FebruaryStudyGuide2012reduced


FebruaryStudyGuide2012reduced

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Getting to Know
DON BOSCO
His place in History
February 2012
 
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Practical  Training  Seminar:  Salesian  Communal  Life  
Don Bosco and the Vow of
Obedience
Fr.  Arthur  came  to  field  questions  from  the  Brothers  in  
Practical  Training  and  opened  a  window  into  Don  Bosco’s  
understading  of  the  Vow  and  Virtue  of  Obedience.  
What  we  find  in  Don  Bosco’s  ideas  regarding  religious  community  and  
how  it  functions:  
 
Don  Bosco  wrote  over  a  period  of  many  years  giving  attention  to  
special  constitutions  as  they  developed  in  process  at  Rome.    He  
developed  concepts  of  religious  life  which  were  often  in  conflict  with  
Rome.    The  Pope  had  told  him  he  should  have  a  society  with  vows  
which  gravitated  according  to  Canon  Law.    Don  Bosco  began  to  write  
this  down  in  1858.    Don  Bosco’s  first  version  of  Constitutions  began  
with  a  description  of  the  society  and  how  it  functions  as  found  in  
chapter  3;  these  constitutions  are  the  basic  text  describing  best  what  
the  Salesians  would  be  all  about.    The  particular  article  of  the  
Constitutions  Don  Bosco  developed  and  kept  through  all  of  the  
 
Don  Bosco  Study  Nights  
02 January  2012  was  rich  with  three    
evening  sessions  hosted  by  Fr.  Arthur  
and  John  Roche  in  both  northern  and  
southern  California.  
04 Historical  Figures    
On  the  Political  Stage  of  Don  Bosco’s  
life  were  key  figures  with  whom  he  
interacted  and  negotiated  his  mission.  

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February Study Guide 2012
Study Nights
Don  Bosco  in  History  
Offering  a  fast  and  detailed  picture  of  
Don  Bosco’s  political  setting  from  his  
birth  in  the  Kingdom  of  Savoy  through  
his  ministry  in  the  turbulent  times  of  
revolutions  and  re-­‐unification,  Don  
Bosco’s  place  in  his  own  history  was  
the  focus  of  this  evening.  
Don  Bosco  &    
Post-­‐Modernism  
Just  as  much  as  Don  Bosco  was  a  
prophetic  figure  and  voice  for  the  age  
of  revolutions  and  enlightenment  in  
northern  Italy,  his  example  speaks  
even  still  in  “this  time  of  diminishment  
for  the  Church  in  a  golbalized  world.”  
Don  Bosco  as  a  Young  
Adult  
Don  Bosco  was  a  product  of  his  own  
time  across  the  three  stages  of  his  own  
life.    His  family  and  personal  history  is  
shaped  also  by  the  political  upheavals  
and  the  ecclesiastical  struglles  of  his  
age.    
To  understand  this  saint,  it  is  
important  for  us  to  examine  these  
stages  and  to  look  specifically  at  Don  
Bosco’s  own  human  experience  played  
across  these  arena.      
On  the  third  study  night,  we  looked  at  
Don  Bosco’s  formation  and  friendships  
as  a  young  adult  and  examined  their  
meaning  throughout  his  life  and  for  a  
study  of  Don  Bosco  for  today.  
 
revisions  that  would  be  forthcoming.  
 
This  article  states  that  the  Salesian  Society  is  a  gathering  of  people  
devoted  to  religious  life  who  are  priests,  brothers,  and  laymen.    
This  gathering  includes  the  people  of  the  whole  Church:  those  who  
are  ordained  and  lay  people  are  considered  on  the  same  rank.    He  
rejected  the  idea  that  laymen  were  a  third  order  with  a  separate  
rule  of  life.    What  do  the  laymen  do?    They  are  in  the  circle  of  the  
Church.    They  are  bonded  together  by  religious  vows  .      
 
Though  the  evangelical  counsels  were  traditionally  understood  with  
a  preferential  order  as  poverty,  then  chastity,  and  finally  
obedience,  the  reality  was  different  for  Don  Bosco  depending  on  
his  audience.    In  talking  to  the  boys,  chastity  always  ranked  first.    In  
talking  to  Salesians,  poverty  took  the  priority.    But  overall,  to  the  a  
wider  audience,  Don  Bosco  insisted  that  obedience  ranks  first.    
Obedience  is  first  in  consideration  and  last  in  execution.    
Remember  the  circle.    The  Society  is  in  the  Church  and  the  society  
is  bound  together  by  the  vows  and  by  the  virtues.    Obedience  is  the  
vow  and  virtue  that  commits  the  member,  the  religious  member,    
to  the  mission.    Poverty  is  the  virtue  that  strips  the  member  like  the  
refining  of  the  athlete  for  the  mission.    Chastity  purifies  the  same  
member  to  give  his  all  for  Jesus  Christ.  
 
Three Stages of Don Bosco’s
Lived Experience
Reflecting  upon  Don  Bosco  as  a  person  in  history  highlights  
three  specific  arena  upon  which  all  our  lives  are  
experienced:  the  personal,  the  spiritual,  and  the  political  
During  the  Don  Bosco  Study  Evenings  of  January,  the  context  for  
studying  Don  Bosco  as  a  man  had  to  include  three  distinct  stages  
across  which  his  life  played  out.    Each  of  those  stages,  of  course,  
would  amount  to  rich  and  detailed  studies  by  themselves.    Yet,  to  
understand  Don  Bosco  and  to  begin  afresh  from  this  inspiring  
figure,  it  is  important  to  move  beyond  the  legends  and  even  
beyond  the  chroniclers.    A  detailed  and  critical  study  requires  
delving  into  the  cultural  life  of  the  man,  the  academic  and  
educational  setting  which  shaped  him  and  catapulted  him  onto  
the  political  stage  of  his  world,  and  his  role  and  mission  within  an  
ecclesiastical  milieu.    It  is  difficult  to  dissect  Don  Bosco  and  to  
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February Study Guide 2012
Italian  Revolution  1848  
Personal, Political, and Religious Contexts (continued)
present  him  to  the  world  simply  in  historical  
terms.    It  is  as  limiting  to  recount  the  saintly  facts  
which  are  enshrined  in  hagiographical  accounts  of  
his  life.    Simply  to  see  Don  Bosco  as  the  foil  for  a  
revolutionary  and  anti-­‐clerical  age  would  be  to  
miss  the  subtle  nuances  of  his  co-­‐existing  as  a  
political,  social,  and  religious  figure  at  any  one  
moment.  
 
The  earlier  editions  of  the  Don  Bosco  Study  
Guides  have  focused  largely  upon  the  personal  
life  of  Don  Bosco.    We  have  examined  some  of  his  
childhood  experiences,  his  struggles  for  
placement  within  his  own  family,  the  tug  of  his  
dreams,  and  adult  and  peer  relationships  which  
shaped  him,  and  the  influences  of  persons  and  
events  which  honed  him  into  the  father  and  
teacher  for  the  young  that  has  become  a  
universal  symbol  of  commitment  to  God’s  action  
in  the  lives  of  the  young  for  his  time  and  for  many  
ages  down  to  our  own  contexts.  
   
This  issue  will  examine  some  key  figures  of  his  
political  life  and  offer  glimpses  of  the  social  
genius  so  capable  of  handling  conflicting  forces  in  
his  mission  to  educate  the  young  and  offer  them  
solid  guidance  for  their  places  in  their  own  
society.    Never  retreating  to  mere  piety,  while  
never  belittling  dependence  upon  divine  
providence,  Don  Bosco  forged  out  an  educative  
plan  of  formation  that  negotiated  the  political  
obstacle  courses  of  his  time  while  fostering  lived  
devotion  and  service  to  a  God  who,  in  fact,  called  
him  and  the  young  into  service  of  their  region—
practical  hands  and  hearts  reaching  out  to  change  
society.    The  study  of  Don  Bosco’s  spiritual  and  
religious  contexts  uncovers  a  myriad  of  forces  in  
tension  with  his  own  person.    His  desire,  clearly,  
was  to  rescue  the  image  of  God  caught  up  in  
political  ideologies  and  ecclesiastical  debates.    He  
wanted  the  Jesus  and  Mary  of  his  childhood  to  
become  real  companions  for  his  young  people.    
He  never  lost  that  original  innocence,  despite  the  
demand  to  live  and  function  in  a  cynical  age  
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February Study Guide 2012
Key Historical Figures
Don Bosco and
Important Political
Figures of his Time:
 
Marquis Cavour, Vicar of the City
The Vicar of the city of Turin was a man
that was not particularly liked by many persons
and, as Don Bosco predicted, his death proved the
point with the lack of interest and lack of
attendance for his services. He was a liberal
advocate who wanted a free economy, but this
ended, often, in losing control of the masses.
Cavour was noted for pushing education and
economic growth as the city’s population
exploded beyond some of the greatest cities of
Europe and North America. The Marquis had
often fallen for the rumors that Don Bosco was
gathering a rebellious horde of youth for a
  revolution. On one occasion, the Marquis met
with Don
Bosco and
advised him
to let his
“scoundrels”
go on their
own. No
matter Don
Bosco’s
explanation,
the Marquis
would not
buy it and
insisted that
he would not
permit any gathering of these young people. 1
Because of the Marquis’ cooperation with
the French during the Napoleanic occupation,
Cavour fell out of favor during the Restoration.
Even his ties to Charles Albert., first prince and
then king, were detrimental in this period, though
his fortunes grew when the prince became king.
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February Study Guide 2012
Key  Historical  Figures  (continued)  
Excerpted  from  
Don  Bosco  
Builder,  Arthur  
Lenti...  
Under that reign, Cavour carried the authority of the King, but
that would end by 1848. Despite Don Bosco’s appeal to his
obedience to the archbishop, the Marquis called a meeting of his
city council at the residence of the archbishop who was rather ill
at that moment. The council decided definitively to block all of
Don Bosco’s meetings as a threat to public securtiy. This ban would
last for 6 months until Cavour fell ill. In June 1847, the city guards
were called off.1 During this illness, Don Bosco often visited the
sick Marquis and garnered favor and even financial support from the
sick man. It was during this time that Don Bosco became familiar
with his sons Camilo and Gustavo. A subsidy of more that 300 lire
came to the Oratory annually until 1877. In the following year, an
anti-clerical shift was apparent.
King Charles Albert
King Charles Albert clung to a throne presiding over the
region of Piedmont at a precarious interval between the Napoleanic
occupation and the anti-clerical and unifying forces of a new form of
government on the rise—a government seeking national unity and
freedom from monarchies. The king was fully aware of the growing
sentiment, especially during those years of Restoration, and did all
in his power to suppress any movement toward a constitution. A
movement that would deal the king a rattling blow began in 1831
under Giuseppe Mazzini; it was another secret movement called
“Young Italy.”1 The notes in the Memoirs of the Oratory English
translation offer many insights into the significance of such secret
societies and their impact on the life of a young clerical student,
John Bosco. It is suggested there that his founding of the Societa
dell’allegria was an innocent imitation of such groups but for vastly
different reasons.
During the 1840s, King Charles Albert faced the rising
tensions between the Kingdom
of Sardinia and the Austrian
Empire.
Austria was
occupying Venice, Lombard,
and Tuscany among other
states in the northern peninsula.
A note of interest in the MO,
English Translation is the fact
that Don Bosco tolerated the
games of the boys playing with
wooden rifles, “the Italians”
versus “the Austrians.” At the
hieght of these games the
famous incident of the boys
destroying Mama Margaret’s
 
ArchBishop  Gastaldi  
For   a   closing   comment,   it   bears  
repeating   that,   neurotic   and   unreasoning  
though   he   is   made   to   appear   in   the  
Biographical  Memoirs,  Gastaldi  was  proceeding  
from   clearly   defined   premises.   He   was   truly  
concerned   with   clergy   reform   and   formation;  
he   was   particularly   sensitive   and   protective  
with   regard   to   his   own   seminary   program;   and  
he   saw   Don   Bosco’s   recruiting   and   formation  
practices   as   a   threat.   Add   to   this   his  
unimpeachable   conviction   that   it   was   his   right  
and   his   duty,   as   ordinary,   to   ascertain   the  
suitability   and   worthiness   of   candidates   for  
ordination,   whether   secular   or   regular.   After  
all,   as   Desramaut   aptly   remarks,   Salesian  
candidates   had   not   lived   in   a   closed   seminary  
community;   they   did   not   reside   in   monasteries  
away   from   the   world;   they   claimed   to   be  
preparing   themselves   intellectually   and  
spiritually   while   fully   engaged   in   activities   of   a  
largely   secular   nature.   And   the   ordinary   was  
being   asked   to   confer   orders   on   such  
candidates   without   the   possibility   of  
ascertaining   their   suitability.   Further,   he   could  
not   discount   the   real   possibility   that,   once  
ordained,   they   might   choose   to   return   to   the  
diocese.   In   conscience,   therefore,   as   well   as   in  
virtue   of   Church   law   in   force,   the   archbishop  
felt   obliged   to   examine   Salesian   candidates   on  
the  subject  of  their  “vocation,”  that  is,  religious  
formation,   and   on   their   real   suitability   for  
priestly   ministry.   Nor   did   he   wish   to   see  
presented  as  Salesian  candidates  for  ordination  
his   former   seminarians   who,   after   leaving   or  
after  having  been  dismissed  from  the  seminary,  
had  been  accepted  by  Don  Bosco.1  
No   doubt,   throughout   the   distressing  
developments   of   the   confrontation   that  
followed,   misunderstandings,   frustration,  
anger,   spite,   and   even   unworthy   motives    
played   a   part.   But   the   conflict   can   be   neither  
explained   nor   understood   merely   in   those  
terms.  Real  issues  and  real  points  of  view  were  
involved   that   had   larger   reference   than   the  
character  of  the  protagonists.  
 
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February Study Guide 2012
Key  Historical  Figures  (continued)  
garden occurs.1
Don Bosco himself authored an account of
the King’s personal intervention on his behalf
against Marquis Cavour’s attempt to dissolve Don
Bosco’s gatherings of young people. In chapter
41 of MO he spoke fondly of the King who had
sent his support through Count Joseph Provana of
Collegno. Don Bosco quotes the king’s own
words: “It is my wish that these assemblies be
promoted and protected. If there is danger of
disorders, ways should be studied to forestall and
prevent them.”1 Don Bosco reported that these
words quelled the rising anger of Cavour and his
council and left them to their meetings.
Under mounting pressure, King Charles
Albert finally conceded to the granting of a
constitution on February 8, 1848, but this caused
many uprisings and protests.1 As Garibaldi rose to
power and liberalism held sway, the influence of
the King of Sardinia and the other kingdoms
began to wane. By the time of the revolution to
unite Italy, their influence and the Restoration
were at an end.
Cesare Balbo
The rise of the liberals in Piedmont seemed
inevitable in a changing Europe. King Victor
Emmanuel was resolved to launch and promote a
thorough restoration, but this would not last for
long. The king replaced the the rights of the
Church, threw out
French laws, and
even
destroyed
French architecture.
This forced many of
the elite liberals and
intelligencia to go
into hiding. Among
these intellectuals
would be counted
Cesare Balbo. He
withdrew from public speaking and writing
awaiting a better moment.
When the founder of Young Italy,
Giuseppe Mazzini appealed to King Charles
Albert to call the people to arms against the
Austrians, his motives seemed linked to a burning
desire to found a united republican national state,
and the king refused to cooperate and, in fact, tried
to crush Mazzini’s movement. In the effort to
stem the influence of Austrian, however,
nationalists insisted that only an independent
Piedmont could foster the unity of Italy. Such was
the writing of Cesar Balbo.1 Cesar Balbo would
be counted as one of the counts of the Prime
Minister of Sardinia-Italo in 1848, but would not
remain even the year.
(continued next page...)
Don Bosco & Pius IX
Don  Bosco  had  a  warm  and  trusting  relationship  with  Pius  IX  and  
this  is  one  of  the  well  known  details  of  both  of  their  lives.    The  
beleaguered    pontiff  received  much  written  support  from  Don  
Bosco  throughout  his  papacy  while  Don  Bosco  received  essential  
guidance  for  the  founding  of  the  Salesian  Society  and  the  other  
branches  of  the  Salesian  Family.      
Pius  was  exiled  during  the  taking  of  the  Papal  States  and  the  
possession  of  the  Church  in  Rome.    Pius  IX’s  long  legacy  secured  
the  position  of  spiritual  authority  even  as  the  temporal  powers  
slipped  away.    Don  Bosco  wanted  his  Salesian  Family  to  be  the  
great  defender  of  the  successor  to  St.  Peter,  the  Bishop  of  Rome.  
 
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February Study Guide 2012
Massimo d’Azeglio
Another author
and patriot of Piedmont
among the Intelligencia
and one of the elite
liberals was Massimo
d’Azeglio. He chose to
flee Piedmont during
the crackdown of King
Victor Emmanuel in
1815. He preferred
Austrian occupied
Milan to the restrictions of the king. This
patriot would serve as a Prime Minister of
Sardinia-Italo for three years from 1849-1852.
This appointment came at the hands of King
Victor Emmanuel II, who took the throne of his
father, Charles Alber after a horrendous defeat
against the Austrians on March 12, 1849.
Massimo was commissioned to negotiate with
the Austrians but the new king refused their
terms because they included abolishing the one
year old constitution.
Victor Emmauel II
Victor Emmanuel II would take his
throne after the anguished reign of his father,
Charles Alber. The elder king fought hard
against the liberals in an effort to restore the
structures, finances, and governmental policies
of the pre-Napoeanic monarchies. His efforts
would be forever frustrated as movements rose
under his own gaze—movements he could not
crush.
Victor Emmanuel II took the throne in
1849, still a very turbulent period. He would
cling to his wavering monarchy for nearly 20
years. He earned the name “the Gallant King”
by refusing to meet the demands of the Austrians
even after bitter defeat at their hands in 1849.
Ironically, this king would actually feign
to take the side of his enemies in the effort to
defeat the invading armies of Garibaldi.
Garibaldi was fighting for a united Italy and had
wrestled territory from Austria and headed for
Naples and Rome. Both Cavour and the king
sent armies to Rome and took it themselves in a
 
so-called act of uniting Italy
and to trump Garibaldi’s
hand. In all of this, Victor
Emmanuel was declared the
King of a united Italy in
March of 1861.1 His reign
would last another 17 years,
but would weaken with the
rise of republicanism. He
succeeded in uniting Italy and
is recognized for that today,
though his aims were quite
different
from
the
republicanism swallowing much of the regions of
Italy clamoring for unification.
Giuseppe Garibaldi
Guiseppe Garibaldi was an exile from South
America appointed as the general of the army of
King Charles Albert. In defense of the Papal States
and Papal authority, the King sent his army to push
back the possibility of Austrain takeover. Pius IX
was considered an anomaly for his apparent
liberalism and his appeal to patriotism. The King
showed his support of the Pope’s defense of his
temporal powers with the assistance of Garibaldi’s
troops. The defense was the idea of Mazzini, the
founder of the Young Italy movement, which cast
the shadow of doubt over the monarch’s intentions,
but he saw the advantage of routing the occupied
Papal States at Rome.
Garibaldi was himself a member of Young
Italy and would vow to spend his life for the
liberation and unification of Italy. Because of his
campaign against the Austrians, he was caught and
condemned to death, but he escaped and went into
exile. He went to North and South America, but
eventually returned to Piedmont in 1854. In 1859 he
defeated the Austrians in the Piedmont-Austrian
War. But was embittered by the loss of his home city
of Nice in France.
Garibaldi led the conquest of Sicily in May
of 1860 and declared himself the dictor of Sicily in
the name of Victor Emmanuel II of Italy. But,
ironically, he completely distrusted the Piedmontese
government of Cavour. He was a patriot and a
commander caught between allegiances. But his
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89
February Study Guide 2012
reputation would become world-wide, even to
the extent that
President Abraham
Lincoln considered
his leadership of the
Unionr forces in the
Civil War of the
United States. This
military
leader
would not take that
lead, but was
instrumental in the
Prussian-Austrian
war because his interests were in retaking
Venice. He continued to lead in the Franco-
Austrian War where he turned his loyalties back
to the French against whom he fought in Rome
and elsewhere.
Prince Metternich
The dominant figure to preside at the
famous Congress of Vienna held in 1815 was
Prince Metternich of Austria. He had a burning
desire to restore Europe to the pre-Napoleanic
order. He also desired to establish a balance of
powers in Europe, with the lesser states of
France respecting the powers of France and her
allies. Among these lesser states was the region
of Piedmont.1
Metternich did not like the government of
Piedmont and considered it to be the lesser state
in need of the most attention. By 1820, so much
unrest boiled in Europe that the Prince convened
the powers of Europe and it was decided to allow
the intervention of Austria for the crushing of the
Napolean Revolution in 1821.
Ten years later, revolutions still on the
rise across Europe, King Charles Felix died
leaving his throne to the reluctant Charles Albert.
Prince Metternich insisted on respect for the heir
to the throne. Once a liberal, the new King
imprisoned the leader of the Young Italy as a
show of defiance to such liberal thinking. But
such show of force was incapable of repairing
the mess of Sardinia’s economy. This paved the
way for liberalism threw the back door.
Metternich sent troops to Lombardy and
 
Ferrara confused by the
show of power
demonstrated by Pius IX,
who set about reforms in
Tuscany and Lombardy
against their tyrannical
powers. He was met
with such universal
condemnation and the
fierce reaction of the
troops of Garibaldi that
Metternich withdrew.1 When the two Sicilies were
invaded shortly after, Garibaldi turned ot Pius IX to
pass over through his territory to assist the Sicilies.
Pius refused.
Metternich would have to flee Rome at the
invasion led by the Second Repulbic of France
engulfing Austria. The pressure for freedom from
Austria led and the flight of Metternich prompted
Venice and Milan to declare freedom.
1 BOSCO, St. John, The Memoirs of the Oratory of St.
Francis de Sales, English edition translated by Daniel Lyons
with notes and commentary by Eugene Ceria, SDB, Lawrence
Castelvecchi, SDB, and Michael Mendl, SDB Don Bosco
Publications, New Rochelle, 1989, p. 243.
2 Ibid, 280.
3 Ibid, 50, in a note quoting the work of STELLA,
Pietro, Don Bosco Life and Work, second revised edition
DRURY, John (translation) Salesiana Publishers, New
Rochelle, 2005.
4 Ibid, 272.
5 Ibid, 278.
6 Ibid, 336.
7 Ibid, in the translators Introduction p. xiv.
8 Ibid, 311.
9 Ibid, xxxvii.
10 Ibid, xlvii/
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12
  The Political World of Don Bosco
The  late  Fr.  Michael  Ribotta  dedicated  much  of  his  life  ot  
the  study  of  the  Risorgimento  and  its  impact  upon  Don  
Bosco  
For  the  late  Fr.  Michael  Ribotta,  any  
investigation  into  the  figure  of  Don  
Bosco  would  be  incomplete  without  a  
thorough  understanding  of  the  history  
of  Europe  in  the  ages  in  which  Don  
Bosco  lived.    Particularly  significant  for  
Fr.  Michael  was  the  context  and  the  
content  of  the  Risorgimento  in  the  
Italian  regions  fighting  for  
independence  and  unification.  
To  know  the  mind  of  Don  Bosco  
requires  a  knowledge  of  the  major  
political  figures  and  forces  of  his  era.    
Such  a  knowledge  reveals  the  
strategizing  and  wisdom  of  Don  Bosco  
as  an  educator  who  was  both  a  
political  pariah  for  some  and  a  saint  
for  others.    This  year  of  study  offers  us  
an  opportunity  to  study  the  finer  
details  of  this  rich  period  of  history.    
For  your  consideration,  two  historical  
studies  are  most  helpful...  
Stromberg,  Roland  N.    European  Intellectual  History  Since  1789:  
Sixth      Edition,  Englewood  Cliffs,  Prentice  Hall,  1994.  
 
Header,  Harry,  Italy  in  the  Age  of  the  Risorgimento  1790-­‐1870,  
New  York,  London,  Longman  House,  1983.  
 
Questions for Fr. Arthur...
donboscohallca@gmail.com
mPublished by The Institute for Salesian
Spirituality at Don Bosco Hall
1831 Arch Street
Berkeley, CA 94709
Next Issue: Special Lenten Edition
Don Bosco and the Last Things: Death, Sin, and Evil in Don
Bosco’s World...