2010_AubryJ_Savio_A_Study_Guide


2010_AubryJ_Savio_A_Study_Guide

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SAVIO
A Study Guide for Parents,
Priests and Educators
to accompany
SAINT DOMINIC SAVIO by St. John Bosco
REVISED EDITION
by
Joseph Aubry, S.D.B.
translated by Joseph Boenzi, S.D.B.
SALESIANA PUBLISHERS
New Rochelle, New York

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OTHER BOOKS BY JOSEPH AUBRY IN ENGLISH
The Spiritual Writings ofSt. John Bosco
The Salesian Spirit
The Renewal of Our Salesian Life
© 1979 Don Bosco Publications
Revised Edition © 20 10 Salesiana Publishers
ISBN 978-0-89944-187-0
Translated from Come Essere Educatori by Joseph Aubry,
published by the Libreria Doctrina Christiana, 1976,
all rights reserved.
Mass of St. Dominic Savio approved by the Congregation for Di-
vine Worship and the Discipline of the Sacraments, April 28, 1992.
Scripture texts in this work are taken from the New American Bible
with Revised New Testament © 1986, 1970 Confraternity of Chris-
tian Doctrine, Washington, D.C. and are used by permission of the
copyright owner. All Rights Reserved. No part of the New Ameri-
can Bible may be reproduced in any form without permission in
writing from the copyright owner.

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Contents
Introduction
Chapter 1: Historical References
3
First Period: The Child
1. Origins
4
2. A Christian Spirit
5
3. Thirst for Study
6
4. The Decisive Meeting
7
Second Period: The Adolescent at Don Bosco's Oratory
1. The Oratory
7
2. School Year 1854-55
9
3. School Year 1855-56
11
4. School Year 1856-57
13
Third Period: Last Days at Mondonio and Afterwards
1. Last Illness and Death
14
2. Dominic Speaks for Himself
15
3. Road to Canonization
17
Chapter 2. Dominic's Spiritual Orientation
19
A Childhood Oriented Toward God: A Boy From the Country
1 A Life in God's Presence
19
2. Personal Love for Christ and His Mother
20
3. Categorical Refusal of Sin
21
4. Heroic Fulfillment of Day-to-day Duties
22
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Adolescence: Teenager in the City
1. Adolescent Saint in Hands of a Priest Saint
24
2. Friendships Grow and Become More Radical
27
3. Commitment to Joyful Holiness
30
4. Apostolic Action
31
5. Suffering: Sign and Spirit of Redemption
34
6. Mystical and Charismatic Life
35
Conclusion
36
Chapter 3: Practical Lessons Learned From Dominic 39
For Adults
I. Lessons for Parents, Especially Mothers
39
2. Lessons for Priests an d All Christian Educators
42
3. Lessons Particularly for the Salesian Family
46
4. The Universal Appeal of Saint Dominic Savio
50
For Adolescents
I. Lessons for All Children and Adolescents
51
2. Lessons for the Leaders of Youth Groups and Movements 53
Appendix I: The Mass of Saint Domine Savio
55
Appendix II: For Prayer and Meditation
65
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Introduction
Why do so many of us approach Dominic Savio with little en-
thusiasm? Perhaps it is because this young saint has not always
been presented to us in his true stature. For many of us, in fact,
he is almost a total stranger.
Yet it is important that we discover the identity of this
youngster. The Church singles out some of her children and
calls them "saints" precisely to make them known and to offer
them as examples of Christian living. In Dominic's case this is
particularly clear. Pius XI saw in Savio a model for all young
Christians and called him "a little-no, I mean a giant of the
Spirit!" Pius XII went on to explain, on the day of his canon-
ization: "At an age so tender, one might expect to find only a
kindly and amiable disposition of soul. Instead we are surprised
to discover the wonderful paths of the inspiration of divine
grace, a constant and unreserved attachment to the things of
heaven which his faith understood with an intensity that is
rare." Even Don Bosco in his great admiration for Dominic
could not speak about this boy without being deeply moved.
Dominic would not appreciate a purely emotional or sen-
timental admiration. He was not that type. We will therefore
stick to the facts. To facilitate objectivity, we propose a series of
reflections on three dimensions of this young saint's style of
holiness: the historical, spiritual and prophetic.
This study is not a biography, nor does it pretend to be the
last word on Dominic Savio. It is rather meant to serve as an
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introduction-a type of "guide book." Its style is purposely
simple and at times even "telegraphic." It is not written for chil-
dren nor for historians, but for parents and educators who want
to become better acquainted with Dominic in order to help the
young grow up to be "giants of the Spirit."
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CHAPTER ONE
Historical References
A saint is always an historical figure. This simple statement needs
to be properly understood. It means that holiness is not some
abstract virtue, but a way of life. It is the whole-hearted com-
mitment to Christ and the Gospel realized in a certain moment,
in a certain place, through concrete actions and circumstances.
This is as true for Dominic Savio as for every other saint. There-
fore, we will not try to manufacture a "heavenly" or an "air-
borne" Dominic. We wish to bring our study down to earth and
see Dominic as he was in real life. When we know the truth
about him, we will be able to appreciate him more fully.
Any serious historical study must always return to primary
sources, and in the biography of Savio written by Don Bosco
we have an exceptionally valuable document at our disposal.
How many saints offer historians such a gift: their life story
chronicled by another saint, by their spiritual director who
lived in constant contact with them during the three most im-
portant years of their lives? This Vita del Giovinetto Savio
Domenico, published in January 1859, is our surest and richest
guide. As Eugene Ceria describes it, this book is "perhaps Don
Bosco's masterpiece." When this work was called into question
during the apostolic process for Dominic's canonization as
being too moralizing and untrue to history, Pius XI ordered an
examination by the history department of the Congregation of
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Rites (1931-32). After a thorough examination, this congrega-
tion spoke favorably of its authentic historicity.
Other very useful documents include the minutes of the
diocesan and apostolic investigations made for Dominic's be-
atification and canonization, and Caviglia's commentaries. We
also have the life written by Cardinal Salotti, the precious vol-
ume entitled 5. Domenico Savio nel ricordo dei contemporanei,
the special April 1950 issue of the Salesianum magazine (seven
articles), and the recent Nuova vita di Domenico Savio by the
tireless researcher, Michael Molineris.
This study carries with it a number of interesting side ben-
efits. Our investigation of the life of Dominic Savio will im-
merse us in the history of the first Salesian Oratory. We will
gain added insights into the character of the great educator and
patron of youth, St. John Bosco, and witness his "preventive
system" of education in action as he prepared for the founda-
tion of the Salesian Congregation.
FIRST PERIOD
THE CHILD (APRIL 2, 1842 - OCTOBER 2, 1854)
1. Origins
On March 2, 1840, in Cerretto d'Asti, Carl Savio (1815-1891)
of Castelnuovo d'Asti (hamlet of Ravello ), blacksmith, married
Brigida Gaiato (1820-1871 ), a seamstress. The young couple set
up house in Mondonio, where on November 3, Brigida gave
birth to a son whom she named Dominic. The baby died on
November 18.
In 1841 the Savios moved to San Giovanni di Riva, near
Chieri, where our Dominic Joseph was born on April 2, 1842,
at 9 o'clock in the morning. That afternoon at 5:00 he was bap-
tized in the church of Riva.
In November of the following year, the family returned to
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the hill country, renting a home in Morialdo (in the Township
of Castelnuovo), about one mile from the hamlet of Becchi.
Here Dominic passed ten years of his brief life. Two brothers
and two sisters were born in this house: Carl (1844) who died
the day after birth, Remondina (1845), Maria (1847), who died
at the age of eleven, and John (1850).
We observe that Dominic was "a son of the common peo-
ple," born in a profoundly Christian family. His parents were
still quite young at the time of his birth: Brigida was only
twenty-two years old, and Carl was twenty-six. They were poor
and had already been visited by grief.
2. First signs of a Christian spirit
Dominic was a naturally gifted child. He had a stupendous
memory (cf. the episode of his first meeting with Don Bosco
at Becchi), a lively intelligence (he was always among the top
of his class at school), a warm sensitivity (for his father when
he used to return home from work, for his friends, for those
who suffered), a strong will and self-mastery (in keeping his
resolutions, in putting up with suffering), and an open, cheer-
ful, spontaneous personality.
He was unfortunate in other respects. He had a fragile con-
stitution. Physically he was always somewhat small for his age.
He had striking blue eyes, "calm but penetrating, which mir-
rored the beauty of his heart."
The grace of God made itself felt very early in Dominic's
life. At the age of four he knew the usual prayers and liked to
pray alone. From the age of five he attended Mass almost every
day. He would often be found waiting for the chaplain to open
the doors of the village church, and before long had mastered
all the rituals and Latin responses of an altar boy.
When he was six and a half (1848) he began to frequent Mo-
rialdo's one-room school. His teacher was the young chaplain,
Fr. Zucca, who was thirty years old. Six months later, since Do-
minic knew the "little catechism" by heart, he was admitted by
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an extraordinary permission to his First Communion, which he
made on Easter Sunday April 8,1849, in the same parish church
of Castelnuovo where St. Joseph Cafasso and St. John Bosco had
made their first Communions. John Cagliero, who was eleven
years old at the time, served the Mass. Dominic's fervor that day
was exceptional, and he made his famous four-fold resolution
that would be the true starting point of his sanctity.
3. Thirst for study
From November 1848 to September 1850, Dominic followed
the "lower cycle" of the Morialdo school (first and second
grades). When the time came for him to transfer into the
"upper cycle" in Castelnuovo, his mother decided to keep him
at home. He was still quite small for his age and his health was
not at all good. Dominic, however, wanted to study. When he
was ten years old he began to plead and insist until finally his
parents allowed him to go to school in Castelnuovo in the sum-
mer of 1852. Summer and winter he trekked twice a day the
three-mile-road to school and back. From June 21,1852, until
September, then from November until February 1853, he cov-
ered the material of the third and fourth grades. Fr. Allora, his
teacher, left us this report: "He made marvelous progress in his
school work." It was during this period that Dominic told a
passing farmer: 'Tm not scared. I've got my guardian angel to
keep me company. I work for a master that pays real good
wages." We also recall the two episodes involving invitations to
go for a dip in the stream,
In February 1853 Dominic, overtired, became sick. Once
again the family moved to Mondonio, where another brother
and three of Dominic's sisters were born: William (April 20,
1853) died at the age of twelve-like Dominic and John he
would become a student at the Oratory ofValdocco; Catherine
(1856) , Dominic's god-child; Teresa (1859); the only one able
to testify at the process for his beatification; and Luigia (1863),
who died at fifteen months.
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On April 13, 1853, Dominic received the Sacrament of
Confirmation in the parish church of Castelnuovo. For a year
and a half he frequented the school of Mondonio, completing
his elementary education. He began to study Latin with Fr.
Cugliero, to whom he manifested his desire to become a priest.
During this period we find Dominic accepting an unjust pun-
ishment for a classroom prank. Fr. Cugliero was so impressed
with the boy that he spoke to Don Bosco about him.
4. The Decisive Meeting
On Monday, October 2, 1854, the day after th e solemnity of the
Holy Rosary, Dominic and his father went to meet Don Bosco
at Becchi. Don Bosco was struck by the workings of grace in
this twelve and one half-year-old boy. We recall their famous
dialogue on the material and the tailor. In this decisive moment,
Dominic already showed his own personality. Guided by a pre-
cise ideal, he was capable of making great efforts and sacrifices
to keep on the path of Christian holiness.
SECOND PERIOD:
THE ADOLESCENT AT DON BOSCO'S
ORATORY IN TURIN
(OCTOBER 29, 1854 TO MARCH 1, 1857)
1. The Oratory: How Dominic Finds It
After the stage coach trip from Castelnuovo to Turin, Dominic
and his father arrived at the Oratory of Saint Francis de Sales
(in the "Valdocco district") on Sunday, October 29, 1854. He
immediately went to Don Bosco's office (as often portrayed in
pictures: dialogue on the motto "Da mihi animas").
Don Bosco was in his prime at thirty-nine, and his work
was just beginning to expand. The original apostolate, the Sun-
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day Oratory with several hundred boys, now included a night
school and, since 1847, the "annex house"-a hospice for boys
who had come to the city to study or find work. There were
sixty-five residents when Dominic entered the program. A year
later eighty artisans and thirty-five students boarded at the Or-
atory, and by 1857 the number had climbed to approximately
one hundred seventy. A year had passed since Don Bosco had
installed three rudimentary work rooms for apprentice shoe-
makers, tailors and bookbinders. Dominic would see a new
workshop open for carpenters in 1856. Finally, it was one year
since Don Bosco had fully launched the apostolate of the pop-
ular press, begun in September 1853, with the monthly Catholic
Readings. It was a time in which Don Bosco fought anti-clerical
and Waldensian propaganda and was protected by the dog
"Grigio," whom Dominic certainly saw and petted.
The plan of the Oratory included a complex of three ad-
joining buildings constructed at different times. As a result, the
appearance of the Oratory was rather motley. On the left there
was the church of Saint Francis de Sales (blessed on June 20,
1853) which was to witness Dominic's ecstatic fervor. At the
center, the little old Pinardi House-two stories, nine rooms,
which included shops and sleeping quarters. Its famous shed,
which formerly served as the chapel, had become the study hall.
Dominic would work there for almost two years.
On the right was the residence building, a very important
three-story construction which had only recently been com-
pleted. Its two wings connected on a right angle to form an "L-
shaped" structure with porticos at ground level, housing
classrooms, a kitchen and dining room, dormitories, and Don
Bosco's offices and bedroom. In March 1856, Dominic would
see the demolition of the Pinardi House for the elongation of
the southern wing of the residence, unifying the style and con-
necting everything to the church.
Behind these buildings was a small yard which served as a
playground. In front there was a triangular courtyard which
contained a vegetable garden and further recreational space for
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the boys of the Oratory. It was enclosed by a small wall which
bordered with the public road, Via della Giardiniera, which was
removed for construction of the Church of Mary Help of
Christians in 1865. All this covered less than 4000 square me-
ters, and was still on the outskirts of the city.
The Oratory staff. As permanent helpers, Don Bosco had
only his mother, the wonderful Mamma Margaret, an aunt,
Marianna Occhiena, a priest who had arrived two months ear-
lier, the Reverend Victor Alasonatti (forty-two years old, pre-
fect-economer), and several young clerics who helped supervise
the boys while pursuing their education. Among these semi-
narians we find Michael Rua (seventeen) , John Baptist Francesia
and John Cagliero (both sixteen). A few months earlier (January
26, 1854) these young helpers had taken the name of Salesians;
their group was gradually to expand. Dominic arrived precisely
at the time when Don Bosco was working to establish the Sale-
sians as a religious congregation (this would officially take place
in December 1859).
The atmosphere of the house was one of practical asceticism
("Spartan poverty," no heating, sufficient but simple food,
patched clothes and army surplus coats) . There was a hearty
spirit of work and fervent piety, nurtured by religious instruc-
tion, a stress on the sacraments, and devotion to Mary. A joyful
spirit of family unity and simplicity animated the entire house
and every boy, artisan and student alike, experienced the ex-
traordinary warmth of Don Bosco's fatherly love.
2. School Year 1854-1855 (First and Second
Grammar School)
The Piedmontese secondary school curriculum at that time was
organized over a five-year program: three years of "Grammar
School" (which would correspond to our sixth and eighth
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grades), and two additional grades called Humanities (ninth
grade) and Rhetoric (tenth grade). None of these classes were
as yet held at the Oratory. The boys were sent to local schools.
Don Bosco, however, wanted to avoid the public schools be-
cause of the political unrest (Turin was the capital of the Italian
Risorgimento), and so he chose two private schools conducted
by two very trustworthy friends. These were the semi-exclusive
schools of Professor Joseph Bonzanino and of the Reverend
Matthew Picco. Both catered to young men from Turin's first
families (Dominic rubbed elbows with the sons of counts and
government ministers, and found himself completely at ease).
The Oratory boys, all from simple backgrounds, were accepted
for only a nominal fee. They paid their way, above all by good
example and by their seriousness in their studies.
Dominic entered the first grade of secondary school at Pro-
fessor Bonzanino's school. The walk was much less than he was
used to: Professor Bonzanino's school was approximately one
mile from the Oratory. He did not make the trek alone as in
Castelnuovo, but in the company of his classmates. As in the
one-room school of Castelnuovo, Dominic took his daily duties
as a student very seriously (note the episode of his victory over
a temptation to skip classes) and he made such progress
scholastically that he passed to the second grade after only a
few months.
December began with the novena in preparation for the
feast of the Immaculate Conception. Everyone at the Oratory
was especially fervent that year. Between August and November
there had been 1400 cholera victims in Turin, while no one at
the Oratory had suffered so much as a fever. The youngsters at-
tributed their deliverance to the Madonna. The feast of the Im-
maculate Virgin became a feast of genuine thanksgiving. But
the feast of the Immaculate Conception was important for an-
other reason. That year Catholics all over the world eagerly
awaited the proclamation of the dogma of the Immaculate
Conception of the Mother of God. Dominic made a general
confession and on the evening of December 8th, consecrated
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himself to Mary. This marked the starting point of a period of
renewed fervor: a surprised Don Bosco began to "take note" of
the boy's acts of virtue. During that same year (March 1855?)
Dominic heroically stopped a rock duel between two of his
companions.
In March, one of Don Bosco's sermons on holiness gave
Dominic a thirst, almost an obsession for perfection: a new tap
of his sanctity. During the spiritual retreat, thirteen-year-old
Dominic struck up a deep friendship with John Massaglia, a
seventeen-year-old rhetoric student. He took the initiative of
founding the "Company of Mary Immaculate." He was very
discreet in forming this new sodality, inviting his best friends,
the clerics Rua and Cagliero, then Bonetti and Bongiovanni (all
eighteen years old) and Massaglia.
He passed part of the summer vacation (the end of July and
August) with his family at Mondonio and at Piova-Massai
d'Asti with his aunt Raimonda Succo (Carl's sister). There he
became very active apostolically with his companions in the
village and above all with his sisters, Remondina (ten) and
Maria (eight), and his two little brothers, John (five) and
William (two). At the end of August he returned to Turin. In a
letter to his father dated September and now reserved in the
Salesian archives, he tells of his joy to have been able for the
first time to spend an entire hour speaking with Don Bosco.
Cholera once more threatened the city and he became a mem-
ber of an association of emergency nurses. On September 8th,
miraculously warned, he led Don Bosco to an old woman who
was dying. In an analogous episode, one night he led the priest
to the death-bed of a fallen-away Catholic.
3. School Year 1855-1856 (Third Grammar School)
The Oratory numbered ninety artisans and sixty-three stu-
dents. Don Bosco opened a secondary school at the Oratory by
inaugurating the third grade-the very class which Dominic
was ready to enter. His teacher was the cleric. seventeen-year-
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old John Francesia. Spared the daily four mile hike to and from
school, Dominic's health improved. This allowed him greater
freedom in his playground apostolate, and a greater possibility
of"follow-up." Witnesses noted how that year the Oratory had
a marked religious tone under the impulse of Dominic and the
Company of Mary Immaculate. He passed from weekly to daily
Communion.
Dominic was quick to welcome the new arrivals as the ~
school year began. Among these was Camillo Gavio, who was
enrolled in the school of fine arts in down -town Turin. Do-
minic helped him overcome his homesickness (sanctity == joy)
and struck up a deep friendship. But the friendship did not last
long: Camillo died on December 29.
In March or April 1856, Dominic and his friend John Mas-
saglia (a cleric since October) exchanged letters which have
been preserved. Sickness had constrained Massaglia to return
home, where he died on May 20. Dominic was crushed by grief,
and from that time on he had the foreboding of his own death.
In May 1856 Dominic became extraordinarily fervent and
apostolic, as we see in an episode at the shrine to Mary set up
in the Oratory dormitory. It was during this period that Do-
minic and Bongiovanni, with Don Bosco's help, drew up the
regulations of the Company. On June 8th the members of the
Company gathered before the altar of Our Lady of the Rosary
in the church of Saint Francis de Sales. Dominic solemnly read
the regulations and Rua was elected president. This event be-
gins the last nine months of Dominic's life during which his
zeal and enthusiasm gained momentum..
Toward the end of June, Dominic's health began to give
way. Doctor Vallauri prescribed a momentary interruption of
his studies and Don Bosco sent him home to Mondonio for a
rest. He returned in late August for exams.
On September 12th, he asked Don Bosco for permission to
go home again to "cure" his mother in the name of the
Madonna. A difficult pregnancy had put her life in grave dan-
ger. When Dominic placed a scapular around her neck, how-
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ever, the danger immediately passed and Brigida Savio deliv-
ered a healthy baby girl (Catherine). Dominic stood in as god-
father at the baby's baptism before returning to Turin the next
day. After exams he returned home again for a rest before the
new school year began.
4. School Year 1856-1857 (Humanities)
Dominic entered the first year of high school in mid-October.
As yet there were no high school courses offered at the Oratory.
Consequently he had to continue his schooling downtown.
This time he attended the school of Don Matthew Picco near
the church of Saint Augustine only a ten or fifteen minute walk
from the famous Consolata shrine. He continued to be a most
helpful friend to everyone.
If the summer had brought back his health, the strain of
the new school year and the typically bad weather of the Turin
autumn forced him to bed. Consequently he missed classes and
had to change his schedule in favor of rest, home-study, and
light work around the house. During these months he espe-
cially enjoyed helping out in the infirmary and taking care of
the sick.
His apostolic activity remained very intense. The Company
worked so well that at Christmas Don Bosco had the joy of see-
ing all his boys receive Communion (episode with the artisan
Rattazzi, who insults and slaps Dominic but who is forgiven;
Dominic's growing premonition of an early death).
January-February: the harsh winter aggravated his ever-
weakening health. He suffered from chronic headaches, stom-
ach pains, a persistent and ugly cough. No one suspected the
gravity of his illness, however, because Dominic rarely stayed
in bed. He maintained his characteristic smile and never com-
plained of pain. The doctor advised that the boy return to the
fresh air of his country home. Dominic decided to go, but he
would have preferred to stay with Don Bosco and die at the Or-
atory.
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On the first Sunday of Lent, March 1st, the boys of the Or-
atory participated in a day of retreat. Dominic went to Confes-
sion and made his Communion with intense joy. Then, after
the noontime dinner, he said farewell to Don Bosco and to his
companions, without forgetting to give some last recommen-
dations to the members of the Company.At about 2 o'clock he
left with his father, who had come to take him home. He was
convinced that he would die within a very short time.
THIRD PERIOD:
LAST DAYS AT MONDONIO AND AFTERWARDS
1. Last Illness and Death
Dominic remained on his feet another three or four days, but
his cough worsened while his strength and appetite dwindled.
Doctor Cafasso ordered him to bed. On Wednesday evening he
went to bed, never to get up again. On Thursday, March 5, he
underwent a bloodletting against the supposed "inflamma-
tion." He was to undergo ten blood lettings in five days, with a
super human calm, after which he himself asked for the "heav-
enly doctor." He made his confession and received Commun-
ion knowing that this would be the last time, and he renewed
his first Communion resolutions.
The last blood letting took place on Monday, March 9. "The
disease is conquered now," the doctor triumphantly declared.
Dominic smiled and asked for the last rites. By evening he had
lost all his strength, but when the pastor, Father Dominic
Grassi, came to call at about 8 o'clock, Dominic was lucid , tran-
quil and smiling. Around 9:00, he fell asleep. He woke up about
a half-hour later. "Dad, it's time," he said, and asked his father
to read him the litany-prayer for a happy death, which he re-
peated phrase for phrase. Then he seemed to fall asleep again.
After a few minutes he opened his eyes and exclaimed with a
clear and limpid voice, "Good-bye, Dad, good-bye! Oh!!! What
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a beautiful sight I see!" He closed his eyes and fell back against
his pillow so softly that his father believed he had fallen asleep
again, but the boy had died. It was 10:00 pm. Dominic had lived
fourteen years and eleven months.
On Tuesday, March 10, Carl Savio wrote a letter to Don
Bosco announcing his son's death. Don Bosco was deeply
moved as he told the boys of Dominic's death in a long talk
after night prayers.
On Wednesday, March 11, the whole village of Mondonio
participated in the funeral rites for Dominic. He was buried in
the small cemetery near the chapel of SS. Fabian and Sebastian.
In Turin, Father Picco broke the sad news to his students in a
long eulogy before morning classes,
2. Dominic Speaks for Himself
One night, about a month after his death, Dominic appeared
to his father. The boy assured him that he was in heaven where
he was praying for the family (Don Bosco included this inci-
dent in the very first edition of the biography).
In January 1859 Don Bosco published the first edition of
his Life of Dominic Savio in an issue of the monthly Catholic
Readings. Other editions revised or reviewed by Don Bosco
were published in 1860, 1861, 1866, and 1878: These later edi-
tions featured an appendix of graces received through Do-
minic's intercession.
On December 6, 1876, Don Bosco had a dream in which
he saw Dominic in glory. Dominic shared a number of revela-
tions on the past, present, and future state of the Oratory and
of the Salesian Congregation.
On January 11, 1879, sixty-four-year-old Carl Savio, Do-
minic's father, went to live at the Oratory ofValdocco where he
rendered various services as blacksmith, kitchen worker, etc. He
died on December 16, 1891, at the age of seventy-six. His wife
Brigida had died in Mondonio on July 14, 1871, at the age of
fifty-one.
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3. The Road to Canonization
The Diocesan Process for Dominic's beatification was begun
by the chancery office of Turin on April 4, 1908, by Cardinal
Richelmy. The postulator was Father Giovanni Marenco; the
vice postulator was Father Luigi Piscetta.
February 10-11, 191 4. The Apostolic Process for beatifica-
tion was introduced in Rome by postulator Father Dante
Munerati, on February 10, 1914. On October 27, 1914, Do-
minic's remains were identified and transferred from Mondo-
nio to Valdocco where they were placed in the basilica of Mary
Help of Christians. Teresa Savio, Dominic's sister was among
the witnesses at the proceedings.
July 9, 1933. The Jubilee Year of the Resurrection-the
Holy See officially recognized the decree of the heroicity of his
virtues and Dominic was pronounced "Venerable." In his fa-
mous discourse, Pius XI presented Dominic as a model of pu-
rity, piety, and apostolic action. At the conclusion of the
ceremony, the Pope received Giovanni Roda, then ninety-three,
a former companion and "convert" of Dominic.
Dominic was beatified by Pius XII, on March 5, 1950,
three-and-one half months before the canonization of Maria
Goretti, who at the age of twelve preferred to die rather than
sin. The two miracles required for Dominic's beatification were
the cure of a seven-year-old boy from Salerno, Albano Sabato,
in 1927, and of a ten-year-old girl from Barcelona in 1936.
On June 12, in the Marian Year 1954, Dominic was canon-
ized, again by Pope Pius XII, together with Pier-Louis Chanel
(+1842), Gaspare del Bufalo (+1837), Joseph Pignate SJ
(+1811 ), and Maria-Crocifissa Di Rosa (+1855), Only fifteen
days earlier, on May 29, Pius X, the Pope of the Eucharist, had
been declared a saint.
This time the two miracles satisfying the requirements for
Dominic's canonization involved two women. One, Mrs. Maria
Porcelli, was the mother of six children, and the other, Mrs. An-
toinette Miglietti, was the mother of four. Both were from the
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southern Italian province of Lecce, and both miracles took
place within a few days of Dominic's beatification.
On June 8, 1956, Pius XII proclaimed Saint Dominic Savio
the "heavenly protector before God of choirboys" (p ueri can-
tores).
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CHAPTER TWO
Dominic's Spiritual Orientation
Two characteristics stand out in this original and fascinating
figure of Christian youth. First was his unity ofspirit in a har-
monious ascent from the beginning to the end of his life, to the
heights of love-a love that logically and progressively made
greater and greater demands. And secondly, his wealth ofchar-
acterwith its providential multiplicity of gifts, virtues, and sense
of commitment that made Dominic a very suitable model for
Christian children and adolescents.
CHILDHOOD ORIENTED TOWARD GOD:
A BOY FROM THE COUNTRY
1. A Life in God's Presence
The foundation of Dominic's Christian life consisted in that
stupendous attraction he felt from childhood for the mystery
of a God who is invisible and yet present and accessible. Every
"religious" life begins by entering into a personal relation and
dialogue with the living God. We could call this "primordial
grace." It presupposes, however, an atmosphere of intense faith
and recollection.
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Young Dominic found himself in this atmosphere both at
home, in the warmth of his working class family and in the
context of his tranquil country village of Morialdo, "the village
by the rolling hills." Prayer played an important role in the
Savio household. The family prayed together, and the children
were encouraged to pray on their own. It is no surprise, then,
that as a very young child Dominic already had a taste for
prayer. Very early this piety was directed toward Christ's pres-
ence in the Eucharist. From the time he was five years old, the
church and the altar became the focal point of his spiritual life.
His biography abounds in significant episodes regarding the
Mass: how he tried to go to Mass daily, his devotion during the
services, his determination and struggle to master the cere-
monies proper to an altar boy, and how he longed to receive
Communion.
Dominic not only learned to live "under the eye of God,"
of Christ, of Mary and of his guardian angel, but also in their
company. This attitude enlightened and inspired his whole life.
At the age of ten he was not afraid to walk three miles to school
all by himself. His response to the farmer on the road is typical:
'Tm not alone." It was exactly this sense of piety and his ad-
mirable behavior during prayer that would strike the priest of
the mission parish of Mondonio when Dominic was eleven,
and later his companions and teachers in Turin. This was the
cornerstone. No one can be "religious" without perceiving the
invisible world of the Spirit, of which the first reality is God-
God is present. With this as the starting point, life can unfold
in a context of faith.
2. Personal Love for Christ and His Mother
For Dominic, religion became more and more an expression
of his relationship with God and neighbor. This attitude is
brought into sharp relief by the resolutions he made at his first
Communion. Already at the age of seven he realized that he
had certain responsibilities before God, and his four-fold pro-
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posal has the tone of a "plan of life." His third resolution-my
friends shall be Jesus and Mary-appears to be the key to this
whole plan. In a way, it explains and justifies the other three.
One must read chapter three of Don Bosco's life of Savio
very attentively in order to measure the full weight of Do-
minic's decision to make Jesus and Mary his friends. His quest
for sanctity had its beginnings here in a very personal way. His
resolutions, "which guided his actions until the end of his life,"
became almost a leit-motifin the most important moments of
his life. He consecrated himself to Mary on the evening of De-
cember 8, 1854, and during his daily visits to chapel he always
reserved a moment for the Madonna. Jesus was really the center
of his spirituality, however, as manifested in his serious prepa-
rations and thanksgivings for daily Communion. This friend-
ship of his for Jesus and Mary comes to the fore, finally, on his
death bed. Meeting Jesus, perceiving his love, uniting oneself
completely and firmly to him: this is what the Christian life is
all about. In Dominic's case, this attachment to Christ is tightly
linked to the Eucharist, as underlined in his second resolution,
"I will go to Confession and Communion as often as my con-
fessor allows me," (Remember that when Dominic arrived at
the Oratory, he had been going to Communion once a month,
but by the end of the year he was approaching the Sacrament
daily.) And if he placed Mary beside Jesus as the second pillar
of his life, it was probably the result of the devotion he had
learned at home where the family used to recite the Angelus
and the rosary every day.
3. The Categorical Refusal of Every Sin
"You are my friends if you do what I command you" (John 15,
14). "Stronger than death is love."
Dominic took his pact of friendship with Jesus and Mary
so seriously that he concluded it as one would conclude any
solemn treaty-by staking his life on it. "Death but not sin!"
This is a daring way for a seven-year-old to affirm his trust in
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God! From this moment, Dominic had the soul of a martyr,
just like Maria Goretti, who was also nourished and fortified
by the Eucharist.
Early in life Dominic was sensitive to goodness and horri-
fied by evil. The very thought of committing sin brought him
to tears, as when he begged his mother for forgiveness on the
night before his first Communion, or when he feared that he
had perhaps betrayed his friendship with Jesus, during the first
incident at the swimming hole. We do not know the details of
what exactly took place, but it seems the boy was alarmed be-
cause of his sense of modesty. When his mother later warned
him that playing in the torrents of the Po could be physically
and spiritually dangerous, "he displayed profound sorrow ...
and wept bitterly." The second time he was invited to go "down
to the river," he categorically refused.
Similarly, he felt "great remorse" when, during his first year
in Turin, he realized that he was about to give in to the evil ad-
vice of some classmates who wanted him to join them and play
truant. Afterwards he was more careful about whom he chose
for friends, whom he divided into three categories.
4. Heroic Fulfilment of His Day-to-day Duties
At home, his mother "received nothing but comfort from him."
At school, he worked very hard and made rapid progress in his
studies. Even in the elementary school of Castelnuovo he
amazed his teacher Fr. Aliora by his serious efforts and concen-
tration in class. This fact should not be overlooked!
Let us try to understand what it meant for a ten-year-old
boy, who was small for his age, to hike twelve miles every day,
no matter what the weather. This is one of the most striking
proofs we have that Dominic was a strong-willed boy. But this
obstinate energy was sustained by grace! He considered the
hard life of a school boy as his way of serving God, and so he
also experienced profound joy. For further illustrations of this
it will help to read chapter five of Don Bosco's life of Dominic
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attentively, as well as the beginning of chapters nine and
twenty-six.
Dominic was a bright lad, though not exceptionally so. If
he was always among the first in his class, it was more the fruit
of his supernatural love for work than his intelligence. There
was never a student more attentive, hard-working, and willing
to improve! We would do well to pause for a moment and re-
flect on Don Bosco's remarks in the middle of his biography,
chapter eight. In his first few months at the Oratory, Dominic
did not stand out among his companions except that he was
always open with his superiors and "very careful to keep the
rules of the house ... He showed a remarkable sense of duty
which would be difficult to beat." Observe his reaction after
seven hours in ecstasy. Again it is typical-Don Bosco says,
"He humbly asked forgiveness for breaking the rules of the
house."
Dominic treasured his friends and tried to be on good
terms with everyone. This did not stop him from refusing to
approve of or follow them if they misbehaved. Yet he never held
himself aloof. He radiated a human warmth and kindness that
made him "the delight of his companions," as Father Cagliero
described him. He could sympathize with those in trouble to
the point of accepting a humiliating punishment in the place
of his accusers. To sum up, he was firm when it came to being
faithful to what he knew were his own ideals and understanding
when it came to accepting the faults and injustices of others.
Dominic's four-fold program (presence of God, personal
love for Christ and his Mother, refusal of sin, devotion to duty)
is at the basis of every Christian spirituality. These virtues were
already so ingrained in Dominic as a youngster that after his
first meeting with Don Bosco, the priest confessed,"! was quite
surprised to see the wonderful workings of divine grace in a
boy so young." Far from weakening in the future, these virtues
would take root and grow, and new spiritual horizons would
more clearly define Dominic's youthful, open, and original per-
sonality.
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ADOLESCENCE:
THE YOUNG TEENAGER IN THE CITY
1. The Marvel of an Adolescent Saint in the Hands
of a Priest Saint
Three elements converged in order to permit Dominic to be-
come the saint he should be: his age, the environment, and a
sure guide.
His Age
Dominic had just entered that period of life which psychol-
ogists call "the first adolescence." Taking the adolescent phase
as a whole, they distinguish between the "stage of the uneasi-
ness of puberty, from twelve to about sixteen years old, and that
of youthful enthusiasm." It is unreasonable to imagine Do-
minic as an eternal child. His physical aspect was deceiving. His
small build and slight stature, his light complexion with those
tranquil and penetrating blue eyes gave him the appearance of
a much younger boy. However, psychologically, intellectually,
and more so spiritually, he was an adolescent.
There is one feature of this age that he did not exhibit: in-
stability. His extraordinary self-mastery, his docility to the ad-
vice of Don Bosco, and above all his habitual spirit of
recollection and union with God helped him to dominate the
natural fickleness of his age. But he had all the other traits, and
these all contributed in some way to his adolescent holiness:
the affirmation of self, the appeal of grand horizons, the strong
sentiments and fervor. These resulted evidently in that surpris-
ing discovery and impassioned desire of his "to become a
saint," which appeared exactly during his first spring at Val-
docco. He had that tremendous will to be a doer, to be an in-
fluence on others, to construct a "great work," beginning with
the association which he dubbed "The Company of Mary Im-
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maculate." He had an energetic but tender devotion for the
Madonna, and a genuine affection for his intimate friends.
On the other hand, he already exhibited some of the qual-
ities that would characterize the period of "youthful enthusi-
ams." It is a noteworthy fact that this boy of thirteen or
fourteen (who had therefore only begun his secondary studies)
always found himself at ease among youth of sixteen and sev-
enteen, with teenage tradesmen as well as with seminarians. His
friend John Massaglia, for example, was older than Dominic by
four years. During the meetings of the Company of Mary Im-
maculate (CMI) he spoke with a sense of authority. He had the
"assurance of a professor." These were all signs that Dominic
was more mature than the average boy of his age.
Even if not characterized by instability, these twenty-eight
months do not give the impression of that peaceful growth he
experienced in the first twelve years of his life. He had his share
of troubles and turbulent moments at the Oratory. For in-
stance, when he first "tried out" for sanctity, he thought he
must become rigid and grave. Later on, he suffered a bad case
of scruples which led him to the confessional every three or
four days. His fury to practice extraordinary penances almost
exasperated Don Bosco. Finally, there was the hurried "busy-
ness" that accompanied his foreboding of an early death. He
knew suffering and repeated tragedy: the terrible grief at the
untimely death of two of his closest friends, his alarm over his
poor health, his painful departure from the Oratory. All these
factors make our Dominic an authentic and attractive adoles-
cent, and the Church has consecrated this title in the liturgical
prayers she dedicates to him.
His New Environment
It is important to realize that Dominic experienced a total
change of environment when he was twelve years old. He
passed from the intimacy of a tightly knit family to the wide
open world of a youth hostel. The flexibility of a one-room
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school in a tranquil country town was traded for the competi-
tive schedule of a graded classroom in the noisy capital city.
Providence willed that he should know both sides of life. At the
Oratory he was both a boarder and a day student, and came
into contact with rough artisans as well as the malicious. He
found himself among boys who played hooky from school, who
blasphemed at the drop of a hat, who snickered at bad maga-
zines, who complained about the least little inconvenience and
who found no difficulty in solving their problems with their
fists or in a rock-duel. It was among these boys that Dominic
grew up and became a saint.
When Dominic came to the city he entered the modern
world. There were timetables and rules to keep at the Oratory
and at school. He passed the markets and the inviting display
windows of Turin's fashionable downtown shops on his way to
school every morning. He saw fields sold to developers and
apartment buildings being constructed. He had his share of
chores and homework to do and became involved in all the
sports boys his age played. Except for bicycles and television,
his life was not much different from today's typical junior high
school student. He is the "young student saint": a type of saint
unknown before in the Church. We must also add that he was
not totally an exception. In that first Salesian house where he
came to live in 1854, he had plenty of reinforcement. As we have
noted above, among the thorns many lilies grew.
A Guide
This is the novelty that is most striking. Adolescence is the
period of personality development: a time when one needs a
great amount of personal guidance and individual attention.
Who does not know how restless youngsters become at this age?
Every educator knows how many teenagers become very secre-
tive and obstinate at this age. But even here Dominic Savio is
an ideal model for the adolescent. He provides the disconcert-
ing proof of the success that follows when the generosity of the
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adolescent meets the concern and guidance of a true priest. Do-
minic's greatest asset when he entered Don Bosco's house was
his desire to be supple material in the hands of the tailor. "He
placed himself completely in the hands of his superiors," ac-
cepting their words as if coming from God himself. It was to
this ready docility and his willingness to let himselfbe guided that
Don Bosco attributed the starting point of Dominic's quest for
holiness as a student.
The Sacrament of Penance played a decisive role in Do-
minic's development as monthly Confession became weekly.
Dominic programmed this as a means of guidance, showing
an "unlimited confidence" in his spiritual director (this phrase
is taken from Don Bosco's biography, chapter fourteen-a
great chapter to be meditated upon carefully). Never as during
this period did Don Bosco better realize his title and function
as "father and teacher of adolescents."
Let us take a look at the marvelous road which our young
adolescent, so well guided, was about to take. Perhaps this
whole period could be characterized on the spiritual plane as
the discovery of the mystery of redemption. Dominic began to
perceive Jesus as "Savior." He saw Mary as the "Immaculate
Mother of Sorrows:" He became very conscious of his need and
the need of all his companions to be saved . . . through the
mystery of the cross.
2. Two Fundamental Friendships Grow and
Become More Radical
Under the pressure of external events and his own inner needs,
Dominic found himself again before Jesus and Mary. The first
spiritual event to mark his stay at Don Bosco's was the feast of
the Immaculate Conception which in 1854 coincided with the
proclamation of this mystery as a dogma of the faith by Pius
IX. This moving encounter with the Immaculate Virgin was an
important milestone for Dominic; and we can never meditate
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on it enough. His sanctity, the sanctity of the "adolescent saint,"
is the outcome of that December 8th.
On that day, by means of a general confession and his per-
sonal consecration to the Madonna, he made the double ges-
ture of entrusting himself to the purifying ministry of a priest
and to Mary most pure.
His total dedication to Mary. From that moment onward he
would see Mary under the guise of the Immaculate One, and
the resolution he made at his First Communion would assume
a new aspect. The evil which he would abhor to the point of
choosing "death before sin" was by now, in a way more pre-
cisely, impurity. Don Bosco sees this tender and almost chival-
rous devotion to Mary Immaculate (and also to the Immaculate
Heart of Mary) as the key to Dominic's limpid purity and his
heroic efforts to preserve it intact.
Dominic also began to have a devotion to Mary as the Mother
of Sorrows. Every Wednesday he received Communion in her
honor and prayed for the conversion of sinners. On Fridays he
would bring a few companions to chapel where they would recite
together the seven sorrows of Mary. He was often observed rapt
in prayer before the small shrine to Our Lady of Sorrows in the
dormitory. At one point he wanted to fast on bread and water
every Saturday in her honor, but was forbidden.
This double devotion inspired his apostolate, especially in
the Company of Mary Immaculate. He was so enthusiastic in
his personal devotion that he was able to demand that all mem-
bers truly consecrate themselves to the Virgin Mary. Finally, his
greatest consolation at the moment of death was "the assistance
of the powerful and loving Mother of God."
Dominic also found himself in a new position before Jesus.
The Mass and daily Communion had become more meaning-
ful to him, and he renewed their benefits by frequent visits to
the chapel which was always close by. He learned to integrate
devotion and faith, and saw Jesus as Savior-his Savior and the
Savior ofhis companions. It was Don Bosco who led him to this
perspective.
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His spirituality was eminently concrete. Virtue was no ab-
straction, but a personal commitment. Sin also was personal in
the sense that it involved an individual in a radical choice. It
was a personal offense against the heavenly Father. As such, it
could not be limited to the category of "faults." His hatred for
sin grew gradually as he better perceived how much it cost
Christ and His mother. All these ideas begun to converge. He
would speak instinctively of the passion of Jesus and make in-
numerable and surprising references to Christ who shed His
blood for us. The paschal event nourished his love, his spirit of
penitence, and his apostolic zeal.
His spirit ofpenance: Dominic was not afraid of suffering.
He saw it as an opportunity to grow in the likeness of the suf-
fering Jesus. This sustained him when he was falsely accused,
when he slept with only one blanket in the wintertime, when
he was forced to take bitter medicines; and when he underwent
blood-letting at the hands of the doctor even up to one hour
before his death.
His apostolic zeal received its nourishment at the same font:
the desire to impede and atone for sin because it destroyed the
work of divine grace. To ensure the salvation of his companions
he found many ways of doing good. This explains the nature
of his various interventions. A good example of his concern can
be seen in the way he handled the rock duel. In a surprise move,
he held up a crucifix and laid down the conditions for the fight:
"You have to look at this crucifix ... and say, 'Jesus was innocent
and died forgiving his murderers, but I am a sinner and I'm
going to offend him by bloody revenge!'"
Other interventions were less dramatic but just as effective.
He reacted immediately to blasphemy, which hurt him very
much-even physically. On the playground, during a lull in the
recreation, he would recount edifying stories or teach his com-
panions how to make the sign of the cross well. Here is an ado-
lescent who lived the whole mystery of redemption under the
sign of Jesus crucified and of his immaculate and sorrowful
mother.
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3. The Commitment to Joyful Holiness
The second great spiritual event in the life of this teenager oc-
curred in the spring of 1855. Don Bosco preached a sermon on
holiness that ignited in this young soul a fire that would never
die. He made a great discovery: God wanted him to be a saint,
and he defined sanctity in these words: "I want to give all that
I am and all that I have to the Lord." It was a precise call to a
more complete gift of self, and Dominic began to realize that
love demanded that he make continual headway, that he grow,
that he become ever more the master of himself. " I have to and
I can belong totally to the Lord," he concluded.
The call to holiness coincided with Dominic Savio's interior
impulses. "I feel a need to become a saint," he confided to Don
Bosco, "and I absolutely want to be one." Chapter ten of Don
Bosco's biography is especially helpful if we want to see how
the action of grace, personal energy, and the influence of a min-
ister of God worked together harmoniously in Savio's life. At a
certain point, we read, Dominic thinks that he must imitate the
severe practices of penance and extraordinary piety that are
usually reported in the lives of the saints. Don Bosco corrects
him. He prescribes smiling, keeping calm, fulfilling his ordinary
duties and joining whole-heartedly in the games and recre-
ations with his companions.
'Tm going to be a saint" becomes the vital principle that
motivates this young adolescent for the next two years until his
death. He understands the purpose of his whole existence only
in these terms. "If I don't become a saint, I won't ever amount
to anything ... and I will be unhappy until I do." In a feastday
greeting to Don Bosco in late June of that same year, Dominic
renews his request: "please help me to become a saint." He in-
stills this ideal in the Company of Mary Immaculate, which he
forms during this period. Its members were to be youths work-
ing together to "become saints," as we see in his conversations
with Camillo Gavin and John Massaglia, By May 1856, "to be-
come a saint" had become a constant refrain. He was doing
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nothing other than restating in a positive form that resolution
made six years earlier. "Death but not sin." His love for Jesus
and Mary was now cast in absolute terms.
The most marvelous aspect of this new impulse is the pro-
found joy that animates it. Dominic's brand of holiness is
therefore genuinely Salesian. This becomes evident when he de-
fines sanctity as "keeping very cheerful" (his admirable re-
sponse to Gavio sums up the Salesian triptych of piety, work,
joy). A few years later Don Bosco gave this very program to
Francis Besucco. The Eucharist, like a divine spring, nourishes
this joy.
Perhaps at this point it would be opportune to note that
Dominic was guided by the "holy fear of the Lord" but that he
was not afraid of God. He never doubted his eternal salvation.
"Don Bosco made use of the concept of hell when it was nec-
essary to motivate or move someone who may have needed it,
but he did not make it a key point in his teaching on the spiri-
tual life. In Savio's conversations, the idea of hell only occurred
a few times, and only then in the case of a grave admonition to
certain companions. As far as he himself was concerned, he
never returned to the subject, as ifhe were not at all interested.
Instead, he often speaks about heaven and lives in an almost
celestial joy, in fulfillment of the words of Jesus, "I shall see you
again and your hearts will rejoice, and no one will take your joy
from you."
4. Apostolic Action
To the three-fold formula for sanctity noted above, Don Bosco
added the decisive element of the apostolate (Don Bosco's
chapter ten is tightly linked to his eleventh chapter on this
point). During his last two years, the adolescent saint, antici-
pating his priestly ideal, became an ardent apostle in his own
familiar surroundings. This is a natural result of the wholesome
purity which he offered to the Immaculate Virgin. The two pre-
ceding themes, after all, were nothing other than an intensifi-
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cation of his orientation as a child, This, instead, is an innova-
tion, and here is where the mind of Dominic comes singularly
close to Don Bosco's own point of view. He seems to have as-
similated the motto, "Lord, give me souls!" and the method,
"Let me love to let Jesus be loved." Dominic is a true Salesian
before the Salesian Congregation is even founded.
What animated his apostolate?
Interiorly, Dominic was strengthened and animated by his love
for Jesus as Savior, which he nourished in the Eucharist, and
for Mary as the Immaculate Mother of Sorrows. This gave him
a deep appreciation for every individual person. Exteriorly, he
had an extraordinary capacity to win the affection of others be-
cause of his outgoing and honest nature. These two qualities
worked in his favor as a young apostle.
Any lingering idea of a Dominic who was more or less in-
genuous or sleepy-headed is completely false and calumnious.
It is enough to read the beginning of Don Bosco's twelfth chap-
ter. Perhaps any blame for such an idea would lie with a very
bad portrayal of Dominic as represented in so many statues
and paintings! Anyone who ever knew him has testified to his
air of cheerfulness and his lively nature which endeared him
even to companions who were less inclined towards religion.
Everyone enjoyed his company, "his gentle and pleasant man-
ner of dealing with people." According to his companions
Cagliero, Piano, and Cerruti, "His behavior was never affected
or distorted . .. He was a friend to all and loved by all. He cared
for his companions out of true love." He was always cheerful
and even-tempered. "In his free time he was the life of the recre-
ation." Michael Rua testified that, "During the recreation he
took a lively part in the games to the delight of his friends."
Once during class "he could not refrain from bursting into
laughter" so that the teacher, Rua, made him kneel down in
front of the class for punishment! In short, he was a very like-
able and personable boy, capable of putting his popularity at
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the service of his zeal for the welfare of his companions. "This
was his most earnest aspiration."
Personal Apostolate
Dominic found the natural outlet for his own energy in
doing good among his companions.
1) He made every effort to obstruct and correct evil;
whether it was in the form of brawls and arguments,
blasphemy, dangers to the faith and purity (the anti-re-
ligious charlatan, the bad magazine) or complaining
and murmuring.
2) At opportune moments he was ready to give good ad-
vice or to recount edifying stories from the lives of the
saints. He was especially solicitous of five categories of
companions: the unruly, new arrivals, the lonely, class-
mates with difficulties in school, and the sick- "my
works of mercy!"
3) He was among those who taught catechism and pre-
pared the Oratory children for their First Commun-
ion-a typically Salesian apostolate!
4) We frequently read of incidents when he led his com-
panions to chapel for a prayer before the Blessed Sacra-
ment or to the Blessed Mother; or brought his friends
to Confession and Communion.
5) He intensified his apostolate in his home town during
the summer holidays.
Don Bosco's biography, chapters nine to sixteen, gives us a
fairly complete picture of Dominic's personal dedication and
apostolic spirit among his peers. Most of the time he was well
accepted, but at other times he received insults and injuries, es-
pecially from the artisans. His perseverance in the face of an-
tagonism, however, won him even greater admiration.
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Organized Apostolate
An important fact about the Company of Mary Immacu-
late comes to the surface. Don Bosco always attributed its cre-
ation to Dominic who was helped by the cleric Michael Rua
and Joseph Bongiovanni. Here we see the culmination of his
personality as an adolescent initiator and founder. The Com-
pany was a group which stressed piety and action at the same
time. It operated with discretion, a true movement of Catholic
action, autonomous and perfectly adapted to the environment.
Its regulations are the written expression of Dominic's own
soul, and the Company itself is nothing else than the institu-
tionalization of Dominic's own personal program of holiness.
One of the most noteworthy points here is friendship practiced
among the members as a means of personal growth and of fur-
thering the apostolate.
Wider Horizons
Dominic, as the faithful disciple of Don Bosco, also had a
keen ecclesial spirit. His "sense of the Church" manifested itself
in three important forms: a great love for the Pope, whom he
desired to see; his strange preoccupation for the conversion of
England, where he wanted to go and preach as a missionary;
and constant thoughts for the foreign missions, for which he
prayed every day. He echoed the spirit of the Little Flower when
she said, "I will pass my heaven doing good on earth."
3. Suffering: the Sign and Spirit of Redemption
Knowing how to accept suffering is the badge of the truly great
soul. It is the fullest form of love for Jesus and Mary. One re-
mains astonished when confronted with the heroic strength
manifested in the facts recounted by Don Bosco, especially
when one begins to read between the lines. For example, not
everything is reported in detail about the sufferings that tor-
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mented Dominic's poor body during his last eighteen months.
Only with Christian insight based on personal experiences can
we appreciate his extraordinary spirit of love and generosity.
Among the most indicative aspects of this heroic selflessness
are:
-the continuity of the humble sacrifices that characterized
his whole life;
-the permanent smile he maintained without ever com-
plaining.
-his obedience in the quest for mortification-the proof
that he was not self-seeking;
-his patience during his last illness- "Exceptional pa-
tience ... he showed himself a model of holiness," writes
Don Bosco.
-the recurring references he made to Christ's passion, as
we have noted above.
6. Mystical and Charismatic Life
Even if this is a delicate point, we can and should speak about
it because we are dealing with the truth. We find this feature,
which is lacking in a great number of saints, in our adolescent
of fourteen years! It is the response of the infinite love which
fills generous souls, but that fills them as it wills.
Ineffable intimacy with God and a foretaste of the joys of
heaven. The starting point of Dominic's mystical expression is
the Eucharist. Read the middle portion of Don Bosco's four-
teenth chapter ("his thanksgiving knew no bounds" ), then the
famous twentieth chapter. When he received Communion or
simply prayed before the tabernacle he would be caught up in
"rapture." He sees "things that are so beautiful that the hours
fly by as if a moment" (We recall the episodes of the six-hour
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thanksgiving, his dialogue with Jesus in a loud voice, and his
vision of the Pope).
What is more extraordinary is that "he was so used to
speaking with God that . .. even in the most noisy games he
could still gather his thoughts together and raise his heart to
God. He was animated by a love of God and by a 'desire for the
things of heaven' to such an extent that could be said that he
was habitually absorbed in God." He would be caught up in
these raptures and heavenly visions "in study hall, on his way
to school and back, in the classroom, during recreation." Sim-
ilar phenomena are encountered only in the lives of the great
mystics!
On his death-bed he said, "Oh Dad, I want to sing the
praises of the Lord forever!" It is probable that he did have an
apparition ofJesus and Mary in his last moments and his tran-
quility and joy at the point of death are incredible- "smiling,"
says Don Bosco at the end of chapter twenty-five. Don Bosco's
own death would be much more humble!
The charisms ofprophecy and miracles. Don Bosco narrates
three episodes: Dominic guides him one night to the door of a
dying Protestant; he foresees the conversion of England; he
knows that his own death is imminent. There were other inci-
dents too: finding the old woman in her death agony, and above
all the prodigious help brought to his mother when she was
about to give birth to Catherine. The scapular made by Do-
minic continued to work cures for many years to come. Finally,
we know of the apparition to his father and the apparition to
Don Bosco, which was full of precious instruction.
CONCLUSION
Here is an impressive saint! He is a strong, dynamic person, and
a conqueror! A masterpiece of supernatural balance at a diffi-
cult age! Did he have any defects? Witnesses portray him as "a
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contradiction." According to Cagliero and Cerruti he was
"rather irascible by nature." And one of his companions, the
future Monsignor Francesco Vaschetti, affirms that he and
Savio once got into a scuffle (in the playground in the heat of
a game). In any case, Don Bosco explicitly states that he had to
make "great efforts" to master his eyes and "to control the ve-
hemence of his temper. Grace does not substitute personal ef-
fort, but provokes and sustains it. According to the beautiful
title that Father Cojazzi gave his biography, Dominic was "a
boy who knew what he wanted."
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CHAPTER THREE
Practical Lessons Learned From Dominic
The Church has officially recognized Dominic Savio's brand of
holiness as authentic by canonizing him a saint of the universal
Church. If the Christian teaching about Providence has any sig-
nificance at all, we cannot doubt that Christ, the Church, and
Don Bosco have something to say to us through this fourteen-
year-old boy. The message to youth and educators alike is clear:
the gospel-that is, a life of holiness-still has meaning today.
Dominic was never afraid to speak of "the things of heaven,"
and his whole life became a proclamation of the Gospel. He was
radical in his resolutions and radical in his actions. The preced-
ing pages contain many useful teachings, but it is not out of
place at this point to take a more radical step and formulate a
practical program of holiness for ourselves in the light of Do-
minic's life. What follows is an invitation to each of us to reflect
and deepen our appreciation of the Christian calling in the con-
text of today's world and own particular situation.
FOR ADULTS
1. Lessons for Parents-Especially Mothers
The basis of Christian education is the family. As we have seen
in the case of the Savios, the sense of the presence ofGod is fun-
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damental for each and every Christian. This living contact with
God is fostered by prayer and encouraged by example. It begins
with prayer in the family (so much neglected nowadays), con-
scientious participation at religious functions, and above all
adoration and love of God in the ordinary activities of every
day life. "Good example" follows as a necessary consequence
of this faith lived day by day, and is expressed in the way we
judge and react to life, in our work, in the events we experience,
in the difficulties and trials that come our way.
As a corollary to this sense of God's presence, there is a sec-
ond important element: the refusal ofsin. Sin is perceived as the
supreme evil, and there is a real concern about avoiding bad
company, evil environments, and compromising situations.
Faith and a spirit ofdetachment are necessary for a solid ed-
ucation. In Dominic these can be traced quite clearly to his
mother. Since she put the faith and holiness of her child above
all else, she already allowed him at the age of five to go to Mass
every day, even in the winter. When he was ten, she permitted
him to walk twelve miles to and from school every day, no mat-
ter what the weather. Even though his health was weak, she gave
him permission to live with Don Bosco in the unknown sur-
roundings of the big city. Certainly today we instinctively show
more concern-and rightly so-for our children's health. But
how often is this our only concern, as if they were not authentic
sons of God who also need help to grow spiritually?
An early and well prepared First Communion is a blessing, a
"treasure without compare." Dominic learned to keep Christ
as Savior at the center of his life, thanks to the example given
him at home. When his parents realized that his spirit of piety
and prayer was not a passing spurt of enthusiasm, they did not
hesitate to ask their pastor that he be allowed to make his First
Communion while still very young (he was seven: the custom-
ary age was twelve). They took it upon themselves to prepare
him at home, and his mother was the one who was largely re-
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sponsible for Dominic's very serious sense of commitment and
his remarkable fervor. Don Bosco always insisted that parents
have a serious responsibility before God and the Church for the
Christian upbringing of their children, and he utilizes this in-
cident to drive home his point. In the words ofVatican II, "Par-
ents must be acknowledged as the first and foremost educators
of their children . . . Let parents clearly recognize how vital a
truly Christian family is for the life and development of God's
own people."
Saint Dominic Savio and Saint Maria Goretti received much
the same education at home. The similarity of these two youths
is striking. St. Agnes and St. Aloysius Gonzaga were children of
noblemen, Dominic and "Marietta" are children of the com-
mon people, born to young couples-working people who
were forced to move several times. Assunta Goretti, Maria's
mother, had married when she was just nineteen (Brigida Savio
at twenty). She saw her first-born die at eight months (Brigida
at fifteen days). She had ten children (as did Brigida), and
Maria, even if she was the third child, would have an important
role in helping to raise the other children (just like Dominic).
But aside from any curious comparisons and coincidences,
both the Savio and the Goretti families were solidly Christian.
"I taught her to pray and to fear offending God," Assunta said
of her daughter. In fact, there was an atmosphere at home of
fervent prayer and deep Marian devotion, of obedience, of
avoidance of bad companions. Marietta had the exceptional
fortune of being confirmed when she was six (as Dominic
made his First Communion at the age of seven), and at her First
Communion she too could have said although she probably
never wrote it, "My friends will be Jesus and Mary, death but
not sin."
Dominic's tenderness for his mother inspired a tenderness
for Mary, the "Mother" par excellence. Providence seems to have
willed to confide in him some sort of mission toward all moth-
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ers. Two facts at least merit reflection. The first concerns the
miraculous role played by the scapular that Dominic put
around his mother's neck, embracing her in the name of the
Madonna at the most explicit moment of motherhood. The
second concerns the two miracles that Dominic obtained
within the octave of his beatification-one on behalf of a
mother of six children, the other for a mother of four.
2. Lessons for Priests and All Christian Educators
Education that claims to be "Christian" aims at the promotion
of the whole person. Therefore, it includes a vigorous preoccu-
pation for the supernatural. Pope Pius XI described the aim of
Christian education as the cooperation "with grace to form
Christ in the child."
"The scope of education," according to the French Jesuit P.
Lyonnet, "is to render our youngsters blessed according to the
Gospel, capable of kneeling without deceit at Bethlehem, at
Nazareth, and on Calvary." Furthermore, the Second Vatican
Council's Declaration on Christian Education describes this
duty with precision in its second paragraph. Producing univer-
sity graduates, wide-awake citizens, athletes and artists are cer-
tainly worthwhile goals. Before everything else, however,
Christian education must help the young grow in the likeness
of Jesus Christ. It must produce saints, that is, boys and girls
who are open and sincere, pure, the masters and mistresses of
themselves, ready to welcome and to serve their brothers and
sisters.
It is marvelous to see the power of God's grace at work in
children and young people. The world today finds itself in a
very difficult situation spiritually, and the Church may be
tempted to work only among adults. Now, without committing
the opposite error of creating "kindergarten religion," pastors
and Christian leaders need to become convinced that God is also
concerned about children, pre-adolescents, teenagers, and young
adults. He loves them. They are often his privileged favorites.
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(Isn't the Gospel enough for us? "Let the children come to me
... and taking them up in his arms, he put his hands on them
and blessed them" (Mark 10, 14-16). God's grace can operate
in them as profoundly as it does in mature adults. In the mind
of the Church, religion has never been "reserved for adults
only." This is why she recommends early Communion and
Confirmation.
How many wonders had God worked in the world through
young people-young people in whom he incites a holiness
glowing with purity, joy, faithful and generous love! Consider
Mary of Nazareth, sixteen at the time of the annunciation ...
Agnes of Rome, twelve ... Joan of Arc ... Stanislaus Kostka,
seventeen ... the twenty-two page boy martyrs of Uganda ...
Maria Goretti ... and right in the Salesian family, Dominic
Savio, Michael Magone, and Francis Besucco. Perhaps we need
to be a little more humble and fair in order to accept the lessons
of these boys and girls, "mere children," who are holier than
ourselves. And we ought to work with conviction to raise up
saints among the young people that God entrusts to our care.
The active presence ofa priest-guide is indispensable for the
Christian adolescent. Here Dominic offers us an example of
what Don Bosco judged to be the most important means of
Christian growth. This growing boy confided completely in his
confessor. He was equally ready to obey both his advice and his
commands. With this decisive attitude he was able to become
a saint. What Don Bosco says about confession needs to be ex-
tended to all forms of spiritual direction .
Besides the general directives given from the pulpit or in
Don Bosco's "Good Nights" (already adapted for a young au-
dience) , and besides those received in the intimacy of the Sacra-
ment of Penance, Dominic received some guidance in his
frequent private conversations with Saint John Bosco. These
were almost always very brief encounters, be they on the play-
ground, after evening prayers, or in the saint's office. At most,
these "sessions" lasted a couple of minutes. Only after one year
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at the Oratory did Dominic spend an entire hour with Don
Bosco.
We should make a special note of the weekly confession on
the part of this admirably pure and generous teenager. The
Sacrament of Reconciliation does not only restore a person to
the grace of God or adjust disorders. It also permits the priest
and penitent to "program" and "control" spiritual growth. It
diffuses the renewing grace of the Holy Spirit as a divine help
for human effort, purifying and stimulating love. To put it con-
cisely, it helps one progress on the road of true holiness.
Two other precious means for the Christian education of
adolescents are devotion to Mary and frequent Communion. The
holiness of Dominic obliges us to reflect on the important role
true devotion to the Madonna has in the spiritual life of an ado-
lescent. It reinforces his faith in Christ and reinforces in him
the virtue of purity. It diminishes the spiritual and emotional
turmoil common at this age.
Is it a coincidence that Dominic should enthusiastically
consecrate himself to Mary on December 8, 1854, and be can-
onized 100 years later during the Marian Year, 1954? Or can
this be a sign that the Immaculate Virgin wants to be recog-
nized as Queen and protectress of adolescents who want to
grow up fighting for their purity?
The Madonna and the priest together lead Dominic Savio
to Jesus, especially Jesus in the Eucharist. Let priest-educators
meditate on Don Bosco's method: "Before coming to the Ora-
tory Dominic used to go to Confession and Communion once
a month. But then he started going more often, especially after
he had heard me say once, 'Boys, if you want to keep on the
path to heaven, do three things: go to Confession regularly, re-
ceive Communion often, and choose a steady confessor to
whom you can unburden your heart.'
"Dominic took the advice. He chose a confessor, whom he
never changed as long as he was at the Oratory ... At first he
went to Confession and received Communion every two
weeks, then every week. Observing the great profit he experi-
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enced and his spiritual progress, his confessor advised him to
go to Communion three times a week and, by the end of the
year, every day. "
Here is a priest who directs, forms, guides, and encourages!
A great deal of credit, however, should also go to Dominic him-
self for the great seriousness with which he approached the
sacraments, especially when making acts of thanksgiving after-
ward (something that young people must be assisted and
taught to do well, even if the style of doing so has greatly
changed).
A teenager's Christian life should open up in the apostolate.
Dominic at first exercised only an apostolate of good example.
It is typical that Don Bosco twice calls our attention to Do-
minic's careful choice of friends: he resolutely avoided bad
companions. This indicates that for Dominic "good example"
was not an "accident of nature," as some like to think, but the
fruit of a willful choice. However, once Dominic had entered
with great fervor into the last two years of his life, he vigorously
dedicated himself to a conscious and explicit apostolate toward
his companions, even toward the mischievous. This evolution
is characteristic. In the education of children one needs to insist
on the four themes illustrated in Dominic's childhood. Their
motto should be: "piety, work, joy," putting under this last
word the intimate joy of friendship with Jesus the Lord, and
the glowing joy of the first suitable apostolate. In the education
of adolescents, on the other hand, there is a real need to insist
on the themes treated in Dominic's life from the time of his
coming to the Oratory. Significant dates and events are Octo-
ber 2 and 29, 1854: his total openness with Don Bosco; De-
cember 8, 1854: consecration to Mary; March 1855: thirst for
apostolic holiness.Their motto could be "faith, purity, aposto-
late" (the priest, the Madonna, Christ in his redemptive work).
This order is not arbitrary. Docility to the priest sustains the
efforts for purity (interiorly sustained by the Virgin and by the
Eucharist). Purity leads to charity, self-giving, and renders it
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effective. This would merit a long reflection illustrated with
further examples.
For instance, the Virgin Mary herself was prepared by her
docility toward God and by her exceptional purity to make an
absolute gift of herself to Christ and to his redemptive work. And
the religious who are dedicated to the active apostolate do not
profess the vows of obedience and chastity for nothing. These
are means which "liberate" them for their pastoral mission.
3. Lessons Particularly for the Salesian Family
Members of the Salesian family can claim a special role in the
transmission of Dominic's message of evangelical holiness. He
is their brother-a member of their own family. He attained
sanctity by following the same ideal to which they have pledged
their lives, and if they have been designated as the first to trans-
mit his message to the young, they must be the first to profit
from it.
God has treated the Salesian family as a privileged people.
Grace does not just operate by chance. If it has worked with
such force in the son of a blacksmith from Riva in 1842 and
not in someone else, this can be explained by the fact that God
destined him to serve a special purpose for Don Bosco and his
Society: so that Don Bosco as a priest could test his educational
method on him, and so that Dominic, in exchange, could make
his own original contribution to the spirit of the first Salesian
community.
Without being triumphalistic, Salesians can view this as a
sign of God's predilection for their society and the work that
they are expected to carry out (what other congregation of ed-
ucators has a boy-saint among its students?). History clearly
shows us that three personalities played a decisive role in
prompting Don Bosco to realize his life's mission: Pope Pius IX,
whom Don Bosco called the "second founder of the Salesian
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opposition; Don Michael Rua, who relieved Don Bosco of a
mountain of administrative, financial, and disciplinary pre-
occupations; and Dominic Savio, who permitted him to fully
realize his ideal as an educator.
Who, the teacher or the pupil, contributed more to the
other? Let us not forget that Dominic, besides, being the ani-
mator of the Company of Mary Immaculate, paved the way for
the foundation ofthe Salesian Society itself. Of the first eighteen
Salesians of December 18, 1859, seventeen were members of
that Company! This is perhaps the only case in the history of
the Church where a congregation was born in this manner-
with a group of young men barely past adolescence.
The Immaculate Mother ofGod has treated the Salesian fam-
ily as privileged people. Here again the facts speak for them-
selves. It is well known (at least it was well known to Don
Bosco) that the Immaculate Virgin "is the foundress and sup-
port of all Salesian works." It is no accident that the Virgin who
led Bartholomew Garelli to Don Bosco on a snowy December
8, 1841, is the same Virgin to whom Dominic consecrated him-
self on December 8, 1854, and who obtained the halo of saint-
hood for Dominic during the centennial year of the
proclamation of the dogma of her Immaculate Conception,
Bartholomew Garelli and Dominic Savio: how Don Bosco must
have meditated on these two names! That Bartholomew, so ig-
norant of the things of God, and that Dominic, one of the "little
ones" to whom the heavenly Father was pleased to reveal the
mysteries of the kingdom: both are joined under the sign of the
Immaculate Conception! She herself presides over the whole
gamut of the Salesian educational work, from the first rough
shaping of a religious perception to the most admirable fine
details. The Immaculate Virgin is therefore the Madonna of all
adolescents.
Perhaps this sheds some light on the Salesian mission to be
educators of adolescents in the Church.
The Immaculate Conception, who later will come to be
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called "Help of Christians" ( 1860's and after), is the Madonna
of the holy battles of Christ her son against the deceitful one,
whose head he crushes. To form youth the Salesian family must
instill in them the sense of God and a correct sense of sin. We
must arm them with an earnest desire for a liberating purity
and the energy to become, like Dominic, fighters and winners
for Christ. Only then will they be able to enter the ranks of
committed Christians, as apostles and leaders.
Don Bosco guides the Salesian family. A proverb of biblical
inspiration says: "Gloria patris filius sapiens-a wise son the
glory of his father." Saint Dominic Savio is the most vivid glory
of Saint John Bosco, and the most solemn confirmation of the
validity of his educational method. This is not to say that Do-
minic is the product ofa system. Father Albert Caviglia clarifies
this point:
"Don Bosco's system did Savio some good in as much as it put
him in a condition of life and in an environment where he was
able to develop his special gifts of holiness. It could be said that
personally he did not need this. Humanly speaking he had already
attained the goal towards which the preventive system tends:
God's grace had already made its impact. Savio was not a product
or, like Magone, a conquest of the system. He lived in it but was
very much above it. What stimulated him was precisely its spiritual
content, which is not just an educational method, but the cultiva-
tion of souls for sanctity. This explains why in Don Bosco's book
the references to the system are few and always indirect. For the
most part we must presuppose it in order to set the facts against
an appropriate historical background."
Father Caviglia adds that the "system" appears here pre-
cisely in its three principal and essential factors: the efficacious
reception of the sacraments, a "family spirit" which permits the
educator to have personal contact with the youngster in a joyful
atmosphere that opens hearts, and finally the apostolate among
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The rapport between Don Bosco and Dominic marvelously
exemplifies the relationship which ought to exist between the
Salesian (read "Christian Educator") and every youngster who
is confided to his care: a relationship marked by true fatherly
tenderness, which is both profoundly supernatural and delicate.
Don Bosco was certain that grace was at work in this young
soul, and in his zeal, he never intervened arbitrarily, but did his
best to correspond with the action of grace. He had faith in the
boy, even if sometimes his initiatives were daring, like that of
founding the Company of Mary Immaculate even though the
Saint Aloysius Sodality already existed.
Finally we should note how Don Bosco infused in his pupil
the spirit of holiness which he himself was living: love for Mary,
for Christ in the Eucharist, purity, zeal, and above all, concern
for the Church. For example, if Dominic was so preoccupied
about England, it was because Don Bosco used to speak about
it. Pius XI asserted, "It can be said that the great figure of
Blessed Don Bosco comes back again in the person of his little
pupil who reflected all his zeal for apostolic action in his own
brief life."
Dominic guides our youngsters. "Those who dwell in heaven
... have been received into their homeland and are present to
the Lord; through him and with him and in him, they do not
cease to intercede with the Father for us." Certainly Dominic
intercedes on behalf of children and young people all across
the globe, but in a particular way for those in Salesian centers,
and among these more especially for the members of apostolic
groups. The work accomplished by Dominic and his Company
of Mary Immaculate to improve the Oratory's spirit during
the years he spent with Don Bosco resulted in an intense fervor
that was noticeable to all. Not only did the first Salesians grow
up there, but there were also other young saints such as
Michael Magone and Francis Besucco. These boys knew how
to cooperate with their educators, and for us today the lesson
is clear. Education is not just the concern of teachers and su-
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periors. It can only work with the conscious participation of
the boys and girls involved-especially of those who are more
spiritually mature.
4. The Universal Appeal of Saint Dominic Savio
We must not be afraid to "exploit" the life of Dominic Savio.
We can follow the example of Don Bosco himself. He was a
great believer in the formative value ofliving examples. That is
why he did not delay in writing Dominic's biography. He was
convinced of the boy's authentic sanctity and, foreseeing his
future glorification (we have witnesses who affirm this convic-
tion of his), he used to speak of him very frequently.
Dominic can certainly inspire young people, and adults
themselves have much to learn from him. But providentially,
Dominic is more directly the saint of children and adolescents.
These are better prepared psychologically to accept him. They
are more capable of profiting from his example. He is one of
them: he is really their brother.
Among children and adolescents, every category or type
of group can find in him something that touches them di-
rectly. All school children to the age of fifteen, all young
parishioners (until he was twelve-and-a-half Dominic partic-
ipated in the life of his parish), altar boys, choir boys, young
explorers, junior seminarians, youngsters who are sick, those
preparing for their First Communion, young members of
Marian societies and missionary groups, and evidently the
members of groups and clubs named after him are all able to
learn from his example.
We can offer many lessons from Dominic's life to our
youngsters. It is almost possible to take every paragraph of the
biography written by Don Bosco and find a practical applica-
tion. And why not? This was Don Bosco's reason for writing
the book! In the pages that follow we will try to explore some
of the most typical themes from Dominic's biography.
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FOR ADOLESCENTS
1. Lessons for All Children and Adolescents
First Communion Resolutions. Take advantage of their ines-
timable value. The key resolution is the third, which is at the
same time an excellent definition of the state ofgrace. In this
light the fourth resolution gives the exact sense ofsin: an offense
against divine friendship, sometimes to the point of a real
break. A pure heart is worth more than life itself, and the first
proof of love for Jesus is to say no to sin. Finally, the first and
second resolutions indicate the best means of maintaining this
love for Jesus and this refusal of sin.
A strong-willed boy who was a born fighter. We have already
said how necessary it is to vigorously destroy the false image of
a sugar-coated Dominic Savio. He was an extraordinary boy
who had plenty of personality and a forceful temperament. It
is enough to see with what seriousness he would make a reso-
lution and with what tenacity he would maintain it (this is a
great lesson for boys, who are usually so fickle at this age).
"Death but not sin," is not a wistful remark. Neither is "I feel I
must absolutely become a saint," nor "I made up my mind to
be the master of my eyes!" If these statements do not seem con-
crete enough, we can stop for a moment to consider how much
energy and character went into accomplishments such as those
twelve miles he walked every morning at the age of ten . .. the
calumny and punishment he accepted at the age of eleven .. his
intervention during the rock duel as well as other interventions
among older and stronger companions ... his continual mor-
tifications (great lessons for the children and adults of our con-
sumer society!). He founded and led the Company of Mary
Immaculate (of which he was the youngest member, and in the
end he knew how to accept the fatigue and sufferings of illness
with a smile.
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Nevertheless, before underlining these extraordinary ac-
complishments, we should show how heroic he was in fulfilling
those every-day duties common to a boy his age. He observed
the rules of his school and worked hard on his assignments be-
cause he was convinced that this was what his friend Jesus
wanted of him,
Adolescence the age for holiness. Adolescence has sometimes
been called "the awkward age" or worse "the stupid age." Do-
minic proves what a really dynamic age it is, for he became a
saint before he reached the age of fifteen! No, it is a generous
age-the age of love that knows how to give with a smile. Ado-
lescents are not weighed down by the calculations of maturity
or the bitterness of old age. Their motto is "onward forever!"
and they are ready to march toward the Absolute with great
courage and earnestness.
It is important (even crucial!) to understand the exact ob-
ject of all Dominic's energetic efforts. It was not an exterior
project, not a sporty gallantry, and much less an intellectual
ambition that led Dominic Savio to the honors of the altar. It
was rather the spiritual adventure of a boy who pledged to love
God and everyone he met. This "adventure in holiness" is the
most beautiful adventure on which one can embark ... and it
is the most necessary. Holiness is a real thing and it is attainable
in any and every situation-even during a school day. It is not
something that requires a lot of time. It is possible that one can
die at the age of fifteen already a great soul who has lived a very
full life. "Length of days is not what makes age honorable, nor
is the number of years the true measure of life; understanding,
this is man's gray hairs; an untarnished life, this is worth a ripe
old age ... Coming to perfection in so short a while, he achieved
long life" says the Book of Wisdom.
Evidently, certain conditions are indispensable for youthful
holiness: the guidance of a priest, love for Jesus and his mother,
a strong sense of prayer and sacramental piety, readiness to
fight for purity, involvement in the apostolate.
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There is also a delicious reward to be gained: an immense
and lasting joy in one's heart.
Certainly we are not presenting an early death as an ideal.
Living a long life with the prospect of a promising future is
important. But even the death of Dominic helps us to under-
stand the real value of life and death. Living, by and of itself, is
worth little if there is no growth. It is necessary to make some-
thing out of our lives and to never forget that our present life,
though "hidden with Christ in God," will lead us to glory on
that day when Christ- and he is our life-"will be revealed"
(Col 3,3).
2. Lessons for the Leaders of Youth Groups
and Movements
The qualities ofa leader. In this respect we have already under-
lined the two principles of Dominic's powerful action among
his peers. Inwardly, the love of the Redeemer made him under-
stand the value and originality of each person, of each com-
panion; outwardly, he had the gift of a warm, personal charm.
The value of these two themes should be pointed out to young
leaders, as well as his serious and authentic zeal. "The constant
thought of Dominic's heart was how he could win souls to
God."" 'If I could only win over my schoolmates to God,' he
was often heard to say, 'how happy I would be.'" He also had
the sense to adapt his apostolate to the person and the place.
The famous regulations of the Company of Mary Immaculate
demonstrate the down-to-earth spirit of a realist.
The Virgin Mary and Group Leaders. The place of the
Madonna in Dominic's apostolate is perhaps one of the most
interesting of all this apostle's characteristics. Many young lead-
ers have not yet discovered her place in their lives and work.
Dominic's zeal is rooted in his consecration to Mary Immacu-
late and becomes his way of honoring her. His apostolate con-
sisted in serving Christ and His mother. The members of the
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Company of Mary Immaculate had the names of Jesus and
Mary as a kind of "password."
Friendship Among the Leaders Themselves. This is an essen-
tial and precious means to further the apostolate and to attain
holiness . Don Bosco's life of Savio, chapters eighteen and nine-
teen, can offer some very profitable reflections in this regard.
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APPENDIX I
Mass of
SAINT DOMINIC SAVIO
ADOLESCENT
May6
Entrance Antiphon
Cf. Rev 14: 5, 4b
Let us celebrate with joy the triumph of Saint Dominic Savio:
he is among those in whom there is no stain, and who follow
the Lamb wherever he goes. They have been chosen from the
nations to be the first fruits for God and for the Lamb (P. T. Al-
leluia).
The Gloria is said.
Opening Prayer
O God, the source of everything that is good,
in Saint Dominic Savio you have given to young people
a wonderful example of charity and purity;
grant that we too may grow as your children
in joy and love,
till we attain the full stature of Christ,
who lives and reigns with you
in the unity of the Holy Spirit,
God, forever and ever. Amen.
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Where this day is celebrated as a solemnity, the first reading is taken
from the book of Revelation with its proper responsorial psalm
(below), and the second from 1 Thessalonians (without its psalm).
FIRST READING
1 Thessalonians 5:12-24
A reading from the first letter of Paul to the Thessalonians
Test everything; hold fast to what is good
We ask you, brothers, to respect those who are laboring among
you and who are over you in the Lord and who admonish you,
and to show esteem for them with special love on account of
their work. Be at peace among yourselves. We urge you, broth-
ers, admonish the idle, cheer the fainthearted, support the
weak, be patient with all. See that no one returns evil for evil;
rather, always seek what is good both for each other and for all.
Rejoice always. Pray without ceasing. In all circumstances give
thanks, for this is the will of God for you in Christ Jesus. Do
not quench the Spirit. Do not despise prophetic utterances.
Test everything; retain what is good. Refrain from every kind
of evil.
May the God of peace himself make you perfectly holy and may
you entirely, spirit, soul, and body, be preserved blameless for
the coming of our Lord Jesus Christ. The one who calls you is
faithful, and he will also accomplish it.
The word of the Lord.
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RESPONSORIAL PSALM
Psalm 119: 9-12, 129-130, 165-166
Happy are they who follow the law of the Lord.
How shall a young man be faultless in his way?
By keeping to your words.
With all my heart I seek you;
let me not stray from your commands.
Happy are they who follow the law of the Lord.
Within my heart I treasure your promise,
that I may not sin against you.
Blessed are you, 0 Lord;
teach me your statutes.
Happy are they who follow the law of the Lord.
Wonderful are your decrees;
therefore I observe them.
The revelation of your words sheds light,
giving understanding to the simple.
Happy are they who follow the law of the Lord.
Those who love your law have great peace,
and for them there is no stumbling block.
I wait for your salvation, 0 Lord,
and your commands I fulfill.
Happy are they who follow the law of the Lord.
GOSPEL
Alleluia: I am the bread of life, says the Lord; he who comes to
me shall not hunger, and he who believes in me shall
not thirst. (John 6:35)
John 6:1-15
t A reading from the holy gospel according to John
He gave the people all the food they wanted
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After this, Jesus went across the Sea of Galilee. A large crowd
followed him, because they saw the signs he was performing on
the sick. Jesus went up on the mountain, and there he sat down
with his disciples. The Jewish feast of Passover was near. When
Jesus raised his eyes and saw that a large crowd was coming to
him, he said to Philip, "Where can we buy enough food for
them to eat?" He said this to test him, because he himself knew
what he was going to do. Philip answered him, "Two hundred
days' wages worth of food would not be enough for each of
them to have a little."
One of his disciples, Andrew, the brother of Simon Peter, said
to him, "There is a boy here who has five barley loaves and two
fish; but what good are these for so many?"
Jesus said, "Have the people recline." Now there was a great
deal of grass in that place. So the men reclined, about five thou-
sand in number. Then Jesus took the loaves, gave thanks, and
distributed them to those who were reclining, and also as much
of the fish as they wanted. When they had had their fill, he said
to his disciples, "Gather the fragments left over, so that nothing
will be wasted." So they collected them, and filled twelve wicker
baskets with fragments from the five barley loaves that had been
more than they could eat. When the people saw the sign he had
done, they said, "This is truly the Prophet, the one who is to
come into the world."
Since Jesus knew that they were going to come and carry him
off to make him king, he withdrew again to the mountain
alone.
The gospel of the Lord.
or:
Alleluia: You shine as lights in the world, holding fast the word
of life. (Cf. Philippians 2:15b-16a)
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Luke 12:35-40
t A reading from the holy gospel according to Luke
Be prepared
Jesus said to his disciples, "Gird your loins and light your lamps
and be like servants who await their master's return from a
wedding, ready to open immediately when he comes and
knocks. Blessed are those servants whom the master finds vig-
ilant on his arrival. Amen, I say to you, he will gird himself, have
them recline at table, and proceed to wait on them. And should
he come in the second or third watch and find them prepared
in this way, blessed are those servants. Be sure of this: if the mas-
ter of the house had known the hour when the thief was com-
ing, he would not have let his house be broken into. You also
must be prepared, for at an hour you do not expect, the Son of
Man will come."
The gospel of the Lord.
Prayer over the Gifts
May the sacrifice of salvation
that we offer you, Father,
produce in us the ardor of your Spirit
which enlivened the heart of Saint Dominic Savio.
Grant this through Christ our Lord. Amen.
Preface
Docile to the Holy Spirit in joyful holiness
Father, all-powerful and ever-living God,
we do well always and everywhere to give you thanks
through Jesus Christ our Lord.
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In the festive assembly of your saints
you make the youth Dominic Savio
a shining light.
Docile to the action of your Spirit,
he was able to travel in a short space of time
a sure and simple way to holiness
in joy of heart and faithful fulfillment
of his daily duties.
In the company of the angels and saints
we raise our humble voices in a hymn of praise
as we proclaim your glory:
Holy, holy, holy...
Communion Antiphon
John 6:51
I am the living bread which has come down from heaven, says
the Lord. Anyone who eats this bread will live forever; and the
bread that I shall give is my flesh for the life of the world (PT.
Alleluia).
Prayer after Communion
May our sharing in this Eucharist
help us, Father, to overcome sin;
as we follow the example of Saint Dominic Savio,
strengthen in us the commitment
to lead our brothers and sisters
to a life of joyful service in your friendship.
Grant this through Christ our Lord. Amen.
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Solemn Blessing
May God our Father,
who has brought us together to celebrate
the feast of Saint Dominic Savio,
grant you the abundance of his grace
and let you savor the fullness of his love.
RI.Amen.
May Christ Jesus,
who has freed us from sin by his death on the cross,
give you courage to seek his friendship
above all else.
RI.Amen.
May the Holy Spirit,
who made Dominic Savio
a tireless apostle among his companions
make you joyful proclaimers of his love.
RI. Amen.
And may the blessing of almighty God,
Father, Son, + and Holy Spirit,
come down upon you,
and remain with you forever.
RI.Amen.
When this day is celebrated as a solemnity, the first reading and respon-
sorial psalm are the following:
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FIRST READING
A reading from the book of Revelation
Revelation 7:9-17
These are the people who have been through the great persecution
After this I had a vision of a great multitude, which no one
could count, from every nation, race, people, and tongue. They
stood before the throne and before the Lamb, wearing white
robes and holding palm branches in their hands. They cried
out in a loud voice: "Salvation comes from our God who is
seated on the throne, and from the Lamb."
All the angels stood around the throne and around the elders
and the four living creatures. They prostrated themselves be-
fore the throne, worshiped God, and exclaimed: "Amen. Bless-
ing and glory, wisdom and thanksgiving, honor, power, and
might be to our God forever and ever! Amen."
Then one of the elders spoke up and said to me: "Who are these
wearing white robes, and where did they come from?" I said to
him, "My lord, you are the one who knows." He said to me,
"These are the ones who have survived the time of great dis-
tress; they have washed their robes and made them white in the
blood of the Lamb.
"For this reason they stand before God's throne and worship
him day and night in his temple. The one who sits on the
throne will shelter them. They will not hunger or thirst any-
more, nor will the sun or any heat strike them. For the Lamb
who is in the center of the throne will shepherd them and lead
them to springs of life-giving water, and God will wipe away
every tear from their eyes."
The word of the Lord.
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RESPONSORY
Psalm 24:1-6
Blessed are the pure of heart, for they shall see God.
The Lord's are the earth and its fullness;
the world and those who dwell in it.
For he founded it upon the seas
and established it upon the rivers.
Blessed are the pure of heart, for they shall see God.
Who can ascend the mountain of the Lord?
or who may stand in his holy place?
He whose hands are sinless, whose heart is clean,
who desires not what is vain,
nor swears deceitfully to his neighbor.
Blessed are the pure of heart, for they shall see God.
He shall receive a blessing from the Lord,
a reward from God his savior.
Such is the race that seeks for him,
that seeks the face of the God of Jacob.
Blessed are the pure of heart,for they shall see God.
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APPENDIX II
For Prayer and Meditation
For Bible Services or for Meditation
(in addition to the readings indicated for the mass)
Here we have re-grouped a number of scriptural passages
around some of the themes culled from Dominic's life.
1. Intimacy with Christ Beginning with First
Communion
- "Let the children come to me" (Mark 10: 13-16)
- "I have found him whom my heart loves" (Songs 3: 4; 8: 6)
- "I give praise to you, Father, because you have revealed these
things to the childlike" (Matt 11: 25-27)
- "Whoever loves me ... I will love him and reveal myself to
him" (John 14: 21-23)
- "You are my friends if you do what I command you" (John
15: 14)
- "The child grew in wisdom and age and favor before God
and man" (Luke 2: 40. 52)
- "The boy left accompanied by the angel" (Tob 6: 2; cf. 5: 4-
22)
- "Jesus, looking at him, loved him" (Mark 10: 21)
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2. True Wisdom Can Be Acquired from the Days of
One's Youth
Wisdom consists in the quest for and the knowledge of God.
It is joyful docility to his will, particularly through his repre-
sentatives. This carries true happiness with it. The following
passages develop this theme: Prov 3-4; Sir 6: 18-37; 14: 20ff.;
51: 13-30; Wis 8: 2-18; Ps 119 (esp. v. 9).
3. The Holy Fear of God and the Horror of Evil
- "The beginning of wisdom is fear of the Lord" (Sir 1: 12-18;
2: 15-18)
- "Happy the man who fears the Lord" (Ps 112)
- "Young men, you have conquered the evil one" ( 1 John 2:
13-17)
4. God Loves the Pure of Heart
- "My lover has come down to his garden .. . to gather lilies"
(Songs 6: 1-3)
- "Blessed are the clean of heart, for they will see God" (Matt
5: 8)
- Purity and control of the eyes (Sir 9: 5. 7; Job 31: 1; cf. Matt
18: 9)
- "At the resurrection they . .. are like the angels in heaven"
(Matt 22: 30)
- ''These are ... virgins and these are the ones who follow the
Lamb wherever he goes" (Rev 14:4;cf. 7: 13-17; 14: 1-5: this
passage caught Dominic up in ecstasy, and Don Bosco heard
this text sung in his dream of 1876.)
5. The Joyful Service of God
- "Do not give in to sadness.... Gladness of heart is the very
life of man" (Sir 30: 21-23)
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- "Serve the Lord with gladness" (Ps 100; Ps 21)
- "With a sincere heart I have willingly given all these things,
and now with joy I have seen your people here present also
giving to you generously" (1 Chr 29: 17)
- "God loves a cheerful giver" (2 Cor 9: 7)
6. Dominic's Early Death Seen with the Eyes of Faith
- "Arise, my beloved, my beautiful one, come! For see, the
winter is past" (Songs 2: 10-13)
- "Take courage, I have conquered the world" (John 16: 33)
- "Father, into your heads I commend my spirit" (Luke 23:
46)
- "Blessed are those servants whom the master finds vigilant
on his arrival" (Luke 12: 37)
- "Well done, my good and faithful servant ... come and share
your master's joy'' (Matt 25: 23)
- "Isaac blessed Jacob, saying, 'Ah, the fragrance of my son is
like the fragrance of a field that the Lord has blessed"' (Gen
27: 27)
The liturgical texts for the feasts of Saint Aloysius Gonzaga
(June 21 ), Saint Agnes (January 21 ), and Saint Maria Goretti
(July 6) can also be very helpful.

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