10 10 Oct eng ONGFB


10 10 Oct eng ONGFB



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San Francisco Province, USA
Dear Friends,
The bulletin has been absent
for several months as materials were
being prepared for publication. Fr.
Lenti has done original research which
has been now been divided into five
segments which will take us all the
way to February. Then the plan, Fr. Ar-
thur informs me, is to start on the his-
tory of the rectorate of Don Rua. Once
we have finished the series we are
hoping to unite it into a book on Don
Rua to be jointly published in English
and Spanish. The Regional Formation
Center in Quito has already expressed
the desire to publish the Spanish ver-
sion.
Again I want to express my
thanks to Fr. Arthur for his contribu-
tion to our knowledge of Don Rua,
and to Fr. Horacio Macal who has
done the translation into Spanish.
Gael E. Sullivan, SDB
Don Bosco Hall at Berkeley
Institute of Salesian Spirituality
Father Michael Rua,
Prefect General of the Society
and Don Bosco’s Acting-Vicar
(1877-1884)
by Arthur J. Lenti, SDB
After mid-seventies, certainly by
1877, Fr. Rua’s contribution to the
Society’s life and work loomed
larger and more important, as with
the passing years Don Bosco, fully
relying on Fr. Rua’s fidelity and
ability, placed on his shoulder ever
greater burdens of government
and administration. In reality, if
not officially, Fr. Rua stood at Don
Bosco’s side as Vicar, and for good
reasons.
In the special investi-
gation of the Bosco-Gastaldi
conflict ordered by Rome in
1914-1918, during the process
of beatification, 1 Bishop
Giuseppe Re of Alba, as cited
by Fr. Peter Stella, gave the
following testimony:
After Don Bosco’s death
on January 31, 1888, I
learned from the Salesian
Father Julius Barberis
that for ten years prior to
that date [italics mine]
the responsibility for the
government of the Pious
Salesian Society actually
rested on Fr. [Michael] Rua’s
shoulders. Don Bosco would
in fact refer to Father Rua all
priests and young men who
applied to him for advice.
Bishop Re learned the reason
for Don Bosco’s quasi-
retirement from authoritative
sources for he adds:
I also learned from Cardinal
[Gaetano] Alimonda [of Turin]
that, according to a report
made to him by Dr. [Giuseppe]
Fissore, Don Bosco suffered from
progressive paralysis (paralisi
progressiva) caused by a slow
sclerosis (ossificazione) of the
brain.2
1This special investigation, which
goes by the name of “secret little process,”
was instigated by Archbishop Gastaldi’s
fiscal lawyer, Emmauele Colomiatti. In
an attempt to derail the cause Colomiatti
accused Don Bosco of complicity in the
writing of defamatory pamphlets against
the archbishop, for which see below.
2Cited by P. Stella, Don Bosco
nella storia della religiosità cattolica, Vol,
1
October 2010
In view of the above (if factual) Fr.
Rua, prefect general of the Society,
naturally stepped in as Don Bosco’s
acting-vicar as early as 1878—
unofficially, but practically so in
reality. In 1884 (as related in the first
paper of this Ongoing Formation
III: La Canonizzazione (1888-1934) (Roma:
LAS, 1988), 179-180, from Positio super
dubio…, Summarium ex officio, 135. Stella
describes this disease by citing medical
dictionaries. — Archbishop Cardinal
Alimonda, Gastaldi’s successor, was a
great friend of Don Bosco; he visited and
comforted him during his final illness. — Dr.
Giuseppe Fissore was the head physician
who attended Don Bosco through that
illness.

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series) Pope Leo XIII, shocked by Don Bosco’s advanced
physical deterioration, acted to place at Don Bosco’s
side an official Vicar with right of succession in the
person of Fr. Michael Rua.
In the paragraphs the follow we shall briefly
describe Fr. Rua’s activity as Don Bosco’s acting-vicar
prior to his official appointment in 1884.
First, a word on the death of Fr. Rua’s mother,
who passed away just as he was assuming the position
of Don Bosco’s alter ego.
1. The Passing of Giovanna Maria Ferrero (Mrs. Rua,
1800-1876)3
In a previous paper we saw that Mrs. Rua accompanied
her son Michael on his appointment as director of the
first Salesian school at Mirabello. There she governed
the house as mother to those young people. She
was 63 years old at the time. When, two years later,
her son was recalled to Turin to replace Fr. Victor
Alasonatti as prefect at the Oratory, she opted to stay
on at Mirabello, where her help was much needed and
where she remained until the school was transferred
to Borgo San Martino in 1870.
She then returned to Turin and, as Mamma
Margaret had done years before her, she devoted the
last years of her life to the service of the much larger
family of the Oratory.
The circumstances of her death are not
recorded (apparently Fr. Rua left no memoir on the
subject). But it is known that she died at the age of 76
on June 21, 1876 (feast of St. Aloysius).
Her funeral was celebrated in the church of
Sts. Simon and Jude, her original parish. The whole
community of the Oratory, led by her grieving son,
followed the hearse to her final resting place. Her
burial, like Mamma Margaret’s, was a burial of the
poor, a simple grave in a common lot of the public
cemetery. On July 21 a solemn month-mind Mass was
celebrated at which, most of boys, boarders and day
pupils, received Holy Communion and offered prayers
of suffrage for her soul.
In a letter of July 27 to his half-brother Anthony,
director of the gun factory at Brescia and the only other
surviving Rua of the family, Fr. Rua writes:
In a subsequent letter to Anthony, Fr. Rua describes his
mother’s extreme poverty, and the few things she left
behind.
The money in her strongbox amounted to 58 lire and
50 centimes.4 Her few jewelry items, thought to be gold
and worth perhaps 40 lire, turned out to be gilded silver
and of very little value. The furniture would fetch no
more than 80 lire all told, but it is hardly salable because
of its age and poor condition… In view of the above, I
am sending you 70 lire, which you might divide among
your children. They would thereby have a souvenir of
their dear grandmother. But please do as you see fit.
This is vintage Fr. Rua—the ever the painstaking and
conscientious “accountant!”
2. Fr. Michael Rua Don Bosco’s Alter Ego
In the preceding paper we spoke of Fr. Rua activity
as visitor-inspector of the Salesian foundations in
Piedmont and Liguria. For each inspection Fr. Rua
entered a fairly stereotyped report in his Notebook. At
the end of his brief visits, he would hold a conference
with the community, and later he would address
a letter of evaluation and advice to the director
in question. Such letters did not survive with the
exception of the one to Fr. Lemoyne, director at Lanzo,
dated march 10, 1875. It is a frank, detailed evaluation
of actual conditions in that Salesian school. The text
of this letter was given in the preceding paper, but it
is repeated here as germane to our brief discussion of
the monthly circular letters that follow below. Fr. Rua
writes as follows.5
March 10, 1875
Dear Director:
This letter aims at conveying to you the impressions
I brought back with me after visiting your school. I as-
sure you that I left highly satisfied with the outcome of
the examinations, the demeanor of the clerics as well as
the behavior of the boys. May the Lord continue to bless
you and help you grow ever better. However, I did notice
some things that could be improved:
1. The altar cloths on some of the altars were not
too clean.
2. I learned that the day students have no Mass on
weekdays, whereas it would certainly be very desirable
to have it, as is the practice here [at the Oratory], at
“I hope you will continue to pray for her… Let us
always remember her and the good example she has left
us. And in order that you may always have a reminder
of her presence I am enclosing two prints of the photo-
graphs that were taken of her.”
3 Auffray, Rua-It (1933), 128-130; Auffray-Klauder, Rua-
4 At the time (1870s), the Lira may have been worth 1/5
of a US dollar (20 cents).
5 This strongly critical letter, not found in the Notebook,
is edited in Braido, “Rua Visitor,” RSS 16 (1990), p. 116-117,
transcribed from IBM XI, p. 336-337 (poorly translated in EBM XI,
p. 314-331). [Correct the reference to IBM XI, 530-531 that Braido
En, Typescript (1940), 127.
gives in RSS herewith above].
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Varazze, Alassio, and other places.
greater desire to make progress in their studies, for their
3. You have hardly any classes in sacred ceremonies
own benefit.
whether for the clerics, the altar boys, or the boys in
14. You lack several registers, and I shall see that you
general. You should insist with the one in charge that
get them.7
this be done on a regular basis: if he cannot do it all
Dear Director, many of the things I have mentioned
himself, get some one to help him.
are for your subordinates to look after. Nevertheless, it
4. Also, the teaching of religion in the high school
is your responsibility to keep abreast of everything and
is very limited, yet it is the most important branch of
to be the mover of everyone’s activity. You are the head,
knowledge.
the Prefect is the arm; and the two of you are the eyes
5. You have no classes in Gregorian chant, so much
and hears that must see and hear everything that goes
desired and insisted upon by our good father, Don
on.
Bosco.
May the Lord bless you abundantly, together with —
6. Your evening class is no longer in keeping with
Yours affectionately, Father Rua
what Don Bosco would want, namely that everyone
Prefect of the Congregation of St. Francis de Sales
take part in it. If you want to hold it before supper, as
we agreed at the fall conferences, then supper may be These inspections ceased with the first General Chapter
delayed by half-an-hour or three-quarters of an hour,
and put off to 8 or 8:15 P.M. This evening class, open to
all, would offer the opportunity of teaching the prayers
to those who do not know them, of teaching the boys to
serve Mass (not everyone at your place knows how), of
preparing boys for first Communion, etc.
7. I saw the need that you have putting the various
youth associations (St. Aloysius, Blessed Sacrament,
Altar Boys, etc.) on a sound basis, grading the boys [by
(1877) as well as with the subsequent division of the
Society into “inspectorates” (provinces), presided
over by an “inspector” (provincial).8 Nonetheless, as
prefect general and acting-vicar, Fr. Rua continued to
take a personal interest in the religious observance
of individual communities and their directors. He
presided at the General Conferences of directors that
had been held periodically since the mid-fifties, and
their age] as to membership.
that also ceased in 1877. This provided him with the
8. The coadjutor brothers need to have some one opportunity to reconnect and to continue the dialogue
be with them often at night prayers and address a few on religious observance initiated in the earlier visits-
words specifically for them as a Good Night.
inspections of 1874-1876.
8a. It would also be desirable that, if possible, clerics
have classes more frequently, especially in philosophy. 3. Fr. Rua’s Monthly Circulars to Directors of Salesian
9. As we said during the conference, it might be very Houses
beneficial to clerics if they came together at least once a In spite of the prospective establishment of provinces
day under the guidance of a priest, the ones for medita- and provincials, the directors remained responsible to
tion, the others for spiritual reading.
10. All the cells of the clerics should be reduced by
two feet (0.60 m.), apart from the bed, by using rods for
the curtains like the many you already have in place.
11. Reading during meals is too frequently neglect-
ed. It is important to teach the manner of putting time
to good use, even by taking advantage of time that is
the General Council. Fr. Rua reminded them of that
fact through regular monthly circular letters. These
circulars were handwritten—with the heading, date,
greeting and signature being in Fr. Rua’s own hand.
Normally the body of the letter was by a secretary,
with appropriate marginal or interlinear annotations
spent eating dinner.
7 The 15 registers and their norms are listed as follows:
12. I observed that in various classes there is a
(1) Register of Masses; (2) R. of conduct of seminarians and
failure to test [pupils] on a monthly basis, and that in
some classes even the “decuries” are non-existent.6
Each month the grades of each class must be entered
by “decuries” in the general register—to be kept in the
custody of the Director or the Prefect.
13. One would like to see in the young people a
lay brothers; (3) R. of the young people’s conduct and monthly
achievement in studies; (4) R. of postulants; (5) R. of yearly
enrollment; (6) R. of boarders’ and personnel’s fees; (7) R. of
boarders’ deposited money; (8) R. of goods store; (9) R. of invoices
received; (10) R. of expenses; (11) R. of drawing accounts. (12) R.
of offerings; (13) R. of wardrobe of lay brothers on entering; (14)
R. of sums owed to individual providers. (15) Manual or handy
6
In ancient Rome’s military practice the soldiers
were organized, for better discipline and management, in groups
of 10 (“decury”), of 100 (“century”), etc. led by a “decurion,” a
“centurion,” etc. In like manner, the nineteenth-century classroom
notebook to mark transactions periodically to be entered into
the appropriate register. Fr. Rua promises to make the needed
registers available (Braido, “Rua Visitor,” RSS 16 (1990), 141-147)
8 Such restructuring was dictated by the expansion of the
was organized in groups of 10 (“decuries”) led by “decurions” Society beyond Piedmont and Liguria and other parts of Italy, and
appointed or elected.
to nations of Europe and South America.
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by Fr. Rua himself. The body of the letter was in the
form of a questionnaire covering the principal areas of
religious life and administration.9
From 1881 on, the monthly circular letters to
directors contained a printed questionnaire, signed by
Fr. Rua. The nine questions regarding the running of
1. & 2. (Number of Masses offered; surplus inten-
tions to be sent to Turin).13
3. Accept in advance our good wishes for the up-
coming retreats. Please let me have information on all
participants in each retreat, if it’s not too much trouble.
4. What’s more important, in fact necessary, is that
the house and school were the following:
you send me information on all those that will don
1. How many boarding students have you? — 2.
How many day pupils? — 3. How is the students’ con-
duct generally speaking? — 4. What is the health situ-
ation among the boarders? 5. How many Masses have
been said during the past month for my intention (inten-
tion of the undersigned, Fr. Rua)? — How many Mass
intentions did you receive? — 7. Have all the required
reports been completed? —8. Has the monthly Exercise
for a Happy Death been made as prescribed? — 9. Have
the two monthly conferences been held as prescribed?10
the clerical habit. For this purpose, please fill out the
questionnaire in the “delegation document” that I am
enclosing.
5. Also send us, if you can, a brief note on the per-
sonnel after their [initial] formation. This will be helpful
for their inclusion in the General Directory. Make sure
the surnames [last names] are spelled clearly and cor-
rectly.
6. In the event that Fr. Milanesio has not yet left
for Patagonia, give some further thought to the advis-
ability of such a transfer, since his presence in the house
On this subject, Fr. Amadei (without giving date or of Boca seems important. Don Bosco himself has some
reference!) transcribes a note by Fr. Rua to Fr. Joseph doubts regarding the advisability of a transfer, unless
Lazzero lamenting the fact that this director of the this is meant to be a temporary arrangement.
Oratory never took the trouble of responding to the
questions asked:
It is regrettable that you never comply and never fill
out the monthly questionnaire. The excuse you bring,
that I being on the scene can obtain first-hand informa-
tion, won’t wash with me. The various questions are
formulated expressly to force directors to keep well
informed of what goes on in the house they direct. So,
take up your pen with courage, and take the trouble of
replying to my questions—past and future!11
7. With regard to the request from San José pen-
insula, I cannot give you a reply, since the matter has
not been discussed in Council. However, you may send
someone to investigate and report, if it’s not too much
trouble.
8. With regard to Zaninetti’s application for perpetu-
al profession, Don Bosco leaves it up to the local house
council to judge and decide.
9. Now regarding your requests for directives: — (1)
[Q:] You state that one needs permission at least from
the provincial before one accepts to serve on the City
To liaise specifically with the newly established
foundations in Argentina and Uruguay, from 1876 on
Fr. Rua corresponded regularly with acting-provincials
Frs. Francis Bodrato and James Costamagna. A number
of these monthly circular letters, some times running
to many numbered paragraphs, are in the hand of
secretaries but signed by Fr. Rua; others on the contrary
Council. [R:] I cannot give you a directive in the matter
because I am not familiar with the circumstances. — (2)
[Q: regarding building or restoring premises to let.] [R:]
It seems inappropriate to build or restore premises just
to offer them for rent or lease. For such a transaction
the permit from the Rector Major is required. — (3) [Q:
regarding the establishment of a mutual aid society.]
[R:] It appears that the establishment of mutual aid
are in Fr. Rua’s hand in their entirety. An example of societies is possible and appropriate if their purpose is
this latter type is the circular letter in 11 numbered religious. But this should happen only after a start in a
paragraphs addressed to Fr. Costamagna.12
foundation has been made, since such a venture is de-
Turin, November 21, 1880 signed to help the work’s development, and not of itself
9 Desramaut, Rua-Cahiers I, 98; Amadei, Rua I, 305. See
for example Fr. Rua’s monthly letters to Fr. Lazzero, director of
the Oratory, in FDRM 3909 C12 - 3911 D5.
10 Desramaut Rua-Cahiers I, 99. For a printed template
of this questionnaire see FDRM 3910 B1. It is entitled: “Report –
from the House of (the Oratory of St. Francis de Sales) – for the
month of…. 188….”
to have priority. In any case, the provincial’s agreement
should be sought.
11. [10.] When Fr. Cagliero returns, I hope to be able
to discuss with him [legal and social aspects pertaining
to] the acquisition and management of properties and
immovables. In these matters we must ward off difficul-
ties and dangers.
11 Postscript in Fr. Rua’s hand, circular letter Rua –
Lazzero, May 27, 1884, transcribed in Amadei, Rua I, 306.
12 FDRM 3976 E2-4, Cf. Desramaut, Rua-Cahiers I, 98.
13 All circular letters by Fr. Rua to provincials in
Argentina and Uruguay open with brief inquiries about Masses
offered and surplus Mass intentions.
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12. [11.] Don Bosco is postponing his trip to Rome, criticism of him at the Salesian school of Alassio while
and therefore also the matter of the parish priest of
Flores is delayed. Let’s be patient.
Happy and Holy Christmas! Happy ending and Happy
New Year! Happy and holy vacation! May you advance
in holiness through the upcoming spiritual retreats!
So long, dear friend! Remember me to all our
friends, and say a prayer for—
—Yours affectionately in Jesus and Mary,
Fr. Michael Rua
vacationing in the area, and had written to her uncle,
who had reacted unfavorably.18 Also the Archbishop
suspected Don Bosco of having abetted disgruntled
diocesan priests to write to Rome against him.
Generally speaking, the previous Archbishop
Riccardi di Netro’s grievances against Don Bosco for
the latter’s “irregular” practices were taken up with
greater intensity by his successor, Archbishop Gastaldi.
For example, the Archbishop was very demanding (in
P.S.: Please do me the favor of delivering without the way of preparation) before admitting candidates
delay all the letters herewith enclosed. But read the one to ordination, Salesian candidates included. In this and
addressed to Fr. Pignolo, then seal it and deliver it to
other matters the Archbishop suspected Don Bosco
him.
of currying the favor of Pius IX and of his secretary
Desramaut adds that Fr. Rua’s insistence on having
information on the condition of the houses sometimes
elicited reports that caused him much grief and worry.
Replying on September 4, 1879, Fr. Bodrato (provincial)
reported four instances of sexual child abuse: two at
San Nicolás de los Arroyos (Argentina) and two at Villa
Colón (Uruguay).
In this connection, he exclaims, “Fr. Chiara has
betrayed us.”14 Replying to Fr. Bodrato, Fr. Rua writes,
“Of Vergnano, of Foligno, of Chiara, of Farina, of
Comollo, etc. what’s the news?”15
Again writing to Fr. Rua on March 18, 1880,
Fr. Bodrato laments the “hasty marriage” of a certain
Brother who had been “deceiving everybody;” and
he pleaded, “For God’s sake, please, do not send us
of state, Cardinal Giacomo Antonelli, much to his
chagrin. In one of his laconic letters to Fr. Rua Don
Bosco inquires: “What about our ordinations? Are we
experiencing any difficulty on the Archbishop’s part?”19
To make matters worse, whenever possible Don Bosco
would seek to have his candidates ordained by some
other friendly bishop.
On various occasions throughout the conflict
Fr. Rua would have to deal with the Archbishop and the
men of his chancery. But, as Fr. Desramaut remarks,
“Unlike two of his confreres in Don Bosco’s entourage
(Gioacchino Berto and Giovanni Bonetti), Fr. Rua did
his best to smooth out difficulties. He never lost his
self-control, but he calmly explained, presented his
reasons, or simply kept silent.”20
individuals that are morally unreliable!”16
4. Father Rua a Moderating Voice in the Bosco-
Gastaldi Conflict.
Here we deal selectively with Fr. Rua’s role in the
conflict (between Don Bosco and Archbishop Gastaldi)
that continued and intensified after the approval of the
Salesian Constitutions in 1874.17 But even before that
date the Archbishop had shown his displeasure for
personal reasons. For example, in a letter of August 27,
1873 to Fr. Rua Don Bosco says that the Archbishop’s
niece [Lorenzina Mazzè de la Roche] had heard some
5. Fr. Rua’s and Archbishop Gastaldi’s Chancery
In the Salesian biographical tradition, the personnel of
the Archbishop’s chancery (especially Canons Thomas
Chiuso and Francis Maffei) are cast in the role of
cunning enemies. On the contrary, Fr. Rua’s letters to
them that are preserved in the Salesian Archive show
without any exception that they dealt with one another
in terms of genuine mutual friendship.21
18 Cf. Motto, Epistolario IV, 152-153.
19 Cf. Motto, Epistolario IV, 562.
20 Desramaut, Rua-Cahiers I, 102.
14 Fr. Bodrato does not indicate what Fr. Chiara’s
betrayal may have been, unless it was connected with the child
abuse just mentioned.
15 Letter of November 13, 1879, FDRM 3976 D2,
postscript 2.
16 Rua-Cahiers I, 99.
17 For a description of the conflict between Don Bosco
21 Cf. letters in FDRM 3938 as follows: [Fr. Rua to Canon
Chiuso], November 15, 1872 (C2); February 17, 1875 (C4-5);
October 25, 1875 (C6-7); [Fr. Rua to Theologian Maffei] November
4, 1877 (C8-10); After the reconciliation between Don Bosco and
Archbishop Gastaldi enforced by Pope Leo XIII and signed on
June 1, 1882: [Fr. Rua to Canon Chiuso], August 14, 1882 (D2);
September 9, 1882 (D3; December 23, 1882 (D4); February 27,
1890 (D5). — Invariably the style of these letters is that of genuinely
and Archbishop Gastaldi after the approval of the Salesian close friendship: (1) The familiar “tu” (you) is used throughout; (2)
Constitutions in 1874 see A. Lenti, Don Bosco — History and Spirit, The initial address is equally familiar: “(My) Dearest Theologian;”
Vol. 6 (Rome: LAS, 209), pp. 271-378 (Ch. 6 and 7).
“Dearest (and Most Reverend) Canon;” (3) The closure is no less
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Fr. Rua’s letter of October 25, 1875 to Canon conflict.
Thomas Chiuso is a good example.22
In 1867 a group of proprietors formed a
My dearest Theologian,
October 25, 1875
[1] Please be good enough to convey my apologies
to His Grace for not replying sooner to the sheet that
dear Theologian Maffei sent us on order from the Arch-
bishop. Both Fr. Savio [the administrator] and Don Bosco
have been absent, and I did not know what to reply.
This past Saturday, however, I had a chance to talk with
Don Bosco, and am now able to respond to your inquiry.
committee to build a church in the district of San
Secondo. The City granted a building permit (January
2, 1868), and donated land and a subsidy of 30,000 lire.
But the project stalled until 1871 when the committee
and the diocesan vicar prevailed on Don Bosco to take
it over. On March 27, 1872 the preliminary work began
for the preparation of the ground and materials. But
Don Bosco meanwhile had persuaded the architect to
modify the plans to include a facility for an oratory. The
Please convey it to His Grace.
City rejected the proposal, and Don Bosco resigned
[2] The plans about which you inquired by your
from the project.
welcomed letter have not yet been submitted to City
Hall for a definitive approval; nor are we thinking of
proceeding with to the work at this time, since we must
first meet several requirements demanded by the [City]
government before we are in a position to begin.
[3] In any case, before beginning the plans will be
submitted to the Archbishop so that we may have his
wise comments, and he may see on his part what needs
to be done.
[4] Accept my heartfelt regards and good wishes and
All the while Don Bosco had been purchasing
land piecemeal for the construction of St. John
Evangelist Church in the adjoining district of San
Salvario. The church was to be built at the site of St.
Aloysius Oratory as a tribute to Pius IX. But one of
the locals (a Waldensian Protestant) would not sell;
consequently Don Bosco resorted to the legal device of
“expropriation in view of public need,” and on April 16,
1872 he submitted a petition to the king to that effect.
convey the same to Theologian Maffei. Please kiss for us City Hall took two years to establish “public need” and
the hand of His Grace, always dearest and most revered three additional years for the expropriation of the
in the Lord, and believe me, in the Sacred Hearts of
Jesus and Mary,
land. — Meanwhile the recently appointed Archbishop
Gastaldi revived the St. Secundus project under the
Your Affectionate Friend,
sponsorship of the diocese, and began to publicize it
Fr. Michael Rua
as tribute to Pius IX. Work was resumed in 1875, and
A comment on the references and content of
paragraphs two and three of the above letter will
clarify its historical context. Specifically, paragraph
two refers to the church of St. John Evangelist planned
by Don Bosco, and paragraph three by the mention
of Archbishop Gastaldi alludes to the church of St.
the church was consecrated in 1882. Don Bosco began
construction of St. John Evangelist Church in 1878, and
Archbishop Gastaldi consecrated it in late 1882. By this
time Pius IX had died, and both churches, planned as
tributes, were consecrated as memorials to Pope Pius,
hence the “rivalry” and the problems.
Secundus sponsored by the Archbishop. Both churches
are located in the same general area south of the
city, and both were built first as tributes and then as
memorials to Pius IX at the height of the Bosco-Gastaldi
6. Don Bosco’s Supposed “Suspension” from Hearing
Confessions
The year 1875 was to end with a sensational incident:
Don Bosco’s “suspension” from hearing confessions.
familiar: “(Most) Affectionately Yours (in J and M – in J, M, and That is what the Salesians thought; the chancery
J); Your Most Affectionate (Servant and) Friend.” — Of interest is instead maintained that there had been no suspension.
a statement by Fr. Rua to the archdiocesan chancery (February
10, 1878. FDRM 3938 C11-12) regarding priests in good standing
who cannot show a permit to hear confessions and to preach
for having recently been transferred. A double list of priests
requesting faculties to hear confession and to preach is attached
(Ibid. D1). Don Bosco also dealt on friendly terms with Canon
What really did happen?
Faculties for confessions were renewed
routinely every year or every six months, and the
document would routinely be picked up at the
chancery or delivered. Don Bosco’s faculties had been
Chiuso, using the same familiar forms of address and closure (Cf. renewed in March for six months; but for some reason
Don Bosco to Canon Chiuso. August 8, 1875, in Motto, Epistolario the document was held back at the chancery and was
IV, 495, regarding Work of Mary Help of Christians)..
22 Fr. Rua to Canon Chiuso, October 25, 1875, in FDRM
3938 C6-7. I number the paragraphs for easier reference.
delivered to Valdocco only in October. His faculties had
by then expired. Father Cagliero and Father Rua, who
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received the envelope by messenger, not wanting to
upset Don Bosco withheld the information from him.
In the absence of the archbishop, the Vicar General
Canon Giuseppe Zappata, contacted by Father Rua,
granted temporary renewal. But Father Rua for some
reason notified Don Bosco, of the expiration of his
faculties only on Christmas Eve. Availing himself of a
special concession obtained from Pius IX, he heard the
confessions of many penitents that night. But, believing
himself suspended, on December 26 he applied to the
archbishop for a renewal, before retreating in great
distress to Borgo San Martino (in the diocese of Casale)
Don Bosco truly believed that he had been the object
of that severe canonical penalty.23 But there was no
canonical suspension, and the archbishop’s reply
through Canon Chiuso is additional proof of that.24
The incident, however, caused anger and
consternation in Salesian circles. The fiery Father
John Bonetti, having learned of the “suspension”
from Don Bosco at Borgo San Martino, wrote to the
pope directly, decrying “the unjustifiable measure of
suspending this worthy priest from hearing confessions
[...], a punishment usually given only to priests guilty of
scandalous conduct.”25
It is hard to see clearly into this murky affair.
Fr. Rua’s failure to notify Don Bosco immediately is
puzzling; but so was the chancery’s handling of the
matter.
7. Fr. Rua’s Defense of Don Bosco with Archbishop
Gastaldi
On December 29 the Archbishop, through Canon
Chiuso, summoned Fr. Rua. He responded that very
evening and did his best to defend Don Bosco and
his charitable pastoral practice. The following day
he continued his defense in a fairly extended letter,
which though excerpted in the Biographical Memoirs,
deserves to be reported in full.26
23 For the story, cf. EBM XI, 449-459. Don Bosco’s letter
to Archbishop Gastaldi, December 26, 1875 reflects Don Bosco’s
conviction that there had been a suspension: “I respectfully
implore you to let me know the reason [...] in order that I may
make amends for any fault I may be guilty of” (p. 451f.).
24 Canon Chiuso to Don Bosco, December 27, 1875, EBM
XI, 456: “Your faculties for confession are still valid. [...] These
faculties would never have expired, if what is customary in such
instances had been done at the proper time.”
25 Fr. Bonetti to Pope Pius IX, December 28, 1875, EBM
XI, 453-454.
26 Fr. Rua to Archbishop Gastaldi, December 30, 1875, in
FDRM 3903 D6-9; excerpt in IBM XI, 475-476, EBM XI, 446-447.
7
December 30, 1875
Your Grace:
Yesterday evening I meant to speak to you about an-
other matter, namely about our priests who need your
permit to preach; but on second thought, not want-
ing to take advantage of your kindness and patience,
I refrained. I am writing now to assure you that all the
priests listed in the note herewith attached are worthy
and exemplary. Therefore I humbly request for them the
faculty to proclaim the work of God. I am also provid-
ing the explanations that Your Grace requested, and we
hope to have a [favorable] reply from Your Reverence.
When I got home yesterday evening, I tried to figure
out who the young man could be whom the Reverend
Don Bosco allegedly accepted to spite Your Grace. I
realized that we do have in reality a pupil from Vinovo
that was accepted during the past summer holiday. But I
feel bound to bring to your attention that the Reverend
Don Bosco played no part in accepting him. I was the
one who accepted the young man. When he applied, as
a layperson, I accepted him on recommendation of one
who is known to me as a trustworthy person. Unaware
of his prior history [that he had been dismissed from
the diocesan seminary], I accepted him to allow him to
pursue the vocation to which he aspires. I had no idea
this would incur in any way Your Grace’s disapproval.
We regret this because you are dear to us, and we aim
at being of service to you, avoiding anything that may
displease you.
What causes me most pain is the cleavage that
seems to have come between Your Grace and our con-
gregation, its Founder in particular. I believe the reasons
that caused Your Grace to form such a sinister opinion
of our congregation would dissipate if Your Grace could
hear an objective explanation of things.
Forgive me if, in speaking or writing, inadvertently
I lapsed into not quite so reverent expressions. When I
hear someone speaking disparagingly of our Superior I
feel pangs to the heart, and as strenuously as my weak-
ness will allow I rise to his defense, especially when I see
that the facts of the case are poorly known or distorted.
I have lived at his side for many years now and had
the opportunity to learn by experience and admire the
many virtues that grace his character. Everyone can see
the good things he is doing and how the Lord blesses
his undertakings; and I am amazed when I see the most
unlikely projects devised and directed by him come
to fruition. I cannot but conclude that the Lord makes
available to him the grace of state. By this I mean that,
having destined him to carry out a providential mission,
the Lord generously provides the help that is needed
to ensure success. This remains true in spite of the fact
that, as is the case with other holy founders, he might
come into conflict with persons that are in every way

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worthy of respect.
no right to have young people in its schools wear the
This is the reason why yesterday I dared to speak in
cassock without permission from the bishop in whose
Don Bosco’s defense, perhaps a little too boldly. For this, diocese the school is located.”
as I said above, I humbly beg your kind forgiveness in
[R] I believe that we have never countermanded
the hope that it shall not be faulted to me.
the bishop’s rights in the matter. Neither in this nor in
Your Grace, kindly accept our sincerest good wishes, any other diocese do we have schools where the young
which we tender to you for this coming year and for
people wear the clerical garb.
many years to come. Please bless this Oratory, its Head
—[3] [You say:] “Only recently a young man from
and the last of its members [Rua], who is honored to be Vinovo was vested with the clerical habit without per-
able to profess himself with deepest veneration —
mission from the bishop of Turin. This was a serious lack
Of Your Grace’s
of respect, quite contrary to the deference that is owed
Most Humble and Devoted Servant,
to the diocesan Ordinary.”28
Fr. Michael Rua
[R] If there was anything wrong in this the fault is
9. Fr. Rua’s Responds to Serious Charges Brought
against the Congregation
The “conversation” resumed on more serious
mine entirely. I hope, however, it will not be imputed
to me in view of the fact that I acted with the intention
of doing the right thing. I accepted the young man as a
layperson on recommendation of a pious and zealous
grounds in early January. On December 31 (1875) clergyman whom I trusted implicitly. He received the
the Archbishop’s chancery had leveled a number of clerical habit after he submitted his petition to join the
serious charges, duly documented, at the Salesian Congregation, and on the strength of a faculty granted
Congregation. Fr. Rua rose to its defense by responding
to the accusations point by point with a long letter
addressed to the Archbishop.27
January 8, 1876
Your Grace:
I feel it my duty to tender heartfelt thanks to you for
your remarks of December 31. They confirm our belief
that Your Grace’s displeasure with the Salesian Con-
gregation is due only to our failure to offer you clearer
explanations. I have reason to believe that once matters
are seen in their proper light, and our good will is made
clear, difficulties weather non-existent or not intended
will disappear.
As prefect of the Salesian Congregation I have
always kept abreast of everything that’s happened, and
therefore, if you will allow me, I shall give you my take
on things, leaving the ultimate judgment to your wis-
dom and enlightened understanding.
—[1] You say: “The Salesian Congregation cannot
accept anyone any one, unless his bishop’s testimonial
letters are presented beforehand.”
[R] We see no difficulty in complying, as this is a
prescription in Ch. 11 of our Constitutions. On the first
day of each year, in the presence of the whole Salesian
community we read the Decree Romani Pontificis issued
by the Congregation of Bishops and Regulars, where
we find directives to follow in the matter. Moreover we
keep in touch with that Congregation’s frequent re-
sponses issued to solve doubts and to address inquiries.
—[2] [You say:] “The Salesian Congregation has
to me I admitted him together with a few others to the
reception of the clerical habit. You yourself were good
enough to assure us that you had no objection whatso-
ever if we accepted lay young people who afterwards
asked to join our congregation.
I should like to add also that when the Salesian
Congregation was definitely approved (March 1, 1869) it
was granted also the faculty to issue dimissorial letters
on behalf of those young men who had been accepted
into our school before the age of 14 and later opted to
join the Congregation. And when the Salesian constitu-
tions were approved (April 3, 1874) the same faculty
was extended on behalf of those who had been ac-
cepted in a Salesian house over the age of 14 and later
opted to join the Congregation. Archbishop Vitelleschi
of happy memory, when consulted, repeatedly con-
firmed this interpretation.
—[4] [You say:] “The Salesian Congregation harbors
individuals dismissed from the archdiocesan seminary,
and does so not only without permission but against the
very objections of church authority.”
[R] Your Grace knows better that I that a diocesan
bishop cannot prevent any of his priests or seminarians
from leaving the diocese and enrolling in a religious con-
gregation. Not so very long ago (January 13, 1875), the
Sacred Congregation of Bishops and Regulars declared
as much. Of this, no doubt Your Grace received official
notification. Living as we do in troublesome times, our
chief concern has been for the good of souls rather than
for the prescription of law. However, when you raised
objections we stopped accepting such individuals. Your
27 Fr. Rua to Archbishop Gastaldi, January 8, 1876, in
FDBM 673 B4-7. Everything in square brackets has been added
Grace in the colloquium of February 6, 1875 named two
28 Cf. preceding letter of December 30, 1875, second
to facilitate reading.
paragraph.
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such seminarians, the clerics Mondina and Macocco.
the favors that your predecessors had granted to our So-
True, they were received and assigned to a house of
ciety over the last 30 years is seen as an act that has few
ours far from Turin, but after a few months they were
parallels in the history [of religious congregations(?)]. [ii]
dismissed.
The fact that the faculty to hear confessions and absolve
—[5] [You say:] “In letters and conversations the
penitents, reserved to our Superior, was restricted and
Salesians fail to show due respect to their Archbishop,
denied to him is viewed as an unwarranted humiliation.
etc.”
Though he had never requested the faculty, it had been
[R] Your Grace, all the Salesians, myself included,
graciously granted to him.29 [iii] Your negative reply to
would like to have someone point to any letter or con-
our invitation to come and honor with some special
versation of ours that could be construed as being irrev- church service the seventh anniversary of the consecra-
erent to our Archbishop. We would like to know this so
tion of the church of Mary Help of Christians was espe-
that we can make amends and offer official reparation.
cially painful — as was your refusal to administer the
In the conversation you and I had on December 29, if I
sacrament of Confirmation to our young people. It did
took the liberty of bringing to your attention certain [of- not seem appropriate to invite another bishop. [iv] At
fensive] words and expressions of yours about our Su-
the beginning of the current year the faculty to preach
perior [Don Bosco], it was solely to recall gratefully the
was denied to four of our priests, one of whom is direc-
friendly sentiments your Grace once nourished [toward
tor of our school for day pupils and of the weekend
him]. I made a mistake and humbly beg your pardon if
Oratory of St Francis de Sales.
that gave you offense. It shall not happen again in the
No doubt such strict disciplinary measures were
future.
motivated by serious reasons, which however were
Let me add that we have frequent exchanges with
never made known to us. In spite of this, our Superior,
over forty bishops who act and speak as true fathers
who has to bear the brunt of such measures, was never
and benefactors toward us. With none of them do we
heard to speak, write or support anything improper
have to watch the least word we speak or write for fear
against his ecclesiastical Superior.
of offending them.
On the other hand, I can assure Your Grace from
I would very much like to know what in particular
personal knowledge that he was insistently requested
motivates your complaint [that the Salesians fail to
to lend his name in support of accusations against Your
show you due respect].
Grace, which were actually delivered in Rome. He flatly
—[6] [You say:] “Let the Salesian Congregation abide and disdainfully refused.
strictly by Canon Law, etc.”
Having discovered that a reporter for an anticleri-
[R] I ask you again, Your Grace, to allow me to
cal paper had prepared a series of articles against Your
make a simple comment. Our Congregation was born
Grace, [Don Bosco] decided to approach the writer with
in stormy times and is still in its infancy. Hence it needs
a sum of money and the promise to accept one of his
the help of everyone and of everything, and particularly sons into the school on condition that he would surren-
the greatest possible leniency that is compatible with
der the infamous manuscript and not ever publish any
the authority of the Ordinaries. Accordingly, we beg not of that material. He succeeded.
to be treated rigorously by the letter of Canon Law but
Only this past October (1875), some people who
with the greatest possible charity and leniency in its ap- believed what was being bruited about, namely that
plication. It is with this hope that the Salesian religious
Don Bosco was against the Archbishop, came to him
have always worked and continue to work, over 100
with an infamous biography of Your Grace and a large
of them, in the diocese of Turin. They persevere in the
sum of money, asking him to edit it for the press. Once
work not because they feel obliged by law or because
Don Bosco had that manuscript of over 1000 pages in
they are looking for material advantage, but solely
his possession and saw what kind of biography it was,
because they are aware of the great need the Church
he shredded it and burned it. This caused him plenty of
has of evangelical workers. Nevertheless my Salesian
trouble, and he is still involved in a settlement. But he is
confreres have asked me to represent them in assuring
happy whenever, even at the cost of personal sacrifice,
you that anything Your Grace may bring to our attention he can protect the honor of his Archbishop whom he
as not being in conformity with Canon Law we will strive has always loved and revered.
with all our might to practice or avoid, as the case may
I realized now that this letter has gone to an exces-
be.
sive length, but I hope you do not mind my giving vent
I beg you further to allow me a remark about some
to my feelings. I just meant to give you assurance that
matters that have greatly dismayed and humiliated us
the Salesians have never lost their esteem and venera-
poor Salesians. [i] The decree of November 17, 1874 by
which Your Grace saw fit to abolish the privileges and
29 Cf. above: (2) Don Bosco’s Supposed “Suspension”
from Hearing Confessions.
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tion toward Your Grace—not when you were a simple
canon in this city, not when were bishop of Saluzzo,
nor when Divine Providence saw fit to make you our
Archbishop.
It is a great honor for me whenever I can
declare myself with deepest gratitude,
Your Grace’s most humble and devoted
servant.
Fr. Michael Rua
On reading these documents of Fr. Rua’s forthright
defense of Don Bosco with Archbishop Gastaldi, and
reflecting on the conversations that preceded them,
one can only admire Fr. Rua’s courage on the one
hand, and the archbishop’s wiliness to dialogue with
Fr. Rua, a person whom he evidently trusted.
vvvvvvvvv
OCTOBER
MESSAGE
OF THE
RECTOR
MAJOR
THE FORMATION OF THE DISCIPLES
To change people it is necessary to love them.
Our influence only reaches as far as our love.
(Johann H.Pestalozzi)
We have already reflected on the call of the disciples
which was a watershed in their lives, determining the
“before” and the “after” which continues with their fidelity
“until death.” Now we are going to look at the common
life of Jesus and his disciples. He invites them, not to learn
some teaching or to discuss religious ideas but to share his
mission: passion for the Kingdom and for the Rule of God/
Abbà which give meaning to his whole life. However, it is
not only a matter of a job to be done, but of being, at the
deepest level, believers/disciples/apostles. “He summoned
those he wanted … he appointed twelve … to be sent out
to preach, with power to cast out devils” (Mk 3,13-15). The
invitation to be ‘Jesus’ friends’ does not change the dis-
ciples automatically. The future columns of the Church had
limitations, defects and sins. The Lord begins with them a
long process of formation which will end only with Pente-
cost: “When the Spirit of truth comes He will lead you to
the complete truth” (Jn 16,13).
One of the difficulties Jesus meets with in his follow-
ers as regards their discipleship is pride and the desire for
power. While He begins to announce his future death they
are discussing who is the greatest (Mk 9,30-37). The sons
of Zebedee even get their mother to put in a good word
for them: “Promise that these two sons of mine may one
sit at your right hand and the other at your left in your
kingdom” (Mt 20,21). The others are angry, but Jesus does
not condemn this very human desire, but points out the
real path to follow to be successful: “Anyone who wants
to be first among you must be your slave; just as the Son
of Man came not to be served but to serve” (v.26-27). It is
not easy for them to understand. On other occasions they
show the intransigence of someone who feels he is superi-
or to others: Jesus corrects them after they have prevented
some one who did not belong to their group from doing
good in his name (Mk 9,38-40); he reproves them when
in the face of the opposition of the Samaritans in crossing
their territory, they call down fire from heaven to consume
them (Lk 9,51-69). In the face of these human weaknesses
Jesus shows understanding, patience and compassion. But
he does not compromise on the essential: faith. This is
not ‘negotiable’. He is not interested in having a crowd of
followers who go away when faced with his ‘hard’ words
(Jn 6). Their little faith also shows itself in their inability to
understand the parables (Mt 13,10s) which he is forced to
explain, and when he announces his passion: “They did
not understand what he said and were afraid to ask him”
(Mk 9,32). It was the attitude of someone who realises that
it is better not to know …
At Caesarea Philippi, Jesus questions them about the
opinion the people have of him, and then puts to them the
decisive question: “And you, who do you say that I am?”
(Mk 8,29). It is not sufficient to know what the others say;
nothing can take the place of the personal option of faith
and devotion to the Lord Jesus. This lack of faith, which
finds expression in their not wanting to accept the plan of
God, and to the extreme degree in fact in the head of the
apostolic group, Simon Peter, whom Jesus reproves with
the most forceful words he has ever used: “Get behind me
Satan...the way you think is not God’s way but man’s.” (Mt
16,23; Mk 8,31-33). There are situations where one cannot
compromise: at stake is the very essence of what it means
to be a disciple. The Gospels do not hide even the most de-
plorable attitude: the cowardly abandonment of the Mas-
ter by the apostles on the night of his arrest, including the
shameful denial by Peter. And yet, even in the dark night of
the flight and the denial the flickering flame which burns in
their heart is not extinguished: love for Jesus which leads
Peter “to weep bitterly” (Mk 14,72) and which, after the
death of the Master, will enable them to encounter the
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Risen One and the power of the Holy Spirit (Acts 1,8). We
don’t know a great deal about their lives, but we do know
that they were faithful to the Lord and sealed this fidelity
with their blood. Except Judas: his “physical” closeness to
Jesus did not become devotion. But the Church has never
expressed a definitive judgement about him. We leave in
silence what God Himself has chosen to keep quiet about.
Don Bosco, with his first Salesians, knew how to follow
a pedagogy similar to that of Jesus. He wasn’t an indulgent
grand-dad who puts up with everything; he was an affec-
tionate and understanding father, but also demanding. “He
used to close an eye, sometimes both, to the defects and
the imperfections of his young collaborators,” but he was
inflexible when it came to morality, because what was at
stake was the good of his boys. He was not satisfied with
mediocrity, but put to them a “high measure” of holiness.
In this way he succeeded in producing masterpieces such
as Dominic Savio and the other youngsters who died in the
odour of sanctity.
Lookly concretely at the apostolic school, we contem-
plate that small group, insignificant in human eyes, who
gathered together in the room of don Bosco on December
18, 1859, became the pioneers of the Congreation and the
Salesian Family: the small mustard seed that has become a
great tree that extends its branches throughout the world
to welcome the poorest and most abandoned youth.
(Courtesy of sdb.org)
vvvvvvvvv
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
Translation: Horacio Macal, SDB
macalsdb@gmail.com
A collaborative effort for the service
of the Interamerican Region and beyond.
Un esfuerzo colaborativo para el bien
de la Región Interamericana y más allá.
11