Don Bosco did not always have the possibility in his lifetime of remaining in direct and immediate contact with his closest helpers, his Salesians. His frequent trips, constant visits to communities and their works and to benefactors but especially when people of this kind left Valdocco in Turin for other places in Italy, France, Spain, Latin America, meant that he found himself separated from his ’sons’ for months and even years. So to keep in contact with them he necessarily had to resort to writing letters.

Amongst the hundreds of letters addressed to Salesians, one of the most valuable and significant is the one he sent to Fr Rua (1837-1910) towards the end of October 1863). His fatherly tenderness emerges there in wonderful combination with his wisdom as a master of spiritual life and pedagogy.

Having grown up with and learned directly from Don Bosco, Fr Rua had been one of his earliest most valuable helpers from the first days of the Oratory at Valdocco. When he was nine years of age (1845) he had already started coming to Don Bosco’s place. In 1852 he received the clerical habit from him. He was one of those who attended the meetings with Don Bosco that resulted in the Salesian Congregation and while he was still a deacon he became its first spiritual director. When Don Bosco went to see Pius IX in 1859, Rua was by his side. So, to put it succinctly, he grew up, studied and worked in Don Bosco’s home.

The young nine year old pupil, by now a teacher and priest, left Turin in autumn 1863 to found the first Salesian house outside of Valdocco: the minor seminary of St Charles at Mirabello Monferrato. He was now some distance away from Don Bosco and the latter, moved by the desire to always remain at the side of his “beloved son”, and by the need to support this relatively young man in the difficult role of Rector of a community of confreres, young people, other staff, passed on to him the spiritual guidelines and pedagogical experiences which had come to maturity at Valdocco. He wanted it to be a model for the educational and apostolic service that would take place in the house at Mirabello.

It is a real treasure as a document, dictated by immediate needs but, under cover of practical advice, concrete examples, brief notes and insights. It bears the mark of Don Bosco’s deep certainties and keen concerns. So convinced was he of these things that in 1863 he wrote a simple and strictly private letter to Fr Rua and then, from 1871, with some retouching and additions coming out of subsequent experience and reflection, he would present it as Confidential Reminders for Rectors of Individual Houses of The Salesian Society or also A Testament that I address to Rectors of Individual Houses.¹  

In this ’circular’ to Rectors, the 26 original points of the personal letter to Rua are enriched in content and almost doubled in number, arriving at 47. Don Bosco goes through the entire life and activity of a Rector of a Salesian House. The titles of each little section are immediate testimony to this: With yourself – with the teachers – with the assistants and those in charge of the dormitories – with the coadjutors and service personnel – With the young pupils – With the day boys – With people outside – Giving orders.

Knowing who he could turn to to share his ’Salesian’ mission to the young, Don Bosco has no inhibitions in setting out his, and therefore their, deepest ideals in life: salvation of one’s soul and the souls of others as an absolute; the sincere fraternal charity that should reign amongst confreres and between them and the youngsters; exact and diligent carrying out of one’s duties as given by the Superior or found in the Constitutions; eliminating any occasion for wrongdoing by carrying out all the educational expedients and other things assistants should do. The customs of the time and experience at Valdocco had shown these to be effective to this end.

Don Bosco’s affection went beyond reminders of virtue and the educational approach that should reign at Mirabello, Borgo S. Martino, Lanzo, Sampierdarena etc. His fatherly heart and – why not? – motherly concern reaches out to the Rector’s and confrere’s physical health, how long they needed to sleep (“Each night get seven hours of sleep”; “Never command things that are injurious to health or that get in the way of needed sleep”), how they should be treated at meal times (“Avoid austerity in food. Your mortification will be diligence in your duties and putting up with any annoyance from others”), to the risk of being overworked (“Share things out in such a way that nobody has too much to do”). Kindness, affection, sharing ideals, desire to be part of and give moral support lie at the basis of these brief and succinct pages that in Don Bosco’s mind would have needed to draw a clear and precise line of conduct for all Rectors of Salesian works.

Those who succeeded him in his general responsibility for the Salesian Congregation have been of the same persuasion. The various Rector Majors saw to its diffusion through various editions and commentaries.² 

While Fr Rua was Rector Major, he had the Reminders read bit by bit at the beginning of each of the sittings of the 6th and 7th General Chapters ³

The Regulations of the Salesian Society, then, from 1924 to 1966 uninterruptedly included the following: “[The Rector] will himself frequently read Don Bosco’s (St John Bosco’s) Confidential Reminders for Rectors.⁴ It is hardly necessary to add that they found space and comment in the MB and the Epistolario and Annali.⁵  

By now it had become a classic text of the Salesian tradition, and was called a “brief Gospel” of the Rector’s role,⁶ with “value almost as a code and testament”, ⁷ a mirror in which every Superior and Salesian could make an examination of conscience.⁸ Quite rightly it became part of anthologies of Don Bosco’s pedagogical or spiritual writings.⁹  

The final and definitive draft of the Confidential Reminders carries the date of 8 December 1886, a little more than a year before Don Bosco’s death. But this draft is preceded by others (1863, 1871, 1875, 1876) in turn the result, as we have already indicated, of corrections and additions that can be documented. The network of variants – almost all of them the result of the original author, inasmuch as they go back to various drafts and copies that Don Bosco saw and corrected, and so in every respect authentic – document the formation process of this text from its first original draft by Don Bosco in 1863 until the lithographed copy in 1886. Every detail, every variation, once noted, allows the attentive reader to gain a precise understanding of how Don Bosco’s thinking matured and developed, his basic concerns and his concrete guidelines.

Thinking, concerns, guidelines that become more authentic inasmuch as inspired by Don Bosco, more than by other sources, his experiences which reflected his priestly, zeal, educational wisdom and his reflections as a founder of a Congregation who was keen to pass his ideals and spirit on to his ’sons’. The principles of spiritual pedagogy that Don Bosco enunciated were rooted in his daily practice as an educator. Material and suggestions immediately came to him from the Regolamento dell’Oratorio (Regulations of the Oratory)¹⁰ and the attached Home;¹¹ and also from the religious and pedagogical tradition that he might have come into contact with. Thus, for example, the saying around which the entire policy of the letter turns: “See how to make yourself loved before (’rather than’; ’if you want’) before making yourself feared” has a pedigree that goes way back to Augustine¹² but was taken up again by Benedict,¹³ the Jesuit Constitutions, ¹⁴ as well as other orders or congregations that had adopted the Rule of St Augustine. ¹⁵  So also for the method that should be at the basis of the Rector’s activity - inspired by kindness and charity – it is enough to recall, amongst others, the writings of Binet,¹⁶ de la Salle,¹⁷ Rollin and Monfat,¹⁸  Bro. Agatone,¹⁹ all published, reprinted or at least known in those years. Evidently we are only dealing with points of contact, quotations ad sensum, partial affinity in thinking and approach that Don Bosco rewrites in unpublished and personal ways, but where ideas and positions remain which do not coincide. But Don Bosco’s humble advice to Fr Rua and other Salesian Rectors are far from being a systematic treatment or are only partial theoretical ideas for the quoted authors.

The text of the Confidential Reminders for Rectors has come down to us from a series of manuscripts and copies still kept in the ASC.²⁰ 

Here we are publishing the version printed on 8 December 1886. The critical apparatus registers only the broadest and most significant variations that were introduced between the copy Don Bosco sent to Fr Rua in Autumn 1863 [=/A/] compared with the definitive text. Regarding the entire process of formation of the document, from the first written draft until the lithographed copy, see the critical notes in the RSS edition cited above, pp. 145-160. There is one exception: no. 5, where Don Bosco makes a correction based on a copy in 1875-1876 [=/Eb/].

A = first handwritten draft of Don Bosco’s of the letter sent to Fr Rua in Oct/Nov 1863

E = copy of the ’Reminders’ presumably made by Fr Berto at the end of 1875

Eb = Don Bosco’s intervention in Fr Berto’s copy

[p.1] Confidential reminders for the Rector at the House of…

1. Let nothing disturb you.

2. Avoid austerity in food. Let your mortifications be diligence in your duties and putting up with the annoyances of others.  Get seven hours of rest each night. That can vary more or less for you and others when there is some reasonable motive. This is useful for your health and that of your dependents.

3. Celebrate Holy Mass and recite the breviary pie, attente ac devote. This is for you and for your dependents.

4. Every morning never omit meditation and during the day a visit to the Blessed Sacrament. For other things, do as indicated in the Rules of the Society.

5. Learn how to make yourself loved rather than feared.  Let charity and patience constantly accompany you in commanding and correcting and act in such a way that everyone knows  by your words and deeds that it is the good of souls you are seeking. Put up with anything when it is a matter of preventing sin. Let your concerns be directed to the good of the youngsters whom Divine Providence has entrusted to you: their spiritual good, their health and their learning.

6. In matters of greater importance always lift your heart briefly to God before making a decision. When some report is made to you, listen to everything but try to discern the facts well and listen to both parties before making a judgement. Often on first hearing of them, things seem like wooden beams that are merely splinters.

With the Teachers

1. See that teachers are lacking nothing they need regarding food and clothing. Note their efforts and if they are ill or simply unwell, quickly send someone to substitute them in class.

2. [p.2] Speak with them often individually or together; see that they do not have too much to do, or if they lack clothing or books, or have some physical or moral concern or if they have pupils in class who need to be corrected or have particular disciplinary needs regarding the level and way of teaching them. As soon as you know of some need do whatever you can to accommodate it.

3. In appropriate Conferences recommend that their questions in class cover all the pupils without distinction. They should read each one’s work in turn. Let them avoid particular friendships or favouritism and they should never allow pupils or others into their rooms.

4. If they need to give tasks or advice to pupils, they should use a room or hall made available for this purpose. 

5. When there are Solemnities, Novenas or Feast Days in honour of Our Lady or the Patron Saint of some town, the school, or one or other Mystery of our Religion, they should speak about it beforehand with a few words and should never omit to do this.

6. Keep an eye out to see that teachers do not ever send pupils away from the school or where that might be absolutely necessary, see that they are accompanied by the Superior. They should never hit delinquent or negligent boys. If something serious happens they should immediately advise the Director of studies or the Superior of the House.

7. Outside of school teachers cannot exercise any authority over their pupils and should limit themselves to advice, warnings or at most corrections that allow or suggest that they mean to do so charitably. 

With the Assistants and those in charge of Dormitories  

1. Whatever has been said concerning teachers can mostly be applied to those in charge of the dormitories.

2. [p.3] Try to share out tasks so that both for teachers and for these they can have the time and ease for attending to their studies. [

3. Deal willingly with them to listen to their opinion about the behaviour of the boys entrusted to them. The most important aspect of their duties is to arrive punctually where the boys gather to rest, or for school, work, recreation or the like. 

4. If you see that one of them has engaged in a particular friendship with a pupil, or that his role or his morality may be in danger of being compromised, change his duties with all prudence; if the danger continues, you should immediately let your Superior know.

5. Bring the teachers, assistants and those in charge of dormitories together every now and then and tell them to make efforts to prevent bad conversations, keep out every book, writing, image or picture (hic scientia est) or anything that endangers purity, the Queen of virtues. Let them offer good advice and be charitable to everyone. 

6. Let them make it their common concern to discover the more risky pupils. Once they have been found, encourage them to let you know who these are. 

With the Coadjutors and service personnel  

1. See that every morning they can hear Mass and approach the Sacraments  according to the rules of the Society. Service personnel should be encouraged to go to Confession every fortnight or at least once a month.

2. Employ great charity in giving commands, letting people know by your words and actions  that you want the good of their souls; keep a special eye out to see that they do not engage in familiarity with the boys or people from outside. 

3. [p.4] Never allow women into the dormitories or the kitchen or allow them to deal with people in the house unless it is for charitable matters of something absolutely . This article is of the greatest importance.

4. If arguments or disputes should break out amongst service personnel, assistants, the boys, or others, hear each one out charitably, but ordinarily I would say offer your view separately, so that one does not hear what is being said about the other.

5. A coadjutor of known probity should be appointed head of the service personnel, to watch over their work and their moral conduct, so that there is no theft or bad conversation. And take special care to prevent anyone taking commissions, or engaging in business affairs with relatives or other people outside whoever they may be.

With the young pupils

1. Never accept pupils who have been expelled from other [boarding] Colleges or whom you judge to be of bad conduct. If, despite due caution, you happen to accept one of this kind, appoint a companion you are certain of who will stay with him and never let him out of his sight. When he gets involved in some misdemeanour advise him at least once and if he falls again, he should immediately be sent home.

2. Let the pupils get to know you and get to know them by spending all the time possible with them, seeing that you say whatever word of affection you know best in their ear as, little by little, you see the need.  This is the great secret that will make you master of their hearts.

3. You might ask: What are these words? They are the same ones that once upon a time were said to you. For example, ’How are you?’. ’Good’. ’And your soul?’ ’Just so-so’. ’Would you like to help me in a great task; will you help?’ ’Yes, but what is it?’, ’Doing something good for you’, or ’Saving your soul’, or, ’Making you the best of all our boys’. And with the wilder ones: ’When do you want to start?’. ’Start with what?’. ’Being my consolation, behaving like St Aloysius’. And for the ones who are a bit resistant to approaching the Sacraments: ’When would you like to break the devil’s horns?’. ’How?’ ’With a good confession’.  'When would you suggest?’. ’As soon as possible’. On other occasions: ’When will we have a good clean up?’ or, ’Do you feel you could help me break the devil’s horns? Do you want us two to be soul friends?’. Haec aut similia.

4. In our Houses, the Rector is the ordinary Confessor, therefore see that you willingly hear anyone’s confession but give them full freedom to go to confession to someone else if they wish. Make it well known that you take no part in the marks given for good conduct and try to eliminate any hint of suspicion that you make use of or even recall what was told you in Confession. Let there not be even the least hint of favouritism shown to one who goes to confession to one rather than the other.

5. The Altar Boys, the St Aloysius, Blessed Sacrament, Immaculate Conception Sodalities should be recommended and promoted. Show good will and satisfaction towards those who are enrolled, but you [p. 5] should only be a promoter, and not their Director. Consider such | things as belonging to the boys. They are entrusted to the Catechist to run. [47]  [47] The Altar boys…run (Il piccolo….Catechista) ’Inizia la società dell’Immacolata Concezione; ma tu ne sarai soltanto promotore e non direttore; considera tal cosa come opera de’ giovani’ A

6. When you succeed in discovering some serious misdemeanour, have the guilty one or the suspect called to your room and in the most charitable way try to get him to admit his fault and the wrong he has committed. Then correct him and invite him to fix up his conscience. This way and by continuing to give kindly assistance to the pupil wonderful results are obtained and improvements that one would never have thought possible.

With people outside

1. We willingly lend our efforts for religious services, preaching, celebrating Masses for the public and hearing confessions any time that charity and our duties of state allow us to, [48]  [48] We willingly….allow us to (Prestiamo…usarne) om A especially for parishes our houses are in. But never take on tasks or other things that mean you have to be away from the house or that can affect the roles that each one has.

2. Out of courtesy priests from outside are sometimes invited to preach or are invited to a Solemnity, musical entertainments and the like. Similar invitations can be made to Authorities or any well-deserving or charitable people who have given us favours or who would be able to able.

3. Charity and courtesy are the characteristic features of a Rector towards people inside and outside.

4. In case of questions regarding material matters be as agreeable as you can, even if there is some disadvantage so long as anything that is matter for dispute or other thing that could cause a loss of charity are kept far away. [49]  [49] anything…away (si tenga…carità) ’si conservi la carità’ A

5. If it is a case of spiritual matters, questions are always resolved with whatever gives greater glory to God. Tasks, puntigli, spirit of vengeance, self-love, arguments, pretensions and also honour: everything must be sacrificed to avoid sin. [50]  [50] to avoid sin (per evitare il peccato) ’in questo caso’ A

6. In matters of grave importance it is good to ask time to pray and take advice from some pious and [p.6] prudent individual. |

With people in the local community  [51]  [51] (With people… (Con quelli…dell’Oratorio) om A

1. The exact observance of the rules and especially obedience is the basis of everything. But if you want others to obey you you must also obey your superiors. Nobody who is not able to obey is suitable for being in command.

2. Try to share things out in such a way that nobody is overburdened but see that each one faithfully does what is entrusted to him.

3. Let nobody in the Congregation draw up contracts, receive monies, offer loans, or lend things to relatives, friends or others. Nor let anyone keep money or administer temporal matters without being directly authorised by the Superior. Observance of this article will keep far away from us some of the problems that have been fatal for other Congregations.

4. Abhor any modification of the Rules like poison. Their exact observance is better than any variation. The best is the enemy of the good.

5. Study, time, experience have allowed me to have close-hand knowledge that greed, interest and vainglory were the ruin of flourishing Congregations and respectable Religious Orders. Time will also allow you to see the truths that perhaps you only think are unbelievable right now.

6. Take the greatest care to foster common life through word and deed.

In commanding

1. Never command things that you judge to be beyond the strength of your subjects or that you see they will not obey. Try to avoid repugnant commands; indeed, take the greatest care to support the inclinations each one has by preferably giving them roles that you know they will enjoy fulfilling.

2. Never command things that are injurious to health or that prevent the rest they need or which clash with other tasks or orders from another superior.

3. In commanding always use charitable and meek words and manner. Threats, anger, and even more so violence should always be far from your words and actions.

4. [p. 7] where you have to command a subject to do difficult or repugnant things | say, for example: ’Could you do this or that other thing?’, or: ’I have something important that I would prefer not to ask you to do because it is difficult, but there is nobody other than yourself who is up to it. You have time and the health; it will not keep you away from other tasks’ etc. Experience tells us that approaches of the kind used over time have been every effective.

5. Be economical in everything, but see absolutely that those who are ill lack nothing. This, amongst other things lets people know that we have made a vow of poverty, therefore we ought not seek comfort, nor even desire it, in anything. We must love poverty and poverty’s companions, so avoid any unnecessary expense in clothing, books, furniture, trips etc.

This is like a Testament that I address to the Rectors of individual Houses. If this advice is put into practice, I will die happy because I will be certain that our Society will flourish even more before men and be blessed by the Lord, and it will achieve its end which is the greater glory of God and the salvation of souls.

Yours affectionately in J.C.

Fr John Bosco

Turin, 1886, Feast of the Immaculate Conception of Mary Most Holy,

45th anniversary of the founding of the Oratory.

Document generated by eLyXer 1.2.3 (2011-08-31) on 2013-08-29T14:39:37.429404