, hopefully one day to be canonized, was a woman of many talents. EILEEN EGAN was an American journalist, Catholic activist, and co-founder of the Catholic peace group American PAX Association and its successor Pax Christi USA, the American branch of Pax Christi.

Born in Wales in 1912, she moved with her family to New York City in 1926 and completed her secondary education at Cathedral High School. She later graduated from Hunter College in 1933 and began a career as a freelance journalist.

In 1943 she joined the staff of the U.S. Bishops' War Relief Services (later known as Catholic Relief Services, or CRS) as its first professional layperson. Her first assignment was in Mexico, where she worked with displaced  Polish war refugees. The following year she was posted to Barcelona, where she ministered to victims of the Holocaust. She then headed the CRS office in Lisbon, Portugal.

She was a longtime friend of Dorothy Day and  (St.) Mother Teresa, whose biography she wrote, Such A Vision: Mother Teresa, the Spirit, and the Work. Eileen arranged for Mother Teresa’s first trip to the United States to speak to a group of Catholic laywomen, and spent the next 17 years as Mother Teresa’s global traveling companion.  

Back in New York briefly in 1945, she was out of the office the July day a B-25 crashed into the CRS headquarters on the seventy-ninth floor of the Empire State Building. Ten fellow staff members were killed. The following year, Eileen was back in Europe helping to resettle waves of displaced persons. Writer Mike Aquilina observed that "...these works of mercy might involve carefully planned news leaks, sifting through propaganda or misinformation campaigns, or even ... using Chicago's Polish vote to protect Polish refugees." She later received the highest honor awarded civilians by both the French and German governments.

In the course of her work, Eileen visited Palestinian refugees in Gaza, Chinese exiles in Hong Kong, and displaced civilians in Pakistan, Korea and Vietnam. In 1955 she met Mother Teresa in Calcutta. She was Mother Teresa's official biographer and helped introduce the latter's work in the West.

Eileen combined CRS's practical work of providing economic assistance, food, housing, and transportation to war victims with speaking, writing and demonstrating against the causes of war. In 1962 she co-founded the American Pax Society, which under her leadership evolved into Pax Christi USA in 1972.

She marched with Martin Luther King Jr. at Selma, Alabama, had a major, behind-the-scenes hand in framing the "peace" statements of Vatican II, and promoted the work of Jean and Hildegard Goss-Mayr, (nominated for the Nobel Peace prize three times), crucial to the peaceful ouster of Ferdinand Marcos of the Philippines.

One of her major achievements was the 1987 recognition of conscientious objection as a universal human right by the United Nations Commission on Human Rights (resolution 1987/46). She first coined the term "seamless garment" to describe the unity of Catholic teaching that all human life is sacred and should be protected by law.

She traveled widely with Dorothy Day, introducing her to Mother Teresa in 1970, and was with Dorothy picketing for farm workers in California in 1973 when Dorothy was arrested for the final time. In 1973 she brought Mother Teresa to Washington, DC, where the nun served the first bowl of soup at Zacchaeus Community Kitchen, run by Community for Creative Non-Violence founder J. Edward Guinan and Kathleen Guinan.

Eileen Egan was awarded the Pacem in Terris Peace and Freedom Award in 1989. It was named after a 1963 encyclical letter by Pope John XXIII that calls upon all people of good will to secure peace among all nations. Pacem in terris is Latin for 'Peace on Earth'.

Eileen did not consider herself a pacifist. She did not care for the term "pacifist" because of its misleading echo in the word "passivity". She said that she used the term "gospel nonviolence, or "gospel peacemaking" instead. She argued that the so-called just war concept was an alien graft on the gospel of Jesus.

In 1992 at age 80, Eileen was mugged on the way to Mass and had to go to a New York hospital with a broken hip and several fractured ribs. Her response to her attacker was one of care and forgiveness. She refused to testify against her assailant, a homeless man with mental illness, and often she checked on his well-being when he was incarcerated.  

She died on October 7, 2000, aged 88.   The homilist at her funeral Mass called her “the enfleshment of the Beatitudes.”

Books by Eileen Egan:

Peace Be With You: Justified Warfare or The Way of Nonviolence

Such a Vision of the Street: Mother Teresa, The Spirit and the Work

For Whom There Is No Room: Scenes from the Refugee World

Prayer Times with Mother Teresa: A New Adventure in Prayer

Suffering Into Joy: What Mother Teresa Teaches About True Joy (with Kathleen Egan, OSB)

Blessed Are You: Mother Teresa and the Beatitudes (with Kathleen Egan, OSB).

VIVI IN ROME

 

Our intern, Vivi , soon heads to Rome for a weeklong Jubilee celebration for young Catholics.

Half a million young people are expected to pour into Rome for the biggest event of the 2025 Holy Year.

Officials said  the highlight of the celebration is the Aug. 2-3 vigil service, outdoor overnight slumber party and morning Mass presided over by Pope Leo XIV, the first massive gathering for history’s first American pope. It’s being held on the same dusty field on the outskirts of Rome where St. John Paul II led the 2000 World Youth Day, an even larger gathering of some 2 million young Catholics in that millennial Jubilee year.

With temperatures next weekend expected between 90F to 93F, organizers have lined up five million bottles of water, 2,660 drinking water stations and 70 giant water cannons that are normally used for dust control during building demolitions to spritz the young pilgrims to try to keep them cool.

Bishop Robert Barron will deliver a keynote address to more than 3,500 young American pilgrims at a special event in Rome on July 30, part of the global Jubilee of Youth celebrations. There will be a procession with relics of 12 saints and blesseds significant to the American Church and Catholic youth. We know Vivi takes us with her in her heart, as she prays for family, friends and the Church militant.

DOCTOR WITH A HEART

Is there any end to holy doctors in our modern times?  In all fields, they are an example to other physicians that it is not impossible to be brilliant in their area of expertise and holy at the same time. Our next man being considered for canonization was Italian but spent much of his yung life in the USA.

SERVANT OF GOD GIANCARLO RASTELLI was born in 1933 in Pescara, Italy. He received his medical degree from the University of Parma, where he graduated with honors.  He met his wife to be, Anna Anghileri, in 1959 when she was 19 years old. In 1961 he won a NATO scholarship and went to Rochester, Minnesota to work at the famous Mayo Clinic.  While in America, he continued to correspond with Anna almost daily. On August 11, 1964, Giancarlo returned to Italy and one day later they married.

They traveled to the United States where they settled, raising a happy, loving family. Anne and Giancarlo had one aughter, Antonella, who was 4 when her father died. She became a doctor.

A few days after the honeymoon, Doctor Rastelli was diagnosed with Hodgkin's disease. He made no mention of his illness to anyone, not even his parents. To his wife he said: "Believe in God and in the Mayo", then he quickly left whistling Mozart and Beethoven.

 

After only a few years, he was appointed head of Cardiovascular Research at the Mayo. Giancarlo had an interesting and productive profession, and the future looked extremely promising. He developed a classification of atrioventricular canal and a novel surgical procedure that revolutionized the management of children with congenital heart disease. His work was ahead of its time and laid the foundation for the treatment of complex congenital cardiac anomalies.

These discoveries earned him three gold medals in Washington, the dual Italian-American citizenship and the name of Rastelli I and Rastelli II to his two methods of operating techniques .

He died at the Methodist Hospital in Rochester on February 2, 1970 at the age of 36 years. On September 30, 2005, the Holy See granted permission to start the cause of beatification of Giancarlo Rastelli.

He was known to always have at the center of his thoughts the dignity of  the sick, treating them as if they were Christ. 

Around the world departments of hospitals and schools, were dedicated to him as well as a road to Parma.  In the Mayo Clinic is a large plaque with the inscription: "In memory of Giancarlo Rastelli by the surgeon residents who considered him highly as a surgeon , creative artist, teacher and friend ". 

He was buried with honor in the university chapel of the cemetery of Parma. On the tablet is written "Vita mutatur, non tollitur" (life is changed, not ended).

THE COBBLER OF NOTRE DAME

 

Another American to be considered, is SERVANT of GOD BROTHER COLUMBA (JOHN) O’ NEILL who was born in 1848 in Mackeysburg, Pennsylvania, to parents Michael and Ellen (McGuire). He had a congenital foot abnormality and was baptized conditionally just two days later because he was not expected to live. To the surprise of the family, John lived seventy-five years, a life marked by humility and a healing sanctity.

John’s mother spent hours with John each day teaching him to walk. He eventually developed a fairly graceful gait, but it became clear, much to John’s humiliation, that he was physically unable to follow his father and work in the coal mines. However, he took an interest in shoemaking and went to work as an apprentice for the village cobbler.

 During his teenage years, John began to feel “a special call to serve God in the religious life.” Amid the trials of the Civil War, he set out west as an itinerant cobbler, eventually making it all the way to California. During his travels, he attended daily Mass and spent long hours praying as he continued to discern his calling.

 The first religious community to which John applied rejected him due to his foot condition. Nevertheless, just as he was not discouraged earlier in life when he could not work in the mines, John remained confident the Lord was leading him.

From a fellow cobbler, Johnnie O’Brien, he learned of the Congregation of Holy Cross. Animated by what he heard, John wrote to Fr. Augustin Louage, C.S.C., the Novice Master at Notre Dame. After meeting with Fr. Louage and Fr. Edward Sorin, C.S.C., Superior General, John joined Holy Cross on July 9, 1874 and on September 8 entered the novitiate, taking the name Columba.

 On August 15, 1876, Br. Columba professed Final Vows in the Congregation. Having taken the “fourth vow” of mission, Br. Columba volunteered to go to India or to Molokai to help Father Damien in his work among the lepers. Instead, he was assigned to Saint Joseph's Orphan Asylum in Lafayette, Indiana. It was there that the first cures were reported through Br. Columba’s prayer to the Sacred Heart of Jesus, through the Immaculate Heart of Mary.

 By the summer of 1885, Br. Columba returned to Notre Dame and was assigned to the campus shoe shop, where he remained until his death from influenza on November 20, 1923. On the one hand, not much happened during this thirty-eight-year span at Notre Dame: a brother living a simple life, praying in secret, making and repairing shoes. He seldom stepped foot outside of Notre Dame, except for occasional visits to his sister in Keokuk, Iowa. 

On the other hand, Br. Columba's healing ministry spread far beyond the bounds of Notre Dame's campus. Around 1890, Br. Columba began producing and distributing images of the Immaculate Heart of Mary and cloth badges of the Sacred Heart of Jesus, which he distributed with instructions to pray a novena. Cures began to be reported throughout the South Bend area and beyond.  

As word spread, Br. Columba became known as the “Miracle Man of Notre Dame,” just like his saintly confrere who he met, St. André Bessette, was known as the “Miracle Man of Montreal.” Yet, he remained dedicated to his work as a cobbler. From his shoe shop, he would attend to the many students from campus, as well as the visitors who came from afar. He also wrote literally thousands of letters to those who wrote to him of their physical sufferings and requests for prayers and “favors” through his intercession to the Sacred Heart of Jesus.

At his funeral, the Provincial Superior, Fr. Charles O'Donnell, C.S.C., described Br. Columba as “a miraculous man cut from an apparently un-miraculous cloth, he would lead thousands of individuals to experience intimately the healing love of ‘these Two Hearts’: The Sacred Heart of Jesus and the Immaculate Heart of Mary.”

 While widely recognized for his holiness, Br. Columba’s cause took a backseat to other causes within the Congregation for several decades. After work was taken up again on his cause, the Most Rev. Kevin C. Rhoades, Bishop of the Diocese of Fort Wayne-South Bend, opened the diocesan inquiry into his cause. The Opening Session was held on 27 April 2025 at the Basilica of the Sacred Heart on the campus of the University of Notre Dame, where he served faithfully for so many years. 

THE PASSIONATE VIRGIN OF NEW YORK

 

Our next American to be considered for canonization is SERVANT of GOD JUANA ADELAIDA O’SULLIVAN y ROULEY, known as Mother María Adelaide of Saint Teresa. She was a Catholic nun born in New York in 1817. Her life was spent in numerous countries on the American continent. She entered the Carmel of Guatemala , where she was elected prioress in 1868. ​ Following the Liberal Reform of 1871 in the country, the Carmelites were expelled from their convent. They then lived a long pilgrimage​ until they reached Grajal de Campos where she founded her convent , in honor of Jesus Crucified . She is also known by the name of the "Passionaria of New York", due to her life and spirituality.

Juana Adeilaida was born in 1817 to Juan Tomás O'Sullivan and María Rouley. Her father was of Irish origin, Catholic and belonging to the nobility. Juana Adelaida's grandfather, Herberto, had roots in his ancestry in Count Reare O'Sullivan , who was expelled from the County of Rautry ( Ireland ) and, along with other nobles, found refuge in Spain and the United States .

 Juan Tomás, born in the American continent, began a diplomatic career, becoming Consul General of the United States in Barbary and the Canary Islands. Juana Adelaida's mother, María Rouley, belonged to the family of Lord Chesterfield , Anglicans , specifically members of the High Church. Both married in Gibraltar and from them were born William, John, Mary, Juana Adelaida, Thomas and Herbert. Given the family's religious situation, all the children were baptized in the Anglican Church.

 However, in 1821, Juana Adelaide converted to Catholicism following a visit by Monsignor Benjamin Jennivert, a Catholic bishop , to the family home. (Amazing for a child of four years of age). In 1824, Juan Tomás died in a boating accident and Juana Adelaide's brother, Juana Adelaide, took the main position in the family. There is no information nor is there any mention of William, who would be the eldest brother, who would have already died by that time.  Following the death of her father, Juana Adelaide began to experience greater religious harassment in her home, closely watched by her brother Juan and her mother María. Both followed the girl to find out how many times she went to the Catholic church (although to avoid family surveillance she took advantage of the errands she ran for the house). 

In 1830 she received her first communion from George Jennivert, brother of the bishop who had baptized her and, at that time, her spiritual director. He gave her a crucifix , which would help her develop a great devotion to Jesus Crucified. In 1835, the family moved from New York to Washington. It was there that her sister María married the poet Sanagtree (I could find no information on him- perhaps a misspelling), with whom she had a daughter. Through the influence of Juana Adelaida, both her sister and her brother-in-law converted to Catholicism.

Juana Adelaida resisted all attempts by her family to be married off.  She had briefly attended the college of the Visitation in Georgetown and would enter the Community in 1839 . She began to read the works of SaintTeresa of Avila and over time began to develop the idea of ​​being a Discalced Carmelite. There was only one Carmelite convent, in Baltimore, so in the end, she opted for the transfer to the Carmel of Havana, Cuba, which favorably accepted her.

Due to the climate and the severe penances , Juana Adelaida's health gradually weakened and a few months after arriving she suffered from the dreaded yellow fever . Her biggest problem came when the Government denied permanent residence, which had been requested by Fray Cirilo de la Alameda. This was added to the fact that Adelaida observed how the Carmelite rigor that the Rule demanded rough serge clothing and certain aspects of bedding and housing had softened depending on the climate. Considering both situations, Jorge Viteri , Bishop of San Salvador, requested Pope Gregory XVI 's permission for the young nun to move to Guatemala where there were Discalced Carmelite nuns also with solemn vows. This was granted and she was accepted by the Community of nuns, who affectionately called her "the little Englishwoman”.

 Among the duties she had to perform in the convent were cook, organist, turner (once she learned to speak Spanish and as a means of improving her language skills), and secretary to the Mother Prioress. Later, in 1858, elections were held for the Prioress, and after Mother Ana María de los Dolores was elected, Juana Adelaida was appointed Novice Mistress.

Ten years later, the offices of the Carmelite nuns of Guatemala were renewed, and Mother Adelaida was unanimously elected Prioress. In 1871, she completed her term as Prioress and was re-elected, remaining so until her death, both in America and Spain, amid revolutions, pilgrimages, exiles, travels, construction projects, and the founding of her last convent.

In February 1874, a revolution in the country, with the resulting confiscation of church property and expulsion from their convents, led the Guatemalan Carmelite nuns to travel to Spain, settling in Grajal de Campos (León), providentially welcomed by the Bishop of León. After returning from Guatemala to Cuba, and from Havana to New York, they retraced their steps as if on a true journey. When they were about to found a monastery in Toronto, Canada, they received a letter from the Spanish Bishop of León.

(Photo of monastery in Leon)

Monsignor Saturnino Fernández de Castro, Bishop of León since 1875 and later Archbishop of Burgos since 1883, received a very moving letter one day in 1880 from a niece, the wife of a vice-consul in a North American city. In that letter, the niece told him the story of some Discalced Carmelite nuns who had been expelled from their convent. No sooner said than done. From New York, Mother Adelaida de Santa Teresa and her ten nuns  arrived in Cádiz by boat. On June 11, 1881, they arrived in Madrid. On December 18, 1882, she founded the Monastery of Grajal, where she died in the odor of sanctity on April 15, 1893, after years of exhaustive dedication to her new and last foundation. She was 75 years old, 50 years of religious profession, 19 years since her expulsion from Guatemala and ten years since the founding of the latter.

"The Passionate Virgin of New York,"
Founder of the Carmel of Grajal de Campos (León),
by Father Florencio del Niño Jesús, 303 pages (Seville, 1982).

FIRST BENEDICTINE WOMEN IN USA

On this feast of St. Benedict, Archbishop Enrique Benavent Vidal of Valencia in Spain encouraged the faithful to take advantage of summer vacation to read and delve deeper into the Rule of St. Benedict, as it contains “insights that are useful” for the daily life of all Christians.

 “Nothing should come between the Lord and the disciple. The authentic Christian,” the prelate explained, “is one who, in everyday life, values ​​friendship with the Lord above all else and lives all aspects of his life (work, possessions, family life) in such a way that nothing and no one can cause him to lose that friendship.”

 One person who lived this was MOTHER BENEDICTA RIEPP, OSB . While our Community does not trace its beginnings from the first Benedictine sisters to North America, it is still interesting to see how they originated in the USA.  

She was born Sybilla Riepp in Waal, Bavaria (about 80 miles from Eichstatt), on June 28, 1825. Her father, Johann was a glassblower. She had three sisters.

In 1844, she entered St. Walburga monastery in Eichstätt, Bavaria. St. Walburga’s was among the monastic houses experiencing a revival after years of government-mandated secularization stemming from the French Revolution and Napoleonic wars.  One effect of the period of secularization on St. Walburga was that it passed into the hands of the Bavarian government in 1805.  In 1831, the Cabinet proposed that St. Walburga not be allowed to continue its existence. Eventually, the government gave the nuns three options: to make money through votive stands and sell the oil of St. Walburga, to manage a brewery, or to set up a school for girls. The community chose the third option.

Sybilla received the name Benedicta and taught in the girls’ school of Eichstätt and was  novice mistress.

Abbot Boniface Wimmer, a monk of Metten Abbey in Bavaria now abbot of St. Vincent Abbey in Latrobe, Pennsylvania, requested nuns be sent over to teach in the schools being set up. St. Walburga, like all monastic women’s communities in Europe were accustomed to a life of strict enclosure, so the idea of coming to America as missionaries was difficult to conceive, as the Community knew enclosure would be  all but impossible.

But the monastic community decided to send a few nuns and in 1852 Sister Benedicta & two other nuns sailed for America  to establish the first Benedictine convent there. Sister Benedicta had a dream about a large flowering tree with beautiful white blossoms. She believed the tree was a symbol of her future community, and her dream has proved to be extremely prescient.

They settled in the German colony of St. Marys, Elk County, Pennsylvania and established St. Joseph's Convent and School, of which Mother Benedicta became superior. 

The six years Mother Benedicta spent as Superior at Saint Joseph Monastery were filled with physical hardship and misunderstandings between herself and Abbot Boniface Wimmer, O.S.B., 

She resisted his interference in the internal matters of the women’s community. He, in turn, questioned her authority as the Superior of the convents she founded. Nevertheless, her leadership during those years resulted in the establishment of three new foundations in Erie, Pennsylvania (1856), Newark, New Jersey (1857), and St. Cloud, Minnesota (1857).

 In 1857, Mother Benedicta travelled to Europe. She hoped her superiors in Eichstätt and Rome would help her resolve the controversy surrounding the independence of the new convents in North America. She and her companion were not favorably received in Eichstätt. They were prevented from traveling to Rome to present her case before the Pope.

Mother Benedicta returned to the United States in 1858, broken in spirit and failing in health. 

In the course of 15 years, nine independent convents were established from the original community, but not without hardships. Enduring jurisdictional disputes with Abbot Wimmer and the motherhouse in Eichstatt, in 1859 Mother Benedicta  returned to Europe in order to secure independence for the American convents. Although she was successful in separating from the motherhouse, the American convents were placed under the authority of their respective diocesan bishops. Abbot Wimmer had Mother Benedicta removed as superior of St. Joseph's. 

She was no longer welcome in the convents she had founded in the East. At the invitation of Mother Willibalda Scherbauer in St. Cloud, she moved to the Minnesota city in the spring of 1858. Four years later, she died of tuberculosis on March 15, 1862 at the age of 36.  One wonders if a broken heart played a part in her death.  

In 1884, her remains were transferred from St. Cloud to the convent cemetery in St. Joseph. By 1964, over 30 independent convents traced their origin to the first convent in St. Marys.

 The only extant writings of Mother Benedicta are fourteen letters written between the years 1852 and 1861. These letters reveal her conviction that her Benedictine vocation was a privilege.

Three federations of Benedictine women in North America, totaling about two thousand members in the early 2000s, remain the legacy of Mother Benedicta Riepp. What she started in the USA over 160 years again continues to bear fruit to this day.