5-%E2%80%93-Lenti-Don-Boscos-Political-and-Religious-Concerns-during-the-Liberal-Revolution(2001)


5-%E2%80%93-Lenti-Don-Boscos-Political-and-Religious-Concerns-during-the-Liberal-Revolution(2001)

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Don Bosco's Political and Religious Concerns in the
Times of the Liberal Revolution in Italy
Some Significant Letters (1858-1871)
Arthur J. Lenti, SDB
Introduction
T
he critical edition in progress of Don Bosco's collected letters by Fa-
ther Francesco Motto offers a great number of unpublished texts.1
Motto retrieved these letters from a number of archives (Vatican, di-
ocesan and State) as well as from private collections. Some of these documents
are particularly significant in as much as they show special, even unsuspected,
facets of Don Bosco's activity. Indeed a number of them, addressed to Church
and State authorities in critical historical circumstances constitute important
documentation ofDon Bosco's religious thought and political attitudes. This last
group in particular forms the object ofthe present article.
Letters of a similar character had already seen publication in Father
Eugenio Ceria's collection and in the Biographical Memoirs.2 Motto has re-
cently drawn our attention to some of these letters, without limiting himself to
unpublished texts, in several articles.3 Here, however, our attention is focused on
1 Giovanni Bosco, Epistolario. Introduzione testi critici e note a cura di Francesco
Motto, Vol. I, II and III (Roma: LAS, 1991, 1996 and 1999). [Motto, Ep]. See my re-
view of Motto's Epistolario in Journal ofSalesian Studies 11:1 (2000)181 -184.
2 An earlier edition of Don Bosco's collected letters is Episto/ario di S. Giovanni
Bosco a cura di Eugenio Ceria, Vol. I-IV (Torino: Societa Editricc Internazionale, 1954,
1956, 1958, 1959). [Ceria, Ep] Memorie Biografiche di Don Giovanni Bosco (San Bo-
nigno Canavese and Turin) I-IX (1898-1917 by Giovanni Battista Lemoyne); X (1939 by
Angelo Amadei); XI-XIX ( 1930-1939 by Eugenio Ceria) [IBM] English Edition: The
Biographical Memoirs of Saint John Bosco, tr. from the original Italian, Diego Bor-
gatello, Editor-in-Chief, vol. I-XVI. (New Rochelle, New York: Salesiana Publishers,
1965-1995). [EBM]. By editorial policy a number ofletters edited in IBM were omitted
inEBM
3 Francesco Motto, " Don Bosco mediatore tra Cavour and Antonelli nel 1858,"
Ricerche Storiche Salesiane 5 (1986:1) 3-20; "La mediazione di Don Bosco fra Santa

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Journal of Salesian Studies
some letters first published in Motto's collection and dating from 1858 to 1871,
hence from the critical period of the unification of Italy and the taking ofRome.
For it is our aim to present to our readership letters that have significance for an
understanding of Don Bosco's political and religious attitudes and that were
only recently published.
How are these texts presented in the present survey? First of all and obvi-
ously, our purpose is served only ifthey are given in English translation, a trans-
lation that strives to be accurate though not literal. The Italian text (from
Motto's critical edition) is given in footnotes for the purpose of comparison only
for special passages. Secondly, the historical context of each letter requires
some attention, but only enough is given to it that seems necessary to under-
stand the references made to persons and events.' Thirdly, some comment is
added on aspects of Don Bosco' s activity, religious thought and political atti-
tudes, the very things that (in the view adopted for the present article) make
these letters significant5
Sede e Govemo per la conccssione degli 'Exequatur' ai vescovi d' ltalia (1872-1874),"
Ricerche Storiche Sa/esiane 6:1 (1987) 3-79; "L'azione mediatrice di Don Bosco nella
questione delle sedi vescovili vacanti dal 1858 alla morte di Pio IX (1878)," in Don
Bosco ne//a Chiesa a servizio de//'umanitiz. Studi e testimonianze, ed. by Pietro Braido
(Roma: LAS, 1987), 251-328; ''Orientamenti politici di don Bosco nella corrispondenza
coo Pio IX del trienoio 1858-1861," Ricerche Storiche Sa/esiane 12:1 (1993) 9-37;
[Motto, Orientamenti I] ''Orientamenti politici di Don Bosco nella corrispoodenza coo
Pio IX del decennio dopo l'unit\\ d'Italia," Ricerche Storiche Sa/esiane 19:2 (2000) 201-
221. [Motto, Orientamenti II] See also A. Lenti, ''Politics of the 'Our Father' and Poli-
tics of the Holy Father: Don Bosco's Mediation in Church-State Affairs," Journal of
Sa/esian Studies 10:2 (1999) 181-245. [Leoti, DB's Mediation]
' For this purpose a large body ofliterature is available, both scholarly and popular.
For Pius IX, the pope of the period (1846-1878), the basic critical biography is Giacomo
Martina, Poi IX, 3 vol. (Roma: PUG, 1967, 1986, 1990). Both Ceria and Motto provide
handy notes on events and persons.
5 Each letter is translated in its entirety as given in Motto's critical edition. This in-
cludes the awkward and overly voluble expression of respect and submission in the clo-
sures. It is to be noted that in writing to the Holy Father Don Bosco always signed him-
self, ''Sacerdote Bosco Gioaoni." In writing to other dignitaries, on the other hand he
signed himself, ''Sac. Gio. Bosco."
An asterisk prefixed to a date means that the date has been transferred from the
bottom to the top. The date of an undated letter might be argued from external evidence,
in which case it is placed in square brackets.
All square-bracketed items are supplied by the translator, including the numbering
of the paragraphs. This is intended to facilitate checking the references in the Comment

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135
1. Letter to Pope Pius IX, June 14, 1858'
Through the late 1840s and the 1850s Don Bosco was developing the work of
the oratories and thinking of a society that would eventually make the work
permanent. In 1858, with Seminarian Michele Rua as secretary, he took a trip to
Rome to seek Pope Pius IX's advice. On this first of twenty Roman trips, he
spent some 55 days (from February 20 to April 16) attending to various items of
business and talcing in the sights that the eternal city and "center of Christianity"
had to offer. In audiences with the pope, the idea of the Salesian Society took
shape, and quickly found expression in the first constitutions that followed in
1858 and in the founding in 1859. Some two months after his return to Turin, he
wrote to Pope Pius IX.
Holy Father,
Turin, June 14, 1858
[1) Back among my boys, I cannot say enough ofthe things heard and seen
in the eternal city, those things especially that have to do with Your Holiness,
for my heart overflows with gratitude toward Your Holiness' sacred person.
[2) The spiritual favors that you have so kindly granted me are already
bearing their intended good fruit. In thirty or more different towns, people im-
mediately set about planning the celebration of the month of May in honor of
the Mary, Mother of God. This effort found encouragement in the indulgences
you granted for the singing ofsacred hymns.
[3) Also I find satisfaction in being able now to provide accurate informa-
tion about things [religious) in Rome, and thus offset insinuations coming from
people who whether through malice or through ignorance distort the meaning of
even the holiest things.
[4) One thing, however, has been a source ofheartfelt regret to me after
leaving Rome-not to have had more time at my disposal so that I could come to
see Your Holiness again, since in your kindness you had offered to receive me.7 I
believe it had to do with our archbishop. Be that as it may, I would again rec-
ommend our diocese in its pitiable state to Your Holiness' good and fatherly
heart. I entreat Your Holiness with the words that the faithful of Lyons of old
spoke to St. Eleutherius, your worthy predecessor: "Holy Father, act to bring
peace to our Church and help us in our need." True, we are not suffering out-
6 Motto, Ep I, 351-353, # 363, from the Secret Vatican Archive [ASV], Don
Bosco's holograph.
7 Una cosa pero /asciava in me vivo rincrescimento dopo la mia partenza da
e Roma, e si di non aver piu avuto tempo di presentarmi da V. S. mentre appunto degna-
vasi di ammettermi al/'udienza. (How could Don Bosco "cancel" a papal audience ''for
lack oftime"?)

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Journal of Salesian Studies
right persecution and there is no bloodshed, but evil is rampant and the damage
immense. We still have a lot of good people, but they are oppressed and help-
less. Evil people get bolder by the day. The weak are daily led astray in great
numbers. If by height ofmisfortune the heretics were to go to power legally, I
have reason to fear that defections would reach frightening proportions even
from the ranks ofthose who occupy posts ofresponsibility in this diocese. I say
this in the Lord. May Your Holiness forgive me.'
[5] I don't know if the idea expressed by Mr. de Cavour has anything in it
to commend it to your Holiness. If it were meant to establish a precedent and a
general principle, I would not trust the proposal. But since it is meant to deal
with one particular case, I think it holds out some hope of success, especially
since the original good intentions endure. In any case, your Holiness needs to
act in some way for the good of the Turin diocese, because the evils that would
result from inaction would be irreparable. I speak in the Lord.
[6] Rumor has it, and it has also been reported in the press, that Father
[Giovanni Antonio] Genta, pastor of the church of St Francis of Paola in this
capital city, is about to be named bishop of Asti I would like to bring to Your
Holiness' attention that he is very much the liege of the government. He has
recently been decorated with the cross of the Order of SS. Maurice and Lazarus
"for his enlightened zeal," the very words of the citation. He is a follower of
Gioberti, and has given indications of supporting the Bill on civil marriage.
[7] I beg Your Holiness's kind indulgence for the words that a son kneel-
ing at Your Holiness' feet addresses to you, for he loves you more than himself.
I humbly ask your apostolic blessing on myself and on my poor children. I as-
sure you of our constant prayers, that the Lord God may grant Your Holiness
many more years for the good of the Church. As for me, it is my hope and firm
resolve, with God's help, to work with all my strength for the good of the
Church to my dying breath.
Your Holiness' and holy Church's,
Most devoted and humble son,
Father Gioanni Bosco
[Comment]
At the time of writing, Don Bosco was also involved in the problem of exiled
Archbishop Luigi Fransoni, a matter to which he refers in paragraphs 4 and 5 of
the letter. Luigi Fransoni (1789-1862), was archbishop of Turin from 1832,
1 Che se per co/mo di sciagura J 'eresia montasse legalmente al potere, io temerei
spaventose cadute anche da parte di chi in questa Diocesi copre sublimi cariche ecciesi-
astiche. Io parlo ne/ Signore: V. S. mi perdoni.

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Don Bosco's Letters
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through the period of the Risorgimento and the unification of Italy. Completely
opposed to the liberal revolution of 1848 and connected reforms, he was exiled
to Lyons (France) in 1850. And there he died in 1862. In 1858 tentative negotia-
tions began between the Holy See and Prime Minister Camillo Cavour of Pied-
mont-Sardinia aimed at providing Turin with a bishop acceptable to both par-
ties. Don Bosco acted as a go-between. The negotiations broke down. Turin
remained without a resident bishop until Fransoni' s death in 1862. There fol-
lowed an additional period of vacancy until the appointment of Archbishop Ric-
cardi di Netro in 1867. In spite of best efforts, the religious situation in the dio-
cese deteriorated considerably. But this was not all. Liberal reforms following
the granting of the constitution in 1848 established freedom of worship and of
the press, abolished the Church's traditional privileges (1850), disbanded reli-
gious corporations and confiscated Church property (1855), and reorganized all
education on a secular basis (I 848 and 1859). The chaotic situation that ensued,
coupled with a ground swell of anticlericalism explains, if not justifies, Don
Bosco's gloomy assessment. There is also a prophetic hint of greater trials in
store. He speaks "in the Lord."
In Paragraph # 6 Don Bosco alerts the pope to the danger of appointing a
liberal bishop, in the person of Father Giovanni Antonio Genta (1810-1888).
There were quite a few liberals among the clergy, people who saw value in the
new political and social order, especially in the moderate form it had taken in
the kingdom of Sardinia These people were also "patriotic," that is, they sup-
ported the idea of a united Italy. Vincenzo Gioberti (1801-1852), a political phi-
losopher and writer, was one of these priests. At first he advocated a federated
Italy under the presidency of the Pope (Neo-Guelphism); later he joined the
general liberal and patriotic movement Don Bosco at first praised him; later he
regarded him as a renegade priest
Among the liberal reforms was that of "civil marriage," proposed in a Bill
that recognized the legal validity of marriage only if contracted before the civil
authority. In 1852 the Bill was passed in the House but was defeated in the Sen-
ate. It was finally passed in 1866.
2. Letter to Pope Pius IX. February 1859'
Due to misunderstandings and entrenched positions, by mid-1858 the Fransoni
case seemed to be "dead in the water." On July 11 Cavour left for France for
talks with Emperor Napoleon ill that led to an alliance, to the war against Aus-
9 Motto, Ep I, 368, # 383, from ASV Ep. Lat. Pos. et Min. 93 [1878], Don Bosco's
holograph.

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Journal of Salesian Studies
tria (1859) and to the unification ofltaly (1861).10 In spite of bitter disappoint-
ment, Don Bosco tried to see Prime Minister Cavour again and to get the con-
versations restarted. On August 4, 1858 he wrote to Prime Minister Cavour
pleading with him "in the midst of the many and grave affairs of State not to
forget this poor diocese of ours," and declaring him.self "ready to do whatever
lies in my power for my country and my religion." 11 There was apparently no
reply, but as late as February 1859 Don Bosco, as he states in the present letter
[# 3], was still in touch with Cavour.
In writing to the pope and other Church dignitaries about sensitive matters,
Don Bosco never used the postal service, but always made use of trusted per-
sons, Msgr. Sossi in this instance.12 The letter itself is undated, but the February
date may be argued from Msgr. Sossi's movements attested in the diocesan ar-
chive.13
Holy Father,
[Turin, February 1859]
[l] A trusted person leaving for Rome, the Rev. Msgr. Sossi ofthe Asti ca-
thedral, affords me the opportunity of kneeling before Your Holiness and of
conveying to you a piece ofinformation that I believe to be urgent
[2] From some written messages that happened to pass through my hands,
I learnt that some evil-intentioned persons are planning to set up revolutionary
cells at Civitavecchia, Ancona and Rome. Obviously their aim is to foster revo-
lutionary sentiment, so as to be ready to move into action by the end of the
month of March. I could not learn the names of the persons in question. The
av. letters were signed with a simple F.
[3] The situation in our diocese is becoming more murky. Evil is on the
rise. Cavour appears to have good will (if it's genuine), but he is surrounded by
vicious rogues who are dragging him God only knows to what extremes. How-
ever, just this morning he told me that he means to present candidates for other
vacant episcopal sees.
10 These important talks between Napoleon II and Cavour were held at Plombieres
(France) on July 20-21, 1858.
11 Don Bosco to Camillo Cavour, August 4, 1858, in Motto, Ep l, 357 (from Tu-
rin's State Archive).
12 Msgr. Antonio Vitaliano Sossi, doctor in theology, canon and provost of the ca-
thedral of Asti, died in 1891. [Motto, Ibid., referring to Bollettino Salesiano, May 1891,
p. 94)
13 Cf. Motto, Ep I, 368, # 383.

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[4] I beg you to overlook the liberty I'm taking with this letter. My boys,
seminarians and priests join me in offering prayers every day for Your Holiness.
May God give you good health and grace and keep you many more years for the
good of the Church. All of us kneel before Your Holiness and with the greatest
reverence implore your holy, apostolic blessing, while on behalf of all I profess
to be,
Your Holiness'
Devoted son in C[brist]
Father Gioanni Bosco
[Comment]
The year 1859 marked a turning point in the story of the Risorgimento. This was
because of the Second War against Austria and the revolutionary spirit that it set
ablaze all over Italy. But even before the war revolutionary movements were
stirring in many regions of Italy, especially in the Papal States, wherein Civi-
tavecchia, Ancona and, of course, Rome [# 2 of the letter] were located. The
war had barely begun (March 27) when Florence (Tuscany) revolted against the
Austrian grand duke (March 27-28). Parma and Modena (Emilia) revolted in
May, and in June 11-22 Bologna and all of Romagna (the Legations) revolted
against the papal rule. The Cardinal Legate of Bologna was forced to leave the
city. Although the annexation of the Legations to Piedmont could not be final-
ized before March 12, 1860, by mid-June 1859 Romagna was lost to the Holy
See. On June 20 Pius IX excommunicated all involved in the revolt.
Freemasonry took an active part in promoting the goals of the Risorgi-
mento. The delta, the triangle and the inverted 3-dot triangle [# 2 ] were Ma-
sonic symbols.14
3. Letter to Pius IX, November 9, 185915
Meanwhile Austria was roundly defeated in several decisive battles, and on July
11 , 1859, an armistice was concluded that transferred Lombardy from Austria to
France and thence to Piedmont Although only the region of Lombardy was
annexed to Piedmont by the terms of the armistice, the war set offrevolutionary
uprisings all over Italy. In July revolts broke out in the Marches and in Umbria
14 Motto, Ep I, 368, # 383. He refers to R. F. Esposito, La massoneria e /'Italia dal
1800 ai nostri giomi, 5th ed. (Roma: EP, 1980), Appendix V.
is Motto. Ep I, 386-388, # 410, from ASV Ep. Lat. Pos. et Min. 62, Don Bosco's
holograph.

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(central Papal States), and in autumn 1859 Tuscany, Romagna and Parma asked
for annexation, which was finally achieved in March 1860.
Amid the stirrings of revolution in the Papal States, Don Bosco was again
looking for a way to get a letter to the pope by some trusted messenger. This
time it was "Marquis Scarampi," a friend and collaborator.16
The letter opens with Don Bosco's typical expression of "papal ecclesiol-
ogy," before going on to comments on the political and religious situation, to a
description of Don Bosco's activities in Turin and to pessimistic speculations
concerning the future.
*Turin November 9, 1859
Holy Father,
[l] It was with anxious anticipation that I waited for a safe means to reach
Your Holiness by letter. My pwpose was respectfully to ask for your blessing to
strengthen us in the midst of our present trials. I also wanted to assure Your
Holiness ofour filial Catholic devotion to your sacredperson. You are the suc-
cessor of St. Peter, the Vicar of Christ and supreme shepherd of the Church,
with whom whoever is not united cannot hope for salvation.11 I am now able to
fulfill this desire of mine through the kindness of Marquis Scarampi. This zeal-
ous confrere of the Society of St Vincent de Paul and our steadfast collaborator
in the work of the oratories is leaving for Rome where he will spend the winter.
[2] In the first place, Holy Father, let me say that we deeply regret and dis-
approve of what our government has been doing or instigated in Romagna. We
unfortunately were powerless to prevent such evil; but through the spoken and
written word we have consistently voiced our disapproval of what has been
happening there. Most of the diocesan clergy, practically all the parish priests,
and the majority of Catholic lay people here share these same sentiments, even
though they are afraid to take a public stance. But a vicious, hostile press,
threats and promises by the government have sadly won over very many who
were faltering or afraid. As a consequence the number of fearlessly active
Catholics is greatly diminished.
[3] Faced with such a disastrous religious situation, good Catholics have
closed ranks around their bishops, offering their services. But we, the people of
Turin, have been and are facing much greater dangers by far. Our Archbishop is
16 Motto [Ep I, 388) believes this gentleman to be the Marquis Ludovico Galeazzo
Scarampi di Pruney, "a conservative Catholic and a papal liege man."
17 Anche per assicurare V.S. de/ cattolico e filiale attaccamento all Sacra di lei
persona come successore di S. Pietro, Vicario di Gesu Cristo, supremo pastore de/la
e Chiesa a cui, chi non unito, non puo sperare salute.

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in exile. Our Vicar General is reduced to silence by threats and harassment The
Protestants enjoy official protection and are hard at work spreading their errors,
with plenty of money. The press is given free rein and the teaching in the
schools is unchecked. All these evils acting together have poisoned the moral
and religious life ofthe people with their deadly contagion.
[4] In spite of this we have been and are doing all we can to neutralize this
evil and its effects. We haveformed a kind ofsociety consisting chiefly ofpriests
and seminarians. Together we try our best to spread good books andjournals.
We preach, conduct spiritual retreats, triduums and novenas, and are engaged
in catechetica/ instruction. All this we do with the sole aim of inculcating the
fundamental truths of the Catholic faith and respect for the supreme head of
Christendom.11 By these means we have succeeded in instilling sound religious
principles in the minds of many young people. My estimate is that over 3,000
youngsters attend our oratories and our evening or day school on Sunday and
holy days. All of them show good disposition, receive the sacraments of confes-
sion and communion, and are eager to hear the word ofGod.
[5] About 500 youngsters are enrolled in our school, and we have some
300 boarders, of whom eighteen donned the clerical habit this year and two
joined the Order of Preachers. In addition two were recently ordained priests,
and three more with God's help are looking forward to being ordained this year.
By a wholly mysterious disposition of Divine Providence, our school has been
allowed to operate without disturbance, and our teachers conduct their classes
unhindered.
[6] But, Holy Father, if I may speak plainly, this raging storm is far from
spent A government that thrives on revolution frightens me, as do the defec-
tions from the ranks ofgood practicing Catholics, each day more numerous. The
enemies ofsocial order are seekingpolitical asylum here orjoining the rebels in
Romagna in ever-increasing numbers, and this frightens me. But my worstfear
is that Your Holiness may have to suffer even more violent harassment andper-
secutions ofall kinds. May God spare you such trials! 19
[7] These words come from the heart of a devoted son who lives in con-
stant fear lest some evil befall his beloved father. I pray the holy Immaculate
Virgin to intercede with God on our behalf, so that we may see better times for
the people and peace assured to the Church. Your Holiness may take some com-
18 Ci siamo uniti in una specie di societa soprattutto di ecclesiastici: f acciamo
quanto si puo per diffondere buoni /ibri, e buoni gioma/i; Si predica; si danno esercizi,
tridui e novene e catechismi sempre nel/o scopo di insinuare i fondamenti de/la catto/ica
nostra re/igione ed ii rispetto at supremo Gerarca de/la cristianita.
19 Temo ii grande numero di nemici dell'ordine che si rifugiano tra di noi o vanno
ad ingrossare le file dei ribelli nelle Romagne; temo poi, Dio tenga lontano ta/jlagello,
temo che Vostra Santita sia ancor maggionnente molestata e forse perseguita chi sa in
quante maniere.

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Journal of Salesian Studies
fort in the fact that as soon as uprisings broke out in the States of the Holy See
my youngsters decided to offer special prayers for you every day. Ten or more
take turns in receiving Holy Communion for Your Holiness' continued good
health, grace and preservation.
[8] In presenting these few remarks, I may have failed to show due respect.
If so, in your great kindness please forgive me. As for me, I now kneel at Your
Holiness' feet to implore your apostolic blessing. In this I represent the many
priests working with me in the sacred ministry, some fifty seminarians, candi-
dates for the priesthood, some 200 youngsters who are considering the ecclesi-
astical state as a vocation, all my young boarders and all the youngsters who
attend the oratories. All of us together kneel before you and ask for your bless-
ing, as though it came from Jesus Christ himself. May it strengthen us in the
practice of our holy Catholic faith and in our resolve to lay down our very lives
rather than to say or do anything contrary to that profession. A.men.
Your Holiness'
Most indebted and devoted son,
Father Gioanni Bosco
[Comment]
As indicated above, in the aftermath of the war against Austria some Italian re-
gional states revolted against their rulers, elected constitutional assemblies, and
requested annexation. The papal Legations of Romagna (the cities Bologna,
Ferrara, Forli and Ravenna, northernmost part of the Papal States) were among
these. King Victor Emmanuel II cautiously promised to support their cause
within his government and with foreign powers. The pope responded by expel-
ling the Piedmontese ambassador from Rome, and by a strongly worded letter of
protest. Such were the political machinations to which Don Bosco refers in #2 of
the letter.
In paragraph # 3 Don Bosco describes the religious situation in Turin, ren-
dered desperate by the Archbishop's exile, the government's repressive meas-
ures, and the freedom (amounting to license) allowed to the Protestants and the
anticlerical press.
He goes on[# 4) to report on what was being done at the Oratory to coun-
teract the evil and speaks of the formation of "a kind of society" and of its pub-
lishing and pastoral activities, especially as they affected young people. He is
speaking, of course, of the Society of St. Francis de Sales. True, the official
"founding" (December 18,1859) had not yet taken place at the time of writing

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Don Bosco's Letters
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(November 9), but the group had already coalesced before Don Bosco's first
meeting with Pius IX (early 1858).20
The figure given for attendance at the oratories [#4] is a "ballpark figure,"
and so must be also those given in # 5 for enrollment in the Oratory school and
for the boarders. But it should be added that by late 1859 a five-year course of
secondary studies (begun in 1855) was in full and apparently satisfactory opera-
tion. Likewise by the time of writing the new and larger Home attached to the
Oratory capable of accommodating a large number of boarders, had been built
in two stages (1853 and 1856), to replace the old Pinardi house.
Don Bosco's gloomy assessment and forecast[# 6], based on his observa-
tion of the course that the revolution was taking, were not offthe mark by much.
Nor were his fears for the pope's safety ill founded as things looked in 1859.
Later statements, uttered in a prophetic vein, would be much more drastic.
4. Letter to Pope Pius~ April 13, 186021
As Don Bosco remarks[# 2, below] revolutionary violence continued unabated
even as Don Bosco was penning his letter. As a matter of fact, as related below,
military operation by Piedmont and Garibaldi would shortly unite most ofltaly.
Although Don Bosco's primary purpose in writing was to present to the
Pope his youngsters' offering for Peter's Pence and to explain their touching
gesture, he could not refrain from making a reference to the critical political
situation and from expressing again his dark forebodings.
°2 Father Vittorio Alasonatti writing to clerical student Angelo Savio on February
6, 1858 (before Don Bosco's first trip to Rome), though making no reference to vows,
confirms the existence of such a group "united as confreres in spirit under the patronage
of St. Francis de Sales." He cautions him not to speak about it in public, "until we see
more clearly whether it is the Lord's good pleasure to prosper the group or to dissolve
it-and this might shortly be decided when Don Bosco journeys to Rome at the begin-
ning of Lent." [Letter of February 6, 1858 in ASC 270: Alasonatti.] Likewise, speaking
of the origin of the Society in Chapter II of the first draft of the constitutions (composed
after his return from Rome in 1858) Don Bosco writes: "A number of priests banded
together to form a kind of congregation while helping one another by mutual good ex-
ample and instruction. [.. .] They regarded Fr. John Bosco as their superior. And al-
though no vows were made, nevertheless the rules that are here presented were [already]
observed in practice. Fifteen people at present profess these rules: 5 priests, 8 seminari-
ans, and 2 laymen. [Motto, Testi critici, 70]
21 Motto, Ep I, 400-401, # 429, from the Vatican Apostolic Library, section In-
dirizzi Pio IXserie III n. 2061, Don Bosco's holograph.

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Journal of Salesian Studies
*Turin, April 13, 1860
Holy Father,
[l] For some time now, Holy Father, my youngsters have wanted to give
some sign of gratitude and veneration towards Your Holiness, whom we ac-
knowledge as a good and generous father and Jesus' own Vicar. But times have
been so bad that, to avoid putting ourselves in danger to no pwpose, we had to
be satisfied with offering prayers to God in the privacy of our houses and of our
churches.
[2] But now, in spite of the fact that revolutionary violence continues un-
abated, my youngsters of their own accord have wanted to take up a collection
and contribute their mite, a pittance really, for Peter's Pence. Those boys that
could not contribute anything at all because of their utter poverty pledged in-
stead to receive Holy Communion for Your Holiness' intention and for the
peace of the Church.
(3] Seconding their outburst ofreligious fervor I talce the liberty of placing
humbly at Your Holiness' feet a message from them signed by all contnbutors. I
do so with the same heartfelt sentiment with which they themselves express
their hearts' affection toward you, the best of fathers. The small sum of money
collected has been entrusted to the editors of the newspaper L 'Annonia for safe
delivery.
[4] Holy Father, we are at the moment living through most dangerous and
trying times. Up until now the Piedmontese clergy has stood firm. Now, how-
ever, threats, promises, gifts of money and the bad example of clergy from re-
gions that have been annexed, give us cause to fear for the future. In some dio-
ceses a number of the clergy have publicly signified their support of current
government policy. Some religious corporations have even put on light displays
to celebrate the much-touted annexation. The revolutionary plan now calls for
the invasion not only of Romagna but also of all the other provinces of the
[States of the] Holy See, as well as Naples, Sicily, etc. Our holy religion is le-
gally opposed and reviled. We have no means of defending it except by our lit-
tle popular pamphlets, and by our classroom teaching and catechism classes.
[5] Holy Father, in view ofthe present situation, were we to rely on human
help, we would have to be prepared for the worst: destruction ofthe faith, and
bloodshedfor those who would rise in its defense.11
[6] However, Holy Father, take heart in the Lord. The holy Immaculate
Virgin from heaven is preparing a great triumph for her Church, a triumph to
11 Se consideriamo lo stato de/le cose appoggiato su/ soccorso umano, dobbiamo
dire che ci avviciniamo ad un 'epoca di distruzione per laf ede, epoca di sangue per chi
vuole difenderla.

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take place in the near future. True, it will be preceded by horrible catastrophes,
but God will shorten the evil times. Meanwhile we pray that the reign of sin
may come to an end and that God's holy will be done.
[7] As soon as peace comes again to the Church, I hope to be able to visit
the Eternal City and gaze once more, before the end of my days, on Your Holi-
ness' venerable countenance. Meanwhile my priests, seminarians, students and
working boys kneel with me at Your Holiness' feet and humbly beg you to ac-
cept our small offering and the expressions that accompany it. We ask for your
holy apostolic blessing to confirm us in the holy religion of Jesus Christ until
death. Amen.23
Your Holiness' and holy Church's
Most humble and devoted son,
Father Gioanni Bosco
[Comment]
Don Bosco letter was sent in the diplomatic pouch of the representative of the
Holy See in Turin and handed to the Pope by Secretary of State, Cardinal Gia-
como Antonelli. Included in the pouch was a letter from the youngsters to the
Pope in which they "presented" their offering. [# 1, 2 & 3, above]. It was actu-
ally written by Don Bosco in their name and was signed by the Oratory person-
nel, by the boys of the oratories and by the boys and girls of two nearby institu-
tions-over 700 signatures in all. From this letter we learn that the sum col-
lected amounted to 163 lire and 44 centimes. The boys' [Don Bosco's] letter to
Pius IX reads:
[Turin, April 13, 1860)
Holy Father,
We are the young people of Turin who hold Your Holiness' person in the most
tender affection. We love you with filial love because you love us. But we love
you even more because you are the successor ofSt. Peter, the Vicar ofJesus
Christ and God's representative here on earth. We know that no one can be
saved who is not a Catholic, and that no one is Catholic who is not united with
23 For the text and a study of some letters (including the two of April 13, given
here) see Dante Balboni, "Don Bosco e Pio Nono in alcuni inediti vaticani," Salesianum
41 :3 (1979) 513-520. Balboni takes the letter from Biblioteca Apostolica Vaticana, Se-
zione lndirizzi Pio IX, Serie Ill, n. 2068. The Pope's gracious reply (in Latin) is dated
May 21, 1860 and is preserved in ASC 126.2 Pio IX, FDB 1561 A7.

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Journal of Salesian Studies
the Pope and does not profess the Pope's teaching, which is the teaching ofJe-
sus
Christ.
2
'
We are greatly saddened by the fact that so many Christians who should
love you, or at least respect you, are the cause of such painful disappointment to
your good and loving heart. We do not want to be of that number; we love you
and we want to love you our whole life long. We want to live and die in our
holy Catholic religion, ofwhich you are the Head.
We cannot offer the large sums that many rich Catholics have at their dis-
posal, but God gave us a life and this, Holy Father, we offer you. If there ever
comes a time in which we were asked to shed our blood for you and for our holy
religion, believe us, Holy Father, all of us would be ready and willing to do so,
and that would be the best day ofour life.
Our situation is humble indeed, but we wish nonetheless to give some ex-
ternal sign of our filial devotion to your person. We have collected the paltry
sum of 163 lire and 44 centimes. It is the mite of the poor, and it is all the treas-
ure we can command. It's nothing worthy of you, to be sure, but we hope that
you will accept it as the good and loving father that you are. We also wish to
make another offering, one that, we hope, will please you even more. It is the
offering of the prayers that we will make every day for Your Holiness' preserva-
tion and for the pressing needs of the Church. And in order to move God the
more readily to accept our intention we have agreed to receive Holy Commun-
ion by turn and to offer to our heavenly Father the body and blood of his Divine
Son. There will be fifty-four turns, each with thirty successive Communions
offered, by the Lord's help, for your intention. We will continue this devotion
until the Lord and the holy Immaculate Virgin, moved with pity for our trials,
will establish peace in your States andpeace among Christian rulers. Then both
people and kings shall hasten to kneel at your feet to acknowledge and revere
you as the supreme Shepherd of the Church, the representative of the King of
Kings and ofGod who is in.finitely good.25 For the good God wishes to gather all
the peoples of the world into one fold under one shepherd, so that one day we
may all be happy in heaven.
You have blessed us often in the past Now we ask you to give us again, as
a signal favor, your holy Apostolic Blessing. It will fill our hearts with faith and
24 Vi amiamo ancor piu, perche siete ii successore di S. Pietro, ii Vicario di Gesu
e Cristo, e ii rappresentante di Dio sopra la te"a. Sappiamo che chi non catto/ico, non
e e puo saivarsi, e che niuno catto/ico, se non unito al Papa e professa la dottrina che ii
e Papa insegna, che appunto la dottrina di Gesil Gesu Cristo.
25 Cio noi faremo finche ii Signore, e la Santa Vergine Jmmaco/ata mossi a com-
passione dei nostri ma/i abbiano reso la tranqui//ita ai Vostri Stati; la pacefra' Principi
Cristiani, e cosi popo/i e Re co"ano a protrarsi ai Vostri piedi per riconoscere evener-
are in voi ii Supremo Pastore del/a Chiesa, ii Rappresentante de/ Re dei Re; di quel
e Dio,che infinitamente buono.

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the courage necessary to persevere steadfastly in our holy Catholic religion till
death. A.men. u [ ...]
In the next two paragraphs [# 4 and 5) of his own letter, Don Bosco makes ref-
erence to the political situation. At the time of writing the unification-by-
annexation movement had just begun, but it was clear that there was no stopping
it. Don Bosco could easily foresee, as he writes in# 4, that ''the invasion not
only of Romagna but also of all the other provinces of the Holy See, as well as
Naples, Sicily, etc." would only be a matter of time. This is exactly what hap-
pened.
Haunted by such dark premonitions, Don Bosco speaks of an imminent pe-
riod of religious repression and bloody persecution [# 5). But he believed that
God would act to shorten the time of trial, after which Mary Immaculate would
prepare a great triumph for the Church. Such prophecies, couched in veiled allu-
sions to the Book of Revelation and reflecting an apocalyptic frame of mind
appear more than once in Don Bosco's writings and culminate in the great, en-
igmatic "Prophecy of 1873" to be mentioned again below.
5. Letter to Pius IX, March 10, 186127
When Don Bosco wrote the present letter, again to be delivered through a
trusted intermediary into the hands of ''the Head of Christendom," the political
and military developments he so feared had taken place. Following an uprising
at Palermo (Sicily) in early April 1860, Ganbaldi accepted the leadership of a
volunteer expeditionary force (the "Thousand") to hberate Sicily and Naples.
Sailing from Genoa on two steamers on May 6, the "Thousand" landed in Sicily,
and between May and October Sicily and southern Italy were overrun, and the
Bourbon monarchy was overthrown. Ganbaldi's volunteer army now numbered
some 500,000! Meanwhile the Piedmontese government delivered an ultimatum
to Pius IX to surrender the Marches and Umbria, which were taken by the
Piedmontese moving from the north on September 11. Of the Papal States only
Rome and the surrounding territory (the Patrimony of St Peter) remained in the
Pope's power. On October 21 and on November 4, 1860, Southern Italy and
Central Italy (Papal States) respectively were annexed to Piedmont On January
27, 1861 nationwide elections were held and the first Italian parliament was
26 The thoughts expressed in the two italicized paragraphs at the beginning and to-
ward the end of the youngsters' letter are obviously Don Bosco's vintage ultramontane
ecclesiology. It is also (roughly speaking) the ecclesiology that the youngsters assimi-
lated from the diocesan catechism. Cf. also Note 17 and related text above.
27 Motto, Ep I, 440-442, # 495, from ASV SdS 1861 rub. 9 fasc. prot 17.036, Don
Bosco's holograph.

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Journal of Salesian Studies
seated. Thus the first stage of the unification of Italy under King Victor Em-
manuel II was accomplished.
Don Bosco must have written the letter of March I0 with a heavy heart in-
deed.
Holy Father,
*Turin, March 10, 1861
[I] A devoted reporter of the newspaper L 'Annonia is traveling to Rome,
and this affords me the opportunity of addressing a few words to Your Holiness.
How many things would this humble priest like to say to the Head of Christen-
dom! But my report shall be brief.
[2] After being made the object ofrepeated harassment, peace has returned
to the Oratory. I am allowed to work for my youngsters and to publish the
Catholic Readings undisturbed. During the past year our school has grown four-
fold, and our boarders now number about 500. They are youngsters of good
promise and are studying with the priesthood in mind.
[3] For the moment our clergy is showing courage and is standing firm.
But very severe trials are in store, and if the Lord does not sustain us with his
grace I fear the worst We've been subjected to attacks with promises, threats
and repression. Now the time of persecution is at hand.
[4] Many of the laity are still practicing Catholics, but a great number daily
fall from apathy into complete indifference, the bane of Catholicism in our area
However, many that have been in hiding have thrown off fear and are showing
the courage of their Christian convictions.
[5] Holy Father, you may take some comfort in the fact that here in Pied-
mont you have a great number of devoted children. United in the Spirit, we are,
God willing, ready to lay down our life and forfeit our possessions for that most
holy religion of which you are the visible Head on earth. May God help us from
heaven.
[6) What causes most pain is the catastrophes that hang over the universal
Church. But take courage, Holy Father, we have been praying, and are now in-
tensifying our prayer for the preservation of your sacred person. One of our
youngsters who has for some years given evidence ofbeing favored with special
lights from God has this to say: ''The present trials will greatly sadden Pius IX' s
fatherly heart The Immaculate Virgin is offering to the Holy Father a glorious
bouquet ofroses, but he must grasp them by their thorny stems."
[7] Another person believes that unless God's designs are changed Your
Holiness will again have to leave Rome under duress. A great good, however,
will come from this evil, for whole nations will flock to you to pay you homage.
Millions of people will then embrace Catholicism moved only by the fortitude

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149
evinced by the Vicar of Jesus Christ in his trials. By this means many souls re-
deemed by our Savior will receive the light of grace.
[8] Briefly put, the most terrible calamities are to befall us shortly, more
terrible than any in history. But Your Holiness will win the most glorious tri-
umph when after bloody engagement you will again enjoy peaceful possession
of your States, received with love by your people and blessed by kings and na-
tions.
[9] And what about those rulers and their followers who are the cause of
all these evils? Those who caused these evils, or who could but did not prevent
them, are the cudgel that God wields to punish people's misdeeds. The cudgel is
then broken and thrown into the fire. In any case, we have been and are praying
without ceasing that the merciful God may preserve and protect God's Vicar
and give peace to the Church. Hope in human beings is of no avail; now God
alone can help.
[9] Holy Father, you have been generous with me in the past; be generous
to me once more and out of the great goodness of your heart overlook the too
familiar tone of this letter. Put everything down to the great love I cherish for
your revered person.
In your kindness be pleased to bestow on my youngsters and myself your
holy Apostolic blessing, while I kneel at your feet as,
Your Holiness'
Most devoted son,
Father Gioanni Bosco
[Comment]
In paragraph# 2 Don Bosco speaks of being subjected to harassment. The refer-
ence here is to the house searches carried out by unsympathetic government
inspectors in 1860.is He then speaks of the progress of the Oratory's secondary
school begun in 1855 and completed with a five-year program in 1859. By the
time of writing in early 1861 the number of students had greatly increased. New
buildings erected through the 1850s and 1860s made this possible. But the num-
ber given for the school enrollment (500) is again an exaggerated "ballpark fig-
is Cf. EBMVI, 306-334. Don Bosco later wrote a memorandwn on these investiga-
tions (Le perquisizionz), for which see P. Braido and F. Motto, "Don Bosco tra storia e
leggenda nella memoria su 'le perquisizioni'. Testo critico e lntroduzione," Ricerche
Storiche Sa/esiane 8 (1989) 11-200. In their introductory study, the two Salesian histori-
ans show how an event of modest proportions was magnified and distorted in Don
Bosco's partisan imagination.

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Journal of Salesian Studies
ure.',29 Even more surprising, the lads are said to be studying for the priesthood.
Unrealistic as it may sound, that was Don Bosco's idea, at least for many that
were "charity cases."30
Don Bosco gives a positive assessment of the religious situation in Turin
[# 3, 4 and 5] for the time of writing, but he expresses fears and doubts about
the future. He anticipates a persecution, meant perhaps not in a traditional but in
a more civilized sense. The extension to the whole of Italy of the Rattazzi Laws
(suppressing religious corporations and confiscating Church property) and the
exile and harassment ofbishops might be cited as cases in point.
The apocalyptic scenario from which Don Bosco views the political situa-
tion[# 6, 7, 8 and 9] is even more heavy-handed that in the preceding letter. He
speaks of disasters, more temble than any in history, overtaking the universal
Church. He speaks of prophetic experiences by a youngster and by "another
person" foretelling calamities, bloody persecution, the flight of the Pope from
Rome, before God and the Immaculate Virgin intervene to punish the aggressors
and to restore the Pope to his rightful domains. All this may strike us as "far-
fetched." But one must bear in mind that to a conservative Catholic the liberal
revolution and its excesses, the talcing of the Papal States and the consequent
isolation of the Pope, the apparent subjugation of the Church to the State must
have appeared as ''the end of the world." It was in fact the end of a world.
The identity of the young man is not known. However, as Don Bosco
states in the biographies of Dominic Savio (1859), Michael Magone (1861) and
Francis Besucco {1864), there were other youngsters at the Oratory who enjoyed
the favor of divine illumination, so much so that Don Bosco occasionally took
their experiences as guide. "The other person," on the other hand, speaks too
much like Don Bosco himself. In a number of places, particularly in the "Proph-
ecy of 1873" (for which he claimed divine illumination), Don Bosco expresses
the same ideas.
6. Letter to Archbishop Gioacchino Limberti of Florence, June 18,
1861.31
Three months had not yet passed since the meeting of the first Italian parliament
and the proclamation of Victor Emmanuel II as king ofltaly that Count Camillo
29 See numbers and discussion in P. Stella, Don Bosco nel/a storia economica e so-
ciale \\181S-1870) (Roma: LAS, 1980), 17S and 178-181.
°For details see A. Lenti, "Key Concepts, Concerns and Fears of a Founder[...],"
Journal o/Salesian Studies 7:1 (19%) 1-82, specifically Sl-S9.
31 Motto, Ep I, 448-4SO, # SOS, from the Archive of the Archdiocese of Florence,
Lirnberti Papers b 3, Don Bosco's holograph.
Gioacchino Lirnberti (1821-1874) was ordained bishop by Pius IX and appointed
archbishop of Florence in J8S7 [Motto, Ibid., 400).

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Benso of Cavour, the unification's chief architect, died suddenly on June 6,
1861. The weak governments that followed were unable to deal effectively with
the social unrest to which the new nation was subject, especially in the South.
The army was deployed to deal with brigandage, which was being used for
counter-revolutionary pwposes. Years of guerrilla activity and brutal repression
followed. The conservative clergy was being accused of collusion, which fueled
anticlerical sentiment. In the letter, written 12 days after Cavour's death, Don
Bosco in passing decries the evil times. His main pwpose, however, is to alert
the Archbishop to the danger ofProtestant activity in Tuscany.
*Turin, June 18, 1861
Your Grace,
[I] This letter comes to you through the kindness of Marchioness Vi-
llarios. 32
[2] In the first place, I must thank you for the trouble taken on behalf of
young Moglia, the lad recommended to your charity. Should Your Grace, or the
lawyer to whom the young man was referred in the matter, have gone to any
expense, I beg you, also on his family's part, to let me know, and a money order
will be posted to you without delay.
[3] I was greatly pained to learn from reports in the press of the insults you
sustained and of the public scandal given on the occasion of the Corpus Christi
procession. These are evil times that God has seen fit to bring us to. I pray, and I
have my poor youngsters also pray, that God grant you strength, health, grace
and courage to work for the good of the Church that lies exposed to such impla-
cable attacks.
[4] There's a new evil scheme being hatched for Tuscany, and it stems
from the Protestants. The well-known pastor Edward Moore, a member of the
Queen of England's Council, has been commissioned to evangelize, that is, to
make Italy protestant. Tuscany and its capital, Florence, have been chosen as
his base of operations. He has at his disposal money, scholarship, personnel
and wide powers. He has come to talk to me several times and brought with him
another gentleman, a pastorfrom Wurtemberg [Wittenberg?]. Both ofthem are
well grounded in the Protestant Reformation but have very little knowledge of
Catholicism. The pastor from Wurtemberg, whose name is Henry Wolf, is in the
process ofleaving Protestantism. In recent interviews he has expressed his deci-
sion to retreat to some cloister so as to prepare for a solemn abjuration. The
32 Marchioness Fanny Amat Villarios (1614-1882), living in Florence, Turin and
Rome, helped Don Bosco in various ways, especially through handling the circulation of
the Catholic Readings [Motto, Ibid., 449]. A letter from her to Don Bosco cited by Motto
is in ASC 126.1 Lettere a Don Bosco con autografi, FDB 1436 CS].

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Englishman raises no objection and shows no hostility toward Catholicism, but
(he says) he is an Anglican missionary and will go forward with his mission.
This is the man that will cause you more trouble.33
(5] To make converts the Protestants use of a number of means. First, they
spread anti-Catholic books in every way they can. Secondly, they make lavish
use of money, especially when the prospective convert is a priest, and they've
won over quite a few. Among their converts there has been a certain Antonio
Agostini, a former curate of a parish church in Tuscany, I don't know which. I
have been able to get in touch with him a few days ago, and found him tom by
remorse. Actually he has already inquired whether, should he return to the
bosom of the Catholic Church, he might be reinstated Thirdly, the Protestants
are active in the instruction of the young, using primary schools and kindergar-
tens to good effect and offering rich awards and gifts of money as a lure. These
are the means whereby in the past few years they've succeeded in winning over
several thousands of our Catholics.
[6] Your Grace, I would like to write at greater length, but you know better
than I what must be done. In any case, be on the watch and make an all-out ef-
fort to prevent ruinous defections among the clergy. Promote the dissemination
of good books among the people, of those books in particular that unmask the
absurdities of Protestantism. But the principal object of your pastoral concern
must be the catechetical instruction of the young, preferably in small classes.
[7] This is what's being done among us, and I believe it's the only thing
we can do to erect some kind of barrier against the surging evil.
[8] Your Grace, I have written as a son would to his father and as the heart
prompted. I beg your kind indulgence in my regard for writing at greater length
than I had intended. I commend to the charity of your prayers my youngsters
and myself, while together we ask for your blessing. With deep respect I am,
Your Grace's
Most devoted servant
Father Gio Bosco
33 fl celehre pastore Edward Moore membro de/ Consigilo de/la regina
d'Inghilterra e destinato ad evangelizzare o meg/io a protestantizzare /'Italia. Centro
de/le sue fatiche e la Toscano e Firenze che ne e la capitale. Egli ha danaro, scienza,
uomini e poteri. E gia e venuto piu volte da me con un altro pastore di Wurtemberg.
Sono fondati nel/a loro Rifonna ma conoscono assai poco ii cattolicismo. fl secondo,
cioe Enrico Wolfdi Wurtemberg, probabilmente cessa di essere protestante e da qualche
conferenza si professa deciso di ritirarsi in qualche chiostro per prepararsi ad una so-
/enne abiura. L 'inglese tace; non arrabbiato contro al cattolicismo, ma egli dice di
e / essere missionario anglicano e voter campier la sua missione. Questi 'uomo che le
aggiugnera f astidio.

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N.B. Father Agostini, mentioned above, has just now come in. He was a pastor
in the city ofLucca. He leaves this afternoon for an interview with his bishop.
[Comment]
The affront against the Archbishop and the Blessed Sacrament being carried in
procession[# 3] took place on June 6, the very day of Cavour's death. The press
apparently gave the episode more importance than it deserved. In his reply to
Don Bosco, the Archbishop makes light of the "insults." His real regret is that
the procession was disrupted.J.4
Paragraphs # 4, 5 and 6 are devoted to Protestant missionary activity. Here
Don Bosco focuses specifically on an Anglican missionary named Henry
Moore,35 but perhaps he means his description to apply the Protestant proselytiz-
ing activity flobally, and especially to that ofthe "Protestants" he knew best, the
Waldenses.3 No doubt their proselytizing methods were often reprehensible,
and a strong case could be made against their theological and ecclesiological
positions. But in his crude apologetic in the Catholic Readings of the 1850s Don
Bosco lumps together all non-Catholics: Waldenses, Lutherans, Calvinists, An-
glicans, with Jews, Moslems and infidels thrown in for good measure. Apart
from not a few misrepresentations, the underlying thesis of this apologetic was
that no one could be saved who was not united to the Vicar of Christ.37 There's a
certain (holy) fanaticism in his apologetic, particularly against Waldenses and
Protestants, obviously motivated by his burning concern for the salvation of
souls.
It is interesting to note that these important Protestant pastors were in
touch with Don Bosco and apparently they had more than one conversation with
J.4 Archbishop Limberti to Don Bosco, June 28, 1861 [ASC 126.2 Lettere a Don
Bosco, FDB 1540 Cl2, edited in EBMVI, 585-586].
35 Moore was a philosopher and theologian who died in 1873 [Motto, Ibid, 450].
36 In the decade 1860-1870 the Waldenses were very active in Tuscany and they
made Florence their cultural capital. But not many priests defected to Protestantism. Re-
bel priests there were but usually for patriotic reasons. The priest Agostini is not other-
wise identified [Motto, Ibid. 450].
e 37 [Giovanni Bosco] La Chiesa Cattolica-Apostolica-Romana la so/a vera Chiesa
di Gesu Cristo. Avvisi ai catto/ici. I nostri Pastori ci uniscono al Papa, ii Papa ci unisce
con Dio (Torino: Tipografia Speirani e Ferrero, 1850), 23 p., in Opere Edite IV, 121-
143. /1 Cattolico istruito nella sua re/igione. Trattenimenti di un padre di famiglia co '
suoi figliuo/i secondo i bisogni de/ tempo, epilogati dal sac. Bosco Giovanni, (Torino:
Tipografia dir. da P. De-Agostini, 1853), 111 p. + 340 p., in Opere Etiite IV, 195-305 +
307-646. It was a collection of tracts published in the Catholic Readings in six install-
ments, all within 1853. See especially Conversations XX-XLIII, of which the last ten are
devoted to showing the inner contradictions of Protestantism.

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Journal of Salesian Studies
him. It seems that Pastor Wolf (not otherwise identified) reached his decision to
abjure after talking with Don Bosco.38
7. Letter to Pius IX, December 27, 18613'
The political and social situation continued unchanged after the unification of
Italy, Cavour' s death and ensuing turmoil. Don Bosco, taking advantage of a
reliable intermediary, Father Michelangelo Chiatellino,40 addressed a letter to
Pius IX to apprise him of the religious situation in the North and of the progress
of the oratories.
Most Holy Father,
*Turin December 27, 1861
[l] A saintly priest of this Oratory, Father Chiatellino, chaplain to the
Duchess of Montmorency, is leaving for Rome for the purpose of visiting the
capital of Christendom and of kissing Your Holiness' holy feet, if he will be so
favored. I am happy to have this opportunity to express to you, Most Holy Fa-
ther, the deep affection and devotion that our many priests, seminarians, young-
sters and myself cherish toward your august person, whom we acknowledge as
the Vicar of Jesus Christ I shall begin by giving you a true-to-fact report on our
religious situation.
[2] The Protestants. They've been working tirelessly for some 12 years.
They make use of a variety of means: books, missionaries, free schools, kinder-
gartens, hospices, promises and placements in jobs, alms and gifts of money of
all kinds. They receive regular financial help from England and Germany. This
is the reason why unfortunately they've now succeeded in increasing their
membership to the extent they did in all the regions of Italy, especially where
there's been political change. At the moment they are concentrating their efforts
and resources on southern Italy. In Turin for example they numbered 900 [in
1848]; today, if we are to believe their newspapers their number has risen to
6,500. In Milan from 200 in 1859 their number has risen to 2,000.
True, new members are recruited mostly from among disreputable people,
but also young people, servants and tradesmen that deal with them run the risk
31 Don Bosco says that Pastor Wolf came to a decision "da qualche conferenza, "
an unclear expression that I can only take to mean "since [the last] few conversations". It
appears then that Don Bosco had something to do with Wolf's decision to abjure. Moore
heard the same pitch and raised no objections, but could not go along with it
39 Motto, Ep l, 471-473, # 537, from ASV Ep. ad princ. 45, in Father Michele
Rua' s h a n d.
40 Michelangelo Chiatellino (1811-1901) was ordained in 1845 and taught in vari-
ous schools, including the Oratory [Motto, Ibid., 133].

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of losing their faith. Nor can we discount the great harm done by those who
would be Catholic without the Pope. They enjoy official protection, and through
their newspapers, books and speeches they do more harm than the Protestants.
[3) Catholics. The damage is great, but we may take comfort in witnessing
the marvelous unity of the bishops among themselves and with their clergy-
vicars, pastors and canons-and with great numbers of simple committed lay
people. Our merciful God has seen to it that these faithful people are able to
spread religious books and papers, preach triduums, novenas and spiritual re-
treats, teach catechism and maintain homes [for poor children). They work with
all their might in defending and spreading the principles of our holy Catholic
religion. Most Holy Father, we have a great number ofthese faithful people, and
they give of their time and money and are ready even to lay down their lives for
the faith, which only those who live and die united with Your Holiness can
claim to possess. True, there are outside Piedmont priests who have had the mis-
fortune of falling into error and are now preaching against the very religion to
which they had dedicated themselves. However, their blameworthy conduct
negates any effect their false preaching might have, because they are not be-
lieved.
[4) The Oratories. Oratories have increased in numbers not only in Turin
but also in provincial towns. There are 8 of them in this capital city alone, 5 for
boys and 3 for girls, with a regular attendance of over 3,000 young people. The
boarders in the house of Valdocco number nearly 600, with some 400 studying
for the priesthood, under a staff of 60 priests and seminarians. These gatherings
of young people [oratories) are a great boon, and their good effect on those who
attend is very gratifying. Those who cannot attend because of their age and so-
cial condition are cared for elsewhere. The harvest is great, but the number of
workers is small compared with the need.
[5) We find ourselves caught up in a terrible struggle. The angel ofdark-
ness has broken out; the world is now in his power. He does his utmost to ruin
the faith oftrue believers. We fight, happy to give our all, to endure all things
for the Lord's holy cause. We would be happy indeed ifGod in his great mercy
should grant us to die while working/or him.41
[6] Give us direction, Holy Father. You may be sure that we will take your
advice as norm and try our best to put it into practice.
[7) I am writing as the mouthpiece ofmany priests and faithful lay people,
as well as of my youngsters. We are all united in placing at Your Holiness' dis-
posal our labors, our lives and our possessions. We pray insistently every day
41 Noi ci troviamo in un terribile conjlitto. L 'ange/o de/le tenebre usci faori; II
e mondo in suo potere; tutto fa per rovinare i veri credenti. Noi combattiamo, cantenti di
dare tutto, patire tutto per Ia santa causa de/ Signore. Felici assai in que/ giomo in cui
Dio ne//a grande sua misericordia ci desse di morirefaticando per Jui.

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Journal of Salesian Studies
that the Lord may quickly cause the rainbow ofpeace to shine over our land for
the good ofthe people and ofreligion.
[8] Kneeling at your feet we ask for your holy Apostolic blessing, while on
behalfofall though ofall the least worthy,
I am Your Holiness' and Holy Church's
Most devoted son
Father Gioanni Bosco
Director ofthe Turin oratories
[Comment]
In paragraph # 2 Don Bosco gives a description of the "Protestants"' activity
and successes over the past 12 years. The time frame indicates that he's speak-
ing of the Waldenses who (with the Jews) had been granted religious freedom
under the constitution of 1848. As noted above, Don Bosco had engaged them
in a "no-holds-barred" apologetic in the early 1850s. Because of it, attempts
were made on his life.42 With reference to the same situation and in somber
apocalyptic tones, in Paragraph # 5 he speaks of the struggle in which the good
were are engaged and of the "angel of darkness" that held the world in thrall and
was at work trying to bring the faithful down to ruin.
Don Bosco [# 4) speaks with some pride of the success of the oratories,
and of the Oratory of St. Francis de Sales in particular. He mentions 8 oratories
in the city, and in the signature he describes himself as ''Director of the Turin
oratories." Obviously he was director of only three oratories (1846, 1847 and
1849), but historians must regard him as the "model" oratory worker in Turin
and by far the most successful. Later oratories in the city may be said to have
been modeled after his.43
Pope Pius IX replied by a letter in Latin in which he comments at some
length on the political and religious situation. He also expresses his satisfaction
42 Memoirs ofthe Oratory ofSt. Francis de Sales. The Autobiography ofSt. John
Bosco, [...](New Rochelle, NY: Don Bosco Publications, 1989) 408-426.
43 The first oratory in Turin (the Oratory of the Guardian Angel) was founded by
Father Giovanni Cocchi in 1840 and prospered until the liberal revolution of 1848. It was
taken over and re-started by Don Bosco in 1849. Don Bosco started his own small ora-
tory in 1841, increased it in 1844 and settled it in permanent premises in 1846 (Oratory
of St. Francis de Sales). He founded a second oratory in 1847 (Oratory of St. Aloysius).
Since from the start oratory work was carried on in collaboration with priests and laity, in
1852 exiled Archbishop Luigi Fransoni of Turin by decree recognized Don Bosco as
Director-in-chiefof these three oratories [cfEBM 'IV, 527).

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at the united efforts made by so many to counteract evil and gives encourage-
ment, but no practical advice.44
8. Letter to Archbishop Gioacchino Limberti of Florence, March 25,
1862'5
Ever watchful of the proselytizing activities of the Waldenses, Don Bosco alerts
the Archbishop of their latest endeavor, the setting up of a print shop in Flor-
ence.
Turin, March 25, 1862
Your Grace,
[1] Thank you for the two postal money orders you were so kind as to send
me in payment for the pamphlets of the Catholic Readings and for three copies
of the History ofItaly. The copy addressed to you was intended as a humble gift
for you, a token of the great esteem I cherish for your sacred person. But you
wished to pay for it, and I accept the money as alms for these poor youngsters of
mine. Deo gratias.
[2] The Protestants have transferred to Florence a print shop they owned
and operated here in Turin. The move is designed to give them a more central
location so as the more easily to spread their evil publications throughout Italy.
This is for your information.
·
[3] Should you know of any poor lad who might be under attack from
these enemies of ours and at risk of becoming a victim of their godlessness,
please let me know. I would be happy to take him into our house, provided he is
between 12 and 18 years of age.
[4] May the Lord grant you good health, grace and courage. Be so good as
to give me your holy blessing, as I have the honor ofbeing,
Your Grace's
Most devoted servant
Father Gio. Bosco
44 The Pope's letter is in ASC 126.2 Pio IX, FDB 1,561 A8-9. It is transcribed in
Latin and edited in Italian in !MB VII 43-45. An English translation is given in EBMVII,
33-34.
5
•
Motto,
Ep
I,
489-490,
#
556,
from
the
Archive
of
the
Archdiocese
of Florence,
Carte Limberti b 3, Don Bosco's holograph.

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Journal of Salesian Studies
[Comment]
The Waldenses had already moved their theological faculty to Florence in 1860.
The transfer of the presses would give them publishing power. As a matter of
fact, they began publication of the weekly L 'eco de/la Verita in 1863 and sev-
eral more papers after that, to speak only ofweeklies.46
9. Letter to Pius IX, March 10, 1863"
By this short letter, again sent through an intermediary, Don Bosco wishes to
bring to the Pope's attention the establishment of the print shop at the Oratory
(#2]. This, the last of the workshops established at the Oratory since 1853, be-
gan operations with a couple of hand presses in late 1861 or early 1862. It was
quickly to become a "publishing house."
*Turin, March 10, 1863
Most Holy Father,
[1] A number of gentlemen and their ladies will be traveling to Rome
shortly, for devotional purposes. Count Bosco di Ruffino and his wife, both fer-
vent Catholics and great benefactors ofour poor youngsters, are among them!'
[2] I therefore take this opportunity to report to Your Holiness that we've
opened here in our house a print shop devoted entirely to the publication and
circulation of Catholic books. It has been in operation for about a year, and the
presses have been busy with good results. Be so good as to give it your holy
blessing, that God may help us keep it in operation.
(3] At the same time I feel I should tell you that we are at the eve of pain-
ful events. Holy Church is again about to be harrowed and tortured by her un-
grateful children. All of us here are praying all the more insistently, and place
all our hope in Jesus in the Blessed Sacrament and in the Immaculate Virgin
Mary. I hope and pray that God's providence will keep Your Holiness for many
more years, so that after passing through fierce storms you may see cloudless
days of peace for the Church.
[4] Please be so good as to overlook the liberty with which I lay my heart
bare to you, the most loving of fathers. It is now my good fortune to kneel at
'6 Motto, Ibid., 490.
47 Motto, Ep. I, 560-561, #640, from ASV Epist. Lat. 10 [1863], Don Bosco's
holograph.
4 Count Aleramo Augusto Bosco di Ruffino (1809-1895) and his wife Teresa
(1827-1889) were Don Bosco's close friends and benefactors [Motto, Ibid., 185].

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your feet and to beg your holy blessing on my priests, on my youngsters and on
myself.
Your Holiness'
Most devoted son.
Father Gioanni Bosco
[Comment]
In paragraph# 3, Don Bosco again voices his dark forebodings, this time occa-
sioned by recent political developments. After the unification of Italy the Ro-
man question took center stage with increasing urgency. At this point in time the
Italian government still adhered to the moderate positions of Cavour and Ri-
casoli, also in view of the French who were committed to defending Rome. The
cry came from the radical republicans headed by Mazzini and Garibaldi. In early
March 1862 the Association for the Liberation of Italy was formed, and Gari-
baldi began to gather volunteers for an attack on Rome. On a visit to Sicily in
June and July, Ganbaldi expressed his determination to take Rome or die ("O
Roma o morte "). In late August, as he was leading a contingent of volunteers
against Rome, the Italian army intercepted him at Aspromonte. In the skirmish
that followed Garibaldi was wounded. The report stirred up violent anti-
government demonstrations that required armed intervention throughout Italy.
At the time of writing (March 1863), political passions were still seething. Don
Bosco sees the storm clouds ahead, but in spite ofrealities he takes a "providen-
tialist" view. God is in charge, a belief that he voices more explicitly in succeed-
ing letters.
10. Letter to Pius IX August 25, 186449
After the founding of the Salesian Society in 1859 and the elaboration of early
drafts of the constitutions, Don Bosco petitioned for approval in Rome[# 2]. He
received the Decree ofCommendation (initial approval of the Society) on July 1
(23), 1864. The constitutions were found defective at many points, and the Con-
gregation of Bishops and Regulars handed down 13 critical observations. Some
of them touched sensitive provisions that Don Bosco wanted included. Don
Bosco never fully complied.
The Society was growing, no doubt about it, but the statistics given in the
same paragraph are over generous. For example, Don Bosco had opened a small
school at Mirabello in 1863, and was about to open a larger one at Lanzo in au-
49 Motto, Ep II, 128-130, # 818, from ASV Ep. ad Prine., Pos. et Mm. 56, Don
Bosco's holograph.

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Journal of Salesian Studies
tumn 1864. These were the first Salesian schools established outside the Oratory
in Turin.
*Turin, August 25, 1864
Most Holy Father,
[l] Father Emiliano Manacorda, doctor of theology and law, and zealous
supporter of our oratories, is returning to Rome to pursue the exercise of his
sacred ministry. By God's providence he is a person of means, but he has no
other aim than to devote life and possessions to those things that Your Holiness
may judge to be for the greater glory ofGod.so
[2] Through this benefactor of our young people I have the opportunity to
express my gratitude to you, Most Holy Father. I thank you from the bottom of
my heart for so kindly taking into consideration the proposal submitted for the
Society of St. Francis de Sales. I have already obtained a decree of general ap-
proval of the Society with a number of critical observations on its the constitu-
tions. I will carefully try to implement them and then submit the constitutions
again to Your Holiness, so that you might graciously expedite to its completion
the work begun under your holy auspices. It appears that God has wanted to be
lavish with his blessings in our regard. The Society already has over 100 mem-
bers. It has four houses and five oratories attended by young people of every age
and social condition. Their number often surpasses 3000.
[3] The religious situation in our area seems to have come to a head. But
the visible signs of God's powerful presence among us are in evidence every
day. Est Deus in Israel. In the provinces of the former Sardinian kingdom per-
fect union continues to be maintained among bishops and clergy of every cate-
gory. True, the religious press is often threatened, fined and penalized. Never-
theless, no one is deterred by fear, and no one has any other point of reference
than Rome and the Vicar of Christ.
[4] Take heart then, Most Holy Father, because the time is at hand, and re-
lief from distress is in store for you. God is with you. Meanwhile morning and
evening we offer special prayers to God and the Holy Virgin for the preserva-
tion of Your Holiness' sacred person. May you have many more years and live
to see with your own eyes the triumph ofour holy religion and the glory ofholy
Church.
so Emiliano Manacorda (1833-1909) a life-long friend and supporter of Don Bosco
and of the Oratory, studied law at Padua and canon law in Rome, and worked thereafter
in the Roman curia. In 1871 he was appointed bishop offossano with Don Bosco' s sup-
port [Motto, Ibid., 70].

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(5) Most Holy Father, please overlook the hberty I'm taking, I the poorest
and the last of your children. But you are our father and will kindly bear with
me. Priests, seminarians and thousands of young people join me in placing their
possessions, their heart and their very lives at your service. On your part, please
give us your holy Apostolic blessing, and that will be reward enough for us.
(6) With highest esteem, deepest gratitude and most tender devotion I
kneel at Your Holiness' feet, unworthy as I am to be,
Your Holiness'
Most humble and devoted son,
Father Gioanni Bosco
[Comment]
Commenting on the political and religious situation [# 3 and 4) Don Bosco
again offers encouragement to the Pope: "The time is at hand, and relief from
distress is in store for you. God is with you," a far too optimistic forecast. Don
Bosco was not the only voice that agonized over the religious situation and over
the plight of Pope Pius IX in particular. The conservative Catholic newspaper
L 'Unita Cattolica (recently founded in November 1863), like the older conser-
vative Jesuit journal Civilta Cattolica (founded in 1850), both avidly read at the
Oratory, carried similar ''providentialist'' interpretations of political and reli-
gious events. Actually the worst was still to come, for the Roman Question
would not go away. Around the time ofwriting, Italy and France were reaching
an agreement known as the September Convention (signed on September IS,
1864). It provided for the removal by France of the military force that protected
Rome in exchange for a promise by Italy not to attack Rome. It also provided
for the transfer of the capital from Turin to a more central city (Florence being
finally chosen). These provisions appeared to be (and so they turned out in real-
ity for Italian patriots) mere stepping stones toward Rome. This is how the Pope
saw the maneuver. On December 8 Pius IX published the encyclical Quanta
cura with the appended "Syllabus of Errors of Our Times." The encyclical reaf-
firmed the Church's traditional teaching and authority in all areas of society.
The 80 propositions of the Syllabus condemned all ''pernicious errors" of mod-
em thought.

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Journal of Salesian Studies
11. Letter to Pius IX, April 30, 186551
The miraculous occurrences near Spoleto in 1862, where the Virgin Mary spoke
to a young child from her image on the wall of an old ruined Church, ushered in
what might be called the decade of Mary Help of Christians. It seemed that the
Help of Christians was now about to act in defense of the Church, leading per-
haps to the overthrow of the h'beral establishment. Don Bosco was caught in the
euphoria of those events and decided to build a monumental church dedicated to
Mary Help of Christians in front ofthe Oratory in Turin. The Church was begun
in 1863 and was dedicated in 1868.52 At the time of writing [# 1 and 2], the
building had made good progress, but funds had run out. The raffle (of which
the letter speaks) and substantial offerings from some benefactors allowed the
building to go forward.
Just as the Church was rising, Bills were being discussed in Parliament that
would have deep repercussions in the life of the Church, the Bill on civil mar-
riage[# 3] and the Bill to suppress religious corporations and confiscate Church
property [# 4]. Then Don Bosco pleads with the Pope to take action to fill va-
cant dioceses and to put in a good word for the approval of the Society and its
constitutions.
*Turin, April 30, 1865
Most Holy Father,
[1] It is ever a source ofjoy and comfort for me, Most Holy Father, to have
the opportunity of addressing, also on behalf of my friends and associates, the
dearest and most beloved of fathers. The bearer of this letter is the Marquis Fas-
sati who is traveling to Rome for devotional purposes. He is a great benefactor
of our house, so much so that if the church of Mary Help of Christians is now
rising above ground I owe it in great measure to the generosity of this worthy
family.sl
[2] The church is rising steadily, Most Holy Father, but I find myself in
very straitened circumstances financially. I have therefore decided to use the
very means that you yourself were so kind to suggest through one of our bene-
51 Moto Ep. II, 128-130, from ASV Ep. ad Prine., Pos. et Mm. 56, Don Bosco's
holograph.
52 For details see A. Lenti, "Madonnas for Times of Trouble(.. .]," Journal ofSale-
sian Studies 11:I (2000) 1-62.
53 Marquis Domenico Fassati Roero di San Severino (1804-1878) distinguished as
a military commander, was an admirer and supporter of Don Bosco's work from the
beginning. He also helped with catechetical instruction at the Oratory [Motto, Ep I, 279).

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factors: I am planning a raftle. I therefore take the liberty of asking Your Holi-
ness for your blessing on those who are involved in the building and to send us
some gift to head the list of objects in the catalogue.s-i
[3] These past days we've been following with consternation the discus-
sion of the Bill on civil marriage, and our apprehension was all the keener for
the fact that its introduction is attnbuted to Bishop Di Giacomo.ss We hope that
the bishops' negotiations in progress will bring about modifications in the Bill-
who knows?
[4] On Thursday (April 27) the bishop of Susa blessed the cornerstone of
the church of Mary Help of Christians. As this was taking place by a happy co-
incidence something wonderful happened. The sacred service was held from 2
to 3 P.M. with several thousand people from the first families in this city in at-
tendance. Now, as everyone was kneeling and praying that the great Mother of
God would bring to naught our enemies' attacks on the religious corporations
and on Church properties, at that very moment the Bill in the House of Repre-
sentatives ran into trouble. The debate was suspended and the Bill, which in the
morning had appeared to be headed for passage without opposition, was with-
drawn.
[5] Also, Most Holy Father, we offer prayers in common morning and
evening that God would help you find a way to repair the ruinous damage that
threatens to become each day more serious, if that were possible. I am referring
to the problem of returning bishops to their sees and of filling vacant dioceses
with new nominations. The whole world is anxiously awaiting with bated breath
the Holy Father's decision in the matter, although all are convinced that what-
ever the Pope does is well done and acceptable to the faithful.
[6] Last March I submitted to the Congregation of Bishops and Regulars
the constitutions of the Society of St Francis de Sales revised in accordance
with the observations received. I leave everything in Your Holiness' hands,
whose fatherly goodness I have so often experienced. Our membership has risen
above 100. We have 7 houses in operation. The observance of the rules and of
religious discipline is as good as can be humanly expected.
[7] Take courage, Holy Father; we are intensifying our prayer for the day
when Your Holiness will personally intone the great Te Deum in thanksgiving
for peace restored to Church and for the glory of Pius !X's pontificate. I think
that the day is about to dawn, though not before we fight new dreadful battles.
s-i The Pope sent two cameos and a gold reliquary in the form of a cross [Motto,
Ibid., 129).
ss Gennaro Di Giacomo (1796-1 878) was appointed bishop of Piedimonte (near
Naples) in 1848 and senator in 1863. Of liberal and patriotic persuasion, he clashed with
the Cardinal of Naples and with the Roman curia.

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[8] May God bless Your Holiness, and may the Holy Virgin keep you ad
multos annos for the good of the Church. In your kindness please bless my poor
youngsters and myself, as I humbly kneel with them at your feet, happy and
honored to be,
Your Holiness'
Most humble and devoted son,
Father Gioanni Bosco
[Comment]
What was being discussed in Parliament was a comprehensive package of legis-
lation designed to unify all civil and judiciary law for the whole country. This
unity was largely achieved by extending to the whole of Italy the laws that had
been in force in the Kingdom of Sardinia. The Bill on civil marriage had already
been brought to the floor of the Piedmontese House Representatives in 1850, but
had been defeated in the Senate. It was now revived and passed on April 2, to go
into effect on January 1, 1866.56 Bishops in the Senate would obviously try to
have the Bill retired or modified. For example, a few weeks before Bishop Luigi
Nazari di Calabiana of Casale had defended the religious character of marriage
on the Senate floor.
The Bill suppressing religious corporations, which extended and applied
the Rattazzi law of suppression in effect in the Kingdom of Sardinia since 1855,
was passed.51 On the other hand, the debate on the extension of the Rattazzi law
of confiscation of the Church estate was suspended on April 27 on a motion by
one of the ministers, and the Bill was tabled the following day on an order from
the king. It was later re-introduced and passed.51 The conservative Catholic press
quickly gave the episode a providentialist interpretation. For Don Bosco the
coincidence appeared even more meaningful, as it involved Mary Help of Chris-
tians.
56 "Civil marriage" meant that as to its legal effects a marriage could be witnessed
only by the State.
51 The suppression of religious corporations (by the so-called Law of the Convents)
was based on one of the fundamental legal principles of liberalism, namely that, whereas
individual right is from Nature and the State cannot interfere with it, all corporate right is
from the State and from it alone. A religious congregation, which was a corporation un-
der the Church, could then be suppressed unless granted corporate right by the State
through the so-called Exequatur. Don Bosco always denied that the Salesian Society was
a religious corporation and maintained that it was simply an association of people exer-
cising their individual right. Therefore he never petitioned for the Exequatur.
58 By law passed on July 7, 1866 the property of suppressed religious orders and
congregations passed into State ownership.

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In Paragraph# 5, Don Bosco with amazing boldness urges the Pope to take
the initiative in filling vacant diocesan sees, a situation that was getting progres-
sively worse. In the conflict between the Church and the hberal government,
bishops had been removed from their diocese, and dioceses had remained vacant
with the death of their bishop. At the time of writing, negotiations were in pro-
gress between the government representative, Saverio Vegezzi, and Cardinal
Antonelli for the Holy See to deal with this thorny problem. The Vegezzi nego-
tiations took place in March-June 1865, but failed in the end. Don Bosco was
surely concerned and informed, but perhaps not involved at this stage. He would
shortly be involved in the next round of talks and would be instrumental in get-
ting bishops appointed.59
After obtaining the Decree of Commendation for the Society in 1864 to-
gether with the 13 observations on the constitutions, Don Bosco worked on a
new draft and sent it to Rome for approval[# 6).60 He had not, however, com-
plied with the observations to the satisfaction of the Roman authorities. Hence
when he formally petitioned for approval in 1867, his petition was rejected out-
right
Again Don Bosco forecasts a glorious triumph for the Church and the pa-
pacy in the near future, though not before "new dreadful battles" are fought
[#7]. The reference is vague, the situation would only be getting worse on all
fronts.
12. Letter to Pius IX, January 25, 1866'1
With the new year (1866), the application of the laws enacted in 1865 made an
already deteriorating situation worse. The law on "civil marriage" that took ef-
fect on January 1 was largely responsible for this(# 6, below]. Later, on July 7,
a law that transferred to the State's ownership the property of suppressed reli-
gious orders and congregations reinforced the downward trend.62
59 For details see A. Lenti, "Politics of the 'Our Father' [...]," Journal ofSalesian
Studies l 0:2 (1999) 181-245.
60 See Letter to Pius IX, March 30, 1865, in Motto, Ep II, 119.
61 Motto. Ep II, 201-202, # 886, from ASVEp. Lat. 73, Don Bosco's holograph.
62 Cf. Notes 56 and 58 and related text above. "In 1866-1867 2,000 religious con-
gregations were deprived of legal status and 25,000 ecclesiastical bodies were sup-
pressed. In the course of the next fifteen years over a million hectares of church land
were sold off." Buildings were assigned for public use, schools, hospitals and works of
charity. This huge windfall into the State treasury was ostensibly earmarked to offset the
increasing deficit in public spending. Only 5% of the revenue was to be set aside for the
upkeep of public religious worship and related personnel [Dudgeon, Italy, 135. Cf. G.
Bouffant, La politico ecclesiastica [...], quoted in Sussidi I, 89-90).

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Journal of Salesian Studies
On another front, a further step toward completing the unification of Italy
was taken with the Third War of Independence against Austria (June 20-0ctober
3). Italy went to war as the ally of Prussia, as that nation was fighting a war
against Austria (June 17-August 23). The opening of a southern front contrib-
uted to Austria' s defeat by Prussia in the Battle of Sadowa (July 3). The war,
otherwise disastrous for the Italian forces, had the political result ofwinning for
Italy the Italian regions still subject to Austria in the northeast, Venice and the
Veneto, another stage in the process ofunification.
On yet another front, a cholera epidemic broke out again in Italy making
numerous victims, especially in Ancona and Naples.(August to December.)
On December 11 the French troops began to pull out of Rome as provided
by the September Convention mentioned above.
At the time of writing, Don Bosco could not anticipate these and other de-
velopments, but he voices again his fears and concerns.
*Turin, January 25, 1866
Most Holy Father,
[l] The Marchioness Amat de Villarios,63 a fervent Catholic and our gener-
ous benefactor is traveling to Rome, and I take this opportunity to voice some
thoughts ofmine, also on behalf ofmy numerous associates in the sacred minis-
try and ofmy youngsters.
[2] The work of the oratories is going forward without hindrance. Last year
we opened a new oratory and another one, God willing, will be opened next
summer.
[3] The young people given shelter in three separate hospices are 1200 in
number. About 100 of them take the clerical habit every year. Most of them
return to their diocese of origin and enter the seminary there. Those that have
the proper spirit remain with us and join the Society of St Francis de Sales,
which at present is 110 members strong.
[4] Morning and evening we continue to offer special prayers for the pre-
sent needs of the Church, and in particular for the preservation of Your Holi-
ness' precious days.
[5] Our fear is that a great trial is in store for us before this year is over.
Will it be pestilence or war or famine? May God's will be done. Only may God
not take from us the vineyard of our evangelical labors for having found better
workers for it
63 For Marchioness Villarios cf. Note 32 above.

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(6) A great calamity for us has been the passage of the Bill on civil mar-
riage that went into effect on New Year's day.64 It is bound to dishearten the
faithful and sow seeds of strife between civil and Church authorities, not to
speak of its immoral consequences. What gives us hope in this crisis is the close
union existing among the faithful, priests and bishops, and of these with the
supreme Head of the Church.
(7) In any case, we are actively engaged in writing, preaching and in cate-
chetical instruction with excellent results. We are very busy in the confessional,
and the sacrament of Communion is very well attended. Our faith and our devo-
tion are focused, one might say, on Jesus in the Blessed Sacrament and on Mary
Immaculate. With regard to our devotion to the Mother of God, you may be
pleased to learn that the church of Mary Help of Christians has made great pro-
gress. The walls and the roof are completed, and hopefully we will be able to
see God's work through to the end with the help of Divine Providence. It isn' t
the richest church in the city, but people are saying that it's the most imposing
and the most apt to inspire devotion in the faithful.
(8) The publication of the Catholic Readings continues, and the Associa-
tion is 12,000 members strong. This is their 14th year of publication. We ask
your holy blessing for their continuance.
(9) The Society of St Francis de Sales is making good progress. The reli-
gious discipline and zeal of its members leave nothing to be desired. We now
look to the Holy See in the hope that our constitutions will be definitively ap-
proved, at the time and in the manner that Your Holiness will judge to be for the
greater glory of God and the good of souls.
(10) My associates, pastors and simple priests, the members ofthe Society
of St. Francis de Sales, the young people of our hospices and of our oratories
join me in kneeling at Your Holiness' feet for your holy, Apostolic blessing.6$
All ofus are ready to sacrifice our health and possessions, and our very lives for
that holy religion of which you are the Head. More fortunate than they, but also
on their behalf, I have the honor to be with gratitude and reverence,
Your Holiness'
Most devoted and humble son,
Father Gioanni Bosco
64 On civil marriage, cf. Note 56 and related text above.
6$ The Pope's reply (in Latin) dated February 24 [ASC 826200 Pio IX] is tran-
scribed and translated into Italian in IBMVIll, 312-313 (omitted in EBM).

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Journal of Salesian Studies
[Comment]
In reporting on the progress of the oratories [# 2], Don Bosco speaks of two
additional oratories, one opened in 1865 and the other to be opened in the sum-
mer of 186~a puzzling statement In the first instance, he may be referring to
the Oratory of St. Joseph. But this oratory was taken over in 1863, at which time
he would have had four oratories in Turin.66
Meanwhile, in 1863 the Guardian Angel Oratory in the Borgo Vanchiglia
had been seriously affected by urban renewal projects. When the parish church
of St. Julia was built there through the munificent testamentary disposition of
Marchioness Juliet Barolo and dedicated in 1866 with its oratory, Don Bosco
closed his own. By closing the Guardian Angel Oratory Don Bosco had more
Salesian personnel and resources to strengthen the Oratory of St. Joseph. In
1868 the boys attending this oratory numbered about 400.67 ·
In any case one is hard put to come up with two new oratories.
The three hospices mentioned in Paragraph# 3 are: the Oratory of Val-
docco, the school of Mirabello and that of Lanzo. As usual, the statistics given
in the paragraph are inflated For example, in 1870 the Salesians numbered 62
(including Father Domenico Pestarino) and the novices 40, for a total of 102.68
In 1866 the numbers were even smaller.
Again Don Bosco in paragraph # 5 voices his gloomy premonitions of an
impending divine chastisement in the terms of the litany, "pestilence, famine
and war," the three great scourges of antiquity. Looking for "prophetic fulfill-
ment" one could point to the above-mentioned disastrous (though small) war
and the cholera epidemic of 1866. But it seems that Don Bosco was thinking of
something "big" in line with a widely held theology of retribution.
With regard to the Catholic Readings [# 8], Don Bosco speaks of 12,000
members [associah]. Allowing for exaggeration, we should bear in mind that
Don Bosco is not speaking of "subscribers." The Catholic Readings were not
circulated through subscription, but were instead distributed in parishes or towns
by committed individuals that formed a kind of association-an ingenious idea
66 The Oratory of St. Joseph was started in 1859 by Mr. Carlo Occelletti in the
Borgo San Salvario, at the southern outskirts of the city. Local priests acted as chaplains
for the few years before Mr. Occelletti in 1863 asked Don Bosco to take it over. In 1864
Don Bosco appointed Father Giovanni Battista Francesia as its director [E. Valentini,
L 'Oratoriofestivo San Giuseppe 1863-1963 (Turin, 1963)].
67 P. Stella, DBEcSoc, 173-174.
68 P. Stella, DBEcSoc, 325. Motto writes, "Don Bosco, we know, has a tendency to
inflate the numbers of Salesians, of their houses and of their young people" [Motto, Ep
Il,202].

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13. Letter to Cardinal Giacomo Antonelli, April S, 186T'
In accordance with the terms of the September Convention, the French "peace-
keeping force" completed its withdrawal in October 1866, leaving the city
poorly defended by the papal troops. In his Allocution of October 29, 1866, the
pope denounced in the strongest terms the ''unjust and iniquitous acts" perpe-
trated by the Italian government against the Church. He affirmed the absolute
necessity ofthe pope's temporal power to guarantee his complete freedom in the
exercise of his pastoral office, and added that in the event of a take-over of the
City by Italy he would not hesitate to go into voluntary exile.
Deprived of French protection, Rome was inviting attack. In March 1867,
Garibaldi began to plan a military expedition against Rome. In September he
was arrested and imprisoned by the Italian government, but was quickly re-
turned to his island retreat of Caprera following widespread popular protests. In
October the French government demanded that Italy stop Garibaldi and de-
ployed a new garrison to be stationed near Rome for the protection of the city
and the pope.
In spite of the tense political situation, negotiations to fill the vacant epis-
copal sees were re-started and they ran between December 1866 and March
1867, with Michelangelo Tonello as negotiator for the government of Prime
Minister Bettino Ricasoli and Cardinal Antonelli for the Holy See. Don Bosco
was in Rome between January 7 and March 2, 1867, with Father Giovanni Bat-
tista Francesia acting as his secretary. He was seeking the approval of the Sale-
sian Society (as it turned out without success). Now he was also involved in the
Tonello negotiations-to what extent being matter of dispute. A letter from Fa-
ther Francesia written 10 days after their arrival in Rome, suggests that Don
Bosco was quickly and heavily involved. Both sides presented lists of candi-
dates, and Don Bosco made his own recommendations. Political turmoil and the
fall of the Ricasoli government brought negotiations to a halt, but not before
scores of bishops were nominated and appointed throughout Italy.70 Back in Tu-
rin on March 2, Don Bosco through letters and memorandums continued to
press for bishops' appointments. But there was no further progress.
In the present letter to Cardinal Antonelli, after reporting the general feel-
ing of satisfaction for the appointments already made to dioceses of the north,
Don Bosco makes further suggestions.
69 Motto, Ep IT, 347-350, # 1021, from ASV &JS 1867 rub. 165 prot. 45270, Don
Bosco's holograph.
°7 For details see A. Lertti, "Politics of the 'Our Father' [...]," Journal ofSa/esian
Studies 10:2 (1999) 181-245.

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Journal of Salesian Studies
*Turin, April 5, 1867
Your Eminence,
[I] I take the opportunity afforded to me by private persons to write with
the liberty that I could not take were I to use the postal service. About the ap-
pointment [of a bishop] for Fossano, you will have a direct report from Canons
Viara and Rossi, very good priests, who have been sent to plead for the nomina-
tion oftheir candidate.
[2] The nominations of bishops for our area-Gastaldi for Saluzzo, Galletti
for Alba, Savio for Asti-have been favorably received, even by people who are
hostile to the Church. The same, we hope, will be the case of Coffi for Alessan-
dria, Calabiana for Milan and Ferre for Casale.
[3] The situation in which Bishop [Giovanni Antonio] Baima finds himself
merits careful consideration. This worthy prelate is deservedly regarded as a
saint. His private and public life testify to this. For the past 20 years he has
worked untiringly for vacant dioceses. He has never hesitated to take upon him-
self the burden of painful trips or of ministerial work. In spite of this, his name
does not appear on anyone' s list of candidates.
[4] This has made a bad impression, and a thousand rumors have begun to
circulate. Moreover, he finds himself in financial straits and gets by thanks to
free-will offerings from kind and charitable persons.
[5] Please do look into this matter and do all you can for a person who is
universally regarded as pious, learned, wise and zealous.
(6) We have a number of persons here who are highly regarded for their
virtue, and would be well received by all authorities. Among these are [Pietro
Giocondo] Salvaj, vicar general of Alba, [Pietro] Garga, vicar general of No-
vara, [Giovanni Battista] Bottino, canon of the cathedral of Turin, Canon [Fran-
cesco] Nasi of the same. Even more deserving of consideration is Father Dr.
[Francesco] Marengo, professor of theology in the seminary of Turin. He is very
much involved in the ministry as a writer and a speaker. All these persons are
completely devoted to the Holy See
(7) Perhaps you will think me too bold in the way I write, but you were
good enough to give me a father's welcome, and I feel encouraged to speak to
you from the heart as a son. So kindly bear with me.
(8) I would again ask your support on behalf of our poor Congregation of
St. Francis de Sales, while we continue to pray that God keep you for many
years in good health. May God hear our prayer.
With profound esteem and gratitude I have the high honor to be,
You Eminence's
Most humble and devoted servant
Father Gioanni Bosco

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[Comment]
In the last paragraph[# 8], Don Bosco asked the Cardinal for support on behalf
of the Salesian Congregation, and well he might, for his recent petition for ap-
proval was meeting with strong objections in Rome. Don Bosco was asking too
much, and the seven-point report by Consultor Savini, dated September 22,
1868, found the constitutions defective and recommended a longer waiting pe-
riod.71 Furthermore, unfavorable reports had been received in Rome regarding
religious discipline and formation in the Society. Don Bosco's petition was
turned down.
After a short period of doubt, Don Bosco decided to make another attempt
and left for Rome in early January 1869. In the meantime letters of commenda-
tion had been received in Rome, which did much to offset the bad reports. This
time, perhaps even to Don Bosco's surprise, the Society was approved by decree
of March 1, 1869. But the decree made the point that the Holy Father had ap-
proved the Society, but not its constitutions. These must first be emended in
accordance with the critical observations of 1864.
[Additional Comment: Significant Events in 1867-1869]
While Don Bosco was waiting for the Holy See's response to his petition for
approval of the Society and its constitutions, which as indicated above, proved
unsuccessful, a new move against Rome was being planned by Garibaldi. Less
than a month after his arrest and confinement to the island of Caprera, in Octo-
ber 1867 Garibaldi escaped and moved against Rome at the head of9000 volun-
teers, while a revolutionary uprising (unsuccessful) was taking place there. After
initial success against the papal forces, in the beginning of November he was
defeated by the French contingents and forced to retreat into Italian territory,
where he was arrested again and returned to Caprera. There followed in Rome a
series of reprisals and executions.
As the State deficit mounted in 1868, the Italian government intensified the
disposal at auction of confiscated Church properties, and imposed the hated
grist72 tax, which caused widespread and violent public protest. Bloody repres-
sion by the army followed through the next few years. In April and May a Bill
depriving clerics of the privilege of exemption from military service was de-
bated and passed in Parliament, interpreted as another hostile move against the
Church.
71 Motto, Cost. SDB, 237-238; EBMTX. 110. 174.
72 The "grist tax" was a percentage exacted by the goverrunent in kind or in money
for grains brought to the mill to be ground into flour.

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Journal of Salesian Studies
On June 28, 1868 Pius IX published the Bull of convocation of the First
Vatican Council to open in St. Peter's on December 8, 1869. It was to cap years
of religious renewal promoted by Pius IX, restate basic tenets of Catholic faith
and tradition, and define the position ofthe papacy in the Church.
On March 31, 1869, Pius IX offered amnesty to the many political prison-
ers in Rome on condition that they would disavow their past and refrain from
any subversive activity in the future. Many prisoners refused the amnesty.
14. Letter to Monsignor Joseph Fessler, Secretary of Vatican Council I,
November 22, 1869 n
As the date of Vatican I approached, Don Bosco wrote the following letter.
Turin, November 22, 1869
Your Excellency,
[I] Needing to have information regarding attendance at the up-coming
ecumenical council, I take the liberty of addressing my humble request to Your
Excellency. Here then is my question.
[2] Letters and private information received from friends assure me that
Superiors General of religious orders that have been definitively approved and
have jurisdiction may attend the up-coming ecumenical council. However, I
have not been able to ascertain whether religious congregations have the same
right.
[3] I happen to be the Superior General of the Society of St Francis de
Sales, definitively approved as a congregation with simple, perpetual vows re-
served to the Holy See.
[4] If in your great kindness you would have someone indicate to me
whether as Superior of such a congregation I am eligible for participation in the
council, I should regard it as a signal favor. I should not want to appear remiss
in anything that would render homage to the Holy See, just as I would not like
to intrude where I don't belong.
[5] Trusting that in your kindness you will forgive the trouble this request
might cause you, I pray that God grant you good health and long life. With deep
gratitude I am,
73 Motto, Ep Ill, 153-154, # 1375, from ASV Acta S. S. Cancilii Vaticani, Secre-
tariat ofthe Council from No. 1 to 200, 111, Don Bosco's holograph.
Joseph Fessler, born in 1813 in Tyrol (Austria) took his doctorate in theology at
the university of Vienna and was professor of Church history there. He was ordained
bishop in 1862, and served as secretary of Vatican I (1868-1870) [Motto. Ibid., 153]

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Your Excellency's
Most devoted servant
Father Gio Bosco
[Comment]
The reply, in the negative, was immediate: Superiors General of congregations
with simple vows, even ifperpetual and reserved to the Holy See, did not have
the right to participate in the Council.1•
The motivation given in Paragraph # 4 is of interest: Don Bosco would not
want "to appear remiss in anything that would do homage to the Holy See."[!]
15. To the Capitular Vicar of Cremona, Luigi Tosi, November 26,
186975
The present letter deals not with matters of general political and religious sig-
nificance but with an individual case. It does nevertheless reveal a facet, not
often noted, of Don Bosco's priestly commitment: a concern for persons in
trouble.
Turin, November 26, 1869
Very Reverend Monsignor Tosi,76
[ 1] Divine Providence, which sometimes permits the very luminaries of the
Church to fall into grievous and humiliating lapses, has led Father Carlo
Morandi to this house sustained by public charity.77
[2] Fully realizing the depth of the pit into which he had fallen, he chose a
life of retirement completely dedicated to devotion, to the fulfillment ofpriestly
1
'
Motto, Ep
Ill,
153.
75 Motto, Ep III, 156-157, # 1379 from Archive of the Diocesan Chancery, Cre-
mona, serie: spedizioni - cass. 208, Don Bosco's holograph.
76 Luigi Tosi (1797-1872), knight of the Order of St. Maurice and La7.arus, served
as pastor and as a canon of the cathedral of Cremona In 1867 he was elected Capitular
Vicar. Apparently during this period clergy discipline deteriorated, and many priests,
including Tosi himself, were believed to be excessively liberal and critical of Rome
[Motto, Ibid., 157].
77 Carlo Morandi, born in 1830 and ordained in 1856, exercised priestly ministry in
Bergamo and Cremona In 1867 (after his lapse?) he moved to Rivoli near Turin [Motto,
Ibid., 157).

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Journal of Salesian Studies
duties, and to regular reception of the sacraments of Confession and Commun-
ion.
[3] With regard to the internal forum [the realm of conscience], his situa-
tion has been righted. Now he might be reinstated, if his bishop is willing to
grant him a regular celebret. This is what I am asking on his behalf.
[4] He is willing to make a public retraction with the formulas and in the
manner that you might require.
[5] My view is that after seven months of good conduct he might be rein-
stated, if in your wisdom you think such a step will be for the greater glory of
God.
In your kindness please forgive the trouble that my request may cause you.
Wishing you every blessing from God, I have the honor to be,
Your most devoted servant,
Father Gio Bosco
P. S. Seminarian Barnesi has been taken in as a boarder with us. In due time you
will receive reports on his conduct.
[Comment]
As Don Bosco insinuates [# l ], and as the Biographical Memoirs confirm, at the
time ofwriting the lapsed priest Carlo Morandi had been living for some time as
Don Bosco's guest at the Oratory.71
The lapse was apparently very serious [# 2] requiring a period of retire-
ment that is said to have lasted seven months[# 5]. Having absolved his penitent
from sins and any penalty incurred, Don Bosco requests that the priest be offi-
cially reinstated by his bishop[# 3].
The exact nature of the priest's transgression cannot be determined with
certainty, but in his public retraction (# 4] of December 8 he regretted the
"scandal ofapostasy," so the newspaper L 'Unita Cattolica reports.
We have received from the very reverend Carlo Morandi, a priest of the dio-
cese of Cremona, a copy of the sincere retraction made by him on December 8
in honor ofMary Immaculate and of the ecumenical council. At the same time,
this worthy minister of God also announces the publication in the next issue of
the Catholic Readings ofa pamphlet entitled. Safely Back in the Holy Ark. This
71 'The Oratory witnessed with great joy the conversion of a priest who had been
living with Don Bosco for several months. He had been sent by his bishop for his reha-
bilitation" [IBMIX, 763 (omitted in EBM).]

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may also serve as reparation for the scandal of apostasy given in the course of
15 months.79
This letter is proof that, driven by ual and by Christ's pastoral charity, Don
Bosco searched and cared for the stray sheep to bring them back into the fold.
Letter No. 6 above is further proof. The Biographical Memoirs give further ex-
amples ofhis zeal and charity in dealing with Waldensian ministers.80
(Note on the Religious and Political Events of 1870 and Don Bosco's
"Prophecies"]
The letters that follow are charged with pain and concern. In them Don Bosco
voiced his fears and his hopes as he witnessed what he perceived to be the disso-
lution of his "Catholic world." For they were written at a time when fateful his-
toric events combined to bring about a new political balance of power in Europe
and a new situation for the Catholic Church in Italy, especially as it affected the
status of the papacy. At this point, therefore, it seems necessary to survey these
events however briefly----the First Vatican Council, the Franco-Prussian War, the
taking ofRome by Italy and the isolation of the Pope-and to record Don Bosco's
perception of and reaction to these events. The letters voice and re-echo the
same sentiments.
[The First Vatican Council (Dec. 8, 1869-Sep. 1, 1870))
As mentioned above, the First Vatican Council opened on December 8, 1869
with the participation of some 600 Council fathers. It held 89 general congrega-
tions and 4 public sessions. The agenda included several important doctrinal and
pastoral issues, among which the much debated dogmatic definition of papal
infallibility. The council promulgated two doctrinal constitutions. Dei Fi/ius (on
God, Revelation, Faith and Reason) won unanimous approval on April 24,
1870. Pastor Aetemus, defining the jurisdictional primacy and the infallibility
of the pope, was approved on July 18, 1870 not without lively debate and sig-
nificant dissent, especially from some French, German and Piedmontese bish-
ops.
The significance of the definition lay not so much in the area of doctrine,
as in that it strengthened papal authority over against episcopal and conciliar
tendencies in the Church. It centralized the Church's jurisdiction, magisterium
and disciplinary powers. In the perception of some it also seemed to strengthen
79 L 'Unita Cattolica, December 12, 1869 in Opere Edite XXXVIII, 83-84 and in
IBM IX, 763-764 (omitted in EBM).
80 See for exampleEBMV, 89-91, 291-295.

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Journal of Salesian Studies
the position of the papacy in relation to the secular state in that it claimed for the
pope supreme authority in the moral field, which is obviously related to various
areas ofsociety and politics.
As indicated above, Don Bosco had queried Rome by letter regarding his
right to participate in the Council as Superior of a religious congregation. The
reply was in the negative; nevertheless he spent over a month in Rome (January
20-February 23) during the early phases of the Council. As was to be expected,
Don Bosco was a staunch and outspoken supporter of papal infallibility and
tirelessly pleaded the case with bishops of the opposition, while his printing
presses in Turin were turning out copy in its support. He may have been instru-
mental in winning Bishop Lorenzo Gastaldi of Saluzzo over to the cause.11
The First Vatican Council held its last session on September 1, 1870. It
was hastily adjourned in October, after the occupation of Rome by the Italian
army on September 20, 1870. The taking of Rome was itself occasioned by the
Franco-Prussian War, which left Rome practically defenseless, due to the recall
of the French garrison.
[The Franco-Prussian War (July 19, 1870 - March 3, 1871) and the Tak-
ing ofRome (September 20, 1870)]
On July 19, 1870 (the day after the definition of papal infallibility) France de-
clared war on Prussia ostensibly to prevent a Hohenzollern from occupying the
Spanish throne, while Italy declared its neutrality. The war was quickly over. On
September 1, in the battle of Sedan, the French suffered a crushing defeat, and
Napoleon m himself surrendered to King William I of Prussia and acknowl-
edged himself as a prisoner. On September 4, 1870 the Third Republic was pro-
claimed in Paris. Paris itself surrendered to the Germans after a fairly prolonged
siege (September 19, 1870-January 28, 1871), after which a treaty of peace was
drafted at Versailles and finalized at Frankfurt an main on May 10.
During the siege, and especially after the Versailles peace settlement, Paris
passed through a temble period of internal disorder. An uprising of "commu-
nists," that is, fanatical democratic republicans who demanded a federation of
the townships (communes), attempted to overthrow the elected government of
the Third Republic. They seized and fortified the northern part of the city, and a
new reign of terror began. The archbishop of Paris and many others were mur-
dered. While the Germans kept neutral in the forts, the republican army be-
sieged Paris again. In the fierce struggle for the possession of the city, the
"communists" set the principal buildings on fire. The Tuileries, the Hotel de
Ville, part of the Palais Royal, the "Pantheon" and other public buildings were
81 Cf. EBMIX, 372-373,381 -385.

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either destroyed or heavily damaged.32 The insurrection was at length sup-
pressed, and its leaders were executed or deported.
At the onset of the hostilities between France and Prussia, the Italian Par-
liament in extraordinary session voted for a quick settlement of the Roman
question "in accordance with national aspirations." A memorandum was dis-
patched to the European powers emphasizing the urgent need of settling the
Roman question, so as to forestall a republican revolutionary takeover. On Sep-
tember 5, following Napoleon ill's defeat, the Italian government reached the
unanimous decision to occupy Rome, though not before making a further at-
tempt to get Pius IX to surrender the city voluntarily and peaceably. As ex-
pected, Pius IX rejected the proposal. On September 20, 1870, while the Vatican
Council was still in session, the Italian artillery opened a breach in the wall at
Porta Pia, and the ensuing skirmishes left 49 Italian and 19 papal soldiers dead.
The surrender was signed, and the whole city, with the exception of the Vatican
palaces where Pius IX had taken refuge, was occupied. In early October by
popular referendum Rome and the surrounding territory of Latium were an-
nexed to Italy. With the encyclical Respicientes of November 1, 1870, Pius IX
declared the take-over an unjust and illegal usurpation and excommunicated the
king ofltaly and anyone who might have had anything to do with it
[Don Bosco 's Prophecy ofI 870: "God Alone Is Almighty"]
At the beginning of that same year, amid rumors of impending war and fears for
the safety of Rome, Don Bosco had a visionary experience with premonitions of
divine punishments for France and Italy, Paris and Rome. He set it in writing,
copies were made and circulated-the "Prophecy of 1870." Don Bosco de-
scribes the circumstances of his "prophetic experience" and its character at the
outset of his narration.83
12 In the Prophecy of 1870, in the apostrophe to Paris, discussed below, Don Bosco
mentions the Pantheon specifically: ''Your idol, the Pantheon, shall be razed to the
ground."
The Pantheon, so called from its round shape resembling the Pantheon in Rome,
was first intended as a church dedicated to St Genevieve, patroness of Paris. During the
Napoleonic period it was dedicated instead as a burial monument of the "great men" of
France. Used as a church during the Restoration, it was r<>e<>nverted in the Third Repub-
lic.
83 In ASC 132: Autografi-Sogni (FDBM 1346 Al-1347 03) are ten "authenticated"
dreams and prophecies of Don Bosco, edited by Cecilia Romero, FMA, I sogni di Don
Bosco, Edizione critica (Torino: LDC, 1978). Among them are (I) the Prophecy of 1870;
(2) The Prophetic Message to Pius IX of 1873; (3) the Prophetic Message to Emperor
Francis Joseph I of Austria of 1873. The three of them are relevant to Don Bosco's ''pro-
phetic" interpretation of the events surrounding the taking of Rome found in some of the

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Journal of Salesian Studies
On the vigil of the Epiphany (January 5) of this year, 1870, all material things
in my room disappeared, and I found myself contemplating supernatural mat-
ters. It was only a flash of an instant's duration, but I saw a great deal. Al-
though what I witnessed was sensibly present, I find it extremely difficult to
communicate it to others intelligibly, as one may realize by what follows. This
is the Word ofGod in human speech.
Of the many copies of the prophecy in ASC, Fr. Berto's copy of Don Bosco's
original manuscript is the most important extant source because Don Bosco
himself destroyed the original. The only extant autograph portion of the proph-
ecy is the "Address to Pius IX' ("Now the voice of heaven...") that Don Bosco
had written separately and Berto managed to preserve."
Later (March 1, 1874) Don Bosco made marginal inteipretative notations
to the Berto manuscript He also dictated (or wrote) interpretative comments on
sixteen points of the pro~hecy, which in the Berto manuscript, appear as an ap-
pendix to the main text By so doing he authenticated the whole text of the
prophecy.
After Don Bosco's death, Berto as archivist of the Society filed Don Bosco's
autograph Address to Pius IX, with the date February 12 and an explanatory
note:
Don Bosco's holograph. Prophetic fragment written [by Don Bosco] as a com-
plement to the prophecy sent to the Holy Father Pius IX on February 12, 1870.
[...] Of this prophecy copies were made from the original to satisfy requests
present letters. For a critical study of these texts, see F. Desrarnaut, "Le recit de
l'audience pontificate du 12 fevner 1870 clans Jes Memorie Biografiche de don Bosco,"
Ricerche Storiche Sa/esiane 6:1 (1987) 82-104, and P. Stella, Don Bosco ne//a storia
de/la religiosita catto/ica, Vol. II, Menta/ita re/igiosa e spiritua/ita, 2. ed. (Roma: LAS,
1981 , 475-500 and 507-569), translated as Don Bosco: Religious Outlook and Spiritual-
ity (New Rochelle, NY: Salesiana Publishers, 1996. The Appendix on dreams is pub-
lished separately as Don Bosco 's Dreams (New Rochelle, NY: Salesiana Publishers,
1996), 35-53. The Prophecy of 1870 is transcribed in IBM, and translated in EBM IX,
373-376 and again :X, 51-55.
" This autograph portion is marked with asterisks, as edited by Amadei in the Bio-
graphical Memoirs [cf. EBMX, pp. 52-53]. It appears to be an insertion into what would
otherwise be a well structured composition.
15 Cf. EBM X, pp. 54-55 (Appendix of clarifications). The marginal notes appear in
EBM as parenthetical insertions made at the proper place in the main text One should
bear in mind that both sets of annotations were made by Don Bosco on the complete
Berto manuscript four years later (March 1874).

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from some pious persons. The original is no lon~er in our possession, for it
was returned to Don Bosco and destroyed by him.
In the Biographical Memoirs Lemoyne took this to have been the date of a pre-
sumed second audience at which the prophecy would have been presented, and
the address read, to the Pope. We now have Don Bosco's contrary attestation in
the letter of October 29, 1870 to Cardinal Berardi (to be presented below). He
states that he did have a copy of the prophecy with him in Rome in January-
February, but that he did not present it to the Pope." The Address to Pius IX may
have been composed by Don Bosco while in Rome and read or spoken to the
Pope at an audience, though Berto speaks of it as "sent"
Be that as it may, the Prophecy of 1870 with Don Bosco's annotations and
clarifications has importance at this point because of its content. It voices the
same concerns and themes to be found in the letters, especially those that follow
below.
Overlooking the inserted Address to Pius IX, the prophecy is structured in
three parts with an introduction and an epilogue. The introduction gives a de-
scription of the prophetic experience and sounds the theme: "War comes from
the south, peace from the north."
Part I announces God's punishment on France and Paris with a threefold
visitation (in the disastrous Franco-Prussian War). The second visitation culmi-
nates in the devastation of Paris, which is apostrophized as "the great whore of
Babylon" and "Europe's brothel.',..
86 ASC 111 , Sogni, FDB 1312 ES.
87 By a critical examination of all available sources, Desramaut (cited in Note 83
above) has corrected Lemoyne's account in the Biographical Memoirs, reconstructed
Don Bosco's activities during the Roman sojourn (January 20----Fcbruary 23), and re-
dated the papal audiences. The audience of February 8 is firm. But Lemoyne inferred that
it was at a presumed audience of February 12 that Don Bosco presented the message to
the Pope. There may have been a second audience (perhaps of February 15, according to
Desramaut). February 12, however, was apparently the date on which a copy of the
prophecy was received by "an important person" in Rome (not the Pope!), and came into
the possession of an editor of the Civilta Cattolica. Some two years later the Jesuit jour-
nal published an article on prophetic messages and referred (anonymously) to Don
Bosco's prophecy. It noted that the prophecy had been made before the events of the
Franco-Prussian War and the taking of Rome, and (with some reservations) that it had
been fulfilled in those events ("I Vaticini e i nostri tempi, parte seconda," Civi/ta Catto-
lica, Serie VIII, 6: 525 (April 23, 1872) 303-304).
88 Don Bosco mentions the razing of the Pantheon to the ground, for which see
Note 82 and related text above. Actually the Pantheon was heavily damaged but not
completely destroyed.

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Journal of Salesian Studies
Part II briefly presents the vision of the Warrior from the North meeting
the Venerable Old Man ofLatium.19
[The inserted Address to Pius IX (''Now the voice of Heaven is addressed
to the Shepherd of Shepherds") exhorts the Pope to proceed despite the opposi-
tion with the "solemn conference" (the First Vatican Council just begun), ''until
the hydra of error has been beheaded."~
Part ill (a counterpart to Part I above) is an apostrophe or oracle against It-
aly, also severely punished by God, and against Rome, which will be visited
with chastisements four times. The third visitation culminates in the fall of the
city, and the fourth in a blood bath.
The epilogue is a message of hope. "The great Queen of Heaven is on
hand" to restore the Pope to his former status, to end the reign of sin, and bring
on the rainbow of peace "before two full moons shall have shone in the month
of flowers."
The following brief letter in Don Bosco's hand, but without "address" and sig-
nature, was actually addressed to Cardinal Berardi (as may be gathered from the
letter of April 11, 1871 to the same). It refers to the prophecy and re-echoes
some of its themes.
15. Letter to Cardinal Giuseppe Berardi, October 29, 1870 ' 1
Turin, October 29, 1870
[Your Eminence.]
19 For Don Bosco's conjectures as to the identity of the Warrior from the North, see
the comment below. The Venerable Old Man of Latium is obviously Pope Pius IX.
90 As Don Bosco states in marginal notes, the on-going debate over papal infallibil-
ity that overshadowed the Council even before its inception is alluded to here.
91 Motto, Ep ID, 267-268, # 1480, from ASV&JS [from the papers of Pius IX], Don
Bosco's holograph; photocopy in ASC B31210, Bilio (A 1790218), FDB 2,645 B8; ed-
ited in Ceria, Ep II, 127, in IBMIX, 828-829 and in EBMIX, 401-402 (my translation).
As may be seen, the letter had been published before Motto' s critical edition. It is none-
theless submitted here because ofits references and allusions.
Giuseppe Berardi (1810-1878) was a life-long and close friend of Don Bosco. Mar-
ried and father of a daughter, after his wife's death he was ordained a priest and then
bishop in 1863. He was appointed cardinal in 1868. A doctor of law and a close collabo-
rator of Cardinal Antonelli, he filled high positions with the Holy See [Motto, Ibid.,
268).

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181
[1] The piece of writing herewith enclosed comes from someone who has
on other occasions given evidence of possessing supernatural gifts. I had it with
me in Rome this winter.
[2] I had occasion to mention some of these things to the Holy Father but
did not dare to leave him the manuscript. Now that he has been so kind as to
send me word that I should speak clearly and explicitly, leaving nothing out, I
have decided to pass it on to you. There are other things that cannot be put in
writing but that might be said in person by word of mouth with the secrecy that
the subject demands. Should anything seem unclear, I might obtain the neces-
sary clarification. You may freely make use of this piece; all I ask is that you do
not mention my name on any account, for reasons that you will readily appreci-
ate.
[3] If I knew of a reliable, discreet person who could carry a message to
the king of Prussia, I would certainly have a number of things to convey to him
that might please him. Grant us your holy blessing.92
[Father Gio. Bosco]
[Comment)
The "someone" in # 1 is obviously Don Bosco himself, and likewise the "piece
of writing" he is passing on to Cardinal Berardi is the prophetic vision of Janu-
ary 5, 1870 that he had with him in Rome in January and February.
In paragraph # 2 we learn that while in Rome he did not convey much to
the Pope, nor did he leave the manuscript with him. But since Pius IX had ex-
pressed his desire to know more, Don Bosco was sending a copy to the Cardinal
to use as he saw fit, obviously also to present it to the Pope.
The King of Prussia(# 3] was William I, who defeated Austria in 1866, as
indicated above, and France in 1870-1871. This victory paved the way for the
federation of Germany over which he reigned as emperor until 1888. Don Bosco
may have thought that he might be the Warrior from the North of the prophecy.
(Apparently Don Bosco did not reckon with the redoubtable Otto von Bismarck
and his Kulturkampf) In 1873, on the other hand, in his Address to Francis Jo-
seph I of Austria, Don Bosco invites the emperor to lead a counter-revolution.
Both rulers are from the geographical north. In his 1874 annotations, however,
he mentions "Don Carlos" as the Warrior from the North. The Don Carlos in
question is Carlos Maria de los Dolores de Borbon y Austria-Este, Duque de
92 The Biographical Memoirs add: "As an added item to these predictions, so Fa-
ther Gioachino Berto attests, Don Bosco declared, 'A revolution will break out There
shall be apostasies among both the learned and the ignorant Prussia will be converted.
Then shall follow a great victory for the Church and a great triumph for the Pope'."
[EBMIX, 402, my translation]

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Journal of Salesian Studies
Madrid {1848-1909). He was the fourth Carlist pretender to the Spanish throne
(as Charles VII), the eldest son of the third Carlist pretender, Don Juan de Bor-
b6n. This fourth Don Carlos provoked a bloody civil war (1872-1876) and
achieved successes in the north of Spain. He was ultimately defeated and went
into exile after Alfonso XII came to the throne in 1874. Apart from political
considerations, the Carlists represented the most conservative Catholic position
against liberal developments in Spain.93
16. To Cardinal Giuseppe Berardi, April 11, 1871,.
This letter was written while the so-called Law ofGuarantees was being debated
in the Italian Parliament and was nearing passage. The person of the pope pre-
sented a special problem for the Italian government He had been deprived of
temporal power, but he could not be eliminated, removed or exiled. Italy had to
make allowances for a pope in Rome, just as it had to make allowance for bish-
ops, for clergy, and for a strong Catholic, indeed popish, presence among its
population. A widespread feeling of dismay and indignation, in Italy and
abroad, at the way in which the pope had been dispossessed by unilateral action
was a factor, and besides saving face, the government needed to establish a mo-
dus vivendi with the Church. Therefore, to allay the fears of the international
community, but also in accord with a policy that had guided the liberal govern-
ments since Cavour, Prime Minister Lanza introduced a Bill to established guar-
antees for the free exercise of papal power. On January 22, 1871, debate on a
Bill entitled "Prerogatives of the Pope and the Holy See, and Relations between
93
With regard to Don Bosco's view of the Carlist cause, Father Giulio Barberis
writes in his Chronicle: "[In the dining room after supper] the subject of Don Carlos
came up in the conversation. Someone mentioned that Archbishop [Giovanni] Simeoni
had been accredited as papal Nuncio in Madrid at the court of Don Alfonso (Don Carlos'
rival), and that this appointment was bound to be very damaging to the Carlist cause.
Don Bosco did not think so. He said: ''Don Carlos does not view this action by the Holy
See as being against him [...]. He knows that the Holy See remains sympathetic to his
cause. But since matters of importance to the Church, such as securing benefices to bish-
ops, were about to be negotiated, a Nuncio had to be appointed. [...] When I was in
Rome this past winter, I discussed this very matter with Archbishop Simeoni. [...)As for
me, I have always spoken openly in support of Don Carlos' cause from the start. But
when I realized that different views were held in Rome, I became a lot more cautious.
[Barberis Chronicle, Notebook I, p. 43-44 (entry ofJune 2, 1875), FDB 833 E5-6].
lM Motto, Ep m, 320-322, # 1529, from ASC B31010 Lett. orig., Berardi (A
1690109)FDB 2,641B10-12.

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183
Church and State in Italy" opened in Parliament. The "Law of Guarantees," as it
came to be known, took effect on May 15, 1871.95
By the encyclical Ubi nos arcano Dei (May 15, 1871) Pius IX rejected the
law as a scheme "to deceive Catholics and soothe their anxiety." He affirmed
once again that temporal power was the only true guarantee of the pope's inde-
pendence. 96
In spite of the rhetoric of freedom for the pope, the Italian government
claimed the right to approve the nomination of bishops and pastors, and to issue
permits before they could take possession. At the same time oppressive restric-
tions were imposed. Religious services were being interfered with, and Catho-
lics were denied the right of canvassing, of assembly, and of holding proces-
sions and other public manifestations. On the other hand, the government freely
permitted anticlerical assemblies and demonstrations.
What's more, in line with the program of legal unification, the punitive
Rattazzi Laws against religious congregations, in the form already applied to the
united kingdom of Italy in 1866 and 1867, were extended to Rome itself. These
laws, all along debated in the press and on the street, took effect on June 19,
1873. Since many religious congregations had established general houses in
Rome, the application ofthis policy seemed even more monstrous.
The unyielding attitude on the part of the Holy See, justified as it may have
been in principle, made matters worse in practice. This was true, for example in
the matter of the nomination and appointment of bishops. Don Bosco worked
hard and long for the nomination and appointment of bishops to the many dio-
ceses that still remained vacant And while engaged in a veritable struggle to
have the Salesian constitutions definitively approved, he was deeply involved in
95 The chief provisions of the Law of Guarantees dealt with the pope's preroga-
tives: (I) immunity of papal territorial residences (the Vatican, the Lateran and the villa
of Castelgandolfo); (2) an endowment of 3,225,000 lire, comparable to the former papal
revenues; (3) personal inviolability; (4) right to honors as a sovereign ruler and to a corps
of armed guards; (5) free, unimpeded exercise of the spiritual power; (6) right to free,
uncensored communication in and outside Italy, and the power to receive and appoint
ambassadors.
At the same time, Lanza presented a Bill to transfer the capital from Florence to
Rome. The official transfer took place on July l, 1871, and on July 2 King Victor Em-
manuel II and his government made their solemn entrance into the eternal city. Officially
Florence served as the capital ofltaly from February 3, 1865 to July 1, 1871.
96 From the point of view of the government, the Law of Guarantees in itself was as
needed as it was liberal. But it was imposed unilaterally. From the point of view of the
Holy See, it was nothing but a scheme to divert attention from the real issue, that of "res-
titution," the only basis for dialogue.

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Journal of Salesian Studies
negotiating a formula that would guarantee to the bishops, once appointed, the
royal permit and their revenues, but without success.97
Such then were the new political arrangements and the ensuing political
and religious climate that marked the years 1871-1874.
Turin, April 11, 1871
Your Eminence,
[l] Bishop Manacorda was the bearer of good news, and we were over-
joyed to hear that Your Eminence is well, for we were really worried. Now we
may thank the Lord that in the midst of public turmoil you are in good health
and able to work for the good of the Church.
[2] How I would wish to have comforting news to convey by this letter,
but unfortunately I only have distressing news. Nevertheless a person who at
times in the past was favored with extraordinary lights is giving us assurance
that the present situation in Rome will not outlast the current year.
[3] In May the morning star will appear to show us wherefrom we may
hope to have salvation. By Mary's Assumption [August 15] all good people will
rejoice on account of the wonderful boon received from heaven. On the feast of
the Immaculate Conception [December 8], solemn celebrations will be held in
peace. In the interval, however, dreadful events will take place in Rome, as I
have already indicated to you in a previous letter, assuming that you received it.
[4] These dreadful events in Rome will be in the nature ofplunder ofprop-
erty both sacred and secular and oppression of persons resulting in bloodshed
and victims.
[5] Guided by divine inspiration, the Holy Father will know what to do in
that situation. But for his own safety and that of his people he may have to leave
the Vatican, though only to return a short time thereafter to be the comforting
angel of the sorrowing and despairing.
[6] With regard to the cause of these evils or, more accurately, to the rea-
son why God permits such dreadful calamities, I have already expressed my
belief to the Holy Father and to Your Eminence last year. The reason is espe-
cially to be sought in the serious failure on the part ofpriests to break the bread
of the divine word to children as well as adults. In four fifths of the towns and
villages in Italy no catechetical instruction is offered to children, or to adults for
that matter. What's the Catechismus adparochos for then? Yet in some of these
towns there are crowds of priests who have nothing to do but kill the time of
day.
97 Cf. Lenti, DB's Mediation.

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(7) Add to this another bane, the pursuit of the good life (by priestS]-
eating, drinking, making money-and its consequence, unchastity (de sexto).
(8) There are many hard-working priests, surely, as there are many faithful
and fervent lay people. But their good influence is practically negated by the
wickedness of the others. Furthermore, do we preach on the great Gospel veri-
ties, for example, on the text, Quod superest date pauperibus?91 How many
priests do this in earnest?
(9) At this point I feel bound to draw a curtain of silence over a certain
matter, for I don't dare commit it to paper: the progress of Freemasonry in
Rome.
[IO] For your saintly self, I have no message except that you should take
care of your health and continue to be, as you've always been, an ever-available
help to the Holy Father. The person who foresaw your elevation to the cardi-
nalate believes to have had a vision ofa cardinal, perhaps the very same, as in
a tableau. The Holy Father sat on a hillock while the cardinal sat on another. A
thick fog that became progressively thicker separated the two. Meanwhile a
breeze arose that lifted and blew away the sand on which [the cardinal?} was
seated.99
(11) Now am I in a bind for having been such a clown! I beg two favors of
you: that you will overlook the liberty I've taken, and that you'll tear this sheet
to pieces once you've read it. Please do not save it under any circumstance.
(12) As for the rest, I want to assure you again that we will pray every day
for you, for your brother's family, especially for young Master Gaetano to
whom we offer our best wishes.
(13) Things are well with us, both as to numbers and as to religious disci-
pline. But we're being taxed out of existence, among other troubles. Kindly re-
member us in your prayers and continue to keep us under your sure protection.
With deepest reverence and heartfelt gratitude I have the honor to be,
Your Eminence's
Most devoted servant
Father Gio. Bosco
91 "What's over and above, give to the poor" [LJc 11 :41 Vulgata]. Taken out of con-
text (external and internal cleanliness), the text was cited as a norm for almsgiving. The
original is of difficult interpretation. NRSV translates: "Give for alms those things that
are within; and see, everything will be clean for you."
99 La persona che presagi la sua e/evazione crede di aver ravvisato un porporato,
che sia que/lo stesso, in questo atteggiamento: ii Santo Padre era sopra un poggio, ii
porporato sopra di un a/tro. Esso era diviso da que/lo da una fo/ta nebbia che si andava
ognor piu addensando. lntanto un vento soffiando agitava e sperdeva /'arena sopra cui
sedeva.

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[Comment]
The person endowed with supernatural illumination mentioned in # 2, is the
same person of the previous letter and of the Prophecy of 1870, discussed
above, namely Don Bosco himself. He proceeds in # 3 to tell the Cardinal what
his eminence knew only too well, that is, the bad situation in Rome after the
take-over and the Law of Guarantees. Don Bosco anticipates dreadful events,
plunder and bloodshed, as he had told the Cardinal in the previous letter. He
also has premonitions that the Pope will have to flee from Rome[# 5). .
In this respect, Don Bosco's Prophecy of 1873, addressed to Pius IX,
voices these premonitions most emphatically.100 The message is entitled, "May
24-June 24, 1873," and begins with the words, "It was a dark night." A note
appended to the text by Don Bosco (referring to the Prophecy of 1870) reads:
"The person reporting these things is the same who unerringly predicted what
happened to France a year before it took place. These predictions were widely
known and were fulfilled day by day[...)."
The prophetic message of 1873 descnl>es Pius IX's and his followers'
flight from, and return to, Rome, in three parts.
Pius IX leaves the Vatican and Rome at the head of a throng of men,
women, children, monks, nuns, and priests (many of who die or are wounded).
They come to a stop after a 200-day march.
Two angels appear and offer to the pope a banner bearing the inscriptions,
"Queen conceived without sin" and "Help of Christians." They bid the pope
return with his followers and start a movement for the re-evangelization of the
world.
The pope and his followers (now growing in number) return to Rome (an-
other 200-day journey) to find the city and all the land devastated. They offer
thanksgiving in St. Peter's. Darkness vanishes, and the sun shines brightly over
the world.
In the present letter (written in April) the saving role of Mary is described
in# 3. Through the tribulation that will not be prolonged beyond 1871, Mary
will take initiative in her month of May, on August 15 (Assumption) and on
December 8 (Immaculate Conception).101
100 For references see note 83 above. In ASC we have Don Bosco's holograph and a
copy by Fr. Berto (1874), to which Don Bosco added some interpretative marginal nota-
tions, thus conferring on it definitive authority. The prophecy message of 1873 is edited
in IBM :X, 63-65 and translated in EBM :X, 55-57. The original holograph is extensively
corrected, as though for publication; but in fact the message reached only Pius IX, either
in written or oral form, through a cardinal [Cf. EBMX. 50].
101 The Prophecy of 1870 ends with the month-of-May theme: ''There shall yet
come a violent hurricane. Iniquity is at an end, sin shall cease, and before two full moons
shall have shone in the month of flowers, the rainbow ofpeace shall appear on the earth."

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Don Bosco interprets the dreadful events in the light of faith[# 6-9) ascrib-
ing them to the failure on the part of priests to preach and catechize, and to live
according to standards of Christian holiness. Don Bosco then relates "a vision"
[# 10) in which the Cardinal and the Pope appear in counterpart. The wording is
unclear and so is the meaning. Perhaps Don Bosco is envisioning the Cardinal's
elevation to the papacy.
17. To Pius IX, April 14, 1871101
In the same political and religious context described above, as debate on the
Law of Guarantees was coming to an end, Don Bosco penned a letter to the
Holy Father to offer support and comfort.
*Turin, April 14, 1871
Most Holy Father,
[l] The fact that Bishop Manacorda is returning to Rome gives me the
welcome opportunity to kneel at your feet and express my filial devotion to
Your Holiness' person, also in the name ofthe whole Salesian Congregation and
all the young people in our care.
[2] We want to assure you that often in the day, in fact continually, our
thoughts turn to you in the Vatican. We grieve over the painful condition im-
posed on our good father, though we cannot bring you any comfort except that
of our prayers, both private and common. All of us, priests, seminarians, stu-
dents and working boys with the participation of other priests and lay people,
offer special prayers morning and evening for the peace of the Church and for
the freedom and independence of its Head.
[3] While we pray that the days of trial may be shortened and that the Lord
may quickly show his mercy, we make every effort to fight godlessness. We do
this by preaching, with the press and with the dissemination of good books,
which not only are tolerated but are having a favorable reception. The Catholic
Readings now have a circulation of 15,000 pamphlets each month, and the Li-
brary ofItalian Classics, 5,000.103
102 Motto, Ep ill, 322-323, #1530, from ASV Ep. Lat. Pos. et Mm. 117, Don
Bosco' s holograph.
103 The Biblioteca de/la GioventU Ita/iana (Italian Young People's Library] was
launched on November 18, 1868. As part ofits editorial policy Don Bosco stipulates that
"those classics that deal with subject matter offensive to religion or morality shall be
presented in expurgated fonn or entirely omitted, no matter how high their credentials"
[IBM IX, 429 (omitted in EBM)]. After getting the series under way, Don Bosco ap-
pointed the learned Father Celestino Durando its editor-in-chief. Publication continued