For almost 100 years after her death very little, if anything, was known or said about Mother Mary Lange. Even her grave was marked by the obscurity of a memorial cross shared by all deceased Oblates. In the early years her name and deeds were usually overshowded by the dominant male role of the founder, Reverend James Hector Jourbert, S.S. He wrote the rule; he solicited money and paid debts. He encouraged vocations. As a Black and as a woman, Mother Lange must have reflected the general society of women maintaining an attitude of subservience to male domination. The fact of the matter is that women often wielded an unmistakably low key influence over their destinies. Dispelling any question of real passivity in the life of Mother Lange, however, are her actions of strength, determination, and decisiveness in her active response to a social need; She, with Marie Magdalene Balas "kept a school...had the means enough to live on while keeping it....they were educated, mistresses of their own time and lives."(Grace Sherwood's THE OBLATE HUNDRED AND ONE YEARS, p. 12).

Periodically interest was directed specifically towards Mother Lange. Writers and researchers sought to tell her story. Such was Grace Sherwood's THE OBLATE'S HUNDRED AND ONE YEARS, 1931; Maria Lannon's MOTHER MARY LANGE, 19--; Theodore Wilson's PRAYER TO MOTHER LANGE, 1978; and unpublished research conducted by Sister Wilhelmina Lancaster, Reginald Gerdes, Alice Chineworth, Reparata Clarke, Marina Kelly, Paul Lee, Virginie Fish, and others.

It took a little while for some to stop researching for non-existing words and writings - messages of the Good News directly from the mouth and pen of God's woman. Soon the Holy Spirit led researchers to the very essence of her spirituality - her lived actions. What she did, the way she lived, and for whom she lived spoke loudlly and eloquently.

Awareness of and devotion to Mother Lange came about almost like a bud dormant through a long winter, finally touched by the breath of spring, and blossoming to full beuaty. The 1969 Chapter of Affairs designated the implementation of a Spiritual Life Committee to oversee community renewal. Its emphasis was a return to our roots. From whence and to what were we called? What was our heritage? What was Mother Lange's vision? A return each year to our communit's birth place, the lower chapel of St. Mary's Seminary at Paca Street known as the "Chapelle Basse" became a nostaligic homecoming. The interest it sparked became an unquenchable flame of determination. Society in general was moving toward women's liberation, civil rights, and post Vatican II changes. It was time for women to be heard. Mother Lange had much to say.

Her faith was heroic. Indomitable. It led her to possess in Jesus with Mary deep courage, patience, humility, extraordinary charity and final perseverance. The virtues which exemplified Mother Lange spoke of a timeless relevancy. It is a relevancy for today's society as God's people continue to combat obstacles and enflesh the virtues she personified.

Then, as Oblates returned to their roots and renewed their heritage and vision of Mother Lange, more and more people began to inquire of her and learn her heroic faith message and the fruit of her indomitable courage. We began to be confronted with the question, "When will her cause for cannonization begin?"

This development led us to another level. God was leading us step by step. We began inquiries first from the congregation and then from Archdioceasan authorities. We needed to revise the 1978 prayer card. The administrations of our congregation and the Archdiocese were changing. We had to await the affirmation of the 1989 Chapter of Affairs to proceed. Once the prayer leaflets was designed we had to await the Archbishop's approval. Then we had to wait once again for the printers to print the leaflets.

Now we have Archbishop Keeler's assurance of his personal interest and making Mother Lange's cause a priority. The committee or guils has been formed and is ready. The next steps are preparation of factual documents demonstrating the heroic and persevering holiness of this woman of God, and presenting them to the Archbishop. With this presentation we must make a formal request that he obtain from Rome a Postulator - one who will investigate, for the Church the heroic sanctity of Mary Elizabeth Lange. Thirdly, the cause will progress as the faithful seek her intercession and report favors received, as well as the responses of Mother Lange herself in obtaining, by God's grace, a FIRST CLASS MIRACLE. That is a favor received that could have no possible human or scientific explanation.

Why is it important to work for the cannonization of Mother Mary Elizabeth Lange?

First it is important because by so doing God will receive praise and glory.

Secondly, it is important because as Catholics our faith teaches us that through the communion of saints we have a powerful ally in Mother Lange with God through whom He wills to dispense His favors and blessings.

Thirdly, it is important because the world in general needs the gifts and virtues of a Mary Elizabeth Lange to overcome the unrelenting bombardment of daily environments that are soft, faithless, morally weak, self-centered, impatient, demanding instant gratification, proud, vain, materialistic, and lack permanancy.

Fourthly, Mary Elizabeth Lange is a woman with whom refugees, minorities, and women can identify and find their own strengths.

Fifthly, Mary Elizabeth Lange is a woman religious who can speak to other women about the viability of a life of stability and commitment.