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San Francisco Province, USA
December 2010
Stained Glass of Michael Rua at the chapel
of the Marian Shrine in Stony Point, New York.
PART THREE
Father Michael Rua, Prefect General of the Society
and Don Bosco’s Acting-Vicar (1877-1884)
by Arthur J. Lenti, SDB
The Salesian work had first been established in France
in 1875, and had quickly expanded and flourished along the
Mediterranean coast from Nice to Marseille. But the rest of
France, as far as Salesian foundations went, was basically
terra incognita in 1883, although Don Bosco himself and his
work had already achieved widespread recognition.
Early in 1883 Don Bosco decided to undertake a trip
through Southern France, and from Marseille by stages jour-
ney northward to Paris and Lille. At a certain point, Fr. Rua
would join him in Paris.
14. Don Bosco on a Begging Tour through Southern
France (early 1883)
On January 30, 1883 Don Bosco wrote to the Cardinal-Vicar,
under whose patronage the church and hospice of the Sacred
Heart were being built, to acquaint him of his decision to under-
take a fundraising trip for the building.1
Tomorrow morning, God willing, I will leave to
visit our houses in Liguria, I shall go from house to
house as far as Marseille knocking on every door.
From there, if my health and the political situation
will allow,2 I shall turn northward to Lyons and Paris,
begging on behalf of [the church of] the Sacred Heart
and Peter’s Pence.
Meanwhile I would ask Your Eminence, insis-
tently insofar as lies in my power, to do everything
you can to remove the obstacles that interfere with
the work [on the church]. I am fully committed and
am ready, even at the cost of extravagant sacrifices,
to press for a resumption of the work that unfortu-
nately had to be suspended….
Dear Salesian Friends,
Here is the last part of the section on Don Rua as
Prefect General of the Society under Don Bosco.
We wish you a Happy and Holy Christmas.
In February and March, Don Bosco “went begging”
through Southern France (Nice, Cannes, Toulon, Marseille…)
with considerable success. For example, from Marseille,
where he stayed from March 16 to April 2, he writes to Fr.
Gael E. Sullivan, SDB
Don Bosco Hall
Institute of Salesian Spiritualituy
1 Don Bosco to the Cardinal-Vicar, January 30, 1883, is Ceria,
Epistolario IV, 210f.
2 For the unstable political situation cf. footnote 59 and related
text above, and remarks on Count of Chambord below.
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Dalmazzo, Procurator in Rome:3
I’m doing my best, but you and Fr. Savio should
also get busy and look for money. For your infor-
mation, I sent 3,000 francs from Cannes through
Fr. Ronchail. (This is over and above what was sent
to Msgr. [Louis] Macchi by mistake). Also an ad-
ditional 2,000 francs were sent from Hyères. That
is all for this morning. You’ll receive more when I
leave for the North….
ments for a secretary’s working space in a nearby convent.6
16. Fr. Rua’s Report of Don Bosco’s Successes in Lyon
and Paris
At this point Fr. Rua had not yet joined “the party.”
However, from his post in Turin Fr. Rua had been follow-
ing their progress.7 A circular addressed by him to Salesian
provincials and others gives us a glimpse of the wild enthu-
siasm with which Don Bosco was being received.8
15. Don Bosco’s Trip northward through France with
Most Revered Mother General,
Fr. De Barruel as Secretary (April-May 1883)
April 28, 1883
As early as 1878 Don Bosco had tried to establish the
Responding to a generally expressed desire9 I
Salesian work in Paris. An orphanage had been offered
am happy to convey to you [dear Provincial] some
to the Salesians at Auteuil (Paris), but certain conditions
news of the Rev. Don Bosco, in the certainty that
regarding ownership and management, as well as Cardinal
you will share the information with your depen-
Joseph Hippolyte Guibert’s insistence on a one year trial
dents, since every one is so eager to know. Among
for the Salesians, forced Don Bosco to decline the offer.4
the many extraordinary happenings that the Lord is
But Paris remained an important, if elusive, goal. In
pleased to accomplish to the honor of Mary Help of
April-May 1883, Don Bosco undertook a long and difficult
Christians, through the prayers of Don Bosco, our
journey through France, from Marseille, through Lyons,
beloved superior and father, we shall mention only
and northward to Paris and Lille. One of the purposes of
a few, transcribing them in condensed form from
the trip was to explore the possibility of Salesian founda-
authentic reports in our possession.
tions in those two northern cities.
… [Three “miracle” stories of healing follow.10]
Thus Don Bosco, accompanied by Fr. Camille De Bar-
Miraculous occurrences such as these were re-
ruel, a well-educated French Salesian priest acting as
sponsible for kindling in people extraordinary en-
secretary, left Marseille on April 2 heading north.5 With
thusiasm and deepest veneration for the person of
brief intermediate stops at Avignon, Valence and Tain
our superior and father, Don Bosco. Wherever he
they reached Lyon, where they spent some ten days (April
went truly immense crowds of people followed,
7-17). From Lyon by way of Moulins they arrived in Paris
and they even succeeded in cutting pieces from
the evening of April 18.
his cassock to keep as precious relics. On Sunday,
At every stop the press announced Don Bosco’s arrival,
April 8, Don Bosco happened to be at Fourvière, at
hailing him, certainly as the well-known charitable educa-
the renowned shrine located on a hill near Lyon, a
tor of the young (the Italian St. Vincent de Paul), but even
popular, much frequented place of devotion to the
more as a miracle worker. This is how people everywhere
Blessed Virgin. So great was the crowd that had
perceived him. Don Bosco found himself surrounded by
gathered to see him and to receive his blessing that
people suffering with various illnesses wanting to receive
the church where he attended the office and the
his blessing, to touch him, hoping for a miracle. In every
whole wide-open space around it were packed with
city the Catholic people, as well as the curious, rallied en
people. Accordingly, after the service Don Bosco
masse. In Paris, in particular, people crowded the churches
6 EBM XVI, 79-80; IBM XVI, 104-105.
in which he held services, straining to see him, to hear him
and if possible to speak to him.
From the beginning to the end of their stay in Paris,
Don Bosco and his secretary were the guests of Countess
De Combaud (where Fr. Rua was to join them). Don Bosco
had met the countess at La Navarre, where she had her
villa, and had accepted her invitation to be her guest in
Paris. For the length of their stay she also made arrange-
7 Fr. Ceria’s Epistolario does not carry any letter of Don Bosco
to Fr. Rua for the duration of this trip. Surely Fr. De Barruel was
keeping Fr. Rua abreast of Don Bosco’s activities in France.
8 Circular letter, Fr. Rua to provincials, April 28, 1883, FDRM
3987 C6-7.
9 The copy of the circular in FDRM is in the very neat hand
of a secretary; but the date, greeting, opening line and signa-
ture (all barely legible) are in Fr. Rua’s hand. The greeting reads,
“V[ery] R[ever]nd Mother General [Catherine Daghero],” and
the signature, “Most devotedly yours in J[esus] and M[ary], Fr.
3 Don Bosco to Fr. Dalmazzo, Marseille, March 19, 1883, in
Ceria, Epistolario, 214f.
4 Cf. EBM XIII, 72-97 passim; 404-421; XIV, 1-23.
5 For a brief biographical notice on Fr. Camille De Barruel see
EBM XVI, 79; IBM XVI, 104f.
Michael Rua.” (highlighted in italics in my translation) — Under-
standably, some dates and other details in Fr. Rua’s report are
less than accurate. Desramaut (Rua-Cahiers I, 115-116) provides
critical corrections and explanations. These appear in square
brackets in my translation.
10 Cf. IBM XVI, 55-57; EBM XVI, 38.
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had to bless the people that could not fit in the
church from a window of the Rector’s residence.
[Correction: he imparted the blessing on the Four-
vière esplanade.]
On Tuesday, March 10, a huge crowd assembled
in St. Francis de Sales’ parish church in Lyon in order
to attend Don Bosco’s Mass, to see him and receive
his blessing. After Mass, to allow him to leave the
church safely, the doors to the sacristy had to be
locked.
For the same purpose the following day, an
even larger crowd jammed Lyon’s most important
parish church, which goes by the title of Ainay. They
received the sacraments, and the distribution of
Holy Communion seemed never to end. After Mass,
Don Bosco had a lot of trouble and took a long time
in getting back to the sacristy to take off the priestly
vestments. Everybody wanted to see him, touch
him and receive his blessing.
On April 11, in response to a kind and insistent
invitation Don Bosco had lunch with the seminar-
ians of Lyon at their country house. They were all
assembled, some two hundred of them, with their
superiors and several distinguished persons—
among them Msgr. Guiol [Explanation: Msgr. Louis
Guiol, Rector of the Catholic faculties of Lyon had
Don Bosco as a guest at his home.] The reception
offered to Don Bosco by the rector, superiors and
seminarians was cordial and lavish at one and the
same time. They dined all together in a large dining
hall, and toward the end of the meal, responding
to insistent demands, Don Bosco addressed to the
seminarians a few encouraging words of advice that
were received with religious attention and followed
by loud, generous applause. Don Bosco also paid a
visit to the nuns of the Sacred Heart of Jesus.
While in Lyon, Don Bosco held two conferenc-
es: one with the members of a geographical soci-
ety; and the other at a private residence. [Correc-
tion: at the Work of the Boisard workshops, at the
Guillotière.]
On Monday, April 23 [Correction: April 16] Don
Bosco [with Fr. De Barruel] left Lyon for Moulins to
enjoy at least one day’s respite from his strenuous
labors. On Tuesday, April 25 [Correction: Wednes-
day, April 18] he arrived in Paris, and was met by
some very distinguished persons, both of clergy
and laity. They were eager to see him, to speak with
him, and to have from him a word of advice or of
comfort. Many vied for the honor of having him as
a guest, or if that were not possible, to have the
promise of a visit from him. They believed that his
presence in their home would be a veritable bless-
ing from the Lord.
On Sunday, April 29, Don Bosco will hold a con-
ference with the Salesian Cooperators in one of
the most important and most beautiful churches in
Paris, La Madeleine. We hope that the Lord will be
pleased to help him, so that he may reap abundant
fruits of eternal salvation.
In spite of all this traveling and of all this fa-
tiguing work, the Lord has kept our dear superior
in very good health. But the work that he has been
forced to undertake is such that, as his secretary
writes, it would require the help of at least two
more secretaries.
Pray therefore, [dear provincial], and have oth-
ers pray fervently for Don Bosco, without forgetting
to pray for—
Most devotedly yours in J[esus] and M[ary],
Fr. Michael Rua
17. Fr. Rua, Don Bosco’s Aide-de-Camp in Paris in
May 188311
Fr. Rua joined Don Bosco and Fr. De Barruel in Paris
only at the height of the trip, on May 2nd, when Don Bosco
was already a sensation and the correspondence had
become so voluminous that his secretary, Fr. De Barruel,
could no longer cope. (Fr. Rua remained available till the
three left France and returned to the Oratory). Perhaps Fr.
Rua’s joining Don Bosco in Paris had been planned by pre-
vious agreement; perhaps it was motivated by a distress
signal received. Immediately on his arrival, Fr. Rua wrote to
Fr. Lazzero, director of the Oratory.12
…Both Don Bosco and Fr. De Barruel are tired,
but they are in good health. The real reason for
my being called upon was that I should help with
the correspondence, as well as with other matters.
[More later] about the throngs of people that keep
Don Bosco under constant siege… For now I will just
enclose a note [check] made to Fr. [Angelo] Lago. As
you may see, besides the many sums already sent,
the present one of 20,000 Lire is tangible proof [of
Don Bosco’s success] and the assurance, it is hoped,
that it will not be the last.
You have no idea of the mountain of letters that
have been piling up and still await a reply. Not just
three, but six or seven secretaries, would be needed
for the task. Fortunately, we have the volunteering
services of a good religious, who comes to help us…
A reporter from the newspaper La Liberté, quoted by
Desramaut, gives us a thumbnail sketch of Don Bosco’s
“secretary general” (Fr. Rua) at his desk tackling the cor-
11 For an extensive, detailed treatment see Desramaut, DB
en son temps, 1172-1193. See also the sprawling narrative in IBM
XVI, 62-77, 128-281; EBM XVI, 39-55, 78-219.
12 Don Bosco to Fr. Lazzero, Paris, May 2, 1883, FDRM 3,907
E12 – 3,908 A1.
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respondence.13
Miss Claire Louvet, a cooperator from Aire-sur-la-Lys, in
I’ve never seen so many letters in one day’s
the department of Pas-de-Calais, near to and West of
delivery. A pile of them was stacked on top of his
Lille. She had first heard of Don Bosco from Fr. Joseph
desk; and scattered on the floor below there lay a
Ronchail, director of the Salesian St. Peter Orphanage in
great number of them, already shredded and dis-
Nice, where she regularly took her vacation. She met Don
carded. Some of the scattered pieces revealed the
Bosco in 1881 and immediately there developed between
fine, long-drawn lines of feminine handwriting. The
them a deep spiritual understanding and friendship. She
“secretary general” annotated in his own hand each
visited Don Bosco in Turin several times: late in 1881, in
letter that seemed to merit a reply, and added it to
1882 for the feast of Mary Help of Christians, in October of
a stack that lay before him. What an amazing num-
the same year—never empty-handed (500, 2000, 10,000
ber of letters!
francs…). Don Bosco arranged for her to lodge with the
18. Don Bosco’s trip to Lille with Fr. Rua and Fr. De
Barruel
A few days after arriving in Paris and working on the
correspondence, Fr. Rua joined Don Bosco and Fr. Barruel
on a trip to Lille, a trip that interrupted their stay in Paris
from May 5 to May 14. The purpose of this important
detour was twofold: (1) to look over, and discuss the ac-
ceptance of, St. Gabriel Orphanage that was being offered
to the Salesians, and (2) to visit an outstanding cooperator
and spiritual daughter of Don Bosco, Miss Claire Louvet.
(1) St. Gabriel Orphanage
During his stay in Lille, Don Bosco visited the St. Ga-
briel Orphanage, where he was given a formal reception.
It had been founded in 1874 to shelter orphans of the
Franco-German War (1870-1871) and was staffed by the
Daughters of Charity of St. Vincent de Paul. As most of the
orphans were by now in their teens, the orphanage was
offered to the Salesians. As we learn from one of Don Bos-
co’s letters to Miss Claire Louvet, in December Fr. Albera
(provincial) and Fr. De Barruel negotiated the transfer.14 Fr.
Joseph Bologna, from Marseille, was appointed director,
and took possession on January 29, 1884, with the blessing
of Bishop Alfred DuQuesnay of Cambrai-Lille. There were
many problems to be solved: the house was too small; it
was understaffed; the youngsters were undisciplined; it
lacked in-house workshops… Fr. Bologna, after setting up
temporary workshops and organizing the Salesian coopera-
tors on the Marseille model, began to develop the orphan-
age with success.
(2) Miss Claire Louvet (1832-1912)15
Salesian Sisters, who were just delighted to have her as a
guest.
At mid-January, and again at the beginning of March
1883, looking forward to the trip through France described
above, Don Bosco wrote to Claire Louvet:16
In April I shall be in Paris with God’s help. It’s
up to you to tell me whether I might dash over
to Aire [from Lille, to see you]. You are the only
person [in the area], Mademoiselle, with whom
I am acquainted. However, should you not be at
home in the month of April, I shall put off my visit
to some other time.
On April 1, [from Marseille] he wrote: “I am
about leave for Lyon, hoping to reach Paris by the
15th. At the end of the month, [from Paris] I intend
to make a run as far as Lille— God willing. We can
get together and talk at leisure either in Paris or
Lille…
From Paris on May 4 Don Bosco wrote: “Mademoiselle,
tomorrow at noon, God willing, I shall be in Lille, the guest
of Count de Montigny, and stay the whole of the follow-
ing week… Au revoir…”— [meaning, “I’ll see you then”]. It
appears, therefore, that the two met, if not at her home
in Aire, certainly in Lille. Ceria writes: “Miss Claire Lou-
vet, who had come to Lille to see Don Bosco, gave him a
letter from Fr. Engrand recommending a [sick] child to his
prayers.”17
Don Bosco’s extant letters to Claire Louvet are dated
from January 1, 1882 to 1887.18 Unfortunately this cor-
respondence shows some unexplained sizable lacunae.
The orphanage benefited greatly by the charity of
16 Don Bosco to Miss Louvet, Turin, January 18, and Mar-
13 Cf. Desramaut. Rua-Cahiers I, 116.
seille, March 2, 1883, Ceria, Epistolario IV, 454-455, and 455-456
14 Don Bosco to Miss Claire Louvet, Turin, December 21,
(original French).
1883, Ceria, Epistolario IV. 459-460 P.S. (original French); EBM
17 Cf. EBM XVI, 209. Fr. Engrand, a steady benefactor and
XVI, 456-457 P.S; EBM XVII, 328-330 (foundation); 715 (Appendix cooperator, was a priest of Aire and Claire’s relative. The young
49, document of agreement).
girl in question, who was seriously ill, experienced overnight a
15 Biographical information on Claire Louvet is meager. See miraculous cure.
EBM XV, 486-508 containing 12 Bosco-Louvet letters. Michael
18 In one of his first letters (August 5, 1882) Don Bosco asked
Mendl edited 21 additional Bosco-Louvet letters translated
whether she could read his scrawl, or would she prefer that his
directly from the original French for which see EBM XVI, 448-463 secretary write for him. Her answer was that she preferred to
(Appendix 11). Eugene Ceria, Epistolario IV, p. 447-479 edits the see his writing. All of Don Bosco’s letters to Claire Louvet (except
whole archival corpus of 56 Bosco-Louvet letters in the original three) are in Bosco’s handwriting and in his special “brand of
French.
French.”
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Frequent illness may be one reason for the gaps; or it may
simply be a case of “missing letters.” The letters that have
survived show her to have been the outstanding coopera-
tor in the north of France, just as Count Louis Colle was in
the south. They remain as witnesses to the spiritual bond
that united “Father and daughter.” 19
Claire Louvet never enjoyed good health, and her ill-
nesses got progressively worse. Don Bosco’s health like-
wise degenerated during his last years (1884-1887).
In 1884 Don Bosco, anticipating his own death, in-
cluded in his Spiritual Testament short letters of acknowl-
edgement to be delivered to outstanding cooperators or
benefactors after his death. One of them (the 11th of 14)
is addressed to Claire Louvet: “I shall have to leave [this
world] before you, but [when I am gone) I will not fail to
pray for your happy eternity. Continue to help our orphans,
and they will be your crown… in paradise. O Mary, protect
your daughter always!”
Claire followed with anxiety the progress of Don Bos-
co’s last illness. In 1887, together with her Christmas greet-
ings she sent a very generous offering. But she anticipated
his passing and her bereavement with a broken heart. On
December 28, Fr. Engrand in a letter to Fr. Rua’s secretary
(Fr. De Barruel) writes: “Mademoiselle Louvet of Aire has
asked me to convey to Fr. Rua the expression of her deep-
est sorrow in the present circumstance. Don Bosco treated
her as a truly privileged person, and she is grieving as a
child grieves over a father’s loss.”20
After Don Bosco death, in spite of grief and suffering,
she continued to support the Salesian work during Fr. Rua’s
tenure and beyond, and to have for him the same confi-
dence and veneration she had for Don Bosco. In her last
years Fr. Rua assigned a Salesian Sister to care for her. The
Sister learned how to keep her comforted, smiling and pa-
tient in her pain by recalling the image of Don Bosco. Claire
Louvet died on November 11, 1912 at the age of 80.21
19. Don Bosco and Companions back in Paris. St. Peter
School in Ménilmontant.22
During his stay in Paris in 1883, Don Bosco had spoken
publicly of his intention of establishing a Salesian founda-
tion in the capital. Speaking from the pulpit of the church
of St. Augustine he launched a challenge: “Is there a way of
establishing in Paris a school just like the ones we have in
Marseille, Nice and Turin? Such a work is necessary and it
ought to be established.”
Of several possibilities Don Bosco regarded that of
St. Peter’s Hospice the most promising. It was the 1878
foundation of Fr. Paul Pisani, noted Church historian, in
Ménilmontant, a crowded working-class district of Paris.
On being appointed to the Institut Catholique Father Pisani
was looking for someone to take over the hospice, hence
the offer in 1884. After a fact-finding visit by Fr. Celestine
Durando, Fr. de Barruel and Fr. Paul Albera (Provincial), the
Superior Chapter meeting with the ailing Don Bosco in Sep-
tember 1884 decided on the foundation. Fr. Albera (acting
for Don Bosco), Mr. de Franqueville (a Salesian Coopera-
tor) and Fr. Pisani negotiated the financial details, and the
Salesians took over the property.
Benefactors, such as Mr. de Franqueville, Countess de
Cessac (both of Paris) and Countess Georgina de Stacpoole
(of London and Rome) contributed financially and sup-
ported the work.
Fr. Bellamy, a priest of Chartres, who had joined the
Salesians the previous year, was appointed director (Janu-
ary 29, 1885). The local pastor at first objected to this Sale-
sian “takeover,” but later conceded. The lay staff stayed on.
University students worked with the young people, and
helped make a promising beginning.
Don Bosco and companions finally quit Paris on May
26 (1883) and by way of Reims, Dijon and Dôle (Jura) ar-
rived in Turin on May 31. Without delay Fr. Rua penned
a circular letter to tell the confreres of Don Bosco’s safe
return after an exhausting but successful trip.
Fr. Rua, as usual, remained available throughout, never
in the limelight but in the wings, looking after Don Bosco’s
health and wellbeing. But a keen anonymous observer left
us an unforgettable sketch of Fr. Rua:
Of average height, of pale complexion, slim of
figure, his gaze lively and penetrating—Fr. Rua is
the embodiment of the finished and distinguished
Italian diplomat. His voice is pleasant, his smile wry
but tempered with great benevolence. We were
given the opportunity of spending long hours with
him. We came out [of these conferences] under
the spell of conversations that blended good-
natured friendliness from beyond the mountains
with a profound knowledge of the human heart—
altogether a person of rare character!23
19 For a perceptive study of the spirituality of the letters and
of Don Bosco’s down-to-earth style of spiritual direction see:
John Itzaina, “Charitable Mademoiselle, “Don Bosco’s Fifty-Eight
23 Desramaut. Rua-Cahiers I, 117, citing Dom Bosco à Paris,
Letters to Clara Louvet,” Journal of Salesian Studies 1 (1990:1)
by a Former Court Official (Ancien Magistrat) (Paris: 1883), p. 61.
35-46, and idem in Don Bosco’s Place in History (Roma: LAS,
Desramaut proposes on good grounds that this “Ancien Magis-
1993) p. 487-499.
20 Ceria, Epistolario IV, 475 (introduction to Letter 2769).
21 Itzaina, Ibidem.
22 EBM XVII, 330-336.
trat” is none other than Albert du Boÿs, who in 1884 published
an “official” biography of Don Bosco. For this purpose he spent
considerable time at the Oratory doing research and interview-
ing various Salesians, Fr. Rua in particular.
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20. Fr. Rua, Don Bosco’s Companion on a Visit to the
Count of Chambord at Frohsdorf24
A brief introductory note may help to locate the Count
of Chambord within a tormented period of French history,
the 1870s.
After the defeat of the French forces in the Franco-
German war (1870-1871), Napoleon III went into exile. The
forces of the National Assembly of Versailles crushed the
insurrection of the Paris Commune (March-May, 1871) in
the Bloody Week of May 21-26, 1871.
A monarchist offensive followed (1871-1873). But the
Monarchists were divided.
The Legitimists supported the last scion of the Bour-
bon line, the Count of Chambord (1820-1883), as pretend-
er to the throne, who took the name of Henry V.
The Orléanists supported the Count of Paris, grandson
of Louis Philippe who had ruled from 1831 to 1848.
The Bonapartists, on the other hand, stood for a resto-
ration of the Napoleonic line.
The Count of Chambord and the Count of Paris had
come to an agreement as to the succession, but to no
avail, because the Republicans eventually prevailed, and
the Third Republic (with the constitution of 1875) was
established. All monarchic claims were thereby eliminated.
Some years later, the Count of Chambord, married Arch-
duchess Maria Teresa of Austria-Este. They were child-
less and lived as exiles in the Count’s sumptuous castle of
Frohsdorf in Styria, Austria (about 25 miles from Vienna).
He lived in style as the “hope of France,” the leader of a
coterie of French royalists.
It is against this political background that Don Bosco,
only recently back from his exhausting trip through France
(discussed above), was prevailed upon to undertake a long
trip to visit the ailing Count of Chambord at Frohsdorf
(Austria). Fr. Rua was his companion, and left us an auto-
graph report of the trip that, though unfinished, stands as
a primary source.25
Fr. Rua’s writes:
Toward the end of June 1883, the Count of
Chambord took dangerously ill. On him rested the
French Catholics’ hopes for a restoration of the po-
24 Amadei, Rua I, 326-330; Desramaut, Cahiers I, 118-121; Fr.
Rua, Viaggio di D. Bosco a Frohsdorf (unfinished report) in FBRM
1349 C4-9, transcribed by Amadei, Rua I, 326-329. Based on the
above: IBM XVI, 330-354 and 581-585; EBM XVI, 260-279. Count
Joseph Du Bourg, Les entretiens des princes à Frohsdorf. La verité
et la légende (Paris: 1910) cited in Desramaut, Rua-Cahiers I,
118-121.
25 It is here translated as transcribed by Amadei (Rua I, 326-
329) from Fr. Rua’s autograph report; added and inserted below
are pertinent sections from reports by Count Joseph Du Bourg
and by Court Chaplain Abbé Curé—all cited in the footnote
above.
6
litical and religious order in that generous nation.
No sooner did the news of his condition reach the
public than Don Bosco began to receive letters and
telegrams from every part of France begging him
to pray, and have others pray, for the distinguished
ailing personage.
Letters were received every week by the
hundreds asking for prayers. Letters and telegrams
were received from the select circle of nobility that
forms the Count’s court at Frohsdorf, to ask Don
Bosco to pray, and have others pray for him. This
was a clear proof of the Count’s trust in the protec-
tion of Mary Help of Christians and in Don Bosco’s
and his boys’ prayers to her. We replied to as many
of these inquirers as we could, to assure them that
prayers [and Masses] with the reception of Holy
Communion were being offered for the Prince’s
recovery, if this was conducive to the good of his
soul.
On the 14th of July we received a telegram
from Wiener-Neustadt, signed Abbé Curé, with
prepaid 20-word reply. It earnestly appealed to
Don Bosco to go to Frohsdorf because the ailing
Count was desirous of having a visit from him.
Since Don Bosco at the time was overwhelmed
with work and not at all well himself, regretfully
we had to reply that for the moment it was not
possible for him to undertake such a journey. The
telegram has been lost, but our letter was received
in Frohsdorf. On hearing that Don Bosco could not
come under the circumstances, the Prince did not
give up trying to have Don Bosco at his bedside for
a few days.
After a while, the Prince contacted by telegram
the good Count Joseph Du Bourg of Toulouse who
was extremely devoted to the cause of Religion
and supportive of the Prince’s claims to the throne.
He asked Count Du Bourg to return to Frohsdorf by
way of Turin, pick up Don Bosco and bring him [to
the castle].
Count Du Bourg had been traveling that whole
week and had just rejoined his family. But faithfully
accepting the task entrusted to him he left imme-
diately for Turin. On arriving there, without delay
he paid a visit to Don Bosco, and after much plead-
ing and arguing he succeeded in persuading Don
Bosco to leave with him [for Frohsdorf]. Having to
undertake such a long journey, Don Bosco thought
it proper to take along one of his secretaries [Rua,
author of this report]. And so that very day in the
evening Don Bosco and the said secretary [Rua]
left with the Count by the express train.
As Don Bosco was getting ready to leave, a
number of [Salesian] priests clustered around

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him in utter surprise, wondering why he would be
that half an hour we were conveyed to the castle
leaving for several days while the meeting of the
of Frohsdorf. It was a Sunday, and it so happened
Alumni Association was taking place. He himself
that the memorial of Saint Henry, the Prince’s
had scheduled the meeting with dinner for July
name day, was being celebrated on this day. After
15, a meeting that is always so dear to his fatherly
a brief respite to brush off the dust of the journey,
heart. Without revealing his destination, he merely
we were escorted to the elegant chapel of the
indicated that he was visiting a sick person that
castle, which serves as parish church for the resi-
wanted to see him urgently. He therefore recom-
dent French colony.
mended prayers that the person be restored to
The chapel was crowded with people who had
health.
gathered to attend Mass and to see Don Bosco.
So we left for Frohsdorf with the 7 P.M. ex-
The Prince and the Princess had already received
press train; and in spite of having had to spend two
Holy Communion earlier in his room at a Mass
whole nights and a day on the train, thanks to the
celebrated by their confessor (P. Bole), and a large
Count’s courteous concern, the trip was bearable,
number of people had already received Holy Com-
and Don Bosco suffered no great inconvenience,
munion before Don Bosco’s Mass. A general Com-
thank God!
munion was offered to the Lord for the beloved
The only unpleasant experience [of the trip]
Prince’s health on his name day.
was an awkward occurrence. The Turin express
Don Bosco was prevailed upon to take some
was due to arrive at Mestre on time to connect
rest undisturbed. At the same time Don Bosco’s
with the Rome-Venice express, but it didn’t. For
secretary [Rua] and Abbé Curé offered two other
some unknown reason, it was three quarters of an
Masses. When the chapel services were over, the
hour late [and so we missed the connection]. Con-
whole Court gathered around Don Bosco. It was
sequently we boarded the Mestre-Neustadt Local,
a real pleasure for us to meet so many illustrious
and we arrived at our destination with a delay of
dignitaries, particularly Her Highness the Princess…
about 9 hours
[End of Fr. Rua’s report]
[Inserted paragraphs from reports by Du
[Additional paragraph from Du Bourg27]
Bourg and Court Chaplain Abbé Curé.]
After Mass, the Prince received Dom Bosco
[Additional paragraph from Du Bourg26]
from his sick bed. After Don Bosco left him, he
“In spite of the long journey [with the local
called for Du Bourg and said to him: “My dear
train], time went by quickly, thanks to the interest-
friend, I tell you, I am cured. He did not want to
ing conversation of my two companions. During
tell me, but I understood very well; I am dodging
the long train stops, I did my best to persuade
the bullet again this time.” Du Bourg was beside
them to have some food, but to no avail. Fr. Rua
himself with joy. Then [the Prince added]: “He is
around two o’clock in the afternoon went on a
a saint. I am truly glad to have seen him. I want
spree over two fried eggs and grace-after-meals
you to see to it that places are set for these two
for dessert. During this time Dom Bosco exercised
religious at my wife’s table.28
his legs in elastic stockings (the poor dear!) by
[Paragraphs quoted from report to the Nuncio
walking around in the lobby of the railway station,
by Court Chaplain Abbé Curé29]
while holding his arms crossed behind his back. His
July 15 was St. Henry’s day, the Count of
cassock drew the attention of those good people,
Chambord’s patron saint. After the solemn high
because throughout Austria priests wear long
Mass, Monseigneur wished to receive all the
redingotes and black high chapeaus outdoors. No
people of his household. He was very weak and
wonder then that on such a diet these two vener-
could not whisper more than a couple of words to
able religious are as skinny as sticks. But they are
each one. Madame [Countess Marie Thérèse] was
saints, and that’s enough compensation! As for
seated by his bed, and each person on passing by
myself, Dom Bosco’s prayers had bolstered my
the bed kissed Monseigneur’s hand. I believe it’s
spirits, and I ate enough for four people.”
the first time that he allowed it, or rather suffered
[Rua’s report continues]
it to be done. […names of dignitaries listed…] Then
God willing, we arrived at Wiener-Neustadt at
as chaplain I called a halt to the march, and Mon-
6, the morning of July 15. The coach of the Prince,
forewarned by telegraph by Count Du Bourg, was
waiting for us at the railway station, and in less
27 Du Bourg, Les entretiens …, ibid.
28 Du Bourg, Les entretiens…, in Desramaut, Rua-Cahiers I,
119-120.
29 Report of Chaplain Abbé Curé to Bp. S. Vannutelli, Nuncio
26 Joseph Du Bourg, Les entretiens des princes à Frohsdorf…, to Vienna, Frohsdorf, July 17, 1883, in E. Ceria, IBM XVI, 571-575
cited in Desramaut, Rua-Cahiers I, 119.
(omitted in EBM). The quote is from p. 573.
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seigneur said to me, “I wanted to see you these
days but I am so tired!” Then he added, speaking
of Don Bosco and of his companion, Fr. Rua: “Don
Bosco pretends that he’s not the true one, but that
it’s the other.” As I could not understand what he
meant, he repeated: “He’s not the one that works
miracles, but it’s his companion; he too is a saint.”
That evening at the dinner hosted by Ma
http://www.sdb.org/image/Gallerie/ImgGrandi/
Regioni/2008/_1_19_35_7_315_.jpg dame there
were 18 of us seated [counting Don Bosco and Fr.
Rua]. Midway through the meal, unexpectedly
(the Countess herself had not been forewarned)
the Count appeared conveyed on his armchair on
wheels. His sudden appearance had the effect of
a bolt of lightning! The emotion was such that no
one could speak. The good Prince had wanted to
provide a pleasant surprise for the company. On
seeing him, Madame ran to his side to toast his
health, and everyone joined in. The Count recog-
nized Don Bosco’s presence in a special manner,
and after a few minutes had his orderly take him
back to his bed. …
[On Monday morning, July 16] Monseigneur
desired to have Don Bosco celebrate Mass in his
room and receive Holy Communion from him.
… During the day Don Bosco was busy receiving
anyone who wished to talk to him or to receive
his blessing. He had decided to leave the next day
[Tuesday morning, July 17]. Don Bosco’s pres-
ence has brought great comfort to the Count, but
he could not prolong it further; his boys in Turin
needed to have him back.
So, yesterday early in the morning, after cel-
ebrating Mass, the two holy priests left us. Monsei-
gneur wished to see them once more before they
left. He embraced Don Bosco tenderly and thanked
him for his visit. [End of quote from Abbé Curé’s
report to the Nuncio.]
Envoi:
Back at the Oratory, Fr. Rua hastened to write a let-
ter to the Countess in Don Bosco’s name and in his own,
including some letters written by the boys. He received the
following reply (in Italian).30
Frohsdorf, July 29, 1883
Very Reverend Father Rua:
Don Bosco for every word you write. It was a great
comfort for my husband and myself to receive your
blessing and to learn how many pure and innocent
souls are praying for the healing of my ever dear
and beloved patient.
Thanks to God, every day, though ever so
slowly, the recovery keeps progressing, despite
the little set backs that now and then come and
go. These lessen with time and renew our hopes
for a complete recovery, which as Don Bosco said,
will be obtained with patience. We both thank you
for the letters, so sincere and precious, written to
us by the children s of Don Bosco’s Oratory, young
students and artisans. My husband expressly
charges me, and does so now as I am writing, to
ask dear don Bosco to keep up his saintly prayers,
in which he places so much trust.
The remembrance of the two days spent here
among us by Don Bosco and yourself, good Fa-
ther Rua, will always remain most dear to us. I am
glad that your trip was a pleasant one; it does not
surprise me, because two souls, good and holy
like yours, deserve to be accompanied in a special
ways by your Guardian Angels. I close now, renew-
ing to you and to Don Bosco the assurance of our
gratitude and sincere affection with which I heart-
ily remain
Your indebted servant,
Maria Teresa
Countess of Chambord
P.S. My husband bids me send you his special
loving regards.
As the Count’s health kept on declining, Don Bosco on
August 14 wrote consoling words to the Countess (who
had been ill herself)31 But the Count of Chambord could no
longer cope with his weakness, and died on the morning of
August 24, 1883.32
Your letter touched me to the heart, and I
immediately read it to my dear patient, who was
31 EBM XVI, 275-276, IBM XVI, 350.
32 Cf.. For further correspondence and comments on the
moved by it. Together we thank you and our dear
political situation and on the suspicious circumstances of the
Count’s death, cf. EBM XVI, 276-279, IBM XVI, 351-354. See
30 Amadei, Rua I, 330; IBM XVI, 348, EBM XVI, 273f; Desram- also Amadei, Rua I, 330 (referring to Du Bourg, Les entretiens…,
aut, Rua-Cahiers I, 120f.
218ff.)
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December Message
of the Rector Major:
THE UNHEARD
OF TRIUMPH
Without thee, O Christ, we
are born only to die; with thee
we die only to rise again (Miguel
de Unamuno).
IF Christ has not been raised, then our preaching is in
vain and your faith is in vain (1Cor 15,14). Undoubtedly the
resurrection is at the centre of the Christian faith. And yet,
the lives of believers do not always reflect this conviction.
It is enough to think about the limited number of pictures
of the risen Christ in comparison with those of Jesus on
the Cross. Paradoxically to understand the resurrection it is
necessary to take his death seriously. Down the centuries,
currents of thought have minimised the death of Jesus, pre-
venting the resurrection from being properly understood.
For the people of Israel, the death on a cross of the Rabbi
from Galilee meant that God was not on his side, his Messi-
anic pretentions had no value and even less those regarding
his being the son of God. Thus, with regard to the disciples
who saw him risen, this was described as an hallucination or
simply that they saw what they hoped to see. There are two
elements evident in the gospel accounts: above all, that the
discovery of the empty tomb did not lead them to think that
the one who had been buried was risen; and this explains
the great difficulty the disciples had in accepting the fact
that the person they were seeing alive rally was Jesus. We
are talking about something which goes totally beyond our
human experience. What the accounts in the New Testa-
ment lead us to can be summed in this way: the risen Jesus
is the same one who lived with them and died on the cross,
but he is not the same. His personal identity is complete: he
retains the signs of his death on the cross, as can be seen in
his meeting with the unbelieving Thomas: “Put you finger
here and see my hands; and put out your hand and place
it in my side; do not be faithless but believing!” (Jn 20,27).
In the same text we find the relationship between the
testimony of the disciples and the faith of someone who,
like us, without having seen believes in Him: “Blessed
are those who have not seen and yet believe!” (Jn 20,29).
It seems to me significant that there is no account in the
NT which presents an appearance of the risen Jesus to his
mother: she is the only person for whom the death of the
Son does not result in any fracturing of her faith and trust in
Him and in the Father. What does it mean nowadays to be-
lieve in the resurrection of Jesus? In the text quoted (1Cor
15), we see that the Apostle does not base our resurrec-
tion on that of the Lord; on the contrary, on two occasions
he declares: “If there is no resurrection of the dead, then
Christ has not been raised!”; “If the dead are not raised
then Christ has not been raised” (1Cor 15,13.16). With the
resurrection, Jesus does not return to the past, to his di-
vine life “pre-incarnatoria”, instead he takes a decisive step
forward. In the risen Jesus we find both his incarnation in
its fullness and the human condition in its fullness. He as-
sumes for ever our human nature. It is the risen Jesus who
for the first time calls his disciples “brothers” (Mt 28,10; Jn
20,17). Starting from this moment the apostles devote their
whole lives to preaching, to proclaiming “the truth about
God and the truth about man”. The proclamation of the res-
urrection of the one who was crucified is the “Good News”,
the very best that a human being can receive. The NT tells
us what the genuine testimony to the resurrection is. “And
with great power the apostles gave their testimony to the
resurrection of the Lord Jesus … There was not a needy per-
son among them for as many as were possessors of lands or
houses sold them and brought the proceeds … and laid it at
the apostles feet; and distribution was made to each as any
had need” (Act 4,33-35). There couldn’t be a better setting
in which to speak about the testimony to the resurrection
than that which shows the change in the lives of believers,
fraternal love, total sharing : “See how they love one an-
other!”, the astonished pagans exclaimed.
Don Bosco understood this perfectly. His whole life and
his work on behalf of the young had at its heart an “easter
spirituality”: the joy which constitutes the essence of the
preventive system and is the key to youth holiness is not the
naive or thoughtless cheerfulness of someone who “as yet”
does not know about life’s difficulties, but that of someone
who “carries the signs of the cross” but at the same time, is
convinced that no one and nothing can separate him from
the love of God shown in Christ Jesus (cf Rom 8,39). So
too Don Bosco’s preoccupation to make the atmosphere
at the Oratory the very best, the “educative ecology” indis-
pensible for our charism, is an attempt to re-create, in the
youthful and working class setting of Valdocco, the experi-
ence of the first Christian community and in this way suc-
ceed in becoming an authentic testimony to the new life of
the Risen Lord. We should recall that “as we carry out our
mission today, the Valdocco experience is still the lasting cri-
terion for discernment and renewal in all our activities and
works” (C. 40). May God grant that as the Salesian Family
we may always and everywhere be authentic witnesses to
the Resurrection.
(Courtesy of sdb.org)
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Institute of Salesian
Spirituality
Continuing formation of the
Salesian Family for the life
and hope of the young
Statement of Purpose
The Institute of Salesian Spirituality
(ISS) offers a variety of study pro-
grams and formative experiences
that include a 15-week renewal
course in Spirituality and Formation
(August to December), a 15-week
residential course in Leadership
and Community Animation (Febru-
ary to May), and a year-long study
program (August to June) in Salesian
studies and theological updating.
The specific purpose of the Institute
is to make a comprehensive Sale-
sian renewal experience available
to members of the Salesian Family
from English-speaking regions and
to others for whom English is a sec-
ond language. Critical study, includ-
ing reflection papers, is integrated with experiences aimed
at deepening spirituality and fostering personal growth
in the context of Salesian community life and ministry.
Participants are offered ample opportunity for theological
updating and for pursuing specific pastoral interests. This
is made possible by the wide array of courses available at
the Graduate Theological Union (GTU). ISS participates in
the GTU through its affiliation with the Dominican School
of Philosophy and Theology (DSPT), itself a member of the
Graduate Theological Union (GTU) – a multi-denomination-
al consortium of nine interdependent theological schools
and affiliated centers, offer over 700 courses each year.
The ISS community is committed to pursue the following
goals, which form the core of the Salesian renewal pro-
gram:
1.To acquire a deeper and more critical knowledge
of life and times of Don Bosco, Founder of the
Salesian Family, by research, study and reflec-
tion;
2.To draw on the theological and cultural re-
sources available in the area for an ever-broader
vision of Salesian mission;
3.To live a spirituality that impacts our everyday
life and calls us to face new challenges with
courage and a spirit of initiative;
4.To live our vocation through a deep experience
of community in a Salesian family spirit.
Program components
Enlightened by the person of Christ and by his Gospel,
lived according to Don Bosco’s spirit, the Salesian
commits himself to a formation process which will
last all his life and which will keep pace with his devel-
oping maturity. [SDB Constitutions, 98]
The Institute of Salesian Spirituality is designed
as a program of ongoing formation of the
Salesian Family for the life and hope of the
young. To make this hope a reality, the Insti-
tute is made up of five components: the study
of spirituality for mission in community, a place
of personal growth.
Core Curriculum
The study component of the ISS revolves
around a core curriculum in Salesian history,
pastoral or functional theology, and spiritual
theology.
Courses during the Fall Program delve into
Salesian origins with a look at the spirit of St
Francis de Sales, and with special emphasis on
the vocation of Don Bosco as Founder through
a critical analysis of the development of his life
and work. The origins are brought to bear on
contemporary needs by considering the con-
cept of Interactive Evangelization - relevant to
the world in which our youth today live.
The core considerations of the Spring Program
highlight the figure of Don Bosco as Builder in articulating
and developing the Salesian mission. This calls for a theo-
logical investigation into Salesian Identity and Charism,
complemented by a concept of Salesian Christology. In
addition to Salesian offerings, the ISS program requires one
full-course in an area of theological study offered by the
GTU. Course titles and descriptions are found in the GTU
catalogue.
Theological Update
Theological updating is an integral part of the program.
In the Fall and Spring semesters, Institute participants are
required to take a minimum of one full course (3.0 units)
from any of the 9 areas of study offered at the GTU (histor-
ical, systematic, scriptural, pastoral, liturgical, moral, etc.).
Students will work out their course choices with the ISS
program coordinator or their academic advisor at DSPT.
Institute Days
The weekly Institute Days offer the opportunity to process
what is offered in academic courses and in community
experiences, as well as moments to visit Bay Areas points
of interest.
Admission to the ISS
Affiliation
Through the Dominican School of Philosophy and Theol-
ogy, known as “DSPT”, the ISS has resources to serve the
needs of a wide variety of students, and provides under-
graduate and graduate degree programs in philosophy and
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theology, as well as opportunities for continuing education
and sabbaticals. It is through DSPT that we obtain the I-20
Student visa which requires 12 units of class per semester.
All the schools are in close proximity.
Admission
Application to the ISS involves registration in the GTU
through the Dominican School of Philosophy and Theology.
A registration packet will be sent upon request. This packet
outlines requirements and fee schedules. For enrollment
in the GTU as well as for the Institute’s records, transcripts
(record of academic work completed) of university level
and/or theological courses are required. Religious who
apply to the ISS must include a letter of recommendation
from their provincial or religious superior.
It is recommended that applications be submitted during
the Spring, ie, between April and June to acquire the I-20
student visa with apple time. Applications are reviewed by
the Admissions Committee when all materials are received.
Academic Prerequisites
Academic prerequisites for the ISS include a command of
the English language and a basic theological or religious
studies background. Since course work is given at a semi-
nar and graduate level, students are required to have the
equivalent of a university degree or a diploma certifying
past experience in higher education.
Certificate of Theological Studies or Masters Programs
Students enrolled in the ISS may participate in the pro-
gram for personal enrichment or may pursue an advanced
degree in theology.
DSPT awards the Certificate of Theological Studies to ISS
students who have completed twelve hours of graduate
study in theology for personal enrichment.
ISS students wishing to pursue an advanced degree in
theology apply for admission to a degree program at DSPT.
There are two options. The Master of Arts in Theology (Op-
tion I) is a research-oriented two–year degree in theologi-
cal studies, accenting the theological tradition of DSPT,
requiring both a foreign language and a Master’s thesis.
ISS courses apply as a specialization in spirituality. Students
completing this program often teach or pursue doctoral
studies, including those of the GTU.
The Master of Arts in Theology (Option II) is a two–year
program designed to encompass a wide range of theologi-
cal topics. Students choose an area of specialization, often
with a pastoral orientation. The program culminates in a
special project, a series of essays, a thesis, or perhaps a
theological reflection paper. Students may use this pro-
gram to gain the theological breadth and depth to help
prepare for pastoral ministry. The Salesian emphasis on
youth ministry fits neatly with this option.
General Information
The Institute of Salesian Spirituality follows the academic
calendar of the GTU. The Fall Program begins in late August
and ends before Christmas. The Spring Program begins in
February and ends in May. Seminars and workshops are
offered at key times throughout the year.
Location
Don Bosco Hall, home of the ISS, is located in Berkeley,
California. The Hall is ideally situated between the Univer-
sity of California at Berkeley and the Graduate Theological
Union. Both are within short walking distance.
Climate
The climate in the Berkeley area is consistently mild and
prevailingly cool all-year round, with only slight changes in
the season. At some point in the winter season the tem-
perature falls, though rarely approaching the freezing level.
It is best to dress in “layers.”
E-Mail and Internet Access
Students may access the internet or have their own indi-
vidual e-mail accounts through community computers, or,
students who own personal computers may do so from
their own quarters.
Educational and Cultural Resources available
to the Institute of Salesian Spirituality
Library Resources at Don Bosco Hall
Don Bosco Hall maintains the Institute of Salesian Spiritual-
ity Library, which houses a growing collection of Salesian
materials. Included in this collection – besides official
documents and protocols of the Salesian Society – can
be found over 2,000 books, 40 periodicals, and the 4,818
microfiches of the “Don Bosco Collection,” the “Don Rua
Collection” and the “Mother Mazzarello Documentation”
of the Central Salesian Archives in Rome. Don Bosco Hall is
within easy access of the GTU and university libraries.
The Flora Lamson Hewlett Library
The Flora Lamson Hewlett Library is the common library of
the GTU. Its holdings number more than 600,000 books,
periodicals, microforms, audio and video cassettes, and
other media, making it the third largest theological library
in the United States.
More information
on the Insitute of
Salesian Spirituality
can be obtained by
emailing -
sullivangael@aol. com.
Ongoing Formation Bulletin
Institute of Salesian Spirituality
Don Bosco Hall
Berkeley, CA, 94709, USA
Editor, Layout and Design:
Gael E Sullivan, SDB, Director
sullivangael@aol.com
Articles: Arthur J. Lenti, SDB,Professor
artlenti@aol.com
11