Vita_Rua_en_revised


Vita_Rua_en_revised



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FRANCIS DESRAMAUT
LIFE OF FR MICHAEL RUA
DON BOSCO'S FIRST SUCCESSOR
(1837-1910)
Edited by Aldo Giraudo
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LAS – ROME
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Original title: Vie de Don Michel Rua premier successeur de Don Bosco (1837-1910)
- © LAS, Rome, 2009.
Translated from the French and Italian by a team involving Julian Fox, Robert
Coupe, Mary Treacy, John Dickson, Francois Dufour
Overall revision by Aldo Giraudo based on archival sources
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INTRODUCTION
The centenary of the death of Blessed Michael Rua offers us a chance to take stock
of the life of Don Bosco's first successor. The Salesian Family owes much to him. What
would it have become without Father Michael Rua?
Others in the past have written up his life. Soon after he died, his constant friend, Fr
John Baptist Francesia (1838-1930) published a 220 page book, D. Michele Rua, primo
successore di Don Bosco (Turin, 1911), its only limitation being, perhaps, its excessive
enthusiasm for its chief character. Later, when the Beatification and Canonisation
process began, a number of testimonies to his virtues ensued.
Thus, by the beginning of the 1930s, the editor of the Bollettino Salesiano, Angelo
Amadei (1868-1945), who had easy access to the Central Archives of the Congregation,
began gathering a large number of documents which resulted in a monumental three
volume work with a total of 2,388 pages, Il Servo di Dio Michele Rua (Turin, 1931-
1934). Amadei had kept himself well informed. For example, he even had recourse to
the Salesian Sisters' local chronicles. But in a desire to overlook nothing, he
accumulated testimonies and facts, using a purely chronological criterion to link them,
year after year, without ever being concerned about constructing a true and proper
account. The only exception to his way of proceeding was that he drew up an interesting
and detailed moral portrait of Fr Rua based on the years 1898 to 1899. For the rest, it all
seems mixed together in a huge hotchpotch: "a bazaar, a muddle", as Fr Ceria said to me
one day, when he was talking about the tenth volume of the Memorie biografiche, a
work by the same author and written according to the same criteria. Besides, Amadei
did not specify the sources of his information, and completely ignored any system of
reference. His biography, then, while an extremely worthy one, should be used
prudently. Out of a desire for precision we might add that confreres had asked him for a
digest of the work, under the title: Un altro Don Bosco, Don Rua (Turin, 1934, 703
pages).
One of his colleagues of the time, Augustine Auffray (1881-1955), who edited the
French Bulletin Salésien in Turin, was very careful instead not to fall into the same
literary limitations, and put together a true biography ofFr Rua: Un saint formé par un
autre saint. Le premier successeur de Don Bosco, Don Rua (Paris-Lyon, 1932, 412
pages), a work immediately translated into Italian. Auffray built up his story
intelligently, dividing it into 49 chapters, accurately organised and with a certain
elegance of style. It is true that a critical reader today might turn up his nose at the
images and Pindaric flights of fancy, but just the same the book is the first presentable
biography of Fr Rua, pleasing to read and sufficiently well-founded (though he too
forgets to reference his sources).
Another writer, this time an Italian, Eugene Ceria (1870-1957), was inspired by
Auffray's method and style while putting together the final volumes of the Memorie
biografiche of Don Bosco, and published a Vita del Servo di Dio don Michele Rua,
primo successore di san Giovanni Bosco (Turin, 1949, 600 pages) after the Second
World War. It is solidly documented, well put together and well written. He also
benefited from a direct knowledge of Fr Rua whom he had met personally. Its 46
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chapters are much better by a long shot when compared to Amadei's. Notes are kept to a
minimum, which would be a somewhat serious limitation for scholars. But from the
moment that he possessed first hand information he probably considered himself
lawfully dispensed. His biography of Fr Rua still presents as one of excellent quality.
It might have been enough to re-publish and translate this work of Ceria's for the
centenary year. Nevertheless, I believe that no biography is ever definitive. Existing
documentation must always be reinterpreted in view of questions raised by researchers.
New and neglected documents are always gone back over, as we see in the DVD
Documenti di don Rua, prepared in 2007 and edited by the Committee for Historical
Studies of Fr Rua 2010, which we need to exploit more systematically. But many letters
and documents on Fr Rua still lie completely unknown in Salesian provincial archives
in various parts of the world. An understanding of his theology of reference is still
imperfect. We have no studies of his preaching. We know that he carefully followed up
missionaries sent to the Americas: what shape did this ever-attentive direction take? To
what extent did he encourage (or moderate) the marked 'Italianness' of the Salesian
Society at the time? What stage did Salesian formation reach during his time as Rector
Major? And besides, the serious questions relating to Rectors-confessors still need to be
studied, as well as the juridical separation between the Salesian Congregation and the
Institute of the Daughters of Mary Help of Christians. These deserve a more accurate
analysis than I have given them here ...
So in short, this book does not pretend to tackle the subject in any radically new way.
Indeed, I frequently recognise my debt to earlier works, especially the one by Fr Ceria,
not just for his life of Fr Rua, but also for his Annali della Società Salesiana. I also
confess that I was regretfully unable to make use of documents at first handwhich may
have led me to modify the story at certain points. What I have done is provide a rather
free re-reading of documentation found in the Fondo Don Rua at the Salesian Central
Archive in Rome, made available to researchers in microfilm. And in particular I was
unable to benefit from research still in progress at the vigil of the 2010 Centenary. I
hope that someone able to fill in the gaps will soon come along.
Toulon, 31 January 2009.
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ABBREVIATIONS
Amadei
Annali
ASC
Auffray
Ceria, Vita
Documents
Don Bosco en son temps
Epistolario
Epistolario Ceria
FdB
FdR
Francesia
L.C.
MB
Positio 1935
Positio 1947
RSS
A. Amadei, Il Servo di Dio Michele Rua, 3 Vols., Turin, SEI, 1931-1934.
E. Ceria, Annali della Società Salesiana, Turin, SEI, 1941-1951.
Archivio Salesiano Centrale - Rome (Salesian Central Archives, Rome)
A. Auffray, Le premier successeur de Don Bosco, Don Rua (1837-1910),
Lyon-Paris, Vitte, 1932.
E. Ceria, Vita del Servo di Dio Don Michele Rua, Turin, SEI, 1949.
G. B. Lemoyne, Documenti per scrivere la storia di D. John Bosco,
dell’Oratorio di s. Francesco di Sales e della Congregaz. Salesiana, 45
volumes, in ASC A050-A094 (FdB 966A8-1201A9).
F. Desramaut, Don Bosco en son temps (1815-1888), Turin, SEI, 1996.
John Bosco, Epistolario, ed. Francis Motto, vols. 1-4, Rome, LAS, 1991-2003.
Epistolario di S. John Bosco, ed. Fr. Eugene Ceria, 4 vols., Turin, SEI, 1955-
1959.
ASC, Fondo Don Bosco. Microfilm and description, Rome, 1980.
ASC, Fondo Don Rua. Microfilm and description, Rome, 1996.
D. Michele Rua, primo successore di Don Bosco. Memorie del Sac. G. B.
Francesia, Turin, Office of “Letture cattoliche”, 1911.
Lettere circolari di Don Michele Rua ai Salesiani, Turin, S.A.I.D. Buona
Stampa, 1910.
G. B. Lemoyne, A. Amadei, E. Ceria, Memorie biografiche di Don John
Bosco, 19 Vols., San Benigno Canavese and Turin, 1898-1948.
Sacra Rituum Congregatione. Taurinen. Beatificationis ac Canonizationis
Servi Dei Sac. Michaelis Rua. Positio super introductione Causae, Rome,
Guerra et Belli, 1935.
Sacra Rituum Congregatione. Taurinen. Beatificationis et Canonizationis
Servi Dei Michaelis Rua. Positio super virtutibus, Romae, Guerra e Belli,
1947.
Ricerche Storiche Salesiane, Rome, LAS.
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1 - MICHAEL RUA'S CHILDHOOD
The City of Turin during the decade 1830-1840
By contrast with John Bosco the country lad who discovers the city only when he
turns fifteen when he comes to Chieri as a student, Michael Rua was born in Turin, the
capital of the Kingdom of Sardinia, where he would live for the rest of his life. He
would always be a city-dweller, a child of the city in its pre-industrial period which was
only slowly evolving from a past it still looked back to proudly to a more liberal period
of constitutional monarchy.
In the 1830s Turin had 100,000 inhabitants and was enjoying a good reputation in
Europe.1 Outsiders praised "the orderly homes, the wide, neat streets, the convenience of
water, which they call the Dora, the delightful walks, the excellent police, the kindness
of its inhabitants, its famous museum, splendid cafes and many other beautiful things…
Here they have…comfortable and beautiful arcades for every need".2 This dignity came
from its political circumstance. During the Restoration which followed the interruption
of the Napoleonic period, after union with Liguria, the city became the most important
capital in the Italian States of the time, if not for its size, at least for its organisation and
economic might. The activity in the munitions works which provided for the army, and
all the new industries, especially textile industries, attracted people from the Provinces.
In Borgo Dora factories sprung up which provided jobs for several hundred workers,
with chimneys that polluted the atmosphere.
Turin was still living under the reactionary regime of the Restoration. The king had
absolute power. The ministers were answerable to him alone. In 1821, after several days
of disturbances, this system seemed to waver for a moment when the proclamation of a
constitution was imminent, but it was immediately restored by King Charles Felix. He
was particularly concerned about the education of the young, as we see from the
Regulation for schools outside of University, promulgated in 1822. It was necessary,
one reads in the royal licences introducing it, to restore order in public education in the
Kingdom, whose old orders had been overturned by the revolution and by the
introduction of new orders, now rendered obsolete by the "happy era of May 1814". His
intention was to provide for the moral and scientific education of the young in the
Municipal, Public and Royal schools of the Kingdom. The reorganisation of the ancient
disciplines, thanks to which "subjects of our royal predecessors were renowned for their
culture, and no less their wisdom", appeared to be the most appropriate way to form
young people along lines similar to their forbears who "considered learning, the Throne
and God to be one indivisible truth".3 They were convinced that religion, the monarchy,
and learning would contribute to shaping the minds and hearts of the young during the
years of Restoration. But unfortunately education in Turin was only accessible to
families who were fortunate enough.
1 Here I am drawing from data from my Don Bosco en son temps, Turin, Società Editrice
Internazionale, 1996, 132-140.
2 Letter of Pier Francesco Cometti to the Vicar of the City, 10 May 1840, quoted by Umberto Levra,
L’altro volto di Torino risorgimentale, 1814-1848, Torino, Comitato di Torino dell’Istituto per la Storia
del Risorgimento Italiano, 1989, 162.
3 Royal licences with which His Majesty approved the Regulations for Schools be they municipal or
public or royal. Dated 23 July 1822, Turin, Royal Press, 1822, 3-4.
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In fact this great city did not offer an ordered and civil aspect alone. The poor were
there in abundance, and often homeless. “From statistics drawn up by charitable
congregations, we see that Turin, with 125,000 inhabitants, had 30,000 poor”, we find
written in 1845. Beggars swarmed around and pestered passers-by. “We are surrounded,
besieged every day by beggars; and their number is such that, even supposing that they
were all truly poor and not just pretending, one could not possibly have either the means
or the time to stop and deal with everyone, and help them all. So we are forced to go on
our way paying attention neither to their tears nor their most moving oaths which at
least theoretically should never fall on any deaf ear, especially the ear of a Christian”.4
Beggars crowded the streets and footpaths around the city. You found them under the
arcades, at the doors of churches and near the more expensive cafes, where, as one
citizen complained, they never ceased pestering passers-by with the most daring
persistence.5
Some of Turin's poor lived on the rapidly expanding outskirts of Borgo Dora, San
Donato and Vanchiglia. But the most infamous group lived around the borders of
Vanchiglia, in the area known as the Moschino. There you found fishermen, boatmen
and the most miserable part of Turin's poor people. A contemporary writes thus: “It is
impossible to express the disgust one feels when, either carrying out one's duty as a
doctor, or to gather statistics, one goes round those filthy laneways, set apart from the
business area, ignorant of all hygiene;. human sewers standing as an accusation of
human injustice which gives so much to some, while others have not even soil, air or
sun”.6 The Moschino was, for middle class Turinese, a collection of the worst sort of
riff-raff, a lair for feared coca (organised gangs) ; dangerous by day and inaccessible by
night even to the police.
These disastrous life circumstances generated moral disorder of equal proportions. In
Turin the number of illegitimate births and infanticides was very high - one in four such
births. During 1830-1840 it was just one in twelve in Genoa, the second largest city in
the State, one in thirteen in other cities and one in forty taking the Kingdom as a whole.
As in the French novels of the time, the poor found comfort by taking refuge in
hostelries of ill-repute, their entrances almost below street level, as effectively described
by a writer of the time: “The stranger opened the glass door and found himself in a big
room rather longer than wide, the walls darkened by smoke, a floor made of planks
thick with mud dragged in here and there by the customers' feet, and in a thick, stinking
atmosphere where the smoke fully succeeded in carrying out much the same function as
the dense fog outside that winter's evening”.7
In this huge city undergoing the process of industrialisation poor children were
particularly penalised. In 1840, a citizen complained to the city's Mayor “On every
corner, at every crossroad in the arcades you are besieged by a crowd of décrotteurs
[shoe-shine boys] competing to stop anyone from walking on, and they keep following
them once they have passed by, forever yelling at them insolently, even from twenty
4 [L. Francesetti di Mezzenile], Memorie sulla necessità di avvisare ai mezzi onde isbandire la
mendicità, Turin, Tip. Chirio and Mina, 1829, 3 (text quoted in Levra, L’altro volto, 80).
5 Levra. L’altro volto, 81.
6 Report by Gioacchino Valerio, quoted in Levra, L’altro volto, 165.
7 Vittorio Bersezio, La plebe. Romanzo sociale, part I, Turin, C. Favale and Co, 1867, 3.
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steps away”.8 The factories ruined the little ones. The same year a journalist denounced
the plague “Whoever sets foot in a factory and especially in a silk factory will be sadly
surprised to see a swarm of kids, cursing unconsciously all the while, emaciated, ragged
and covered in mud, hitting each other, stealing from one another, little things that will
lead them to crime; and he will be horrified to think of the sad future awaiting those
little blond heads, when just a little care would be sufficient to give them all the
manners, graces and virtues (since even this age has its virtues) of childhood”.9 These
children lived on the street. Their misdeeds were deplored in Turin: “One of the many
scourges gnawing at society and which, despite the most marked solicitude by
authorities and police, has not been alleviated, is for sure the pickpockets who fill not
only the streets and squares but even break into the royal palaces and the churches. Not
a day goes by without complaints of theft of tobacco, watches, purses, handkerchiefs,
needing real sleight of hand to accomplish”.10 Beautiful Turin, then, presented quite
another side
Fortunately, Turin also had a tradition of very staunch charity. The city had a number
of charitable works: hospitals, clinics, hostels, orphanages, shelters or asylums. As well
as there being ancient charitable institutions, on 10 June 1837 a Home for the Poor was
opened, aimed at people of both genders and any age from the city and the province.
Anyone there would receive a daily ration of eighteen ounces of good bread and two
brimming bowls of soup. When their health required it, beggars would also be given
wine and a better menu. They wore a uniform and slept in large separate dormitories. If
they accepted work, they had a right to half their earnings. Right from the beginning the
number of residents quickly rose to 498. In 1838 the eighteenth century Hotel of Virtue
was renamed as the Hospital of Charity and restructured as a technical school funded by
private and public charity. Apprentices had the chance of later being employed in the
workshops where they had learned their trade. Then there were the private institutions,
amongst them the Barolo Charitable Work which involved a Rifugio (Shelter) for
former women prisoners and penitent prostitutes and a monastery for penitents, who
were known as Magdalenes. This charitable work quickly grew. But the Turinese
charitable work of greatest importance was certainly the Little House of Divine
Providence, founded by Canon Joseph Cottolengo. In 1832 he had transferred a small
hospital for the very poor to Valdocco, one he had opened three years earlier, and which
soon developed and by now had taken in a number of "families" of orphans, invalids,
deaf-mutes, epileptics, mentally handicapped persons, prostitutes and was also a minor
seminary. In 1840, at the heart of the accursed Moschino, bordering on the suburb of
Vanchiglia, one of the more interesting institutions arose. The young priest Fr Cocchi
founded a centre for neglected children, the Guardian Angels "Oratory", modelled on
the Roman Oratory of St Philip Neri.
8 Letter by Pier Francesco Cometti to the Vicar, 7 December 1840, cited in Levra, L’altro volto, 86.
9 Lorenzo Valerio, Igiene e moralità degli operai di seterie, Turin, Baglione & Co., 1840, 20-21; cited
by Claudio Felloni and Roberto Audisio, I giovani discoli, in Giuseppe Bracco (ed.), Torino e don Bosco,
Turin, City Historical archives, 1989, vol. 1, 100.
10 ASCT, Vicariato, Atti criminali, vol. 114, minutes of 5 February 1846 (cf. Claudio Felloni and
Roberto Audisio, I giovani discoli, in Giuseppe Bracco (ed.), Torino e don Bosco, Torino, City Historical
Archives, 1989, 102).
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The Rua family at the Forge factory
During the Restoration, at the invitation of certain intellectuals (Gioberti, Balbo,
d’Azeglio), the army was reformed and given greater strength. The dream was to unite
all of Italy, for which the Kingdom of Sardinia would be the driving force. This required
a strong Piedmontese State. In Borgo Dora an important arms industry was constructed,
called The cannon Forge. The factory had its own chaplain, and a small chapel. Some of
the managing personnel lived within. John Baptist Ruà was the manager and his family,
into which Michael was born, lived at the Forge itself.
By contrast with the Italian reader, the French reader does not note the accent on the
a in the Ruà surname in administrative documents from the first part of the 19th
Century.11 There is a certain assonance between this word and the French term roi,
meaning king. Amadei made note of it in his biography of Fr Rua. But he made a
mistake. The name Des Rois does not lie at its origins.12 In the France of the Ancien
Régime, roi (i.e. king) is pronounced roa or even roé, never roua. So let's not
complicate matters. Maybe the French form roua, not roi, is more plausible. If, as it
seems, the Ruà forebears belonged to a French-speaking population, they would simply
have been called Roua, then transposed into Italian as Ruà. The hypotheses could be
more likely if we consider that the name Rouat is presently common in France and in
French-speaking Canada. At any rate already by halfway through the 19th Century, the
final accent had disappeared, in its Italian usage, and had shifted to the first vowel in the
diphthong. The earlier pronunciation was now definitively forgotten.
A second marriage makes the presentation of Michael Rua's family a little more
complicated13 His father, John Baptist, probably born in 1786, if we believe the first
certificate of marriage which says he was “about 28 years old” (the baptism and family
certificates have not been found). John Baptist was married the first time on 25 April
1814 to Catherine Grimaldi, by whom he had five children.14 Three of them died at a
tender age. Around 1827, Catherine died at age 31.15 John Baptist then married Joan
Mary Ferrero, 34 years of age and the mother of Michael, and then she looked after the
two children of the first marriage, Peter Fedele and John Baptist Anthony.
Michael, born on 9 June 1837 and baptised on 11 June 1837 in the church of Our
Lady of the Snows and Saints Simon and Jude in Turin,16 was the fourth and last child
of Joan Mary. The earlier ones were named John Baptist (born 2 July 1829), Mary
Felicity (born 7 March 1834) and Louis Thomas (born towards the end of 1834). Mary
Felicity died when Michael was born, so he found himself at home with two step-
brothers, Peter Fedele (22) and John Baptist Anthony (17), and two blood-brothers,
John Baptist (8) and Louis Thomas (3). One can easily understand why Michael
11 See, for example, the handwritten lists of the Ruà in the Salesian Central Archive, FdR 2750 B10-
D4.
12 Amadei I, 3.
13 In these two sections, I am inspired by the more or less advanced and at times quite critical Amadei
I, 4-5.
14 The marriage certificate was published in Amadei I, 4, n. 2.
15 It was 26 April 1828 and he was just 32, according to Amadei (I, 5), but he refers to the death
certificate of "Ruà Teresa, of Peter Baratelli still living, wife of Gioanni, about 32, who given the
Sacraments, died there on 26 April 1828 and was buried there on the 27th " (FdR 2750 C4). Therefore he
confuses 'Catterina Grimaldi' with 'Teresa Baratelli'. There were other Ruà families in Turin at the time.
16 Extract of Baptism in FdR 2750D12.
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remained very affectionate towards this last one.
Michael and school at the Forge
This leaves us to understand that Joan Mary took particular care of the education of
her last born, her favourite.
Michael learned to read and write, and studied the diocesan catechism. The first
biographers tell us that he had an excellent memory. The catechism lessons remained
firmly impressed on his heart and mind and stayed with him for the rest of his days. At a
distance of a century and a half, the dogmatic and moralistic style of the catechism
would be unfairly scorned by many priests and laity. In reality it was a tool able to offer
young minds, like that of the young Rua, a religious framework that would stand the test
of time. One learned what to think and believe about God and his Christ, of divine
judgement of sinners, of life after death, of the chief Christian virtues, God's
commandments and the commandments of the Church, of sins and sacraments.17
Christians formed this way had no need to be forever seeking elusive certainties.
We quote here just the main ideas of the Catechism which the Rua family took so
seriously. The Christian's daily practices reminded him daily of the principal points of
Christian doctrine. In the morning they consisted of a prayer of adoration, “I adore you,
my God and I love you with all my heart...”, followed by the Our Father, the Hail Mary,
the Creed, a prayer to the Guardian Angel, then the listing of the commandments of
God, precepts of the Church, the Sacraments, after which an act of faith, hope, charity
and an act of sorrow. In the evening they recited the “I adore you”, the Our Father, Hail
Mary, prayer to the Guardian Angel and the act of sorrow.18
In this old-style Piedmontese family, this was the way one became a Christian almost
without realising it. Michael learned to serve Mass, which also gave him an opportunity
for a little mischief. When he became Rector Major he would happily confess this. In
1894, in Cavaglià, a Piedmontese town near Biella, they were celebrating the opening of
a Salesian school. The old priest, an executive witness for the founder who had recently
died, welcomed Fr Rua and a group of people invited for the occasion to dinner. When
it came time for the dessert, Fr Rua stood up to propose the toast: “I don't know, Father,
if you recall a lively, mischievous young lad who used serve your Mass when you were
the Rector of the Church of the Catechumens in Turin and who used to drink the wine
cruet afterwards. Well then, Father, that young mischievous lad you were so kind to,
and to whom you occasionally gave some money, was me and now here I am to
sincerely ask you for forgiveness, even if a little late”. The Arch-priest's brother, who
told the story, added: “you can just imagine the hilarity amongst the diners, along with
their admiration of his modesty in so publicly confessing something from his childhood.
The old man wept like a child”.19
Michael was soon ready to receive the sacraments of Confirmation and Eucharist.
17 See the Breve catechismo per li fanciulli che si dispongono alla confessione e prima comunione e
per tutti quelli che hanno da imparare gli elementi della dottrina cristiana ad uso della Diocesi di Torino,
Turin, Eredi Botta, 1844.
18 Boarders in Salesian houses once upon a time were familiar with this, somewhat enriched in the
Companion of Youth, the prayer book published by Don Bosco in 1847 then published repeatedly until
1960.
19 Anecdote recounted by Ceria, Vita, 10.
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According to the parish registers at St Joachim's, he was confirmed by Archbishop
Louis Fransoni on 25 April 1845. He was not yet eight years old. He made his first
communion the same year.20
During the second semester of 1845, a decisively fruitful year of events for him,
Michael lost his father. John Baptist Ruà died "around sixty years of age". The older
brothers left the family home Despite her husband's death, Joan Mary and her children
kept their place at the Forge, where the first born son was employed.
The second event that year which had the most long-lasting importance for him, was
his encounter with Don Bosco: "I came to know the Servant of God in September of
1845, when I was eight years old", he would testify at the Canonisation process. Don
Bosco was thirty. A priest for four years, he was one of the chaplains at the Barolo
Shelter, where he had been called to take up the direction of the Ospedaletto still under
construction. Since his childhood he had had the gift of attracting children and older
youth around him to amuse them and instruct them. It was his passion and he was very
successful at it. He came to Turin in 1841, and soon began gathering and organising a
group of boys to whom he taught catechism in the small chapel at the Pastoral Institute,
adjacent to the Church of St Francis of Assisi, where he attended courses in Pastoral
Ministry (confession, spiritual direction and preaching). Three years later when he
became chaplain at the Barolo Shelter, the boys went and found him in his room. The
small number on the first day soon grew. The other two chaplains helped him. The
Marchioness Barolo had given them a room in the already completed wing of the
Ospedaletto, one which had been set up as a chapel dedicated to St Francis of Sales.
They prayed, sang and played, and listened to wonderful instructions and splendid
stories. At the Shelter, in the Autumn of 1844, the "Oratory of St Francis of Sales" took
on a shape similar to Fr Cocchi's Oratory of the Guardian Angels in Vanchiglia.
But the Marchioness had already forewarned the chaplains of the temporary nature of
their placement. When the Ospedaletto opened in the following August, the Oratory of
St Francis of Sales had to vacate the premises. This made it necessary to find another
chapel and a playground for the boys, other than the street that ran past the Shelter.
Between May and June they tried to set up in a disused cemetery, St Peter In Chains,
which also had a chapel. The authorities chased them out. They then presented a
demand to the city administration, which on 18 July 1845, granted them Sunday
afternoon use of the church at the Mulini (Mill) near the river Dora. They were tolerated
there only until December. The youngsters in fact spilled over immediately into the
nearby square, which alarmed the residents who were concerned about the cleanliness
and peacefulness of their neighbourhood. All this moving around Borgo Dora aroused
interest and attracted the attention of many to Don Bosco. Michael Rua became aware
of it when the Oratory set up temporarily at the Mulini. Mrs Rua would not allow her
younger son to mix with the boys on the street: so as far as we know, it was one of his
classmates who spoke of Don Bosco to him and went with him to the Shelter. Michael
was immediately fascinated by the kindly and smiling priest.
20 According to Angelo Amadei's deposition at the Information Process for Fr Rua's Beatification, FdR
4350B4.
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The Risorgimento in Turin
The years that followed Michael's encounter with Don Bosco were turbulent ones
The process of the Italian Risorgimento was under-way. In Rome in 1846 the "liberal"
Pope Pius IX succeeded Pope Gregory XVI. People who were more open would have
liked him to lead a crusade to free and unify the whole Peninsula. There was a need
especially to get out from under the Austrian yoke which had humiliated Lombardy-
Venice. On the 4 March 1848, the Piedmontese gave themselves a basic law, the
Statute, which abrogated the absolute nature of the monarchy. A parliament was elected
and liberal thinking began to make headway in the Kingdom of Sardinia. All citizens,
including Jews and Waldensians, were declared equal. Love for one's country aroused
enthusiasm everywhere, including amongst the lower echelons of the clergy, beginning
with seminarians, much to the displeasure of the conservative Archbishop Luigi
Fransoni. On the 23 March King Charles Albert declared war on Austria in order to
liberate Lombardy. Unfortunately he was defeated and had to abdicate in favour of his
son Victor Emmanuel II (23 March 1849). Meanwhile in Rome Pius IX, who was not
well disposed to accepting a military crusade of this kind, was forced by an uprising to
take refuge in the Kingdom of Naples. The Roman Republic was proclaimed, and the
Pope, in the eyes of the more ardent patriots, became a symbol of obscurantist
conservatism hostile to the Italian Risorgimento.
Meanwhile Michael Rua began to think about the priesthood. The social climate was
certainly not conducive to vocations, as Don Bosco would explain in the preface of one
of his writings: “That year (1848) a giddy spirit had arisen which was against religious
orders and ecclesiastical congregations; and from there against the clergy and any
Church authority. This furore and disregard for religion resulted in distancing young
people from morality, piety; and therefore from vocations to the ecclesiastical state.
Religious Institutes were dispersed; priests were vilified, some imprisoned, others kept
under house arrest: humanly speaking how could one speak of religious vocations? .21
Michael attends the Brothers school
During these tormented years, Michael was not yet attending Don Bosco's Oratory,
which since 1846 had transferred definitively to Valdocco in the Pinardi House where a
shed had been transformed into a chapel. His mother did not allow him. The entire
family attended Sunday mass at the chapel in the Forge. But the boy kept in touch with
Don Bosco just the same. Sometimes, with his older brother Louis, he visited him at the
Oratory. But he was able to see him especially, and probably speak with him also at
school. Maybe it was Don Bosco himself who directed him to the school in the suburb
of Santa Barbara, run by the Brothers of the Christian Schools (whom we will call the
de La Salle Brothers henceforth, since in English this is how they are usually referred
to). In fact the Valdocco priest was a close friend of the Brothers' Provincial. In 1845
he had dedicated his first book, Storia ecclesiastica (Church History) “to my esteemed
Brother Hervé-de-la-Croix, Provincial of the de La Salle Brothers”, asking him to
accept this humble gift, “this little work...; may it be no longer mine but his”. The
21 Cenno istorico sulla Congregazione di S. Francesco di Sales e relativi schiarimenti, Rome,
Poliglotta, 1874, 3.
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Institute's historian, Georges Rigault, after quoting this, writes: “John Bosco was very
interested in Lasallian pedagogy. The provincial superior had taken a lead in this study.
He took advantage of his innate understanding of the child's mind in frequent
conversations with him and by reading the School handbook and the Twelve Virtues of a
good teacher”.22 This is very likely the case.
In October 1848, Michael then began to follow classes at the district school of Santa
Barbara, located in Via Borgo Dora n. 29, where he attended for two years. If our
information is correct, he was immediately enrolled in the second year of upper primary
The curriculum would see that he learned, “as well as religious studies, the precepts of
literary composition, the system of weights and measures in use in Piedmont, the
metric-decimal system recently adopted, the geography of Asia and Africa, the history
of the Dukes of Savoy, from Amadeus VII to Charles Emmanuel II, elements of natural
history, drawing and calligraphy”.23 These courses, then, completed the basic education
already received in the lower primary classes.
The Brothers maintained that education took precedence over instruction. At school
Michael refined the education he had received in the family. The pupils in the primary
classes were invited to read the treatise written by the founder, St John Baptist de La
Salle, on the Rules of good manners and Christian education. In Michael's time, in all
the Brothers schools, pupils were harshly dealt with if they gave the impression of
transgressing these rules. They had to show a good attitude towards the teaching about
"modesty". The Rules warned them: "nothing contributes more to the gracefulness of
the body, the honesty of precise habits, by which a young man observes the natural state
of his body and the movement of the parts of the body". Then "young men are too prone
to defects which offend in this area against modesty and honesty. Good manners means
that one holds one's head straight and high, without bending it to one or the other side;
not turning to the right or left distractedly".
As we can see from the headings of the various chapters, the booklet on "good
manners" was filled with tiny details. These concerned, in the following order, the head
and the eyes, hair, face, forehead, nose, mouth, lips, teeth and tongue, way of speaking
and enunciating, yawning, coughing and spitting; how to hold one's back straight,
shoulders, arms and elbows, hands, fingers, fingernails, knees, legs and feet. Repeating
norms of comportment which were popular in the very orderly French society of the
nineteenth century would seem bizarre and exaggerated today. But on the basis of this
detail which seems excessive to someone living in our individualist way, there was the
greatest of respect for oneself and others. One's attitude in public always had to be
perfectly disciplined. "Children should never interrupt someone who is speaking with
questions, even if they are serious and timely ones. When someone asks them
something, they should answer modestly; and 'yes' and 'no' should have Mrs, Mrs, Miss
added to them. They should be stopped from staring at those with whom they are
speaking, or listening to someone speaking to others, while not paying attention to what
is being said to them; or from laughing or sniggering while speaking; or speaking of
things they know little about. In a word, they need to be convinced that it is their duty to
listen, speak rarely and only what they know".
22 G. Rigault, Histoire générale de l'Institut des Frères des Ecoles Chrétiennes, Vol. VI, Paris, Plon,
1947, 40-41.
23 According to A. Auffray (p. 19), who takes up a "programme" probably given him by the Brothers
in Turin.
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Michael Rua, reserved and attentive by nature, absorbed these principles of good
education without any difficulty. Thanks to them, as an adult he would find no difficulty
in adapting to "good society".
Discipline was tough in the Brothers schools. The founder's treatise La guida delle
delle scuole cristiane (or the Handbook for Christian Schools), translated into Italian in
Turin by Pomba Publishers in 1834, illustrated these rules in detail. The Brothers were
invited to read and re-read this long treatise. We do not know how detailed was the
manner in which they were applied at Santa Barbara's, even if we must presume that
the Brothers of the Nineteenth century did not overlook their traditions. At any rate the
treatise as a whole helps us to understand the exact educational setting in which Michael
grew up from eleven to thirteen years of age. Here are some of these rules, some of
them surprising.
Silence at school: “The teacher will do well to get the pupils to understand that there
are only three occasions when they may speak up, during recital of lessons, catechism and
prayers. The teacher too will observe this rule, and will only speak up on three occasions:
1) during reading, when there is a need to make corrections, if there is no student who can
do it; 2) during catechism; 3) during reflection and examen of conscience. Outside of
these situations, he will speak up only when he considers it strictly necessary, and will
see to it that such situations are rare. When the students come into class they should take
their caps off, have their arms unfolded, by their side, and not drag their feet on the floor
or make a noise with their clogs, in order not to disturb the silence that should obtain in
the classroom. It will be easy for the teacher to see that silence is kept if he makes sure
that the pupils are always seated in their own place, sitting straight up, facing the front
and slightly inclined towards him; that they have their textbooks in hand and follow the
reading; that their hands and arms are always kept in view; that they do not touch each
other with their hands or feet; that they do not exchange things or knowing glances; that
their legs are kept together and they are not touching their shoes or clogs; that they are
not slouching at the desk while writing or in some other inconvenient position”.24
The School handbook has a long chapter on corrective methods. And rightly so, says
the author. In effect “correcting students is one of the most important things in the art of
teaching, and needs careful attention both in imposing it justly and fruitfully, both for
those receiving it and those around”.25 punishments were administered with a strip of
wood or leather on the outstretched hand, a rod (three blows, five if resistance was
offered), or by means of “penances” generally consisting of a page of writing or a text
to be learned by heart. John Baptist de La Salle knew that children need to have pity
shown, but added: “If we have too much regard for human fragility and excessive
understanding, letting them do what they want, we will end up with spoiled, unruly
children full of disobedience”.26 This educator placed the need for the student's self-
expression, held in high regard today, in second place. According to him the habitual
behaviour of the teacher made everything easy: “teachers will learn to be very warm and
available, and have a kindly, honest and open approach, without adopting either a mean
or an over-friendly attitude; they should do everything for their students to win them
over to Jesus Christ and be persuaded that authority is gained and maintained more, at
24 Jean-Baptiste de La Salle, Guida delle scuole cristiane, in Opere, Vol. III, Roma, Città Nuova,
2000, 137-138.
25 Guida delle scuole, 158.
26 Guida delle scuole, 271.
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school, through firmness, severity and silence than with blows and harsh words”.27
Given premises of this kind, one can understand the enormous sensation created by
the arrival of Don Bosco at Santa Barbara's, a priest who fostered friendly
relationships with the young. Fr Rua was witness to this: “I recall that when Don Bosco
came to say Mass and often to preach on Sundays, as soon as he entered the chapel it
seemed like an electric shock had run through the many children. They jumped to their
feet, left their places and crowded around and were not content until they had kissed his
hand. It took him a long time to get as far as the sacristy. During that time the good de
La Salle Brothers were unable to stop the apparent disorder and let things be”.28
At the Brothers' school, Michael showed himself to be a devout, serious, committed
and diligent student: he regularly gained “honourable” reports. His report cards, which
we have, praise his “good conduct” and “application” in the second and third grade
“upper primary”.29 He would keep a fine memory of his school days. The Brothers'
lessons about dignified behaviour in society and the Guida would influence him
throughout his life.
27 Guida delle scuole, 280.
28 In Documenti per scrivere la storia di D. John Bosco, dell’Oratorio di S. Francesco di Sales e della
Congregaz. Salesiana, Vol. III, 25 (ASC, A053), margin note copied in MB II, 316. In MB the following
testimony which describes Don Bosco's besieged confessional, while those of other confessors were
totally empty, could also be one of Lemoyne's exaggerations.
29 These reports are reproduced in FdR 2665A1-7.
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2 – DON BOSCO'S DISCIPLE
Studies Latin with Don Bosco
At thirteen years of age, and at the beginning of summer 1859, Michael began
attending Latin classes for admission to Grammar school. He did this under Don
Bosco's guidance. Don Bosco had his eyes on Rua since he wanted to make him a future
collaborator in his apostolate.
Towards the end of the 1840s Don Bosco was developing into a charismatic
individual, almost a miracle-worker in the eyes of his admirers in Turin. The Catholic
Press began treating him as a celebratory in 1849. An article in the Conciliatore
Torinese maintained that he possessed "prodigious power" over the hearts of the young.
This "new disciple of Philip Neri" was able to work miracles.1 Salesian hagiography
over this period highlights the multiplication of hosts, chestnuts and also a temporary
resuscitation of a fifteen year old boy so he could confess a serious sin before finally
dying. People both within and beyond the Oratory tended to attribute miracles to him,
even when he denied that he was the one who worked them.
Don Bosco needed collaborators, especially since now, next to the Oratory properly
so-called, he had set up a small reception centre. The boys staying there went to work or
school in the city. He had sought for three years in the very setting that his boys came
from to find some ready to follow him. He lavished special attention on them, taught
them and tried to guide them towards specific objectives of his own, like pastoral
ministry towards poor and neglected boys. But disappointments were many. One after
the other the recruits on whom he had pinned his hopes abandoned him.
It was then that Michael Rua arrived at the Oratory. During the summer vacations of
1850, he began Latin classes along with two other young men Their teacher, Felix
Reviglio, was one of their companions but further advanced in his studies. After a
couple of weeks, Don Bosco evaluated their progress. The first biographer, Francesia, is
categorical: Michael was "negligent". This judgement amazed those who knew him. It
was understandable, after all. In the Brothers' school he had been accustomed to
methodical teaching, perfectly organised, in structured classes, so he could only but feel
disoriented by lessons being taught by a companion who was no expert, though full of
good will. But as soon as he became aware that Don Bosco was unhappy about it, he
rolled up his sleeves, as the biographer indicates, and soon surpassed his two friends in
his efforts.2
Don Bosco gradually introduced him into the kind of life he wanted for him. Prayer
and cheerfulness occupied a central role. Michael began this new period by taking part,
towards the end of September 1850, in a Retreat organised for the Oratory boys at the
minor seminary at Giaveno. The Saint brought some hundred boys there, joined by a
further twenty from the village. The retreat followed a simplified version of the St
Ignatius retreats, which Don Bosco well knew about. The morning meditation was
offered by the curate from Giaveno, Innocent Arduino, and the morning and evening
instructions by Fr Felix Giorda. Sermons, prayers, spiritual reading filled the
1 Cf. Il Conciliatore Torinese, Saturday 7 April 1849, 2 (the article is signed by Lawrence Gastaldi).
Here I refer to my book Don Bosco en son temps, 281-286.
2 Francesia, 18-19.
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participants' days. Robert Murialdo, Director of the Guardian Angels Oratory, came
along as a reinforcement to hear confessions. At that time no retreat was thinkable
without conversion and confession.3
The recollection of those taking part was sincere. The preachers carried out their task
well. On 12 September Don Bosco saw with satisfaction that on that day, leaving the
chapel, none of the boys went for the recreation that had been planned for between four
and five in the afternoon. They all preferred to stay in the “reflection room”.4 Michael
used like tell how he had learned from Don Bosco on that occasion of the “Exercise for
a Happy Death” and the importance of making it regularly and carefully.
Some days later the saintly educator invited a small group of his best Oratory boys,
amongst whom was the young Rua, to spend a week at the Becchi. He had great love for
that small hillside covered with vines and fruit trees here and there in the fields and
shaded along the slopes by majestic trees. It brought him back to memories of his
childhood. A small chapel off to the side of his brother Joseph's house, and dedicated to
Our Lady of the Rosary, allowed him to celebrate Mass on site. During excursions
around the area, the farmers offered grapes and fruit to the boys. Rua, who was used to
the monotonous and closed life of the city, enjoyed the open air of the countryside. He
returned invigorated and with even more affection for his spiritual father.
High school classes
Michael then entered high school. At the time, high school classes, called 'grammar',
covered three years. According to Francesia, at the end of the holidays in 1850, “Don
Bosco, who wanted his students to attend a regular course, spoke about it to a good
priest who was helping out at the Oratory and kept a private school for Latin . He was
Fr Peter Merla, from Rivara, very zealous in helping students keen on study. Don Bosco
entrusted his pupils to him, and they were able to complete the first two courses in Latin
very well with him”.5
At the beginning of the 1851-1852 school year, Michael Rua began following lessons
with Joseph Charles Bonzanino, in 19 via Guardinfanti. After a month, in October
1851, he gained an 'excellent' in Latin, and was allowed to go onto the third year of
grammar classes. Bonzanino's school was nothing like the Brothers', but at least he was
not wasting time. Augustine Auffray, well informed but with a fertile imagination, gives
a picturesque description of the teacher:
“He was a character, this Bonzanino. He had teaching in his blood and gave himself to
it body and soul. His successes, which were consistent, could be explained by the quality
of his teaching: clear, methodical, practical. His long experience made him refer
instinctively to the essential elements, he resolved problems only with principles, and he
knew how to infuse both enthusiasm and intelligence into his somewhat austere classes.
… He lived near the church of St Francis of Assisi, in the same house where Silvio
Pellico, after coming out of prison, had written Le mie prigioni. Every morning under the
arcades of his building, groups of boys poured in, especially in the upper grades. They
3 Indications cocnerning the retreats organised by Don Bosco in P. Stella, Don Bosco nella storia
della religiosità cattolica, Vol. II: Mentalità religiosa e spiritualità, Zürich, Pas-Verlag, 1969, 336-337.
4 Letter of G. Bosco to G Borel, Giaveno, 12 September 1850, in Epistolario I, 111-112.
5 Francesia, 20.
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then split into three courses of Latin and Greek. He ran all three together. Some studied
while others followed lessons and vice versa. On the same morning if you wanted to you
could take part in an explanation of Cornelius Nepote, Caesar or Sallust, Phaidros, Ovid
or Virgil. No wall, physical or moral, separated the classes. The teacher asked for just two
things: attention, and homework well done with lessons learned as they should be. For the
rest, full freedom. This method was to the advantage of good students. Those who had
some gaps in their learning were able to fill them in, by adding on a more basic course.
Those of courageous spirit and with solid intellectual faculties, could go on to the higher
course. Bonzanino had pupils who started with the fifth class in October, went on to the
fourth at Easter time and finished the year in third. Saturday mornings, totally given over
to re-doing composition for assigning positions [graduated according to merit] for the
week, presented a curious spectacle: students who were 'swotting' were hurrying to
complete tasks in their course which would give them the luxury of adding on
composition in the upper class. Young Michael profited marvellously from this
stimulating atmosphere. One of his companions, Francesia – an imaginative Salesian who
I maintain is the source of this information – says that Rua, when in third, took on
following classes from the two earlier courses in order to strengthen his knowledge of the
ancient languages”.6
Michael shone in his studies. According to Francesia, an astute witness, although he
was surrounded by some very clever fellow students, it did not take him long to get to
first place and remain there.7
The same Francesia tells of a prank which Michael was the innocent victim of. At the
time in Piedmont it was a custom, on the third Thursday of Lent, to organise a prank
which consisted in delivering to some poor unfortunate a real or paper saw. It was
always the case that the victim, ignorant of the trap, would be made a fool of. In 1852,
Bonzanino's students decided to deliver the saw to their teacher. Rua, who had
suspected the plot, sought to dissuade his companions but without success. That
Thursday morning, when Rua came into the classroom after the others from the Oratory
one of them said to him: “You're still on your feet so could you give this letter from
Don Bosco to the teacher”. Rua took it and handed it over. As soon as the teacher heard
who the letter was from he opened it, and it contained a paper saw. He stood up, furious
with Michael, saying that he would never have expected such insolence from one of
Don Bosco's young men, and even less so from him. Later, when he understood that the
real victim was Michael Rua, the teacher calmed down. It was the Vigil of St Joseph
that day, and the name day of professor Bonzanino. In the evening, Don Bosco sent his
boys along to wish him a happy feast day. But Rua stood apart and did not dare to let
himself be noticed. Then the professor came up to him: “Don't be upset. It's my fault. I
did not understand that the prank was meant for you, not for me”. Fr Rua would never
forget the event. “It was a great trial” he confided still in 1909 to Francesia who
reminded him of it, not so much for the humiliation he had experienced, but for the fact
that it was thought that he had played such a trick on a beloved teacher.8
Michael distinguished himself at Don Bosco's Oratory, which was in full swing. We
need to remind ourselves that this youth centre was becoming a pilot work in Turin.
Towards the end of 1847, Archbishop Fransoni was informed in a petition that Fr John
Bosco and Fr Borel, involved in spiritual direction at the Oratory of St Francis of Sales,
6 Auffray, 26-27.
7 Francesia, 21-22.
8 Francesia, 22-25, adapted in Ceria, Vita, 18-19.
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had opened a new Oratory between the viale dei Platani and the viale del Re and were
asking him to delegate the curate at Our Lady of the Angels to bless the chapel. The
new Oratory, placed under the protection of St Aloysius Gonzaga, was located in the
suburb on the outskirts of Porta Nuova. And following an unfortunate event that had
occurred to Fr Cocchi, when 1849 finished with the closing of the Oratory of the
Guardian Angels in Vanchiglia, the Archbishop had entrusted Don Bosco with the
responsibility for this first Turinese Oratory as well. Some in the ecclesiastical scene
were not too happy about these additional responsibilities. Don Bosco was reprimanded
for being too pretentious. Envy was poisoning relationships. These murmurings only
came to an end after a decree from the Archbishop. From Lyon, on 31 March 1852.
Archbishop Fransoni, exiled in France, appointed Don Bosco as “director and spiritual
head” of the Oratory of St Francis of Sales, to which the Oratories of the Guardian
Angels and St Aloysius Gonzaga were to be considered “joined and dependent”. 9
The House attached to the Oratory of St. Francis of Sales, though poor, saw an
increase in the number of residents, often neglected youngsters who had been forced to
seek work in some construction site or other. The chapel in the Pinardi shed had become
far too small for all these youngsters. Don Bosco decided to build a true and proper
church dedicated, naturally, to St Francis of Sales, which was blessed on 21 June 1852.
Meanwhile he also built a new building next to the old one.
Michael was still living at home, but he used spend most of his free time at the
Oratory. Meanwhile he was growing up. A born observer, he quickly understood Don
Bosco's intentions and helped out when he could to keep some order and discipline
amongst both residents and externs. Well-dressed, well-mannered, and with a certain
seriousness about him, given the Rules for good education and politeness by John
Baptist de La Salle, he already commanded respect at his age. John Cagliero has left us
a somewhat picturesque view of Michael in those times amongst his companions, a
view probably enriched by Auffray, from whom I take this quote:
“We had him as a supervisor coming and going to school and I confess that we were a
great contrast to him. The more we were thoughtless and noisy, almost unruly, the more
he remained calm, reserved and diligent. We did not always listen to him, but he inspired
awe in us whether in class or in study and also during recreation, with his delightful talks
and his extraordinary devotion. I can still see him, Sunday mornings, standing on watch
near the fountain. Don Bosco heard confessions before Mass and Rua saw that none of
the absolved penitents would miss communion through carelessness, by coming to drink
some water from the fountain [remember that this was the time of a very strict Eucharistic
fast]. During Mass his recollection encouraged us to pray. He stopped us all from
chattering, and after Communion, if we were distracted and looking around he called us
back to our duty, whispering "thank Our Lord!" In our talks he would never cease
praising Don Bosco and nor did he cease to urge us to show our love for him by
exemplary obedience. He had wonderful tact, never tolerated any dubious talk amongst
the working boys who came in from outside or from those who had only recently taken
up residence with Don Bosco; and even more so amongst students of Prof. Bonzanino or
Fr Picco, who seemed ready to go on to the ecclesiastical state”.10
His then companions, as adults, recognised that Rua had no equal in his careful
9 Document reproduced in in MB IV, 178-179.
10 According to A. Auffray, 31-32, confirmed by testimony of J. Cagliero at the canonisation process,
Summarium super dubio, 1933, 51-52. (This Summarium is found as part of the Positio, 1935).
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carrying out of his tasks. Naturally when Don Bosco, during a conference, asked for
volunteers to recite the Seven Joys of Mary each day, Michael Rua was one of the
twelve who presented himself (5 June 1852).
Michael Rua takes on the clerical habit
The holidays in 1852 were decisive for Michael. At fifteen years of age he already
showed real maturity. As he had done in 1850, he took part in September, with around
fifty of his friends, in a retreat organised by Don Bosco for the youngsters at the minor
seminary in Giaveno. On his return he left the family residence at the Forge and entered
as a boarder at the House attached to the Oratory. Finally, during the days at the Becchi,
now traditional for a group of youngsters from the Oratory, Don Bosco had him don the
soutane. There was no preliminary rite. And now this young adolescent doubled his
commitment through observing his spiritual master. The days spent with Don Bosco had
the same value as a meditation for him. At the canonisation process he made the
following deposition: “Observing Don Bosco even in the most minute of his actions
made more impression on me than reading or meditating on any devout book”.11
The clothing ceremony, which also involved his friend Joseph Rocchietti, took place
on 3 October 1852, Feast of the Rosary, in the small chapel next to Joseph Bosco's
house. The priest at Castelnuovo, Fr Cinzano, presided. He blessed the soutanes for the
two boys. Then Fr Cinzano helped Rocchietti, the elder of the two, to put on his soutane
while Fr John Baptist Bertagna did the same for Michael. At the end of his life Fr Rua
still recalled what Don Bosco had said to him on that occasion. “My dear Rua, now you
have begun a new life. You have begun your journey towards the promised land, but
you still have to cross the Red Sea and the desert. If you help me, we will cross it
together and we will arrive”. Fr Ceria, interpreting this reflection, wrote that Don Bosco
applied the saying of the Acts of the Apostles to his disciple: “We all have to
experience many hardships before we enter the kingdom of God”. (Acts 14, 22).12
His return to the Oratory in the soutane created a sensation: he seemed like "an
angel" according to the early biographers. Maybe that was the case. At any rate the
soutane, which suited him, looked good on him and added a nice touch to his calm
approach and the natural dignity of his bearing. No need to say that he took it up with
evident respect.
His status as a cleric brought him closer to Don Bosco. Finally after many
hesitations, he decided to ask him the reason for a gesture he had made when he met
him at the Brothers' school. He used give a medal to the other boys, while for Rua he
held out his left hand and with his right made as if to cut half away saying: “Take this,
young Michael, take it!” What did these words and actions mean? “You see, Rua: Don
Bosco wanted to tell you that he would go halves with you one day. You will
11 Ceria, Vita, 22.
12 Ceria, Vita, 22. This is the Salesian version of the clothing which seems to be correect to me. But
we need to know, as the Salesian historian Aldo Giraudo has told me, that the official Register of clerics
at the Archbishop's house in Turin, for 1819-1876, indicates that "Rua Michael, son of John and Ferrero
Joan Mary, born 9 June 1837, was clothed with the clerical habit in Turin by Father Bosco John on the
16th December 1853" (Archbishop's archive Turin 12.12.3: Registrum clericorum 1808-1847 [but: 1819-
1876], rubr. R, 1853). Personally, I presume that 16 December 1853, Don Bosco, who had not officially
informed the Curia in October 1852, had simply advised the diocesan administration that he had given the
clerical habit to young Rua. And then place and date of the administrative document.
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understand better later”.13
In order to complete his secondary studies Michael enter Fr Matthew Picco's school,
located in via dei Fornelletti, near the church of St Augustine. It was an aristocratic
school, but Fr Picco was a friend of Don Bosco's and took his boys in for free. Rua, the
perfect pupil, would take just one year to complete (1852-1853) courses in humanities
(Latin and Greek) and rhetoric. He was at ease in that setting where he could establish
new relationships that would be precious for him in the future. These upper secondary
courses finished with an exam called the licenza. Michael was brilliant, as always, in his
studies. One of the examiners, Dominic Cappellina, who enjoyed a certain reputation in
the Piedmontese literary world, said to the teacher: “Allow me to point out one pupil of
great worth. He will not fail to make a splendid career !”14
This school year was marked by three events. On the evening of 1 December 1852,
the Oratory house was rendered unstable because of the collapse of walls of the building
still under construction. In the middle of the night, Don Bosco's mother heard a cracking
noise and sounded the alarm. Around fifty boys were asleep in the house. They all ran
into the courtyard, under the trees, and then towards the chapel. Rua was one of them.
No one was injured, fortunately. The damage, which was considerable, was only
material.
The second event was of historical significance In February 1853, the Bishop of
Ivrea, Louis Moreno, and Don Bosco launched a popular collection of Catholic
Readings, which gave even more prominence to the work at Valdocco.
The third event affected Fr Rua and his family: on 29 March 1853, his oldest step-
brother, John, died. This death affected him greatly “I have never seen my friend more
afflicted than at that time! I know that it was the beginning of Spring, it was raining, and
it was a very sad day. We had done a bit of school, and aware of how upset he looked I
could not refrain from saying to him: – what's happened that's made you look so sad?
Raising his eyes to heaven he said with a sigh: – My brother is dead!
What could I say to console him? We were in the sacristy in the festive Oratory. He
left the school room, went into the church to pray and was there praying for a long
time”.15
This death had an impact on the Rua family. Michael's mother, by now on her own,
left the Forge for the Oratory of St Francis of Sales, in the Bellezza House. Now with
time on her hands, she spent much of it in Don Bosco's ironing room with his mother,
Margaret, who from 1846 looked after the house's finances. Thus the bonds between
Don Bosco's work and Michael were strengthened.
13 Ceria, Vita, 23.
14 Francesia, 35.
15 Francesia, 28-29.
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3 – PHILOSOPHY STUDIES
Michael and philosophy
In July 1853, Michael was admitted to the study of philosophy at the seminary in
Turin. A poor seminary, to tell the truth, victim of the revolutionary movements of
1848. Despite repeated orders from Archbishop Fransoni, seminarians at the end of
1847 and beginning of 1848 continued their enthusiasm for patriotic demonstrations.
The archbishop, being of a conservative nature, saw an attack on authority in these
liberal tendencies, the authority of State and Church. The archbishop threatened not to
admit the transgressors to ordination.
The seminarians simply hardened their stance. In the cathedral at Christmas time
some seminarians turned up at the archbishop's pontifical mass with the nationalist
rosette pinned to their chests. The Rector of the seminary, unable to contain this
rebellious spirit, offered his resignation, which Archbishop Fransoni quickly rejected.
The agitation did not die down. On 9 February 1848, when the Statuto (Constitution)
was proclaimed in Turin, the clerics turned out again in the city with either their chests
or their headgear decorated with the tricolour rosettes. They did the same a few days
later, applauding a parade of secular groups. As a consequence, all clerics who had
taken part in these demonstrations were refused ordination, and the archbishop took the
drastic step of closing the Turin seminary. The seminarians returned home. Some found
a place in nearby dioceses. Then, when war broke out, the civil administration turned
the seminary into a military hospital. The archbishop, who was imprisoned for a period
in Fenestrelle, was finally forced into exile in Lyon. So, when Michael entered as an
external student, the seminary had for the most part still been taken over. He went
looking for his professors in the attics where they lived.
During the 1853-1854 scholastic year his professors were Fr Cyprian Mottura and Fr
Joseph Farina, assisted by a coach, Canon Berta. Rua left us two exercise books from
that time, entitled: Quesiti di Logica 1853-1854.1 It is a course which had been dictated,
then carefully written down, on the process of understanding and demonstration of its
results. Our seminarian learned to love the clarity of the sentences, the well constructed,
judiciously distributed and perfectly consistent reports. In the future his confreres would
take note of this. In first year of philosophy he also studied physics, the notes for which
are still extant.
Studies however occupied just a small part of Michael's time. There were only two
hours of classes daily at the seminary. Rua had to look after general assistance at the
house of the Oratory of St Francis of Sales. He had supervision in the study, chapel,
courtyard and refectory. Added to that at the last moment was a weekly catechism class
and looking after the library which was being put together. In 1854, when Don Bosco
created a St Vincent de Paul mini-conference, something which had started up in Turin
only four years previously, he took up the role of secretary and organised work to help
the poor in the district.2
One important event marked those months for him. On 26 January 1854, as the
1f. these notebooks in in FdR 2720B5-2721C5.
2 Count Carlo Cays, president of the only Conference in Turin, would recognise the Oratory of St
Francis of Sales Conference on 11 May 1856, as Amadei noted I, 73
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solemn Feast of St Francis of Sales was approaching, Don Bosco, who was insisting on
the idea of setting up a Society to serve his work, brought four of the more prominent
boys together in his room: clerics Michael Rua and Joseph Rocchietti, along with James
Artiglia and John Cagliero who were boys at the time. He proposed, as we read in a note
by Rua, that they "engage, with the help of God and St. Francis of Sales, in an
experiment of the practical exercise of charity toward neighbour, in order to eventually
make a promise and later, if possible and appropriate, a vow of it to the Lord".3 Thus the
future Salesian Society began to take shape.
Three days later, on the evening of the Feast of St Francis of Sales, the four made
their appearance at a prize-giving ceremony of a rather particular kind. During the week
the pupils were invited to write down on a sheet of paper the four or five names of
schoolmates of theirs whom they felt stood out for exemplary religious and moral
conduct. The sheets of paper were signed. A signed entry of Don Bosco's informs us
that "that year at the solemn prize-giving for St Francis of Sales, Michael Rua and
Joseph Rocchietti were chosen by exception. Amongst the students, prizes went to:
Bellisio, Artiglia, Cagliero. Scrutineers: the elder of the Turchi brothers, Angelo Savio,
Pepe L., Comollo".4
This kind of very democratic election was one of Don Bosco's many well-considered
ways of encouraging his boys to become good Christians. To achieve his aim, he
thought nothing was worth more than a live example, but also an example which was
talked about or written down. This is why in the Catholic Readings series, the same
January 1854, in an appropriately adapted other edition, he published a story for them of
a young man who was admired and loved, one whom he had known at school and then
at the seminary in Chieri. The Life of Louis Comollo "who died at the seminary in
Chieri, and was admired by all for his virtues" was something he often proposed for the
edification of his young men. We can be sure that the cleric Rua took it to heart, since
we find a long note on "examples" from Louis Comollo attached to one of his
philosophy notebooks.
Nursing cholera cases
The summer holidays were somewhat lively for someone who all of a sudden had to
begin nursing cholera cases. But let's have a look at the context.5
On 21 July 1854, a poster from the Mayor pasted up on the corners of Turin's streets
proclaimed the rules of hygiene to be observed in homes, workshops, taverns given the
imminent arrival of cholera in the city. For "those who had contracted the disease" the
law said. Special hospitals called lazaretti (quarantine or isolation units) had to be set up
to isolate the sick. Valdocco inhabitants learned that the municipality had put a large
shed to this use in Borgo Dora. This hospital would have had a capacity of 150 beds and
would have been furnished with an attached area serving as a pharmacy, kitchen, toilets,
a place for disinfection and rooms for service personnel. The newspapers gave constant
3 Signed note of Rua's in FdB 1989C10.
4 As Lemoyne writes in MB V, 12. Regarding this information, supposing that it was truly from Don
Bosco, we note that the indication, rather an incongruous one in a register, of the "exceptional" election of
the two clerics, could only come from Lemoyne.
5 For the paragraph on cholera in Turin in 1854, I am drawing notes from my book Don Bosco en son
temps, 399-408.
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information on the state of the contagion. The Vicar General of the diocese, Monsignor
Ravina, passed on the Government's instructions by circular to the parish priests, asking
them for their cooperation. At the same time priests in Turin could read a small work
containing instructions from the archbishop of Genoa to his own clergy: prophylactic
and hygiene measures, ways to help with the exercise of ministry, and forbidding them
to flee the city. In fact that temptation was strong. On 3 August, according to statistics
from the Railway Company, a quarter of Turin's population had abandoned the city.
At the Oratory of St Francis of Sales, cleric Rua felt fully involved. Don Bosco, right
from the first moment of alarm, had organised the house in order to deal with the
contagion. The areas where a hundred or so boys lived were adapted and cleaned. He
doubled the supply of linen in order to facilitate a frequent change of linen and laundry.
At the end of July the epidemic began to devastate the city and touched the area close to
the Oratory, Borgo Dora, where the population was literally decimated by the scourge.
The regular and diocesan clergy gave themselves unstintingly to the service of cholera
sufferers. The parish priest of Borgo Dora stood out in a particular way. Parishioners
had abandoned their sick: there were eight hundred of them, of whom five hundred had
died by halfway through October, according to one witness. Not content with
administering the sacraments to the sick, the priests lent their services as nurses at the
risk of their own lives. The parish priest, Fr Augustine Gattino, paid the price of his
dedication with much suffering.
Don Bosco was convinced that he was not doing enough just limiting himself to
defending his work against such a dangerous scourge. The municipality was looking for
volunteer nurses: "Who would like to go and help those sick with cholera at the
lazzaretto and in private homes?" he asked his boys one day. Thus he was able to give
fourteen names to the authorities. We do not have the complete list but we know that
amongst them there were certainly the seventeen year old Rua, sixteen year old Cagliero
and fourteen year old Anfossi. Don Bosco gave the young nurses practical instructions.
In all probability he explained that the disease had two stages. At the beginning there is
a sudden attack which often proved fatal if there was not immediate help given; then
there was a period of reaction during which the blood circulation tried to re-establish
itself. The one looking after the cholera victim had to fight the attack by trying to
produce a reaction as quickly as possible, then keep that reaction going in an
appropriate manner. At the time these reactions were produced by applying boiling
poultices and by energetic rubbing, wrapping the hands and feet of the sick person in
warm wool since they were subject to cramps and loss of temperature.
He set up a timetable and the boys scattered, some to the lazzaretto at Borgo San
Donato, others to homes in the area. There were comings and goings day and night at
the Oratory. Don Bosco's young men courageously carried out their new task, certain
that they would not contract the disease, scrupulously following their director's
recommendations: pay attention to cleanliness, but especially flee sin and entrust
yourself to Mary.
Thus began a totally new experience for the cleric Rua. But first he had to overcome
his repulsion at the sight of the cholera sufferer. "Oh! What a frightening way to die, for
those suffering from cholera", he would write to Don Bosco at the end of the year,
describing what he had seen and heard. "Vomit, dysentery, cramps in the arms and legs,
headache, breathless, suffocating… their eyes inflamed, faces livid, groaning and
agitated; in short, in these unfortunates I have seen all of the pain that a human being
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can put up with without dying". L'Armonia of 16 September dedicated a paragraph to
the young men from the Oratory in its Report on the charity of the clergy at a time of
cholera:
"Animated by the spirit of their father, rather than their superior, D. Bosco, they approach
those suffering from cholera, full of courage, inspiring trust and courage in the sufferers
themselves, not only by their words but also their deeds, picking them up in their arms,
doing the rubbing down, without giving a thought to fear or repulsion at the sight. On the
contrary, once they enter the home of someone who is ill they go straight to the people
overcome with horror, suggesting they leave if they are frightened, while they get on with
everything that is necessary, unless they are dealing with someone of the weaker sex, in
which case they ask someone from the house to stay with them, if not by the bed, at least in
some convenient spot. If the person has died, and it is not a woman, they complete the task
of care for the body".6
Not one of the volunteer nurses from the Oratory was affected by cholera. Their
dedication made a great impression on the city.
Second year of philosophy
While he was preparing for his second year of philosophy, the only seminarian in
that course, our cleric, did not initially, it seems, take much notice of a new student in
Valdocco, Dominic Savio. But he would soon change his mind. He had been
recommended to Don Bosco by his teacher, Fr Cugliero. He was a lad he picked out for
his intelligence and piety. "There were lots of boys who were his equal in the house but
none who were better than him in talent or virtue. Test this and you will find another St
Aloysius".7 Dominic was meant to follow the same course of studies that Michael had
followed four years earlier. He would testify one day that, "from the first weeks he was
at the Oratory", he had discovered "great esteem [for Dominic] which grew constantly",
day after day. A "brotherly affection" bound them together.8 Between 1854 and 1857,
Dominic was a pupil of Prof. Bonzanino then Fr Picco, with an intervening year where
he attended school at the Oratory itself.
From Autumn 1854, Rua was involved every Sunday at the St Aloyius Oratory near
the station at Porta Nuova. This meant that twice in the day he had a rather long walk
ahead of him. Meanwhile his role at the Oratory of St Francis of Sales took on ever
greater importance. One pupil of the time would testify: "What amazed me greatly when
I entered the Oratory in 1854 with Dominic Savio, was seeing that Don Bosco gave Rua
a lot of work by preference, while there were others, for example the cleric Rocchietti,
older than him and more adapted to being in charge. I was really quite amazed to see
this preference for the cleric Rua, but then I became aware how of all the boys he was
the one who was really loved and whom they held in awe as a superior and
representative of Don Bosco, who evidently had special esteem and affection for him".9
6 "Report on the charity of the clergy at the time of the cholera", L'Armonia, anno VII, n. 112,
Saturday 16 September 1854, 521. This article was partially reported in MB V, 114-116.
7 G. Bosco, Vita del giovanetto Savio Domenico, allievo dell'Oratorio di San Francesco di Sales,
Turin, Tip. G. B. Paravia and Co., 1859, 34.
8 Deposition from Don Rua at the information process for the canonisation of Dominic Savio,
Summarium, 152.
9 John Battista Piano, cited by Amadei, I, 57.
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Michael Rua's private vows
Little by little, Don Bosco was forming young Rua, along with others. Without
making much to-do about it Rua was preparing himself to enter the Society which Don
Bosco was planning. In Autumn, with the permission of his spiritual director and
confessor, he began to receive daily communion.10 Those months were a period of
spiritual apprenticeship, his novitiate, if you like, something that would have meant
conferences on specific doctrinal issues and appropriate exercises. The "conferences"
Don Bosco held in his room on Sunday evenings, usually after prayers. The entire
future of his work was bound up with that small group of disciples he intended to
slowly form, following his own educational ideal. The exercises he asked them to do
were those he himself did: exhausting days of work amongst the boys of the Oratory,
prayers in common, liturgical celebrations, catechetics, evening classes, assistance,
vigorous games…He asked nothing but total dedication to the service of neglected
youth, other than regularly frequenting the sacraments and a serious programme of
devout practices, like visits to the Blessed Sacrament These were the same practices
suggested to the boys at the Oratory. His teaching was limited to this. He did not
pretend more. The rest he put into God's hands. And grace was working in them through
his example. Don Bosco came and went, praying, having fun, working under their very
eyes. They just had to pick up on the teaching that emerged from his life. Rua nurtured
his own heart and outlook by taking all these quiet lessons of virtue to heart. He often
admired him at the kneeler or at Mass, deeply recollected, immersed in humble and
trusting prayer. He found him always full of good humour in the courtyard and
refectory, concerned only with maintaining a spirit of cheerfulness amongst the boys. If
he found him along the street, he discovered a man who would never lose an
opportunity to be in contact with the young. He was struck by his naturalness and
goodness in daily life, his consistent good humour, his ever-smiling courtesy. If he
spoke to him in the intimacy of his room, he left happy because of the fatherly
encounter and authentic friendship. It was good living in Don Bosco's shadow.
The spiritual profit was rapid and serious, so much so that the master soon judged the
disciple ready to take the big step. On the evening of the Annunciation, 25 March,
1855, in Don Bosco's humble room, Michael Rua, a seminarian in his second year of
philosophy, made private vows of poverty, chastity and obedience into the hands of the
one who was his father in faith. There was no pomp and ceremony. A priest standing on
one side and a cleric kneeling before a crucifix on the other, murmuring a formula the
exact nature of which we do not know. There were no witnesses. Fr Auffray prudently
writes“Even between these four walls, something great came into being... Those
obscure origins as always, of works where God shows that he is fully pleased.”.11
10 This paragraph on the spiritual preparation of young Rua for first vows, closely follows Auffray's
text even though it is a bit imaginative and 'loaded', true, but the images are nice. Auffray, 41-43.
11 Auffray, 43.
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4 - THE BIRTH OF THE SALESIAN SOCIETY
Studying theology
At the beginning of the 1855-1856 school year, cleric Rua began his study of
theology by attending lessons at the seminary. His teachers were Fr Francis Marengo,
author of De institutionibus theologicis (fundamental theology) and Fr Joseph Molinari,
author of De sacramentis in genere (sacramental theology). There were two hours of
classes in the morning and an hour and a half in the afternoon. To this Rua added a
private lesson in Greek or Hebrew two or three times a week with the Professor of
Eastern studies at the University, Fr Amadeus Peyron. In fact he very much liked to
read and understand the Bible. At the same time he was preparing for the teaching
exam, as we can see from the presence in his noteboks of exercises in French, arithmetic
and natural sciences during that period.1 Michael was really heavily involved in
intellectual work.
He gave special care to theology. Four of his exercise books have been preserved,
with the title De Religione. They begin by distinguishing religion as it is practised
(worship) and religion as a social phenomenon (religions), then show the need for
Revelation, the integrity and truth of the Old and New Testament which hand on this
Revelation. The course, judging from the careful handwriting, seems to have been
dictated. It endeavours to prove that there is only one authentically revealed religion
which is the Christian religion of the Catholic Church. At the end, the treatise is
summed up by our seminarian in thirty one pages of summary tables which reveal a
man in love with clarity and coherence.
The treatise De Deo uno et trino, which followed the one on fundamental theology
De Religione, was certainly left to later years. It seems that Fr Joseph Molinari offered
his courses in a cycle, and had immediately begun to impart lessons on sacraments to
his pupil, beginning with the treatise De gratia. In effect we find in the Salesian
Archives one study, written by Rua, of 206 pages on Grace, a crucial problem in the
Church at the time. This is followed by a long series of more or less ordered notes on
the Eucharist (96 pages). The sacraments are dealt with more summarily in these
manuscripts: we find a two page synoptic scheme on Baptism, 34 pages of notes on
Confession and 17 on Extreme Unction. All written in scholastic Latin, as was
customary at the time, analysis of these texts would allow a better understanding of Fr
Rua's thinking during his priestly life.
The birth of a religious society in a turbulent context
Meanwhile Don Bosco was reflecting. His work was strengthened with the arrival of
Fr Victor Alasonatti at Valdocco in Ocotber 1854. Alasonatti was a priest already of
mature age. He made him his assistant and gave him the title of Prefect. Meanwhile he
began to give a more precise structure to the rhythms and activities of the house and the
entire institution. But would he succeed in creating a religious society which seemed
essential for directing the work of the Oratories?
1All Michael Rua's school exercise books (often dated), can be found in in FdR 2665B9-2750B9. We
will not offer precise references here.
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From a political point of view the moment seemed contrary to such an initiative.2
Between November 1854 and May 1855, the Piedmontese Government led especially
by the Minister of Justice and the Interior, Urban Rattazzi, fine-tuned a law on convents
and had it discussed in Parliament. It aimed at proscribing religious orders and
congregations of men and women in the territory, especially "mendicant orders" which
were harmful, according to the liberals, to morality in the country and "contrary to a
modern work ethic". The new law stripped the monks of their property. The clerical
right reacted by denouncing the violation of the Statute and concordats with the Holy
See, and presented the law as a deliberate attack on the right to form associations and to
own property, a precursor to socialism and communism making inroads into the
country. At the same time the extreme left cried foul against ecclesiastical obscurantism,
and called to mind the end of Giordano Bruno, the 17th century philosopher who had
been accused of heresy and was burned alive; they raised controversy against the
process for Galileo, another too-modern mind, and against the Index of Forbidden
Books. Then taking advantage of the debate which had flared up around the proposed
law, they accused the Popes, amongst whom Pius IX, then under the protection of the
French, for having always taken the part of the foreigner to the disadvantage of Italy.
Aiming to broaden the law which they saw as being too weak, they asked for the
suppression of all existing religious orders: along with contemplatives and mendicants,
there was also a need to eliminate groups dedicated to preaching and teaching. They
insisted that all ecclesiastical goods be made the property of the municipality or the
province… In short, the atmosphere was electric.
At the end of a series of events, the Rattazzi law was approved by the two Houses
and signed by the King on 29 May 1855. Works situated in the Kingdom of Sardinia
and dependent on Religious who were not dedicated to preaching, education or assisting
the poor were no longer recognised as moral entities; in fact they no longer existed. One
needs to run through the list attached to the decree of application of the law to
understand the psychological disorientation caused by all this in Piedmont: twenty one
male congregations and fourteen women's congregations were affected by the law.
"What bewilderment! What terrible unhappiness! How many unfortunates were
effectively cut off!", exclaimed Don Bosco in a letter to a friend.3
This law would have been a constant point of reference for Don Bosco. He would
have been afraid of giving his collaborators the inconvenient epithet of friars; it would
have induced him to avoid every semblance of moral entity for his religious society and
would he suggested to him that at all costs he must maintain the civil rights of his
members. These rights would have distinguished his society from any other religious
body.
The deaths of Margaret Bosco and Dominic Savio
Rua the seminarian, during his first year of theology, was affected by the death of
three persons dear to him.
On 5 November 1856, at just 28 years of age, Fr Paul Rossi, Director of the St
Aloysius Oratory at Porta Nuova where Michael went on Sunday mornings, died from a
2 On Rattazzi and the law of suppression, I refer to notes in my book Don Bosco en son temps, 420-
430.
3 Letter of G. Bosco to D. Rademacher, Turin, 7 June 1855, Epistolario I, 257.
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lung infection. The burden fell to him and he carried it out as best he could.4
At home at the Oratory of St Francis of Sales, Fr Alasonatti's arrival had finally
relegated Don Bosco's mother, Margaret, to her own work room. She had been the
administrator of the house for a long time. The boys and visitors never forgot her, but
she had retired. In November 1856 she was struck down by severe pneumonia. From
that moment, Joan Mary Rua remained constantly by her bedside, along with Margaret's
sister, Marianne Occhiena. The entire house prayed for her recovery. Everyone lived
between fear and hope for some days. The boys went up to her room one after the other
at almost any hour, seeking news. Every evening the community waited on Don Bosco
and Fr Alasonatti for news. Her son Joseph came from Castelnuovo. Anxiety increased
when she was given the Sacrament of the Sick. Margaret died, finally, on 25 November.
The obsequies were modest, but moving. Solemn Mass was celebrated in the Oratory
Church. Then the boys in mourning accompanied the coffin to the parish; verses of the
Miserere alternated with some music from the Oratory band. The cortege moved ahead
slowly, creating a great impression on bystanders. Mrs Gastaldi said she had never
attended such a moving funeral.5 There was an important consequence for the Ruas: at
the end of the '50s, Joan Mary would become a second "Mama Margaret" for Don
Bosco's boys.
The third death to affect the Oratory was the death of Dominic Savio. On the
previous 8 June, along with clerics Michael Rua and Joseph Bongiovanni, Dominic had
founded the Immaculate Conception Sodality. A few rules were drawn up, mixed with
practical resolutions, to improve the spiritual atmosphere of the entire work. The "great
esteem" which Michael had for Dominic had grown "when this association was set up",
said Fr Rua at the boy's process of Canonisation.6 Dominic had always been of
questionable health. On 1 March 1857 a lung infection obliged him to leave the
community and return to his family. That morning he had taken part in the Exercise for
a Happy Death and was calmly farewelled by Don Bosco and his friends. He died eight
days later. He was a saint, his companions immediately proclaimed, and began to pray
to him. This kind of prayer proved to be effective, Fr Rua would tell the Canonisation
process.7 For his part Don Bosco, who was of the same view, began gathering, with
Michael's help in particular, testimonies of his outstanding virtues in order to write the
Vita del giovanetto Savio Domenico (Life of St Dominic Savio) which was published in
1859.8
Don Bosco's first constitutional plan
Let us go back to 1857. The good relationship he had with Minister Rattazzi
reassured Don Bosco, anxious to get on with his plan for a religious foundation. This
feared anticlerical very much appreciated his "philanthropic charity", recommended
some needy youngsters to him and gave him, when Don Bosco requested it, some
4 On 26 July 1857, Fr Leonardo Murialdo would take up the direction of the Oratory of St Aloysius, as
we learn from a letter of Michael Rua's to Don Bosco dated 27 July 1857 (cited by Amadei I, 90-91).
5 This note on Margaret's death is drawn from the account by John Bonetti, Storia dell'Oratorio,
published almost like a serialised novel, in the Bollettino Salesiano, beginning from May 1883.
6 Positio super Introductione Causae (Romae, 1913), Summarium, 152.
7 Summarium, 153.
8 See the two texts by Michael Rua, Memorie riguardo al giovane Savio Domenico, reported in the
same Summarium, 222-227.
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substantial financial assistance. We have to go back probably to May 1857 and a
decisive conversation that Don Bosco had with him at the ministry, during a visit of
thanksgiving. Rattazzi asked him if he had thought about the future of his work: why
didn't he set up a society of lay people and ecclesiastics? But, Don Bosco observed, isn't
the Piedmontese Government hostile to this kind of association? Rattazzi replied that he
should not found a traditional religious body, that is, a society of manomorta or
privileged, untaxable rights, but a society where each member kept his own civil rights,
submitted to the laws of the State, paid taxes etc; in other words, a society of free
citizens.
This was enlightening for Don Bosco. Even if it would be a Congregation in the eyes
of the Church, in the eyes of the State it would take the form of a charitable society
which responded to these criteria. At the end of 1857 or at the latest at the beginning of
1858, he dictated to Rua, with the title of "Congregation of St. Francis of Sales", an
exercise book of some fifteen pages explaining the origins, scope, form, vows,
government of this society, and how one could be accepted into it.9 "The aim of this
Congregation", Rua wrote, copying from Don Bosco" is to gather its ecclesiastical
members together, clerical and lay, in order to seek perfection by imitating as much as
possible the life of our Divine Saviour".10 Nothing complicated, and especially no
solemn vows which were binding from a juridical point of view. "All the members will
live a common life bound only by fraternal charity and simple vows which encourage
them to live with one heart and mind to love and serve God". Don Bosco had taken
account of Rattazzi's advice: "On entering the Congregation each one will not lose his
civil rights after taking vows, and therefore will retain ownership of what is his, and the
faculty or succeeding to and receiving inheritances, legacies and donations".11 It would
be a society of free citizens.
Don Bosco decided to present this project to the Pope. He was known in the Vatican
since 1849, when his young people had taken part in a collection on behalf of Pius IX,
who had thanked them. He went to Rome with Michael who acted as his secretary.
In Rome with Don Bosco in 1858
The trip from Turin to Rome by train, then boat, and finally by mail carriage, lasted
four days, from dawn on 28 February 1858 until late evening 21 February. In Rome
Don Bosco was a guest of the Maistre Family, in via del Quirinale no. 49. Rua too at
first stayed there, but he soon left to find a place with the Rosminians, at the risk of
needing to rise very early in the morning to meet up with Don Bosco.12The two
pilgrims, who foresaw that they would be one or two months in the city, organised their
time. Don Bosco wanted to fine-tune the statutes of the Society which was in process of
being set up. Rua would have delivered letters, written up various texts in his beautiful
handwriting, especially Don Bosco's book, Il mese di maggio, and accompanied Don
Bosco as they went to town.
9 This exercise book is found in FdB 1893E5-1894A10.
10 G. Bosco, Costituzioni della Società di S. Francesco di Sales [1858]-1875. Critical texts edited by
F. Motto, Rome, LAS, 1982, 72.
11 G. Bosco, Costituzioni…, 82.
12 We have detailed information on the voyage from a handwritten exercise book of 75 pages Viaggio
a Roma, 1858, in FdB 1352E3-1354A5; it is written by Rua, but considered to be a diary of Don Bosco's.
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As the weeks passed, both visited Rome just like real pilgrims would who were
passionate about architecture and history, and like apostles who were curious about the
pastoral experiences of the city of the Popes. They went about on foot, sometimes in the
rain and taking shelter under a single umbrella, unless some noble gentleman offered to
take them in his carriage. They collected many daily news items, picturesque and
edifying, read or just heard by chance, in order to write them down in the diary, which
was full of detail. They visited the Church of the Gesù, the Pantheon, St Peter in Chains,
Saint Louis of the French, St Mary Majors, St John Lateran, and obviously St Peter's at
the Vatican, Castel Sant’Angelo and surroundings. For Don Bosco, who had just
published a life of St Peter, the most moving visit was certainly to the Mamertino prison
on 2 March, with Michael and the Maistre family. "Just seeing it was horrifying", Don
Bosco wrote to Fr Alasonatti.13 In the presence of the Maistre Family, Don Bosco
celebrated Mass at a small altar near the "Column of St Peter's".
Don Bosco and Rua fitted in with the devotional practices of the places they went to.
On 23 February, at St Peter in Chains, the apostle's chains were venerated in a special
way. "We have had the consolation of touching these chains with our hands, kissing
them, placing them around our necks and foreheads", the diary of this journey says. On
the 25th, they went up the twenty eight steps of the Scala Santa on their knees. On 13
March, they paused at St Mary of the Angels where they wanted to gain the plenary
indulgence. At the high altar, they venerated an impressive range of relics. "Having thus
satisfied our devotion", the diary says, "we got back home towards six, very tired and
with a good appetite". The two Turinese were very interested in the Roman Charities to
compare them with their own. They also visited the Tata John House, where the
lifestyle seemed very similar to that at Valdocco; they saw a charity school run by the
Roman Chapter of St. Vincent de Paul at Santa Maria dei Monti; they were at San
Michele, a huge institute that took in "more than eight hundred people of whom three
hundred are youths"; they also contacted some Oratories tied to the tradition of St Philip
Neri.
The most important moment for both of them was obviously their meeting with the
Pope, which Don Bosco had requested as soon as they came to Rome. On 8 March,
returning from a tiring day, Don Bosco opened a letter that made him excited. "I opened
it, read it and here was the gist of it: this is to inform Reverend Father Bosco that His
Holiness has deemed worthy to grant him an audience tomorrow the ninth March at
11.45". The following day, accompanied by the cleric Rua, he presented himself at the
Vatican, full of emotion, and with a ceremonial cape over his shoulders. "Filled with a
thousand thoughts", they began to climb the stairs "more mechanically than
thoughtfully", the diary says. The noble guards, "dressed to look like real princes"
impressed them. When they reached the floor of the Papal hall, guards and attendants
"richly dressed" greeted them and bowed deeply when taking the letter for the audience
that Don Bosco held in his hands. The endless spectacle of comings and goings in the
antechamber kept them busy for the hour and a half of waiting.
When a prelate gave the sign to enter, Don Bosco, the account says, had to "force
himself not to become unbalanced by it all". Rua followed with bound copies of the
Catholic Readings, their gift for the Holy Father. They made three genuflections
according to protocol: one at the entrance to the hall, a second halfway and then a third
13 Letter of G. Bosco to V. Alasonatti, Rome, 7 March 1858, in Epistolario I, 340.
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at the feet of the Pontiff. All of their apprehensions vanished when they discovered " a
most kindly, venerable man, and the most handsome that an artist could possibly paint".
Since the Pope was seated at his desk the two visitors could not kiss his feet as they had
thought to do: they only kissed his hand. But Rua, recalling the promise made to the
clerics at Valdocco, kissed his hands twice, once for himself and once for his friends.
They remained kneeling, and Don Bosco, out of respect, would have kept talking that
way. "No", Pius IX told him, "stand up!" When the Pope understood that he was dealing
with the apostle of youth from Turin, he multiplied his questions about the Oratory, the
boys, the clerics, and recalled the offering he had received at Gaeta. Don Bosco gave
him the volumes of the Catholic Readings. "There are fifteen bookbinders at our place",
he explained. The Pope disappeared for a moment then returned with fifteen medals of
the Immaculate for the book binders, a larger one for Rua and a box containing a
beautiful medal for Don Bosco. He was ready to say goodbye to both of them when Don
Bosco asked if he could speak with him alone. Rua made a genuflection halfway down
the room then withdrew. Don Bosco, alone with Pius IX, spoke of his plans for a
religious society and the Pope encouraged him to ask his collaborators to take vows.
Rua was called back in and the audience concluded with a solemn blessing on Don
Bosco, his companion, on those who shared the mission, collaborators and benefactors,
and finally on the youngsters and on all his works. Don Bosco and Rua went back to the
Quattro Fontane, filled with veneration and gratitude for the Pontiff who had treated
them in such a fatherly fashion.
The following pontifical audience on 6 April, which along with Don Bosco and
Michael Rua also involved Fr Leonard Murialdo, another holy apostle of Piedmontese
youth and at the time the Director of the Oratory of St. Aloysius, was in reality a
farewell. Don Bosco gave the Pope a letter from Gustavo di Cavour, proposing a
reconciliation regarding the lot of Archbishop Fransoni, exiled in Lyon, and concerning
the future of the diocese of Turin, now without a pastor for nine years. The document
was handed over to Cardinal Antonelli. The Pope showed "amazing kindness" towards
Don Bosco. During the three-quarter hour conversation, Pius IX granted him all the
spiritual favours and blessings he was asking for. And he added forty gold coins to buy
breakfast for the boys at the Oratory. Leonard Murialdo and Michael Rua "were
overjoyed", he wrote the following day to Fr Alasonatti.14 and on 14 April the two
pilgrims, filled with information and emotion about Rome and its history, churches,
charitable works and especially its venerable pontiff, set out on the way back to Turin,
where they arrived by train from Genoa on 16 April.
The adventures of the journey further strengthened the bonds between master and
disciple. In July, Don Bosco had occasion to answer a letter in Latin to Rua who had
asked him for some advice. The letter reveals not only the kind of active spirituality
taught by Don Bosco, but also the style of their relationship, which was now a
completely fraternal one. Here is a full translation of it:
My Son,
May the joy and grace of Our Lord Jesus Christ always be in our hearts. You have
asked me for some salutary advice, which I offer willingly and in just a few words.
14 Letter of G. Bosco to V. Alasonatti, Rome, 7 April 1858, in Epistolario I, 346.
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Know and recall then that the sufferings of the present time cannot compare with the glorious
future to be revealed in us. So let us seek this glory constantly and courageously.
Man's life on earth is like smoke which blows away, like a vanishing trace, a shadow which
appears, a wave that flows on. Consequently we should have little esteem for the goods of this
life and ardently seek those of heaven.
Rejoice in the Lord; whether eating or drinking or whatever you do do it all for the greater glory
of God.
Greetings my son. Pray fro me to the Lord our God.
Your confrere
Fr. Bosco
Saint Ignatius near Lanzo, 26 July 1858.15
For Don Bosco cleric Rua was by now a consocius, a confrere.
The treatise “De Deo uno et trino”
The Rome journey took place amidst a series of theological treatises which the cleric
Rua was continuing to follow at the Turin seminary. In July 1859, at the end of year
exams, he was graded first out of seven candidates with a 'plusquam optime'.
The Salesian Archives preserve five of his exercise books with notes from the end of
the 1850s, bearing the title De Deo uno et trino (God Three and One), of which the
second is dated 1859. In all there are 132 pages. Their content is interesting. In this
order, they deal with the existence of God, his essence, attributes, both "negative",
meaning eternity, immensity, immutability, liberty and unity and "positive", meaning
his holiness, truth, knowledge, goodness, justice and providence. The third book deals
more specifically with the Trinity and begins with the definition of "procession" and
"relations", showing that in God there are three persons who are really distinct, and
seeking to determine the originality of the position of the second and third persons,
insisting on consubstantiality of the three persons and finally seeking to resolve
objections against the definition of the Trinity. So we are dealing with a completely
classical study, as one might expect from Scholastic theologians of the 19th century. It
spoke to the intelligence and less to the heart.
There are other exercise books of Rua from the same period entitled De iustitia et
iure 1859-60 (Justice and right).
Dogmatic and moral theology did not seem to have enthused Rua as a seminarian. He
followed the courses conscientiously and did brilliantly in the exams. In February 1860
the examiners congratulated him, awarding him an outstanding. But Rua preferred the
Bible or rather Sacred Scripture, and had begun to put together a series of exercise
books (eighteen of these have been preserved in all), with a view to publishing a work
(which in reality he would never do), beginning with the six days of Creation, minutely
and succinctly recounted in eighty pages. We can follow it even if we do not fully agree
with it. Biblical hermeneutics in the young Rua's time was still at the stuttering stage.
Michael worked very hard. We can imagine this just by looking at his timetable.
During the day his tasks at the Oratory of St Francis of Sales or St Aloysius took up the
main hours. He had to catch up in the evenings, not at night because Don Bosco would
15 Epistolario I, 355.
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not allow him, or very early in the morning. During the cold winters, frequent in Turin,
he was up by two or two thirty, as Professor Alexander Fabre, who came to the Oratory
in October 1858, would later testify. He prayed alone, kneeling on the floor, next to a
table in the study. When the clock struck three, he went to the rooms where six, seven,
ten or even fifteen collaborators were sleeping, to wake them. It might be pleasant
enough in summer, but it was rather tough in winter. "How often it happened", one of
the boys write later, "that you'd find the water in the basin at the foot of the bed frozen"!
Then we would throw open the attic windows, face the eaves and with our hands in the
snow, wash our face". There was little light for working in the study: some oil lamps,
called cappuccino because of the extinguisher which looked like a hood.14 At half past
five these courageous boys were already with the other students. Thus, every morning
Rua could put in three hours of study of theology before Mass.
The organisation of the Society of St Francis of Sales
1859 featured in political terms with the unification of Italy under the guidance of
Piedmont, and in Valdocco, by the founding of the Society which Don Bosco had
dreamed of creating.
The victorious war against Austria in Lombardy, which finished on 11 July with the
armistice at Villafranca, and some popular uprisings in the Papal territories of Romagna
stirred up by Piedmontese agents and ratified in August-September by their
representatives in Turin, meant that all the north of the Peninsula soon came under the
control of the Kingdom of Sardinia. For Pope Pius IX this was a grave attack on his
papal authority. Valdocco took sides with him, without hesitation. Don Bosco, author of
Storia d’Italia considered pro-Austrian and less than enthusiastic about the unity of
Italy, was considered as dangerous and reactionary by the Gazzetta del popolo, which
attacked it violently on 18 October. On 9 November Don Bosco sent the Pontiff a long
letter expressing the total disapproval of the clergy and all good Catholics with regard to
the behaviour of the Piedmontese Government. The Pope answered with a Brief which
Don Bosco had published in the conservative paper L’Armonia, arousing the ire of his
adversaries.
In such a tense atmosphere, Rua quickly wrapped up the remaining stages which
separated him from priesthood. On 11 December Bishop John Anthony Balma gave him
the tonsure and four minor orders; on 17 December he received the subdiaconate which
vowed him to celibacy. It was as a subdeacon that some days later he took part in the
meeting which founded the Salesian Society.
In December Don Bosco gave his Society a simple but adequate structure. On the
Friday evening the 9th, he had announced in a talk with his collaborators that on the 18th
a meeting was reserved for those who wanted to be committed along with him.
Whoever did not accept this was asked not to be there.
The Rule copied by Rua had a chapter called "Government of the Congregation".
The first article specified: "The Congregation will be governed by a Chapter made up of
a Rector, Prefect, Administrator [economo], Spiritual Director or Catechist and two
Councillors (which immediately went to three from the original)". To define this
governing group, Don Bosco had deliberately chosen the term "Chapter", that is,
"college", rather than "council", used in the constitutional models he had been inspired
by. Decisions were to be taken by common agreement. The Rector's authority would not
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be absolute, government would be collegial.
The following articles explained the ways for electing the Rector and the tasks of the
Prefect and Spiritual Director. Here the three articles regarding the Spiritual Director are
of great importance. We read there :
Art. 2 - The Spiritual Director will take special care of the novices, and will take the
greatest care to have them learn and practise the spirit of charity and zeal which must
animate the one who wants to dedicate his entire life to the good of neglected youth.
Art. 3 - It is also a special duty of the Spiritual director to keep an eye on the conduct
of the Rector with the strict obligation of advising him should he overlook anything in
observing the rules of the Congregation.
Art. 4 - But it is also the special task of the Director to keep an eye on the moral
conduct of all the gathered members".
The assembly on the 18th saw to the election of this body. That evening, at 9 pm,
eighteen people crowded into the small room of Don Bosco's. Two priests: Don Bosco
himself and Fr Alasonatti, then deacon Angelo Savio, subdeacon Rua, thirteen clerics
and finally a young layman. The assembly was minuted by its secretary, Alasonatti.
According to this document, those present, simply by being there confirmed their
intention "to foster and preserve the spirit of true charity needed for the work of the
Oratories for neglected and endangered youth, who in those calamitous times were
seduced in a thousand ways to the detriment of society and led to godlessness and
irreligion". By common accord they agreed to "to erect themselves into a Society or
Congregation where they would aim at mutual help in sanctifying themselves for the
glory of God and the salvation of souls especially those most in need of instruction and
education".
After this they proceeded to the election of the members of the administration of the
new Society. They recited a short prayer to the Holy Spirit and asked Don Bosco, "the
initiator and promoter" of the Society, to accept the role of Rector. Given that perhaps
he feared the whimsical nature of his youngsters, who were not always so kind to the
austere Fr Alasonatti, Don Bosco consented on condition that he himself could choose
the Prefect of the Chapter who would be, precisely, the same Alasonatti, Prefect of the
Oratory. The assembly could only but give its approval. The group then decided,
certainly at Don Bosco's initiative, that for the other roles, that is Apiritual Director,
Administrator and three Councillors, the election would be by secret vote. So it was that
that evening the assembly voted "unanimously", according to the minutes, for
subdeacon Rua to take on the role of "Spiritual Director" of the new Society. At Don
Bosco's side he would be the guardian of souls, the one who with everyone's trust would
be concerned with the formation of new adherents and would see that they had an
authentic religious and Christian spirit. Don Bosco knew he could count on this young
man who had still not turned twenty two years of age. Angelo Savio was elected as
Administrator; John Cagliero, John Bonetti and Charles Ghivarello were appointed
Councillors.16 The structure was complete.
16 Alessandro Fabre, "Per la memoria di D. Rua", Pinerolo 18 June 1910, in FdR 2839B2-8 (text taken
up by Amadei I, 124).
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5 – MICHAEL RUA AS A YOUNG PRIEST
Preparation
When he was appointed Spiritual Director of the budding Salesian Society, Michael
Rua was still pursuing his theology studies at the seminary in Turin, and was preparing
himself for ordination to the priesthood by the end of the academic year. Some of his
exercise books, for example those containing the treatise De legibus (on laws), are dated
1859-1860. He was always very active. Ever since 1855, the five secondary level
classes had gradually been established at the Oratory of St Francis of Sales. It was his
responsibility to supervise them.
Always discrete, Rua was undemonstrative and did not make any show of his fervour
in faith. His reflective nature tempered his words and actions. Reason ruled his passions.
He always kept his calm. When it was time for prayer he gave himself to it with
simplicity. For the rest of his time, like Don Bosco he made work his prayer. A number
of people testify to this. Giacinto Ballesio, who came to the Oratory in 1858, would
testify that "cleric Rua stood out for his simple, sincere and dignified piety. To see him
praying, whether during study times or under the arcade during night prayers, or in
church, with his face radiant, his self-possession, made it obvious that he was fully
absorbed mind and heart in God. One sensed he could see the Lord, felt Jesus present,
delighted in it and this helped us to pray all the more".1
So it is no use looking for mystical outpourings in his personal notebooks. It wasn't
his style. It all took place in the secrecy of his soul, in constant touch with God.
However let us not portray him as merely reserved and taciturn. "The cleric Rua", the
same witness says, "although he maintained a dignified disposition and comportment,
was the soul of the playground, leading the singing and games into which he knew how
to weave an apt bit of advice, a pertinent remark, a reflection".2
On 17 March 1860, Rua began his final preparatory retreat for the diaconate at the
Priests of the Mission House (Vincentians). He would be ordained deacon on the 24th of
that month. His priestly ordination was approaching.
In the meantime Pius IX's difficulties continued and Don Bosco was trying to
support him. Polls were conducted in various territories to Rome's north, in view of
their annexation to Piedmont. Very much upset, the Pope excommunicated the
"invaders and usurpers". Don Bosco wrote to him, sending him a letter of support from
his young people, and expressing his full support of papal policy. He also passed on
information on plans to take over territories belonging to the Papal States.3 In Turin,
supporting Pius IX brought not a few problems in its train. Count Cays residence, along
with Canon Ortalda's, Fr Cafasso's and Don Bosco's were searched. On 26 May the
Oratory's administrative offices were given a thorough going over. And some days later
the schools belonging to the house were likewise searched.
The first sentence of one of Don Bosco's letters to Rua, who was about to be
ordained priest, can be better understood in this context. In July while he was with the
1 Testimony cited by Amadei I, 121.
2 Amadei I, 121-122.
3 Letter of Don Bosco to Pope Pius IX, Turin, 13 April 1860, in Epistolario I, 400-401.
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Vincentian Fathers, during his immediate retreat preparation for priesthood Rua, writing
in French, had asked Don Bosco for some useful advice, and he answered in Latin as
follows (translated):
To my dear son Michael Rua, whom I greet in the Lord.
You have sent me a letter written in French, and you have done well. Be French in language
and speech only, but in mind, heart and works, be fearlessly and generously Roman.
Listen carefully to what I am telling you. Many tribulations await you, but along with these
the Lord will also grant you many consolations.
Be exemplary in good works; seek advice, try constantly to do what is good in God's eyes.
Fight the devil, hope in God, and, as much as I can be, I will always be with you.
May the grace of our Lord Jesus Christ be always with us. Greetings.
Fr John Bosco.4
Michael Rua would be faithful to Rome in word and in deed. He would certainly not
have needed to be lectured. At any rate he would never forget it. As for the warning of
tribulations awaiting him, he had already heard this from Don Bosco's lips and was
calmly ready to suffer.
Michael Rua is ordained priest
Michael Rua was ordained priest on 29 July 1860 by Bishop Balma, auxiliary to
Archbishop Fransoni in exile. He was ordained in the Villa belonging to Baron Bianco
di Barbania, where the bishop was spending his holidays. The villa was located at
Caselle, along the Lanzo valley. Since the railway line from Turin-Lanzo had not yet
been built, deacon Rua left Valdocco on 28 July in the company of two young clerics,
Celestine Durando and John Anfossi, and made the journey on foot, like poor people
would, as Fr Francesia wrote.5 But when he got to his destination he did not go to bed
(the following morning his bed was untouched), preferring to spend the night in prayer.
The following day during the ordination ceremonies in St Anne's chapel in the villa, his
bearing "brought tears" to the eyes of some of those present according to the somewhat
sentimental expression of his biographer Francesia.6
He came back to Turin that day and the following morning celebrated his first Mass
in all simplicity, assisted by Don Bosco, before the numerous community at the
Oratory. Fifty years later one witness, then just a young cleric, still recalled his "serene
and recollected gaze" as he approached the altar, his "radiant face" at the moment of
consecration and his "angelic fervour" while distributing holy communion.7 That
evening he gave the good night to the community. His simple, direct and familiar
manner of speech brought applause.
But the real Oratory feast did not finish there. It was organised for the following
Sunday, 5 August. Fr Rua sang the Mass. The Guardian Angels Oratory which he was
involved with as we know, joined the group along with hundreds of boarders at the
4 Epistolario I, 419.
5 Francesia, 50.
6 Francesia, 51.
7 Cf. Ceria, Vita, 46.
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Oratory of St Francis of Sales. It was a day of joy, affection and reverence. The inflated
comments, kept in the Salesian archives, abounded in both verse and prose. In one he
was defined as "model for the young, example for the clerics, and worthy disciple of
Dominic Savio". In another he was admired as "a new St. Peter for his love for Jesus
Christ, a new St. John for his love for heavenly things, a new Aloysius Gonzaga for the
purity of his life, a new St. Bernard for his love for the Virgin, and a new Don Bosco for
his dedication to the young". He was already considered to be a worthy successor to
Don Bosco.8 Michael thought that was just going too far. He protested. The constant cry
of "Viva don Rua!" was too much for him: he asked that they at least add "Viva don
Bosco!".
Auffray pictures the sight in the hall that day as follows: "Not far from her son, Mrs
Rua took part in this feast as if it were a dream, hardly controlling the emotions that
filled her heart as she saw her only surviving son out of four of them elevated to such
honour. In one corner of the hall the elderly Fr Picco, the Greek and Latin teacher of ten
years earlier, savoured this modest triumph of his best student, while on the right of the
new priest, Don Bosco was smiling with intense though restrained delight. Everybody's
heart was bathed in an atmosphere of unique warmth. It was a family honouring its
eldest son, under the father's tender gaze".9
The young priest's work
It is difficult to adequately describe the amount of work that fell to the young Don
Rua as the 1860-1861 school year began. He had responsibility for all the secondary
classes at the Oratory, which in July 1861 numbered 317 pupils, divided into five
classes, a number that grew year by year. He managed it all without any fuss. His quiet
way of working, but with impressive energy made him seem more austere than he was
in reality. He was impeccable and those who approached him admired his kindness and
discretion.
He spent his Sundays with the director Robert Murialdo, at the Guardian Angels
Oratory in Vanchiglia, a seedy neighbourhood as we know. Cleric Ballesio who went
with him would tell of the extremely tiring Sundays of that summer 1861. They left
Valdocco at dawn and spent the entire morning with the youngsters at the Guardian
Angel's, in church or in the courtyard, with his games equipment, or on the swings, or
running and other games. At midday they returned to Valdocco with lots of children
hanging all around him, and once they got there they ate the left-overs. Without having
a rest they went straight back to Vanchiglia to once again be involved in the church and
the courtyard. The afternoon's religious ceremonies were short, and interspersed with
catechism. Fr Rua was no grand orator, but he would teach a little Church history and
preached simply. And then, as evening fell, he would go back to Valdocco, always late
for supper. Then, as Ballesio tells us, he would still go and pray or study.10
In an exercise book bearing the title Libro dell’esperienza,11(Book of experience) Fr
Rua as Vice Rector recounts the various activities at this Oratory: Month of Mary,
Confirmation in 1861, well-prepared on a daily basis the week beforehand, Feast of the
8 These items in verse or prose have been brought together in FdR 2756B1-2757A4.
9 Auffray, 81.
10 According to Giacinto Ballesio, in Amadei I, 165-166.
11 Found in in FdR 2929B8-2930D7.
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Assumption, the Rector's feast day and Confirmation at the Oratory of St Francis of
Sales in 1862... Thus the Book of experience provides us with an anticipated programme
for the Feast of the Patron of the Guardian Angels Oratory, 29 September 1861:
Communion Mass celebrated by Fr Rua, lunch for everyone, sung mass and solemn
vespers with Fr Leonard Murialdo presiding, and the Valdocco band providing the
accompaniment. Fr Borel preached. As evening approached there were fireworks. The
day finished up in the Church with a hymn to the Guardian Angels and the Angelus. In
October 1861, Archbishop Fransoni congratulated Don Bosco, in a letter written while
in exile, for the good work achieved at the Guardian Angels Oratory. Fr Rua would be a
supporter of the oratory in working class milieux for the rest of his life, even and
especially when his confreres would show a preference for schools and hostels.
To prepare for the exam that would give him permission to hear confessions, Fr Rua
followed the moral theology teachings of Canon Zappata. We have a series of exercise
books, 372 pages in all. Were they dictated or copied? We do not exactly know. The
cover of the first one gives us an outline dealing with human actions, conscience, sins,
commandments of God and the Church, faith. These are all ideas that one would expect
to find at the beginning of a theology course.12 Then follow laws, sanctions, justice and
right, contracts, administration of the sacraments, with details on baptism, penance -
with a note on indulgences - extreme unction and matrimony. Fr Rua, who was
particularly conscientious and gifted with an excellent memory, recorded it all. Having
completed all these classes and passed the exam, on 27 June 1862 Canon Zappata would
give him his licence for hearing confessions.13
At the same time Fr Rua was preparing for his teacher's certificate for lower
secondary, a diploma that the Rector of the Turin University would sign on 21
September 1863.14
And finally we go back to this period for a fine initiative for future historians of Don
Bosco. One day in the spring of 1861 a 'sources commission' was set up at the Oratory,
made up of fourteen members. They were to gather testimonies and documentation
relating to the "marvellous gifts" and the "extraordinary deeds" attributed to Don Bosco,
his "unique way of educating youth", his great "future projects", since they believed that
it all revealed "something of the supernatural". Fr Rua was secretary of this
Commission. Three of the assistants, clerics Ghivarello, Bonetti and Ruffino, were
appointed as editors.15 Up until Don Bosco's death, Fr Rua made it his task to gather all
the useful information from his helpers at the Oratory which would lead to an exact
knowledge of their beloved and revered master.16
12 Cover title: "Theologiae moralis. Volumen I.um: De actibus humanis. De conscientia. De peccatis.
De praeceptis Decalogi et De Ecclesiae et de fide. Professor Rev.mo Can. Zappata. Fr. Rua Michael
1860-61". This first exercise book has 94 pages.
13 Cf. The licence in FdR 2751B9-C4.
14 Cf. The diploma in FdR 2665B2.
15 The initial declaration written in an exercise book belonging to Domenico Ruffino and signed by
Don Rua is published in MB VI, 862.
16 We can see for example that on 21 January 1872, the Oratory Chapter at which he presided gave
Berto and Dalmazzo the task of taking notes on Don Bosco, and on the following 28th decided to draw up
a biographical outline of Don Bosco. Some chapters of this draft – the “solita vita” , as indicated in the
minutes – were read during the year at different Chapter meetings. It was during this time in 1873 that
Don Bosco, who certainly knew of the initiative, decided to write up a kind of biography with the title,
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Rector at Mirabello
Michael Rua was about to receive a new responsibility. On 14 May 1862, Don Bosco
took a decisive step in ensuring the future of his Society. That evening he called his
helpers together in his room for the first profession of religious vows envisaged by the
Rule, written up four years previously. How many were gathered around him in that tiny
room? Fifteen, twenty, twenty six? The number varies according to the lists and
chronicles, which include or exclude simple spectators and postulants who were there
perforce. At any rate, there was standing room only. Don Bosco, dressed in surplice and
stole, followed the classic ceremony as laid down in the Constitutions of the Society of
St. Francis of Sales, in the chapter Formula for the vows: the singing of the Veni
Creator, response, prayer, Litany of Our Lady, Our Father, Hail Mary and Glory be in
honour of St Francis of Sales. But at this point instead of following the rite and calling
each of his helpers before him one by one to pronounce their vows, he asked Fr Rua as
Spiritual Director to recite the formula phrase by phrase so the others could repeat it. It
was a practical way to save time in crowded circumstances but not without serious
consequences, and in fact we will never know exactly who, that evening, made a formal
commitment in Don Bosco's Society.17 However, Salesian history can claim without
fear of misleading that the following year (1863) the Society had 22 professed and 17
novices in two Houses. That year in fact a new house had been opened, entrusted to Fr
Rua as its Rector.
In the autumn of 1861, Don Bosco made contact with a family in Mirabello in view
of founding a college in the town, belonging to the Casale jurisdiction. This business
which was supported by the Bishop of Casale, Bishop Louis Nazari of Calabiana, a
friend of Don Bosco's, was soon concluded because at the time the diocese had no
minor seminary. Building began in autumn 1862. They told the civil administration at
Mirabello, interested in founding a college in its own area, that it was a minor seminary.
Michael Rua, who had been appointed to run it, gathered the required documents: a
certificate of good conduct which declared he was "excellent, honest, studious, and of
irreproachable conduct", as was required for the Rector of a seminary; a certificate of
good reputation from the Capitular Vicar in Turin, Joseph Zappata; a civil certificate
signed by the mayor and provided by the municipal police in Turin...18 and finally on 30
August 1863, Bishop Calabiana appointed Fr Rua as the Rector of the minor seminary
of St Charles in Mirabello.19
He arrived in Mirabello on 12 October, with his mother Joan Mary who was to look
after the kitchen and wardrobe in the new college. He was the only priest. The rest of
the personnel comprised five clerics and four young men who were not as yet Salesians.
When the college was opened, a good number of students turned up.
This was when Don Bosco sent him a long and affectionate letter of obedience. It
contained a range of useful items of advice for the good running of a college. The
importance of the letter prompts us to present it briefly.20 It said first of all that the
Memoirs of the Oratory of St. Francis of Sales, a basic document dealing with his first forty years.
17 Contrary to what has sometimes been written, no register was signed at the end of the ceremony.
We have to trust the chronicles.
18 Cf. The document in FdR 2665A11-12.
19 Cf. The document in FdR 2751B3-4.
20 Epistolario I, 613-617.
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Rector at Mirabello had to always keep his calm, avoid mortification in food and and
get at least six hours sleep a night, not just to maintain his health, but also for the good
of the boys entrusted to him. Don Bosco knew his disciple well. He also invited him to
see to the traditional practices of piety, both for himself and for the personnel: Mass,
breviary, a short period of meditation each morning, a visit to the Blessed Sacrament
during the day He recommended that he make himself loved before he made himself
feared (his disciple's apparent severity always concerned Don Bosco)! Where he had to
give orders or correct someone, it was to be clear that this was for the good of souls. He
then encouraged him to direct all his actions to the spiritual, physical and intellectual
well-being of the young people whom Providence had entrusted him with, and before
taking any important decision he was urged to lift his thoughts to God.
The Rector, Don Bosco wrote, should give careful attention to the physical well-
being of the teachers and assistants. He also had the special task of watching over the
health of the students, speaking with them often, keeping himself informed of their
concerns and seeking the best solutions for resolving difficult situations. During classes
teachers should direct questions to all students equally. There were to be no particular
friendships, no partiality. Assistants were to be punctual in carrying out their duties!
The Rector was also to see to bringing teachers and assistants together from time to time
to encourage them to promote a sound atmosphere in the college: no bad conversations,
dangerous books, vulgar pictures or anything that might endanger the queen of virtues,
purity.
An entire paragraph in the letter was reserved to service personnel. The leader was to
be of recognised integrity, accountable not only for the excellence of the work of
subordinates, but also for their moral conduct. Furthermore, the workers should have the
opportunity to attend mass daily and to receive the sacraments monthly. We really were
in another time, a culture which would unfortunately disappear. In taking on new
students he had to see they were well-behaved, and reject any candidates who might be
a bad influence. In cases of immoral behaviour a warning would be issued only once,
and in case of relapse, expulsion was immediate.
One part of the letter sums up nicely the way the Rector at Mirabello should conduct
himself before the students. "Do all you can to spend all recreation time with the
students, and try to offer them an affectionate word, as you know only too well how to
do, as you see the need. This is the great secret that will enable you to master the hearts
of these youngsters". Don Bosco taught his disciple a pedagogy of presence which he
knew very well. In general, "charity and courtesy are the characteristic features of a
Rector both for those who live in and for day students" of the institute; he will try to
resolve all problems "for the greater glory of God". Broken promises, quarrels,
vindictiveness, pride must all be sacrificed ad majorem Dei gloriam.
That very practical letter, slightly touched up over the years under the title of
Confidential reminders for Rectors would be destined to gradually become the magna
carta for every Rector of a Salesian boarding school, one of the fundamental documents
for understanding Don Bosco's educational system.21
In conformity with Don Bosco's directives, Fr Rua sought to make the house at
Mirabello a protective and transforming environment. His governing style was
21 Cf. F. Motto, I Ricordi confidenziali ai Direttori di don Bosco, Rome, LAS, 1984.
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scrupulously based on the one which reigned at the Oratory in Turin.22 To achieve the
desired educational results, Fr Rua wanted each of the pupils to find, within the walls
there, a calm joy based above all on a conscience which was at peace with God. He used
his creative zeal to maintain a peaceful spirit amongst his pupils. He sought a serious
spirit of discipline, for sure, but one which was neither fastidious nor exaggerated,
leaving as much room for freedom as possible. Teachers were to be fatherly or rather,
older brothers, who shared in all their games, concerns, things that had to be done,
showing great trust in them, and binding them with all kinds of dedication to their good.
They had to bear just one thing in mind: build up a family atmosphere around the boys,
something so necessary for their growth and especially a life of deep, authentic and
reasonable piety, something which could give these adolescents the strength to resist
evil, enlighten their moments of doubt, and make them always faithful in their duties.
To maintain this spirit of piety Fr Rua, following what he had already experienced at the
Oratory in Turin, set up an entire network of practices. He celebrated daily Mass for
them. Morning and evenings he was available in the confessional. Every evening after
prayers before sending them off to sleep, he gave his sons a short well-prepared talk. He
gave his little flock two instructions every Sunday, one in the morning where he
explained a little Church History, another in the afternoon which explained Christian
virtues.
During the school year at the college in Mirabello, much fervent attention was given
to celebrating the patronal feast of St Charles (4 November), then the Immaculate
Conception (8 December), and the major solemnities of the liturgical year. All these
feasts had a novena or triduum to prepare for them. There was a short recollection
monthly which consisted in the exercise for a happy death, so dear to Don Bosco since
he was in the Ecclesiastical College in Turin. And finally, every year in spring there was
a three day Retreat during which time all classes were suspended, and pupils were
invited to meditate on the eternal truths and life's larger problems.23
There were many tight links between Mirabello and Turin. Visits and frequent letters
from Don Bosco encouraged the Rector. Don Bosco was concerned about the spiritual
life of the youngsters. He advised Fr Rua on how to deal with the civil administration in
Alessandria who were asking why, in a presumed 'minor seminary' pupils were taken in
who seemed not the least inclined to the ecclesiastical state. On 26 February 1864, the
school superintendent arrived and even threatened to have the institute closed down.24
The Bishop of Casale intervened. Don Bosco advised Fr Rua to appeal to the Governor
if necessary. But in the end the matter was forgotten. The two also dealt with each other
on financial concerns (on one occasion Don Bosco borrowed two thousand francs from
Fr Rua) and for celebrations, as on 25 April 1865, when Fr Rua went to Turin with
about a hundred boys from Mirabello for the laying of the foundation stone for the
Church of Mary Help of Christians.
The house was a lively one even if not quite perfect. At the end of the second school
year, Fr Rua purged the school of three undesirables. These "wolves" were regarded as
22 On the question of the Regolamento pel collegio S. Carlo di Mirabello, cf. MB VII, 519-522, 863-
869.
23 This paragraph on Fr Rua's regime of piety at Mirabello is taken, in many cases word for word,
from Auffray, 106-107, based on his own experience of life in Salesian boarding schools.
24 Originaldocument in FdB 269C3.
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too dangerous for the flock.25
On 1 June 1865, to bring the month of Our Lady to a worthy conclusion, they put on
the Latin comedy called Phasmatonices, (maybe today 'Ghostbusters?) an opera by
Bishop Rosini of Pozzuoli. Bishop Calabiana was there with a string of clerical and lay
dignitaries who had come specially from Casale for the occasion. These most cultured
personalities were filled with admiration at the natural acting talents of the students and
the obvious proficiency of the teachers, which manifested the quality of education the
college was providing.
The young Rector Fr Rua had succeeded to perfection in his new experience at
Mirabello. But, after two years, when he found himself back in Turin for the laying of
the foundation stone for the Church of Mary Help of Christians, Don Bosco let him
know that he was thinking of entrusting him with a new and even more weighty role.
25 Letter of M. Rua to F. Provera, 11 July 1865, in Amadei I, 181.
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6 - FR RUA AS PREFECT GENERAL
Fr Rua replaces Fr Alasonatti
In July 1865, Don Bosco found himself truly overburdened with problems. The work
on the Church of Mary Help of Christians had begun and the cost – he needed to pay the
master builders every fortnight – required extraordinary commitment of him. Five of his
priests were sick, as he wrote to Fr Rua.1 Fr Victor Alasonatti, Prefect General,who
looked after the overall administration of the work, had throat cancer. He had to leave
Turin and move to the house at Lanzo Torinese founded the previous year. On 16 July,
the Rector of the College there, Dominic Ruffino, died at 25 years of age. So in August
Don Bosco decided to call Rua back to his side. He was to replace Fr John Bonetti. This
happened on 18 September. The same day he asked him to pay an invoice that was due.2
On 4 October, he asked him to advertise the College at Lanzo.3 Then, on the night of the
7th, Fr Alasonatti died.
He urgently needed to reorganise the overall administration of the Salesian Society.
Don Bosco went ahead this way: first of all he gathered together the five office-bearing
members of the Chapter in order to replace the deceased Prefect and the Spiritual
Director, Fr Fusero, who was ill. Fr Michael Rua was elected Prefect and Fr John
Baptist Francesia Spiritual Director. After this all the confreres at the Oratory were
called together for the election of the third councillor. In place of Fr John Bonetti, who
had been transferred to Mirabello, Fr Celestine Durando was appointed. He then became
aware that in formal terms none of the members of this administrative team had made
perpetual vows as required by canon law. He set about remedying this immediately. On
15 November, Fathers Rua, Cagliero, Francesia, Ghivarello, Bonetti, along with two
clerics and two brothers, made their perpetual vows into the hands of the Rector Major.
From the end of the 1860s, given that Don Bosco was often absent, when there was
reference to the Oratory Chapter, it was a case especially of Fr Rua, prefect, Fr
Francesia, Spiritual Director, Fr Angelo Savio, Administrator, John Cagliero, Charles
Ghivarello and Celestine Durando, Councillors.
Fr Rua represented Don Bosco
Don Bosco considered Rua, as Prefect General, to be his alter ego. On 11 January
1866, he sent him to Mirabello in his name to receive the perpetual vows of two of the
first to be professed, Francis Provera and Francis Cerruti. On the following 4 February,
Don Bosco found himself by the bedside of Rudolph de Maistre in his final agony, and
in his stead Fr Rua presided at the Rectors' meeting called for the Solemnity of St
Francis of Sales. On 11 February Fr Rua wrote a long letter to Countess Charlotte
Callori, in Don Bosco's name, since he was "caught up in many tasks".4
Between 1865 and 1870, even though his responsibilities included the attached
houses of Mirabello and Lanzo, Fr Rua's work focused mainly on the house at the
Oratory. He had tended to forget about it, but since his return to Valdocco, concerned
1 Epistolario II, 148-149.
2 Epistolario II, 165.
3 Epistolario II, 170-171.
4 Published in Documenti XLIII, 134-135 (ASC A092).
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about giving the secondary classes a qualified teaching staff, he too began to prepare
himself for a degree at the Faculty of Letters and Philosophy in Turin. A certificate of
enrolment testifies to the courses in Latin, Italian, Greek literature and Ancient and
Modern History, dated 30 November 1865.5
Since Don Bosco was often absent, Fr Rua was in fact the main one responsible for
the work at Valdocco. He had to continue resolving problems to do with accounting,
discipline, hygiene, cleaning, restructuring the area, preparing for feast days. Minutes of
the weekly meetings of the Chapter speak about these problems. They were faithfully
kept by Fr Rua himself, along with some notes in his Book of experience. A reading of
these documents, whilst a little tiresome, can be very instructive. We learn, for example,
that Salesian life at the time was by no means idyllic.6 Here and there we glean details
from the Chapter meetings in 1866. On 11 March they decided to give greater attention
to the hour of rising for the personnel, and how lessons were being prepared; on 18
March it was recommended that the accounts register be kept in order; on 8 July that
Confirmation should be better prepared for (to be administered on the 22nd), that
punishments should not be administered in the classroom and refectory and to check
that beds were in order in the dormitories; on 12 August, coming back to the question of
punishments, the Chapter established a graduated system, which consisted in depriving
the culprit of a main course, wine, eating while seated in the middle of the refectory or
near the doorway, kneeling in the refectory, under the arcades, etc.7
Reorganisation of the Oratory
It was a case of taking in hand a house of some 350 students and 350 working boys
who often left something to be desired in order or discipline. Under Fr Alasonatti's
direction, a man who was not well and who reacted a little too enthusiastically, the large
house at Valdocco had lost some of its spirit. So it required some reorganisation,
smartening up the discipline and giving some inner strength to the life of piety. The task
was not easy for the new Prefect General. His approach drew some criticism. Rua was
in an uncomfortable position. By now, it was said, he enjoyed Don Bosco's protection
and nobody could move a leaf without his permission. Some were very happy with
order being re-established so energetically after the relaxed management of Victor
Alasonatti. Others, on the other hand, who had come to the Oratory as children, and
were now grown up, could not resign themselves to submitting to a former companion.
This gave rise to some ill will which Fr Rua sought to contain.
He put up with it. It was a heavy task. It was up to him to pay considerable debts. He
needed especially to be concerned with the smooth running of the workshops with all
the accounting that involved, buying the raw materials and machines, paying the
workers, and seeing to accounts for the clients. Don Bosco also entrusted him with
supervising the work on the church under construction. Besides, as Auffray suggests
(not confirmed by other historians), he would have even been responsible for the
Catholic Readings. This publication went to twelve thousands subscribers and required
5 Enrolment certificate in FdR 2665B1.
6 Microfilm of the notebooks of Chapter meetings handwritten by Fr Rua between 1866 and 1877,
accurately dated, can be read in FdR 2916D1-2919E9.
7 Cf. FdR 2916D3 and following; see also the article by P. Braido, «Don Michele Rua primo
autodidatta Visitatore Salesiano», in RSS 9 (1990) 108-110.
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that its contents be written up monthly in a simple and personal style. "It was no small
matter to write appropriately, correctly and in a not too difficult style, and also keep an
eye on the whole monthly preparation".8
The festivities of the consecration of the Church of Mary Help of
Christians
In May 1868 the house at the Oratory was bubbling over. Five years after having
launched the idea, Don Bosco saw the realisation of his dream of a great church in
honour of Mary Help of Christians. The final touches were being added. The
consecration was being prepared for June, just four years after laying the foundation
stone. In May the Chapter had discussed, under Fr Rua's direction, how roles would be
distributed. According to the summary notes in the minutes, they had to see to door-
keepers, people to take up collections, ushers, waiters at the table, stewards for the wine,
people to look after guest rooms, confessors, and lighting. The festivities would last
eight days. The consecration ceremony was the most important moment. They needed to
invite personalities and see to the preparation of solemn religious ceremonies. There
were crowds of devotees to be welcomed, students from the houses at Lanzo and
Mirabello to receive, concerts to organise and a theatrical performance to prepare.
The grandiose festivities of the consecration, which took place on 19 June, lasted for
eight successive days and were at the height of the religious fervour which meant that
the church had been completed in record time. Don Bosco described them in a special
edition of the Catholic Readings, published immediately after the event.9 Throughout all
his life no other event would assume greater importance than those marvellous days
between 9 and 16 June, with Masses and Pontifical Vespers, talks from bishops,
banquets (for which gifts had arrived from all over North Italy), a gymnastics display
and some theatrical shows, amongst which the Phasmatonices by Monsignor Rosini
which had already been performed at Mirabello. The faithful turned up in droves. Don
Bosco was radiant. At the end of it all Fr Rua was able to write in a note that nothing
had disturbed "the happiness of these holy days".10
It is difficult to imagine the amount of work that such an enterprise demanded of its
various organisers. Joseph Bongiovanni, besides his usual work, took it upon himself to
see to the altar serving with the Altar Servers group, then fell ill on the day of the
consecration and died on 17 June, twenty four hours after the completion of the
octave.11 We have to say that Fr Rua, to whom was entrusted the whole machinery of
organisation, carried it off splendidly. But his physical condition showed a reaction the
following month. The bow that had been overstretched, broke. Exhausted, he tried to
hide his tiredness as much as possible, but he had to declare he was beaten. On 29 July
he stayed in bed. Fr Ceria says he was suffering from serious peritonitis. That was
probably the doctor's diagnosis, according to which he did not stand a single chance of
8 Auffray, 117.
9 Rimembranza di una solennità in onore di Maria Ausiliatrice, Turin, Tip. dell’Oratorio di S.
Francesco di Sales, 1868.
10 P. Braido, «Don Michele Rua precario 'cronicista' di don Bosco», in RSS 8 (1989) 347-348.
11 It was said expressly, beginning with the fifth edition, in a note added to chapter 17 of the Life of
Dominic Savio written by Don Bosco, cf. Vita del giovanetto Savio Domenico allievo dell’Oratorio di S.
Franc. di Sales. With an appendix of graces obtained through his intercession [Sixth edition], Turin,
Tipografia e Libreria Salesiana, 1880, 78-79.
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recovering. Fr Rua calmly accepted his death and asked for the last sacraments.12
That day Don Bosco was away. When he came back at the end of the afternoon, he
found the house in turmoil. Even one ran to him to give him news of the patient.
According to witnesses he replied: "I know that Fr Rua will not leave without my
permission". And he went to the confessional. Only after supper did he go up to Fr
Rua's room. He spoke with him for a few minutes and when he saw that he was
convinced he was about to die, it seems that he said: "Oh my dear Rua, I don't want you
to die. You still have so much to do for me!" he blessed him and then left. During the
night the illness did not get any worse. The following day, after he had celebrated Mass,
Don Bosco was again by his bedside. Doctor Gribaudo, who was there, made a sign that
there was no hope. Don Bosco was not to be beaten. It seems that when he saw the holy
oils on the table, he scolded the infirmarian for not having enough faith, and turning to
the patient said: "You see, Rua, even if you were to throw yourself out the window right
now, you wouldn't die". Where did this belief come from? We do not know. At any rate,
the patient began to suffer less. Little by little his health improved and the danger went
away. At the beginning of his convalescence when he was able to take the first steps
outside his room, the whole house was rejoicing. They called him down under the
arcades, had a sing-song for him and read out a speech for him. When he regained his
strength, Don Bosco sent him to take some rest at Trofarello at the end of the summer.
He took no part in Chapter meetings between July and November. Only on 13
November did he finally take up his role again at the Oratory in Valdocco.
The daily life of Prefect Fr Rua
For a long time Fr Rua's life at the Oratory was spent in the office, and was rather
monotonous and without events of any significance. Only those who witnessed it were
able to speak of it with full knowledge.13 The room where he worked had only the
furniture strictly necessary. No ornaments. There were one or two secretaries in a
nearby room, to whom he not only gave work but kept an eye on them to discover their
attitudes and eventually make them prefects and bursars in other houses. For this
purpose he drew up some small handwritten manuals, where he explained the book-
keeping for Salesian houses. He showed how to keep the Mass register, accounting and
management ledgers for the College, the notebook of offerings, registers for the
different administration sectors of a complex work: sacristy, kitchen, dispensary,
workshops, laundry. Fr Rua patiently introduced his secretaries to more complex
administrative tasks. Sometimes he took on people as temporary help, who could not fit
in elsewhere and tried to get them back on their feet.
Prayer was the framework for the work that he did in the office. He began work with
the Actiones nostras, a Hail Mary, a reading of some thought from St Francis of Sales or
the Imitation of Christ, and finished with the Agimus tibi gratias.
Most of the Oratory correspondence ended up in his office. He opened and made
notes on letters, then handed them over to the secretaries to write the responses. He
simply signed them. A number of the letters addressed to Don Bosco he took care of
himself: commissions, requests for acceptances, small offerings…Sometimes Don
Bosco passed on to him letters that were too long or hard to decipher. And Father Rua,
12 Regarding Rua's illness, cf. Amadei I, 206-208 e MB IX, 320-322.
13 This paragraph depends entirely on Ceria, Vita, 66-68.
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once he had read them carefully, summed up their contents to guide the saint in his
response.
In his office Fr Rua received suppliers, relatives of the boys and occasional visitors.
A procession that sometimes lasted for hours. If the quality of the people and the nature
of the affairs permitted it, after seeing and greeting the person who entered, he
continued to read, write and consult his papers while holding audience up until they said
goodbye. Think what you want about this. Evidently he wanted to save time.
From his position, he kept a constant eye on the discipline of the house. Contacts and
frequent dialogues with the members of staff allowed him to identify abuses and
disorders in order to correct them immediately. He never trusted his memory alone and
took notes in his Book of experience. He took it on himself to keep an eye on all the
places personally. He also adopted a habit which he was faithful to for a long time.
After evening prayers, he would walk slowly alone under the arcades, saying the rosary,
and warn those who were not observing the "sacred" silence or who had not retired to
their room as prescribed in the regulations. Then he went around the entire house.
Sometimes he would do this at the dead of night and always end up in the Church in
front of the Blessed Sacrament.
Fr Rua's responsibilities were not limited to the students. The number of clerics was
on the increase. He also needed to look after them. Fr Rua entrusted them to the care of
an assistant, Paul Albera, future Rector Major. Soon a number of the Chapter meetings
were reserved to "evaluation" of the clerics. Every Saturday Fr Rua gave them a lesson
in what was called testamentino, or a study of a passage from the new Testament. He
assisted the young clerics in their first steps as Salesian educators, giving them an
example of an exemplary religious life.
And above all he lived under the direction of Don Bosco, the great support of the
Oratory, whose moral influence filled the house, even when he was physically absent. In
1867 Don Bosco spent two consecutive months in Rome and Rua took command with
extreme naturalness. However he always gave the impression that he would not move a
finger without Don Bosco's consent. What Fr Barberis wrote in 1875 could have also
been said in 1860: "The Oratory is organised in such a way that, one can say, you did
not notice that Don Bosco was away from Turin".
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7 – THE ONE WHO FORMED YOUNG SALESIANS
The problem of forming clerics at the Turin Oratory
Fr Rua, Prefect General of the Salesian Society, found himself directly involved in
the problem of formation of young clerics at the Oratory. We need to situate his
activities in the laborious evolution of the young Salesian Society through the 1870s.
Especially because, even though Don Bosco was on the scene in those years, the prefect
general was his first confidant, therefore his natural counsellor. He grew through his
regular contact with Don Bosco, who didn't play around when the formation of his sons
and the spirit of his educational approach was at stake.
From 1864 Don Bosco, convinced of Pius IX's support for his project, made efforts
to see that the Salesian Society could pass from being a Congregation of diocesan right
to an institute of pontifical right. That would allow him, or so he thought, no longer to
depend on the bishops for admitting his clerics to orders. He would be completely free
to judge their suitability. So he submitted the text of the Regole (Constitutions) to the
Holy see, in the hope of obtaining the requested approval. But he was mistaken. That
year he achieved merely the first step in the process of recognition of his institute, the
decretum laudis (decree of praise), dated 23 July. A series of thirteen observations on
the Constitutional text, formulated by the Congregation for Bishops and Regulars,
somewhat dampened his enthusiasm.1 Not only this. As he had signalled to the Roman
Congregation, he could have risked, in concrete, giving the Society the appearance of a
traditional religious body, with all the problems that would bring with it. Besides, one of
the observations was clearly contrary to granting full faculties to the Superior General
alone for admission to orders: "The Superior General cannot be allowed to issue the
dimissorial letters for admission to orders of the members of the Pious Institute; this
should be eliminated from the Rules then". This went radically against his plans so he
tenaciously opposed it.2
In May 1867, finally, after eighteen years of the diocese being "widowed" due to the
exile (1850) and then death (1862) of Archbishop Fransoni, a new archbishop made his
solemn entrance into Turin. He was Archbishop Alexander Riccardi di Netro,
transferred from the See of Savona to Turin. He was very jealous of the rights and
duties pertaining to his ministry. During his three years as archbishop he made life hard
for Don Bosco, especially in reference to the formation of the clerics.3
Over the years in Turin the formation of clerics had more or less slipped through the
normal regulations. Many seminarians had taken refuge with Don Bosco, who had a less
Sulpician view of their conduct of life and their ecclesiastical studies. He made use of
some priests around the city for their instruction, and sometimes (for moral theology) he
provided it himself. During their studies these clerics offered various services in the
education and instruction of the youngsters. "I have around fifty of them", Don Bosco
1 You can read the Animadversiones by Stanislaus Svegliati in G. Bosco, Costituzioni della Società…,
231 [document 6].
2 According to Supra animadversiones in Constitutiones sociorum sub titulo S. Francisci Salesii in
dioecesi Taurinensi, in G. Bosco, Costituzioni della Società…, 237 [document 7].
3 On Don Bosco at the time of Archbishop Riccardi di Netro, cf. Don Bosco en son temps, 734-735,
from whence the citations come.
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told the Rector of the Seminary, Alexander Vogliotti in June 1866. And then, not
ingenuously, added: "Their life is filled with assisting, catechising, instructing poor
boys especially those attending the boys' Oratories in this city".4 During the summer
holidays of 1866 this worked in his favour so much that the diocesan authorities,
meaning the capitular vicar and the rector of the seminary, were restricted simply to
asking that the clerics who were staying with him attend the courses at the seminary.
Some were now living at Lanzo. But Don Bosco saw that there was a single teaching
staff for everyone at Valdocco itself. The diocesan curia maintained, not without reason,
that this was going too far.
Don Bosco pursued his objectives nevertheless. In Rome in January 1867, there was
some movement concerning approval of the Society, the second essential stage for his
Rule to come under pontifical right. He needed the support and recommendation of the
Piedmontese bishops for this, beginning with Turin. For reasons that are easy to
imagine, the Turin curia immediately put up objections. When, on 8 April, Archbishop
Riccardi began his contacts with his new diocese, he began making life difficult for him.
He was not about to approve ecclesiastical studies done in a hurry, in a school which
included workshops and an Oratory. The archbishop considered that formation of this
kind was inadequate, and this became a problem from the moment he was responsible
for ordaining clerics of Don Bosco's. A month prior to the beginning of the school year,
1867-1868, he wrote him a letter which stated things unequivocally: in future he would
be ordaining only students of the diocesan seminary so the superior of the Valdocco
Oratory would have to act accordingly. Don Bosco immediately set about tackling the
issue, and tried to dialogue, but he had to recognise that the archbishop would not bend.
He turned once again to Rome, but this tactic annoyed Archbishop Riccardi.
For his reasons to be heard in high places, the archbishop employed the same tactics
as Don Bosco had with the episcopacy to obtain letters of recommendation on behalf of
the Salesian Society. Having given Don Bosco his recommendation, on 14 March 1868
he also sent a particularly pointed letter to the Cardinal Prefect of the Congregation for
Bishops and Regulars. He knew of the support that Don Bosco had from Pius IX and
Secretary of State Antonelli. This notwithstanding he felt it was his duty to express his
own point of view: "Really, if I were not persuaded that the Sacred Congregation will
essentially modify the Constitutions that have been presented, I would never be
convinced to take this step, even though my opposition will bring me considerable
difficulties, since I believe I would have betrayed my duty as a bishop if I were to
patronise a Congregation that might be approved as proposed, and it can do no other
than serious harm to the Church, the diocese and the clergy...The Turin college is
already a scene of chaos, with workers, students, lay people, clerics and priests all
mixed in together. And it will become ever more so, by extending its sphere of activity".
Three months later, Bishop Lorenzo Renaldi, of Pinerolo, took a similar view in a letter
to the Congregation for Bishops and Regulars.
Much perplexed the Roman commission, invited to offer its view on the Rules for the
Society of St Francis of Sales, set up an inquiry into Don Bosco's seminarians. The
conclusions of Monsignor Gaetano Tortone, charge d'affairs for the Holy see in Turin,
were not favourable. He severely criticised the poor quality of the clerics' studies, their
lack of ecclesiastical spirit and their inadequate formation amongst the Oratory boys.
Some months later, the journalist priest, Fr James Margotti, an influential character in
4 Letter of G. Bosco to A. Vogliotti, Torino, 26 June 1866, in Epistolario II, 264.
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the Piedmontese clerical world questioned, when asked, Don Bosco's spirit of
independence concerning the formation of his clerics.5
Faced with a coalition of this kind Don Bosco, little inclined to give in to measures
that he considered oppressive, set about finding more allies in Rome. On 9 September
1868, still euphoric over the festivities for Mary Help of Christians, he spoke with
Cardinal Philip de Angelis about his problems with Archbishop Riccardi di Netro, who
was claiming that he would ordain only clerics who had passed through the seminary.
To which his objection was: "... if I send my clerics to the seminary, where will the
spirit of discipline of the Society end up? Where will I find more than a hundred
catechists for as many classes of boys? And who, having spent five years in the
seminary, will want to come back and shut himself up in the Oratory?".6The recruitment
of personnel, their formation, their perseverance and the functioning of any other
educational initiative seemed to be threatened by the arrangements of the Ordinary of
Turin.
The latter seemed to have won. The votum on the Constitutions by Carmelite Angelo
Savini, Councillor for the Congregation for Bishops and Regulars, went against Don
Bosco.7The Roman authorities supported the archbishop. On 2 October, the Secretary of
the Congregation for Bishops and Regulars informed Don Bosco of the negative vote on
his request for approval of the Society of St. Francis of Sales, offering these reasons: "I
am sorry to have to inform you that for now the Constitutions of your Institute cannot
be approved, because they would need to be substantially modified in two of their main
articles. The first concerns the Dimissorial Letters for the clerics who are to be
promoted to minor or sacred orders. The second regards the studies of these same
clerics since the archbishop demands that they be done in the schools belonging to the
diocesan seminary".8
Things were clear. Don Bosco wanted two things that were incompatible: Roman
approval of the Congregation and keeping his own system of ecclesiastical formation.
The obstacle seemed to be insurmountable.
But his manoeuvring was successful in the end. He gained some new episcopal
recommendations and went around the obstacles by addressing himself systematically to
higher authority. On 15 January 1869, Don Bosco went to Rome determined to push
things along. He stayed there a month and a half, besieging those who were responsible.
Already by the 19th the Pope had received him in audience. This was the preliminary
stage of the assault. He then began to explain his method of formation of young
religious to the authorities: acceptance, years of testing, style of formation of aspirants
(Don Bosco ignored the word novitiate), studies, practical apostolic formation. "The
Holy Father", he would say in his address to the Salesians on 17 March following
"favoured approval, but he could not conclude matters alone". In a new audience on 23
January, he had only observed that the dimissorial letters of the bishops were not
essential for young men who had entered the Oratory before they had turned fourteen.
However, over the weeks things went ahead quietly. In February, Don Bosco had two
5 Concerning Roman approval, cf. Don Bosco en son temps, 736-740, text and notes.
6 Letter of G. Bosco to F. De Angelis, Turin, 9 January 1868, in Epistolario Ceria I, 572-573 (this
letter does not appear with that date in theEpistolario Motto).
7 Savini's votum has been reproduced in MB IX, 376-378.
8 Letter of S. Svegliati to G. Bosco, Rome, 2 October 1868, MB IX, 378-379.
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long meetings with the Pope. During the second meeting, he learned that the
Congregation for Bishops and Regulars would finally approve the Society of St. Francis
of Sales. The decree of approval bore the date of 1 March 1869. It granted the superior
the faculty, for ten years, of issuing dimissorial letters for young men who had entered
his Oratory before the completion of their fourteenth year.9 Don Bosco was aware that
he had finally achieved the second stage. Four days after the decree, he came back to
Turin with the certainty of complete victory.
Nevertheless he soon understood that his Rule had not been fully approved and that it
would not have been sufficient to present the dimissorial letters to a bishop to obtain
ordination of a cleric.
Fr Rua as novice master without the title
Strengthened by the recognition from Rome, Don Bosco wanted to carefully follow
the progress of his Society. On 15 August 1869, he wrote an important circular letter to
the Rectors of the houses about their duties towards the confreres: two conferences a
month, and a monthly rendiconto (friendly talk) which was obligatory for everyone.10
The Statistics would say in 1869, that there were 62 professed and 31 ascritti (novices)
divided across four Salesian works. That year Fr Rua was given direct responsibility for
the formation of these ascritti and thus became the novice master without having the
title, in order to avoid the Society appearing to be a traditional Religious Congregation.
To tell the truth his responsibility extended across all the stages of the period of trial
(the word Don Bosco used) for candidates to Salesian life, from postulancy to
ordination. Just the same the distinction between these stages was rather loose at
Valdocco.
Five years later, when Rua's role passed to Fr Giulio Barberis, in a document
prepared for the Roman authorities Don Bosco clarified the method of formation, using
his preferred question and answer style.11 His text reflected broadly to the role that had
been assigned to Fr Rua in preceding years: selection of candidates, regulating religious
life through specific activities, spiritual teaching given them, practical formation for
their future life.
According to Don Bosco, the "novitiate", if we wanted to call it such, was not an
absolute: "We have the novitiate, but public legislation, the places where we live, do not
allow us to have a separate house which would serve this purpose exclusively. The
novitiate, which we call a trial period, is done in intervals in the main house in Turin".
This novitiate could not be of a monastic kind. "In accepting members we look
especially to their virtues, since our Congregation is not destined to accept converts who
are looking for prayer, penance, and to draw aside; but we accept individuals with good
habits based on virtue and religion and who want to dedicate themselves to the good of
the young, especially children who are poor and at risk. This is why up till now we have
accepted only young men whom we have known for a long time, and who have lived in
our houses in an exemplary way according to all reports", Don Bosco wrote.12
9 Text published in MB IX, 558-561.
10 Epistolario III, 124-127.
11 Cf. 20 page booklet Cenno istorico sulla Congregazione di S. Francesco di Sales e relativi
schiarimenti, Rome, Tipografia Poliglotta di Propaganda, 1874 (partially reproduced in MB IX, 507-510).
12 Cenno istorico, 10-11.
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These young men were formed in action, including during their "novitiate". Don
Bosco wanted things this way, so in 1874 he explained to his Roman correspondents:
"During this time the novices are also occupied teaching catechism whenever the need
arises, assisting the children in the establishment, and sometimes even teaching some
day or night classes, preparing the most ignorant for Confirmation, Communion, or to
serve Mass or the like. This is the most important part of the trial period. Whoever does
not have the right attitude for this kind of occupation will not be accepted into the
Congregation".
This was the programme in ideal terms certainly. But how did it happen in reality
and what were its results? What was the daily routine of Fr Rua and his ascritti like
between 1869 and 1874? We have said that the novitiate as such did not exist. On the
other hand nor was there any official religious Congregation at Valdocco. It was simply
the case that from time to time someone decided to stay with Don Bosco. And when a
boy confided his intentions to him, Don Bosco sent him along to Rua.
Don Bosco was certainly pushing the boundaries of fact when he made reference in
his notes to special practices of piety for his "novices". He wrote: "Every morning vocal
prayer, meditation, a third part of the Rosary, and several times a week Holy
Communion. During the day they have spiritual reading, visit to the Blessed Sacrament
and reading of ascetic material, examen of conscience and spiritual communion. Every
evening of the year, at the established time, they come together in church, sing a hymn,
then read the life of the Saint of the day; after the singing of the Litany they attend
Benediction of the Blessed Sacrament"».13 In fact in Turin these were practices for all
the students.
Fr Rua, regularly, every Thursday, had a spiritual conference with the ascritti, as
Don Bosco's letter assured he did: "Every week the master of those in the trial period
gives them a moral conference on the virtues to be practised and the defects to flee,
more often than not basing it on some article of the Constitutions".14
In one of the minutes of the Chapter which Rua presided over on 8 November 1867,
we find written: "There will be marks given for application and conduct of the clerics as
for the other students". In fact, beginning from then, there were regular monthly
meetings for marks for the clerics as we see from the minutes written up by Fr Rua. We
do not have the registers containing these marks or observations. Nevertheless, part of a
paragraph in the "Register of the conduct of clerics and brothers", in "Norms [by Rua]
for keeping the Registers" in Salesian houses tells of the purpose of these judgements.
The diligence and piety of the candidate are to be evaluated. "By diligence we mean the
observance of the general rules of the house and the fulfilment of one's proper duties; by
piety we mean religious conduct, reception of the Sacraments, attending sacred
functions, behaviour in church, etc". At sessions of the kind, the Chapter felt it
necessary to increase the assistance of clerics in church, dormitory, study and other
places!15The "master" of the probandi perosnally dealt with each of them, normally
once or twice a month. The probandi of the Oratory were well followed up then.
13 Cenno istorico, 11-12.
14 Cenno istorico, 12.
15 P. Braido, «Don Michele Rua primo autodidatta 'Visitatore' Salesiano», RSS 9 (1990) 143. The
clerics need to be assisted in church, the dormitory, the study and elsewhere, according to what Fr Rua
said at the end of the evaluation sessions for the clerics on the 14th and 21 February 1869 (FdR 2916E5).
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"They became novices without knowing it ... The Salesian novitiate presented a
somewhat curious aspect in those years", concluded the somewhat perplexed, but as
always gentle, Augustine Auffray. The essentials were there: length and trial; but
nothing else".16Maybe. But Archbishop Gastaldi would not be of the same view when
elected Archbishop of Turin in 1871. In his official letters to the Congregation for
Bishops and Regulars, he would insist that Don Bosco's novitiate take the Jesuits as a
model. It was not even the view of those revising the Salesian Constitutions who, in
1873-1874, obliged Don Bosco to draw up a definitive chapter: "The master of novices
and their management", a text which the founder was particularly reluctant to write and
he hurriedly modified the Italian version in 1875, the only one then given to each
confrere, with ten articles fewer on the functioning of the novitiate compared to the
Latin edition. For Don Bosco this trial period was analogous to the earlier period of
"aspirantate", a time for action and apostolate. The Constitutions needed to declare this
openly or, at the very least, not hide the fact.
Overall, the results of the kind of formation were good. Don Bosco believed he had a
duty to say this in 1874. "The moral results up until now have been most satisfactory.
Those who pass these tests become good members, like their work, have an aversion for
laziness, and their tasks become necessary ones for them, and they lend themselves
willingly to any occasion which can achieve the greater glory of God. Those then who
lack an attitude for this kind of life, are left free to follow their vocation in other
ways".17
Notwithstanding the lack of a traditional ascetic novitiate, the formation of young
Salesians under Fr Rua's guidance as novice master without the title, was broadly
guaranteed. The Salesian history that followed would demonstrate this. Later on
however, serious moral disorders amongst the members of the early missionary
expeditions to America – especially amongst the brothers – would lead to reflection on
an approach more focused on activity than asceticism.18
16 Auffray, 131-132.
17 Cenno istorico, 13.
18 Whoever wants to see a personalised example could read the report by Fr Joseph Vespignani, Un
anno alla scuola del B. Don Bosco, San Benigno Canavese, Scuola Tipografica Don Bosco, 1930 (of
which Auffray has translated an extract in his book, 134-137).
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8 – FR RUA, PILLAR OF THE ORATORY AND THE LIVING RULE
A Society in constant growth
Fr Rua, who formed Salesians in the original period was, as we know, Prefect General
of the Society. He represented Don Bosco, whom everybody simply worshipped, and he
made every effort to maintain unity in a Congregation that was growing in numbers and
extension. Houses were added in Alassio, Varazze and Sampierdarena, Liguria, between
1870 and 1873. In 1871 Don Bosco gave Fr Angelo Savio the task of building the
Church of St John the Evangelist in Turin. In 1872 the founding of the Institute of the
Daughters of Mary Help of Christians in Mornese, considered by Don Bosco as an
integral part of the Salesian Congregation, and acceptance of the running of the
aristocratic College at Valsalice, would give increased consistency to the work. 1
Between January and February 1869, Don Bosco was in Rome gradually overcoming
the obstacles arising from his way of conceiving the formation processes of young
candidates and finally gained approval for the Salesian Society. Meanwhile Fr Rua in
Turin was getting the pupils there to pray intensely for him. The youngsters, moved by
his urging, spontaneously formed into groups, pledging themselves to make sure that
each one choose a day in the week to go to Communion, so that every morning a good
number would front up at the communion rails for Don Bosco's intentions. This was a
way of expressing their thanks to their father, Fr Rua's diary says.2 These prayers were
heard. On 26 February, Don Bosco informed his Prefect of the positive result, asking
him not to spread the news for fear of the ruckus that might result from hearing of a new
Religious Congregation being founded. Fr Rua told only a small group who helped him
prepare for Don Bosco's return on the evening of 5 March.
The band greeted Don Bosco at the entrance. As a welcome they had set up two rows of
poles running across the Oratory courtyard from the entrance to the arcade. Illuminated
crystal globes and grease-lit torches were hung on alternate poles. The youngsters
formed two wings, working boys in one and students in the other. Don Bosco, with the
band leading, went down the middle with everyone on both sides applauding. He went
up to the first floor of the house where he was all lit up by the lights from the courtyard.
The concert carried on amidst extraordinary general enthusiasm. Fr Rua was satisfied.
His diary describes the show in detail and he finishes off saying: "It was an endless
outpouring of shouts of joy".3
The approval of the Society meant the Constitutions had to be respected. Don Bosco
had put so much effort into getting them recognised by the ecclesiastical authorities. He
explained in a conference: "The whole world is watching us and the Church has a right
to our work. So from now on every part of our Rule has to be carried out to the letter".
A few days later he insisted: "Let's see that we become true founders of the Society of
St Francis of Sales, so that those who will read our history will find many models
amongst us and they will have no reason to exclaim: what sort of founders were these !"
1I am drawing directly here from Ceria, Vita, 73-84, with the risk of simplifying if not contradicting
the attachments, since I am also using minutes of the house Chapter.
2 P. Braido, "Don Michele Rua...", 355.
3 According to P. Braido, "Don Michele Rua...", 355-356.
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One of his letters to Fr Rua from Rome recalled the need for obedience.4 It had to be
carried out in such a way as to give a basis to religious custom. The fact that they were
few in number helped things.
A demanding Prefect
Fr Rua was Don Bosco's right arm in this delicate enterprise. Humble and generous, he
never dragged his feet when it came to efforts and difficulties in responding to the
master's intentions. He was a vigilant watchman, and drew attention to any irregularity.
Calm and patient, he was not afraid to insist when he discovered any infraction of the
established rules.
Sacred silence after prayer of an evening was often not respected. He took it upon
himself – as we know – to make a late night tour of the house to remedy this by his
simple presence. Another question close to his heart was the practice of Religious
poverty. Fr Rua did his best to see that everyone scrupulously observed it. When he
gave a sum of money to a confrere, he wanted him to give an account of it down to the
last cent. There were few isolated cases which did not escape his control. The
intervention could be difficult. One can imagine how he could and should react to a
letter from Don Bosco on 21 April 1869 which ordered him to: "Tell D. Chiapale that
last Sunday I was looking for him and could not find him : ask him if the Rule allows
him to go where he wants without permission, and tell him that it is high time to stop
this". Don Bosco had taught him that observance of the Rules was the sine qua non for
the Society to have a future. What he would not have done to avoid the contrary!
In contrast to what we might imagine, his calls to order were not made harshly. He was
demanding, yes, but neither pedantic nor importune. He showed a rare ability when it
came to correction. He knew how to wait for the right moment, and when two words
were sufficient, he never added a third. He adapted his interventions to the various
temperaments. He never lost his calm, not in any calculated way. His simple goodness
prevented him from humiliating the guilty person.
The strength of his corrections came from the fact that he was the first example of
observance. Everyone was able to testify to this, and ended up ‘baptising’ him with the
nickname "The Living Rule". Don Bosco himself called him this in private
conversations, when he pointed him out as a model of observance on one or other point
in particular while he was away.
Between 1867 and 1872, Fr Rua did not overlook the fact that as Prefect General he was
also Prefect of the Oratory. He had to look after the organisation and follow-up to the
large religious events (Christmas Novena, Holy Week, Month of Our Lady, Lent,
Retreats, Don Bosco's feast day on 24 June, and the feasts for Saint Cecilia, the
Immaculate Conception, St Francis of Sales, St Aloysius Gonzaga and Mary Help of
Christians). His instructions regarding this can be found in the minutes of Chapter
sessions held under his chairmanship.5 There were nearly nine hundred youngsters at the
time. He established that young students would enter their classrooms in order,
accompanied by their assistants, and that the students of philosophy should have a
particular assistant during free study time (meeting of 8 November 1867). He
4 Letter of G. Bosco to M. Rua, Rome, 31 January 1869, in Epistolario III, 46.
5 We recall that the Chapter deliberations, personally written down byFr Rua, are found in FdR
2916D1-2919E9.
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encouraged them to keep the dormitories in order and prevent access to these during the
day; dormitories had to be kept closed from 8.30 am (meeting of 16 November 1871).
The Prefect was able to say that he was mostly satisfied with the students, a little less so
with the working boys. Their participation in church left something to be desired. "They
are to be divided into different dormitories with their assistants; each one should have
his own place and a devotional book", he prescribed in the Chapter meeting of the 27
December 1867. These students had not yet acquired precise discipline. For example the
working boys frequently went into town to buy things they needed in the workshops: Fr
Rua abolished the practice, but without great success. The timetable was too flexible.
On 13 March 1870, the Chapter decided than one ring of the bell would call the leaders
and working boys. The working boys had their recreations in the courtyard along with
the students: Fr Rua established a rigid separation between working boys and students,
not without its difficulties, judging from constant observations from the Chapter. It was
even decided to have a fence built to help with this separation.6 Times set out for work
and teaching were not formally laid down; Fr Rua set things up so that technical
formation would take place by degrees and decided that the working boys would have
theory classes every working day to help them improve in their trade and their overall
culture. For example on 9 November 1871, Fr Rua assigned the classrooms for the
working boys' classes.7 Occasionally he would look in on one or other workshop,
observe the boys, talk to the workshop manager, often someone full of good will but
with little technical know-how. Chapter meetings held under his chairmanship, regularly
came back to the "problem of the working boys" (like on 20 March 1873) and on ways
to "improve the moral circumstances of the working boys" (meeting of 27 July 1873).
Little by little, thanks to him, technical courses at the Oratory improved notably and
earned prestige.
Fr Rua and his Chapter were also involved with the gear worn in the workshops,
cleanliness, washing and distribution of linen, hygiene in the dormitories. We can note
how in 1870, when the College at Mirabello transferred to Borgo San Martino, Joan
Mary Rua came to her son in Valdocco to deal with problems of this nature. Many boys
dressed as they were able to, and a number of them, too poor to do otherwise, depended
entirely on the institute. Fr Rua saw that everyone was able to dress well for Sundays
and if they were going out. He saw to a weekly inspection of wardrobes in the
dormitories, to check on repairs to shoes and clothes.
He wanted everyone to follow the rules of the house in detail. Don Bosco had written
these rules in 1852, after an experimental period, and had then taken them up again in
1854 and brought them into force for the school year 1854-1855. They were not printed
before 1877 but, as it seems, he had them solemnly read out in public at the beginning
of each school year and saw that a chapter was commented on each Sunday. That was
just the beginning. But how well were these regulations really known? The historian (I
am thinking here of Fr Ceria) had no illusions. At any rate, the minutes for the Chapter
meeting of 22 November 1867 laid down: "So that the rules be known by each [of the
Chapter members!], it has been decided that a passage will be read out at each meeting".
And the Chapter meeting of 8 December 1872 set up "a conference for department
heads and assistants on the rules pertaining to them". Fr Rua, who was educated at the
6 Minutes in in FdR 2917C1-3.
7 Minutes in FdR 291B12.
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Brothers school, saw precise observance of the rules as the best guarantee for the boys
to profit both morally and scholastically. For the rest Don Bosco gave particular
importance to them and every manifestation of Don Bosco's will was a categorical
imperative for Fr Rua.
All of this meant he had to see that the weight of his authority was often felt, something
that ended up making him more feared than loved, despite his gentle disposition. The
best and most authoritative persons in the house, in particular the future Cardinal
Cagliero, were seriously worried about it, to the point where they took their concerns to
Don Bosco. John Cagliero would have put it more or less like this: "Dear Don Bosco,
may God preserve you for a while yet, but it is certain that one day you will go to
heaven and pass your mantle on to Fr Rua. Everyone says so and you have said as much
yourself. But not everyone agrees that he will enjoy the same confidence of all as you
do. The life of the censor that he lives here at the Oratory, to keep discipline, does not
make so many fond of him". Don Bosco admitted that the observation was a just one. In
1872, he appointed another Prefect of the Oratory in the person of Fr Francis Provera
and conferred on the title of Rector on Fr Rua, but out of respect for Don Bosco, the
true Rector of the work, the latter modified the title to Vice Rector.
This Vice Rector had broad shoulders. There were two new tasks he did not refuse. He
had to take on Sunday morning preaching to the faithful and pupils in the church of
Mary Help of Christians This had been reserved to Don Bosco up until this point. He
took to commenting on the Sacred Scriptures, and already had his notes ready from his
note books. His listeners did not forget his instructions, which were always clear and
orderly. He would add some moral, spiritual reflection or religious consideration to the
accounts, as his sermon notes indicate. The second task consisted in teaching Sacred
scripture to the clerics in the house, starting from when the course in theology at
Valdocco became an internal one. According to the handbook, the subject seemed
somewhat dry, but from what his past pupils said, his ease and natural gift of the gab
made it all clear and attractive enough.
He was also responsible for the general organisation of theology courses. The minutes
of the Chapter meeting for 10 November 1872 inform us about the weekly timetable.
Courses in dogmatic theology Monday and Friday mornings (professor: Fr Molinari);
moral theology Tuesdays, Wednesdays and Saturdays (professor: Fr Cagliero). In the
afternoon there were lessons in Scripture on Mondays and Fridays (professor: Fr Rua);
Church History Tuesdays and Saturdays (professor: Fr Barberis); while on Wednesdays
they studied the New Testament (with Fr Rua). On Thursdays, a holiday, there was only
one class in Liturgy, or sacred ceremonies, at 10 am for philosophers and theologians
(professor: Fr Cibrario). He then had to look after the ordinations of the clerics, as we
see from his correspondence of the time from Turin.
Besides all this, and would you believe, asks Fr Ceria, that Fr Rua was still undertaking
preparation for public exams? Yes, that was the case. In 1872 he was amongst the
candidates preparing for qualification for senior secondary teaching. With the number of
colleges on the increase, they needed recognised qualifications. Fr Rua sought to be at
least one of those. He had already tried in 1866, when he had passed the written exam,
but he was failed in the oral by professors who were not well disposed towards students
who had not followed their courses. This time, 1 October 1872, he gained the diploma
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with honours.8 Furthermore (we do not know who introduced this), an original
document tells us that, on 9 October 1873, Michael Rua was introduced into the literary
academy of Arcadia bearing the pseudonym ‘Tindaro Stinfatico’.9 According to Fr
Lemoyne, the Abbot Peyron, a famous Turin Professor, had said that if he had six men
of Rua's calibre he could have opened a university.10
A devout priest
Freed from the task as Prefect of the house at Valdocco, Fr Rua could now give more
time to the task of Prefect General. He had already been involved in organising the
colleges were which were in the process of being opened, and at Don Bosco's request he
had already printed and distributed their programmes. In October 1872, Don Bosco also
entrusted him with the task of assigning personnel to the various colleges. This was a
delicate task. "Do everything you can to see that things are done sponte and not coacte
[spontaneously and not through coercion]", he told him in a letter.11 He needed, then, to
know his men well, treat them as gently as possible, have the right measure of their
abilities …
His spirit was fed by a lively devotion which made him strong and persevering in
sacrifice. An anecdote from 1873 reveals this clearly. Fr Rua did not let himself be
distracted from his prayer. A monk from Lerins, who was the sacristan that year at the
church of Mary Help of Christians, has left us a detailed testimony of this. One day a
Prince with his cohort arrived at the Oratory. In Don Bosco's absence, it was up to Fr
Rua to receive him. Right at that moment he was celebrating Mass. The visitor was told
about this and with one of his entourage, was waiting in the sacristy. After some twenty
minutes Fr Rua came in from the altar. People told him to hurry up. But, as if he had not
heard anything, he slowly took off his vestments. When he turned around, the Prince
made a move to approach him. But Fr Rua made a sign to wait then went to his kneeler.
He buried his face in his hands and remained there absorbed in prayer for twenty
minutes. At the end he got up and, with an angelic smile, arms opened wide, he
approached the royal visitors excusing himself for not being able to be immediately
available. They understood, were very courteous about it and later said how edified they
were by his lengthy thanksgiving.12
Nobody more than Don Bosco was able to tell how much Fr Rua had progressed on the
road to perfection. The same monk from Lerins in September 1874 was at Lanzo, for
the Salesian retreat, when he heard Don Bosco say: "If I were to indicate some point on
Fr Rua where there was not a virtue already honed to perfection, I would be unable to
do so because such a point does not exist".13
This was the year when Rome, after a long and hard struggle, had finally (13 April)
given its decree of approval for the Constitutions. How many prayers Fr Rua had said in
Turin to obtain this result! Don Bosco knew this. On 14 April he sent him a note to be
8 Certificate in FdR 2665B5.
9 Document in FdR 2774A7.
10 MB VIII, 252.
11 Letter of G. Bosco to M. Rua, Peveragno, 16 October 1872, in Epistolario III, 475-477.
12 Letter to Don Albera, Lérins, October 1914, in FdR 2835D3-6; cf. Ceria, Vita, 83.
13 Same letter; cf. Ceria. Vita, 84.
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read out publicly at the Good Night. It began thus: "Your father, your brother, your soul
friend, is leaving Rome today after being away for three and a half months, spending
Wednesday night in Florence and hopes to be with you on Thursday 8th in the morning.
Festivities, music, welcome are not necessary". In fact the Oratory was in mourning for
the recent death of Fr Francis Provera, Fr Rua's successor as Prefect of the house.14
14 Letter of G. Bosco to M. Rua, Rome, 14 April 1874, in Epistolario IV, 277-278.
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9 – FR RUA AS VISITOR TO THE AFFILIATED HOUSES
Fr Rua "visitor" of Salesian houses
We are in the period 1870-1875. The Prefect General feels that he is responsible for
religious observance, not only at the Oratory where he lives but also in other centres of
the budding Congregation, the houses of Borgo San Martino, Lanzo, Sampierdarena,
Varazze, Alassio and Turin-Valsalice. He wants to be kept constantly informed on the
running of these institutes in order to correctly carry out a role which he judges to be
essential for the proper functioning of the whole organisation. This is why systematic
inspections are needed. He would see that they happen and accompany them with
advice and disciplinary decisions.
Don Bosco used to often visit the houses, but always with a fatherly approach and a
necessarily kindly one. Fr Rua, for his part, visited them as a wise administrator of
educational works, concerned with both the material and moral circumstances of each of
them. He visited institutions which by their calling needed to keep to the directives
given by Don Bosco in the Constitutions, the Regulations of the Oratory and in the
guidelines given him when he had been sent as the Rector to Mirabello. In short he
needed to check on fidelity to the spirit which Don Bosco had instilled in his budding
Congregation.
He arranged to carry out this role as inspector from 1874, when Don Bosco obtained
definitive approval of the Constitutional text.1 Between 1874 and 1876, he
systematically recorded his observations in a notebook which has been preserved.2 Fr
Rua as inspector did not seem too concerned about the sensitivities of the Rectors, who
were the first ones to be interested in his observations. He was by no means subtle if he
needed to express blame or denounce negligence and abuses.
Fr Rua's programme as Visitor
As Prefect he had to check whether or not decisions taken at annual meetings of the
Rectors had been applied. These meetings were held at Valdocco around the Feast of St
Francis of Sales. His observations were addressed firstly to the Rectors and then later,
through them, to the Salesian personnel.
A written programme of more than one visit was drawn up in one of his notebooks.
The inspection first of all looked at all the areas, then the people, Salesians and pupils,
and finally the general environment. He accurately checked the administrative
registers.3 He inspected all the areas beginning with the church and the sacristy, looking
at the altars, sacred vestments, weekly and Sunday celebrations, and religious feasts.
Then he went on to the superiors' rooms and the boys' dormitories: was there something
overly elegant in the confreres' rooms ? Were the dormitories clean and sufficiently
aired ? Were crucifixes, pictures, statues of Mary in a dignified place? Were the
1 This chapter owes a debt to the article by P. Braido, "Don Michele Rua...", 97-180.
2 This notebook published inP. Braido, "Don Michele Rua..", 136-170. The curious reader could also
consult it in FdR 2955D2-2957A9.
3 Here we take up the title of Fr Rua's notebook: Cose da esaminare, published in P. Braido, "Don
Michele Rua..", p. 136.
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assistants cells in the dormitory small enough to remove the temptation to transform
them into an office? Then Fr Rua went down to the ground floor, along the corridors,
the stairs and into the courtyards, and systematically checked for cleanliness. If there
was a chance to go into classrooms, he questioned the students and checked their
exercise books.
The confreres were the principal object of his attention. He checked that the spiritual
conferences for Salesians and the aspirants in the house were ensured. In effect Don
Bosco had sanctioned, in a circular on 15 August 1869 that: "There would be two
Conferences each month one of which would be based on a reading and simple
explanation of the Rules of the Congregation. The other conference would concern
some moral argument, but in a practical way and adapted to the people being spoken
to". In the same circular he said: "Every member once a month will present himself to
the Rector of the house to which he belongs and will talk about what he judges to be of
benefit to his soul, and if he has any doubts about observance of the rules he will talk
about this asking advice that might be opportune for his spiritual and temporal profit".
The inspector, then, had to check on the regularity of the monthly friendly talk. Then he
would evaluate the religious life of the confreres in matters concerning modesty,
poverty and obedience. Strictness concerning chastity was considered necessary. "The
most important thing in our houses is to foster, obtain and ensure morality, both of the
members and the boys. Once this is ensured, everything else is certain, but if this is
lacking, then everything is lacking", we read in a deliberation of the Rectors' Chapter in
1875-1876.
He also needed to check whether the roles of Prefect and Catechist were being
carried out correctly as described in the rule. We need to recall that, according to the
Regulations of the Oratory at Valdocco, the Catechist saw to the spiritual good of the
boys in the house, looked after the sick, set up and promoted the Sodalities (St Aloysius,
the Immaculate Conception and the Blessed Sacrament).
Fr Rua knew that young confreres made up an important part of the personnel of the
houses he visited. was there a sufficient number of them? Did they have regular lessons
in philosophy and theology? Were they receiving a good formation for liturgical
service, with appropriate lessons? What could be said about their conduct when they
were exercising their functions as assistants or teachers? Were they at meditation and
community spiritual reading?
The investigation also regarded the pupils. What was their state of health like? How
was the infirmary kept? Regarding their religious life, was there a concern to teach them
prayers and how to serve at the altar? How were they being assisted in the church, the
study, in classes, during recreation, in the dormitories and on outings? What could be
said about their bodily cleanliness and their spiritual state of health? Was an outside
confessor regularly invited into the house? Did the Sodalities exist? Was there an altar
servers group set up? Were the older boys studying hard? How were the relationships
with the teachers and assistants? Were there day boys? Did the house have a "festive
oratory"? Fr Rua was also interested in the boys' future. Were there pupils who were
thinking of entering the clergy? Were the clerics getting themselves ready to take exams
for their teacher's certificate?
As Don Bosco had suggested to him when he was sent as Rector to Mirabello, Fr
Rua was also interested in the relations between the college and its local area, the parish
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priest, town council etc.
Then finally the financial area. How were superiors and pupils being treated at table?
Was the administration taking on onerous construction and maintenance tasks? How
much was being spent on books and journeys? Did the previous year finish in the black
or in the red?
The inspection was made on the basis of the registers which the administration was
invited to present. A list of these testifies to the methodical and meticulous spirit of Fr
Rua as an inspector: the Mass register, the one for the conduct of clerics and brothers;
the register of postulants to Salesian life, for pupils and boarders; the register of the
boys' money deposits, the offerings, the administration; wardrobe lists which the
brothers handed in when they came; lists of the various providers: shoemaker, tailor,
milkman, baker, butcher, grocer, chemist etc,; and finally the register of current
accounts. The notebook shows how Fr Rua was concerned with giving lots of advice on
how to keep these registers.
Fr Rua's inspections in 1874 and 1875
The houses visited by Fr Rua in 1874 and 1875 were: Borgo San Martino, Lanzo,
Sampierdarena, Varazze, Alassio and Turin-Valsalice. This is where we see him apply
his detailed visiting programme
Fr Rua as visitor to Borgo San Martino and Lanzo Torinese
On 1 March 1874, Don Bosco was in Rome still at work getting the constitutional
text fully approved, and meanwhile Fr Rua was making a quick inspection of the house
at Borgo San Martino. The minor seminary or St Charles of Mirabello College, where
he had been the first Rector, had shifted to this locality well-served by the railway line,
in a splendid villa on a seven hectare property, which Don Bosco had acquired from the
Marquis Scarampi di Pruney. At the beginning about a hundred boarders lived there, a
number which grew between 1874 and 1877, first to 160, then to 200. Fr John Bonetti,
one of the early Salesians, and very well esteemed by Don Bosco, was in charge of the
work. After his visit Fr Rua declared that he was fairly satisfied with the way it was
running. "Things are being managed well enough", he wrote in a notebook. Just the
same he thought it appropriate to leave the Rector with a dozen recommendations, duly
numbered, which are worth citing to the letter so we can familiarise ourselves with the
inspector's style. Here they are: 1) avoid wax stains on the altar when the candles are
being lit with fluid; 2) place a crucifix and picture of Our Lady in the classrooms and
dormitories, where they are missing; 3) adjust the assistants' cells in the dormitories so
they are the same as those at the Oratory; 4) get rid of the bad smells in the corridors
coming from the toilets which are near the rhetoric classrooms; 5) see to regular
monthly conferences for the confreres and aspirants so that they front up for the friendly
talk each month; 6) give more encouragement to study of theology; 7) ensure regularity
of the liturgy course for clerics and the boys; 8) set up the Immaculate Conception
Sodality; 9) give monthly marks to the clerics and brothers; 10) keep the register of
postulants up to date as well as the expense register; 11) entrust cleric Ghione with the
job of Catechist, and free him from teaching if possible, so he can look after the St
Aloysius and Blessed Sacrament Sodalities and the altar servers; 12) some confreres
have been asked to get ready for the civil exams.
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Fr Rua returned to inspect the college of Borgo S. Martino in April 1875 and spent
two whole days there. He declared himself satisfied from a material and moral point of
view, with some reservations. The day students should be able to take part in daily
Mass. Properly visible crucifixes should be placed in all classrooms and dormitories.
The cleanliness of some of the stairways and cupboards left something to be desired.
The Catechist's role should be carried out a bit better, so the person concerned should
ask for some help from Councillor Fr Chicco. The Immaculate Conception Sodality
needed to be started up, at least amongst the clerics. The Prefect was invited to ask help
from a cleric for correspondence and for managing the accounts register. The Rector
should take more care to see to the regularity of the confreres' friendly talk and see that
the conduct marks were given for the clerics and brothers. The inspector also asked that
the theology students learn some texts of the Bible and the Fathers by heart and that
they be involved in solving the objections to the theological theses formulated during
the courses.
In March 1874, after inspecting Borgo San Martino, Fr Rua put in one day and a half
visiting the house at Lanzo. This was a primary and secondary school situated on a hill,
thirty five kilometres from Turin. Since it was also residential, it took in a certain
number of young men as boarders. In 1873 a three storey building was built, so in the
1874-1875 school year the number of boarders was now more than one hundred and
seventy. Fr John Baptist Lemoyne, a Salesian from Genoa who had come to Don Bosco
when he was already a priest, was the Rector..
The inspector was not fully satisfied. The cleanliness of the church left something to
be desired and the first dormitory was in disorder. Besides, there were crucifixes and
pictures of Our Lady missing from the classrooms, dormitories and other areas. The
assistants' cells were too large. As a general rule, all the dormitories should be kept
closed when there were no boys there, similarly classrooms and other rooms.
Courtyards, stairways and corridors were dirty and there was a need to avoid rubbish
lying around the small courtyard. The Rector was invited to take greater care of the
regularity of monthly conferences and the friendly talks by the confreres. Priests should
not dispense themselves from school by taking up ministerial duties elsewhere. the
Prefect needed to take more care of the service personnel to help them carry out their
duties as good Christians. The clerics spent too much time amongst themselves and little
amongst the boys, besides they weren't being serious about their theology studies. Every
day there had to be a visit to the Blessed Sacrament either individually or as a
community, with some spiritual reading. The conduct of the pupils in Form II left
something to be desired. He hoped that the cleanliness of the boys' clothing would
improve. The Prefect, Fr Costamagna, who had the task of looking after their behaviour,
should not be absent too often. There was a need to invite the better boys to join the
Immaculate Conception Sodality. Some registers were missing: conduct marks, clerics
and brothers, expenses, suppliers. Finally the visitor ordered that the pergola in the
middle of the garden be pulled down. As one can see the orders were detailed and the
tone categorical.
Fr Rua as inspector appeared at Lanzo again a year later, on 3 March 1875. He spent
two days there and noticed with satisfaction that as far as discipline and piety were
concerned, the college was running better than the previous year. Despite this there was
a long series of observations for the Rector's use. We can imagine how mortified he was
reading this. The first were about the church and religious formation: the altar cloths
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were not clean; there was a need to ensure daily mass for the day students; he had to
organise a liturgy course for the clerics and think about the formation of the altar
servers; greater importance was to be given to teaching catechism at secondary school;
it was essential to set up a class for Gregorian Chant and get a larger number of students
involved, putting aside an hour and a half, or three quarters of an hour after supper for
this; the Sodalities of St Aloysius and the Immaculate Conception need to be looked
after better, with short conferences. Then the Prefect was invited to take better care of
the personnel, bringing them together regularly, explaining the rules of the house to
them, etc. He needed to ensure the lessons in philosophy and theology for the clerics,
three times or at least twice a week. Conduct marks were to be given to the clerics and
brothers once a month. The teachers were invited to have spiritual reading under the
guidance of Fr Scappini, while morning meditation for the assistants was the
responsibility of Fr Scaravelli. Those who could not take part in the community
practices of piety were to do them in private. The size of the cells had to be further
reduced to bring them into line with the dimensions according to the rule. Reading at
table was not optional, so it could not be too easily dispensed with
Fr Rua finished his report on Lanzo by proposing a certain number of disciplinary
innovations which had to be observed, as a sign of better organisation and proper
assistance of the students.
Fr Rua as visitor to Sampierdarena, Varazze, Alassio and Valsalice
From Piedmont the visitor then moved to the Liguria Riviera to inspect another three
works. On 7 April 1875 he began a three day visit to the house at Sampierdarena. As for
Borgo San Martino, the Hostel at Sampierdarena too was the result of a move. In 1872
Don Bosco had left a rented villa that was too small, at Marassi, where some forty
working boys were ensconced, and had moved the work to Sampierdarena, on the
outskirts of Genoa, in an old convent next to an abandoned church. In October 1875 he
sent fifty young adults there, mature 'Child of Mary' late vocations which had just been
founded. In 1877 the extended building allowed them to take in some two hundred
pupils, amongst whom seventy were late vocations. This house, similar to the model in
Turin, was entrusted to Fr Paul Albera, a beloved disciple of Don Bosco's.
Fr Rua appreciated the work very much. He found it well run and did not complain
about the inadequate number of personnel, priests, clerics and brothers. Sacramental
practice was excellent; the young men behaved well in church. He noted just a few
things: the dormitories needed to be cleaner; some religious signs were missing in
certain common areas, classrooms and dormitories; the monthly conferences and
confreres' friendly talks should have been more frequent: there should be a weekly
course in sacred ceremonies for the clerics; some students did not have special clothes
for feast days and during the week the cleanliness of their clothing leaves something to
be be desired; the St Aloysius Sodality needed to be set up; and finally, there were some
registers missing in the Prefect's office. That was all.
On 22 July 1875, Fr Rua was at Varazze. The College at Varazze, founded as a
secondary school in 1871, only had room for a hundred and twenty, hundred and thirty
boarders. There were also some day students. The confreres had also opened two
Festive Oratories in the city, dependent on the College, something that Fr Rua was very
happy about. The Rector of the College was Fr John Baptist Francesia, one of the
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earliest of Don Bosco's disciples.
The inspection concluded with some positive and negative observations. The
assistants' cells in the dormitories were too large: there should be neither tables nor
shelves, just a place for the clothes, a chair and a trunk, if one could not do without; it
would have been better to place the cells amidst the boys' beds. Then there was a need
to see that the assistants study together, for example in the library, so the dormitories
could remain closed during the day, according to the rule. Theology classes were too
irregular, also liturgy. The Immaculate Conception Sodality should be started up. The
brothers who were doing special studies with Don Bosco's consent had to have more
time available, and a guarantee of more regular classes. Other notes regarded the food:
in general the community menu should be along the lines of the Oratory in Turin; too
much coffee was given out and the cafeteria was available to the personnel, something
to be avoided. Fr Rua had an understanding with the Prefect of the house, Fr Fagnano,
that all personnel would have laundry marked with their own names, exclusively for
their use. The register of income and expenses was well kept, and helped one to know
how much money there was.
On 26 July 1875, Fr Rua began his inspection of the College at Alassio. The work
had been founded in 1870, in agreement with the municipality and was located in an old
Franciscan convent. It was an important school, with excellent primary classes and a
complete lower and upper secondary section. In 1875-1876 there were 160 boarders,
and in 1877 more than 200. Between boarders and day students in 1876-1877, Alassio
had 415 pupils. It was entrusted to the wise direction of Francis Cerruti, another first
generation Salesian, and one of the most learned.
Fr Rua's visit to Alassio was brief and summary His observations were simple: they
needed to see that the day students could attend religious functions on Sundays; there
were some religious pictures missing from some areas; some of the assistants' cells were
too big and should be shifted to the middle of the boys' beds; some classrooms were
rather filthy; if community meditation and spiritual reading were arranged for, it would
be easier to see who was not doing them; finally there needed to be more insistence on
the study of theology.
On 11 March 1875, Fr Rua began the visit to the house at Valsalice, on the hill
overlooking Turin. In 1871 Don Bosco, at the request of Archbishop Gastaldi, but with
serious opposition from the Superior Chapter, had accepted the running of this
institution for aristocrats which had found itself in serious financial difficulties. The
service personnel weighed heavily on the accounts. In 1872-1873 there were only
twenty two boarders. At the time of Fr Rua's visit their number had increased to thirty
five. Fr Francis Dalmazzo was in charge, helped by a group of collaborators: a Prefect,
Catechist and three Councillors, plus four bother and clerical confreres.
Fr Rua's visit was very brief: half a day. Everything was in exemplary order: church,
cleanliness of the areas, classrooms, corridors, stairs and courtyards. He complained
only about the lack of a good provider and of certain registers (conduct of clerics and
brothers, personnel, summary of expenses). He would have liked to see a Sodality set
up, for example St Aloysius or the Blessed Sacrament. he hoped for a better
commitment to study by the students. Teaching the sacred ceremonies to the clerics left
something to be desired. Finally he urged that all the service personnel at Valsalice be
Salesian.
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Profile of the 'Provincial (Inspector)' in the Society of St Francis of Sales
The notes that were left show that Fr Rua was a meticulous inspector, less concerned
with the sensitivities of the Rectors who were the first to be interested in his
observations. Leaving the houses, he gave them a written letter in the same ink and with
the same kinds of observations that were to be found in his personal notebook. Those
whom they were written for, probably not so enamoured of their contents, did not keep
them as relics. In fact they disappeared. Only one has come down to us. Its style is
lapidary. Dated 10 March 1875, it was addressed to the Rector at Lanzo, Fr Lemoyne.
The notes on his notebook are written up in fourteen points. The letter begins with
"Dear Fr Rector", and ends with "Your most affectionate Fr Rua, Prefect of the
Congregation of St . Francis of Sales".4 He was obviously acting in terms of Prefect of
Discipline. If needs be he could be a frightening figure. Notwithstanding his great
kindness, he was rigorous, austere, with an infallible memory, penetrating gaze and eye
for detail.
So he did not win popularity contests, but this did not worry him. His job was to give
some shape to the houses of the Society of St Francis of Sales, as he had done with the
novices in the preceding years. In this way he contributed, perhaps without being aware
of it, to stamping the institutions with a specific and essentially Salesian identity, one
that according to him Don Bosco would have wanted for each of them. And he created a
new institutional role in the budding Society, the inspector/provincial.
Fr Rua visited the affiliated houses of Piedmont and Liguria until the General
Chapter in 1877. Up until then all the various centres depended on the Superior Chapter
in Turin. But with the geographical spread of the works, their administration became
more complicated. In 1875, the Society had begun to expand beyond the Italian borders
to France and South America. The 1877 General Chapter judged it necessary to create
some circumscriptions, and delegate the task of local control, essential for the overall
unity and for observance of the Rule. According to a scheme prepared by Don Bosco in
view of the Chapter, the Salesian "provincials", a completely new role, would be known
as ispettori (literally, inspectors) and the provinces under their jurisdiction as ispettorie.
In the spirit of the founder, these superiors were given the task of overseeing – in a
fatherly way – confreres and houses. They had the task of maintaining unity in the
Society. The Provincial had to be the Rector Major's eye on things, seeing to observance
of the rules which were rules for the whole Congregation.
Here we find an idea that Fr Rua had created in his role as visitor of the affiliated
houses between 1874 and 1876. But Don Bosco wanted to soften the severity, as he
explained during the General Chapter: the provincial should be "a father, whose job is to
help his children to do things well and so advises them, helps them, teaches them how
to avoid embarrassment in critical situations". So the Salesian Provincial – for whom
the General Chapter in 1877 drew up a rule in which we can see the meticulous touch of
Fr Rua the Prefect General – had to try to reconcile within himself two complementary
types, Don Bosco and Fr Rua. To be convinced it is enough to quote two articles from
the regulations entitled Provincial's visit: "… – 2. He will visit the church or chapel in a
canonical sense, that is, closed doors. He will observe how the Blessed Sacrament,
tabernacle, holy oils, reliquaries, altars, confessionals, sacristy,sacred vessels, chalices,
ciboria, monstrances, Mass register, vestments for divine worship are kept. – 3. He will
4 Letter published by E. Ceria in MB XI, 530-531.
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visit the bedrooms, dormitories, infirmary, kitchen, cellar, dispensary and will carefully
check that there is no waste with books, paper, linen, clothing, foodstuffs; if needs be he
will make note of what seems contrary to religion, morality and poverty". These articles
drew some points from Fr Rua's notebook relative to his visits made in preceding years
to Lanzo, Borgo San Martino, Varazze, Sampierdarena and Valsalice.
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10 – Don Bosco’s Right ARM
Don Rua and the Daughters of Mary Help of Christians
In the Sisters’ houses Fr Rua was Don Bosco's eye on things. Already in June 1875
Don Bosco had sent him to look into the budding Institute of the Daughters of Mary
Help of Christians in Mornese. His own diary makes no mention of this visit, but the
Mornese chronicle records that ‘he spent several days there’ and gave them ‘some short,
heartfelt fervorini1. Since John Cagliero, the first Salesian director of the institute, had
left for America that same year as head of the first missionary expedition, Fr Rua was
sent to take up that role for Don Bosco’s second family. In August 1876 he was in
Mornese representing Don Bosco when the novices put on the religious habit. On that
occasion he heard confessions, explained the founder’s thoughts on the life-style of the
Sisters, dealt with the possibility of opening a new house, and looked into the feasibility
of transferring nuns. He also investigated the moral and financial state of the convent,
offering explanations, encouragement and advice. The community, who had never
before received such an extensive scrutiny, deeply appreciated the gift Don Bosco had
given them in the person of Fr Rua.
In his dealings with the Sisters, Fr Rua remained a man of the Rule, and would not
countenance even the slightest deviation. In 1877, the Sister Superior of the house in
Turin received a large quantity of fruit as a gift. Without further ado, rather than let the
fruit go off, she began to share it out after the breakfast coffee. However, as the Rule
prescribed either coffee or fruit for breakfast, she felt a twinge of conscience and
consulted Fr Rua. True to himself, he replied that in principle it was better to let fruit rot
rather than break the Rule. In this instance, he advised her either to give the fruit to the
poor or distribute it among the girls.2
The monthly letters to Rectors
As Prefect General Fr Rua was responsible for the supervision of local Rectors who
were becoming more numerous towards the end of the sixties. He presided over most of
the general Rectors' conferences held in February 1876 at which he reviewed questions
about the Rule that had come up at earlier local visits: receiving the manifestation of
confreres regularly; giving the fortnightly conference without fail; taking good care of
the liturgy; cutting back on holidays for the confreres. He also took the opportunity to
remind Rectors that it was not within their authority to dismiss professed members or
novices.
Rectors acted in direct dependency on the centre of the Congregation. Fr Rua made
this clear in the monthly, handwritten circular letters sent to each one. The heading was
personal, whereas the body of the letter, written by a secretary, took the form of a
numbered series of points, (for example: the number of Masses celebrated over the
previous month for the intentions of the Turin Oratory, or the end-of-year financial
returns);
1 According to the Mornese chronicle repeated in Amadei 1, p. 260
2From Ceria, Vita, p. 87
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The latest news, (for example: when the next catalogue of the congregation would be
sent out; the date of examinations for theology students residing in the house, or perhaps
Don Bosco's state of health); recommendations, such as: “Just now we are experiencing
exceptional financial problems, so our dear Don Bosco enjoins me to recommend
economy in all areas and the avoidance of any non-essential expenditure”). There were
occasional demands (for example: to send the list of personnel to Turin as soon as
possible, or the exam results of the clerics, or again the membership certificates for new
Salesian Co-operators), and pious appeals: for instance to guarantee good retreats for
the pupils or to ensure that they spent the month of May well.3 Fr Rua would
sometimes add an uplifting spiritual thought to the secretary’s text and then put his
signature to it. From time to time he would even add a footnote, long or short as
required. Naturally, from 1876 onwards the American mission called for circular letters
just for them: in the first instance addressed to Fr Bodrato, then to Fr Costamagna, who
acted as Provincials. These circulars could consist eventually of lengthy, numbered
items all from the hand of Fr Rua himself, as we can see from one of them, sent to Fr
Costamagna, consisting of twelve separate points.4
From 1881 onwards, the circular letters to Rectors of the various houses were
accompanied or replaced by a printed questionnaire signed by Fr Rua on the running of
their schools. This bore the title: “Report on the house of ...... for the month
of .......188...” and consisted of the following nine questions: “1) How many boarders
have you? 2) How many day pupils? 3) Their general behaviour? 4) Health of the
boarders? 5) How many masses have been celebrated during the past month for the
intentions of the undersigned? 6) How many masses were requested for the intentions of
the undersigned? 7) Were all the manifestations made? 8) Was the monthly Bona Mors
(Exercise for a Happy death) conducted according to the rules? 9) Were the two
prescribed conferences given?” A blank space was left for each of the Rector’s nine
replies.5
In 1881 a printed table of seven columns for “information on the personnel” of their
houses appears among Fr Rua’s papers for the use of the Rectors. Opposite each name
the Rector was invited to express his opinion on the duties and occupations of the
person concerned, on his health, his “diligence” with regard to his personal
responsibilities, his piety and his studies. To these he could add whatever “observations
and explanations” he deemed appropriate.6 This somewhat bureaucratic system raises
questions. Nevertheless, this was how Don Bosco, ultimately responsible for all the
centres he had founded, made his presence felt from Turin through the diligence of his
right-hand man and Prefect General, Fr Rua, operating somewhat like a Minister for the
Interior. The requests for reports from the houses produced replies that at times gave
rise to grave concerns for our Prefect General, especially when they came from the
American mission, as when Fr Bodrato deplored repeated scandals in Argentina. On 4
September 1879 he declared: “Chiara has betrayed us”, and he highlighted four
scandalous cases of pederasty, two of them at St Nicolas de los Arroyos and two at Villa
Colon. On 18 March 1880, he reported that a Brother had been obliged to marry “with
3See for example the monthly letters to Fr Lazzaro reproduced in FdR 3909 C12 at 3911 D5
4See the circular letters to the American province in FdR 3975 C12 at 3977 C1
5See an example of this format in FdR 3910 B1
6This list is in FdR 3910 B11
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all haste”, having deceived everyone. “I beg you”, he pleaded, “send only those who are
morally sound”. These were heavy blows for Fr Rua.
Two failed foundations
The sending of missionaries to America in 1875 caused quite a stir in Italy, so much
so that requests for new foundations came flooding into Valdocco. These ended up on
Fr Rua’s desk, and it fell to him to study them, and under Don Bosco’s guidance
become involved in any dealings, which sometimes meant on-the-spot investigations. In
1877 there was a proposal for the Salesians to take charge of a school at Mendrisio in
the Swiss Canton of Tessin. Following a lengthy exchange of letters, Fr Rua made his
way to Mendrisio on 30 April to visit the building and gather precise information. On 3
May he reported back to the superior chapter with Don Bosco present.7 For Don Bosco,
this seemed to offer the chance a gaining a foothold in Switzerland, and for that reason
he was willing to make concessions. The members of the Council, on the other hand,
showed great reserve. In the event, at the end of August the local government in the
Canton appointed a layperson of their choice with full authority as head of the school in
Mendrisio. For the time being hopes for a Salesian presence in Switzerland had been
dashed.
Fr Rua became closely involved in another doomed takeover, this time in Paris. In
1866 Abbé Louis Roussel had set up a place for street children, described as ‘Orphan-
Apprentices’, in somewhat ramshackle accommodation. The area was Auteuil, recently
attached to the sixteenth district of Paris.8 The priest was concerned about the many
problems faced by the working classes: accommodation, apprenticeships, and the whole
mentality of the workers themselves. It was said his aim was to open the minds and
hearts of children and at the same time prepare them for a future career. Since family
accommodation was either non-existent or at best inadequate, he at least would provide
a home for his apprentices, in much the same way as Don Bosco was doing in Turin and
Genoa. One marked difference, however, was that whereas Don Bosco trained his
helpers on the spot, the French priest brought in complete outsiders. In the course of a
visit to Rome, Abbé Roussel was advised by Pius IX to speak with Don Bosco, and so
in September 1887 he visited the Turin Oratory. What he saw impressed him so much
that he immediately came up with the idea of a joint project between Turin and Auteuil.
The Salesians showed great interest, foreseeing an eventual integration with the
congregation, with the French priest retaining simply the management of the periodical
‘La France Illustrée’ , already under his direction. Don Bosco seemed quite willing to
go ahead with the project. With a good foothold already in France, at Nice and
Marseilles on the Mediterranean coast, he had his sights on the French capital, and
friends were urging him to become established there as well.
Whilst in Turin, Abbé Roussel had met Count Cays, a newly ordained priest who
spoke good French, and he suggested that he should be the one to handle all necessary
negotiations. Don Bosco agreed, and promptly told Count Cays to make his way to
Paris. But he would not be alone: the faithful Fr Rua would go with him, charged with
drawing up a contract with Abbé Roussel, and sounding out the thoughts of the
Archbishop of Paris, Cardinal Joseph-Hippolyte Guibert. The two set out on 6
7Minutes of the Chapter 3 May, 1877
8Report on the failed foundation in Paris in Don Bosco en son temps, p. 1120-1123
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November 1878, and soon the negotiations seemed to be off to a good start. Don Bosco,
acting through Fr Rua, was careful to avoid any impression of a takeover: Abbé
Roussel’s position as head of the Auteuil enterprise would be for life; the Salesians
would help him, only to provide a successor when the time came. On 12 November,
following an audience with the archbishop, who had shown himself very much in
favour of a Salesian presence in the capital, Fr Rua wrote to Don Bosco outlining a
proposed contract with four clauses: 1) Setting up a civil society, which would include
Abbé Roussel, for the ownership of the Auteuil enterprise and its dependencies, 2) The
co-owners would be under obligation to entrust this charitable work to the Salesians,
who would administer it according to their constitutions’ 3) As need would arise, the
Salesian Superior Chapter would offer financial help to the Auteuil project, 4) Abbé
Roussel would remain as head of this establishment. Don Bosco’s only caveat was that
there should be guarantees of stability of tenure for the Salesians.9 He wrote in this vein
to Count Cays on 16 November: “All [the members of the superior chapter] agree that
we should give all due respect and authority to Abbé Roussel, on condition that our
presence in Paris is given guaranteed stability.”10 The same day he expressed his two-
fold wish to Fr Rua: to set up in Paris and not run the risk of being expelled.11 The two
messengers arrived back in Turin in the evening of 30 November.
The text of the agreement was drawn up in Turin without delay. In substance, it
stated that
Abbé Roussel was appealing to Don Bosco and his Congregation to come to the aid
of his work in Auteuil; Abbé Roussel would remain director of the work for life; the
Salesians would assist him and would provide replacement helpers only as and when
this became necessary; Don Bosco had the title of co-director with right of succession.12
This contract was sent from Turin to Paris on 16 December 1878 and was signed by
Abbé Roussel around 20 January1879 in Marseilles where he had gone to meet Don
Bosco. Subsequently, after Don Bosco’s return to Turin, the course of events underwent
a swift reversal: at the end of January the Salesians decided to withdraw. Don Bosco
was afraid that the Paris initiative would collapse and he would lose face. The pretext
for retracting was provided by Cardinal Guibert who reserved to himself the right to ask
the Salesians to leave if they didn’t adapt to the Paris scene. They weren’t prepared to
take that risk. On 6 February, at the opening of the annual Rectors Conference, Don
Bosco explained everything to his sons.13 The retraction was sent to Abbé Roussel on 10
February, and three days later Count Cays sent him a further letter explaining the matter
at some length, but it would seem that this reversal caused little heartache for the French
priest.14 It was, in fact providential for the Auteuil project. It even forestalled its demise,
since the application of French laws against Religious Congregations between 1901 and
1903 would have proved fatal for it.
9M. Rua – G. Bosco, Paris 12 November, 1878, FdR 3862 A7-9
10G. Bosco – C. Cays, Turin, 16 November, 1878 Epistolario, Ceria III, p. 414-415
11G. Bosco – M. Rua, Turin, 16 November 1878, Epistolario Ceria III, p. 415-416
12Piece edited in Documenti XX, p. 79. E. Ceria preferred to reproduce in MB XIII, p. 999,
doc.59, a preparatory version from Count Cays which differs slightly from the signed text.
13Report of the meeting in Documenti XX p. 77-78
14C. Cays – L. Roussel, Turin, 13 March 187, ed. MBXIII, p. 1001-1002 doc. 61
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Fr Rua in the controversy with Archbishop Gastaldi
Don Bosco suffered a great deal between 1871 and 1883 on account of his
Archbishop Lawrence Gastaldi.15 He pretended not to know the reasons for this
unexpected hostility from a man who had been one of his best friends, one whose
candidature for the episcopacy he had encouraged in the sixties, who had openly
supported negotiations with Rome for the recognition of his Congregation, and whose
laudable transfer from the see of Saluzzo to that of Turin Don Bosco had obtained from
the Vatican in 1871.
The hostility that arose in 1873-1874 when Don Bosco was endeavouring to have the
text of his Constitutions accepted by the Roman authorities, is not without foundation.
Archbishop Gastaldi took his pastoral obligations seriously and was trying to carry
through a reform of his diocese, beginning with the clergy who he wanted to see as
worthy, pious and well-educated priests. Don Bosco had already experienced problems
concerning the formation of his clerics with Archbishop Riccardi di Nietro. The
situation worsened under his successor. Archbishop Gastaldi was very demanding with
the Salesian candidates for ordination, and that troubled Don Bosco. “Are the
ordinations running into problems with the archbishop?” he asked in a letter to Fr Rua
on 18 November 1875. Archbishop Gastaldi’s reforms upset a section of the diocesan
clergy and they complained to Rome. The archbishop’s suspicions fell on Don Bosco,
who was held in high regard by the Pope and his Secretary Antonelli, as the one to
blame for a letter of reprimand from Pius IX. The climate of relations between the
diocesan curia and Valdocco became more and more acrimonious. On 27 August 1873
Don Bosco was very distressed by the archbishop’s criticisms of him on the occasion of
his visit to the college at Alassio.
In situations of dispute Fr Rua was frequently forced into the front line of action. In a
confrontation between two confreres close to Don Bosco – Gioacchino Berto and John
Bonetti - he did his best to smooth out the situation in every way possible. He would
remain calm, offer explanations, rationalise, or simply keep quiet. Never was he known
to have an angry outburst. For Valdocco the archbishop’s secretary, Canon Thomas
Chiuso, was an enemy to their cause, yet Fr Rua would treat him as “a very dear friend”,
beginning his letters with “Teologo mio Carissimo” (“My very dear Father”), and
concluding by asking him “on behalf of all of us at Valdocco, to kiss the hand of His
Excellency, Archbishop Gastaldi, most dear and worthy in the eyes of the Lord.”16 One
such explanatory letter, written on 13 January 1879 was, in the opinion of Fr Ceria, “a
masterpiece of diplomatic finesse”.17
The well-documented affair of the imaginary suspension of Don Bosco in December
1875 is indicative of his role in what can only be called the battle between Valdocco and
the archbishopric. Fr Rua wasn’t just a convenient go-between for Don Bosco. He
intervened skilfully. Even in the most heated exchanges he could balance frankness with
measure, precision with delicacy, unconditional love for Don Bosco with perfect
15The latest The latest comment on this well-known dispute between the archbishop and Don Bosco is
found in Arthur J. Lenti, Don Bosco, his Pope and his bishop. The trials of a Founder, Rome, LAS, 2006,
p. 65-245
16M. Rua – T. Chiuso, Turin, 13 March 1879, ed. MB XIII, p. 1001-100”, doc. 61
17MB XIV p. 231
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deference towards the archbishop. Don Bosco’s faculties for confession had not been
renewed within the prescribed time.18 On 24 December Fr Rua informed Don Bosco,
who deduced that the archbishop had refused to renew them – a measure the archbishop
often had recourse to in dealing with his clergy. Don Bosco withdrew to Borgo San
Martino [outside the diocese] to avoid having to refuse to hear confessions in Turin. On
the 27th Canon Chiuso notified Fr Rua that Archbishop Gastaldi was authorising Don
Bosco to continue to hear confessions, since this faculty had never been taken away
from him. On the 29th, a further note from the Canon summoned Fr Rua to the meet the
archbishop. He went that same evening and defended the pastoral stance Don Bosco had
taken as best he could. The following day he put into writing the gist of his explanation,
at the same time humbly apologising for having perhaps been too vehement in his
defence of Don Bosco. He felt free to add: “For years I have lived close to Don Bosco,
and it’s plain to everyone that he does an enormous amount of good and that the Lord
blesses his work. I’ve also been able to see that even his most ambitious projects have
worked out well, and I can only conclude from this that the Lord has truly given him the
grace of state, and that having destined him to accomplish certain providential projects,
he showers him with all the help he needs to bring them to fulfilment, and this to such
an extent that from time to time, as has occurred with so many other holy founders, he
finds himself opposed by highly respectable people.”19
Still the dispute went on unabated. On 31 December the diocesan curia levelled a
series of well-documented rebukes at the Salesians. The Congregation could not accept
candidates without testimonial letters from their Ordinary; it could not have young men
in a college wearing the cassock without the permission of the bishop. More serious
still, there was a clear breach between the ecclesiastical authority of Turin and the
Congregation when the latter accepted persons under licence to the diocesan seminary.
This rift, they claimed, became even more apparent when, in letters and conversations,
there was a lack of due reverence for the authority of the archbishop. The Congregation
was therefore obliged to observe the strict canonical rules. As the new year of 1876
dawned, Fr Rua again took up his pen and in a lengthy letter to Archbishop Gastaldi
replied to this series of observations point by point. In a style that was direct, concise,
quite dignified and devoid of any offensive or harsh language, he dealt with each
allegation, and where necessary with references to Canon Law.
His opening phrases set the tone for the whole letter. “Most reverend Excellency, It
is my duty to offer you my most cordial thanks for the observations made by letter on
31 December, which confirm the impression widely felt amongst us that the true cause
of your dissatisfaction with the Salesian Congregation is simply the lack of due
clarification. I have firm reason to believe that when things are presented in their true
light and our good will becomes quite evident, problems will vanish, either because they
are non-existent or because they are wrongly attributed to us. As Prefect of our
Congregation, I have always been fully aware of all that goes on, and therefore, if you
will allow me, I will explain my point of view, whilst submitting everything ultimately
to your enlightened wisdom.”
His letter ended: “I realise I have been too lengthy, but do please forgive me opening
18Read about the non-renewal of faculties for Confessions MB XI, p. 485-488
19M. Rua - L. Gastaldi, Turin, 30 December 1875 FdR 3903 D6-9
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my heart in this way to assure you that the esteem and veneration with which your
Excellency is held by the Salesians has never been lacking, neither when you were a
simple Canon in this city, nor when you became Bishop of Saluzzo, nor when Divine
Providence saw fit for you to become our archbishop. It will always be a great honour
for me, and a cause of much gratitude, to declare myself to be Your Most Reverend
Excellency’s very humble servant, Fr Michael Rua.”20
It would be interesting to know in some detail what part Fr Rua played in the John
Bonetti dispute. This Salesian, chosen by Don Bosco as chaplain and director of the
Saint Teresa Oratory for girls in Chieri run by the Daughters of Mary Help of
Christians, found himself at loggerheads with the parish priest. It would seem that in
February 1879, having overstepped his rights in the parish, he went on to insult the
parish priest by letter, and as a result of this, had his faculties for confessions withdrawn
by the archbishop and was forbidden even to set foot in the Oratory. Bonetti took it
badly, but Don Bosco supported him, whilst Fr Rua acted as mediator, trying to clarify
what in fact had gone wrong and to restore some calm. All in vain. For three years
Chieri remained a trouble spot for the Salesians and it was the lot of the Prefect General
to be caught up in it.21
Allow me to single out just one of these incidents for which we have ample
information. In November 1880 a Salesian sister died in the house at Chieri. She was
scarcely in her grave before the Salesians were denounced at the diocesan curia for a
clear violation of parish rights and Canon Law. The fiscal lawyer (the archbishop’s
procurator) trusting the accuracy of the news, summoned Fr Rua to the curia and put the
facts to him as follows:
Two Salesians had administered the last sacraments to the dying Sister, using the
holy oils from the Jesuits' chapel, and after the death of the Sister had accompanied the
funeral cortège through the town and to the cemetery.
In the course of the interview Fr Rua gave the lawyer what seemed to him the most
plausible explanation, apologising for the confreres who were not well informed about
parish regulations. Later, on 27 November, he presented his version of the events at
some length to the archbishop: one of the priests was the Sister’s regular confessor; for
the last sacraments and the funeral cortège, the two priests had followed the custom of
the Turin oratory. Finally, Fr Rua “humbly asked forgiveness from His Excellency for
the two priests concerned” and said he was “prepared to do the same with the local
parish priest should His Excellency judge this necessary.” “Should it seem fitting to
provide an indemnity for the parish priest to compensate for the violation of parish
rights, at a simple, venerable sign from His Excellency, we are prepared to do whatever
is necessary”.22 Now it appears that, in the event, Fr Rua overstated the case, because
the last sacraments had not, in fact, been administered by the Salesians, but by a
collegial Canon (who, incidentally, was opposed to the parish priest and on the side of
Bonetti), and the funeral cortège consisted only of girls from the oratory of Saint Teresa
...23
The disagreement came to a head when the archbishop accused Don Bosco of being
20M. Rua – L. Gastaldi, Turin, 8 January 1876, minute reproduced in FdB 673 B4-7
21On the Bonetti affair see Don Bosco en son Temps, p. 1087-1092, 1137-1141, 1158-1161
22M. Rua – L. Gastaldi, Turin, 27 Nobvember 1880, minute in FdR 3903 E 1-2
23Incident recounted by E. Ceria, MB XIV p. 249-250
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the originator of defamatory statements about him published between 1877 and 1879.
According to these libels, Don Bosco was the archbishop’s enemy number one, and it
was clear that those who wrote them were well informed on internal matters of the
Salesian Congregation. One of them, which ridiculed both the archbishop and the parish
priest of Chieri in the Bonetti affair, bore the title: “The Archbishop of Turin, Don
Bosco and Fr Oddenino, or silly, serious and sorry tales told by a man from Chieri”.
The Bonetti affair and the libel issue were an unfortunate combination. Don Bosco
was powerless to defend himself or his confrere, and on 27 February he confided in Fr
Rua: “I have received a letter from Cardinal Nina [protector of Salesian affairs in Rome]
concerning the Fr Bonetti problem. My only wish all along has been to settle this
difference with all concerned. The simplest solution I can see is the one from last year,
namely, to cancel the suspension already cancelled by the archbishop and then re-
imposed the following day. (It must be mentioned here that news of the goings-on in
Chieri had eventually reached the archbishopric; hence such an about-turn was quite
feasible.) However, there is still the serious problem outlined by Fr Colomiatti: if Don
Bosco doesn’t agree to some accommodation, the archbishop will bring a case against
Don Bosco for defamatory statements against him in the press. I must stave off the
threat of our Congregation being made responsible for these publications in which I
have had no part either directly or indirectly. All the more so, since I am weighed down
by the threat from the archbishop himself, written more than once, declaring that if Don
Bosco, either personally or through others, in printed matter or in manuscripts, has
published or distributed [material against him] or does so in the future, he will incur a
suspension ipso facto incurrendo from the Holy Father and the Congregation of Bishops
and Regulars. Who is going to believe, given these serious threats, that Don Bosco has
lost his senses to the point of dabbling in such publications? You can let Fr Colomiatti
know my thinking. I authorise you to deal with all this and to settle it in the way you
believe to be for the greater glory of God and the good of souls, but make sure to inform
Fr Bonetti of any outcome that concerns him.”24 Sadly this effort of Don Bosco's came
to nothing.
The archbishop held an enquiry into the libels, gathered some witness to the Don
Boscoìs probable guilt and cited him before the diocesan tribunal ...The whole affair
reached Rome, where in fact in 1882, Leo XIII finally attributed a degree of guilt to the
Salesians. As for Fr Rua, he remained true to his well-established principles: “Silence,
prayer, no untimely reactions, informing Don Bosco when necessary, and scrupulous
obedience to him.” In complete contrast to Fr Bonetti, who went around noisily
protesting and accusing others, Fr Rua the perfect communicator, wisely held his peace
and prayed.
The austere Prefect General
Fr Rua lost his mother, Joan Mary, on 21 June 1876. 25 This saintly woman had
given the last twenty years of her life to Don Bosco’s boys, who found in her a true
mother’s heart. For her own son, her death was a great sadness, and the whole Oratory
shared in his grief. Fr Rua sent a picture of her to his brother Anthony, manager of the
royal armaments factory at Brescia, at the same time giving him an inventory of her
24G. Bosco – M. Rua, Roquefort, 27 February 1881, Epistolario Ceria, t.IV, p. 28
25 For this paragraph we follow E. Ceria, Vita, p. 88-89
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possessions. These amounted to some clothes, a small amount of gold worth 38.50 lire,
her wedding ring, which was thought to be of gold, but which in fact was of gilded
silver and valued at two lire, and some furniture worth 80 lire. He had shared out the
clothes among family members, and as for the remainder, he wrote: “Reckoning half of
her jewellery at 30 lire, and half the furniture at 40 lire, I am sending you herewith 70
lire which I would suggest you share among your children, so that they will all have
some small keepsake of their dear grandmother.”
Looking at these amounts, readers will draw their own conclusions. However, it is
quite clear that a man so meticulous in handling a modest heritage was highly suited to
administer the sums of money that came to Don Bosco through Divine Providence.
There’s no doubt that much money did pass through the hands of Fr Rua, but not a
penny of it ever stuck to his fingers; never did he spend or give away more than was
necessary. In these matters, as in all else, he followed Don Bosco’s precept:
“Providence has never failed us, and never will, as long as we don’t become
undeserving of it by wasting money or allowing the spirit of poverty to be weakened.
Hence Fr Rua’s strictness in the observance of the vow of poverty, strictness with
everyone, beginning from himself. Poverty with clothes: in 1877 Fr Vespignani, one of
his secretaries, given the task of brushing his cassock, had to handle it gently for fear of
tearing it, since it was so threadbare. Poverty with footwear: he wasn’t the least
ashamed to wear mended shoes. Poverty in his office: a simple table where he worked
and received visitors, two or three ordinary chairs, two modest pictures hanging on the
wall opposite him, representing the Blessed Sacrament and Mary Help of Christians,
and nothing else.
He kept an eye on the poverty of his confreres, too. There is so much that could be
said about that, but suffice it to recall just a few examples from the years 1875 – 1880.
Missionaries were under his care, and in 1876 a confrere who was about to leave for
Argentina would have liked a new breviary. Fr Rua asked to see the one he was using,
showed him his own, old and well fingered, and with a smile suggested an exchange.
The confrere bowed in submission and declined. In 1877 his secretary Fr Vespignani,
still a Salesian novice, had received a box of books from his family and asked
permission to keep them in his room. Fr Rua replied gently: “I’ll tell you what I’ve done
with mine: I’ve put them all in the community library.” Vespignani’s family also sent
him a tall writing desk at which he could work standing up. “Look”, said Fr Rua, you
are tall. The most convenient way to work standing is to put a chair on the table”,
implying that he could write on the chair. In each of these cases, comments Fr Ceria, Fr
Rua was putting a novice to the test. He would deny him any superfluity, and would not
allow him to keep gifts for himself in breach of the Rule.
He had the expenditure accounts examined by his secretaries to check how much
each confrere spent on clothes, and demanded a list of those who had more than one
new cassock or new pair of shoes in the course of a year, so that he could have a word
with them. Given that the finances were constantly in the red, recommendations about
economy were many and various: economy in the kitchen, the wine cellar, the linen
room, the laundry, and in heating and lighting. These examples, provided by Fr Ceria,
may be alien to our consumer society, but he claims that such attention to detail helped
to form a spirit of thrift in the mentality of the Salesians, not simply to guarantee a
healthy domestic economy, but to create an awareness of the value of money in the
hands of one with a vow of poverty. For a religious, money is almost a sacred thing,
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because it is a gift of Providence for one sole purpose: the glory of God and the good of
souls. We can understand then, why Fr Rua gave so much consideration to the bursars
responsible for the administration of the various communities. He would bring them
together to explain practical guidelines for economy and to agree on accounting
methods, given the need there was to set up a common practice in conformity with the
true spirit of the budding Salesian Society.
For all his austerity, there was nothing niggardly about him either in his own regard
or toward others. Though he observed poverty in his own clothing, this was not only
tidy, but also very clean and presentable. Nor did the spirit of poverty make him
unaware of the needs of others. He would be very mindful of the sick, and, as long he
was responsible for them, also the missionaries. Nor did he skimp where the beauty of
the liturgy was concerned. He had two guiding principles in matters of poverty, one
ascetic, the other moral. Without a spirit of poverty there could be no fervent prayer, no
readiness for sacrifice inherent in the Salesian vocation, no possibility of spiritual
progress or of becoming a true son of Don Bosco.
The Valdocco Oratory lived on charity. Don Bosco’s aptitude for searching out
benefactors for his work is proverbial. Gradually his right hand man was taught the
same skill, though it must have pained him somewhat, and as Don Bosco’s periods of
absence got longer, he had no choice but to put it into practice. He set to work then,
writing to this one, then to that one announcing a forthcoming visit with the hope of
receiving whatever charitable gift they could offer.
Sometimes, even when Don Bosco was at home, Fr Rua didn’t know which way to
turn to find help in some urgent need. Don Bosco would remain unperturbed, convinced
that Providence would see to it. As for Fr Rua, it was in such a situation that he learned
a little lesson, as Fr Lemoyne recounts in the form of a conversation.26
Following the evening meal on 29 April 1879, and in the presence of several
confreres, Don Bosco told Fr Rua that some of them were complaining, because when
they went to ask him for money he sent them away empty-handed. “For one simple
reason, replied Fr Rua, the cash box is empty.
- Sell whatever bonds we have.
- I’ve already sold some, but it wouldn’t be right to sell them all. We have to keep
some to meet more urgent needs that might crop up.
- When that happens, the Lord will provide. In the meantime try to settle the more
outstanding debts we face now.
- But in two weeks’ time I’ll face a bill of 28,000 lire
- But it’s madness not to pay today’s debts and to hold on to money only needed in
two weeks time
- Today’s debts aren’t pressing, so what shall we do then?
- The Lord will provide. Anyone who puts money aside for future needs is closing
the door on Divine Providence.
- But we must be prudent ...
- Listen to me. If you want Providence to help us, take out what you have and pay
26 Found in Amadei I, p. 294. The argument itself is probably historical. The conversation as given
here is certainly an invention of the chronicler.
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your debts. As for the future, let’s leave it in the hands of God. I don’t know of any of
our bursars who have complete trust in Providence and who don’t build up funds for the
future. I fear that our present problems are due to excessive caution. When man resorts
to that, God withdraws.”
Two temperaments, two spiritualities in happy partnership.
The differences were noticeable in their views on rank and status. Fr Rua felt
strongly about priestly dignity. However, since the beginnings of the Salesian Society a
number of laymen, mainly tradesmen, gardeners or cooks, had become full members. Fr
Rua, as we know, had devoted himself exclusively to the formation of clerics. It was left
to Don Bosco, then to Fr Barberis, to see to the formation of lay members, done mainly
through a series of general instructions, and there was a tendency to look on these
Brothers as second class Salesians. At the Third General Chapter in 1883, one of the
proposals read as follows: “The Brothers must be given a lower status: they must be
assigned their own distinct category”, and so on. Don Bosco, visibly upset by this,
protested: “No! No! No! The Brothers are the same as the rest.”27 Later, in September
1884, Fr Rua would propose two distinct categories [of Brothers]. As he would say, it
wasn’t fitting “that a lawyer, a pharmacist or a teacher should rank alongside a common
worker.”28 Don Bosco rejected that outright: “I can’t accept two categories of Brothers”;
but he made it clear that uncouth, simple-minded people could not become members of
the Congregation.
Still fighting his corner, Fr Rua asked him if he couldn’t set up a group similar to the
Franciscan tertiaries, but even this couldn’t change Don Bosco’s mind. The peasant in
Don Bosco could not go along with the city bureaucrat in Fr Rua with his concern for
social niceties.
Whatever we make of these contrasting approaches, Fr Rua's intellectual, moral and
religious qualities were so outstanding that anyone with eyes to see could recognise
them. So much so, that the idea grew stronger by the day that he was the one to succeed
Don Bosco. In 1879, speaking to Fr Cagliero who had come back from America in
1887, Don Bosco posed the question of his successor, saying that in his opinion there
were three probable candidates. “Later on, maybe,” replied Cagliero, “but as of now,
there’s only one – Fr Rua.” Don Bosco didn’t contradict him. On the contrary, he
exclaimed: “We only have one Fr Rua! He has always been and still is Don Bosco’s
right arm.” Fr Cagliero went further: “Not only your right arm, but your head, eye,
mind and heart.”29 Fr Rua certainly had his own unique personality, but rather than let it
have free rein, he subordinated it, sacrificed it even for Don Bosco and his work,
convinced that in this way he was himself being conformed to a vocation that came
from on high.
27 Cited by P. Braido, Religiosi nuovi per il mondo del lavoro, Rome PAS 1961, p. 27
28Annali I, p. 709
29From E. Ceria, Vita, p. 99
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11 – Don Bosco’s Travelling companion
Rome: April – May 1881
Until 1881, whenever Don Bosco was away from Turin, Fr Rua had to take his place
at the Oratory and so was not free to go with him, but on 5 April that year, Don Bosco,
on his way back from a long journey in France, wrote from the Riviera with a strong
request: “Please let me know if you could come to Sampierdarena on Wednesday of
Holy Week and come with me to La Spezia, Florence, etc. I need you.”1 His real
intention was to travel as far as Rome itself.
Fr Rua did in fact join Don Bosco at Sampierdarena on 13 April. The two travellers
passed through Florence, where they were detained much longer than they had
anticipated, and finally, on the 20th, arrived in Rome where they found accommodation
with Fr Dalmazzo near the building site of the church dedicated to the Sacred Heart.
The previous year, this building project requested by the Pope seemed dead in the
water, and the Cardinal Vicar had expressed his disappointment to Don Bosco, who was
in Rome at the time. Don Bosco had agreed to take on responsibility for carrying the
work forward, on condition that a hospice for young people from the city be built on the
same site. With the Bonetti affair still rumbling on, it’s understandable that if he was to
cope with this enormous undertaking, he needed Fr Rua.
“A wonderful, pleasant and wholesome site” is how the latter described it in a letter
to Fr Lazzero, Rector of the Oratory. His only complaint was about the “Protestant”
environment. As for the cost of the church and the home for boys – “at least several
hundred thousand lire, if not millions” - the thought of it scared him. All the same, he
went on: “Don Bosco is praying and working with all his energy to make a success of it;
he doesn’t leave a stone unturned to achieve his goal. And he keeps saying that he needs
the support of the boys’ prayers.”2
We know very little about this stay in Rome, apart from the audience with Leo XIII
on 23 April. Fr Rua was certainly present with Don Bosco, who wrote about it for his
Cooperators in the Salesian Bulletin the following May. There we find this snatch of
conversation with the Pope:
“… ‘Now, tell me about the church and boys’ home on the Esquiline, dedicated to
the Sacred Heart. How is the work going? Has there been any progress, or has it come
to a halt?’ I was able to tell him that it was going full speed ahead, and that there were
around a hundred and fifty workmen putting all their skill to the task for this work, so
much blessed by His Holiness. I pointed out that the charitable gifts of the faithful gave
us great encouragement, but given the enormity of the project, we were beginning to
feel that funds were still quite inadequate. It happened that a little earlier, someone had
offered the Holy Father the sum of five thousand francs for Saint Peter’s pence. ‘There
you are, he said with a smile, this money came just at the right moment: I took it with
my right hand and I give it to you with my left. Take it for the work on the Esquiline’”.
Don Bosco was shrewd enough when it came to gathering funds, but for him this was
just one problem among many. He needed updated information on contracts with
1 Epistolario Ceria, IV, p. 40
2 This letter in FdR 3907 E2.
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suppliers made by the previous administration, negotiation with the architect and close
examination of the plans for the hospice. All these areas had, in fact, been delegated to
Francis Dalmazzo, but Don Bosco felt that the experienced eye of Fr Rua would be
invaluable. Meanwhile, he himself would do business with the Roman Congregations
regarding the Bonetti affair and the privileges he hoped to obtain for his own
congregation.
The two travellers left Rome finally on 13 May, arriving back in Turin on the 16th, so
as not to miss the opening of the novena in preparation for the feast of Mary Help of
Christians.
May 1883: At Don Bosco’s side in Paris and Lille
Two years after the Rome visit, Fr Rua was again called to be at Don Bosco’s side on
his travels, this time across France.
Don Bosco had left Turin on 31 January heading for Liguria and the Côte d’Azur.
His aim was to seek alms for the Sacred Heart Church in Rome, and to hold out his
hand in a country where money and good-hearted people were not lacking. The day
before he left, he wrote as follows to the Cardinal Vicar who had entrusted him with the
responsibility for the church: “Tomorrow morning I shall leave for Genoa .... I shall go
from house to house as far as Marseilles, and from there, if my health and public
engagements permit, I shall make my way to Lyons and to Paris, seeking alms for the
Sacred Heart church and recommending St Peter’s Pence.”3 Following the setback at
Auteuil, he was hoping, in fact, to set up Salesian foundations in Paris and Lille, and
appearing there in person might help his cause.
The months of February and March, which saw him in Nice, Cannes, Toulon and
Marseilles, were very fruitful. On 19 March he was able to inform Fr Dalmazzo, his
chargé d’affaires in Rome, that he was sending him three thousand francs from Cannes
and two thousand from Hyères. “I’m doing my best...”, he wrote humbly.
On the 2nd April he was on his way again, leaving Marseilles and heading north,
accompanied by Salesian, Camille de Barruel, who acted as his secretary. By now, he no
longer needed to draw public attention by giving an address on saving young people in
danger. People flocked to him as a miracle worker. He spent the 3rd and 4th at Avignon,
and the day after he left, a newspaper carried the following: “This venerable priest, a
complete stranger the day before, was immediately surrounded by a crowd of sick
people ... It was a most moving sight as the blind, the deaf, paralytics, asthmatics and
epileptics pressed around him, vying with each other to catch his eye or receive a word
from him.”4 It was as though they had to make some connection with him, catch sight
of him, if possible speak to him and touch him, in order to benefit most from his gifts.
To receive the sacred host (on the tongue) from his hand, was a grace much coveted by
devout people. A lady from the Paris nobility declared regretfully: “I couldn’t get to
you”. But she added: “Last Sunday I had the joy of receiving Our Lord from your hands
– the greatest of all graces...”5 When it wasn’t possible to be in his presence, people
would write to him. His prayers, it seemed, could obtain anything from God.
The two travellers made their way to Paris in stages - Avignon, Valence, Tain,
3 Epistolario Ceria, IV, p. 210-211
4 Gazette du Midi, 5 April 1883
5 Mme de Staplande to Don Bosco (104, rue du Bac, Paris), s.d.,FdB 1613 D10-E1
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Lyons and Moulins - and finally left the train at the Gare de Lyon in Paris, around 6.00
pm on 18 April. In each town they passed through, both the Catholics and the curious
alike became excited. They crowded into churches to catch a glimpse of Don Bosco,
listen to him and, if possible, speak to him; and the moment he arrived in Paris the press
made his presence there a front page story.
Back in Turin, Fr Rua had been following this amazing series of events, and in a
lengthy circular to Provincials, dated 28 April, he shared with them the wave of
enthusiasm stirred up by Don Bosco’s journey through France.6 His letter picks up for
us what his feelings were during the first half of Don Bosco’s journey to Paris (even if it
does contain mistakes, mainly regarding dates which we can readily excuse, but which I
will take the liberty of pointing out). After telling about three cures attributed to Don
Bosco as miracles, the circular continues:
“...These miraculous events aroused such enthusiasm and such veneration for the
person of our superior and father Don Bosco, that the immense crowd followed him
everywhere, and even went so far as to snip off pieces of his cassock to keep as precious
relics. On Sunday 8 April, Don Bosco was at Fourvière, a famous sanctuary built on a hill
near Lyons, and popular as a shrine to the Blessed Virgin. So great was the crowd that
came to see him and receive his blessing, that the church where the ceremonies were held,
and the whole area around was one mass of people.
It meant that once the devotions were over, Don Bosco had to give his blessing from
the window of the Rector’s room for the sake of those who hadn’t been able to get into
the church. [Incorrect: Don Bosco gave his blessing on the esplanade]. On Monday 10
April, a large crowd had come to the parish church of St Francis of Sales in Lyons to be
present at Don Bosco’s Mass, catch sight of him and receive his blessing. They were so
numerous in fact that for Don Bosco to be able to come out of the church, the sacristy
doors had to be locked as a precaution. The following day, an even bigger crowd gathered
in the principal parish of the city, named Ainay, and came forward to receive the Blessed
Sacrament; as a result the distribution of Communion took a great deal of time. After the
Mass, Don Bosco had quite a struggle as he slowly made his way to the sacristy to take
off his priestly vestments. Everyone wanted to see him, touch him and receive his
blessing...
“On 11 April, in response to a kindly and insistent invitation, Don Bosco had dinner at
the country residence of the Lyons seminarians. There were in all about two hundred of
them together with their superiors and a number of distinguished guests. One of these was
Mgr Guiol (Rector of the Catholic Faculty in Lyons, who was entertaining Don Bosco in
his private residence.) The welcome accorded to Don Bosco by superiors and seminarians
alike was quite wonderful and cordial. They all dined together in a vast refectory.
Towards the end of the meal, their expectation of him to speak became so strong and
vocal that Don Bosco agreed to address the seminarians, offering them advice and
encouragement. He was listened to with religious attention, and when he ended, to a man
they burst into loud applause. Don Bosco also visited the convent of the congregation of
the Sacred Heart of Jesus.
6 Allography circular manuscript dated 28 April 1883 signed by Don Rua, FdR 3987 C6-7
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Whilst in Lyons he also gave two conferences, firstly to members of a geographical
society, then to an audience in a private hall. [Part of the Boisard enterprise at la
Guillotière].
“On Monday the 23rd (Incorrect: it was Monday 16 April), he was on his way from
Lyons to Moulins where he hoped to have at least one day’s rest after all his tiring
activities. He finally reached Paris on Tuesday the 25th (Another mistake: it was
Wednesday 18 April). There a great number of people, both clergy and lay, were
expecting him, hoping to see him, speak with him and receive some words of advice or
comfort from him. There was much competition about who would have the honour of
offering him hospitality, or, if that seemed impossible, about having him at least promise
to pay them a visit, since they considered his presence in their home to be a veritable
blessing from the Lord.
“On Sunday 29 April, he will give a conference to Salesian Cooperators in one of the
most central and most beautiful churches in Paris, known as the Madeleine. It is our hope
that the Lord will graciously help him to reap fruits for eternal salvation.
“In the course of these journeys, and amid so many tiring commitments, may
the Lord keep our dear superior in good health. The work he is compelled to
undertake is so demanding that his secretary writes that he would need at least two
extra people to help him.
Pray therefore, and have many prayers said for Don Bosco, keeping in mind also yours
etc.”
By the time he signed this letter, Fr Rua had probably made up his mind to join Don
Bosco in Paris so as to help his secretary, Camille de Barruel, who said he was snowed
under with correspondence. In fact, he arrived at the house of the Countess de Combaud
on the morning of 2 May, and when he saw the mountain of letters piled up on Don
Bosco’s desk, he knew exactly what he would have to do. “You can’t begin to imagine
the mountains of letters here, waiting to be answered” he wrote later that day to the
rector of the Turin Oratory. “He doesn’t need just three, but six or seven secretaries.
Fortunately there is a kind religious on his way here to make himself available.”
Fr Rua wasn’t exaggerating. You find the same observation two days later from the
pen of a correspondent of the newspaper La Liberté. On the occasion of a visit to Don
Bosco in the Hôtel de Combaud, he had been directed to the one he called his ‘general
secretary, namely Fr Rua, “who is the most out and out Italian you could imagine”.
“We’ve never seen so many letters delivered in one day” wrote the journalist. “There
was a heap of them on the desk, and the floor beneath was littered with those already
torn-up. Among the scattered fragments you could see fine, lengthy strands of hair,
indicating letters from a woman’s hand. The general secretary made a note on each
letter that seemed to merit a reply, then added it to a bundle in front of him. So many
letters! So many letters!”7 Fr Rua must have spent night after night sorting, and
wherever necessary, replying to letters.
Fr Rua would stay with Don Bosco until his return to Turin at the end of that month
of May. In the meantime he visited Lille with him from the 5th to the 14th, came back to
7 “A travers champs” par X, in La Liberté, Paris, 5 May 1883
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Paris with him, and stayed until their final departure on the 26th Their next move was to
Reims where, between trains, Don Bosco had a pre-arranged meeting in a church with
Léon Harmel. They went on then to Dijon where they stayed from the 26th to 29th, broke
their journey again for a brief visit to the Count de Maistre at Dôle, the 29th and 30th
leaving France for good on the second evening and arriving back at the Oratory on the
31st around 9.00 am.
We have a certain amount of information about all the movements of Don Bosco in
the course of those weeks: his Masses in churches, convents and private oratories, his
conferences, the amounts he received in alms, his visits to the sick in clinics and
hospitals, his audiences, his formal dinners with civil and ecclesiastical dignitaries, his
festive meals (at Lille!), his intermediary excursions from Lille to Roubaix or from
Paris to Versailles, etc. As for Fr Rua, he remained always in the wings.
The very day they arrived back in Turin, Fr Rua compiled a circular for the Rectors
of the houses, writing as follows: “With the help of God, our dear Father has returned
safe an sound following a good four months or more of travelling: the whole journey
was a continuous witness to the affection and veneration the good French people have in
his regard as well as for the Salesian Society.” He invited them therefore to give thanks
to the Lord and to the most blessed Virgin. Together with the letter he also sent a copy
of the dream Don Bosco had on the night of 18 January in which the late Fr Provera
offered some advice to the Salesians and their pupils.8
As we see, Fr Rua would always remain thoroughly self-effacing behind the figure of
Don Bosco. Nevertheless, this humble man could also make quite an impression. This is
how he was seen by a discerning eye-witness in the course of that journey: “Fr Rua is
the archetype of a distinguished, Italian diplomat: medium height, with pale
complexion, pointed features and a sharp eye. He is quietly spoken, and in his shrewd
smile there is also much kindliness. We were able to spend several hours in his
company, and we came away much taken by the charm of his conversation, which
showed a happy blend of Italian good nature and a deep understanding of the human
heart. He is an outstanding character.”9
On 27 May, the two travellers were at the Carmel in Dijon, where Don Bosco
celebrated Mass, then went to the infirmary to give his blessing to the Prioress who was
very sick. In 1933 a Carmelite gave the following testimony: “Even after a gap of fifty
years, I can still see Don Bosco, calm and recollected, as if he lived more in the other
world than in this one ... Fr Rua, though different, came across as a saint, another
Aloysius Gonzaga.”10
With Don Bosco at Frohsdorf
In mid-July of that year, Don Bosco and Fr Rua made an unexpected and truly
amazing journey into Austria to visit the Count de Chambord, legitimate pretender to
the throne of France with the title of Henry V. To put this journey into context, we pick
up the beginning of a report of it written by Fr Rua.11
8 This dream in E. Ceria, MB XVI, p. 15-17
9“Dom Bosco à Paris, par un Ancien Magistrat”, Paris, 1883, p. 61. I think this “former
magistrate” was Albert du Boys, who would publish a biography of Don Bosco the following
year
10 Cf E. Ceria, MB XVI, p. 275, text and note.
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“Towards the end of the month of June 1883, the Count de Chambord fell
dangerously ill. After God, all the hopes of the French Catholics rested on him for a
restoration of order in the political and religious affairs of that generous nation. The news
of his illness was scarcely out before letters and telegrams from every corner of France
were sent to Don Bosco for prayers to be said to Mary Help of Christians for the sick
nobleman. Each week letters of this kind came in their hundreds.
From Frohsdorf itself, the flower of the French nobility who made up the small royal
court sent letters and telegrams to urge Don Bosco to pray, and have prayers said, leaving
him in no doubt about the total trust the count had in the protection of Mary Help of
Christians when Don Bosco and his boys prayed to her. Every effort was made to send
replies promising prayers and communions to obtain the cure of the Prince, if that was in
keeping with the good of his soul. Then one day in July a telegram came from Neustadt,
signed by Abbé Cure, with a pre-paid reply of twenty words, ardently begging Don Bosco
to go to Frohsdorf, since the sick Prince had such a deep longing to see him. Don Bosco
was not in good health and had a very heavy workload, so the reply had to be that for the
time being such a journey was out of the question. The telegram got lost, and the same
message was repeated by letter. When the Prince learned that Don Bosco couldn’t come,
he still held on to his hope of having him with him for a few days.
Shortly afterwards, the eminent Count Joseph Du Bourg from Toulouse, a man
devoted to the Church and to the royalty, received a call from the Prince inviting him to
come and see him. Moreover, it instructed him to pass through Turin where he must
collect Don Bosco and bring him with him...”
Joseph du Bourg, member of the Royalist party and friend of the de Maistre family,
had entertained Don Bosco in Toulouse in 1882.12 He turned up at Valdocco on 13 July,
but was given a frosty reception. “This good priest,” he wrote later, received me with a
genuine, kindly smile, and enquired about my family. After replying, I explained the
reason for my journey and my visit. Without a moment’s hesitation he gave a
resounding ‘No’, from which I could see that in this whole matter his mind was already
firmly made up. He went on to tell me that his travels through France had sapped all his
energy; that since he got back he had been unwell and unable to face any work, and that
his legs were still quite useless. They were just like two lifeless, rubber stumps.” “In any
case,” he went on, “what would I be doing in that castle? It’s no place for Don Bosco. If
prayers are needed for the Prince, I will pray and get my whole Congregation to pray for
him. If God wishes to intervene for the health of the Prince, he will do so. As for Don
Bosco, all he can do is pray, and he can do that just as well here in Turin as he could
there.” The Count was taken aback but wouldn’t admit defeat. He said as much to Don
Bosco, and to such effect that he agreed to make the journey. He would go to Frohsdorf
with Fr Rua.
A further annoyance was that at all costs they had to leave that very night. Don
Bosco resigned himself. The journey took them first of all across the north of Italy, then
into Austria. To add to their troubles, a delay on the morning of 14 July resulted in a
missed connection at Mestre, a station near Venice, so that they arrived three quarters of
11 “Viaggio di D. Bosco a Frohsdorf”, 6 manuscript pages, FdB 1349 C4-9. Unfortunately this
account is incomplete.
12 From here we follow the account given by this count in his work Les entretiens des princes
à
Frohsdorf, 1873 and 1883. La vérité et la légende, Paris, Perrin & Co, 1910, p. 112-168.
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an hour late for the express train from Venice. The travellers had no choice but to take a
local train with interminable stops, which meant that they took twenty four hours to
reach Wiener-Neustadt in the small hours of Sunday 15 July, making it two nights and a
day all told on the train.
Nevertheless, “the time passed fairly quickly,” wrote Joseph du Bourg, “thanks to the
interesting conversations I had with my two fellow-travellers. During the lengthy stops,
I tried in vain to get them to have something to eat. At two o’clock in the afternoon Fr
Rua did splash out with two fried eggs, with grace after meals as a dessert. Meanwhile,
Don Bosco, poor man, exercised his rubbery legs, walking back and forth on the station
platform, his hands clasped behind his back. His cassock drew the attention other
travellers, since throughout Austria priests wear a long frock coat and a tall black hat
when out of doors. It doesn’t surprise me that, with their Spartan life-style, these
venerable religious are as thin as a rake. But they are saints, and that makes up for
everything! As for me, Don Bosco’s prayers had done me some good: I ate like a
lion.”13
A car picked up the three travellers at the Wiener-Stadt station and took them quickly
to Frohsdorf castle, where the Prince received Don Bosco at his bedside as soon as he
had celebrated Mass. Once he had left the room, the Prince called du Bourg: “My dear
friend. I tell you, I’m cured. He didn’t let on, but I knew; I’ve pulled through this time.”
Du Bourg was ecstatic. “He’s a saint,” he continued. “I’m so happy to have set eyes on
him. I want you to see that places are set at my wife’s table for these two religious.”14
As 15 July was the feast of Saint Henry, the Count de Chambord’s patronal saint, his
entourage were given permission to file past his bed and offer their good wishes. The
castle chaplain, who chose on this occasion to halt the procession, has left an account of
remarks made by the count which it would be regrettable to omit here: “I wanted to see
you during these days, but I am so tired.” Referring to Don Bosco and his companion Fr
Rua, he added: “Don Bosco makes out that he is not the one; it’s the other person.”
Since I didn’t understand what he meant, he repeated: “It’s true: he’s not the one who
works miracles; it’s his companion. He’s a saint as well.”15
In the course of the two days Don Bosco and Fr Rua spent with him, the Count de
Chamborg seemed to take a turn for the better. As Don Bosco was leaving, he made him
promise to visit the church of Mary Help of Christians if his health continued to
improve. The two saintly travellers left Frohsdorf on 17 July, and this time they were
fortunate to catch the express which soon had them back in Turin.
As a fitting finale to this historic journey, Fr Rua wrote without delay to the Countess
Marie-Thérèse de Chamborg on behalf of Don Bosco, to thank her and her husband for
their hospitality. At the same time he put together and despatched letters from students
and apprentices offering their fervent prayers for her husband’s improvement in health.
Very touched by this, the Countess sent the following reply:
“Very Reverend Fr Rua, Your letter went straight to my heart. I read it immediately
to be dear, sickly husband, who was very moved by it, and we both wish to thank you
and our dear Don Bosco for your kind words. It was a great source of consolation for us
13 Joseph du Bourg, op. cit, p. 131-132.
14Ibidem, p. 146-147
15 Letter from A. Curé to Mgr Vannutelli, nuncio in Vienna, 17July 1883, edited by E. Ceria MB XVI,
p. 573
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to receive his blessing, and to know how many pure and innocent souls are praying for
the recovery of my very dear and much loved invalid. Each day, thank God, we are
seeing a gradual, albeit slow improvement, in spite of minor crises which still occur,
though less frequently, all of which gives us reason to hope for a complete cure which,
as Don Bosco said, requires patience on our part. We both thank you also for the letters,
so heartfelt and generous, sent by the boys of Don Bosco’s Oratory, the young students
and the apprentices. As I write to you, my husband’s urgent request is to beg our dear
Don Bosco that his holy prayers, in which he has so much trust, be kept up for him.
“We shall always hold dear the memory of the two days that Don Bosco and
yourself, esteemed Fr Rua, spent here with us. I am pleased that your return journey
went so smoothly for you. It doesn’t surprise me, because such good and worthy souls
as yours deserved to enjoy the special protection of their Guardian Angels.
“I conclude, expressing again to dear Don Bosco and to yourself the assurance of our
gratitude and our sincere affection, and with these, from the bottom of my heart I
remain
Your most obliged Marie-Thérèse, Countess of Chombord
Frohsdorf, 29 July 1883
My husband bids me send a very special, heartfelt greeting to you on his behalf.”16
16 Letter edited by E. Ceria, MB XVI, p. 348. The improvement in the count’s state of health was only
temporary. He worsened from 5 August and died 24 August 1883
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12- Don Bosco’s Vicar General
Leo XIII Intervenes
The year 1884 got off to a calamitous start for Don Bosco, weakened as he was from
his travels of the previous year. At 68 years of age, he wasn’t exactly an old man, but
there was good reason to believe that his health was at rock bottom. The fatigue, the
problems and the moral suffering had worn him down. In the opinion of his doctor,
“from around 1880 onwards, Don Bosco’s body had become almost a walking medicine
chest.”1
After breakfast on 31 January, he went to the novitiate at San Benigno to celebrate
the patronal feast of St Francis of Sales. It was there that his extreme tiredness caused
grave concern to the novice master, Fr Giulio Barberis, who tells us that when he gave
the ‘good night’ on 1 February, he drew it to the attention of the novices, adding that the
moment seemed to have come to make some extraordinary commitment to God so as to
keep this saintly man alive. In response to that it would seem, Louis Gamerro, a tall
young man of twenty four, offered his life for Don Bosco. His sacrifice was accepted,
says Fr Barberis, since he died within a few days.2 Later that month, Don Bosco
suffered a serious attack of bronchial-pneumonia and they feared for his life. He did
pick up again shortly afterwards, but soon the Pope himself began to worry about his
condition.
On 9 May 1884, having waited long for such an invitation, Don Bosco was finally
given an audience by Leo XIII. Fr Lemoyne was with him, and he was hoping to be
granted the privileges which would regularise the government of the Salesian Society.
The Pope maintained his customary openness, even showing great warmth towards him,
but he was taken aback by his extreme weariness and immediately began urging him
strongly to take a rest and get others to do the work, so that he could take care of
himself. “You are not in good health; you need to rest and be looked after. You need
someone alongside you; someone who can capture your traditions, and keep alive those
many things that are not written down.”3 Cardinal Nina, the Cardinal Protector of the
Salesians, was of the same opinion. “Don Bosco tries to do too much”, the Pope told
him. In 1884, therefore, in the mind of the ecclesiastical authorities, Don Bosco was no
longer able to carry on alone as Superior General of the Salesians. He could die at any
time. What would happen then to the society he had founded? Was he not running the
risk of being too closely identified with it? It would be wise to think of his retirement, at
least partial, and of a successor.
By September, the danger seemed imminent. On the 14th, the retreat was in progress
at Valsalice, and Don Bosco had to return urgently to Valdocco, since the swelling in his
legs obliged him to lie down continuously. His secretary, Fr Lemoyne, thought it was an
outbreak of a bacterial skin infection, but other possible causes of the swelling were
anaemia, a weak heart or a serious lung condition. At all events, those around him
thought they were losing him. On the 19th the Superior Chapter, meeting under the
1 G. Albertotti, Chi era Don Bosco?, Gênes, Pala, 1934, p. 83.
2 Documenti XXVII, p. 33.
3 From Verbale del Capitolo superiore, 24 October 1884, FdB 1881 D1-3.
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presidency of Fr Rua, wasted no time in broaching the subject not only of his
approaching death, but also of his funeral and burial.4 According to the minutes of the
meeting, “Fr Rua said that, in view of Don Bosco’s illness, we can’t fail to consider the
likelihood of a sad outcome. It would be appropriate to think about a possible funeral
and how to organise it, as well as the place of burial. We could ask the government for
permission to bury him in the Oratory church.” As for Don Bosco himself, his mind
was clearly open to the proximity of his own death. He had begun to write his spiritual
testament at the beginning of that year, 1884, but it was in the September that he
completed the second part, in which he spoke serenely about his death.5
It was in the course of these few weeks, darkened by the shadow of painful
forebodings, that Mgr Dominic Jacobini, Secretary of the Congregation for the
Propagation of the Faith, wrote in the name of Leo XIII to the Cardinal-archbishop of
Turin, Gaetano Alimonda, who, in contrast to his predecessor, was a good friend of Don
Bosco. The first part of the letter concerned Fr Cagliero, the second the retirement of
Don Bosco and the appointment of a successor. The Pope’s wish was that, through the
good offices of Cardinal Alimonda, Don Bosco should be asked, for the good of his
institute, to designate, either his successor – which would mean relinquishing his own
position as Superior General of the Salesians – or a vicar with right of succession. Here
is a translation of this important section:
“His Holiness has commissioned me to write to you, on this occasion, about a subject
of great importance. He sees that Don Bosco’s health is deteriorating by the day and is
fearful for the future of the institute. He would therefore like your Eminence, using your
discretion as to the best approach, to speak with Don Bosco and persuade him to
designate the person he thinks the most suitable to succeed him or have the title of vicar
with [right of] succession. In either case, the Holy Father will reserve the appointment
to himself, according as he judges to be most prudent. It is his wish, moreover, that Your
Eminence should act immediately with this matter, which is of great consequence for
the good of the Institute.”6
It seems very likely that the cardinal went to see Don Bosco on 10 October, the day
he received the message. At all events, when the Salesian superior council met on 23
October, Don Bosco shared the wishes of Leo XIII with the confreres, and questioned
them on how to proceed. The chapter invited him to designate his
administrator/successor himself and to send the name to the Pope, who they felt sure
would immediately approve his decision. Don Bosco opted for Michael Rua, who
would not, however, become Superior General right away, but would simply be his
vicar. Since Don Bosco didn’t envisage a total retirement just yet, he preferred Leo
XIII’s second solution. It would seem that he had no other name in mind to succeed him
as head of the Salesian Congregation. His reply was sent to Cardinal Alimonda, who in
turn, through the good offices of the Cardinal Protector Nina, passed it on to the Pope
on the following 27 November.7
4 The Verbali del Capitolo Superiore from 30th Aug 1884 to 23rd February can be found with their
respective dates in FdB 1881.
5 See F. Motto, Memorie dal 1841 al 1884-5-6 pel Sac. Gio. Bosco a’ suoi figliuoli salesiani,
Roma, LAS, 1985.
6 Documenti XXVIII, p. 450, where the piece is dated 9 October 1884.
7 Explanations in MB XVII, p. 275-280.
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In the meantime, Leo XIII had expressed his feelings to Fr Cagliero on the occasion
of an audience granted him on 5 November. He had made him a bishop and appointed
him as Vicar Apostolic of northern and central Patagonia, and after speaking to him
about his mission, he said he felt concerned about what would happen to Don Bosco’s
work in the event of the founder’s death. “He is getting old,” he said, with a tell-tale
shake of the head. It was essential to make every effort to capture his spirit so as to keep
it alive and pass it on to others intact. Without that, the progress of the Society would
quickly come to a halt. There was no time to lose. As long as the founder was alive, it
was easier to know the true spirit of the Institute. “This calls for a capable vicar,”
concluded the sovereign pontiff.
The title of ‘Vicar General’ becomes official
Throughout 1885 Fr Rua continued to exercise his role of Prefect General, sending
monthly letters to Rectors of the various houses. He showed quite exceptional care for
the new Rectors in Paris, Charles Bellamy, who received no less than sixteen letters
from him in the course of the year.8 In his letters Fr Rua would ask for the exam results
of the clerics for each semester, recommend retreats for the pupils and pass on news
about Don Bosco or missionary journeys, etc. In April, Don Bosco sent him as
extraordinary visitor to the houses of the Salesians and Daughters of Mary Help of
Christians in central Italy and Sicily. Everywhere he was warmly welcomed. In contrast
to the visits he made between 1874 and 1876 to the houses in Piedmont and Liguria, he
didn’t concern himself with minutiae about the property – that was within the remit of
the Provincial, by right. His main responsibility, as we see from the notes he left when
he visited centres in Spezia and Lucca, was to ensure that each establishment was
fulfilling its role as a place of education both for boarders and day pupils.9
The timing of his visit to Sicily was most unfortunate. The expected arrival of the
Salesians in Catania was the trigger for a flare-up of local anticlericalism. The
newspaper La Gazzetta di Catania seized on a recent story to put the public on their
guard. A girl accepted by the Salesian Sisters in their house at Bronte, then sent on to
their mother house at Nizza Monferrato, turned out to be somewhat mentally unstable,
and following a short spell in a psychiatric hospital in Turin, she had been sent back to
her family. Disturbed by her experiences, the girl foolishly began spreading
mischievous tales, which a journalist from La Gazzetta took seriously, making them into
a veritable nuns’ tragedy with a plot of outrageous fantasy. It parodied “Don Bosco’s
daughters” and inveighed against those who had entrusted the girls’ college of Bronte to
these “hyenas in sheep’s clothing”. Agitation was at its peak when Fr Rua arrived. He
acted calmly, gathered all the relevant information and drew up a well-documented
clarification for the attention of the Gazzetta. In spite of this, the newspaper continued
its campaign unabated. It took the publication of Fr Rua’s report in the clerical journal
L’Amico della Verità on 27 April for the people of Catania to learn the truth.10
Fr Rua came back to Turin with mixed feelings about the work at Magliano Sabina,
8 FdR 3853 C5 à 3854 B4, i.e. forty eight pages.
9 Edited notes by P. Braido, «Don Michele Rua primo autodidatta Visitatore Salesiano», RSS 1990,
p. 167-168.
10 This article, signed «Priest Michel Rua, general procurator of the Salesian Society» was
reproduced in E. Ceria, MB XVII, p. 823-824.
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not far from Rome. The Superior Chapter faced this issue at their meeting of 12 June
1885. Don Bosco wanted the Salesians to pull out; Fr Rua and the other council
members took a different view, foreseeing negative reactions on the part of the Roman
authorities. A clash was evident. Don Bosco’s final word was: “Do as you wish”, but he
predicted a possible “catastrophe”. His words came true a few years later when the
Salesians moved out, lock, stock and barrel.
As we can see, over these months Don Bosco was very much on the scene, though
well aware that he could no longer carry out his responsibilities on his own. If Fr Rua
were to take over, he could, as he was heard to say, devote himself simply to seeking
funds from his benefactors, either by letter or by personal visits.11 All the same, he took
his time in giving his Prefect the official title of Vicar General. No doubt it pained him
to imagine anyone other than himself as the pivotal figure of his Congregation. Would
this other person, so unlike himself, not give it a rather different image? It wasn’t until
24 September 1885 that he finally took this step. The occasion was a historic meeting of
the Superior Chapter, when canonical procedure was followed and Fr Rua was declared
his Vicar and successor.
That day, Don Bosco had two statements to make.12 The first concerned himself, now
only half the man he used to be, and needing a replacement. The second concerned the
Vicar General, who would take on all the responsibilities he had exercised himself until
then, and all that would contribute to well being of the Congregation. He was
nevertheless convinced that in all matters he would willingly seek his views and would
work only for the good of the Salesian Society, so that at his death nothing would be
changed. The Vicar must see that the traditions, so precious to the Society, remain
intact. The Holy Father himself had strongly recommended that. Traditions are not the
same as Rules, Don Bosco pointed out: they teach us how to explain them and put them
into practice. Everything must be done to safeguard those traditions after his death and
to pass them on in their entirety to those who would come after him.
Don Bosco went on: “My Vicar General in the Congregation will be Fr Michael Rua.
This is the thinking of the Holy Father, who wrote to me in the first place through Mgr
Jacobini. Since he wanted to help Don Bosco in every way possible, he asked me who,
in my opinion, should take my place. I replied that my choice would be Fr Rua since he
was one of the first to become a member of the Congregation, had been exercising this
responsibly already for several years, and his appointment would be well received by all
the confreres. His Holiness replied to me a short while ago through Cardinal Alimonda
giving his approval to my choice. From now on, then, Fr Rua will take my place fully.
What I can’t do myself, he will do. He has all the power of the Rector Major: accepting
confreres, giving the religious habit, delegations, etc., etc. This appointment, however,
requires that he stays close to me; he must therefore relinquish the role of Prefect of the
Congregation. Consequently, using the faculty given me in the Rules, I nominate as
Prefect of the Congregation Fr Celestine Durando, currently Counsellor for Schools...”
Don Bosco ended by asking the Chapter secretary to draw up a circular which would
inform all the houses in the Congregation of Fr Rua’s appointment as Vicar General.
11 Meeting of the Superior Chapter, in Verbali del Capitolo Superiore, 22 June 1885. The minutes
of the Superior Chapter for the period March 1885-February 1888 are in FdB 1882-1883
12 The following lines refer to the minutes of this meeting in Verbali del Capitolo Superiore, 24
September 1885.
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The circular was printed and given the date of the following 8 December,13 and Don
Bosco himself took care to oversee its distribution.
At the Oratory, Don Bosco made the appointment a solemn event on 8 December. He
made sure to be at table in the community dining room, something he hadn’t done for a
long time because he had difficulty negotiating the stairs. It was rare for him also to
preside at benediction of the Blessed Sacrament, but that day he did preside. As he made
his way slowly from the sacristy, those in the congregation stood on the benches in
order to catch sight of him. In the evening he gave a conference to the Salesians in the
choir of the church of Mary Help of Christians, as was his custom each year on that
date. Before speaking himself, he got Fr Francesia, Provincial of the Piedmont houses,
to read the circular announcing the appointment. He made no further comment on it, but
rather praised the goodness of the Madonna, who blessed and protected the whole
Salesian mission. He looked back over the vicissitudes of the Oratory from the time of
its foundation. The contrast between past and present brought into relief the long road
they had travelled and augured well for the future.
On 9 December the circular was sent to the other three European Provincials and to
the two in America. In the eyes of the whole Salesian family Fr Michael Rua was now
the rightful Vicar General of Don Bosco and, they believed, his named successor.
The appointment of Fr Rua was received not just favourably, but with real
enthusiasm. Proof of this is found in a number of letters from France and America that
are kept in the Salesian archives. We quote as an example the reaction in Paris of
Charles Bellamy, dated 15 December 1885. He wrote to Fr Rua as follows: “The feast
of the Immaculate Conception has always been a day of joy for our Pious Society. This
year our good Mother has gifted us with a piece of news that all the Salesians have
received as the most precious, most dear and most desired of gifts: I mean your official
nomination to the demanding but sweet role as Father of our Pious Society. Oh! How
we have thanked the Madonna for this, and how we have promised wholeheartedly to be
for you, as for our very dear Don Bosco, your obedient and zealous sons!”
We could quote the Salesians in Italy, starting with his former companions, but
suffice it to quote John Cagliero, the future cardinal, whose sentiments express those of
the others. “I was his companion as a boy, as a cleric and as a priest, then as Rectors and
member of the Superior Chapter, and I can confirm that, at every stage of his life, he
was always the primus inter pares [first among equals], first in virtue, first in work, first
in study and sacrifice, just as he was always first in his holy and strong love for Don
Bosco and for young people, for whose sake he was nothing but enthusiasm, care and
fatherly love.”14
Fr Rua was 48 years old. The twenty years spent as Prefect had stamped him with an
air of severity, not as a natural trait, but as something demanded by the type of
responsibilities inherent in that role. Once he became Don Bosco’s Vicar, he shed all
that and made every effort to replicate in himself the fatherliness of the saint. The
change was tangible. Confreres who esteemed him highly now showed him filial
affection. Fr Ceria, an eye-witness from those distant times, has this opportune
comment in his biography of Fr Rua: “Anyone who has not lived through those years
13 Circular reproduced in MB XVII, p. 181-182.
14 Remarks quoted by A. Amadei I, p. 348. They correspond more or less word for word with the
deposition of Cardinal Cagliero on the virtues of don Rua at his beatification process.
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cannot fully understand what we are saying here, because he has not experienced the
reality for those Salesians of a living Don Bosco.”15 There we have it.
With Don Bosco in Spain
On 1 March 1886, Don Bosco’s secretary Charles Viglietti put a note in his
chronicle: “’Hunger drives the wolf from his lair’, said Don Bosco today, ‘and In the
same way I feel constrained, decrepit and sickly as I am, to undertake another journey
and to go perhaps as far as Spain. We are already considering when to set out.’” So the
saintly man had set his sights on Spain, where he already had two foundations (Utrera in
Andalusia and Sarrià in Catalonia) and where he could count on generous benefactors.16
The truth is that, for those around Don Bosco, given his state of exhaustion and
multiple ailments, this projected journey was beyond belief. However, in the early
afternoon of 12 March, accompanied by his secretary Viglietti, he left Turin and made
for the Italian Riviera and the Salesian house of Sampierdarena, near Genoa. The
journey would be made in stages, with stops of varying length in the course of which he
would collect money for his work and for the church and hospice of the Sacro Cuore
(Sacred Heart) in Rome. Following their route along the Riviera the travellers were at
Varazze on the 16th, and Alassio on the 17th; from there they crossed into France and
were at Nice on the 20th, Cannes on the 27th, then at Toulon on the 29th, and Marseilles
on the 31st.
There was much scepticism back in Turin about the outcome of the journey to Spain.
On 28 March, Joseph Lazzaro wrote to Bishop Cagliero: “Humanly speaking, given
Don Bosco’s state of health, it doesn’t bear thinking about.” The news from France,
however, told a different story: this sort of exertion, coping with huge, public
manifestations of piety, far from weakening Don Bosco, seemed to energise him. He
was noted for being tenacious. Fr Rua therefore decided to join him in Marseilles, and
on 2 April he was at Don Bosco’s side in the oratory of Saint Léon. So as to pick up
some knowledge of Spanish, he took with him a small, elementary grammar, the booklet
Don Bosco y su Obra by Mgr Spinola, and the Imitation of Christ translated into
Spanish. He made such rapid progress that, once over the frontier, he would already
have a working knowledge of Spanish.
At Marseilles Don Bosco did allow certain precautions to be taken to safeguard his
journey, but come what may, he was going to see his friends beyond the Pyrenees. On 4
April, Viglietti informed Lemoyne: “Our Father is full of courage, despite his weak
condition...”
In order to provide maximum comfort, Fr Rua decided that when leaving Marseilles
on 7 April, they would travel by saloon-carriage for the French section of the rail
journey to Spain. In fact, this resulted in Don Bosco, Fr Rua and Viglietti the secretary
arriving on the 8th at Port-Bou, on the Spanish/French border, at 4 o’clock in the
morning. The Rector of the house at Sarrià, Fr John Baptist Branda, was there, waiting
for them. They changed train and were able to continue their journey to Barcelona in a
reserved carriage.
The travellers were offered a drink, which Don Bosco accepted. Fr Rua, on the other
15 E. Ceria, Vita, p. 120.
16 For Don Bosco’s journey to Spain, see MB XVIII, p. 66-138.
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hand, intent on keeping the fast so as to celebrate Mass in Barcelona, declined. It was
during this part of the journey that Fr Rua was coincidentally drawn into a certain
conversation. On the previous 6 February the Rector, Fr Branda, had experienced a
lengthy vision during which Don Bosco, who was undoubtedly in Turin at the time, had
appeared at his bedroom door in the middle of the night, named a Brother and two
young people as guilty of obscene behaviour, and then walked with him through the
dormitories of Sarrià. That night, it seemed, Don Bosco was simultaneously in Turin
and Sarrià. Was he ever aware of that? As they travelled from Port Bou, Fr Branda went
into Don Bosco’s compartment and began to question him about the issue of immorality.
He gave his own account of the incident, to which Don Bosco replied simply: “Carry
on”, but offered no further light. He then fell asleep. Fr Branda left him and went into
the next compartment where he related his story in every detail to Fr Rua, who took
careful note of it.17
Official Salesian history (Lemoyne in 1913, Ceria in 1937) has scarcely called into
question this double presence; but for there to have been an authentic bilocation, as Fr
Branda himself has solemnly affirmed on many occasions, it would have been
necessary for Don Bosco to be fully conscious of it. Unfortunately for Fr Branda the
visionary, we have no reliable proof that he was ever aware of any mental journey from
Turin to Barcelona in February 1886.18
Fr Rua was full of wonder as he witnessed the welcome given to Don Bosco by the
city of Barcelona. In the French stations, Don Bosco had already found friends and
benefactors; in Barcelona he was greeted by civil and religious authorities alike. The
queen-regent was represented by the city governor, and the bishop (away on a pastoral
visit) by his Vicar General. The leaders of the Catholic Association and various
dignitaries were also there. Both the devout and the curious were present in great
numbers. “Thousands of people from all levels of society made their way to the station
to see Don Bosco” wrote Fr Ceria, carried away with enthusiasm. Due protocol was
observed by the various official delegations. High society people, commented the
secretary Viglietti, followed correct procedure. Prominent Cooperators, both men and
women, were much in evidence. Among them was Dorothy Chopitea, who had the
honour others would have relished, of taking Don Bosco, Fr Rua and the cleric Viglietti
in her own carriage. After Mass, celebrated by Fr Rua, and a meal at the lady’s home,
our travellers made their way to the Salesian house at Sarrià where they would stay
throughout their time in Barcelona from 8 April to 6 May. It was there that Don Bosco
would receive innumerable visitors, who often had no choice but to come in groups just
to receive his blessing. All would leave – the devout and the curious - with medals of
Mary Help of Christians. It was from there that he would attend receptions in his honour
arranged by wealthy individuals, either in splendid churches or sumptuous halls.
Fr Rua meanwhile was launching into the Spanish language, much to the surprise of
Don Bosco who asked him had he just learned a few everyday phrases. “A little more
than that”, he replied. “Bravo, bravo”, said Don Bosco, “You’ll often save me from
embarrassment.” In fact, he would frequently act as his interpreter where an important
17 He would testify to this at the canonisation process for Don Bosco, connecting this account
with something he heard Don Bosco say in Turin in that month of February about his
intention to visit Don Branda. (Positio super Introductione Causae. Summarium, p. 830.)
18 Consult regarding “the bilocation at Barcelona”, in my book Don Bosco en son temps, p. 1350-
1356
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conversation required language skill that no other Salesian could provide. A letter he
wrote on 9 April to John Bonetti illustrates the extraordinary speed of his language
learning. He began the letter in Spanish, then, having completed a paragraph, he
reproached himself: “Oh! Look at that. I’m so used to speaking Spanish that I hadn’t
noticed I was writing to you, especially you, in that language. I know you’ve been here,
but you didn’t use the language much, because your visit was so short. I’ll continue in
Italian so as not to waste your time.” The Prefect General, Fr Durando, would write to
the houses from time to time about the visit to Spain, with news gathered from the
secretary Viglietti, but the name of Fr Rua only figured in one circular, dated 5 May.
There he wrote: “I mustn’t forget to give you news about our much loved Fr Rua.
Throughout the whole time Don Bosco was in Spain, amid his many and diverse
responsibilities, he has been his true vicar and support, no matter what it cost him in
work or fatigue. It may surprise many of you to know that he preached in Spanish
before a large congregation in our church at Sarrià.” That was on Easter Monday, 26
April.19
As one would expect, Fr Rua always accompanied Don Bosco at celebrations in his
honour, whether in the house of Sarrià itself or at other gatherings in Barcelona.20 He
was at his side on the following occasions: 14 April, at the college of the Ladies of the
Sacred Heart; 15 April, at an evening meeting of the Catholic Society of Barcelona
when he was solemnly made an honorary member; 17 April, at a banquet in his honour
given by Fr Narciso Pascual; 21 April, when he celebrated Mass in the private oratory
of the Marchioness de Comillas; 24 April, at Vespers in the private oratory of Fr
Narciso Pascual; 29 April, for a visit to Oscar Pascual, president of the bank of
Barcelona; 30 April, at a conference for Salesian Cooperators in the church of Nuestra
Señora de Belen; 1 May at Don Bosco’s Mass in the same church; 2 May, at a dinner
given by the Archbishop of Barcelona; 3 May at the magnificent reception in the villa of
Fr Luis Martì Codolar; 4 May, following a dinner with the Pons family, at the Jesuit
college and in the hospital founded by Dorothy Chopitea; 5 May, at his visit to the
Marchioness de Comillas and at a ceremony in the church of Nuestra Señora de la
Merced. However, apart from a few exceptions of varying importance, the very detailed
chronicle of the secretary Viglietti makes little mention of him. The following is one of
those exceptions.
On 11 April, Don Bosco called Fr Rua, the Rectors Fr Branda and the secretary
Viglietti, and with much weeping, began to tell them of a dream he had during the night
of the 9th/10th. It was a missionary dream in which Don Bosco saw great numbers of
young people calling out to him: “We are waiting for you”. A group led by a
shepherdess pointed to Valparaiso in Chile, then beyond the mountains, hills and
oceans, to another place called Peking. The shepherdess traced a line going from
Santiago to Peking, passing across Africa, and said to him: “There now you have a clear
idea of what your Salesians must do.” “But”, exclaimed Don Bosco, “how can they go
about it? The distances are so immense, the places difficult to reach, and we are too
few.” He was then shown places in India and in China where there could be novitiates
for new recruits. The three listened in amazement, and first one, then another exclaimed:
“Oh! Mary, Mary!” The Vicar General took note of all that had been said, convinced it
19 E. Ceria, Vita, p. 122-123.
20 Diary of Don Bosco’s stay in Barcelona in the chapter «Diario barcellonese», MB XVIII, p.
66-117. I draw also on the detailed chronical of the secretary Viglietti.
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was a heavenly message. He would always have the missions much at heart. One day he
would have no hesitation in sending his disciples off to Africa and Asia. “How Mary
loves us!” he said finally to Don Bosco. Fr Rua always believed such predictions were
from above.21
The return from Spain
The three travellers left Spain on 6 May. They made the journey in stages, stopping
at Gerona, Montpellier, Valence and Grenoble, taking nine days in all to reach Italy.22 In
the last two mentioned, Fr Rua was very much to the fore.
At Montpellier doctor Combal was consulted about the state of Don Bosco’s health:
all he could do was confirm the diagnosis given two years earlier at Marseilles. “The
only illness Don Bosco has is none other than extreme exhaustion. If Don Bosco had
never worked a miracle, I would say that his greatest miracle is the fact that he is still
alive. His whole system has broken down. He is all but dead from fatigue, yet every day
he works, eats little and lives on. For me that is truly the greatest miracle of all.” His
days in Barcelona had completely worn him out.
It isn’t surprising then, that he wasn’t well enough to deliver a conference planned
for the cathedral at Valence. Fr Rua took his place and recounted the history of the
Oratory at Valdocco. On their arrival at Grenoble on the 12th, Fr Rua again had occasion
to intervene. They were scarcely outside the station when our three travellers found a
huge crowd gathered on the Saint Louis square, by the church of the same name: they
had been told that Don Bosco the miracle-worker was about to arrive. Not only the
square, but also the adjacent streets were overflowing with people. On the steps of the
church the parish priest, vested in surplice and surrounded by his clergy, was waiting for
Don Bosco. The crowd went silent, and the priest, raising his voice, invited Don Bosco
to call down God’s blessing on his parishioners, that their intentions might be heard.
Don Bosco graciously consented: he blessed the crowd and prepared to make his way to
the bishop’s residence. His general blessing, however, in no way satisfied the devout
expectations of the people. In the words of his secretary, “a new type of persecution”
awaited him on this Saint Louis Square. The people, gripped by something that Viglietti
found it hard to describe – was it “enthusiasm” or some “madness”? – surged towards
Don Bosco, whilst Fr Rua did his best to protect him. They had brought various pious
objects – medals, crucifixes, rosaries, etc. – which they were determined to get him to
touch. Rosaries, hurled from a distance by those who couldn’t get near him, landed on
his shoulders, neck, head and arms. “A pious flagellation” Fr Rua would call it when
giving testimony for the canonisation process. Pious people who were nearest would
force crucifixes and medals against his lips. Eventually he was pulled away from them
to go and stay at the major seminary.
The following day, 13 May, the superior of the seminary suggested to Fr Rua that he
should lead the “spiritual reading” required by rule. In Sulpician terminology, this is
more of a “spiritual lecture” or “lesson in spirituality”. A seminarian who was present
would describe the event as follows: “Don Bosco’s pious confessor takes as his theme
‘God’s love for us’. His heartfelt words bespeak a soul on fire. It is not so much a
21 This dream, included in Viglietti’s chronicle (FdB 1224 D6-7), reappears, with some corrections by
Lemoyne, in MB XVIII, p. 72-74.
22 Consult the chapter «Partenza dalla Spagna e ritorno a Torino», MB XVIII, p. 118-138.
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meditation as a contemplation. With the Saint, this becomes an ecstasy, as large tears
flow down his cheeks. M. Rabilloud [the superior] speaks out in a voice so gentle and
so moving: “Don Bosco is weeping”. The Saint’s tears are more eloquent even than the
uplifting words that come from the heart of Fr Rua. We are moved to the very depths of
our being. We have seen his sanctity in this sign of love, and we need no miracle to
prompt our veneration for the Saint as we make our way from the hall to the
refectory.”23
Don Bosco, with his Vicar Fr Rua and his Secretary Charles Viglietti arrived back at
the Turin Oratory in the evening of 15 May, in time for the opening of the novena in
preparation for the feast of Mary Help of Christians on the 24th.
Broken with fatigue, Don Bosco slowly, very slowly crossed the courtyard, led by
the boys’ band and flanked on either side by phalanx of youngsters. Fr Rua would
remember this journey to Spain as the final triumph of a revered master whose humble
vicar he had become.
23 Dom Pierre Mouton, «Séjour de saint Jean Bosco au séminaire de Grenoble, mai 1886», Documenti
XXXII, p. 328, h. t.
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13 – Don Bosco’s Life comes to an end
A saintly and humble vicar
Don Rua carried out his role as vicar humbly and diligently. In August 1886, Don
Bosco authorised him to preside at the general chapter of the Daughters of Mary Help of
Christians at Nizza Monferrato, granting him the faculties needed for any deliberations
considered to be in the interests of the Institute. In the letter of appointment, he wrote:
“Have courage! The Lord has equipped us for a variety of tasks; it’s up to us to do our
best to see them through. As for me, my eyesight is poor and my health is
deteriorating.”1 By now, in fact, Don Bosco could do little more than pray, and he could
rely on his vicar with peace of mind.
It’s true that he did preside at the Salesian General Chapter at Valsalice in
September, where all the Rectors were gathered. Nevertheless, in an unprecedented
move, he wrote a letter addressed explicitly to “Fr Michael Rua, Vicar General of the
Salesian congregation”, officially inviting him to substitute him in receiving the
spiritual manifestation of each member of the chapter.2 Fr Rua took a leading role on
two occasions in the course of the chapter. At the opening session, he read the rules of
procedure, and at the end he shared with the chapter members twelve directives, coming
most likely from Fr himself, but reflecting some of the rigour of the former Prefect
General of the Congregation. They concerned the observance of poverty, community
life and the formation of young clerics in the schools.3
Fr Rua lived meticulously the poverty he recommended to others. Fr Amadei, his
contemporary, tells us that crossing the Oratory playground one day, Fr Rua happened
to come across a new pen. Picking it up, he showed it to him, saying: “Look, I shall be
able to write with this for months to come!”4 One of his young secretaries at that time,
Anthony Dones, says that Fr Rua would sometimes ask him to go to the Oratory tailor’s
or shoemaker’s to have his clothes or footwear repaired, but not before going first of all
to the prefect for the customary approval. When he remarked that Don Bosco’s Vicar
needn’t do that, he replied: “Not at all: the Prefect is the only one with authority in the
workshops.”5
When it came to his times for prayer, only something of the greatest importance
could drag him away. At the apostolic process for Fr Rua, Alexander Lucchelli (1864-
1938) gave the following testimony. “His composure was something to be admired. For
that half-hour he seemed to be absorbed in a deep colloquy with God, and no matter
what happened around him, nothing would distract or disturb him. On the morning of
23 February – the first day of Lent – we were all making our meditation in the church of
Mary Help of Christians when an earthquake shook the north-west of Italy, centred on
Liguria. Suddenly, we felt the ground shaking beneath our feet, and a horrendous din of
1 G. Bosco - M. Rua, Pinerolo, 8 August 1886. Epsitolario Ceria IV, 359.
2 Epsitolario Ceria IV, p. 355-356.
3 Read them in MB XVIII, p. 188-189.
4 Amadei I, p. 364.
5 Amadei I, p. 364-365.
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crashing objects deafened us. It was as though the church was about to be crushed by
some colossus. Shouts went up: ‘An earthquake! An earthquake!’ and everyone fled
from the church and into the playground, faces white with terror. They looked up at the
cupola, expecting at any moment to see it come crashing down. But their panic was
short-lived, as they soon realised that the earthquake hadn’t damaged the church after
all. They went back into the church, and there was Fr Rua – the only one who hadn’t
budged – still in his place, still at prayer. Had he not noticed anything? I don’t think so.
Had he understood that we weren’t in danger? I don’t know. But one thing is certain, as
everyone could see: in spite of that terrible earth tremor, Fr Rua hadn’t interrupted his
prayer.”6
At Rome for the consecration of the Sacred Heart church
Don Bosco was eager to be present in Rome for the consecration of the Sacred Heart
church which had cost him so much in personal sacrifice. He set out for Rome on 20
April along with Fr Rua and Fr Viglietti. They made the journey in short stages, arriving
there on the 30th. Don Bosco was worn out, and so was Fr Rua. One morning there, as
he was preparing to celebrate Mass, he fainted and had to lie down for a while. Before
long, however, he was on his feet again and celebrated as if nothing untoward had
happened.
Leo XIII gave an audience to Don Bosco on 13 May, the day before the consecration.
Before leaving, Don Bosco asked the Pope if he could introduce Fr Rua and Fr Viglietti,
who were waiting in the antechamber. The chronicler kept a record of the Pope’s words:
“Ah, you are Fr Rua, the Vicar of the Congregation. Very good! Very good! I’m told
that you’ve been with Don Bosco since you were a boy. Carry on; go ahead with this
venture, and be sure to preserve in yourself the spirit of your founder.” “Of course, Holy
Father”, replied Fr Rua. “With your blessing, we hope to be able to give of ourselves to
our last breath for this work to which we’ve devoted ourselves since we were young.”
He then asked permission to make a request: an indult to allow acceptance of candidates
for the congregation. The Pope listened then asked him to follow him. The indult was
granted there and then for five years.7
The three arrived back in Turin in the evening of 20 May. As soon as they were in
the Oratory, Don Bosco insisted on going to the church to thank Our Lady. It was the
sixth day of the novena in preparation for the feast of Mary Help of Christians, and the
whole community was gathered there for the usual ceremonies. Fr Rua presided at
Benediction and gave the blessing, which Don Bosco received devoutly.
It was a tradition on the feast of Mary Help of Christians for a conference to be given
in the church for the Turin Cooperators. It was Fr Rua who gave it on this occasion. A
report of it was given in the Salesian Bulletin the following July. “It took place the
following evening, 25 May in the sanctuary. Fr Rua, Vicar General of Don Bosco,
spoke of the celebrations in Rome at the consecration of the Sacred Heart church, then
of the fatherly audience granted to Don Bosco by Leo XIII, the blessing that the
Sovereign Pontiff had kindly given for all the benefactors of the new church, the
constant progress of the missions in Patagonia, and finally the special protection of
6 Alexander Lucchelli (1864-1938), Apostolic process of Fr Rua, in Positio 1947, p. 586-587.
7 Minutes of the Superior Chapter, 12 September 1887, FdB 1883 C12.
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Mary Help of Christians, who quite recently, so it seems, miraculously saved Bishop
Cagliero from certain death – whilst travelling through the Andes he had to leap from
his horse which had suddenly reared up. Those are the main topics of most interesting
and edifying talk.”
Speaking for Don Bosco
Before Don Bosco’s final illness, Fr Rua had to take his place at three public events.
Every year, on 23 and 24 June, for the feast of St John the Baptist, the Oratory had a
solemn celebration in honour of Don Bosco. The festivities took place in the large
playground, the only place big enough to hold both the young people and the numerous
invited guests.
As the concert of music and recitations came to an end in the evening of the 24th,
Don Bosco hadn’t the energy to give his usual closing talk. He appointed Fr Rua to
speak in his place, and in his name to thank those who had organised the ‘Academy’
and all who had made gifts. Fr Rua gave a ‘moving allocution’ says the chronicler of the
Salesian Bulletin. Emotion there was indeed among the audience, who knew all too well
that such an occasion would never occur again. The past pupils organised a banquet to
follow the celebration. Don Bosco couldn’t be present this time; Fr Rua took his place
and spoke in his name. He encouraged them always to keep in mind and take with them
in their own lives the image, the advice and the wishes of their great benefactor. His
listeners were pleasantly surprised to find in Fr Rua the fatherliness they had known so
well in Don Bosco.8
That year Don Bosco hadn’t been able to go to France as he had usually done since
1876. Instead, the French came to him. More than nine hundred workers, on their way
to Rome under the leadership of Léon Harmel, made a stop at Turin. They were on
pilgrimage to honour the priestly jubilee of Leo XIII, and they broke their journey in
Turin on 13 December. The workers were eager to see Don Bosco, but the short time at
their disposal wasn’t enough for them to go as far as Valdocco. Don Bosco, therefore,
went with Fr Rua to meet them in the Valentino parc where the pilgrims were to have a
meal in a restaurant. Don Bosco blessed them as far as he was able, and would have
loved to address them, but his voice could barely be heard by those nearest to him, so he
asked Fr Rua to speak for him. This was no problem for him as he addressed them in
French. Don Bosco, he said, congratulates and thanks the pilgrims; he asks them to beg
the Pope to pray that the Salesian family will receive all the grace they need to fulfil
their mission; he invites them, when in Rome, to visit the Sacred Heart church, and
promises to celebrate Mass the next day, asking for God’s blessing on the whole
pilgrimage. After this address, the pilgrims filed past Don Bosco, who gave each one a
medal of Mary Help of Christians. Many of them slipped a silver coin into his hand
which he passed on the Fr Rua.9
On 24 November the faithful packed the church of Mary Help of Christians for an
extraordinary ceremony. The Polish prince August Czartoryski, who came to know Don
Bosco in Paris in 1883, was nearing the end of his life and was preparing to join the
Salesian Congregation. That day he received the religious habit from Don Bosco, along
with three other adults – French, English and Polish respectively. Don Bosco came
8 E. Ceria, Vita, p. 130.
9 «Le pèlerinage des ouvriers français à Rome», Bulletin salésien, November 1887, p. 132-133.
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forward slowly, very slowly, with the four candidates. When the Veni Creator had
been sung, he invited them, according to the wording of the ritual, to put off the old
man, at which they removed their jackets and ties and handed them to the assistants.
Then he invited them to put on the new man as he gave each one a cassock. It was the
moment then for Fr Rua to go into the pulpit and deliver an appropriate sermon, taking
for his text the words of Isaiah: ‘Filii tui de longe venient’ [Your sons will come from
afar]. The ceremony concluded with the singing of the Te Deum. As they came out from
the church, the older ones commented on Fr Rua’s sermon: they said “Fr Rua spoke
with the mind and heart of Don Bosco.”10
The death of Don Bosco
From mid-December of this same year 1887 Don Bosco’s health deteriorated rapidly,
and Fr Rua stayed close at hand, ready for any eventuality. On the 21st the end seemed
imminent: he was convulsed with bouts of sickness; his temperature was high; his
infirmarians, in an attempt to forestall any vomiting, tried in vain to give him
nourishment that his system could accept. His breathing was shallow. Later that evening
he told one of those with him that around four o’clock he thought he was about to die. “I
lost all consciousness.” He asked for the last sacraments, saying to his secretary,
Viglietti: “Make sure you are not the only priest with me. I need someone here ready to
give me Extreme Unction.” “Viiglietti replied: “Don Bosco, Fr Rua is here all the
time.”11 On Christmas Eve, his wishes were granted: Bishop Cagliero solemnly brought
Viaticum first thing in the morning, as the community Mass was being celebrated.
Later that night, around eleven o’clock, he gave him Extreme Unction.
Alarmed by the turn of events, every day from the 26 to 31 December Fr Rua sent a
detailed bulletin on the progress of Don Bosco’s illness to all the Rectors.12 The one
for the 27th spelled out: ‘a cardio-pulmonary condition’; in other words, both his heart
and his lungs were affected. As for the sick man himself, his customary good humour
seemed to override any illness and pain. On the 26th, as three doctors consulted each
other by his bed, he said quietly to Viglietti, like a doubting patient from a Molière
comedy: “Videamus quid valeat scientia et peritia trium doctorum.” [Let’s see what the
knowledge and skill of three doctors can come up with.] And on the 27th, whilst four
Salesians – including Fr Rua – and a doctor were putting their heads together to work
our how to move Don Bosco from one bed to another, he said playfully: “Tie a strong
rope round my neck and pull me across”. In the end the transfer became a tragicomedy
as Fr Rua found himself on the second bed with Don Bosco lying on top of him!
Meanwhile those around him were putting together the spiritual thoughts he
expressed. In a circular on 30 December Fr Rua wrote: “Yesterday evening Bishop
Cagliero, Fr Bonetti and I were by his bed; in a brief moment when he could speak
more easily, we heard him say: “I recommend to our Salesians devotion to Mary Help
of Christians and frequent communion.” When I remarked that this could serve as a
10 From E Ceria, MB XVIII, p. 466-468. The original chronicle of Carlo Viglietti, dated 24
November, only records one ceremony in Don Bosco’s own room. I imagine that after the ceremony in
the church of Mary Help of Christians, which seems well documented, the Czartoryski family visited Don
Bosco’s rooms. The Viglietti chronicles are in FdB 1222 D2 - 1227 D8.
11 C. Viglietti, Original chronicle, 23rd December 1887.
12 These circulars are in FdR 3980 A10-B8.
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Strenna for the new year and be sent to all the houses, he replied: “It’s for the whole of
life...” But then he agreed to make it the Strenna. Let us not forget this precious advice
of our much-loved father. Let us observe it ourselves, recommend it to our young
people, and from now on let us use it as a means to obtain the grace of his recovery.”
Don Bosco’s condition seemed to improve slightly, and on 31 December Fr Rua was
happy to announce that he was feeling a little better, and the doctors were now
entertaining a possible recovery. There was reason, all the same, to be more cautious.
On 2 January, Fr Rua had to tone down his earlier report as he declared: “The illness of
our much loved father has not worsened, but there is little sign of improvement. His
death in the very near future seems inevitable. His wish for all of you for the new year is
good health in body and spirit, so as to make progress in virtue, in study and in your
various duties of state..”
This remission lasted for three weeks, as Don Bosco began talking again, eating a
little and receiving visitors. Nevertheless, he was very wary. On 6 January he cautioned
his secretary: “Viglietti, you would do well to tell Fr Rua to keep an eye on me,
because my mind is going. I can’t remember if it’s morning or evening; what day it is or
what year. I’m losing my bearings; I don’t know where I am now. I can scarcely
recognise people or remember what has happened...whether I’m praying, whether it’s a
feast or a feria. Please help me , all of you.”13 He began to decline again from the 24th.14
By the 27th he was drifting in and out of consciousness and was sometimes delirious.
Whenever he became lucid, he would always greet his sons – Berto, Durando, Bonetti,
and of course Fr Rua – and would say over and over again: “Tell the young people I’m
waiting for them in paradise”. The night of the 29th/30th was a very painful one for poor
Don Bosco: he couldn’t breathe or take anything he was offered. About two o’clock in
the morning, he began to tremble, his teeth chattered and he seemed to be suffocating.
Even his bed was shaking. Alarmed by this, the infirmarian, Enria, tried to raise him up
a little; Don Bosco gripped hold of him, and for a moment Enria thought he was going
to die in his arms; then, Don Bosco became calm, and in a thin voice he invoked Mary
Help of Christians, adding: “God’s will be done in everything!” When day broke, they
could see that he was paralysed in one arm. He managed to say a few words to those
closest – Rua, Cagliero., Viglietti... Perhaps that morning he whispered in the ear of his
great disciple: “Make yourself loved.” Fr Rua decided that both Salesians and boys
should be allowed to come and kiss the hand of the dying Don Bosco. Soon a long line
of them made their way in silence up the stairs leading to Don Bosco’s room, where he
lay motionless, with one arm hanging and a crucifix on his breast. Many touched him
with their medals, crucifixes, rosaries or holy pictures, which would then be considered
as relics.
After their sombre meal with the Salesian community, the main superiors – Cagliero,
Rua, Bonetti, Belmonte, Sala – returned to the bedside of Don Bosco, whose room was
close to the dining room. They knelt on the tiled floor around their beloved father’s bed
of suffering and prayed, unsure whether or not they should try to snatch a little sleep.
Finally, they decided to spend the night sitting in a nearby room from where they could
come quickly as soon as any alert was raised. Around half past one, his breathing
became laboured. Enria alerted the superiors. Fr Rua and Bishop Cagliero gave the final
13C. Viglietti, Original chronicle of that date. See E. Ceria, MB XVIII, p. 511.
14On the death of Don Bosco, see MB XVIII, p. 529-543.
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commendation, while the others prayed with much weeping and sobbing. Finally, the
laboured breathing abated, and with it the dread and the agony of those gathered
around. It was then that Fr Rua, with a thought fully in accord with the spirit of Don
Bosco, leant his own hand and voice to bestow a blessing from Don Bosco on his sons
throughout the world. He came alongside the bed, then spoke as follows: “Don Bosco,
we are gathered here, so many of us your sons from the earliest days, priests and
brothers, and we ask your blessing. Bless us, and all those scattered throughout the
world and in the missions. And as you can no longer raise your right arm, I will hold it
and pronounce the words, and you will surely bless all the Salesians and all the young.”
With great gentleness, he raised the arm of their father and pronounced the words of
blessing over his confreres, who bowed deeply and wept with emotion. A further two
hours passed. At a sign from Enria, the superiors again gathered round the bed to recite
the litany for the dying and the ‘Proficiscere’. Don Bosco breathed his last at quarter to
five in the morning of 31 January 1888.
Don Bosco’s Funeral and Burial
Fr Rua immediately compiled a long, emotional circular, dated 31 January, to give
the news of Don Bosco’s death “to the Salesians, the Daughters of Mary Help of
Christians and the Salesian Cooperators.” He assured them: “With the responsibility
now of representing him, I shall do my best to meet your common expectations. I am
sure that with the work and advice of my confreres, the Pious Society of St Francis of
Sales, held by the hand of God, aided by the protection of Mary Help of Christians, and
supported by the charity of our well-deserving Cooperators, will continue the work
undertaken by its wonderful and much lamented founder, especially for the well-being
of poor and abandoned youth and for the missions.”15 In these few lines we see
transparently the future programme of a Rector Major totally faithful to Don Bosco.
On 1 February Don Bosco’s body, clothed in priestly vestments, was placed on an
armchair in the church of St Francis of Sales, where the boys of the Oratory and many
of the faithful would pay homage to him. The Salesians kept vigil throughout the night.
Fr Rua knelt in prayer by his mortal remains for a very long time. With the coming of
morning his body was placed in a triple casket. The funeral Mass was celebrated in the
church of Mary Help of Christians during the morning of 2 February, and the funeral
cortege comprising the Salesians and boys of the Oratory filed through the local streets
in the presence of an immense crowd of people. Eight Salesian priests carried the
casket. Behind it, between Fr Durando and Fr Sala, Fr Rua walked with bowed head,
immersed in his great sorrow. The cortege didn’t end at he cemetery, but returned to the
church of Mary Help of Christians.
For some days the Salesian superiors anguished over the question of where Don
Bosco should be buried. They would have preferred to place the body of their founder
in the crypt of the church of Mary Help of Christians, but the civil authorities would not
allow it. Finally, after much negotiation, in both Turin and Rome, permission was
granted to bury him outside the city of Turin in the Salesian house at Valsalice. This
former college for children of the rich had recently undergone a transformation: from
the beginning of the scholastic year in October it had become a house of studies for
young Salesian clerics in training. These clerics formed a guard of honour. So, as not to
15 Original printed Supplement to the Bollettino salesiano, February 1888, 3 p.
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provoke any reaction from anticlericals, the transfer of the body was carried out in
secret. Fr Rua urged the clerics to go to the tomb often and spend time in prayer. Once a
month, as far as possible, he would go from the Oratory to Valsalice himself to offer his
own fervent prayer.16
16 On the problem of the burial of Don Bosco and the option for Valsalice, see MB XVIII, p. 533-567.
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14 - Fr Rua as Rector Major
Succeeding Don Bosco1
In his circular of 31 January, Fr Rua had written in reference to Don Bosco: “With
the responsibility now of representing him, I shall do my best to meet your common
expectations.” Why did he not speak of ‘replacing’ him? Among the Salesians
themselves the nuance went unnoticed, to the extent that it was completely taken for
granted that Fr Rua would succeed Don Bosco. Yet here was Fr Rua continuing to
consider himself simply as nothing more than his Vicar. He wasn’t aware of any formal
decree appointing him as vicar with right of succession. Don Bosco had never made any
reference, spoken or written, to such a decree. There were only letters from Archbishop
Alimonda to that effect. In any case, in his thinking, such an arrangement in no way
excluded the possibility of a normal election by a general chapter, so he questioned
Archbishop Alimonda about it. Though the archbishop was quite certain of the
outcome, he advised Fr Rua to get in touch with Rome. On 8 February, then, he wrote to
Leo XIII describing the situation as he saw it: “Very Holy Father, knowing my own
weakness and inability, I find myself compelled to ask you humbly to kindly give your
wise thought to this matter, and to grant the undersigned a dispensation from the
difficult responsibility of Rector Major. I assure you, however, that with the Lord’s
help, I shall continue with all my heart to make my own humble contribution for the
good of our Pious Society, come what may.”2 The members of the Superior Chapter,
meanwhile, took a different view. The following day, they sent a joint letter to the
Cardinal Protector of the Congregation, Parocchi, putting forward strong reasons for
confirming Fr Rua in the role of Rector Major. They assured him that the whole
Congregation would not just humbly submit: they would find it a cause of great,
heartfelt joy. Consequently, they begged him to refer the matter to the Holy Father.3
This letter helped to quieten rumours from those in Rome who were predicting the
inevitable collapse of Don Bosco’s whole enterprise. Certain members of the curia
thought that the Salesians had no men capable of saving the congregation: the only
solution would be to dissolve it and to incorporate the members into a society with
similar aims. These concerns had reached the ear of Leo XIII, enough to make even him
consider such a radical step. This Pope didn’t know Fr Rua well enough, having met
him only once in May 1887. His modest and almost ingenuous manner had masked the
intellectual qualities needed in a successor to Don Bosco. It was providential that
Bishop Emilian Manacorda, Bishop of Fossano, who was very taken by Don Bosco and
his work, was in Rome just then. He was fully acquainted with the Roman curia, since it
was there that his own career began. As soon as he got wind of the danger, he leapt in to
dissipate the doubts and banish the fears, assuring them that men of quality were not
lacking among the Salesians. They could have complete confidence in the future of their
1 I have adapted here the pages Don Ceria devoted to this problem in 1949 in his Vita del Servo
di Dio, p. 136-139, starting from the notes gathered about the circular signed by Mgr Cagliero and
the superior chapter dated 7 March 1888. These are found in Lettere circolari di Fr Rua, p. 6-16.
2Letter of Fr Rua in FdR 3912 B1-4.
3L.C., p. 11-13.
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Congregation. The letter from the superior chapter arrived in the midst of all this, and
was read with interest, all the more so since the first signatory was Bishop John
Cagliero. Cardinal Parocchi lost no time in speaking to the Pope. Returning from the
audience, he wrote straight away to Cagliero to tell him the good news: “Delighted to
have obtained from His Holiness the granting of the just request presented by your
Excellency and your worthy confreres, I cannot delay in passing on to you, Monsignor,
this happy news. Praised be Jesus Christ!” There and then he sent him the decree in
Latin naming Fr Rua as the Rector Major for twelve years, beginning from 11 February
1888. It contained just one reservation: the procedure was valid for this one occasion
only, and could not constitute a precedent.4 With the issue of this document it came
light, as Fr Rua himself could confirm, that there had been an earlier decree, dated 27
November 1884, at the time, therefore, of his nomination as vicar general. What had
become of it? It remains a mystery.
Audience with Leo XIII
The second week of February saw Fr Rua in Rome once again. As a past pupil of the
de La Salle Brothers' Schools, he was there for the Beatification of Jean-Baptiste de la
Salle, and had the opportunity to see Leo XIII. His first concern was to begin the cause
for the Canonisation of Don Bosco. The reputation for sanctity that had accompanied
Don Bosco during his lifetime, had become a matter of popular acclaim at the time of
his illness and following his death. Within twenty four hours of his burial at Valsalice,
Fr Rua, who believed wholeheartedly in his sanctity, set to work. He brought together
his superior chapter to examine the prospects of promoting his cause in the near future.
Then at Rome, among the members of the curia he met, was the promoter of the faith,
Bishop Caprara, who was able to tell him how to proceed without delay with Don
Bosco’s cause. He learned that he must begin by gathering all available documentation
on miracles and favours obtained through his intercession. He would entrust that to Fr
Bonetti.5 On 28 February at a meeting of the superior chapter, Bonetti would be asked
to draw up an appropriate format for logging all the relevant facts and virtues of Don
Bosco, and to initiate the questioning of first hand witnesses.6
The Pope received Fr Rua in a private audience in the morning of 21February, and a
lengthy account of their conversation was sent to all the Salesians on 19 March along
with a circular letter. The first major point the Pope made was the need to moderate the
extension of the society, so as to avoid repeating the sad experience of some other
congregations who set up centres with a personnel of two or three and later suffered the
pain of having to withdraw. There followed a series of lessons from the Pope on the
ascetic formation to be given to novices. Fr Rua would have to be vigilant, taking great
care to ensure that only people of tested virtue were kept, and for this he must have
novitiates with a strict regime. “Are you Salesians insisting on that sort of novitiate?”
“And if so, how long does it last?” asked the Pope, who must have been well aware of
the liberties Don Bosco took in this area. “Yes, Holy Father,” replied Fr Rua. “For
candidates to the priesthood, our novitiate lasts for one year, and for brother candidates,
two years.”
4 Document signed by Cardinal L. M. Parocchi, in L.C., p. 14-15.
5 Letter Rua-Bonetti, 20 February 1888, FdR 3859 E5-7.
6 FdR 4240 D8.
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“That’s fine,” replied the Pope, “but recommend to those in charge of them to ensure
that novices undergo a radical change. They enter sullied with the dross of their former
life, and so they need to be cleansed of all that and renewed in the ways of abnegation,
obedience, humility, simplicity and the other virtues necessary for religious life. At the
novitiate, therefore, the main concern, I would even say the only concern must be each
one’s personal perfection. If they don’t show any improvement, have no hesitation in
sending them away. It’s better to have one less, than to have people devoid of the spirit
and virtues of religious life.”7 Ten years earlier Archbishop Gastaldi could well have
used the same language about the spiritual formation of Salesians. Unlike his benign
predecessor, this Pope had no intention of allowing Fr Rua any bending of rules; he was
taking a different stance regarding the formation of the ascritti (novices) as they were
known. A novitiate is not a college or youth centre, but an institution with a specific
identity. Leo XIII emphasised the more passive virtues required in someone who wants
to live as a religious. Fr Rua was a man of order and discipline, and wanted nothing
more than to apply the lessons that came from a higher authority. Under his leadership,
well-regulated Salesian novitiates abounded, and the number of ascritti to be found in
schools, receiving patchy formation from often ill-prepared Rectors, was
correspondingly reduced.
It will be seen that these recommendations of the Pope – if in fact they were such as
Fr Rua reported them – tally in some degree with what the new Rector Major had to say
in his circular to Rectors on 8 February. He too asked the Salesians to exercise restraint,
but for financial reasons. He foresaw the possible financial burden the society could
have to carry resulting from property law. He also gave warnings to the Rectors,
drawing on guidelines left by Don Bosco: “Building work must be suspended; no new
houses to be opened (implying that no new initiatives should go ahead in existing
houses that would demand extra personnel or large expenditure); no new debts to be
incurred; care to be taken, however, to cover all property dues, to eliminate any laissez
faire attitude, and to make up personnel requirements in existing houses.” He ended
dryly: “Let these be the norm, without qualification, for all Salesians.”8
His first letter as rector major was dated 19 March, the feast of St Joseph.
Understandably, it didn’t reflect any of these preoccupations. Two thoughts were
uppermost in his mind at the start of his mandate: promoting the cause of Don Bosco,
and fidelity to his example. He wrote that when he was in Rome, Cardinal Parocchi had
exhorted him, and insisted strongly: “I urge you to promote Don Bosco’s cause.” As
one familiar with procedures for the canonisation process, Fr Rua urged all his confreres
to write down anything of importance that they knew about his life, his cardinal,
theological and moral virtues, and his supernatural gifts: cures, prophecies, visions and
the like.
The submissions were to be sent to John Bonetti in his capacity as general spiritual
director, whose task was to put them together as a basis for the introduction of the
cause. Fr Rua warned the witnesses that they might eventually be asked to confirm their
declarations by oath. It was therefore in their own interest to be totally accurate. It was
not until the 2nd June 1890 that Fr Rua would promulgate the decree naming John
Bonetti as postulator of the cause.9
7 L. C., p. 20-24.
8 L.C., p. 5.
9 Document in MB XIX, p. 398.
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Fr Rua was convinced that the Salesians should consider themselves blessed to be the
sons of such a father as Bosco. They should be eager to support and, when appropriate,
to develop more and more the works that he had begun, to follow his methods and
teachings faithfully, and even in their way of speaking and acting “to imitate the model
whom the Lord in his goodness had given them in him.” Fr Rua declared solemnly:
“My beloved sons, such will be the programme I will follow as long as I hold this
office; such too should be the aim and concern of each Salesian.”10 He would rank as
among the great trials of his life the modifications imposed upon him by Rome that
challenged his absolute fidelity to the tradition of Don Bosco.
The Salesian Family: Don Bosco’s Heritage
As Rector Major Fr Rua inherited from Don Bosco a tree with several branches, to
cultivate and nurture: in short, a true religious family, comprising the Society of St
Francis de Sales, known as Salesians, the Institute of the Daughters of Mary Help of
Christians and the Pious Union of Salesian Cooperators.
The statistics of the Salesian Society at that time showed that there were in all 56
houses, and listed 768 perpetually professed (of whom 301 were priests), 95 temporarily
professed, 276 ascritti (novices) and 281 aspirants (postulants). Apart from the oratory
in Valdocco and three houses of formation in Piedmont, the other 52 houses were
grouped into 6 religious inspectorates (provinces), named according to their
geographical location: Piedmont, Liguria, Rome, France, Argentina, Uruguay/Brasil.
The houses in Spain, England and Austria were still attached to the Rome province.
Don Bosco had left his religious sons a spiritual testament which merits repetition
here, all the more so since it was Fr Rua first and foremost who had to it bear it in mind.
My dear and beloved Sons in Jesus Christ,
Before leaving this world for eternity I wish to fulfil a duty towards you and so satisfy
an ardent desire of my heart. First of all, I thank you with the most ardent affection of my
soul for the obedience you have given me, and for all you have done to sustain and
propagate our Congregation.
I leave you here on earth, but only for a short time. I hope the infinite mercy of God
will enable us all to meet one day in Heaven. There I await you. Do not grieve over my
death. This is a debt we must all pay; but afterwards, every fatigue sustained for the love
of our Master, the good Jesus, will be greatly rewarded. Instead of weeping, make firm
and efficacious resolutions to remain staunch in your vocation until death. Watch, so that
neither the love of the world, nor the affection of parents, nor the desire of a more
agreeable life induce you to make the great mistake of profaning the sacred vows, and so
transgressing the religious profession by which you are consecrated to God. Let none of
us take back that which we have given to God. If you have loved me in the past, continue
to love me in the future by the exact observance of our Constitutions.
Your first Rector is dead. But our true Superior, Jesus Christ, will never die. He will
always be our Master, our guide, our model. But remember that he, in his own time, will
10 L.C., p. 18-19.
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also be our judge and the rewarder of our faithfulness in His service. Your Rector is dead.
But there will be another elected, who will have care of you and of your eternal salvation.
Listen to him, love him, obey him, pray for him as you have done for me. Adieu, dear
children, adieu. I wait for you in Heaven. There we shall speak of God, of Mary, the
Mother and support of our Congregation; there we shall bless eternally this our
Congregation, the observance of whose rules will have powerfully and efficaciously
contributed to our salvation.11
In accordance with the wishes of Don Bosco, the Institute of the Daughters of Mary
Help of Christians was totally integrated with the Society of St Francis of Sales. By
virtue of their constitutions, the Salesian Rector Major was their Superior General, and
their constitutions were to some extent based on those of the Salesians. Their apostolic
work for girls was to mirror what the Salesians did for boys. For ten years they had
already been working in South America. By that time they had 390 professed sisters and
100 novices, with a total of forty nine houses: thirty five in Italy, four in France, one in
Spain, six in Argentina, three in Uruguay. Four of these – Turin, Trecastagni in Sicily,
Almagro in Buenos Aires (Argentina), and Villa Colon in Montivideo (Uruguay) -
were provincial houses. The Generalate at Nizza Monferrato and the house at Almagro
both had a novitiate.
The Pious Union of Salesian Cooperators had been set up by Don Bosco in 1874 and
was recognised by Pope Pius IX in 1876. Don Bosco had been prevented by the Roman
authorities from integrating into his religious society lay members who would live
outside the community and observe the constitutions according to their circumstances.
This was how he had envisaged it in one of the most controversial chapters of the
constitutions. Consequently he composed a rule specifically for them. They were in his
mind a kind of third order whose primary aim was their own personal holiness, not so
much through prayer, as through practical charity towards the young. Naturally, these
Cooperators gave him massive help in his work, and this led to much confusion over the
years, equating Cooperators with benefactors. Even Don Bosco contributed to it as he
numbered among his Cooperators all those who subscribed to the Bolletino salesiano.
This confusion was apparent in the months following Don Bosco’s death through a so-
called “letter/testament” intended for the Cooperators. It was published as an eight-page
pamphlet, accompanied by a circular from Fr Rua, dated 23 April 1888, and sent out to
subscribers to the Bollettino salesiano.12 The actual editor was John Bonetti, whose
mistaken understand was apparent from the opening words, as he addressed it to “My
good Cooperators”.13
It must be emphasised that in Don Bosco’s vision the Pious Union he founded would
be essentially one that reached out to others. According to the 1876 version of its rule:
“The basic aim of the Salesian Cooperators is to seek their own good through a way of
life that resembles as much as possible that of the community.” Don Bosco’s mind was
clear. He would say elsewhere: “Many good Christians, wishing to seek perfection and
11 Memorie from 1841..., éd. F. Motto, 1985, p. 30-32.
12 FdR 3993 B7-C4.
13 After reproducing it without comment in 1937 in Memorie biografiche XVIII, p. 621-623, as having
been found among Don Bosco’s papers after his death, Fr Ceria would acknowledge 20 years later in a
note in his Epsitolario IV, p. 393, that this apocryphal item was the work of John Bonetti, editor of the
Bollettino.
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achieve salvation, would willingly leave the world behind so as to avoid the dangers of
falling from grace, to find peace of heart, and spend their life in solitude and the love of
our Lord Jesus Christ. But not all are called to that state. Many are prevented by age, by
circumstances, or poor health, and a great many are just not called to that way of life. In
order to respond to such a desire, we offer the pious association of St Francis of
Sales”.14 Faithful to the original concept of his chapter De externis in the early
constitutions, Don Bosco made his Cooperators ‘religious in the world’. However, these
fine distinctions eluded those around Fr Rua when he took on the leadership of the
Salesian family. They would come up again, as we shall see, at the Cooperators’
Congress in Boulogne.
At that time Cooperators were numbered in their thousands in Italy and France.
Many clergy had also joined, together with lay people from all walks of life: nobility,
middle class, working families, tradesmen and country folk. The association was open
to both men and women. Fr Ceria described the Cooperators as the longa manus of the
congregation in the midst of society. Fr Rua would call on the help of the Cooperators
themselves in an attempt to organise them well; but in his vision, they constituted
nothing more than an army of devout benefactors, and it would take another two
generations to get back to the original concept of Don Bosco of a Salesian third order.
For this great gathering of people, but most of all for the Salesians and Daughters of
Mary Help of Christians, Fr Rua sought to be an authentic, loving father in the way that
Don Bosco had been. Hadn’t he, after all, whispered in his ear on his death bed: “Make
yourself loved”? He walked wisely in the footsteps of his spiritual master, whose image
would shadow him throughout his years in office – just one challenge among many
others. He forbade that anything should be touched in the room where Don Bosco died:
the furniture had to stay exactly as it was. He set up his own office in the little room
nearby where Don Bosco received visitors during the latter part of his life. He allowed
just one change there: a divan was brought in that a brother would make into a humble
bed for his nightly rest.15
14 Cooperatori salesiani..., Albenga, 1876, § III.
15 E. Ceria, Vita, p. 148.
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15 – Years of Apprenticeship (1888-1892)
In the footsteps of Don Bosco
Don Bosco lived on in Turin, in minds and hearts, so the words of Cardinal Gaetano
Alimonda rang true when he delivered a funeral oration for him in the church of Mary
Help of Christians on 1 March 1888, thirty days after his death. “God didn’t give us a
heart just to weep,” he declared. “He gave us a heart, a mind, an imagination with which
to soothe our sorrow with comforting balm. He has given us a wonderful power, that of
holding once again in our thoughts, in our imagination and in our affection, the image of
those who are no longer with us: the power to bring them to life and clothe them anew,
as if before our very eyes. And so I want to see the friend, the benefactor, the Father I
knew; I want to see and to speak with Don Bosco...] I don’t know why, but in snatching
him away from us, in hiding him from our sight, death has bathed him in radiant light. I
shall look upon him now with greater esteem than ever, but always with the same
heartfelt love.”1 If there was one who, more than all others, felt the closeness of this
radiant presence of Don Bosco, it was Fr Rua himself, who begged him never to
abandon him.
Fr Rua sought to be another Don Bosco. For several months he regularly held the
meetings of his Superior Chapter in the very room where Don Bosco had died. His
guiding spirit was among them, as his successor wanted it. The authority of his unseen
presence would direct the choices they made there. There was for sure a marked
difference of temperament in the new leader. People approached the gaunt, ascetic Fr
Rua with less ease than they had done with the ever-affable Don Bosco. All the same,
the master’s advice, repeated on his deathbed, “Make yourself loved!” would always be
in his mind, and to good effect. People were not disappointed in him: Fr Rua was never
a man to get carried away with righteous anger or to raise his voice in untimely
outbursts. He could settle differences – and there were many – with such calm as never
to offend those who disagreed with him.
Every year the days of 23 and 24 June, the feast of St John the Baptist, would recall
to mind especially to the past pupils the traditional feasts in honour of their father and
master. It was decided to carry on the tradition as a joint celebration honouring his
successor Michael Rua as well. Understandably this was out of the question in 1888, the
year of mourning; but 1889 was a different story. On 22 June, in joyful preparation for
the feast, the chapel at Valsalice containing Don Bosco’s casket was inaugurated with
an estimated gathering of 2000 people. This was a chapel that meant so much to Fr Rua;
he celebrated the first mass there at five o’clock the following morning. The past pupils
of “The Salesian Oratory” had an attractive booklet printed “to honour the memory of
the revered Fr John Bosco and our much loved Fr Michael Rua, 24 June 1889.”2 A
splendid celebration took place at the Valdocco Oratory over the two days: addresses
were given on the 23rd and an academy comprising music and literary compositions on
the 24th. Significant reminders of these festive days are to be found in the following: an
1 G. Alimonda, Jean Bosco et son siècle, translated from the Italian, Nice, Imprimerie salésienne du
Patronage St Pierre, 1888, p. 5-6.
2 Turin, T0.00alesiana, 1889, 24 p., FdR 2766 A7-B6.
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album printed by the past pupils;3 a spiritual bouquet of “communions and visits [to the
Blessed Sacrament] from the pupils at La Spezia for their beloved father Fr Rua, 1888-
89”;4 a 16-page album “to Fr Michael Rua, from his sons at Alassio”, with signatures of
teachers, pupils and Daughters of Mary Help of Christians;5 lastly, and of special
interest, a large printed sheet entitled: “Homage of filial affection and gratitude to Fr
Michael Rua, 23 June 1889, annual day of festivities in honour of Fr John Bosco” with
twelve verses of a hymn composed for the occasion and signed J.B.L., namely John
Baptist Lemoyne, who would pen a poem on special occasions. The ascetic Fr Rua, who
was set on remaining faithful to the example of Don Bosco, was deeply touched by
several of the verses.6
Dry your tears,
Cease your lament.
Let the melodies of yesteryear
Be heard on the harp.
Sound once more
The joyous notes of love.
Don Bosco lives on,
He dies no more.
Rejoice, young one.
The doors of his faraway place
Are open wide.
In this house
He lives on in the one who leads us
The one God gave to you
Sharing with you
The best of himself.
To you, then, our leader
And now our Father
Our hearts lift up
In song:
For we have with us still
The spirit and the heart
Of our dear Don Bosco.
His is the smile
That lights up your face
His, too, the kindly word
3 FdR 2766 D9-10.
4 FdR 2758 B8-C4.
5 FdR 2758 C5-D8.
6 FdR 2758 B6-7.
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That falls from your lips
And reaches the soul.
And his the gaze
That lights an ardent flame
In the depths of my spirit..
The tradition would go on: 23 and 24 June would remain a joint festivity to honour
Don Bosco and Fr Rua. Though never carried away by the eulogies he received on these
occasions, Fr Rua had good reason to believe that he was following the right path, that
of his father and master.
The Burden of debts
After Don Bosco’s death, gifts of money went down drastically. On the occasion of a
retreat in the summer of 1888 Fr Rua explained to the rectors that such gifts had
dropped by fifty per cent. Don Bosco had the secret of loosening purse strings; his
successor would have to make every effort to do as he did in this area as in all others. Fr
Ceria put a figure of around 600.000 lire on the debts owing at the Salesian centre in
Turin – an enormous sum for the congregation. Economy had to be the order of the day.
As we know, in his first circular letter the day after Don Bosco’s death, Fr Rua had
instructed rectors that all building works had to be suspended, no new houses were to be
opened, no new debts incurred, and great care was to be taken “to cover all property
dues, to eliminate any laissez faire attitude, and to make up personnel requirements in
existing houses.”7 On 10 March 1888 a printed circular from Fr Rua was sent to
Cooperators and benefactors, begging for aid to meet the needs of millions of
unfortunate people throughout the world.8
At the centre of the Congregation there were accumulated debts to be paid off for the
construction of the Sacro Cuore (Sacred Heart) church in Rome. The man on the spot,
Fr Dalmazzo, had been compelled through lack of funds to suspend all work on the
hostel so much desired by Don Bosco. In addition there were the missionary expeditions
on 11 March, again on 30 October, and preparations were afoot for the great departure
of 7 January 1889, that would mobilise thirty Salesians and twenty Daughters of Mary
Help of Christians. These ventures called for enormous expenditure.
In order to finance the hostel in Rome, the “Pia Opera del Sacro Cuore” (Pious Work
of the Sacred Heart) was set up. Furthermore, Fr Rua learned the art of begging. We see
this in January 1889, at the end of the first letter he sent to offer a ‘strenna’. Like Don
Bosco he had given an account of recent undertakings and future projects, and after a
long paragraph on “charity” as “an efficacious means to support them, he offered his
Cooperators three practical suggestions: “1. Each day, each week or each month, put
something aside to support our work. ... 2. From time to time, make some sacrifice or
some saving for this purpose: you could for example do without some trip, some
pleasure, some new article of clothing, or dine more simply, etc. ... 3. To anyone
wishing to leave some of his possessions to a work of charity, I offer this advice: do it
while you are still alive; it may mean you will give less, but you will have the certainty
7Circular of 8February 1888, L.C., p. 3-5.
8 FdR 3993 B5-6.
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of seeing that your wishes have been carried out..”9
Towards the end of 1891 Fr Rua was shocked, when out of the blue, the fiscal office
of Turin informed him that, as title owner of the houses in Italy belonging to the
Salesian Society or the Daughters of Mary Help of Christians he was personally in
receipt of a tax demand for 322,500 lire. This was just the beginning of an on-going
dispute. With the assistance of the lawyer Charles Bianchetti, he made an appeal to the
city authorities. A series of judgements ensued, first from the Turin court, then the
appeal court, and finally the Supreme Court of Appeal, all from within Turin itself. But
like Don Bosco in this sort of business, he wouldn’t be beaten and had recourse to the
Supreme Court in Rome. At the same time, without neglecting to do all that was
humanly possible, he recommended this whole affair to the prayers of the confreres. His
personal secretary, Angelo Lago, was related to the then head of government John
Giolitti (1842 – 1928). Fr Rua therefore had him give a full, updated account of the
issue to the minister of state. Giolitti referred it to the Supreme Court for their opinion.
They gave a free hand to their president, who ordered the fiscal office to halt their
offensive treatment of Fr Rua. Some short time later the president was in Turin and
made a point of inviting Fr Rua to call on him and personally informing him of the final
outcome of the dispute. The Rector Major, who never had money to spare, found
immense consolation in that.10
The Issue of Church Studies
Church studies of philosophy and theology had certainly not been a high priority for
Don Bosco, who had unhappy memories of those he once had to endure himself at the
seminary in Chieri. Speculative arguments used to put him to sleep, he was heard to say,
referring to Rosmini. In reality, he was interested only in the pastoral practice of the
sacrament of penance, biblical study and Church history, subjects which were neglected
in the seminaries of that time. The level of knowledge in philosophy and theology
among the Salesians was therefore wide open to criticism. Don Bosco had to pray hard
before adding a chapter on studies to his Constitutions. With the exception of Fr
Piscetta, who specialised in moral theology, the men of letters around Fr Rua –
Francesia, Celestine Durando, John Cagliero, Lemoyne and, of course, Barberis – were
well versed in the arts and literature, but were certainly not philosophers or theologians.
The most competent in those disciplines would seem to be Francis Cerruti, who soon
found himself appointed as councillor for studies.
Pope Leo XIII was not unaware of this inadequate situation. The day after the death
of Don Bosco, he spoke to Mgr Manacorda of his wish to see an intellectual revival in
the Salesian Society through the training of men in the speculative sciences. The
minutes of the Superior Chapter for 21 August 1888 show that a suggestion was made
to send some confreres to the Gregorian University in Rome. Fr Rua acted on this
without delay and enrolled two deacons, James Giuganino and Angelo Festa, for the
next scholastic year. They would each be given a room in the hostel at Sacro Cuore.
The following 29 January Fr Rua devoted a short, succinct circular letter to the rectors
9 «Lettre de l'abbé Michel Rua aux coopérateurs salésiens», Bulletin salésien, January 1889, p.7-9.
10 Testimony of Melchior Marocco, Positio super virtutibus, 1947, p. 513-514; taken word for
word from E. Ceria, Vita, p. 211.
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dealing exclusively with the study of theology in their respective houses.11
This issue of church studies would dominate the general chapter in Valsalice in
September 1889. To understand the background to the discussions, it’s important to be
aware of the situation at that time, which in due course would be remedied. There were
by then in the Salesian Society scholasticates of philosophy where clerics attended
courses given by qualified teachers. However, on completion of such a course, clerics
went on immediately to study theology, and in the absence of scholasticates for this
discipline, their formation depended on the random availability of suitable resources in
the houses they were sent to. A few privileged ones went to the Gregorian; others
attended courses in a diocesan seminary. Wherever it was possible to gather a certain
number together from neighbouring houses, such as the Turin Oratory, Valsalice,
Marseilles or Buenos Aires, lessons were organised for them with professors from
within the Congregation or from outside. In the case of isolated houses, which were
becoming more and more numerous, the teaching was left to such priests as were
available locally. The rule required that, whatever their situation, clerics should take
examinations two or three times a year (the third one in the event of courses being done
during the holidays); the examiners were to be designated either by the General
Councillor for Studies or by the respective Provincial. As a final remark, we must
observe that the theology studied was based, not so much on the lectures received, as on
a manual of theology, the contents of which had to be memorised.
The first session of the General Chapter held on 3 September 1889 looked at the
following issue: “The study of theology and philosophy. Is it time to change the text
books (manuals)? What should replace them? What improvements can be introduced for
the study of philosophy, theology and biblical hermeneutics.” The aim from the start
was the setting up of true scholasticates of theology, and in the meantime to make
improvements to the current situation. So much depended on the choice of manuals. The
commission set up under the presidency of Francis Cerruti discussed the Compendium
theologiae by John Perrone which they considered to be quite difficult, then the manual
of moral theology by Del Vecchio, which they quickly settled for. They found it
impossible to reach an agreement on the substitute they all felt was needed for Perrone.
The issue was passed over to the Duperior Chapter, but no solution was reached until
the following 24 October when it was proposed that three authors should be tried in the
course of the scholastic year: Sala at the Oratory, Hurter at Valsalica and Schoupe at
Marseilles. In the end it was the Medulla Theologiae Dogmaticae (The essence of
dogmatic theology) by Hugo Hurter (1832-1914) that won the day. This Medulla was
itself a reduced version a Theologiae dogmaticae compendium (3 vol., Innsbruck, 176-
1878), namely a digest of dogmatic theology which had been rapidly adopted in the
seminaries because of its wide-ranging documentation, its clarity, and its sensitive link
with pastoral ministry.
The Medulla, a single-volume digest, was manageable by Salesian students of
average ability, who often had to cope on their own with theses of little interest to them.
An indication of the concern felt in this area is a circular to provincials from the Prefect
General Belmonte, dated 28 January 1891, containing a request from Fr Rua for an
exact list of houses which had no theology course.12 Again towards the end of 1891, in a
11 L.C., p. 30-31.
12 FdR 4064 B10-C1.
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series of “norms for provincials”, we find Fr Rua declaring that “in certain colleges
courses in theology and liturgy” were “seriously neglected”. “Make sure”, he told them,
“that such courses are always provided, and are given the importance they deserve.”13
In fact, in the majority of cases, young Salesian clerics were imbibing lessons through
sheer hard work, with little benefit to themselves, and with deplorable consequences.
This comes out in a circular from Fr Rua to Rectors on the study of theology: at
examinations, he said, students showed “inadequate understanding” of the theses
studied, and consequently were unable to give “clear and precise” answers.14 The
training of students in theology would be a constant source of concern for Fr Rua, who
counted on the efficient help of the councillor for studies, Fr Francis Cerruti, as we see
from the collection of his circular letters and teaching programmes covering the years
1885 to 1917, published by José Manuel Prellezo (Rome, LAS, 2006).
Literary studies
The Salesian world, male and female, consisted mainly of classroom teachers. In a
circular to Salesians on literary studies dated 27 December 1889, Fr Rua consistently
used Don Bosco as his point of reference. Quite serious differences had arisen among
the Salesian teaching personnel in Italy regarding the education system and the Latin
classics. Fr Rua recalled the (prudent) involvement of Don Bosco in the dispute that
broke out forty years earlier between the Abbé Gaume and Mgr Dupanloup. It was a
dispute stirred up by Louis Veuillot after the publication of the Abbé’s book Le Ver
rongeur ou le paganisme dans l’éducation (1852) (The Canker or paganism in
education) which he said was poisoning young people’s minds through the Latin and
Greek classics. Even Pope Pius IX had felt compelled to get involved. Rather than
denigrate the Christian Latin authors, such as St Jerome, Don Bosco had encouraged his
Salesians to speak highly of their undeniable qualities; and since the classics had to be
studied, he had set about editing a selection of profane authors, duly expurgated of all
that could be offensive. If we are to be faithful to Don Bosco, Fr Rua instructed, let us
be united in applying his principles. The profane classical authors are necessary to teach
us the elegance of the Latin language, but the Christian Latin authors are also necessary
because they are vehicles of truth. Teachers must learn to hold the writings of the
Fathers of the Church in high regard.
There was argument, too, about the Italian language: some wanted to hold on to the
classical style, whilst others wanted to become familiar with and express themselves in
the language of modern authors. Here again Fr Rua’s point of reference was Don Bosco,
who had studied the Italian classics in some depth, and even in his old age could still
recite long passages form Dante. But not everything in classical literature is suitable for
young people. He therefore brought out a Biblioteca dei classici italiani, duly selected
and expurgated accordingly. Anyone who put these works into the hands of young
people in their entirety would certainly be going against the wishes of Don Bosco.
He had found out to his sorrow that some of the houses had introduced modern
authors, well known for their hatred of religion and their scorn for the most common
rules of morality. At the Superior Chapter on 21 September 1888, it was considered
13 See L.C., p. 70.
14 Circular of 29 January 1889, L. C., p. 30.
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deplorable that works by Carducci and Leopardi had been introduced at the novitiate.15
“How distressed Don Bosco would be,” exclaimed Fr Rua, “to learn such things!”, he
who, at the beginning of each school year, so as to eliminate all undesirable literature,
would demand from every boy a list of the books he had brought with him. The Rector
Major’s final thought was a caution against public fault-finding. No teacher should
indulge in openly criticising a colleague for his teaching method or subject matter. He
should speak to him face to face or ask some good friend to say a word. His last words
were: “Let charity and the grace of our Lord Jesus Christ reign in our hearts at all
times.”16
Ten years later, on 6 January 1890, he sent a similar, printed circular letter, this time
for the Daughters of Mary Help of Christians, his “Care Figlie in G.C.” (dear daughters
in Jesus Christ). He wanted to protect them from the serious dangers which, in his
opinion, threatened the Sisters and their pupils, both boarders and day pupils. He was
convinced that the flood of undesirable newspapers and even worse novels constituted
one of the worst plagues of modern society. These harmful publications had spread far
and wide, in towns and villages and even into the heart of the countryside, in
bookshops, kiosks and railway stations. Once again his point of reference was Don
Bosco as he suggested how to deal with a scourge of this kind. As one well acquainted
with Italian literature he was fully aware of its pitfalls, and for that reason he had
expurgated editions published in his ‘Library of Italian classics for use by young
people’. His practical advice was that, in the classroom, the teacher should never quote
from an undesirable book, or even worse, speak in praise of it; better, where necessary,
to highlight sound doctrine so as to forestall any harm from it. In general, one should
provide the antidote to offensive publications by recommending good reading, such as
the Catholic Readings. His lengthy letter went on to offer advice for teachers and
catechists, similar to what he gave to the Salesians, touching especially on the
following: never handle children roughly, never humiliate them, look out especially for
the neediest, and finally, come what may, avoid passing judgement on each other. His
letter filled four well-presented pages.17 Fr Rua, from the outset, was embodying a kind
of intellectual magisterium in his task as Rector Major of the two Congregations.
Towards a wise leadership
Provincials and Rectors formed an indispensable link between the Rector Major and
the confreres. From the time of the first general chapter in 1889 Fr Rua was offering
them pieces of advice, recorded as fully as possible by the secretary. In their apparent
simplicity they illustrate his own thoughts on good governance of the society.
“The Rectors,” he told them, “are a kind of beacon for their community: constitui te
in lumen gentium [I have made you a light for the nations]. The confreres observe
everything about their Rector, down to the smallest detail – the way he speaks to them,
how he treats them or relaxes with them… I know from my own experience. He must be
mindful of them, and see that they too accept the need to be a good witness to others in
everything they do. They should celebrate Mass and pray the breviary pie, attente ac
devote; in short, let them be exemplary as regards the practices of piety. I would remind
15 Verbali del Capitolo Superiore, FdR 4240 E7.
16 «Studi letterarii», 27 December 1889, L. C. p. 35-44.
17 Turin, Tipografia salesiana, FdR 3987 D3-5.
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you of the first of the confidential recommendations Don Bosco left for Rectors: Niente
ti turbi [Let nothing trouble you]. It was a principle of St Teresa and St Francis of Sales.
In that way we can have a serene mind in making judgements and decisions regarding
the community and whatever else lies within our responsibility. Always be even-
tempered: it’s so necessary, and so much good comes from it. It inspires confidence, and
wins the hearts of the confreres. Rectors must lead the way by their spirit of work. I
know they already do a great deal, and I can only thank the Lord for that. Deo Gratias.
At the same time they must be careful not to want to do everything themselves. Rather,
they must share the work with others. It’s the secret of success. In a workshop, if the
head works on his own, he works with his own two hands: if he shares out the work,
he’s working with the hands of all. If a Rector takes on a job outside the house which
prevents him fulfilling the one he has in the house, he must let go of it. He will see that
the Prefect’s books are in order, take note of how the Catechist’s work is being done,
and check on the running of the workshops. When he is not constrained by his own
workload, he is better able to guide others. That is how Don Bosco always wanted it to
be, especially where there are young clerics coming from their study of philosophy; he
is then well able to meet the needs of his community.18
Who could fail to see, in this image of the Rector, that of the Rector Major Fr Rua
wished to be in the midst of his Superior Chapter? That he stood out by the example of
his work and spirit of prayer, no one could argue. Fr Rua was a spiritual beacon for his
close helpers, and he showed discernment in allotting tasks to others.
Following the death of Fr Bonetti in 1891 and the appointment of Paul Albera in
1892, the Superior Chapter took on a more stable shape. By 1893 its membership was
made up of the following: Dominic Belmonte, Prefect; Paul Albera, Spiritual Director;
Anthony Sala, Administrator (economo); Francis Cerruti, Councillor for Studies; Joseph
Lazzaro, Councillor for Technical Sschools; Celestine Durando, Councillor (in effect,
this councillor without portfolio was Provincial of a unique [sui generis] province
known as ‘All Saints’, which comprised the houses scattered across Switzerland, Spain,
England, Poland, and eventually Africa and Asia); finally, John Baptist Lemoyne,
Secretary. Co-opted onto the chapter proper, were Giulio Barberis, Novice Director,
Caesar Cagliero, Procurator General in Rome, and John Marenco, Vicar General for the
Daughters of Mary Help of Christians.
The Rector Major kept himself informed about the work of each chapter member, but
was careful not to encroach upon his area of responsibility, as could be seen in his
relations with Fr Cerruti, Fr Durando and Fr Barberis. In this he showed himself to be a
faithful disciple of Don Bosco who, though it is often forgotten, wanted there to be at
the head of his society not a president surrounded by a ‘council’ of ministers, but a
‘superior chapter’, namely, a collegial body whose president would be simply a primus
inter pares.
An example of this comes from 25 May 1888, when the Superior Chapter debated a
proposal of Fr Alberione to hand over his printing press to the Salesians, which would
involve printing the Osservatore Cattolico. Fr Rua was inclined to accept. Cagliero
opposed it: he reminded them that Don Bosco would have nothing to do with the
printing of a newspaper. The Chapter went with Cagliero’s view. If the Congregation
was to expand and consolidate under Fr Rua as Rector Major, it would be due in no
18 FdR 3973 B10-11.
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small measure to his personal drive and the wisdom of his collegial form of leadership.
He held reins of power with a sure hand. We see this in the early months of his
rector-ship when he issued ‘Norms’ for Provincials and Rectors on ‘using the book of
privileges’ (8 June 1888),19 and on ‘administrative accounts’ (29 November 1888);20
likewise in the requirement for provincials, issued through his Prefect General
Belmonte, to make a yearly visit to each house around December/January, to clarify
what each confrere owned, and to get each Salesian who had reached the age of
majority to draw up a last will and testament, a copy of which should be sent to Turin.21
These rules, undoubtedly compiled with the help of his ‘Superior Chapter’, were duly
signed and authorised by the Rector Major.
19 Intervention reproduced in Annali II, p. 40-41.
20 L. C.,. p. 25-29.
21Belmonte circular to provincials, 23rd November 1889. FdR 4064 B2.
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16 – Daily Life of the Rector Major at Valdocco
Fr Rua the Confessor1
Fr Rua’s day began as a rule with the community meditation, at half past five in
winter time and five o’clock in summer, after which he would take his place in the
confessional in the former sacristy. There were other confessors in the church, but
almost all the confreres and, according to Fr Ceria, the majority of the apprentices and
students, who attended one of the two Masses that followed, went to him. Confessions
would go on until eight o’clock when he himself celebrated Mass.
At the canonisation process some of his former penitents spoke of their experience.
He was discreet in his questioning, brief and concise in the advice he gave. He would
make references to the saint of the day or the current liturgical celebration. Often he
would recall advice given previously, in this way providing continuity. Two testimonies
to his spiritual direction were given at the diocesan process. One of these came from Fr
Rigoli, parish priest of Somma Lombardo: “I often made my confession to him. I
confided in him totally, as did many of my companions. As I think back to the direction
he gave, with my own experience now, I can say that it was truly enlightened and from
a priest totally given to God.”2 The other testimony was given by professor Peter
Gribaudi: “He inspired great confidence; so much so that, in spite of his apparent
strictness, you could make your confession to him with untroubled mind. Once, when I
felt the need to make a general confession, I again went to him and came away deeply
consoled.”3 At the apostolic process, the Salesian Melchior Marocco made the following
deposition: “He was my spiritual director for ten years, and I always found him to be a
man of admirable kindness, discerning, wise and holy.” For Fr Rua, the ministry of the
confessional was of the highest importance, and when he was engaged in it he would
not allow any interruption whatever. One day, when he was hearing confessions,
someone came to tell him that a distinguished person wanted to see him: he replied
bluntly that no matter who wanted to see him, he must never be called away from the
confessional.
As for himself, on one of the weekdays, after hearing the confession of Fr John
Baptist Francesia, he would change places, kneel down and make his own confession
there and then, in full view of all those who were waiting their turn. During his
journeys, when his day for confession came round, he would ask a Salesian confessor to
oblige. One or other would be rather bashful and try to make himself scarce, but Fr Rua,
with dignity and firmness, would tell him there was no need to stand on ceremony.
Receiving visitors
Once the confessions were over and he had celebrated Mass, he would retire to his
1 To describe the daily life of the Rector Major in Valdocco, I follow very closely the chapter by Fr
Ceria on his “daily and periodic occupations” (Vita del Servo di Dio, p. 198-206). This reliable historian
speaks as a well-informed witness, and is, I believe, trustworthy as he makes his observations.
Unfortunately his text, and therefore ours too, is generally lacking in precise references, which, in certain
cases is very regrettable.
2 Positio 1935, Summarium super dubio, p. 134.
3 Positio 1935, Summarium super dubio, p. 257.
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study and be available to receive visitors until mid-day, welcoming anyone who wanted
to speak to him. It could be some eminent person, sometimes a Salesian or a religious
sister, a married couple, often a benefactor, but also and quite often some ordinary, poor
man or woman. One could be seeking advice, another comfort, and yet another looking
for help. His empathy with the sufferings of others was reflected in his face. He could
listen patiently to interminable stories, knowing that he was allowing those in distress to
find some comfort in sharing their troubles. He could be visibly moved by the
misfortune of others. Many whom his secretaries had seen come in looking pensive,
worried and sad, came out again with joy in their eyes. These comings and goings could
go on without break for up to three hours. Fr Rua’s lively faith and ardent love gave his
words the power to change hearts. Fr Ceria read a testimony from a Salesian priest who
was scrupulous and often in need of a kind word of support; he wrote: “My pen can’t
truly express, as I would dearly wish, the delicate attention I received from this holy and
faithful servant of God, in order to tell with what exquisite and sensitive love his heart
was filled in reaching out to the least of his sons.” A good, and somewhat ingenuous
soul was heard to exclaim: “If it is so sweet to converse with saints, how sweet it will be
to come face to face with God.”
His letters
Fr Rua wrote extensively. The files in the Salesian archives in Rome, which contain
only a small section of his correspondence, list for example, from January to December
1889, a total of 42 letters signed by him to Cesare (Caesar) Cagliero, his Procurator in
Rome. His correspondence, which up to now is still inadequately collated and studied,
reveals a characteristic aspect of his system of governance. As Rector Major, he kept up
his custom of maintaining personal relationships with his confreres without distinction.
As long as the Congregation numbered only a few dozen members, such links were
easily kept. When they began to approach a thousand, however, personal contacts were
more problematic. At the time of Don Bosco’s death they were still less than nine
hundred. Nevertheless, as Rector Major Fr Rua tried to keep up personal contact when
numbers went over the thousand, and even the two thousand mark. Not content with
maintaining contact with the congregation by means of circulars, albeit with a fatherly
concern for all, he would have loved to cultivate the same intimacy with each one, even
those he didn’t really know, through direct or indirect individual communications. All
knew that they could feel free to write to him, in the certainty that he would not fail to
reply. They would write about their needs, real or imaginary; one would pour out his
troubles, another would make a request. Should there be some who seemed to want to
be overlooked, Fr Rua would break the ice by inviting them to let him know what news
they had.
Such an abundant personal correspondence, in addition to business matters, meant
that every day saw a great number of letters arrive on his desk. In spite of his poor
eyesight, he read them all carefully, and either replied personally or had a reply sent as
each case demanded. All this required time and availability. To meet this, between three
o’clock and half past five in the evening, he would go to the home of a benefactor where
he wouldn’t be disturbed, and there he would deal with all the most urgent business.
People who accommodated him were only too happy to put a room at his disposal
where he could do his writing in peace. Often these two hours or so were not enough,
and he would have to continue his correspondence late into the night.
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You don’t have to read many of his letters in order to recognise his rather unadorned
style. A considerable percentage of them are in fact the work of secretaries, who were
not intent, any more than he was, on making them into literary masterpieces. A serious
study of them would have to bear that in mind. Whilst in his letters you don’t see any
more of the terse style from his years as prefect general, neither, on the other hand, do
you expect any epistolary work of art. Fr Ceria is right in saying that you will look in
vain for gems of imagination or some originality of ideas or presentation. Personal
letters were done hastily, and for reasons of economy, were often written on scraps of
paper. And yet one is inclined to endorse the opinion of his kind biographer, who
admired their calm character, and the kindliness, the simple, unpretentious openness of
heart, the warmth and frankness that flow in them. They were thought-provoking and
moving for those who received them. Fr Ceria is correct in saying that here was “the
language of the heart”.
I take the liberty of including here a translation of two signed letters which I find
significant; one is from the early days of his time as Rector Major, the other from
towards the end. The first is a reply, dated 5 June 1892, to Fr Louis Cartier (1860-1945),
Rector of the community in Nice. A sprinkling of humour – perhaps unintended – about
the “blessing” of medals by Don Bosco, four years after his death, gives it a little
sparkle.
Very dear Fr Cartier,
I am replying to your letter dated 24 May. 1. I am sending you twelve medals
blessed by the Holy Father as requested. These are the only ones I had left. Send them to
the lady who asked for ones blessed by Don Bosco, and tell her that they were placed on
his bed. 2. I haven’t been able to read the article about the Oratory of St Joseph, but I
hope all goes well. 3. As to the [chaplaincy of] the Visitation, you could try Fr Canepa
[Catechist at the Patronage St Pierre]. Who knows whether a move could be good for
him? 4. I hope that your feast of Mary Help of Christians went well. I wish you every
blessing, whilst I remain yours affectionately in Jesus and Mary. Michael Rua, priest.4
The second example is his reply, dated 7 March 1907, to a letter from Anthony Aime
(1861-1921) Provincial of Bogota in Colombia, and as courageous a missionary as you
could find.
Very dear Fr Aime,
The good news you gave me of the cure of our dear confrere is very consoling. May
Mary Help of Christians complete the good work by restoring him to full health, if that is
for the good of his soul and for the good of others. - In your letter of 27 January you
remarked on the inappropriateness of certain articles being published in the Bollettino of
November and December. It was felt that this was in order, given that the content of these
articles came almost exclusively from information published in your own country, and
probably on the order, or with the consent of the government. Seeing that you have now
written to me about it, we need speak no more about it. – You asked me for three priests.
But where can we find them? Many more have been asked for from various places. But
4 FdR 3879 C11.
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we have to give the same answer to all: we can’t send them; we don’t have them. – Take
courage, and try to make a fire with your own wood. At the same time, cut back on your
involvement to match your resources. In the meantime I shall not fail keep you in my
prayers. Yours affectionately in Jesus and Mary. – Michael Rua, priest.5
In every case Fr Rua showed concern for the spiritual welfare of the one he was
writing to. If some religious festival was drawing near, he wouldn’t fail to mention it.
He showed special sensitivity for his correspondents on their patronal feast or birthday.
He had to deal with some strange requests. A cleric in Ecuador asked for a dozen
manuals for the teaching of plain chant; Fr Rua had them sent off by return of post. Fr
Trione, writing from the college at Randazzo, in Sicily, had a request for the coming
feast of the Rector, Peter Guidazio (1841-1902): the text of a hymn to go with music
already written! Fr Rua immediately got someone to write verses and had them sent in
time for the feast.6There are some gems of fatherly care. Michael Borghino (1855-1929)
a young Rector in Uruguay, preached to his confreres about the mild and gentle way of
St Francis of Sales and St John Bosco, but had a well-founded reputation for behaving
very differently himself. One day he received a small parcel from Turin: the address
was evidently in Fr Rua’s handwriting. He opened it and found a small pot of honey
with a short note which read: “Here you are, Fr Borghino: take a spoonful of honey
every morning. Fr Rua.” Fr Borghino would become an enterprising superior, and, all
things considered, a good Salesian.
Fr Rua’s replies to confreres show a deep level of understand for each one. A bad-
tempered one who had overstepped the mark was gently made to see the errors of his
ways by a compassionate father. He had at times, as Fr Ceria points out, to deal with
bizarre people who would write pages of nonsense, convinced they were explaining
gospel truths. Many would have taken one look at them and thrown into the waste-paper
basket. Not Fr Rua. For him this was a case of a sickness to be treated as such. A sick
person may be considered a nuisance, but the doctor attends to him all the same. After
Fr Rua’s death, says Fr Ceria, one hundred and fifteen letters were found from a
mentally sick Salesian priest who wrote endless, trivial observations, as if they were of
the matters of immense gravity. Fr Rua sent a painstaking reply to every single one.
Fifty six of these replies have survived; the other fifty nine have been given as a gifts to
people wishing to have something written by the hand of this saintly man. They could
end up in the hands of anyone at all; but, as his biographer says, the candour, kindliness
and detachment of their contents would forestall any suspicion of the mental state of the
one they were sent to.
There was exactness in his replies. He would give the precise date of the letter he
was responding to, then get down to the details, showing that he had fully understood
the contents. In short, his letters, though simple and without adornments, are a witness
to his fatherly goodness and his genuine spirituality, implied rather than explicit. “To
anyone who knew him,” concludes Fr Ceria, “they reveal the qualities and virtues that
were his.”
5 FdR 3836 B4-5.
6 During the Fr Rua,s time as Rector Major, Fr Peter Guidazio (1841-1902) was Rector at Randazzo
from 1889 until his death in 1902.
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Annual celebrations
In his own house in Turin, Fr Rua was centre stage in all the various celebrations
throughout the year. From 1868 onwards, as Prefect of the Oratory, then Prefect
General, he had taken part each 24 May alongside Don Bosco for the celebrations in
honour of Mary Help of Christians. Now as Rector Major it fell to him to preside at
them. As we know, from 1889 onwards, on 23 and 24 June Valdocco honoured both
Don Bosco and Fr Rua. As far as he was able, he presided at the Oratory prize-giving on
the feast of the Assumption, and he would not miss speaking to the pupils in the church
before they set out for their holidays. He did his best to maintain contact with the
young people in the house, and whilst he didn’t have direct responsibility for them, he
made the most of every opportunity to be seen with them both in church and outside.
They all knew that they could approach him as often as they wanted. He was happy to
be around with them during the after-dinner recreation, and as a rule would speak to the
students from the senior classes once a week.
He had exceptional pressures to face from mid-August until early October: this was
the time for the Retreats for the Salesians and the Daughters of Mary Help of Christians.
For the Sisters it was enough for him to put in an appearance and, at most, preside at the
closure of the retreat. For the Salesians it was a different matter: at each Retreat he had
to be there for the whole time. He had to be entirely at the disposal of the retreatants,
who always came in large numbers to Valsalice and Borgo San Martino. Once he had
celebrated Mass – always on his own in those days – he would hear confessions for
several hours, before and after dinner. This placed a great strain on him, and sometimes
he would faint whilst hearing confessions, but as soon as he came round again he would
go straight back into the confessional. In the course of a day he would receive anyone
who wanted to speak to him. Most of the confreres wouldn’t want to end the Retreat
without seeing him personally, so at any time there would always be several of them
waiting outside his door. He would spend the so-called ‘moderate’ recreations after
lunch chatting with those around him, and every night, after prayers, he would give the
Good night, a short, interesting talk. Finally, at the closure of the Retreat, he would
deliver the sermon, offering some recommendations. This two month period sapped his
physical energy; but when someone remarked on this, his reply was: “These are my
harvests.” As Fr Ceria would say, the harvests went on for the whole season.
His biographer ends his chapter with some general observations about the delicate
issue of the nomination of Provincials and Rectors. When Fr Rua had to appoint a rector
or provincial, or a new member of his Superior Chapter, he didn’t go for someone he
liked, but for a confrere who was observant, one who was faithful to the Constitutions
and the Salesian traditions. Then he would pray and consult individually with each
member of his Chapter. Generally, the outcome would prove to be appropriate. Must we
fully endorse the view of Giulio Barberis, given at the informative process for
Canonisation, when he declared: “I do not recall any serious complaints in this area; on
the contrary, we have to admire the fact everyone willingly accepted his decisions”?7
Not at all. I say this from my own knowledge of the disturbing consequences of the
appointment in France, from 1904, of Fr Peter Perrot and Fr Joseph Bologna, which we
shall speak about later. All the same, on close observation, we see that in every difficult
case the Rector Major did his utmost to mitigate problems arising from decisions made
7 Positio 1935; Summarium super dubio, p. 377.
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in consultation with his Superior Chapter.
To sum up, in the house at Valdocco, with those around him, with the many strangers
who came to visit him, and for the young people in the school, the austere, saintly Fr
Rua was always the kindest of fathers, totally forgetful of himself, all things to all men,
as his master Don Bosco would have wanted to see him, were he still alive.
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17 – Exploring the Salesian world in Europe
Italy
1888 was a year of mourning following Don Bosco's deaath, and for the most part Fr
Rua remained in Turin. The following year, however, he started a gradual visit of all the
Salesian houses in Europe, beginning naturally with Italy.1
With the help of Fr Ceria, we shall group these Italian visits, made in the first few
years of his time in office, endeavouring to highlight the salient features. Starting in
1889 and running into 1890, he made contact with the northern houses. We find him
first of all in the summer of 1889 from 31 May to 5 June, preaching the retreat to the
Salesians at Nizza Monferrato, then at Sampierdarena near Genoa on the Ligurian coast,
and finally at the important college at Alassio. It was here that at the end of his visit he
was presented with an album, signed by all the pupils and teachers. The album opened
with a very moving address for a man whose main concern was to walk in the way of
his master Don Bosco. It declared: “Beloved father, thanks to your visit, we have spent
three days of happiness. Through your presence and your words we have experienced
pure joy and spiritual enthusiasm. We make bold to say that we have had among us, not
the successor of Don Bosco, but Don Bosco himself. We thank you from the bottom of
our heart.”2 On 25 June Fr Rua was at Borgo San Martino for the feast of St Aloysius
Gonzaga. Whilst he was there, the Salesian Sisters in a neighbouring house asked him to
come and give a blessing to a sister in their infirmary who had been given up by the
doctors. Fr Rua simply asked them to join him in praying three Hail Marys at her
bedside for her recovery, and at the ‘good night’, he recommended the pupils to do the
same before going to bed. Meanwhile the sister fell asleep. The following day the doctor
could detect nothing more in her condition than extreme weakness. This news prompted
Fr Rua to rejoice at the power of Mary’s intercession. As for the Sister in question,
Philomena Bozzo, the Sisters would call her ‘Fr Rua’s miracle’. She died twenty-five
years later on 22 May 1914, when she was the head of a college at Damas, in Syria.3
On 13 July we find Fr Rua at Faenza, in Emilia, a pretty little town, but a place
where anticlericals were giving the Salesians at the local college a hard time. He had
come to bless the college chapel and he was full of admiration for the support the
Cooperators were giving to the community. His visit became a three-day celebration.
On the final evening, after his farewell talk, it took more than an hour for him to move
away from the crowd of people, all wanting to get close to him. Some wanted a blessing
or a piece of advice, others just wanted to hear a word from him, kiss his hand or touch
his clothes. Fr Lazzero wrote about it to Fr Cagliero: To sum up, they were doing
nothing less than they did for our beloved father, Don Bosco”. 4 Fr Rua went on to visit
the houses in Florence and Lucca, and came back to Turin in time to attend to the
retreats for the Salesians and the Sisters, as well as the meeting of the superior chapter
at Valsalice from 2 to 7 September.
1 For Fr Rua’s journeys from 1889 to 1892, see Lazzero’s agenda, FdR 3001 A11 to
quoted here; and E. Ceria, Vita del Servo di Dio, p. 163-222.
2 According to E. Ceria, op. cit., p. 164.
3 According to E. Ceria, op. cit., p. 165.
4 Quoted in E. Ceria, op. cit., p. 167.
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In January 1890 he went as far as Rome, where the building of the home (hostel) at
the Sacro Cuore was dragging out. He was there by the 13th and was expecting an
invitation from Leo XIII to a private audience.5 This took place on the 22nd when the
Pope received him along with Fr Caesar Cagliero and Fr Lazzaro. We can imagine his
joy when he heard the Pope say: “The work undertaken by the saintly Don Bosco was
blessed during his life-time, and will continue to be protected now that he is dead.” He
expressed his interest in Salesian work in missionary countries, especially Colombia,
and he gave his blessing for the coming projects in Africa and Asia, continents where
they had not yet set foot. “We can have peace of mind,” Fr Rua would write in his
circular of 1 February, “if we get requests for missionaries in these regions, because this
mission has come from the vicar of our Lord Jesus Christ, and therefore from God
himself.” As they spoke about the parish of the Sacro Cuore, the Pope exclaimed: “Be
courageous. Carry on your work. We’ve seen that whenever we go ahead in spite of the
problems of our times, people are not slow to respond, and it’s to their benefit.” Fr Rua
got back to Turin on the 25th, visiting en route the work at La Spezia, where he gave a
very fruitful conference to Cooperators in the church of San Siro at Genoa. As a
newspaper reported on 28 January: “With the love of a father and the compassion of a
brother, he recommended the care and protection of marginalised children.”6
In April/May 1891, Fr Rua completed his tour of Salesian work in the north of
Italy, firstly by visiting the Italian-speaking centres of Trent (then part of
Austria/Hungary) and of Mendrisio (in the Swiss canton of Tessin). [After some
hesitation, Don Bosco had agreed to take on the management of the municipal college at
Mendrisio.] At Trent, the Salesians had taken charge of an orphanage attached to a local
foundation that had an article in its regulations prohibiting the acceptance of orphans
from outside the city. In his conference to Cooperators Fr Rua told them that only a
short time ago, the Salesians had found an eleven-year-old boy perished with cold and
had taken him in straight away. The poor lad was form Trent. He’d been abandoned by
his older brother and was begging at the door of a hotel. God knows where he would
have ended up if safe Salesian hands hadn’t rescued him. His audience were very
moved by this story. So much so, that the one who had most vehemently defended the
controversial article came to regret it, and the article was removed.7 At Mendrisio Fr
Rua was impressed by the high standard of the Sunday oratory, and the excellent way it
was run. The following 12 May he informed his superior chapter that at Mendrisio “the
Salesians are highly thought of by all the public authorities and politicians, principally
because of this Sunday oratory”.8 During his term of office, Fr Rua was the apostle of
the festive oratory throughout the Salesian world. The oratory, for him, was the
preferred way with the young, much more so than colleges and schools.
In April 1891, after a brief stay in Turin, he was on the road again, this time for
Venice where, to his great satisfaction, he was able to take part in a solemn high mass
sung entirely in Gregorian chant by the pupils of the college at Manfredini de Este. Such
5 Accounts of this audience in circulars of Fr Rua to Salesian Rectors, 1 February
1890, FdR 3978 D3-6, and to the Daughters of Mary Help of Christians, 2 February
1890, FdR 3987 D6-7.
6 Quoted in E. Ceria, Vita, p. 171.
7 According to E. Ceria, Vita, p. 173-174.
8 Minutes of the Chapter, 12 May 1891.
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an experience couldn’t fail to give him enormous pleasure. In a circular of the previous
1 November he had recalled Don Bosco’s preference for the chant, and the fact that he
had invited Bishop Cagliero to devise a programme for teaching it. He was aware, as he
wrote in the circular, that “in many Catholic countries these days, the chant is studied
assiduously, and that in colleges of high repute, apart from other music, young people
are being trained in Gregorian chant.”9 It made him happy to see that this was true of the
college at Este.
From there went down to Emilia Romagna, heading for Bologna, Imola and Faenza,
from where he made his way north again to Parma. He was delighted to see the progress
made in the various Salesian centres, not least in Parma, thanks to the efforts of the
genial Fr Charles Baratta (1861 – 19100), since this was a region where a shameless
anticlerical lay movement was riding high.
It was not until January, February and March of 1892 that Fr Rua would visit the
Salesian centres in southern Italy.10 In mid-January, along with Fr Francesia, he was in
Rome where Leo XIII kindly granted him an audience and asked him for news about
“his dear Salesians”.11 Fr Rua would report that in the eyes of the Pope “Don Bosco has
a high standing before God, the Church and people everywhere”. It prompted Fr Rua to
exclaim: “Happy are we to belong to a school with so spiritually-gifted, and so holy a
master!”12 From Rome he went south to Naples, took a boat for Palermo, in Sicily,
where he met some Cooperators, and then moved on to Marsala. For some time there
had been negotiations afoot for the Salesians to take over an orphanage there: Fr Rua
was able to finalise the arrangements. At Catania he had the satisfaction of seeing the
high esteem in which the Salesian daily oratory was held. He found it well attended and
full of life. Crowds of young people came running to him as to an old friend, and he
could see that they were very fond of the young Rector of the oratory, Francis Piccollo
(1861-1930). The college at Randazzo, the first Salesian foundation in Sicily, had gone
through a time of crisis from 1885 to 1889, following the transfer of its Rector and
founder, Fr Francis Guidazio, but now that Fr Guidazio was back again, it was returning
to its former vitality. Fr Rua didn’t overlook the Daughters of Mary Help of Christians.
On the contrary, he visited their centres in Catania, Bronte, Trecastagni, Mascali and Ali
Marina. At this last-mentioned, he received a particularly enthusiastic welcome. As
soon as they knew that Fr Rua was about to arrive, the oratory children ran to the station
to give him a rousing reception, then they escorted and cheered him all the way back to
the oratory for what the Salesian Bulletin called a little “concert of music and
recitations”. Back once more in Calabria on the mainland, he passed through Taranto
and Bari and on to Macerata to visit a newly- opened Salesian college. In an
autobiography that remained unpublished, Fr Francesia wrote of this college: “The
house had been open only a short time but was full to overflowing, a sort of Salesian
‘Noah’s Ark’, with students, apprentices and oratory boys, kept afloat simply by love.”13
Fr Rua made a prayerful pilgrimage to Loreto, where he visited the ‘holy house’ of
Mary, and from there headed for Venice, with short stops at Ancona and Rimini, setting
foot again in Piedmont at Novara. Here, the local bishop had built a magnificent oratory
9 Circular letters, 1 November 1890; L. C., p. 50-51.
10 E. Ceria, Vita, p. 212-216; «Don Rua en Sicile», Bulletin salésien, April 1892, p.51-53.
11 According to the report of Fr Rua to his superiour chapter, the following 9 March
12 Letter, Rua to Costamagna, Marsala, 2 February 1892. FdR 3891 D5-8.
13 According to E. Ceria, Vita, p. 215.
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for the Salesians, destined to be the springboard for an outstanding and successful
Salesian presence. When Fr Rua finally touched base in Turin on 8 March, sadly no one
was expecting him, since there hadn’t been any advanced notice of his arrival. It must
have been a great joy for him, however, to have done a complete tour of Salesian work
throughout the peninsula and its island dependency.
Fr Rua in the south of France
In the meantime, between February and May 1890, Fr Rua had already
completed other excursions that took him to France, Spain, England and Belgium.14 He
was little known, if at all, in these countries, whilst the memory of Don Bosco was still
very much alive. On 27 January of that year he was back in Turin following a trip that
had taken him as far as Rome. On 4 February he was on the move again, this time
making for France via San Pier d’Arena.15
The first French house to benefit from the presence of Fr Rua was naturally that
of Nice, founded by Don Bosco fifteen years previously, marking the expansion of
Salesian work beyond Italy.16 Its title of ‘Patronage Saint-Pierre’ shouldn’t deceive us:
Nice didn’t have a Salesian ‘patronage’ in the usual sense of the word. Its boarding
school, like the Turin oratory, was made up of two sections, one for students, and the
other for apprentices. How Fr Rua spent the time during his visit is well documented in
the house chronicle. This will obviate too much repetition in describing similar
situations.
It was eight o’clock in the evening of Saturday 8 February, a wintry evening,
and night had long since fallen. The entrance and courtyard of the Patronage Saint-
Pierre were lit up and decked with bunting in expectation. Fr Rua appeared, and music
and cheers broke out in a joyous welcome for the successor of Don Bosco. Vive Don
Rua! Vive Don Rua! We can take up the opening lines of the welcome address given by
one of the boys (written by Fr Cartier), which must have resonated fully with Fr Rua’s
own feelings. Was it not his aim, after all, to be in every regard another Don Bosco? It
began: “You come to us today, my beloved Father, and finding again in you the soul,
the spirit and the heart of the one we lost, or rather finding everything of him in you, our
eyes see the light, and we feel in our inmost being that our Father, our Master is not
dead as long as we can say: Is not our heart burning with love when his voice sounds in
our ears?” Deeply moved by this, Fr Rua replied in these terms: “The memory of Don
Bosco evokes deep sorrow in me; at the same time, it rightly calls to mind all that our
revered father did, and all that we ourselves must do. Don Bosco is now in heaven, and
already, on many occasions, we have felt the benefit of his help. He encouraged you to
love me just as you loved him; to be obedient to me as you were to him. If you follow
his advice, you will make my task light and easy: and that, as you know, consists in
doing whatever is for the good for souls.”
The following day, Sunday 9 February, the community was celebrating the feast
14 Interesting presentation, E. Ceria, Vita, p. 179-197.
15 According to the agenda of Fr Lazzero, working as secretary, typed copy, FdR 3001 E5-6.
16 On Fr Rua at Nice, see lengthy account in Bulletin salésien, February1890, p. 25-29 et avril
1890, p. 44-45
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of St Francis de Sales. From half past six in the morning Fr Rua was in the confessional
besieged by confreres, then by the youngsters, since everyone thought it a blessing to
make their confession to Fr Rua. He only left the confessional to celebrate the
community mass at half past seven. The Cooperators had been invited to their regular
conference following vespers in the church of Our Lady at three o’clock, and there Fr
Rua addressed them in the presence of the Bishop of Nice. In his ‘charity sermon’ as it
was described in the religious weekly, he asked his congregation to support the Sunday
patronages, orphanages and educational establishments, and finally the missions. Fr Rua
was not ashamed to beg, any more than Don Bosco had been, since all these projects
made great demands on resources and it was only thanks to the generosity of the
Cooperators that they could be kept up.17 On Monday 10 February two groups who
regularly supported the house in Nice were invited to a talk from Fr Rua: they were the
“Committee for the promotion of the workshops of the Patronage” and the “Ladies
Patronesses”. There was an almost full attendance from both. Fr Rua commended them
for all the work they had done for the house, but he felt compelled to express at some
length his regret that, alongside the patronage for boys, both residential and external,
there was not a similar patronage for girls under the care of Salesian Sisters. “Don
Bosco”, he told them, would be delighted with all the good that you do to help young
workers. But there are still many more children in need of help.” It was only if their
needs were met that that the Salesian work in Nice could be considered complete in the
eyes of Don Bosco.18 The week was taken up with visits to Cooperators and the Catholic
Circle, receptions, words of advice to confreres, and lengthy periods in the confessional.
Monday 17 February, Fr Rua’s last full day with them, brought this memorable visit to a
happy conclusion with games and a stage performance. The next day was to be mardi
gras, which would explain why a rather tearful Fr Rua, in his farewell good night to the
boys, recommended that they should all “offer their prayers and communions for the
souls in purgatory, so that on a day that would be profaned by the unworthy behaviour
of many, they would bring some joy and comfort to the souls of the just still detained in
purgatory.”19
On Tuesday the 18th, whilst the youngsters in Nice were having their exercise for
a happy death and preparing to celebrate the carnival, Fr Rua was making his way to the
house in La Navarre, not far from Nice, from where he made a lightning visit to Toulon
to deliver an hour-long conference in the principal church of Sainte Marie, and to visit a
few Cooperators.20 On the 19th there had been a welcome gathering in the course of
which the “compagnies” [sodalities] and boys from the various classes read addresses in
his honour. On Saturday 22 February, it was their turn to have the exercise for a happy
death. Fr Rua made himself available for confessions, “the best pedagogy”, he said,
quoting Don Bosco. At ten o'clock precisely, reports the chronicle, and with the
authorisation of the bishop, he proceeded to baptise two protestant orphans rescued in
Toulon by the Rector, Peter Perrot. Soon after lunch, retracing his steps towards Nice,
he made for Cannes where Don Bosco had made many friends. There, on the Sunday
afternoon, he was able to deliver a “charity sermon” in the church of Notre-Dame du
Bon Voyage, speaking about Don Bosco, his apostolic work, and his Cooperators. His
17 According to Bulletin salésien, article quoted, p. 26.
18 Talks in Bulletin salésien, article quoted p. 27-28.
19 Bulletin salésien, article quoted, p. 45.
20 On Fr Rua at la Navarre, Toulon, Cannes and Marseilles, Bulletin salésien, April 1890, p. 45-51.
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appeal prompted a very generous response (2000 francs in the reckoning of Fr Lazzero).
He spent five days in Cannes, visiting benefactors and religious communities. On
Wednesday the 26th, he went on to St Cyr sur Mer to visit the St Isidore orphanage run
by the Salesian Sisters, where he was welcomed by the chaplain Fr Anthony Variara.21
On the 27th he gave a conference to the local Cooperators, dined with the Count de
Villeneuve along with local clergy, and in the course of the afternoon made himself
available for the Sisters.
On 28 February, the oratory of Saint-Leon in Marseilles received a telegram at one
o’clock in the afternoon announcing the arrival of Fr Rua that very evening. He would,
in fact, spend a whole week there, the same length of time as he had spent at the Saint-
Pierre Patronage in Nice, since here was the Provincial house, with Fr Paul Albera the
Provincial. Not that Saint-Leon would have him all to themselves. He would spend two
days (there is some discrepancy of dates between the Bulletin and Fr Lazzaro’s
chronicle) – Wednesday 5 and Sunday 9 March – in the novitiate house, known as La
Providence, in the Sainte-Marguerite suburb of Marseilles. There he found thirty French
Salesian novices, who celebrated his arrival with a beautiful “academy”, after which he
interviewed all those who had asked to be professed or to put on the religious habit. He
showed an interest, too, in the adjoining farm and countryside.22The 7th and 8th were also
taken up with visits: to the Parish Priest of Aubagne, and to the Count de Villeneuve at
Roquefort –both of whom had a strong personal attachment to Don Bosco. At Saint-
Leon itself Fr Rua received visitors, heard confessions of both confreres and boys,
spoke with patrons both male and female, and gave two very lengthy good nights to the
boys, one encouraging them to approach the sacraments, the other on devotion to St
Joseph. Of particular importance was the substantial conference he gave to Cooperators
on 6 March in which he praised the work of the Sunday oratories (or patronages). He
told them: “The impact they have is very consoling. In one town where our Salesians
recently opened a patronage, the area where they set up used to have a very bad
reputation. No self-respecting person could pass through the place without being set
upon by youths hurling stones and mud at them. Six months later, it had changed
beyond recognition. I’ve seen for myself that these same youngsters have not only
learned self respect, but are now polite and respectful of others.” He enlarged also on
missionary work among “savages”.23
21 The chronicle of the Bulletin salésien is silent on Fr Rua à St Cyr. Brief information in the agenda
of the secretary, Lazzero, for that date
22 According to Lazzero’s agenda for that date.
23 Edited talk with the title: «Conférence des Coopérateurs salésiens», Bulletin salésien, April 1890,
p. 49-50.
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Fr Rua in Spain
In the evening of Monday 10 March, Fr Rua and Fr Giulio Barberis left
Marseilles for Spain. For Fr Rua this was a return visit, just four years after his
memorable journey alongside Don Bosco in 1886.24 He would visit two Salesian
centres: Sarrià, in Barcelona, and Utrera in the Seville region. As these were at a great
distance from each other, it would involve long, tedious journeys on modest means of
transport.
On 11 March, after a whole night on the train, he arrived to a magnificent
welcome in the station at Barcelona. Later in the morning he was able to celebrate Mass
in the private chapel of the benefactor Doña Dorothy Chopitea, after which he lost no
time in going to greet the bishop, who showed him “extraordinary kindness” (Barberis).
By four o’clock in the afternoon he had finally arrived in Sarrià, where he would spend
over a week, from the 11th to the 20th precisely. His arrival was greeted with
instrumental music, songs and cheers. The playground was decked out, and there were
lights all round the arcades and up to the first floor. Don Bosco himself had never been
greeted with such magnificence in an establishment that was still quite new. “The
people of Barcelona paid great honour to Fr Rua, seeing him as truly a second Don
Bosco”, wrote Giulio Barberis to Louis Piscetta on 15 March.25
His days were taken up receiving visitors, and especially calling on benefactors,
notably Fr Louis Martí-Codolar. A fitting climax to his stay in Barcelona came on 18
March with the official inauguration of a new development in a particularly poor
suburb. Doña Chopitea had financed a whole new complex, comprising a school and a
Sunday oratory, entrusting to the Salesians the mission of teaching and providing
pastoral care for the whole area. The building was blessed by the bishop and all
gathered in a large hall for a formal address, tributes, poems and musical items much to
the credit of the youngsters of Sarrià. We get an idea of the event from the Correo
Catalan which devoted a whole article to it. There we read: “Beneath a rich canopy
erected for his Excellency the Bishop, was a beautiful portrait of Don Bosco; seated on
either side of the bishop, who presided at the ceremony, were the Very Reverend Fr
Rua, Superior General of the Salesian Congregation, the Vicar general of the diocese
and the President of the Catholic Associations”.26 Fr Rua’s visit was brought to a close
on the 19th at Sarrià, when he joined the whole community to celebrate the feast of St
Joseph, a devotion dear to his heart, and to attend a theatrical production put on by the
young people.
The following day, the two travellers began their journey to the second Salesian
house in Spain, Utrera,27 going via Madrid and Seville. Writing to Fr Piscetta, Fr
Barberis began his rather poetic description of this journey with these words: “ Above
all, I have to begin by telling you that this journey from Barcelona to Utrera is long,
very long, longer even than from Turin to Barcelona. I must add that here in Spain the
24 Information on this journey to Spain in the letters of Fr Barberis FdR 3002 A8 & ff. and «Don
Rua en Espagne», Bulletin salésien, June 1890, p. 73-75.
25 FdR 3002 B9.
26 According to the artice quoted in the Bulletin salésien, June1890, p. 73-74.
27Tr. note: we are informed that in fact Utera was the first Salesian work in Spain (1881). Sarrià-
Barcelona was the second.
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trains are not very fast, and there are very few direct ones, so that the journey seems
even longer.28 Doña Chopitea had actually purchased first class tickets for them, but the
reality was that, leaving Barcelona at eight o’clock in the morning, they reached Madrid
at the same time the next morning, still only half way to their destination. Fr Rua had
been uncomfortable and not able to sleep during the night, and so was extremely tired.
Undismayed, however, as soon as they left the train in Madrid, and since they wouldn’t
be leaving again until the evening, their first aim was to celebrate Mass. In the event, Fr
Rua celebrated in the private chapel of a rich benefactor, whilst Fr Barberis found a
small church nearby. In the course of the day they made some important calls: firstly on
the cardinal of Seville, who happened to be in Madrid, then the Bishop of Madrid, the
Apostolic Nuncio, and the Vicar General of the diocese.
The overnight journey by train from Madrid to Seville would take thirteen hours.
They left on 21 March therefore, at half past six in the evening, and arrived in Seville at
half past seven in the morning. In spite of the discomfort, Fr Rua did manage to catch
some sleep. Once in Seville, their first concern again was the Mass, celebrated probably
in the cathedral, which Fr Barberis described as “one of the wonders of the world”.
Several hundred workers were engaged in restoration work, he remarked. After a visit to
the Alhambra29, and calls on a few benefactors, they were on the train again, this time
for Utrera, a small town with a population of about twenty thousand. This final lap of
the journey took “not more than three quarters of an hour, reported Barberis.30
As could be expected, they were given a magnificent welcome in the station at
Utrera, where the Salesian presence was much appreciated. If we are to believe a letter
of Fr Barberis written on 25 March, twenty cars were at the ready to transport Fr Rua,
the two local parish priests, the mayor, the ‘praetor’, the Chapter of the Salesian house,
all the other local priests, various dignitaries and a few friends. All wanted to “make the
acquaintance of the successor of Don Bosco, and by honouring him, to give honour to
Don Bosco himself,” he tells us. They made a fine motorcade as they made their way to
the Salesian house. Barberis was so charmed by the exuberance of the Andalusian
youngsters that he exclaimed: “Utrera! Utrera! Never shall I forget you.”31 As soon as
the main gate opened, one hundred and thirty youngsters, all lined up with their Salesian
assistants, began shouting: ‘Evviva!’ They clapped and strained their eyes to catch sight
of the one they had been waiting so eagerly to see, and they sang a hymn of welcome
for him. This was a house that had been open for ten years and had never had a visit
from a superior, so the presence of Fr Rua was a great boost for the confreres. On the
23rd, all the youngsters wanted to make their confession to Fr Rua, who, unlike Fr
Barberis, had sufficient knowledge of Spanish to get along.
On the Sunday evening here was a splendid academy with music and literary
items. Fr Barberis, and almost certainly Fr Rua too, was greatly impressed by what he
saw as “Catholic Spain”. He wrote: “The Andalusian can’t speak without singing the
praises of his Saint Hermenegild, Saint Ferdinand, Saint Isidore, and without recalling
28 FdR 3002 B12-C1.
29Tr. note: We are informed that L'Alhanbra is in fact in Granada. The error most likely comes from
Barberis, the source, who may have written “Alambra”. H eshould have written Alcazar or even La
Giralda, the belltower of the cathedral where they celebrated Mass.
30 FdR 3002 C5-6 et 8.
31 FdR 3002 C6.
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the period of Moorish domination which was only brought to an end through the help of
Mary. Several compositions dwelt on these themes.”32
Fr Rua took the opportunity whilst he was there to make a pilgrimage to Our Lady of
Consolation, patroness of Utrera and of the whole of Andalusia. He also made visits to
the mayor, the Archpriest and to two or three families of benefactors. On the 24th he
gave a conference to Cooperators. “His simple, sincere words touched the hearts of all”
reported the Salesian Bulletin, with the result that the altar-boy who took up the
collection had difficulty holding the plate laden with the money they had given.33
Finally, on the evening of the 25th, the two travellers were all set for the return journey
to Turin. They would do it again in stages, hoping to arrive back on the 30th, in the early
morning of Palm Sunday. They were coming home full of admiration for “Catholic
Spain”, for the generosity of the Cooperators, and the attachment to Don Bosco they had
found there.
Fr Rua in Lyons and Paris
Fr Rua spent two weeks of prayer and reflection with his council, and although he
felt a pressing need to go to Battersea, in England, where the new venture was getting
off to a shaky start, he decided first of all to make two brief visits to Lyons and Paris,34
accompanied by Fr Louis Roussin, editor of the French edition of the Salesian
Bulletin.35 He left Turin in the morning of 14 April and was met at the station in Lyons
by the Quisard family who welcomed him into their home. The following day, he
celebrated Mass with the Poor Clare nuns in rue Sala, close to the place where St
Francis of Sales had died. This last detail meant much for Fr Rua, who had a great
regard for relics of saints. He then began a round of visits such as pressure of time
would permit, in particular to the Vicar General M. Belmont (in the absence of Cardinal
Archbishop Foulon) and to the office of the ‘Organisation for the Propagation of the
Faith’, which supported the Salesian missions in South America. Bishop Cagliero, Vicar
Apostolic in Patagonia, and Bishop Fagnano, Prefect Apostolic in Tierra del Fuego,
who had been informed beforehand of Fr Rua’s visit, both sent their greetings and good
wishes to the organisation. The Secretary General showed Fr Rua several artefacts from
the missions which were kept in a glass case. On the 16th he climbed the hill of
Fourvière, where building work was in progress for the large basilica which would soon
become the pride of the city, and he celebrated Mass in the historic chapel where Don
Bosco had also been in 1883. The publication ‘LEcho de Fourvière’ spoke favourably
of Fr Rua’s whole approach: “He habitually depends on Divine Providence to provide
the daily bread for a hundred thousand children rescued from misery, and on the
courageous ranks of missionaries who take the good news of the gospel to the far-off
regions of Patagonia. – Fr Rua ranks alongside his late master by his zeal, his
gentleness, and above all his vibrant faith which moves mountains.”36 In the evening he
32 Barberis, FdR 3002 C12.
33Barberis, FdR 3002 D2-3.
34 Stages minutely reported in the Bulletin salésien, June 1890, p. 76-79.
35 The presence of Fr Roussin with Fr Rua is indicated in a letter of his to Fr Durando, London, 21
April 1890; FdR 3897 A4.
36 L'Echo de Fourvière, 19 April 1890, according to the Bulletin salésien, article quoted, p. 77.
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left Lyons, taking the night train for Paris, where he intended to spend just two days,
knowing that he would be back for a longer stay after his return from England.
He devoted the whole day of 17 April to the small boarding school set up at Paris-
Ménilmontant, close to the oratory which was the true cradle of this work. He was given
a rapturous welcome, and to his great satisfaction the Mass he celebrated that morning
was accompanied by Gregorian chant sung by the boys. In the afternoon the same boys
treated him to a homely concert. Although small, the oratory of Sts Peter and Paul was
quite evidently full of life. The following day was spent almost entirely away from the
house. In the morning he was with the Benedictine Nuns of the Blessed Sacrament in
rue Monsieur. First there was Mass, sung in plainchant, then a “fatherly chat” with the
community, as Louis Roussin described it in the Bulletin salésien, when he spoke about
Salesian work in Europe and the American missions, and the debt of gratitude the
Salesians owed to these religious, who supported them by their prayers and their
generosity. In the afternoon, together with the Rector, Fr Ronchail, Fr Rua was received
by the Apostolic Nuncio, Bishop Rotelli. As one would expect, his Excellency spoke
warmly about the work at Ménilmontant, where the field of apostolate open to the
Salesians was so vast. Next, Fr Rua gave a conference to Cooperators in the church of
the Assumption in rue Saint Honoré, where, according to the chronicle, the attendance
was rather sparse “because of the bad weather”. Fr Rua simply repeated what he had
said at Nice and Marseilles about Don Bosco, his apostolate for poor and abandoned
children, and the progress of the Salesian apostolate, notably in the foreign missions. He
also insisted strongly on the “absolute necessity of extending the property at
Ménilmontant” where, with eight hundred requests for admission, only ninety places
could be offered. The Cooperators were therefore invited to put their hands in their
purses, and Fr Rua himself passed along the rows to collect their offerings. They
concluded with Benediction of the Blessed Sacrament, after which Fr Rua held a few
private interviews in the sacristy. All in all, this visit confirmed how strong the memory
of Don Bosco remained in Paris.
Fr Rua in England, northern France and Belgium
Shortly before his death, Don Bosco had taken on a Catholic mission in
Battersea, a very poor, working-class area of London.37 The beginnings had proved very
difficult, especially as the first superior, Edward McKiernan had died on 30 December
1888. Fr Rua devoted six days, from 19 to 25 April, to this budding project, now being
led by Father Charles Macey. The two travellers found there a small church in sorry
shape, a house that served as office and presbytery, a flourishing mixed school with 315
pupils run by religious sisters, subsidised partly by the state but administered financially
by the parish, a Sunday oratory for boys, and the beginnings of an orphanage with three
children living in the presbytery.38
The parish consisted of around two thousand Catholics, mainly Irish people. On
21 April Fr Rua wrote: “The church and school are both well attended, and the good
37 Description in a note from Francesco Dalmazzo, tradtranslated in the Bulletin salésien, December
1887, p. 149-150.
38 Lengthy description of Fr Rua’s days in England,, Bulletin salésien. June 1890, p. 79-85.
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that is being done for Catholics in the area is considerable. Even the Protestants benefit
as well, since there are many conversions, sometimes of entire, large families,
something rarely found elsewhere. He remarked that “the Sunday oratory is going well.
It’s true that the boys who attend are not as numerous as those at Fr Pavia’s oratory [in
Turin], but we hope that little by little it will do just as well.” He considered getting the
Daughters of Mary Help of Christians involved in the English mission: “The mission is
still in its early stages: if we were to make this into a joint project, we could send some
of our Sisters to look after a Sunday oratory for girls, who would come in large numbers
and would be a good source of vocations once the spark is lit.39
Fr Rua did a careful inspection of the property. He was pleased to see that the
perimeter wall around each of the playgrounds had been raised, so as to stop young
rascals climbing over and breaking windows; but he was disappointed with the zinc roof
of the church which didn’t offer enough cover for the faithful when it rained. Most
importantly, he saw that the school was quite inadequate, and he urged Fr Macey to
extend it so as to double the number of pupils.
The first of his special visits was to Bishop Butt, Bishop of the diocese of Southwark,
who took him to see a school nearby with a thousand pupils, built with help from the
diocese. For him, as Fr Rua understood well, the Catholic school was a high priority.
Other visits followed: firstly he went to greet the parish priest and curate of the parish of
Our Lady of Mount Carmel, who had supported the first Salesians on their arrival in
Battersea; then the Sisters of Our Lady of Namur, who looked after the school; finally,
the community of the Helpers of the Holy Souls, who did much work among the poor.
He was interested to experience church services both with the Anglican community of
Westminster and with the community of Italian immigrants. As could be expected, he
found the atmosphere somewhat cold with the Anglicans, whereas he found his Catholic
compatriots both pious and spontaneous, filling the church with their singing.
According to the chronicle, many Protestants attended the Italian church services and
came along to the concerts they organised.
On 25 April Fr Rua crossed the English Channel once more to return to the
continent, and the following day was writing to Cesare Cagliero from Guînes, near to
Calais, where the Daughters of Mary Help of Christians were in the early stages of
setting up an orphanage.40 Fr Rua blessed their community chapel,41 then in the evening
of the same day he was given a solemn welcome at the Salesian orphanage in Lille, with
illuminations, brass band, addresses and songs from the school choir. After night
prayers the Rector, Ange Bologne told the boys that their spiritual retreat would begin
the next day, and that Fr Rua would be available for them most of the time either in the
confessional or in his room. He gave the opening sermon on 27 April and likewise
brought it to a close on 1 May. From 2 to 6 May his time was devoted to meeting civil
or ecclesiastical people of note who had become friends of Don Bosco and promoters of
the Salesian work in Lille. The Rector Bologne wanted to finance the purchase of a
factory close to the house which would allow them to double the size of the orphanage
buildings, basing his hopes on a long report presented on 6 May in the course of a
conference to Cooperators, presided over by the Rector of the Catholic Faculties of
39 Fr Rua to Fr Durando, London, 21 April 1890; FdR 3897 A4-6.
40 FdR 3863 A10.
41 On Fr Rua at Guînes, Lille and Liège, copious article in the Bulletin salésien, July 1890, p. 89-98.
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Lille.42 Fr Rua expressed his full agreement with the speaker. According to the
chronicle, which was often, in my opinion, too mellifluous, “speaking for three quarters
of an hour, with simplicity and candour he explained both the progress and the needs of
the Salesian apostolic work. He emphasised that the Don Bosco orphanage in Lille must
be enlarged, and warmly recommended this undertaking to our Cooperators in the
northern region.” Finally, on 7 May, Fr Rua entered Belgium accompanied by Bologne
and Roussin.
A few weeks before his death, Don Bosco had accepted a proposal from the
Bishop of Liège, Bishop Victor Doutreloux, to set up in his town an establishment
similar to the one in Valdocco. It fell to Fr Rua to carry it through. On 8 May he was
present at the blessing of the first stone for the Salesian orphanage of Saint John
Berchmans in the industrial area of Laven, and Bishop Doutreloux insisted on
entertaining Fr Rua at his own residence. The ceremony, conducted with all due
solemnity, was presided over by both the apostolic nuncio from Brussels and Bishop
Doutreloux himself and was conducted in two stages: an introductory session in the
church of Sainte-Véronique, then an open-air Mass an formal blessing on the building
site.43 At the church ceremony Fr Rua had the principal role. The Liège Gazette
reported: after the singing of the Veni Creator, “we saw a foreign priest with a sallow
complexion, and as thin as an anchorite, make his way to the bishop’s throne. What
struck us even more than his gaunt figure was the serene light that shone from beneath
his eyelids, reddened from his nightly vigil... He spoke simply and precisely, with
generosity of heart, and though his French could be clearly understood, he had an
unmistakable Italian accent.” Fr Rua was simply giving them a brief account of the life
of Don Bosco and the foundation of the Salesian Society, and telling them of the risks
taken in accepting this new venture in Liège. He therefore ended with a fervent appeal
to the people of Liège for their support for this house whose future would depend totally
on public charity. The Gazette summed up his talk: “delivered with simplicity, warmth
and conviction, with evidence of his own strong faith, it left his hearers convinced that
Don Bosco could not have found anyone more worthy or better equipped to take his
place.” It was naturally fitting that the festivities should be followed by a banquet at the
bishop’s residence at which toasts were offered. Fr Rua spoke in his turn, expressing his
thanks especially to the nuncio with a fascinating anecdote. The Salesians, he told them,
have been able to set up a house for needy young people in Catania, where there is no
lack of Cooperators. Amongst these, he said, “there is a lady who lives opposite the
building, whom the youngsters call ‘mother’. She is none other than the very worthy
mother ... of Bishop Di Nava, Apostolic Nuncio in Brussels.”44
From the 9 to 17 May Fr Rua toured almost the whole of of Belgium visiting the
many benefactors, and often well-to-do friends the Salesians had made in the country.45
His journey took him to Namur, Louvain, Brussels, Malines, Anvers, Gand, Bruges,
Courtrai and Tournai, after which he returned to France.
On 19 May Don Bosco visited the newly set up agricultural orphanage named
42 Anyone interested can read at length in Bulletin salésien, article quoted, p. 92-94.
43 Minute description of this double ceremony in a signed article, L. H. Legius, Gazette de Liège, 10-
11 May 1890, reproduced in the Bulletin salésien, May 1890, p. 63-68.
44 Bulletin salésien, July1890, p. 97.
45 Detailed account of this journey in an article in the Bulletin salésien, August 1890, p. 105-109.
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‘Le Rossignol’ [The Nightingale] at Coigneux (Somme), under the care of the thirty-
nine-year-old Père Jean-Baptiste Rivetti.46 It was for all the world another Bethlehem: a
dilapidated farm building with adobe walls standing in the middle of a clearing of
ninety hectares. A narrow, ground-floor room had been made into a chapel, whilst the
orphans slept in the loft, crammed into every last bit of space. They had two cows and a
couple of pigs. Fr Rua gave his blessing to the children, expressing his hope that he
would soon be able to come back and find it well provided with all the things it still
lacked, through the generosity of benefactors in the Somme and Pas-de-Calais area. The
Bulletin listed what was needed: Utensils and vestments for Mass, bedding, furniture,
clothes, fabric, tools and ploughs, vehicles, horses and cattle, provender, etc., etc.” In
1890 this agricultural orphanage was little more than a black hole of misery.
The following day Fr Rua and Louis Roussin set out for Paris, calling en route at
Amiens to greet the bishop and a few benefactors.47At the oratory of Sts Peter and Paul
in Paris they found the playground decked out with bunting as the children welcomed
them to the sound of their brass band. On the 21st, as the editor of the Bulletin wrote:
“Don Bosco’s successor, as befits his responsibility and his concerns for our Salesian
mission, took on a whole round of visits.” 22 May saw him spend much time looking
round the workshops of the Assumptionists in rue Francois 1er, who published both La
Croix and the Pèlerin. From there he went to call on the Cardinal-archbishop François
Richard, who had great affection for Don Bosco, and finally returned to Ménilmontant
to meet the Nuncio, Bishop Rotelli, who wished to thank him for having called to see
him on the occasion of his recent visit to Paris. The boys were beginning their annual
retreat, preached by a Redemptorist priest. On the 25th, Pentecost Sunday, Fr Rua
preached the closing sermon, suggesting various ways of preserving the fruits of the
retreat. The afternoon was devoted to recreation, organised beneath a large tent. It began
with a very thoughtful address to Fr Rua from the president of the patronage committee,
but was interrupted by “a veritable hurricane” during the first act of a drama, entitled Le
Prêtre.
On the 26th and 27th Fr Rua made farewell visits, especially to the Benedictine
Nuns in rue Monsieur, and the Redemptorists in boulevard Ménilmontant, and that
same evening, (taking the night train as usual, so as not to waste time) he was on way
his back to Turin. En route he made stops of varied length in Paray-le-monial, Cluny
and Laizé, (with the Quisard family in Lyons), arriving back on the 30th at the Porta
Nuova station in Turin at eight o’clock in the morning.
Thus ended Fr Rua’s first, grand, exploratory tour of Salesian work in western
Europe. At the same time, however, he was putting the finishing touches to a venture
that would see the Salesian Congregation set foot in the Holy Land. That would involve
a journey beyond all his expectations.
46On Fr Rua at Rossignol, Bulletin salésien, September 1890, p. 117-120.
47Detailed account of this last part of Fr Rua’s journey in an article in the Bulletin
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18 – The Middle East
Fr Anthony Belloni in the Holy Land
In the minutes of the meeting of the Superior Chapter of 25 August 1890 it was
reported that “Fr Rua read out the confidential proposal from Canon Belloni for a
merger with his congregation for Abandoned Children in the Holy Land in Bethlehem,
Betgialla [i.e. Beitgemal], Nazareth, etc., with a handover of all existing property, his
main collaborators being in full agreement. Belloni would come to Europe, and the
Chapter, whilst giving a general consent to the proposal, would await his arrival for a
fuller discussion.”1 A major turn of events in Fr Rua’s time in office was under way: the
Salesians were about to set foot in the Middle East.
Canon Anthony Belloni (1831 – 1903) was no stranger to Fr Rua.2 This Vincent de
Paul of the Holy Land, originally from Italy, had come as a missionary to the region in
1859 and was soon appointed as professor of Sacred Scripture and spiritual director at
the major seminary. He became deeply troubled by the sad state of many young boys
who were being exploited and perverted and were devoid of any sort of religious
knowledge. His first personal response was to take in a boy abandoned by his blind
parent. Soon three more unfortunate youngsters joined him. He taught them and found
work for them; but since their presence was considered undesirable in the seminary, he
rented a run-down property nearby, and soon he saw his little flock increasing.
Benefactors came to his help, to the extent that one fine day he decided to set up a
substantial orphanage. The site he chose was in Bethlehem, beside the road leading to
the sacred grotto. With the authorisation of the Latin patriarch, who dispensed him from
his teaching post in the seminary, he set up home there himself.
In 1874, already with 45 youngsters around him, he looked to the future and made
the decision to found a Diocesan Congregation of Brothers of the Holy Family to
support him in his charitable work. The first three aspirants came from among his own
orphans. The following year, in the course of a European tour to promote his work, he
found a valuable collaborator in the person of an Italian priest, Raphael Piperini (1842 –
1930), but unfortunately the enterprise didn’t come up to this good man’s expectations.
If we are to give credence to a much later and uncertain witness,3 Fr Belloni met Don
Bosco in Turin in 1878, and already at that stage was offering to hand over all his work
1 Minutes of the Chapter, 25 August 1890.
2 Regarding Anthony Belloni, see the biography by Giorgio Shallub, Abuliatama. Il Padre degli
orfani nel paese di Gesù, Turin, SEI, 1955.
3 Anonymous article «Un'era della carità in Palestina. Abuna Antun Belloni», Osservatore Romano,
21 August 1935, reproduced in MB XVII, p. 896.
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in Palestine. He later acquired an estate in Beitgemal to set up an agricultural
orphanage, which he put into the hands of another Italian priest. By 1885 he had
gathered 80 youngsters in Bethlehem and 56 in Beitgemal, and in addition had opened a
day school in Bethlehem for up to 150 pupils. The following year he began a third
centre at Cremisan, not far from Bethlehem, to provide a home for his Holy Family
aspirants. Lastly, he acquired a site on the hill of Nazareth with a fourth centre in mind.
All in all, this constituted a fine patrimony, despite its on-going dependence on public
charity with all its uncertainties.
The merger of the Holy Family with the Salesian Congregation
The merger of Fr Belloni’s work in the Holy Land with the Salesian Congregation
went ahead rapidly. From the minutes of the meeting of the Superior Chapter of 6
October 1890, presided over over by Fr Rua, we learn that “Canon Belloni, founder of
the homes for abandoned youngsters in Bethlehem, Baitgialla [i.e. Beitgemal] and
Nazareth was present in person. “The requests submitted in writing by Canon Belloni
concerning the merger of his congregation with ours were examined: in each case the
chapter replied in the affirmative. Fr Durando was authorised forthwith to draw up the
formal articles of an agreement to be presented to the [Congregation for] Propaganda in
Rome.” Three days later Canon Belloni was present again at the following meeting,
when the minutes reported: “Fr Durando read out the agreement for the merger of the
two societies which was approved by both parties.”4 As for Fr Belloni himself, he
wasted no time. He went immediately to Rome to present his plan to Leo XIII; the latter
approved, gave him a gift of seven thousand lire and invited him to settle the matter
with Propaganda Fide. The only condition required by the Cardinal Prefect, Simeoni,
was that Fr Belloni should ensure that the Latin Patriarch of the Holy Land, Archbishop
Piavi, who was actually in Rome just then, would see no obstacle to this agreement.
Everything proceeded so well that by 9 November the rescript was ready.
All that remained was to make it a reality. At the chapter meeting of 7 February
1891, as the minutes record, “Fr Rua explained that Canon Belloni wrote to ask that two
Salesians should accompany the official visitor at the end of May. The chapter approved
and agreed on the names of two priests who seemed well suited for work in Palestine.”5
These would be Fr John Baptist Useo and Fr Corradini. Consequently, on 15 June 1891,
the Canon and the three Salesians, Barberis, Useo and Corradini, disembarked at Jaffa.
Later that year, on 8 October, four clerics and three Brothers arrived, together with five
Daughters of Mary Help of Christians. Finally, seventeen Salesians, comprising Fr
Anthony Variara, leader of the group, six clerics and nine Brothers, joined the rest on 29
December. The merger was now complete.6
Nevertheless, there was a bumpy road ahead of them. Several of Fr Belloni’s helpers
abandoned him and joined the Latin Patriarchate. Others accepted the new situation
with bad grace. Hostile rumours went around. The Salesians threatened to pull out the
Sisters. Money was short. At the Patriarchate there were some who contested the ceding
4Minutes of the Chapter, 6 and 9 October 1890.
5 Minutes of the Chapter, 7 February 1891.
6Report in E. Ceria, Annali II, p. 180-184.
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of goods to Fr Rua since, they claimed, gifts had been made, not on a personal basis
(intuitu personae), but for the benefit of the Patriarchate (intuitu Patriarchatus). The
matter reached such a critical juncture that Fr Rua sent Fr Celestine Durando as an
Extraordinary Visitor to Palestine in an attempt to calm the situation. He arrived there
on 23 July 1892, and when he went along with Fr Belloni to present himself to the
Patriarch, the latter asked him point-blank: “Have you come to withdraw the
Salesians?” “We’ll see, we’ll see”, replied Durando, at which Fr Belloni interrupted: “If
the Salesians leave, I leave, too.” At that, the Patriarch left them.
The only demand made of Fr Belloni was that he should surrender his canonical
title, which he did with good grace in the presence of two representatives of the
Patriarch. From then on he identified himself fully with the Salesians. During the
summer holidays of 1893, he made his final vows as a Salesian before Fr John Marenco
who had come to preach the annual retreat. Fr Rua paid off any outstanding debts and
from that year onwards he allotted an annual subsidy of twenty thousand francs.
Fr Rua’s pilgrimage to the Holy Land
Critics soon fell silent in the three foundations of Fr Belloni, now in Salesian hands.
Nothing could be better to unite minds and hearts than a visit of Fr Rua to the Holy
Land. This he decided to make in 1895.7
On Saturday 16 February, accompanied by his general spiritual director, Fr Paul
Albera, Fr Rua set sail from Marseilles aboard the Druentia of the maritime company
Cyprien Fabre, destined for Alexandria, Egypt. The Marquis de Villeneuve-Trans, a
Salesian Cooperator from Marseilles, travelled with them. They had intended to make
the voyage on a liner of the Messageries maritimes, which would have been more
comfortable, but as it didn’t sail that day, they had no option. The first few days were
terrible: a fierce east wind produced huge waves that threw the travellers about and
twice obliged the captain to change course and make for calmer waters by the Italian
coast. On Sunday the 17th, a ghastly pale Fr Rua emerged from his cabin with the
intention of celebrating Mass as previously announced, but he was compelled to stay on
his back the whole day, sometimes having to hold on tight to a fixture to avoid being
flung across the floor. Luggage was thrown about and barrels rolled and clattered across
the deck. All this time, as Fr Albera tells us, he did his best to remain calm and to read
or pray. Finally during the night between Monday and Tuesday, the storm abated, and
on the 19th both Fr Rua and Fr Albera were able to celebrate Mass, each one in turn
serving the other. The journey became a sort of retreat for them as together they read the
breviary, following the canonical hours, made their meditation (using a text read aloud
according to the practice of that period) as well as their daily spiritual reading.
The crossing from Marseilles to Alexandria took a week, and the ship finally
approached land on Sunday 24 February. That day the two priests celebrated Mass on
board, chatted with the captain and crew who had shown them much kindness, and
eventually disembarked in Alexandria, a picturesque city that Fr Albera took great
7On Fr Rua’s journey in the Holy Land, there are long letters from Paul Albera to Fr Domenico
Belmonte, prefect general, printed immediately and sent out to Rectors; they are to be found in FdR 3003
C10 at 3004 A11, over 38 large pages. Report: «Don Rua en Palestine», Bulletin salésien, 1895, p. 189-
195, 137-139, attributed in the first place by the Bulletin more or less legitimately to the Marquis de
Villeneuve Trans, who accompanied them. We have not given precise references to Fr Albera’s letters.
Anyone doing research can easily find them.
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delight in describing to Fr Belmonte. Before setting sail for Palestine, they stayed for a
while with the Jesuits at the St Francis Xavier college, where, according to Fr Albera,
these fathers “were prolific in their attentiveness to our revered superior”. Fr Rua took
the opportunity to visit the Apostolic Delegate, Archbishop Corbelli, who emphasised
the urgent need to set up a Salesian professional school in Alexandria. Evidently he
convinced Fr Rua, since his wishes were granted the following year. Fr Rua also tried,
but with little success, to meet up with Cooperators, but in a city with nameless streets
and houses without numbers it was well nigh impossible.
On Wednesday 27 February, Fr Rua and his two companions embarked for Jaffa on a
postal ship belonging to a Turkish company, and Fr Rua found a quiet corner to deal
with correspondence. There was no chance to celebrate Mass on the 28th, the day they
sailed into Jaffa, but to their great delight, a boat with Salesians on board sailed in and
took them and their luggage with them, saving them any amount of trouble.
In the town Fr Belloni was waiting for them impatiently at the Franciscan residence.
The telegraph link between Alexandria and Jaffa had temporarily broken down, so it
hadn’t been possible to warn him of their arrival as Fr Rua would have wanted.
Bethlehem and Jerusalem
Having set foot finally on Palestinian soil, and eager to the utmost degree, says Fr
Albera, to make their journey a true pilgrimage, our travellers immediately sought out a
church where they could recite a Te Deum, an Our Father and a Hail Mary so as to gain
the plenary indulgence granted to pilgrims on their arrival in the Holy Land. They
received a warm welcome from the Franciscan community. The three – Rua, Belloni
and Albera – then boarded the train for Jerusalem. Uppermost in the mind of Fr Rua and
Fr Albera was the desire to visit all the biblical places, authenticated or apocryphal, that
were made holy by the presence of Jesus, Mary or the Apostles. These included the
house of Simon the leather-worker from Jaffa, Joppe, where Tabitha was raised to life,
Ramlah, formerly Arimathea, home of Joseph and Nicodemus who attended to the
burial of Jesus, the valley of Sharon, made famous by Samson and the three hundred
foxes with burning torches, etc., etc.
In the station at Jerusalem a large group comprising priests, clerics and young
people was there to welcome Don Bosco’s successor, and in no time at all they were on
their way towards Bethlehem. The young people escorted them, some riding horses or
donkeys, others simply running alongside their carriage. En route they called at the well
of the Magi and Rachel’s tomb. About a mile from Bethlehem some youngsters from
the orphanage carrying lanterns were waiting for them. Whoops of joy went up, and
gradually the numbers became so dense that the way ahead was completely blocked,
and Fr Rua had to leave his carriage and continue on foot. The scene was one of “utter
confusion” says Fr Albera. Finally, amid a chorus of cheers they reached the chapel,
where priests in full vestments and clerics in surplices were expecting them. The band
played a fanfare and Fr Rua was led to the altar where the Blessed Sacrament was
exposed, and amid flickering lights and clouds of incense the Te Deum was intoned.
Fr Rua was extremely tired, but he agreed to make his way into a hall for a welcome
address to which he gave a very warm-hearted reply. From there the whole orphanage
family gathered in one dining room. This, in the words of Fr Albera, gave the
youngsters the chance throughout the meal to study “the kind, fatherly face of our
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revered superior”. Undoubtedly, Fr Rua the Rector Major had left behind the severe
manner of the Prefect General with an eye for the slightest infringements of the rule.
On Friday 1 March, Fr Rua joined the community for meditation and then
celebrated Mass. It pleased him very much to see that at the Bethlehem orphanage the
first Friday of the month was dedicated to the Sacred heart of Jesus. Later he paid a visit
to the Father Guardian of the Franciscans, then made his way to the grotto of the
Nativity. Here he was devastated by what he saw: the nave of the ancient basilica of St
Helena had become a parade ground for Turkish soldiers, and the choir had been made
into a church for use by the Greek Orthodox (crudely named as “schismatics” by Albera
in his letter to Belmonte). In the grotto itself, above an altar table, was a silver star with
the words: Hic de Virgine Maria Jesus Christus natus est. [It is here that that Jesus
Christ was born of the Virgin Mary]. There Fr Rua lay prostrate in prayer for some
time, but he could see no possibility of celebrating Mass there himself, since the altar
was reserved for the Orthodox and Armenians. A few feet away a marble manger
marked the place where “the shepherds and the Magi worshiped the divine Child”
(words of Fr Albera). There was another altar available for Catholic priests, and it was
there that Fr Rua celebrated the Eucharist the following day. In the vicinity there was no
lack of places claiming historical connections: the cave where Joseph had the dream that
would send the Holy Family into Egypt; the one where the dead bodies of the Holy
Innocents were placed; the tomb of Paula and Eustochium, disciples of Saint Jerome,
etc. The devotion of Fr Rua, who had a marked interest in sacred relics, was amply
rewarded by the experience of so many holy places.
On 2 March Fr Rua spent much time chatting with confreres and boys. On Sunday
the 3rd, Fr Rua, Fr Albera and the Marquis de Villeneuve-Trans were invited to a
meeting with the Conference of St Vincent de Paul, set up in Bethlehem through the
initiative of Fr Belloni. As Fr Albera confirmed, they found the same spirit of charity,
the same prayers, the same concerns about helping poor families as in similar European
meetings. The Marquis came away greatly enthused. On their return to the house they
found that the youngsters were all set to take to the stage: they had rehearsed a play
written by Fr Lemoyne entitled “Patagonia”. “The actors”, wrote Fr Albera, “mostly
Arab children, received well-deserved, hearty applause. They had made a great effort to
learn their Italian script, and they interpreted their roles with admirable skill”.
Monday the 4th was set aside for a visit to Jerusalem. At a short distance from the
city, the pilgrims skirted the valley of “Gehenna”, now little more than a cesspool full of
stagnant water. Fr Rua was eager to go and prostrate himself at the Holy Sepulchre, but
he felt duty-bound to go first of all to make himself known to the Latin Patriarch,
Archbishop Piavi, who only a few years previously had wanted to be rid of the
Salesians. “Although in great pain”, wrote Albera, “he received Fr Rua most kindly. He
repeatedly expressed his great joy to meet Don Bosco’s successor and recalled the
names of Salesian superiors he already knew”. Leaving the Patriarch’s office, Fr Rua
passed through that of his Coadjutor Bishop Apodia and into the seminary attached to
the Patriarchate. From the terrace he gazed silently over the city, but seminarians came
on the scene wanting to kiss his hand and hear a few words from him. Here we can
quote from Fr Albera’s letter of 7 March to Fr Belmonte. “Fr Rua acquiesced willingly,
and speaking with simplicity and warmth he urged them to nourish a spirit of study and
prayer so as to do great good in that Mission where schismatics and Protestants were
actively engaged, and even Freemasons who just then were gathering in Jerusalem,
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bringing from their own distant lands their hatred for Jesus Christ and his Church.”
There we have it! At that time France provided a sort of protectorate for Eastern
Catholics; Fr Rua therefore went to greet the French Consul. The latter received him
with a certain veneration, introduced his family and showed great interest in Salesian
work, considering it to be quite providential for any country in the world, but especially
for Palestine. The formal visit to the Italian consul was kept for the afternoon. It would
be very long.
Fr Rua was finally free to visit the Holy Sepulchre, Calvary, the church of St Helena
“where the Holy Cross was discovered” and “so many other places venerated devoutly
by the faithful, all contained in the great basilica of the Holy Sepulchre” (words of Fr
Albera). But it was getting late, and Fr Rua was due to have his evening meal with the
Franciscans who had offered him board and lodging so that he could celebrate Mass at
the Holy Sepulchre at four o’clock in the morning. It meant he would be sharing a room
with two other pilgrims, but that was of no consequence to him. In any case, he didn’t
have much sleep since, as Fr Albera says, he went into the upper galleries, and there
“with his gaze fixed on the Holy Sepulchre, his prayer continued long into the night.”
The following morning Fr Rua, “visibly moved” celebrated Mass, served by Fr
Albera and the Marquis de Villeneuve. Fr Albera then also celebrated, whilst Fr Rua,
kneeling on the stone floor, made his thanksgiving. The pilgrims then set off in the
footsteps of Jesus. Following part of the Via Dolorosa, they stopped at various stations
on the Way of the Cross, called in at the church of the Sisters of Sion where they
contemplated the Ecce Homo arch, then made their way towards Gethsemani. However,
they didn’t go in: instead, they climbed the Mount of Olives. The Carmelite convent
built there “stands above the place where Jesus taught the Our Father” (Albera). There
is also the grotto of the Credo, so called “because it’s there that the Apostles gathered
and composed the Apostles’ Creed before going their separate ways” (Albera). The
Carmelites provided a guide as far as the church of the Ascension, where they kissed the
stone “which still bears the footprints of our Saviour” (Albera). So be it! Fr Rua also
visited Bethphage from where Jesus gazed over the city of Jerusalem and foretold its
ruin; likewise the place where Jesus was betrayed by Judas, the cave of the Agony, and
the burial place of Mary “which is in the hands of the schismatics” lamented Albera.
The three had a constant, heightened sense of devotion throughout, which explains
the tenor of Fr Albera’s comment on their afternoon visits. He writes: “They came
across many English people, among whom were several pastors, but they behaved more
as tourists and never showed the slightest sign of piety or devotion. That’s what comes
from abolishing external forms of worship.” Such a contrast with our three pilgrims,
above all Fr Rua himself, who maintained a spirit of prayer throughout their visits.
At Cremisan
Back again in Bethlehem, on 6 March Fr Rua devoted the whole day to a visit to
Cremisan. Though it was a fair distance, and the road was in poor condition, he insisted
on going on foot. In Cremisan were all those who were aspiring to become Salesians, as
clerics or Brothers. It was Fr Rua’s hope that this would become a real nursery of
vocations. It was their day for the exercise of the Bona Mors (Exercise for a happy
Death), proof that the Salesian way of life was well rooted in these former Holy Family
houses. The exercise was followed by an academy, with items in Latin, Italian, French
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and Arabic, and after the evening meal there was a theatrical production in Italian. “You
would have thought you were in Italy” commented Fr Albera. Fr Rua asked to see the
vineyard and the wine cellar. He regretted that the previous year’s production was not
yet on sale. Fr Albera made a similar complaint: “Marketing is so difficult, but money
is short”. All the confreres had their spiritual talk with Fr Rua, and even the lay staff all
wanted to confide in him.
On 9 March five confreres from Beitgemal turned up in Bethlehem. They had walked
for eight hours in the rain to meet Fr Rua, believing that he would have so little time to
devote to their own house.8 10 and 11 March were spent in a variety of visits. These
included the Hospitalers of St John of God who celebrated their founder’s feast on the
10th, and on the 11th an important visit to the Patriarch Parvi with whom he had much
business to conduct regarding the houses in Palestine. Fr Albera, who was present at this
meeting, would write: “In this situation I was able to observe the high esteem in which
the Patriarch held our Rector Major, and at the same time the wisdom and astuteness of
Fr Rua”9
At Beitgemal
The visit to Beitgemal was scheduled for 12 March. Fr Rua had scarcely taken his
seat in the carriage for the trip to Jerusalem, when Fr Albera, who was travelling with
him, read out an article from the Italian newspaper, the Corriere telling of the
assassination of Fr Francis Dalmazzo, Rector of Catanzaro, by one of his seminarians.
Fr Rua was deeply shocked, and between Bethlehem and Jerusalem he went back over
this horrendous news again and again, convinced that the wound had not been fatal,
though sadly this proved not to be the case. They went by train from Jerusalem as far as
Deyroban from where they made their way to the agricultural centre at Beitgemal.
According to local custom, horses and donkeys had been made available at the station,
but Fr Rua preferred to go on foot, despite the heat and the distance involved.
As they reached the entrance to the property a hymn was sung then several addresses
of welcome were made. Fr Rua could see just how eagerly the boys and even more so
their teachers had been waiting for him. He was full of admiration for the floral garden
as he made his way up to the house. This was a sort of grand castle towering above a
hill. The young people pressed around him, eager to catch every word he said, whilst
some on horseback pranced around him adding to the celebratory atmosphere. The visit
of the house itself was begun by the singing of the Te Deum. Fr Rua was then shown
around the different areas, much to his satisfaction. At dinner almost all the food was
home-grown, thanks to the hard work in the fields, and was prepared by the Daughters
of Mary Help of Christians who worked in the kitchen and the laundry. There was a
surprise in store for Fr Rua: when he took the lid off the soup tureen, out flew a white
dove as a sign of welcome! Among other dishes he was offered the meat of a wild boar
that had been killed by the shepherd on the estate. The meal was followed by various
speeches and an interminable concert by a musician from the village whose rasping
voice gave little joy to Italian ears. Fr Rua was then shown the stables, and other
8 At this point in Fr Albera’s account a name appears unexpectedly: that of of a French Salesian
Athanase Prun (1862-1917): it was he would set up the orphanage in Nazareth dedicated to Christ
Adolescent. He was ordained subdeacon that day.
9 Letter of the 19 March, FdR 3003 E6.
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features of the house, all of which he took in with great interest. 13 March was a festive
occasion. The day began with general communion; at ten o’clock there was sung Mass
with Gregorian chant, then the blessing of a Lourdes grotto in the playground. In the
afternoon all the confreres made a personal visit to Fr Rua for a friendly talk. All in all
the welcome given to Fr Rua in this humble farming community left nothing to be
desired.
At Nazareth
Perched on a donkey and surrounded by all the youngsters, Fr Rua finally said
farewell to Beitgemal on 14 March, dearly hoping to see this centre prosper, since it was
currently working through a serious financial crisis. His destination was Nazareth
where, as we know, Fr Belloni had acquired a site for a future orphanage similar to the
one in Bethlehem. The first leg of the journey for Fr Rua and his companions was by
train from Deyroban to the port of Haifa, then by boat to Jaffa from where they would
make it to Nazareth by carriage. The sea was calm, and the boat journey, which lasted
no more than six hours, was peaceful enough. At Jaffa, the Carmelites welcomed them
in spite of the late hour (it was almost midnight), and at seven o’clock the next morning
they were already on their way to Nazareth.
Here they were at last at their destination, where they stayed with the Franciscans.
As soon as breakfast was over, the pilgrims set out to venerate the Santa Casa, the
house of Mary. Fr Rua devoutly prostrated himself before the altar above which was the
inscription: Verbum caro hic factum est. [Here the Word became flesh]. According to
Fr Albera’s written account, “they could see traces of the foundations of the house that
the Angels removed to Loreto, indicating its dimensions, the cave carved out of the rock
against which the house was built, and another cavity which they say served as Mary’s
kitchen.”10 Fr Rua would have have liked to spend some time there to meditate at length
in these places made holy by the presence of Jesus and Mary, but they had to climb the
hill to look over the site intended for new buildings and to decide on their future use.
The proximity of a protestant establishment urged him on. On their way down they
called on the owner of the piece of land. He offered them a drink and provided seats for
them, whilst, to their amazement, the members of his family sat on a carpet spread out
on the floor.
On 16 March Fr Rua had the joy of celebrating Mass at five o’clock in the morning
in the Marian shrine. As previously, Fr Albera followed him whilst Fr Rua, kneeling on
the stone floor made a long and fervent thanksgiving. Our two pilgrims did their best
not to miss any memorable site in Nazareth: Mary’s fountain, the chapel where Joseph’s
workshop had stood, where they read the words: Hic Jesus subditus erat illis [here Jesus
was subject to them] and also the Mensa Christi, namely “a huge rock where they say
Jesus dined with his disciples”. The fact that we owe these various explanations to Fr
Albera in no way implies that he gave credence to all these pious, local traditions.
Fr Rua also visited the synagogue where Jesus opened the scroll and explained the
words: “He has sent me to give good news to the poor and to heal the contrite of heart.”
He was also shown the hilltop where the Jews dragged Jesus and threatened to throw
him down. From there they could see Mount Tabor and regretted not being able to go
there. After a collation with the Franciscans (it was the season of Lent) Fr Rua and his
10 FdR 3003 E9-10.
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two companions set out by carriage for Haifa and Mount Carmel. At the monastery the
Carmelites gave them a very warm welcome, and after the divine office there was a
plentiful meal ready. Fr Rua declined it, referring to the fasting laws, but the prior said
“I exempt you, by virtue of a faculty granted me by the Patriarch in Jerusalem”, at
which Fr Rua acquiesced.
Return to Bethlehem
Meanwhile the travellers had bought tickets for the boat that would take them to
Jaffa. It was due in at Haifa the following day, 17 March, at three o’clock in the
morning. Around half past one a brother called the two priests to celebrate Mass, and
after a quick breakfast the three set out to catch their boat. However, a rough sea, and
the sight of passengers from Beirut disembarking looking decidedly sick, led Fr Albera
to take a decision for which he would later accept full responsibility in writing, and
which he would have reason to regret. His motive for this decision was that in his
opinion “the Superior General of a Religious Congregation should not take risks in such
conditions, and that the confreres would have every right to reproach them should an
accident occur.” With some difficulty he managed to convince Fr Rua, but only after the
captain had informed him that he would probably be obliged to make for Port-Said,
which would make it impossible for the rector major to reach Bethlehem as planned for
the feast of St Joseph. Their tickets were refunded.
Finally, the three were once again en route for Jaffa, this time by coach, with a
trusted coachman who turned out to be German. Little did they know that they were
embarking on a totally unexpected adventure. There were some pleasant experiences on
the way, as when they passed through a well-kept Jewish colony where Fr Rua visited
the synagogue, or through a picturesque settlement of Bedouins with their tents and
animals. Others, however, were to prove less agreeable.
Things began to go badly at nightfall. After nine o’clock no further travelling was
possible: the driver couldn’t see where he was going, and there was the danger of
attacks from Bedouins, as Fr Albera would explain later. The coach pulled up at a
village of primitive mud huts. The village chief was happy to welcome them, but the
travellers had no wish to dine surrounded by spectators or to sleep in a hut with a floor
mat as a bed. They thanked him but declined his invitation. They did have a meal of
sorts – an egg, some sardines and a little wine – but they would sleep in the carriage
while the coachman slept on the ground. A Turk would keep watch. Unfortunately a
cold wind blew into the open front of the carriage. By two o’clock in the morning of 18
March, their legs aching from the humid air and the cramped position, the travellers felt
they’d had enough. Fr Rua had tried to shield himself from the cold with his cloak over
his head, but his legs were stiff. He made several attempts to persuade the coachman to
set out again, but he pretended not to understand. Finally, around three o’clock, the
horses were harnessed and the coach moved off. Albera would write to Belmonte: “I can
assure you that not only did it seem opportune to make the sign of the Cross, as we did
each time the coach started out, but also to commend ourselves from the depth of our
hearts to our Guardian Angel.” We soon realised why, on this uneven terrain, the
coachman had been so reluctant to set off before daybreak. They held their breath every
time they crossed a ditch, and when the carriage tilted to one side they were afraid it
would overturn. This almost happened when one of the wheels suddenly struck a hidden
branch on the road, and only the swift reaction of the driver avoided a collapse as he slid
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to the very edge of his seat to counterbalance the carriage. As they drew near to an
unprotected bridge above a waterfall, they were terrified. Fr Rua begged the driver to
get down and lead the horses across by the bridle, but without turning a hair he reined
the horses together, whipped them and drove them forward close to each other, whilst
his passengers held their breath and called upon Mary Help of Christians as they cast a
furtive glance into the abyss below where the torrent of water roared and cascaded. This
seems an appropriate moment to repeat what Albera would write in his letter to
Belmonte: “Fr Rua didn’t let these occasions pass without saying to his travelling
companions: What are these setbacks compared to the hardships of our missionaries! He
would tell them that the Lord had brought them there to give them some idea of the
dangers they faced on their journeys.” The Rector Major was always mindful of his
missionaries in the Amazonian and equatorial forests.
Finally, it was daybreak. The two priests had already said their morning prayers; now
they read their breviaries. Around nine o’clock, the coachman, breaking his customary
silence, pointed out in the distance the bell-tower of the church in Jaffa. By ten o’clock,
they were in the town’s pilgrim residence.
The return journey to Bethlehem was more standard: train from Jaffa to Jerusalem; a
short break at Deyroban where they were greeted by confreres, sisters and young people
for Beitgemal (one wonders who had told them…), and at Jerusalem friends or
acquaintances of Fr Rua who offered their carriages to take him to the orphanage in
Bethlehem. It was half past six in the evening when the three finally reached their
destination.
19 March, Feast of St Joseph, regarded with exceptional veneration in the Holy
Land, was to be a fitting conclusion to Fr Rua’s pilgrimage to the land of Jesus. He
celebrated a solemn, sung Mass in the chapel of the Orphanage, and after the meal he
received several religious professions and gave the habit to a number of novices. The
ceremony concluded with benediction of the Blessed Sacrament.
Close by, in the oratory for girls run by the Salesian Sisters, there was great
anticipation: a young sister from Bethlehem was to be given the habit. There had never
before been such an event to celebrate. “The enthusiasm of the girls and their families
was unbelievable” wrote Fr Albera. After the ceremony, Fr Rua spoke in Italian.
Though his young audience understood very little, they listened “in prayerful silence” as
someone commented.
As this was Fr Rua’s final evening in the land of Jesus, he took the opportunity to
give some final words of advice and encouragement which touched the hearts of all who
heard him. When he gave a last blessing to the confreres and the boys as he was finally
leaving at half past six the next morning “almost everyone was in tears” (Albera)
Return to Europe
On 20 March the three pilgrims boarded ship at Jaffa: it was the Sindh, making for
Marseilles via Port Said and Alexandria, but the three would leave it at Port Said and
pick it up again at Alexandria after crossing Egypt from south to north by train. On the
way new friendships were struck up. A French doctor of Polish origin, who had met the
Marquis de Villeneuve in a Jesuit retreat house in Marseilles, was delighted to offer his
cabin to Fr Rua as soon as he heard that he was the Superior General of the Salesians.
So it was that the Rector Major found himself in a veritable small chapel with walls
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covered in religious carvings. He celebrated Mass there with the doctor as altar server.
A certain Monsieur Descamps, a rich businessman from Lille, with considerable
knowledge of Palestine and of the East in general, turned out to be a Salesian
Cooperator. In conversation with M de Villeneuve, he realised that they had both been
pupils at the college at Rollins, in Paris. To please the three pilgrims, he also left the
ship at Port Said to join them for the train journey to Alexandria.
A stop in Cairo couldn’t be missed. On the 22nd the group were with the Jesuit
fathers, and Fr Rua took the chance to look up local Cooperators. There was general
agreement among them that a Salesian technical school was needed in Cairo, but unlike
the Cooperators in Alexandria, they would have to wait until well after Fr Rua’s term of
office for their wishes to be fulfilled. Atypically for Fr Rua, he accepted a proposal from
the Jesuit Father Minister (bursar) to make a semi-tourist trip to the Pyramids, though
admittedly it did take in a visit on the return leg to Matarieh, where, according to local
tradition, the Holy Family lived after fleeing from Herod’s massacre. They crossed the
Nile, which recalled the child Moses in a basket under the watchful eye of his older
sister, and they were full of wonder at the enormity of the Pyramids. Their pleasure was
spoiled only by the inappropriate demands of a number of Arabs to be their guide or to
get them to ride on a camel, or even to receive payment for services they hadn’t
rendered. The Jesuit bursar even had to use a driver’s whip to threaten an extremely
violent man.
At Matarieh they looked first of all for the tree “beneath which the Holy Family
rested”. “It is an object of veneration even for the Muslims”, as Fr Albera would delight
in recording. Then they went to drink at the well where the Holy Family quenched their
thirst. After a short detour through Heliopolis, the coachman took them to the ancient
part of the town, to “the house where it is thought the Holy Family lived during their
exile in Egypt”. Their critical faculty was being put to the test! Nevertheless, as Fr
Albera would write, “The tradition which holds that this really is the house where
Joseph and Mary most holy lived is not without foundation”. He added somewhat
regretfully, “It is in the hands of the Copts.”
After Mass the following morning, the Jesuit superior went along with Fr Rua to the
Cairo railway station. By mid-day the group were already in the fine Jesuit
establishment in Alexandria, where the three pilgrims had stayed a few weeks before,
and on the 24th they were once again joining the many passengers on board the Sindh,
that would take them directly to Marseilles.
The doctor sprained his ankle rather badly: he couldn’t walk, and needed to keep his
leg up. Fr Rua was concerned that he should be occupying his cabin just at the time
when the doctor really needed it, but he would hear nothing of it. Throughout the
crossing, he would drag himself along each morning to be present at Fr Rua’s Mass.
At meal times, the five or six priests on board sat at the same table in the dining
room, prayed together and discussed religious matters. But of course this was still Lent,
and Fr Rua was careful not to forget about it. He would observe the fast throughout the
whole voyage. Fr Albera comments: “With a constancy that not everyone had the
courage to maintain, Fr Rua would arrange matters so that one dish would provide his
collation at mid-day and the other his evening meal. This meant that at times he had to
make do with a few olives and a pear, since all the food had a fat content.”11 He never
11 FdR 3004 A10.
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had time for exemptions from strict application of the fasting laws as proffered by
casuists. He was always demanding on himself.
The weather sometimes changed, and a stormy sea would cause the ship to reduce
speed. Some travellers were so affected by this, wrote Fr Albera, that they there were
not to be seen until the ship arrived in Marseilles. That was not the case with Fr Rua,
thanks perhaps to the severity of his regime. Because of the changing weather pattern
the captain chose not to pass through the straits of Bonifacio. Instead he sailed round
Corsica, which added a further ten hours to the scheduled time. Finally, around three
o’clock in the afternoon of 29 March, the Sindh sailed into Marseilles. The Salesians
who came to meet Fr Rua were in for a surprise: bowing to an ancient custom of
pilgrims to the Holy Land, he had grown a beard!
This pilgrimage had given Fr Rua the chance, to his great edification, to relive the
life of the Holy Family of Jesus, Mary and Joseph. It had also firmly bonded the links
between the Salesian congregation and the various foundations of Fr Belloni in
Palestine, and at the same time it gave him helpful, personal experience of people in the
Middle East about whom he had no previous knowledge. He would return to Turin a
different man, but not before making some short visits in the south of France. At all
costs, he had to be back for Holy Week, and for the immediate preparation for the big
gathering of Salesian Cooperators planned to take place in Bologna in April.
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19 – The Salesian Congress in Bologna
Organising the Salesian Cooperators
Don Bosco’s aim to have extern Salesians was finally achieved in 1876 when he set
up the Pious Union of Salesian Cooperators, with its own book of regulations. Members
had subsequently grown in numbers in France, in Spain and especially in Italy. In the
course of a journey in July 1894 which would take him to Switzerland, Alsace-Lorraine
and Belgium, Fr Rua would discover that Don Bosco had many fervent admirers in the
Swiss Cantons of Tessin (Lugano) and Argovie (Muri), in Alsace (Obernai, Andlau,
Sainte-Marie-aux Mines), in Lorraine (Metz), in Belgium (Liège, Hechtel, Brussels) and
as far as Maestricht, in the Netherlands.1
Some formal organisation and inspiration was needed for this large number of people
who, in the mind of Don Bosco, constituted a kind of third order. Though his reason for
setting it up was often misunderstood, Don Bosco had made this perfectly clear in a
conversation with Fr Lemoyne on 19 February 1884: “The true purpose of the
Cooperators is not to serve the Salesians, but to serve the Church, the bishops and the
clergy under the direction of the Salesians. To help the Salesians means to become
involved in one of the many activities of the Catholic Church.”2 Fr Rua could see that
this called for real engagement with dioceses, so he convoked the first Congress for
Italian diocesan promoters of Cooperators to be held at Don Bosco’s burial place in
Valsalice for the 12 and 13 September 1893. Twenty six dioceses responded to the
invitation. Right from the opening session Fr Rua was at pains to point out that, as far as
the hierarchy was concerned, it was Don Bosco’s intention that “this whole body of
Church workers were at the service of the bishops and therefore of the Vicar of Jesus
Christ.”3 The ultimate proof of the success of the congress, as Fr Rua said a few days
later, came in the form of a collective letter of thanks.4
Further progress was made in 1894 when Fr Rua produced a guide for all those with
responsibility within the Pious Union. He gave it the title “A practical and theoretical
manual for decurions and directors of the Pious Union of Salesian Cooperators.”5 The
first part defined the following roles: the ‘decurion’, responsible for a group of ten
Cooperators; the diocesan coordinator (a priest); the vice-coordinator in a large town;
the Salesian committee; the sub-committee for female Cooperators; and finally the
‘zelatori’ or active workers. The second part, devoted entirely to ‘zealous works’,
contained some essential elements of apostolic spirituality: prayer and activity,
instruction in the faith (“each Cooperator should be a catechist”), vocation promotion
(in the family and in schools), the press (distributing literature among the people, at
catechism classes, in the oratories, workshops and hospitals) needy children (helping in
places where they were cared for and supporting the work of the Salesians), and finally
finance, and the need to use money wisely.6
1 «Une visite de Don Rua à nos Coopérateurs de la Suisse, de l'Alsace-Lorraine, de la Belgique et
de la Hollande», Bulletin salésien, September 1894, p. 143-145.
2 The original is in Fr Lemoyne’s notebook, Ricordi di gabinetto, p. 58. See MB XVII, 25.
3Bulletin salésien, 1893, p. 212.
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Preparation for the Bologna Congress
It has to be said that the success of the Congress at Valsalice for the diocesan co-
ordinators planted the germ of an idea in the mind of Cardinal Dominic Svampa,
Archbishop of Bologna. He was a great admirer of Don Bosco, keen to have the
Salesians in his diocese, and had been a guest at the Oratory during the Eucharistic
Congress in Turin in September 1894. He envisaged an event on a grand scale, not just
for those with leadership roles, but extended to all Cooperators in Italy and beyond. The
idea appealed at once to Fr Rua, and in November he suggested to the cardinal that his
city of Bologna should be the chosen place for this major Salesian congress. His
Eminence was delighted to accept this; but more than that, he insisted that he would be
personally responsible for it. It called for maximum publicity. At this point another
Salesian came on the scene: Fr Stephen Trione (1856-1935), a powerful orator and a
fine organiser77 On 26 November, with an audience of eminent clergy, “nobility,
matrons, workers, ordinary men and women” according to the General Secretary of the
Congress, Fr Trione delivered a talk on “Don Bosco and young people of the 19th
century”. Taking advantage of a well-disposed audience, and confident of the
archbishop’s support, he proposed a gathering in Bologna in the spring of 1895 for
Salesian Cooperators, “who promote and support the work of Don Bosco”.
Preparations went ahead like lightning. The morning after the talk, 27 November, the
archbishop helped Fr Trione put together an organising committee. That same evening,
all those selected were present at a meeting in the archbishop’s residence. In the
presence of the archbishop Fr Trione explained the purpose of the meeting: to promote
the first Congress of Salesian Cooperators, to be held in Bologna on 23, 24 and 25 of
the following April. Its aim was to make known far and wide the effective and timely
work being done by Don Bosco’s foundations, which provide good education for the
young through Sunday oratories, hospices, colleges, academic and trade schools, in
addition to their care of Italian immigrants in South America, and their foreign missions
in Asia, Africa and among the indigenous people of the Americas. Such a Congress
would encourage and stimulate the initiatives of the Salesian Cooperators, “whose
presence among us is like that of a Third Order of Don Bosco, who wish only to live by
his spirit and continue his kind of work .”8
The committee with its designated responsibilities, was duly constituted that same
evening, with Bishop Nicola Zoccoli, Bishop of Sebaste and the archbishop’s Vicar
General as its president. They formally requested Fr Rua that he should accept this
project, informing him that Cardinal Svampa would be honorary president of the said
congress. “Your Excellency can imagine what joy it gives me,” replied Fr Rua to the
president, “to give my approval to such a wonderful project. I am quite prepared, when
the time is right, to give it all the publicity and support that I can among our good
Cooperators. If, in due course, it seems fitting that as head of the Salesians I should take
4 «La ringraziamo...», FdR 3995 B9.
5 Manuale teorico-pratico ad uso dei decurioni e direttori della Pia associazione dei Cooperatori
Salesiani, Turin, Tipografia Salesiana, 1894.
6 Analysis of M. Wirth, Don Bosco et la Famille salésienne, Paris, 2002, p. 415-416.
7 On the Bologna Congress, Atti del primo Congresso internazionale dei Cooperatori Salesiani
tenutosi a Bologna ai 23, 24 e 25 aprile 1895, Turin, Tipografia Salesiana, 1895, 256 p., quoted hereafter
as ‘Acts’; and detailed account in E. Ceria, Annali II, p. 409-444.
8 Atti, p. 4.
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on the actual presidency of the congress, I shall accept your kind invitation, though not
without some trepidation, counting on the support of the committee and the good will of
the Cooperators who will take part.”9
Fr Rua was full of admiration and gratitude as he saw the detailed work that went
into preparations for the assembly. The committee set up six commissions: 1) To
identify and adapt a suitable assembly hall, 2) To collect funds and obtain reductions for
rail fares, 3) To find accommodation for participants, 4) To arrange for publicity, 5) To
consider topics and speakers 6) To prepare liturgy. The general programme was devised
to cover four areas: education and instruction, Salesian missions, publications,
organisation of Cooperators.
It was essential to evoke the interest of the hierarchy in this project. In January 1895
the president of the committee sent two circulars to all the Italian bishops, one giving
them official notification of the Congress and inviting their Excellencies to take part, the
other requesting them to appoint some individual to liaise with the committee and see to
the eventual distribution of circulars and invitations.
There was an immediate high-level response. Cardinals and bishops were delighted
at the prospect of an assembly that could restore some vitality to the Church and to
society. For good measure, Cardinal Svampa’s Lenten pastoral letter carried an
announcement of the congress. Two ‘single issue’ publications with appropriate articles
and illustrations were issued by the Congress committee “for the press”. The various
Salesian bulletins also did their part, and so the news spread beyond the confines of
Italy. When the committee’s president was assured of the participation of Cooperators
from at least seven European countries, he had no hesitation in speaking of it as an
international congress. This gathering of Salesian Cooperators was turning into a
sensational event for the city of Bologna.
The Congress
Fr Rua arrived in Bologna by train in the afternoon of 21 April accompanied by Fr
Philip Rinaldi, Provincial in Spain. Many of the committee members were there to meet
him. Along with Cardinal Svampa he had the opportunity to admire the magnificent
assembly hall set up in the baroque church known as ‘La Santa’ ( namely Catarina de’
Vigri). A huge canopy hung from above the choir: the centre piece was a bust of Leo
XIII; there was a two-tier platform: one level for the honorary president, the other for
the active president. On opposite sides of the choir were two busts: one of Pius IX, the
other of Don Bosco.10
The opening ceremony took place on the morning of 23 April in the basilica of
San Domenico. At eight o’clock, in the presence of an immense gathering of people, a
long procession began to make its way from the sacristy: altar servers, clergy, parish
priests, canons, Fr Rua, twenty one bishops and archbishops in cappa magna with mitre
and crozier, the Cardinals of Ravenna, Ferrara and Milan, and finally Cardinal Svampa
who would celebrate a pontifical mass of the Holy Spirit. The music of Palestrina was a
fitting embellishment for such a splendid ceremonial.
At the conclusion of the Mass the Congress participants, each with a personalised
membership card, moved into the church of La Santa, already set up for the assembly,
9 Atti, p. 8.
10 Photograph of the hall at the end of the volume of Atti
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and soon all the seats were taken. On the benches reserved for the press were thirty nine
Italians representing newspapers of all shades of opinion, four from Spain, seven from
Austria, four from France, one from Germany, three from Switzerland and two from
England. The entry of the twenty five prelates was greeted by loud applause, whilst the
arrival of Fr Rua is best described in the account of a newspaper from Milan: “As the
volume of the applause and the sound of voices was petering out, it suddenly rose up
louder than ever: people were on their feet, craning their necks and straining their eyes:
what they were seeing was the gaunt, humble figure of a priest, modestly taking his
place at the president’s table, his face radiating a childlike joy. It was Fr Rua, who has
taken up the heritage of Don Bosco, reliving so well in his own person the virtues of his
father, that we haven’t had cause to lament too long at the tomb of the apostle of
Turin”11
Cardinal Svampa greeted the assembly, beginning with the distinguished churchmen
present, among whom he placed Fr Rua himself who, he said, had taken on not only the
role but also the very spirit of Don Bosco. The general secretary read out Leo XIII’s
Brief to the Congress in which he gave high praise to the work of the Salesians for the
education of young people and for the spreading of the faith among people who still
didn’t know Christ.
Next, speaking on behalf of the organising committee, their president explained the
importance of the Congress and how it had come about. Finally Fr Rua thanked the
organisers, in particular Cardinal Svampa who, he said, had always been a great admirer
of Don Bosco since his days at the junior seminary in Fermo, where he had been chosen
to read a poetic address in his honour on the occasion of a visit he made to the seminary.
Loud, spontaneous applause erupted as Fr Rua kissed the cardinal’s hand, whilst the
cardinal embraced Fr Rua and kissed him on both cheeks.
As already indicated, the Congress members were grouped according to the four
themes: 1) Education and instruction, 2) Salesian Missions, 3) Publications 4)
Organisation of the Pious Union of Salesian Cooperators. Each of these would have a
president, a secretary and a reporter. The daily programme was quite intense. At 8.00
am on the second and third days, there was low Mass celebrated by one of the
cardinals; at 8.30, meetings of the various groups, each of which would prepare motions
to be submitted at the general assembly; 10.00, general assembly; 13.00, further group
meetings; 15.00, general assembly; 17.00, sermon by one of the archbishops in the
basilica of San Domenico followed by benediction. In the evening of the third day there
was an academy in the assembly hall in honour of the Congress members. So as to mark
the event at diocesan level, the archbishop arranged that on the 26th, namely the day
following the closure of the congress, parishes would make a pilgrimage to the
sanctuary of The Virgin of St Luke.
The list and content of interventions made in the course of the congress, all of which
were thoughtfully prepared, is enough to illustrate the variety and degree of concerns
expressed by the members. They were: Don Bosco and his work; Salesian
‘Cooperation’; how the Salesian Cooperators originated and the nature of their mission;
Don Bosco’s educational system; Sunday oratories and catechetical work; religion
classes; primary and secondary schools; colleges and boarding schools; education of
girls and the Institute of the Daughters of Mary Help of Christians; the education of
11 Alfonso Ferrandini, in La Scuola Cattolica, May 1895, quoted by E. Ceria, Annali II, p. 421.
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young workers; Salesian agricultural schools; Salesian missions; care of migrants;
financial help for Salesian work; the popular press; school text books; Salesian work at
the service of the Church and the well-being of society; and finally “the Pope and Don
Bosco”.
In all fairness we must add to those the many motions submitted by the various
sections, adopted by the assembly and made more widely known in the Acts. These
dwelt especially on the contribution of Cooperators to the religious education of
children; their participation in family and parish catechesis; their determination to have
introduced into public primary schools a form and content of religious teaching as
requested by the Church; their care to make choices for their own children of schools
and colleges run entirely according to principles inspired by Catholic faith and morals;
their intention to use their authority or their influence to see that local authorities give
preference, in appointing teachers, to those whose education, academic background and
moral qualities would give some guarantee of a high level of performance, both from a
pedagogical and a religious point of view; the help that Cooperators must provide for
migrants; their opposition to immoral and blasphemous publications, and their support
for a good-quality popular press; and finally on the need for parents to be vigilant
regarding their children’s school work. The eleven motions concerning the condition of
workers, all in full accordance with “the admirable encyclical Rerum Novarum” of Leo
XIII (1891) could well be reproduced here in extenso, given that they show how well it
had been heeded in the Salesian world. We shall refer to them again. In all, they
constitute a wide-ranging programme of apostolic work, at least for the Italian
Cooperators for whom they were immediately targeted. It remained only to make the
programme a reality, which is the case with any declaration of this kind.
The closure of the congress
The final general assembly took place in the afternoon of 25 April.12 As effective
president of the congress, Fr Rua, who had tactfully chaired all these meetings,
addressed the audience “in a voice trembling with emotion” according to the chronicler.
He was expressing his abundant thanks: in the first place to Pope Leo XIII for his Brief
to the congress; then to the four cardinals, the four archbishops, and the twenty five
bishops, for their presence at the congress; and to the priests, lay people, and men and
women Cooperators who had come in such great numbers to spend these days in
Bologna. “23, 24 and 25 April 1895”, he said, “will be written in letters of gold in the
history of the Salesian congregation; and at the centre of it all, there will shine out
radiantly the name of his Eminence Cardinal Svampa”. These last words were greeted
with thunderous applause.
The vice-president, Achilles Sassoli-Tomba, speaking on behalf of the Salesian
Cooperators from Bologna, thanked the organisers and the general public.
Cardinal Svampa, honorary president of the congress, then spoke. Some of his
address was reproduced in the Acts, quoting his exact words. Despite their somewhat
oratorical nature, it seems appropriate to repeat them here, since they help us to savour
in some small way the atmosphere at this closing ceremony of a highly successful
congress. We shall see how he truly ‘raised his hat’ to Fr Rua.
The Cardinal’s happiness at the unqualified success of the Congress was, he said,
12 Description, Atti, p. 70-76.
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“slightly tinged with a feeling of frustration, because this is the last time we are
together; because we have to leave behind so many very dear people; because we shall
hear no more of those practical and interesting talks that stirred up such hope in our
hearts. Oh! why aren’t those discourses carved out in letters that will last for ever! Yet
the memory of them lives on in the hearts of all, and it is consoling to think that what
has been said will be carefully preserved. There is, however, something that pains my
heart: it is that soon I shall have to tear myself away from people who have become
very dear to me; people who, in the course of these few days, have honoured us with
their presence, and have made possible the accomplishment of all that the promoters
envisaged; people who today thank us for the hospitality they have received, whereas
we are the ones who must thank them for having accepted our invitation; people whose
expectations have been fully met, because they are so well disposed. For my part, as
long as there is only a separation of distance between people, the thought that we shall
have other opportunities to meet again reassures me. It pains me, too, to say goodbye to
my very dear Salesians, especially to bid farewell to my very dear Fr Rua, who was the
soul of this congress. But it won’t be for long, because he has said as much, and Fr Rua
always keeps his word (hearty applause). It’s like a signature on a pre-dated cheque.
We, too, will have the Salesians here, no longer as guests, as they are today, no longer
just passing through, but here to stay (applause).13
Each one leaving the Congress will return home fired with a new eagerness to share
in this worthy cause, blessed by God. Let us put our shoulder to the task; yes, let us
work together, all of us united in a common cause. United in faith, in heart, in love, we
shall ensure that there’s no place for those disastrous divisions that destroy many a good
work. We must learn to master ourselves and rein in those ruinous passions of pride,
ambition and vanity. May God strengthen our holy endeavours and give them his
blessing. The Virgin of St Luke, who has helped and guided us throughout this
congress, is waiting to meet us tomorrow in the shrine of La Guardia to bless us yet
again. Let us bring to her the fragrant bouquet of our devotion; she will bless all that we
do now and always, and will ensure that we, who have so joyfully gathered in this
church of La Santa, now our cenacle, will one day be happily gathered to enjoy from
God that hospitality which Fr Rua wishes for all of us, and which is the reward granted
to those who persevere.” As he ended this magnificent address, writes the chronicler, his
audience broke out into tumultuous applause that went on and on.
Fr Rua’s feelings on the Bologna Congress
On his return to Turin, Fr Rua wasted no time in drawing up a circular for his
Salesians, devoted entirely to the Bologna congress.14 He still trembled with emotion as
he tried to match his natural modesty to the splendour of the event.
“For four days I had the joy of taking part in such a sublime spectacle of faith, of
zeal, of love and, I can say, of good will towards our humble society, that my heart is
still overcome and my spirit full to overflowing. I can’t even attempt to put before you
all that I was privileged to see and hear. In spite of all my efforts, I could only offer you
a poor, pale picture of what took place. I would have to tell you about such beautiful,
such extraordinary and such wonderful things, that it would all seem so exaggerated to
13 In fact the Salesian Institute in Bologna was founded in 1896.
14 Circular of the 30 April 1895, L.C., p. 130-136.
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anyone who wasn’t there to see it all with their own eyes.”
He would therefore leave it to others to tell the story and paint the picture of a
Congress “which will become one of the most beautiful pages in the Annals of our
Pious Society”. He would content himself to declare that it had been a magnificent
revelation of the goodness of the Lord “towards the humble sons of Don Bosco”. The
original idea of the congress, the enthusiasm it unleashed in the city of Bologna, the
indefatigable work of the organising committee, the choice of the basilica of La Santa
for the meetings, the example of the most distinguished families providing lodging for
the participants, the devotion of a whole people at the religious services morning and
evening in the basilica of San Domenico “with a capacity of fifteen thousand”, and all in
this one congress, seemed to Rua unbelievably extraordinary. The day after the closure
of the congress, in a final crowning event, around fifty thousand people climbed the hill
of La Guardia together with the members of the Congress to thank the Virgin of St Luke
for its success.
In his letter he couldn’t omit referring to the special kindness of the civil authorities
in Bologna towards the participants. Nothing had been spared to ensure good public
order. Everywhere the Congress members had been shown exquisite courtesy. They had
been given free entry into the Bologna museums simply by showing their membership
card. bishops from Italy and further afield had, in the event, “given the most touching
proof of their affection and esteem for the poor sons of Don Bosco”. Four cardinals, and
more than thirty bishops had made personal interventions in the course of the congress,
and “innumerable others had expressed their support in such sensitive terms and with
such words of praise, that they left us quite embarrassed.” Over and above all that, the
superb letter of approval from Leo XIII, addressed to Cardinal Svampa, had been read
out at the opening session. The assurance of his blessing had greatly encouraged him.
You could say, in fact, that the Congress had taken place under his presidency, since his
majestic bust reigned from above the assembly. He had been with them in heart and in
spirit.15
What had made the deepest impression on the heart of Fr Rua and left him with the
fondest memory was the true fraternity, the deep unity of minds, the complete accord of
feeling and desire which, so to speak, could be seen in the faces of those taking part. In
the hall you were breathing a true Salesian air: these were members of one family
gathered together, who listened with rapt attention as people spoke of their common
father Don Bosco, of Salesian projects which were also their own, who welcomed with
signs of approval and hearty applause whatever was proposed to them for the good of
souls.
Cardinals, bishops, priests, as well as learned and zealous lay people had given
eloquent talks that resonated with the most delicate sensitivities in the hearts of their
listeners. Salesians had been strongly and insistently encouraged to go ahead with their
various enterprises, whilst Cooperators had been exhorted, to good effect, to give them
moral and material support. Cardinal Svampa had been right to say in his final speech
that every Cooperator had learned something new.
Writing for his Salesians, Fr Rua also said: “You may be surprised to know that
someone was so enthused by the congress, that he called it the triumph, the apotheosis
15 A note in the circular expressed Fr Rua’s intention to send a copy of Leo XIII’s Brief to each of the
Salesian houses to be kept in the archives.
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of the Salesian congregation. I would have been reluctant to repeat those words, which
seem to offend the modesty that every Salesian should practise, were it not that it
seemed to have been predicted in Don Bosco’s dream of the 10 and 11 September 1881.
After frightening us by describing the dangers our congregation would face because of
the laxity of some of its members, Don Bosco reassured us by adding: around 1895, a
great triumph. Dear Father, your word has come true.”16
Fr Rua continued his letter, indicating in his own words the lessons his professed
Salesians should draw from the congress. In the first place, such a great achievement
compelled them to give thanks to God. Right from the beginning of the project he had
turned to him through the intercession of Mary Help of Christians seeking a happy
outcome for “such an arduous” task. “Thanks be to God and to the Virgin Mary,
because the result exceeded all our expectations. Heaven preserve us from claiming as
our own the smallest part of what is uniquely the work of God. To Him be all the
honour, to Her all the glory!”
The Salesians could count themselves happy that their first Congress brought joy to
“The August Old Man of the Vatican”, who had kept himself informed on every detail
of the Acts of the assembly. One of the first fruits, therefore, was a closer bond between
the Salesian family and the Vicar of Jesus Christ. Let’s rejoice, he went on, that the
bishops value the efforts of the Salesians to match their zeal and to fight “the Lord’s
battles” alongside them. Wherever we are, let’s be exemplary in showing respect to
their “sacred persons” and obedience to their commands. The splendid outcome of the
Congress must also make the Salesians hold ever more dear their belonging to our Pious
Society which they entered in response to a call from God. Even if they know already,
in a thousand ways, that God blesses and protects in a special way the Institute to which
they belong, may this Congress convince them of it even more and impel them to be
ever more worthy of heavenly grace. As true sons of Don Bosco, let them give thanks to
God that during the congress, whether in the meeting hall, or in the basilica of San
Domenico, for three days he has glorified his faithful servant and their most revered
founder and father. From the rostrum cardinals and bishops sang his praises as they
would for a saint. They inspired in their hearers the highest esteem for his virtues and
his work, which they incessantly deemed to be “providential”.
After his advice on prayer and thanksgiving, Fr Rua asked his Salesians to make an
examination of conscience and to reflect on the quality of their own moral and religious
life. Did they deserve to be suddenly raised to such lofty heights? He, who knew them
so well, had his doubts. “I have to confess to you, my very dear sons in Jesus Christ,
that I have sometimes felt covered with confusion to see in what high esteem our poor
Salesians are held everywhere. At the Congress they were held up as model religious,
full of zeal for the salvation of souls, masters in the difficult art of the education the
young and of their spiritual formation. The wish of many bishops and Cooperators to
see Salesian establishments in their towns and cities is greater than ever: they expect
miracles from them for the regeneration of today’s society. But you will forgive me if,
in my heart of hearts, I’ve been asking myself if we are in fact what people believe us to
be... Often I’ve been assailed by the unpleasant thought that our all-too-kind
Cooperators would change their mind if they were to have a closer view of the conduct
of some of our confreres... Ah! if those confreres lacking in piety, with little observance
of our Holy Rule, or neglectful of their duties had been present at the congress, I have
16 This dream in MB XV, p. 183-187.
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no doubt that they would have made a resolution to change their way of life. I entreat
you: let us all be united in upholding the honour of our Pious Society; let us live
according to the spirit of Don Bosco, be more like him, in such a way that people may
have reason to believe that we are led by the hand of God.”
As he ended his circular, Fr Rua expressed the wish that the general chapter planned
for the following September, would provide a strong stimulus for the Salesians to
measure up to the expectations of their Cooperators. With God’s help, the rectors
gathered around the tomb of Don Bosco in Turin-Valsalice, would come away from
their meetings filled with a zeal and fervour that they would take back to their houses
and to all their confreres.
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20 – SALESIAN EXPANSION IN AMERICA
Fr Rua’s enthusiasm for the missions
The Bologna congress had made the Salesian Missions one of its main themes. For
his part, Fr Rua never let up in encouraging among his Salesians the love for the
missions that Don Bosco had sparked off in 1875. His efforts paid off, and he had no
problem finding volunteers for the new missionary expeditions that went off practically
every year in the course of his period of office.1 To have some idea of the conditions
they faced, it’s enough to think how means of transport and communication have been
revolutionised since their time: no air travel, no radio, no e-mails. They were completely
isolated, often for long periods. Letters took at least a month to cross the Atlantic. Fr
Rua therefore did all he could to ensure that departing missionaries were well prepared
for such an adventure.
At the Oratory in Turin, before the traditional farewell ceremony in the church of
Mary Help of Christians, it was Fr Rua’s custom to gather them together in the small
chapel next to Bosco’s room. There he urged them to be worthy sons of such a father by
their zeal, their love and their religious observance; then he blessed them in his name.
Though they were sometimes a large group, he chose to gather them there, rather than in
the church, so that he could talk to them informally, as a father to his sons. At the end of
the missioning ceremony in the church, they would come up to him in turn to embrace
him: it was then that he would whisper his final, affectionate word to each one, a word
they would always remember.
Once they had left, it was as though he never lost sight of them. Very precious to him
above all were the detailed accounts of their journeys. This is evident from the opening
lines of an incredibly long letter of Bernardo Vacchina, written from Rawson, telling of
his visit to the Tehuelches Indians in November-December 1895: “It’s your wish, dearly
beloved father, that your sons in Jesus Christ, scattered far and wide in the various
mission posts in uncivilised countries, should always send you a detailed report of their
apostolic journeys and the results they achieve...”.2
Fr Rua himself would write to them quite often, even when he was on his own
travels, especially to those with posts of responsibility such as provincials and novice
masters. I have found, for example, that within the year 1890 he wrote eight letters (all
still preserved) to Fr Joseph Vespignani, master of novices in Argentina, the first in
February from Nice, the second from Brussels, the third from Turin, another from San
Benigno, and the last one in November from Turin. In reality, his actual letters to
individual missionaries were quite rare: normally, so as to economise on time and postal
charges, he would put together parcels of short notes which were avidly received and
religiously kept. He did his best to oblige whenever missionaries requested money. Fr
Cagliero would testify that when he was in Patagonia, Fr Rua bent over backwards to
respond generously to his pleas for help. He did the same for Bishop Fagnano, whose
1 Here I’m picking up again chapters from E. Ceria, Vita del Servo di Dio, p. 258-274, completed in
Annali II, and from M. Wirth, Don Bosco et la famille salésienne, p. 293-307, all devoted to missionary
issues in America.
2 B. Vacchina- M. Rua, Rawson, June 1896, in Bulletin salésien, 1897, p. 76.
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intense apostolic work often landed him in serious financial trouble. Fr Rua was intent
on doing his part for the spread of the kingdom of God in these distant territories.
South America
At Don Bosco's death the Congregation had two provinces in South America:
Argentina/Chile and Uruguay/Brasil, followed soon by Ecuador. It’s missionary activity
properly so-called was carried out in two ecclesiastical areas recently set up by the Holy
See: a Vicariate Apostolic comprising north and central Patagonia, and a Prefecture
Apostolic comprising southern Patagonia and Tierra del Fuego. In the course of Fr
Rua’s time as Rector Major and with his wise encouragement, the Salesians went into
seven new countries of south and central America: Colombia (1890), Peru (1891),
Mexico (1892) Venezuela (1894), Bolivia and Paraguay (1896) and finally El Salvador
(1897).
Colombia. The Agua de Dios venture
Colombia headed the list, following repeated requests from both the national
Government and the archbishopric of the capital, Bogota: requests made not only to
Turin but also to Rome.3 Salesians were wanted in Bogota, come what may. This was a
cause of some embarrassment for Fr Rua. In 1889, still under pressure from the Pope’s
insistence not to set up any new projects, he was deeply hurt by a note from his Cardinal
Protector Parocchi dated 30 March: “I have just come from a papal audience,” he wrote,
“sad to have been told that my dear Salesians have unwittingly offended His Holiness.
The Holy Father is very eager that the Salesians should accept the offer of a new house
in Colombia, yet the Congregation is not willing. I can understand the problems facing a
new foundation, given the shortage of personnel and the many other needs to be met,
but you must comply with the Pope’s wishes. Even though he seems to be asking the
impossible, approach it with the faith that can move mountains.” Fr Rua replied
immediately to Cardinal Parocchi: “You can’t begin to imagine what heartache this
news has caused me. I will put you in the picture right away.” It was just not true that
the Salesians were refusing to open a house in Colombia. Since May of the preceding
year they had been working on an agreement on this very matter with a representative of
the Colombian government. The sticking point was that he wanted the Salesians there
by January 1890, whilst the Salesians “were holding out for 1891.”4 More discussion
were held. The Colombian representative was present at a meeting of the superior
chapter at the end of April 1889. Leo XIII kept on insisting. Finally the Salesian
missionary expedition for Colombia set sail from St Nazaire on 10 January 1890 under
the leadership of Fr Michael Unia, a forty-year-old priest. At the same time in Chile Fr
Evasio Rabagliati received instructions to pack his bags and become Rector of the new
house in Bogota.
The Colombian mission took on an exceptional character on account of Fr Unia’s
work at Agua de Dios.5 He was told that there was an isolated village at two or three
day’s journey from Bogota where several hundred lepers lived in complete material and
spiritual isolation. Even their letters remained unopened through fear of contagion. As
3See Annali II, p. 124-130.
4 These letters in Annali II, p. 126-128.
5 On the venture in Agua de Dios, I take up Annali II, p. 141-154.
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he read the gospel account of the ten lepers healed by Christ, Unia felt called to put
himself at the service of these unfortunate people, rejected by everyone, with scant help
from the authorities, and with no priest to minister to them. His Rector, Fr Rabagliati,
was willing to let him to go, provided that Fr Rua was in agreement. Unia explained his
wishes to Fr Rua in a letter dated 18 August 1891. Meanwhile, the Archbishop of
Bogota gave his blessing to a venture that filled everyone with a sense of disbelief.
For the lepers, Fr Unia’s arrival among them was like that of an angel from heaven.
They couldn’t believe their eyes. All those who were able-bodied, men women and
children, gathered round him and began to dance for joy. He then went into the
leprosarium to find the ones unable to get up. They were covered in revolting sores from
head to foot. Some no longer looked like human beings. In spite of all advice never to
touch them, and an understandable repugnance, Unia even embraced them. The
Archiepiscopal Curia appointed him as chaplain to the village of Agua de Dios. On 28
August Unia wrote again to Fr Rua, declaring his intention to stay there no matter what
risks he was running. However, it looked as though Fr Rua didn’t want this
extraordinary apostolate to go ahead. As it happened, Fr Unia’s letters crossed,
somewhere over the Ocean, one from the Rector Major instructing him to go to Mexico
as Rector of a new house there. Fr Unia submitted, but the lepers, in a letter to Fr Rua
dated 17 October and bearing fifty-four signatures, gave vent to their distress at seeing
their priest leaving them, and begged him not to deprive them of the great comfort he
brought them.
Fr Unia did, in fact, leave the lepers on 25 November amid cries of lamentation from
all those sad people. The authorities in Bogota were alarmed: they telegraphed Turin
and Rome asking that Fr Rua should revoke his decision. In fact, this had already
happened. He had replied to Fr Unia as early as 13 October, telling him: “I am very
happy with your generous resolve to sacrifice yourself for the sake of the lepers. I give
my full consent, and I ask God to grant you his greatest and most abundant blessings.
You are prepared to sacrifice your life, and for this I salute you. I do recommend you,
however, to take every precaution to avoid contracting this terrible disease yourself, or
at least to delay its onset to the utmost. Maybe another Salesian, following your
example, will be prepared to join you and work alongside you in all your spiritual and
temporal needs. Although you are living among lepers, we still consider you as our dear
Salesian confrere. More than that, we look upon Agua de Dios as a new Salesian colony,
and we would like to be able to help those sick people in every way possible. It would
give us such great satisfaction. I leave it at that for now. Give them our affectionate
greetings and tell them that we love them very much and we are praying for them.”6
Unia did the work of ten for his dear lepers. He built a children’s home, set up a fund
for a new hospital, restored the church, piped drinking water from a nearby hill,
organised religious festivities and promoted music. Four years of exhausting work
eventually wore him down. He returned to Italy to recover his health but died there on 9
December 1895 at 45 years of age.
Over the years the Salesian work in Colombia became more extensive. After setting
up the technical school in Bogota, known as the Leo XIII College, the Salesians were
given responsibility in 1892 for a parish in Baranquilla, a prominent seaport in the
Antilles. In 1893 a novitiate was opened, first at Fontibon, then later transferred to
6 This letter in Annali II, p. 145-146.
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Mosquera. Projects began in the immense plains of San Martin, in the Amazonian
regions to the east of the country, but the revolution of 1895 and the lack of personnel
prevented any further progress beyond those tentative beginnings. At Agua de Dios two
Salesians, Crippa and Variara, took up and developed the work begun by Fr Unia. The
Colombian Province was set up in 1896. In order to develop agriculture, a school would
be set up at Ibagué in 1905. Under Fr Rua the Columbian Province went ahead steadily,
despite the political upheavals typical of that continent, which always had serious
consequences for work supported by the government of the day.
Salesians established in Peru
The Holy See showed great interest in seeing the Salesians established in Peru, as
was the case with Colombia. In March 1890, Cardinal Rampolla informed Fr Rua that
Leo XIII wanted Salesians to be sent to the capital, Lima, as soon as possible, to take on
the care of young people. Eager to avoid a repetition of the Colombian contretemps, Fr
Rua gave a categorical reply to the cardinal: “You can assure His Holiness that we will
do everything we can to respond to his revered wishes”. The negotiators needed some
time all the same.
The text of the contract is quite revealing about the close cooperation between the
South American governments and the Salesian Congregation. On 6 June the superior
chapter modified a number of points in a project put forward by the Peruvians. Their
government accepted them. On 25 July the Minister Plenipotentiary of Peru in Italy,
Charles Elias, was present at the Turin Oratory for a chapter meeting to discuss setting
up an orphanage for boys in Lima. In the agreed statement we read:
“With the charitable intention of providing Christian instruction and education for
poor and abandoned youth in the city and province of Lima, the following agreement
has been reached between the government minister and the very reverend Fr Michael
Rua: 1. The government on its part will grant absolute ownership or usage in perpetuity
of a house and all its annexes: playgrounds and gardens large enough to cater for at least
three hundred young people. - 2. It will provide all the furniture and all equipment
required for dormitories, workshops, classrooms, kitchen, refectories, etc., and
appropriate linen. - 3. It will also provide sacred vestments and benches for the chapel,
or, in addition to suitable premises, as below, the sum of 50.000 lire to set it up. (This
second alternative was, in fact, what the Salesians preferred.) - 4. For ten years the
initial travel expenses of each member of staff appointed to the orphanage will be
covered by the government. - 5. Fr Rua commits himself to open within the year (blank)
an institute of arts and trades, as well as primary and secondary education classes for
suitable candidates. - 6. The Rector of the orphanage, in his role as representative of Fr
Rua, will have the freedom to direct each young person either into a trade or into
academic studies. - 7. The Rector will be given complete freedom as the one responsible
for the administration and discipline of the institute. - 8. Preference for admission will
be given to those boys recommended by the government, provided that they are between
ten and fourteen years of age, that their health is good, and that they are free from any
physical abnormalities. - 9. The government will provide for each of their
recommended youngsters the sum of 40 gold francs a month. If one of them shows bad
behaviour, becoming a source of scandal for his peers, or becomes afflicted with some
chronic or contagious disease, the government will withdraw him at once when
informed by the rector. - 10. This contract remains valid for five years, and will be
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considered valid for a further five, unless one or other party gives advance notice two
years before it is due to lapse.”7
The principles established by Don Bosco were rigorously followed by Fr Rua:
support sought from civil society, but absolute freedom for the Salesians in the
education of young people.
Fr Angelo Savio had paved the way for the Salesian presence in the country through
contacts with a charitable society in Lima. Three Salesians and nine Daughters of Mary
Help of Christians arrived in the capital towards the end of 1891. The orphanage began
as a school of arts and trades, and Father Anthony Riccardi, previously working in
Argentina, was its first rector. An oratory was soon formed alongside. The charitable
society of Lima entrusted a business school to the Sisters, and in 1896, on the
completion of the first five years, the Peruvian Senate approved the setting up of further
Salesian schools. The revolution in Ecuador had led to the expulsion of several
Salesians, who thus became available, making it possible for two new houses to be
opened: an agricultural school at Arequipa in 1897 and a college at Callao the following
year. Within the next ten years (1905 and 1906) the Indian towns of Cusco and Piura
also saw the arrival of the Salesians.
The Ecuador venture
From the time the Salesians arrived in the capital, Quito, on 28 January 1888,
Salesian work in Ecuador flourished. The house in Quito had a total of fourteen
workshops, all fully operational, and from the early nineties the presidential authorities
began to show exceptional interest in them. Other centres followed: Diorama (1891),
Cadence (1892), and a novitiate was opened in Angelique. By 1894 Fr Rua saw fit to
create an Ecuadorian Province, and he appointed Fr Louis Calcagno (1857 – 1899) as its
first Provincial.
Around the same time, the Holy See offered the congregation an important mission
in the eastern part of the country, where the population was made up of Indian tribes as
yet uncivilised.8 On 26 March 1889 a letter was read out to the superior chapter from the
secretary of the congregation for Extraordinary Affairs expressing the wish for the
Salesians to accept responsibility for the new Vicariate Apostolic of Mendez and
Gualaquiza. The following 6 September Cardinal Rampolla put it clearly to Fr Rua:
“His Excellence Flores, president of the Republic of Ecuador, wrote to me recently with
the request that the Holy See should entrust the mission of Mendez and Gualaquiza to
the priests of the well-deserving Congregation of which you, most reverend Father, are
Superior.”
The request was accepted, and in 1892 Fr Angelo Savio was sent on an exploratory
visit. Sadly, he died there on 17 January from pneumonia, having slept in the open on an
exceptionally cold night. In Turin Fr Rua bided his time until the document from the
Congregation for Extraordinary Affairs arrived on 8 February, announcing the setting up
of the new Vicariate and its precise geographical boundaries. Its proximity to Cuenca,
where a house had just been opened, suited him fine. This time the exploratory visit to
Gualaquiza was entrusted to a young priest, Giochino Spinelli (1868-1949) and a
Brother, Giacinto Pankeri (1857-1947). They set out for a tour that would last thirty-six
7 Edition in Annali II, p. 136.
8 On the origins of the vicariate of Mendez et Gualaquiza, see Annali II, p. 283-296.
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days, taking them to the beginning of October 1893. In spite of every sort of problem, a
mission with a small technical school was soon set up at Gualaquiza, though it was in
quite a wretched state. Workshops, classrooms, chapel, and even the house itself were
little more than wooden huts with roofs of primitive thatch.
In 1894, however, the president of the Republic, Flores, asked the Holy See for the
Salesian James Costamagna, whom he had come to know and esteem in Quito, and who
was currently Provincial in Argentina, to be made Vicar Apostolic of Mendez and
Gualaquiza.9Fr Rua wasted no time in providing the required ‘obedience’. On 3
December Costamagna bade farewell to all at the college in Almagro, and by Christmas
Day he was at the Oratory in Turin.10 At a private consistory on 18 March 1895, Leo
XIII conferred on him the title of bishop of the titular see of Colonia in Armenia, and on
23 May, in the church of Mary Help of Christians, the Archbishop of Turin Riccardi,
assisted by his two Auxiliaries, consecrated him bishop. Thus, following Bishop John
Cagliero and Bishop Louis Lasagna, he became the third Salesian bishop.
Unfortunately, this Vicar Apostolic of Mendez and Gualaquiza, who was eagerly
awaited in the territory, had been ordained at a time of serious political unrest in
Ecuador, and as one appointed through the influence of President Flores, he was
considered as persona non grata.
In effect, problems arose for all the Salesians in Ecuador with the liberal revolution
of 1895. In that country being ‘liberal’ meant also being ‘anticlerical’. Friends of the
previous government were now considered enemies of the new regime. In 1896 disaster
struck. Accused of anti-government activities, the Salesians were arrested and their
houses requisitioned. Nine religious, including the Provincial Calcagno, were subjected
to a terrible journey to the Peruvian frontier. Their ordeal lasted forty days and left them
more dead than alive.11
Alerted to the situation, Fr Rua sought the intervention of the Italian Minister for
Foreign Affairs, Visconti-Venosta, who had a letter sent to the Italian consul in
Guayaquil in Ecuador, and also to his Plenipotentiary Consul in Lima, Commander
Castelli, seeking precise information and requesting intervention on behalf of the
Salesians, all of whom were Italian nationals. That triggered a diplomatic ballet
performance, but we’ll spare the reader any details of the footwork. The Salesian
provincial, Calcagno, presented his case, and from early 1897 the whole affair seemed
to unravel. But this proved to be no more than a fantasy. In September Fr Rua again put
pressure on the Italian minister for Foreign Affairs to get a formal judgment from the
Ecuadorian government. Salesian Brother Giacinto Pankeri, who had remained on the
spot, did his best to protect Salesian property in Quito. The Italian minister chose to
hand over to the Spanish minister all responsibility for defending Salesian interests
before the government in Quito. On 29 March 1898 the government made an agreement
with Pankeri to set up an arbitration commission. The work of this commission went on
until 1902...12
Meanwhile however, the Salesian work in general gathered momentum in Ecuador,
thanks to the support of enterprising Cooperators in Quito who were in no way resigned
9 Minutes of the Superior Chapter, 28 August 1894.
10 On the Costamagna episode, Annali II, p. 291-293.
11 On the accusations brought against the Salesians and their expulsion, see Annali II, p. 549-577.
12 For the details of these dealings, see Annali II, p. 590-598.
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to seeing it suppressed.13
Mexico
In October 1892 Fr Rua decided to send a pioneer group of Salesians to Mexico,
where they had been expected for at least four years.14 On 12 May 1887, when Don
Bosco was in Rome for the consecration of the church of the Sacred heart, he received a
visit from a group of pupils from a South American college. Some of them asked him
when the Salesians would be coming to Mexico. He told them: “I’m not the one who
will send Salesians to Mexico; my successor will do what I can’t. You can be sure of
that.” Fr Rua saw to it.
After Don Bosco's death the good name of the Salesians in South America spread as
far as Mexico, so much so that on 23 June 1889, seven members of the Catholic Circle
of Mexico, eager to see how their country could take advantage of such a promising
group, came together to study how best to make this happen. One of the members let it
be known that he was a Salesian Cooperator, whereupon the whole group decided to
sign up for the Pious Union. An action committee was set up led by Angel G. de
Lascurain, who sought the blessing of the Archbishop Pelagius Labastida and made
contact with Fr Rua to inform him of these tentative beginnings. Fr Rua expressed his
delight at their initiative and sent each one a Salesian Cooperator’s certificate of
membership. This gave a spurt to the spread of knowledge about Don Bosco and his
work throughout the Republic. Even some of the Mexican bishops asked to become
members of the Pious Union of Salesian Cooperators. The name of Don Bosco became
very popular in the capital where many began to look forward eagerly to the arrival of
Salesians to work for young people.
At this juncture a rich lady Cooperator offered her house to the committee to be
made into a college; but with no immediate prospect of Salesians arriving, the group of
friends took matters into their own hands. They opened an institute under the direction
of a priest, Enrico Perez Capetillo, with workshops for printing and shoemaking, as well
as an elementary class for nine orphans, whose number rapidly rose to thirty seven, all
from the poorest families in the capital. When Fr Rua was informed, he gave his
blessing to the project, promising to send Salesians as soon as possible. On 4 February
1891 the death occurred of the Archbishop of Mexico, an outstanding promoter and
benefactor of the work. Next the priest Capetillo withdrew. Total collapse of the work
seemed inevitable. However Fr Rua, acceding to the pressing pleas of the Mexicans and
encouraged by the Holy See, finally decided in October 1892 to send a pioneer group of
Salesians.
They reached Vera Cruz on 1 December and were given an enthusiastic welcome by
the Cooperators. The capital celebrated their arrival. There were five of them: three
priests, including the Rector Fr Angelo Piccono, a cleric and a Brother. Without delay
they presented to the new archbishop, Alarcon, a letter of recommendation from
Cardinal Rampolla entrusted to them personally by Fr Rua. When the Cardinal gave it
13 On this renaissance, see Annali II, p. 598-602.
14 On the arrival of the Salesians in Mexico, see the 18 letters of Angel G. de Lascurain and of his
friends to Fr Rua in 1889 and 1891, FdR 3305 D9 at 3307 A11. Accounts in Ceria, Annali II, p. 137-140
and in Francis Castellanos, «El nacimiento de la obra salesiana en México», RSS, 15, 1989, p. 399-429,
which brings out the role of the Salesian Cooperators in these beginning. 15. Edtied in Annali II, p. 139.
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to him on 19 October 1892, he wrote also that the Holy Father had expressed great
satisfaction at the news of this latest missionary expedition. In his official
recommendation he wrote:
“My letter will be handed to you by the head of the group of priests who are coming
to take possession of the house that has been opened for them in that metropolis. I am
fully convinced that you will give them a most fatherly welcome, and that you will use
your position and influence to support and protect them in their mission, and in this way
ensure the success of their noble project, for which they are leaving their own country
for far distant regions. Granted all that, I didn’t wish to miss the opportunity of
providing them with this letter of recommendation. I want you to know that your
welcome will give great satisfaction to the Holy Father and to myself. These worthy
sons of Don Bosco deserve the full support of the Holy See for the good they do, both
spiritually and materially, especially by educating young people in both letters and
trades, and also by responding to the needs of the faithful in a wide-ranging ministry.”15
Provided with such lofty recommendations, the Salesian mission went ahead with
record speed. On 3 January 1893 Fr Piccono presented his plans to a group of Salesian
Cooperators. At once a lady name Julia Gomez made him a gift of a piece of land
measuring twenty thousand square metres, and an engineer named Sozaya prepared
drawings for a college large enough to take four hundred young people. Offerings of
money flooded in. On 29 January the archbishop was able to bless the foundation stone
in the presence of an immense number of people. The Mexican Republic joined the list
of countries in Latin America where Salesians had taken root.
Venezuela, Bolivia, Paraguay, El Salvador
First of all we give a brief summary of the coming of the Salesians to four other
countries of Latin America during Fr Rua’s time, and under his influence.
Venezuela had figured for many years on lists held by Don Bosco and Fr Rua.16
Among the precursors of the Salesian work in the country there was, as in Mexico, a
priest, Richard Arteaga, and a small group of Cooperators. Furthermore, the Archbishop
Crispolo Uzcategui lent his support to their request to Fr Rua for Salesians to be sent to
Caracas.17 At the same time the archbishop asked the Pope to negotiate on his behalf
with the Roman Congregation for the Propagation of the Faith.18 All this was much to
the advantage of the Salesians once they were on the spot. They set sail from Genoa on
1 November 1894. In principle, the Government in Caracas was handing over to them
an existing school of Arts and Trades, but in fact this was a pure fiction. Administration
and discipline in the school remained in the hands of lay people operating in direct
dependence on the government which was awash with anticlericals. The Salesians
gradually pulled out of the Caracas school, and with the help of the archbishop went
elsewhere to develop their apostolate.
We’ll stay for few moments with Venezuela. A Venezuelan diocesan priest, Victor
15 Edited in Annali II, p. 139.
16 On the Salesians in Venezuela, see Annali II, p. 513-524.
17 See the letter of Crispolo Uzcategui à Fr Rua, 26 May 1890, FdR 3224 C2, and the minute of the
reply of Fr Rua en FdR 3224 C3-5.
18 See the letter of the secretary of this congregation to Fr Rua, Rome, 28 April 1891, FdR 3224 D2-3.
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Arocha, a man with a truly Salesian spirit, had been sent to Turin by Archbishop
Uzcategui to ask Fr Rua to send Salesians to his city of Valencia. He waited there for a
year and was finally ready to return in November 1894 with a very small group: the
rector, Andrew Bergeretti (1846–1909), a missionary priest who had made his final
profession as a Salesian on the preceding 23 September, and two clerics. In Valencia
they opened an elementary school in an existing house, but not knowing any Spanish,
they had to take on lay teachers. At least it was a beginning. Numbers of boys increased,
and they were obliged to look for property elsewhere. They acquired a piece of land
with a few old but well-built houses. This was the start of what was to become the Don
Bosco College of Valencia. In 1897 the minister for Public Instruction was welcomed at
the station by the band of the Salesian Institute, and formal visit was made to all the
classes. The college developed year on year in proportion as the Salesian personnel
grew, with both primary and secondary schools. Religious feasts were celebrated with
great solemnity, drawing great numbers of people. In 1899, when there was a severe
outbreak of smallpox in the city, Fr Bergeretti was outstanding for his dedication to the
sick, for which the government granted him a medal of Honour and Gratitude. Whilst
it’s true that in the early days in Venezuela Salesian work struggled to get on its feet in
Caracas itself, there was a minor success story unfolding in Valencia right from the
start.
The first Salesian to set foot in Bolivia was Fr Louis Costamagna (1866-1941),
nephew of Bishop James Costamagna. This country is at the very heart of South
America, hemmed in by Brasil, Chile, and Paraguay.19 The Bishop of La Paz, Mgr
Borgue, had written to Fr Rua on 23 September 1889, asking him to give a favourable
hearing to his request to found a school of arts and trades in his city, but Fr Rua could
offer nothing more than hopes for the future. A further move was made on 20 June 1891
when Mariano Baptista, the Minister Plenipotentiary for Bolivia in Buenos Aires, came
up with a proposal for a contract with his Government to found two colleges of arts and
trades, one in La Paz, the other at a place yet to be decided. The conditions offered
could not have been more favourable.20 Fr Rua agreed in principle, but needed time to
make it happen. Meanwhile Baptista, who had now become President of the Republic,
gave his Foreign Minister in France, Manuel de Argandoña, full authority to formulate
the terms of a contract with Fr Rua. It wasn’t until 8 October 1895 that the document,
offering extremely favourable financial arrangements, was finally signed. It read as
follows:
1. The Reverend Priest Fr Michael Rua pledges to have a group of at least ten
Salesians ready for work in Bolivia no later than November of this year 1895.
2. The superior designated for Bolivia, in collaboration with the government
representative, will acquire and assure delivery of all the materials and equipment
required for the two proposed foundations.
3. The Bolivian government will pay travel expenses for all personnel destined for
the college in Bolivia over the first ten years, including any journeys deemed necessary
in the interests of either of the institutes.
4. The Bolivian government will hand over to the priest or priests designated by the
Society of St Francis of Sales the building or buildings and all adjoining holdings
19 On the foundation of the work in Bolivia,, see Annali II, p. 525-534.
20 The document in FdR 3267 A4-7.
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assigned by the government for the founding of colleges of arts and trades, together
with all furniture, machines and equipment to be purchased in Europe.
5. The government will give to the superior chosen for Bolivia, or to the priest
designated by him, the total sum required to cover the initial cost of setting up a college.
6. The Salesian Society and its houses will be exempt from any rates or import duties
and other fiscal taxes, and will enjoy the same immunity and privileges granted to other
Religious Associations.
7. If, for unforeseen reasons, that the Salesians were to leave these establishments,
they would hand them back to the government in the condition in which they found
them, and would give prior notice of their departure one year before.
8. If the government decides to break this contract, it must give the superior four
years prior warning and refund all expenses incurred in the transfer of personnel.
9. Extern pupils will be received free of charge and, for their teaching, the
government will set up a monthly subsidy for each of the establishments, or will agree
on an honorarium to be paid to each Salesian or employee engaged by the Salesians.
10. Boarders will pay a maintenance fee agreed by the government and the superior
of each establishment.
11. Overall management and internal administration, as well as disciplinary policy
will depend solely and exclusively on the Salesian Society.21
In signing this contract, Fr Rua was forestalling any repetition of the setbacks in
Caracas where they had found themselves totally dependent on lay administration. The
personnel for the Bolivian mission had, in fact, been appointed even before the signing.
There would be fourteen of them, seven of whom would go to La Paz. They reached
Buenos Aires the following 23 November, but as a result of a catalogue of
misunderstandings and complications whilst travelling through Chile, by train, boat, and
some horse-drawn vehicle, they didn’t make it to their destination – first La Paz, then
Sucre - until February 1896. It goes without saying that they were given a rapturous
welcome.22
Negotiations between the Holy See and Don Bosco should have led to Salesians
going to Paraguay as early as 1879. It was a country rocked again and again by
revolutions that affected even the clergy themselves in the only diocese of Asuncion.23
At that time Salesians from Buenos Aires were prepared to go there, but political unrest
prevented them. The Apostolic Delegate then turned to the Vincentians, who readily
accepted such a challenging mission.
Thirteen years later we find the Salesian Angelo Savio in Paraguay, on an
exploratory journey in the vast region of Gran Chaco.24 From the time he arrived in the
capital Asuncion, Fr Savio would send lengthy reports to Fr Rua of his findings in an
area formerly evangelised by the Jesuits (the ‘Reductions of Paraguay’). He painted a
sorry picture. “Thousands of savages can be seen living along the river banks. How
21 Edition in Annali II, p. 527-528.
22 On the Salesian foundation at La Paz, see the letters of Louis Costamagna to Fr Rua in 1896, FdR
3267 B10-E1.
23 On the arrival of the Salesians in the Paraguayan republic, see Fr Ceria’s, chapter, Annali II, p.
535-548..
24 Letter of A. Savio to Fr Rua, from Chaco, 8 July 1892; FdR 3812 E11 at 3813 A2.
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many more can there be in the interior? One hundred, two hundred, three hundred
thousand? There are so many tribes, and some seem to have retained distant memories
of earlier missions. But the impression I have just now is that they have regressed to a
savage condition, since they have no priest to teach them religion, which is the only
source of civilisation. In the past idiotic governments have hounded out the priest, killed
the bishops and thought they could govern without God.” He would add that the
military government of the day had actually paid his return ticket and expressed their
wish to see a priest back among them, though he believed it was from political
motives.25 He also shared his thoughts with the diocesan administrator, who wrote that
same day to the Cardinal Prefect of the Roman Congregation for the Propagation of the
Faith, in an attempt to get Salesians to send a mission to Gran Chaco.26 Sure enough, on
the instruction of Leo XIII, Cardinal Rampolla roused Fr Rua’s interest in the idea,27 but
it would only come to fruition after his term of office had concluded.
The valiant Salesian, Louis Lasagna (1850-1895), ordained titular Bishop of Tripoli
in 1893, was next on the scene. He visited Chaco and saw the Indians for himself, and
he felt that in a country such as this, ravaged by war, the most urgent need was the
training of young people in the towns and cities. On 19 May 1894 he urged Fr Rua to
open a boarding school in the capital for poor young people.28 The idea had the support
of political leaders, and the following year, on 19 August, the Paraguayan government
even passed a law which handed over to Bishop Lasagna, as Salesian Superior,
ownership of a an old but well-built house in Asuncion with adjacent land. The
intention was to set up a school of arts and trades with a capacity for hundred boarders,
for which the Salesians would have total responsibility. Thanks to his close friendship
with the Paraguayan president, who was a man of action, Bishop Lasagna was able to
restore good relations between Paraguay and the Holy See which had been broken off in
the aftermath of the assassination of the legitimate bishop of Asuncion, then that of his
usurper. Sadly, the accidental death of this outstanding bishop at Juiz de Fora (Brasil)
on 6 November 1895 delayed the eventual presence of Salesians in the capital.
However, the Paraguayan Consul at Montevideo, Matia Alfonso Criado, acting on the
advice of Bishop Costamagna, wrote to Fr Rua on 25 November asking him to honour
the arrangements made by Bishop Lasagna. “My sad Republic,” he wrote, “has suffered
most from the shocking death of Bishop Lasagna, which we lament with great sadness.
You alone, as the most worthy Rector Major of the Salesians, are in a position to
attenuate the consequences of such a great misfortune.”29 Meanwhile, back in Asuncion,
pro-Salesian politicians were successful in having an oppressive article struck out from
a law passed onn 19 August 1895.
The first Salesian missionaries to Paraguay set out for Asuncion from Montevideo
(Uruguay) on 14 July 1896. They were four in number, all from the Uruguay province:
the Rector, Fr Ambrose Turriccia, one other priest, a cleric and a Brother, accompanied
by the Provincial Fr Joseph Gamba.
They made the journey by boat, firstly to Buenos Aires, then on to the capital
25 A. Savio to Fr Rua, Asuncion, 24 July 1892; FdR 3813 A11-12.
26 See Ceria, Annali II, p. 539.
27 Rampolla to Rua, Rome, 14 December 1892; FdR 3800 A11-12.
28 Lasagna-Rua, Asuncion, 19 May 1894; FdR 3755 E5 at 3756 A4.
29 From Annali II, p. 542.
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following the rivers of Parana and Paraguay. On the 23rd they disembarked at Asuncion,
introduced themselves to the religious and civil authorities and found that they had been
assigned a building put up some time previously by the Jesuits. Fr Turriccia made it his
business that same day to write to Fr Rua: “God grant that we, latecomers in this part of
the Lord’s vineyard, may be able to do just one thousandth of the immense good done
by the illustrious sons of St Ignatgius of Loyola. Even today, so long after their
expulsion, you can still see the great faith they were able to instil among these
nations.”30 At Asuncion, as was often the case, the Salesians began their work in
October by opening a Sunday oratory for any boys who wished to attend, then a
boarding school of arts and trades for thirty orphans, which was given the name
‘Monseñor Lasagna College’.
In 1895, the Italian Mgr Vecchiotti, Vicar General of the only diocese in the republic
of El Salvador, drew the attention of Fr Rua to the needs of this country.31 A Catholic
committee had engaged him to negotiate with Turin about sending Salesians there. 32 Fr
Rua told him that nothing could be done before 1898, but the Salvadorians had recourse
to Rome. Imagine his surprise then, a few months later, to receive a letter from Cardinal
Rampolla, who wrote: “The President of the Republic of San Salvador recently
informed the Holy Father of his efforts to provide for the education of young people. He
expressed his great confidence in the work of the Salesians, and his desire to see them
firmly established in his country. It is his ardent wish that, instead of waiting until 1898
to send some of your priests, as you promised, you would be prepared to do so as soon
as possible. However, in order to respond to the laudable wishes of the President of the
Republic, His Holiness feels that it is only right to leave this in your hands, so that with
your accustomed zeal and prudence, you can take whatever steps seem most appropriate
to bring about a happy solution.” 33
Fr Rua gave way, promising to do everything possible and stating that he would wait
for clarification from the President of El Salvador. However, it wasn’t a letter from the
president that came, but another message from the Secretary of State. The finance
minister from El Salvador had come to Rome, with recommendations from both the
president and the bishop, commissioned to do whatever was need to set up a school to
be entrusted to the Salesians. The minister travelled to Turin with a letter from Cardinal
Rampolla urging that everything should be done “according to the wishes of all
concerned and for the good of young people in that faraway Republic.”34
Fr Rua called upon a keen supporter of the Salesians, the Vicar General Vecchiotti,
to speak with Fr Angelo Piccono, Rector in Mexico, with a view to fine tuning a
contract with the government for the founding of a school of arts and trades and
agriculture in El Salvador. Piccono’s project, after scrutiny by Fr Rua, was formally
accepted by the government on 28 April 1897. The Salesians finally arrived on the
following 3 December, led by Fr Louis Calcagno, still officially provincial in Ecuador,
having been expelled by the revolutionaries. Two priests, three clerics and three
brothers made up the group. The bishop took good care of them, and the Salesians soon
30 Quoted in Annali II, p. 543.
31 On the arrival of the Salesians in El Salvador, see Annali II, p. 578-587.
32 Letter M. Vecchiotti-Rua, San Salvador, 25 January 1895, in Annali II, p. 579.
33 Vatican, Secretary of State, 22 June 1895; see Annali II, p. 579.
34 Vatican, Secretary of State , 23 August 1895; Annali II, Ibidem.
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won the esteem of the local people, attracting many Cooperators. President Guttierez
honoured them with a visit. 35
In spite of all, Fr Calcagno was very cautious. Already on 17 January 1898 he was
writing to Fr Rua: “Knowing from experience how things turn out with houses held
from the government, we must be prepared for the one we now occupy here to end up
like the rest. The situation is very precarious.” In February he made the point again: we
must have houses free from political shackles.36 As it happened, an opportunity arose in
the small town of Tecla, not far from the capital. Fr Piccono had recommended to Fr
Rua a wealthy doctor from the town, a certain Manuel Gallardo, an excellent Catholic
and a man with a heart of gold. Fr Rua sent him a cooperator’s certificate of
membership. In his letter of thanks, Gallardo wrote: “I’m doing my utmost to deserve
the great honour Your Reverence has shown me. With this in mind, I’m having a
building put up to provide a home for orphan children. It will be ready within a few
days, and it’s my hope to entrust their education to the Salesians. I would consider it a
great honour should you accept.”37 Fr Calcagno gave his full support: at least, he
thought, in this house the Salesians would have complete freedom of to do things their
way.
The doctor was disappointed when Fr Rua’s first reaction was to ask him to wait
until 1901. But Providence was on his side. There was a change of government, and at
the beginning of 1899 problems began for the Salesians in the capital: non-payment of
allowances, and a deaf ear to any claims. Towards the end of January, a group of
Salesians led by Fr Calcagno, made their way to Santa Tecla, where the house, small but
perfectly adequate, was all ready for them. The others waited for developments, which
came thick and fast, so much so that in 1900 they went to join their confreres. As a
consequence, an authentic Salesian college, with both students and artisans, got off the
ground in Santa Tecla under the patronage of Saint Cecilia, so named after the doctor’s
late wife.
With the foundation in El Salvador, the Salesians had set foot in seven new countries
in Latin America in the course of the first ten years of Fr Rua’s rectorship. The
experience had taught them all, especially Fr Rua as the one ultimately accountable, the
need for great prudence in making contracts with their governments. For the rest, they
would have to manoeuvre constantly as best they could according to the rhythm of the
ever-changing politics of a perpetually unpredictable continent.
The United States
Over the same period of time the Salesians came to the north of the American
continent. Large numbers of Italian immigrants were now settled in the United States,
especially on the west coast. In 1896, Fr Angelo Piccono came from neighbouring
Mexico, where he had been assigned earlier, and made his way to San Francisco. On the
2nd July, Archbishop Patrick Riordan called him: “In addition to the Italian parish of St
Peter and Paul in the city, he was offering the Salesians a vast and fertile field where
they could begin to work as they saw fit.” 37 Negotiations with Turin got under way at
once.
35 Annali II, p. 583-584.
36 Gallardo-Rua, Santa Tecla, 15 February 1898; Annali II, p. 584.
37 Letter Angelo Piccono - Fr Rua, S. Francisco, 2 July 1896, FdR 3788 E4-7.
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On 23 November of the same year, the archbishop declared his acceptance of a
contract proposed by Fr Rua as follows:
“1. His Excellency Archbishop Riordan a)will entrust to the Salesians the Italian
parish in San Francisco, b) will provide travelling expenses and initial costs for the four
Salesians who will leave Turin for San Francisco in December 1896. – 2. The Very
Reverend Michael Rua a) will send a first group comprising two priests, a cleric and a
brother, to take charge of the said parish and, when circumstances permit, open a
‘festive oratory’, begin day and evening classes, and eventually set up an Institute of
Arts and Trades to serve the needs especially of poor and abandoned young people; b)
oblige the Salesians to restrict their work to the Italian sector of the population of San
Francisco.”38
The archbishop was eager to forestall any opposition from the local clergy.
Accordingly, at the beginning of 1897 the Salesians took possession of the Italian parish
of San Francisco; then in 1898, a second parish was entrusted to them in another quarter
of the city, followed by yet another for Portuguese immigrants. In the same year, over
on the East coast, in New York, where around four hundred thousand Italians lived, the
Salesians took on the parish of St Brigitte, whilst from Turin Fr Rua gave his blessing to
all this apostolic progress. Such were the beginnings of Salesian expansion in this great
country.
38 From the article of A. Lenti, «The Founding and Early Expansion of the Salesian Work in the San
Francisco Area from Archival Documents», Journal of Salesian Studies, 7, Autumn 1996, p. 18.
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21 - ALGERIA AND POLAND
During the 1890s, Fr Rua introduced Salesian work to two new countries: Algeria
and Poland. Setting up in Algeria did not create too many waves. In Poland instead
things went much less smoothly.
Salesians in Algeria
In Paris in 1883, Don Bosco had promised Cardinal Charles-Martial Lavigerie
(1825-1892), Archbishop of Carthage in Tunisia, to send the Salesians to Africa.1It was
21 May and they were both in the Parisian church of Saint-Pierre du Gros-Caillou. The
Cardinal had requested the Salesians from the pulpit and Don Bosco answered: "I am in
your hands, your Eminence, to do whatever Divine Providence asks of me in Africa.
Yes, yes, be sure that if we can do something in Africa, I and the whole Salesian Family
will be at Your Eminence's disposition. I will send my Italian and French sons there".2
The Cardinal, then, had been waiting for the Salesians in Tunisia for some years. In
1891 Fr Rua informed him, out of courtesy, of an imminent foundation in Oran. The
Cardinal replied on 2 July in a somewhat offended tone:
Very Rev. Father,
I received your letter in Carthage on 16 June, along with Fr Bellamy's. I was, I must
confess, very surprised to learn that two saints (though not yet canonised) like Don Bosco
and Fr Rua, had failed me in a promise made publicly to found a house in Tunisia, and
that you, Rev. Father, tell me calmly and quietly today about opening a work in the
diocese of Oran. Certainly I can forgive the insult, and I must, since Our Lord gave us the
command and the example; but to thank and congratulate those behind goes beyond my
virtue, which is without doubt very fragile. So I limit myself to noting that I have
received your letter sent last month, and I assure you I am your
humble and obedient,
though not desperate servant,
Charles Card. Lavigerie.3
The person chiefly behind the manoeuvre was the Bishop of Oran, Géraud-Marie
Soubrier (1826-1899). In October 1889, he had asked his Vicar General to meet the
Provincial, Paul Albera, in Marseilles. Looking after the youth in Oran was urgent. The
city had almost seventy thousand inhabitants of various nationalities, especially
Spanish. A large number of youth wandered the streets without any notion of catechism
without which they could not be admitted to first communion.4 Fr Rua told the bishop
he accepted the proposal, but he was awaiting further details. They came. Fr Rua did not
1On the origins of the Salesian mission in Oran, cf. Oran Dossier, 1890-1892, in FdR 3517A11-
3518A6. See also the account in the Annali II, 306-312.
2 According to Don Bosco à Paris, par un ancien magistrat, Paris, 1883, 108-111.
3 FdR 3758C9-10
4 Letter of Fr Albera to M. Rua, Marseilles, 22 Ocotber 1889, in FdR 3676B2-4.
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respond immediately. So on 31 August 1890 Bishop Soubrier wrote: "Rev. Fr Albera, in
a letter which reached me yesterday, said he was very surprised that you had not yet
written to me. Knowing how busy you are, I am not surprised and I make the same
request which St John the Baptist's disciples made to the Divine Master: Tu es qui
venturus es, an alium expectamus? [Are you the one who is to come or must we expect
another?]. I have no doubt indeed that you intend to respond to my appeal, but allow me
to address you with the prayer of the Macedonians to St Paul: Transiens ad civitatem
nostram episcopalem nostram adiuva nos. [Come across to Macedonia and help us]".5
Prudently, Fr Rua told him that he would send two priests to visit the houses which
the bishop wanted to give the Salesians. In fact Fr Celestine Durando and Fr Charles
Bellamy, then novice master in Marseilles, went to Oran in December 1890. On his
return Fr Durando explained to Fr Rua and the Superior Chapter that the bishop was
giving the Salesians two houses which belonged to him, one in the centre of the city, the
other on the heights of Eckmühl. The first was an old courthouse next to a building
called the "Cathedral choir school", with a fair-sized auditorium which could be turned
into a chapel. This house, according to the bishop, could hold the festive Oratory, the
Cathedral school (meaning the altar servers whom the bishop considered a nursery of
priestly vocations) and classes for day students. The bishop intended to have it restored,
giving twelve thousand francs for that purpose. The other house could serve as the
boarding school. Two Cooperators, Sisters, were ready to give the Salesians some
adjacent land to develop this second work.
The agreement between Turin and Oran was quickly concluded. The agreement was
signed in Turin by Fr Rua on 2 February 1891, feast of the Purification, and in Oran by
Bishop Géraud Soubrier on the following 12 April, Good Shepherd Sunday.6 There
were ten articles. The introduction expressed the intentions of the two parties and spoke
of Fr Rua's desire to follow up Don Bosco's promise to Cardinal Lavigerie in 1883: "His
Excellency, Bishop Soubrier, wanting to provide for the Christian education of the
young in the city of Oran, especially the poor and neglected, was proposing that Rev. Fr
Rua open works in this city, inspired by the spirit and Rule of the Pious Society founded
by Don Bosco, of happy and venerable memory. Fr Rua accepts the proposal gratefully,
and is happy to be able to carry out Don Bosco's wish to send his sons to enter the
African regions for the salvation of souls".
The Salesians would carry out the project within the terms established in this
agreement. As the first article indicated, in October 1891 Fr Rua sent the necessary
personnel to Oran to begin the work, at least six Salesians, including priests, clerics and
lay people. They took up the running of the Saint Louis Cathedral School, adding
primary classes and an Oratory (art. 2). In October 1892 Latin courses were to begin
(art. 3). Classes were not free (art. 4). Besides, "Given that the principle aim of the
Pious Salesian Society of Don Bosco is to take care of poor and neglected youth, the
superiors intended to open a boarding section or orphanage once Divine Providence had
provided the necessary resources" (art. 7). In view of this foundation, Bishop Soubrier
would give the Salesians the house and land he owned near the parish church of Oran-
Eckmühl (art. 8). Other articles concerned financial matters, which Fr Rua was always
interested in, as also Bishop Soubrier, in order to be clear about and possibly settle the
5 FdR 3517B8-10.
6 FdR 3517E5-7.
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details: expenses for adapting the old courthouse, travelling expenses and setting up for
the Religious, stipends for the teachers.
The French Salesian Charles Bellamy (1852-1911), originally from Chartres, was
given the role of Rector-founder of the work by Fr Rua. The bishop had liked him
during his exploratory visit. "I hope the Salesians will accomplish great work in Oran. It
seems to me that Fr Bellamy is gifted with many qualities", he had written to Fr Rua on
4 January 1891.
The Oran foundation in 1891
The seven members of the Oran expedition, Fr Bellamy, a priest, two clerics, a
brother as head carpenter and two young brothers to work in the vineyard, took part in
the traditional farewell ceremony for missionaries in the Mary Help of Christians church
in Turin on 16 August. Cyprien Beissière, one of the group, said that Fr Rua brought
them together in the morning in the old chapel in Don Bosco's room in order to chat
with them. "I am sending you like angels into the midst of wolves", he said.7 In fact
there were any number of administrative annoyances, too complex to be described here.
The two reached Marseilles and the Saint Léon Oratory from Turin. There the
Provincial, Fr Albera, gave them a solemn farewell. His moving speech, as usual,
developed a biblical theme: "How beautiful are the feet of those who go far off to
proclaim the Gospel of peace"! The public were deeply moved. "The troubles, trials and
tribulations of the missionaries, the blood that perhaps will stain their crown, is never
forgotten". I especially greet the three Salesians of the group who had been the "lads
from Saint-Léon". According to the news item in the Bollettino Salesiano, "we remind
everyone that the head of the expedition [Charles Bellamy] had been a dear benefactor
of Don Bosco's, and always a worthy son".
On 22 August, the seven left on the steamer La Città di Roma direct to Oran. On the
24th they were already at their destination. They were not met by any civil or church
representatives: they were all on holidays in Europe. The Salesians, led by Fr Bellamy
who knew where to go, went immediately to the Cathedral to greet the Lord and meet
the diocesan personnel: the bishop's secretary general and the cathedral vicars, who did
their best to look after them. Then they went looking for rue Ménerville to check the
state of the old courthouse: they found it in a pitiable condition. But they were
courageous and full of a spirit of sacrifice, as we see on 26 August in a letter of
Bellamy's to Fr Rua.8 They rolled up their sleeves and adapted to the circumstances. The
bishop, on his return from France, feeing sorry for them, made a generous offer. On 5
October classes began (primary and lower secondary), not in the old courthouse still
under renovation, but in the parish school which Bishop Soubrier had made available.
They wanted to open the Oratory on 1 November, but succeeded only on 15 December
(the day when the diocese celebrated the Feast of the Immaculate Conception), in the
presence of Bishop Soubrier who blessed the chapel in the old courthouse. The day
finished off with a concert. Thanks to some young actors who put on a spontaneous but
lively performance, one of Don Bosco's own plays was staged, The House of fortune, to
the great satisfaction of the bishop who was in the front row of the audience.
7 C. Beissière, Cinquante ans d'apostolat en Afrique du Nord, Tunis, 1941, 21.
8 Cf. «Les Salésiens en Afrique», in Bulletin Salésien, November 1891, 179-181, where Fr Bellamy's
letter is reprinted.
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Now it remained for articles 7 and 8 of the agreement to be put into action. The
property given by Bishop Soubrier on the heights of Eckmühl consisted of a house and a
large garden. The Salesians set up there on 31 January 1893. The farm area grew and
was quickly improved. They planted trees, set up dormitories, classrooms. Soon there
were four workshops organised for the working boys, a student section (for 10-12 year
olds), an aspirant section, including some late vocations. A second Oratory was also
opened with its Joyeuse Union, modelled on the Società d'Allegria set up by Don
Bosco. The Eckmühl work in the 1890s was simply a Salesian house in miniature, with
around ninety pupils. But they had great dreams for development.
Up until 1896 the two works in Oran functioned under the leadership of their
founder, Charles Bellamy. At times they encountered serious problems. In 1895, the
newspaper Le Petit Africain led a ferocious campaign against the Salesians. On 26
October, the Prefecture administration, without explanation ordered the closure of the
chapel at Ménerville, "around the same time it authorised the opening of a Masonic
lodge", Father Bellamy noted sourly. His reaction arrived on 30 October in an open
letter to the Prefect. Fortunately things stopped there.9
Polish Salesian Bronisław Markiewicz
Let's alter direction completely and move from Africa to the Polish province of
Galicia, under Austrian administration until 1919. At the request of the bishop of
Przemyśl, Fr Rua sent Fr Bronisław Markiewicz there in 1892 as assistant in the parish
of Miejsce Piastowe, which became the first Salesian work in Poland.
That year, Bronisław Markiewicz (1842-1912), despite being fifty years of age, was
still a "young Salesian".10 Born in Pruchnik, near the city of Przemyśl, in Galicia, he
entered the major seminary, not without hesitation, when he was twenty one and was
ordained priest three years later. A gifted priest, he studied pedagogy and philosophy,
first at Leopoli then Krakow. Thus he was able to successfully pass the exam for parish
work (27 and 28 October 1875). He was parish priest of Gać (1875) and Błażowa
(1877-1882) for seven years. He applied himself to the ministry zealously: catechism,
preaching, confessions, care of the poor and the sick, founding a "teetotallers
confraternity", in an area where alcoholism was endemic. He was much admired. So
Bishop Łukasz Solecki, who had witnessed his qualities, made him professor of pastoral
theology in the major seminary (1882). Nevertheless Bronisław, at forty three years of
age, began dreaming of a more demanding spiritual life which would fit in with the
practice of his ministry. In November 1885, in agreement with the bishop, he left for
Rome in search of a religious congregation able to fulfil his expectations. At the
beginning he thought about the Theatines. But he was impressed by the lifestyle and
9 On the origins of the Oran house, cf. The long article by Charles Bellamy, «Les Oeuvres salésiennes
d'Oran», in Bulletin Salésien, April 1899, 97-107.
10 The Bronisław Markiewicz bibliography is important. Here I refer only to documents and accounts
more or less directly concerned with him: Salesian Central Archive in Rome, in particular: FdR 4206B2-
4209A5; Congregatio de Causis Sanctorum, Premislien. Latinorum Canonizationis Servi Dei Bronislai
Markiewicz, Positio super vita et virtutibus, Rome, 1990; Id., Premislien. Latinorum Beatificationis et
Canonizationis Servi Dei Bronislai Markiewicz... Relatio et Vota congressus peculiaris super virtutibus
die 30 novembris an. 1993 habiti, Roma, 1993; Maria Winowska, Aux portes du Royaume. Père
Bronislaw Markiewicz, curé de paroisse et fondateur des Michaélites, nouvelle édition, Paris, Téqui,
1994; Mariano Babula, P. Bronislao Markiewicz, fondatore della Congregazione di San Michele
Arcangelo, Rome, 2000.
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spirituality of the Salesians in Rome where he had gone to celebrate Mass, and so
decided to turn directly to Don Bosco. On 30 November 1885 he met him in Turin and
very much attracted to him, asked if he could enter his Congregation.
The general Society catalogue for 1887 places him amongst the ascritti (novices) in
the house of San Benigno Canavese. He began his novitiate in March 1886, after two
months of postulancy. No documents on his religious profession have survived. He
always said that he made his profession into Don Bosco's hands on 25 March 1887.
Secretary Viglietti recorded all the movements of his superior. On that date Don Bosco
was in Turin. On 25 March, then, Bronisław met him in Valdocco where, noting his age
and qualities as a good priest, he allowed him, in the intimacy of his room and before
him alone, to make his vows of obedience, poverty and chastity. Probably the secretary
general was not told about it, which is why the Salesian Society catalogue for 1888 does
not include him in the list of temporary professed nor in the list of perpetually
professed. Instead we find him listed as perpetually professed, in the editions from 1889
and 1892. He spent two years at St John the Evangelist's in Turin, and two in the rest
home at Mathì. He was suffering from tuberculosis. In these communities, he said, he
was looking after the clerics, giving them lessons in history and theology and,
sometimes, preaching to the Salesians. He had a very demanding view of the spiritual
life. "Don Bosco's spirituality" he wrote on 30 August 1888 in his spiritual notes,
"consists in denying oneself for the love of God and neighbour. The neighbour who is
entrusted to our care is often hostile towards us: one needs to keep quiet, put up
patiently with insults, suspicion, calumnies, always responding charitably. If our
neighbour does not want anything from us, we need to be charitable and allow others to
worry about them. So there is a constant need to forget our own selves, suppress our
egos".11 He would always preach self-denial, kindness and humility.
When he made his profession, Bronisław dreamed of returning to Poland to devote
himself to the service of his own country, especially poor Galicia which he used
compare, inwardly, with rich Piedmont. His friends wanted him as a Salesian in the
parish at Miejsce which depended on his diocese of origin, but which was under secular
patronage.12 When the parish was made free, the parish "patron" wrote officially to Fr
Rua asking him to accept the parish as a work of the Congregation and make Fr
Markiewicz the assistant. Fully in agreement with this proposal, on 19 October 1891 Fr
Rua wrote (in Latin) to the bishop of Przemyśl: "For a while now I have had the
intention of opening a work in Poland to take in youngsters, especially the poor. Up
until now, a lack of priests and teachers has always prevented me. Though the harvest is
great, the labourers are few. Now to satisfy his pious desire, I willingly grant Fr
Bronisław Markiewicz the right to go there and take up the work of the parish".13 Fr
Markiewicz set to work at the end of 1891,14and Fr Rua officially authorised him.15
11 Positio super vita et virtutibus, 61.
12 Documentation in Positio super vita et virtutibus, 53-57.
13 Latin letter published in Positio super vita et virtutibus, 64.
14 Cf. his letters of 23 November and 21 December 1891, in FdR 4207C11-D4.
15 Cf. the letter to Bishop Solecki, 3 January 1892, in FdR 4207E8-9; and testimonial letters carrying
the same date, in FdR 4207E6.
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The Polish foundation in 1892
Having returned to Poland, Fr Bronisław arrived in Miejsce Piastowe on 24 March
1892. He began to serve the parish, but especially began to look after neglected youth.
He knew that Fr Rua was thinking of a regular Salesian work, so he started the ’"Don
Giovanni Bosco Istituto" (the actual title in the Salesian catalogues from 1894 to 1897
at the "house" at Miejsce).
Fr Markiewicz launched himself vigorously into this work. He lived in the presbytery
while neglected boys and girls lived in an outbuilding. They were working on the farm
and countryside belonging to the parish "benefactor". In 1895 he also set up workshops
for them for shoemaking, dressmaking and other trades. He began to choose the best of
his boys to make Salesians of them to serve their companions. The girls had their own
female organisation. Fr Markiewicz applied an educational method inspired by the best
of Salesian tradition, based on reason, religion and kindness.16 In the list of personnel at
Miejsce the Salesian catalogue for 1894 listed eleven "aspirants": three laybrothers and
eight students. In 1895 three of them appeared as "ascritti", meaning novices, and the
number of aspirants grew to seventeen (five working boys and twelve students). Turin
found these numbers intriguing. The catalogues for 1896 and 1897 listed only two more
"ascritti", but no aspirants. In 1898, the community at Miezsce disappeared from the
catalogue. We can see the reason straight away.
In his letter to the Cooperators in the Bollettino Salesiano for January 1895, Fr Rua
spoke warmly of Markiewicz's work: "In Poland now for some years a Salesian priest,
sent as parish priest to Miejsce, a town in Galicia, began gathering poor and needy
youngsters in his parish quarters to instruct and support them. The small hostel began to
grow little by little. There was already a need to send personnel to help the poor parish
priest who was unable to manage on his own; and by the end of the previous year the
number of inmates had risen to around fifty".17
Inl 1896, Fr Rua authorised a Salesian Sister to take part in the formation of teachers
(they were preparing to be consecrated) who wanted to embrace religious life.18 Bur Fr
Markiewicz's ever more audacious initiatives were about to test the system to breaking
point, as the minutes of the Superior Chapter in its 23 November 1896 meeting said in
summary fashion: "From Miejsce, Fr Markiewicz is proposing new enrolments [of
novices] and some professions. It was decided to send Fr Veronesi to the community, to
get a clear idea of what was happening. Meanwhile neither the enrolments nor the
professions ceased".19
The crisis of 1897
Poverty reigned in the Don Giovanni Bosco house in Miejsce Piastowe. The number
of youngsters taken in was now approaching one hundred. But a serious crisis was in
the offing. In June 1897, Fr Rua, concerned by the news reaching him from the out-of-
16 Cf. possibly the testimonies of L. Bialoczynski and W. Michulka, in Positio super vita et virtutibus,
72-75..
17 Bolletino Salesiano, January 1895, 3.
18 Letter of G. Marenco to B. Markiewicz, 21 September 1896, in Positio super vita et virtutibus, 76-
77.
19 Minutes of the Superior Chapter, 23 November 1896, in FdR 4242A9.
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control orphanage, acted on a decision of the Chapter and sent the Provincial, Fr Moses
Veronesi, as Visitor. He received a warm welcome. But Bronisław Markiewicz found
his conclusions disconcerting.
After having them approved by Fr Rua to be sent to Fr Markiewicz by letter (a letter
not preserved), the visitor, who was living at Mogliano Veneto, wrote up his decisions
in a letter sent to the dean at Rymanow on 14 Ocotber 1897.20 Women had to be housed
in a separate building; the boys should no longer be living in the presbytery; there
needed to be a more varied diet for the young men and the religious; there should be no
more than twenty youngsters; girls should not have been brought in; Fr Markiewicz
needed to look after the parish, the twenty boys remaining, and send the others
somewhere else.21
Faced with such a drastic position Fr Markiewicz decided to leave Fr Rua's
Congregation and set up a Society which was more faithful, so he thought, to Don
Bosco's original intentions. On 29 December 1897, the secretary of the Superior
Chapter wrote in the minutes: "A report was read out concerning Markiewicz's intention
to go ahead with his defection. He has carried out a clothing ceremony for his clerics
and accepted the vows of several girls". That was all.22 We have Fr Markiewicz's long
letter, dated 28 December 1897, in response to the bishop of Przemyśl whio had asked
him his reasons for breaking away from the Salesians. Here are the major points: 1) The
Salesians have altered their original Rule, which gave pride of place to the motto "Work
and Temperance"; they are looking after the middle class and have left out the "poor
and neglected". 2) They have centralised their novitiate. 3) They have centralised
financial management to the advantage of the Italians. 4) They want to Italianise the
Poles who come to them. 5) You see the same tendency in the missions: "Italianising
these countries, especially South America, is the main aim of Salesian missionaries,
rather than converting savages". Consequently, "after exhausting all my arguments after
eleven years, I can see clearly now that for me, my institute, Poland and the Church, it is
more useful for me to separate from the Italian Salesians and found a separate
Congregation which holds to Don Bosco's primitive Rule. To this end, on 23 September
this year I presented my request to the Most Rev. Bishop of Przesmysl and to the Holy
Father".23 This saw the beginning of the Work and Temperance Society, and the civil
administration willingly gave its approval to the priest.
The bishop for his part did not believe he "needed to oppose his idea of founding a
Congregation according to Don Bosco's primitive spirit, inspired by similar examples in
the Church's history", as we read in the minutes of the Superior Chapter for 14 March
1898. "Fr Rua answered that Markiewicz refused obedience after we had written him
asking him to put his house in order following advice that the bishop himself had
communicated to him; that we could not allow this new Congregation to bear our own
title; that we were releasing Markiewicz from his vows in accordance with our Rule,
and that as a consequence he no longer shared in our privileges". The Chapter decided
20 Typewritten copy, ASC, dossier Markiewicz.
21 Cf. also the letter of B. Markiewicz to Bishop T. Lekawski, quoted in Positio super vita et
virtutibus, 82.
22 Minutes of the Superior Chapter, 29 December 1897, in FdR 4242C2.
23 Letter of B. Markiewicz to the bishop of Przemyśl, Miejsce, 28 December 1897, given to me and
translated by Tadeusz Jania, Krakow.
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to send the Procurator in Rome, Caesar Cagliero, a copy of the bishop's letter and the
response so that he could present it to the Sacred Congregation of Bishops and
Regulars, meaning the Holy See.24
In fact Fr Markiewicz had been insistent with Rome, which was turning a deaf ear.
At the end of a long letter to the Pope, dated 5 April 1898, after listing his reservations
concerning what he called the "new Salesian Society", he wrote:
..] When the latter [Fr Veronesi], first in word then by letter, insisted under obedience
on the introduction of these [Italian customs], forced by conscience I ceased all contact
with his superiors and set up a separate Congregation which followed the primitive Rule
and observance of Don Bosco because, aside from the annual retreat in the spirit of St
Ignatius of Loyola, the Don Bosco house in Miejsce stood out positively from the other
Salesian houses in Italy, especially since its pupils showed the virtues which Don Bosco
insisted on, like work and temperance, especially in regard to the excellent aspect of
temperance which is humility.
The undersigned has four clerics and four perpetually professed confreres with him
and forty novices. I humbly beg Your Holiness to grant this Congregation the privileges
which the Holy see has granted to the Congregation founded by John Bosco of glorious
memory, of whom I am a son and the most faithful imitator.25
Fr Markiewicz placed his Society under the patronage of St Michael the Archangel.
This was the origin of the male and female Congregations known as the Michaelites,
recognised by Rome after their founder's death.
In this event it is Fr Rua's sentiments that we are most interested in. These we know
in letters sent to the Bishop of Przemyśl in 1897 and 1898, Bishop Solecki. On 19
December 1897, he simply announced that Fr Markiewicz had left the Salesian
Congregation:
Faced with his contumacy and persistence in his opinion, after patiently waiting three
months for him to retract, there is little else that we can do other than releasing [Fr
Markiewicz] from his vows and removing him from the list of members of our
Congregation. However, we did not want to take this last step without previously
informing Your Excellency and without first hearing your opinion. If Your Excellency is
in agreement, starting from now, from this letter, we place Reverend Markiewicz under
your jurisdiction and remove him from the list of members of our Congregation.26
On 27 March 1898, following a letter from the bishop, quoted above, and examined
at a meeting of the Superior Chapter on the 14th, Fr Rua sent a further letter in Latin,
which contained the following detailed criticisms:
Heartfelt thanks for your letter, full of humanity and kindness, which I have the
pleasure of receiving. I will not add much further on Fr Bronisław Markiewicz whose
disobedience and stubbornness has made me suffer personally as well as other superiors.
Your Excellency knows that he has set up a house for boys and girls in Miejsce which
contravenes the rules of our Pious Society. This is dangerous for good morals and
24 Minutes of the Superior Chapter, 14 March 1898, in FdR 4242C4.
25 Document provided by Tadeusz Jania, Krakow.
26 Quoted in Positio super vita et virtutibus, 83.
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consequently goes against my will. When the Visitor, Fr Veronesi, whom I sent to
Miejsce, offer him all the observations and warnings they involved, in a spirit of charity
and gave him directives according to Your Excellency's own wishes, Fr Markiewicz,
audaciously maintaining his own opinion, claimed that he was the only one following the
Rule of the Pious Society of St. Francis of Sales, and that all the other superiors had
deviated from the ancient, proper path. What audacity! Or rather, what stupidity! When
everyone knows that not a single iota has been changed in the Rule received from our
most venerable Founder. The infidelity and disobedience of a few do not affect the Rule.
First of all then, may our dear Fr Markiewicz learn obedience and humility; then he will
see that nothing has changed in our Rule. Because of such serious disobedience and
flight, in accordance with our Constitutions (Ch. II, art. 5), Fr Markiewicz has been
rightly excluded from the Pious Society of St. Francis of Sales, confirmed by this letter.
He returns to the simple status of secular priest, under his bishop and will no longer
benefit from the privileges of the Regulars. I recommend him to Your Excellency, hoping
that he may be an excellent parish priest. But I will never allow him to usurp the name of
the Salesians and our most revered Fr John Bosco in any way. I will oppose that with all
my strength. If he intends to set up a Pious Society, he can call it after St Stanislaus
Kotska or St John Berchmans. But he cannot usurp an already known title, which would
generate enormous confusion, against the opinion of the Holy Father Leo XIII, who
makes every effort to guide Religious Families to unity.
Unworthy as I am, I entrust both myself and my Pious Society to Your Excellency's
powerful prayers.
Your most humble and devoted servant,
Michael Rua, priest,
Rector Major of the Pious Salesian Society.27
In April 1898, in a new letter written in Latin to the bishop, and written at the request
of his Auxiliary, Bishop Weber, Fr Rua took up the story of Fr Markiewicz in Poland
once again.28 It is too long to be reproduced in its entirety, so I quote just new
complaints about him. Despite the fact that the Rule permits this, Fr Markiewicz had
forbidden the Salesians sent to help him from confiding their complaints to their
superiors. He claimed that the Salesians were holding onto money collected in Poland
for their own use, while in fact it was intended for maintaining young Poles in
formation in the houses at Foglizzo, Ivrea or Lombriasco. This last-named house was
commonly known as the Polish house. "Why be amazed that the Polish Cooperators,
well aware as they are", exclaimed Fr Rua "have helped us and approve the use of the
money they send us!..It has not been possible to send some of these young men back
home to look after youth because they have not yet finished their studies, but everyone
knows this is my intention". He himself personally assisted Polish emigrants to America
or England: "This is sufficient to refute Fr Markiewicz's objection that up till now, the
Salesians have done nothing for Poland". He concluded his letter, clearly bitter about
things, with what he considered to be the most serious issue:
27 Latin copy in FdR 4207E10-12.
28 Manuscript copy attributed to April 1898, in FdR 4208A8-B3.
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Do not be surprised, Excellency, that I deplore this schism so painfully provoked in
our Society by Fr Markiewicz by his disobedience, and especially his audacity in
calumniating the entire Congregation as if it had betrayed its original spirit. If Fr
Markiewicz truly wants to serve God and work for the salvation of souls independently of
his legitimate superiors, it is not right for him to usurp the name of the Salesians, or call
himself a son of Don Bosco, or alienate other Polish priests and clerics from their
vocation.
In fact it is painful that Fr Markiewicz, in various letters, has urged other Salesians to
leave the Congregation to come and join him. Some have rejected the proposal, but one
cleric called Orlemba, after his profession, has gone to Miejsce and, so as he would not
feel sorry for having done so, Markiewicz appointed him director of the boarding school.
Cleric Orlemba was never dispensed from his vows. Let him give another name to his
Congregation and not be allowed to alienate priests and clerics from their vocation or
write to Cooperators asking for money, creating a lot of confusion. This has happened in
letters on 2 April last where he urged priests to celebrate Mass for his intentions and send
the money to what he calls “Don Bosco House”.
Prostrate at the feet of Your Excellency, I recommend myself to your fervent prayers,
I personally and the Pious Society which I lead, despite my unworthiness.
The Postulator for Fr Markiewicz's Cause told me: "It was a lack of harmony
between two Saints". Certainly, seeing that the Church has beatified both, recognising
the heroic nature of their virtues:, Michael Rua in 1972, Bronisław Markiewicz in
2005... But we need to confess that in 1897 and 1898, the one who suffered most in the
"battle between two saints" was our Fr Rua, for sure. The first foundation on Polish soil
made him suffer enormously, so scrupulous was he in imitating Don Bosco, faithfully
following in his footsteps. Publicly accusing him of lacking in fidelity to his master,
imagining that there might be a more austere version of the original Rule, something
which in fact never existed, and thus creating a current of antagonism, if not a real
schism in the Congregation: it would have been difficult to find a more refined form of
torture.
In 1898, the new foundation, certainly tough but successful, of the house at
Oświęcim, would be balm to soothe his heart.29 Miejsce could be forgotten, Oświęcim
would assume pride of place amongst the Salesian works in Poland.
29 On the foundation of Oswiecim, cf. Annali II, 679-685.
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22 – Journey to the Iberian Peninsula (1899)
It would be tedious to follow Fr Rua on all his numerous journeys through Europe.
Those that he made in 1899 to Spain and Portugal and which took him as far as
Algeria deserve our attention, as much for the fact that in some towns the enthusiasm in
his regard both from young people and the crowd recalled the same enthusiasm
provoked by Don Bosco in Paris and Lille in 1883. As they had done with his master 16
years before, they now revered Fr Rua as a living saint.1
In Catalonia and the Basque country.
Arriving from France, Fr Rua was accompanied by Fr John Marenco, his Vicar
General for the Daughters of Mary Help of Christians and Fr Philip Rinaldi who had
joined them at the frontier. They disembarked at Barcelona at one in the morning on 5
February 1899. Everyone was waiting at the station to make them welcome. A group of
young workers from the Salesian Oratory of San Jose tried to detach the horses from the
carriage sent by a Cooperator and themselves pull him along the Rambla, the brightly
lit street running through the city. They were politely encouraged to desist from this
plan. The travellers went immediately to Sarrià and its Salesian School, also well lit up.
There Fr Rua had to walk between 400 boys standing in line, fascinated by him.
Two weeks hardly sufficed to visit the Cooperators in Barcelona and give them
conferences, present his compliments to the religious and civil authorities and give
interviews to those wanting to meet him. The St Joseph's Oratory, the last work set up
by the saintly Cooperator Dorothy Chopitea, made a strong impression on him. He
spoke of it at Bologna on 30 May following.
Only a few years ago immorality and irreligion reigned in this district and
young people were insolent and offensive through the bad example of their
elders. They used insult passers-by so grossly that the forces of public order
had to frequently intervene. Here I find a calm and polite population and
young people who are lively and cheerful but very respectful to the priest,
whom they greet and approach with great confidence. Everyone attributes
this marvellous change to the oratory which has only been working in this
area for a few years and they bless this institution which, by instructing and
educating the children, has in fact had the same effect on the parents and
their families.2
With regard to the first four houses that he visited, two were run by the Salesians and
two by the Salesian Sisters. Fr Rua wrote to his Prefect General, Fr Belmonte, on 15
February. ‘Here things are going very well. The houses benefit from a great deal of
sympathy’. He devoted two days to a fifth house, the novitiate of St Vincent dels Horts,
which was quite near to the city. It was during the last days of the Carnival season. The
1 Cf. the letter of G. Marenco to D. Belmonte in this journey, in FdR 3004A12-C1, which I make
frequent reference to without quoting directly. For the journey to the Iberican Peninsula, cf. «Il viaggio
del Ven.do nostro Superiore Don Rua», Bollettino Salesiano, May 1899, 120-122; June 1899, 145-147; I
closely follow the account by Ceria, Vita, 295-308.
2Amadei II, 534-535.
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novices were making their retreat. Fr Rua heard confessions and gave the ‘good night’
and the sermon to conclude the retreat. The local population took such a wholehearted
part in the novitiate feast that they seemed to forget the usual masked games. No one
even saw a mask. Fr Rua was satisfied. From the novitiate he wrote to the Prefect
General. ‘Here too it seems that things are going well.’ The Rector Major never
overstated his ideas. He wanted to say that despite some faults and inevitable
weaknesses the essentials were assured. The Barcelona houses and the nearby novitiate
had impressed him by their good Salesian spirit.3
An agreeable surprise awaited his return to Sarrià, a meeting of past pupils, the first
to be held in Spain. ‘This was a truly admirable spectacle such as we have never seen
before’, asserted a weekly newspaper of the place.4 Encouraged by Fr Rua these young
people formed a permanent association aimed at gathering together all the past pupils
of Sarrià.
On Friday 17 February, Fr Rua reached the house at Gerona, where he had to bless
the foundation stone of the church dedicated to Mary Help of Christians. It was raining
heavily as he arrived and persisted the whole night long; there was little sign of it
letting up. The people had been suffering a long drought, so they thanked the heavens
and Fr Rua himself, since his arrival seemed to have prompted the rain. But the rain
worried the Salesians who feared that it might wreck their feast. Fr Rua saw this and
reassured them. Then on the Saturday, he suggested they recite morning and night
prayers well so everything would go off properly. In fact on Sunday the 19th the sun
broke through and allowed the ceremony to take place in the open air in front of a huge
crowd of people.
On 21 February Fr Rua left Catalonia and headed for Portugal. The journey was long
and more tiring than he had thought it might be. He made four stops along the way. He
stopped at the Bilbao, Santander, Bejar and Salamanca houses. Everywhere ‘sincere
outbursts of enthusiasm, affection, reverence surrounded him not only on the part of the
Salesians and their pupils but also from others, above all from some Cooperators’ wrote
Fr Marenco to Fr Belmonte on the following 5 March.5 Fr Rua was constantly besieged
by people waiting for advice, journalists lining up for interviews, sick people imploring
his blessing. “It was Don Bosco all over again, including people cutting off pieces of
poor Fr Rua's clothing”. The people were getting themselves cheap relics. As in
Catalonia, people from city hall, ordinary people and clergy came to meet him. The
bishops and the Jesuits from Bilbao and Salamanca, the Scolopians from Saragozza,
who offered hospitality, the Carmelites from Alba de Tormes where, in response to the
wish of the Bishop of Salamanca, Fr Rua venerated the relics of St Teresa. In various
ways everyone demonstrated their esteem.
Portugal
On 4 March after Salamanca, Fr Rua temporarily suspended his visits to the houses
in Spain to go directly to Braga in the north of Portugal. This journey held a
3See letter in FdR 3756D9-10.
4 El Sarrianes, 25 February 1899, quoted in Ceria, Vita, 297.
5Bollettino Salesiano, May 1899, 121.
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disagreeable surprise for the three travellers. At the entrance to Quejigal Station their
train mistakenly (switchman's error) took the track that led to a siding where several
goods wagons were parked. There was the rending sound of a crash. Frs Rua, Rinaldi
and Marenco found themselves suddenly thrown onto travellers sitting opposite, then
ended up on the floor, luggage from the racks falling on top of them. Fr Rua received a
light blow to the forehead and had a blood nose. Other travellers from the compartment
were unhurt. Elsewhere some had cuts and bruises. The locomotive managed to pull
them to the next station where it was replaced.
The late hour of the arrival at Braga did not stop the Portuguese from giving Don
Bosco’s successor a good welcome. The following day, 5 march Archbishop Sebastião
Leite de Vasconcellos, a great admirer of the Salesians in Portugal, organised a
reception for Fr Rua at the seminary. A well-known speaker employed all his oratorical
skills in description of Don Bosco, describing his work and drawing up a profile of the
Salesian Cooperator. The archbishop, who was a great character and much beloved for
his charity, gave a short, fervent speech. Then Fr Rua thanked everyone as best he could
in Portuguese. The seminarians were enthusiastic. On 9 March Fr Marenco was able to
write to Fr Belmonte: “The academy they put on in Braga in honour of Fr Rua was a
great success and very important for the city”. He went on: “When Fr Rua left for Vigo,
on Tuesday at 11.30, the station was full of people. The best known benefactors were
there to say goodbye and thank him for the honour given to Braga through his visit. The
city band played, while the crowd broke into applause and shouts of 'Long live...”, until
the train had disappeared. We should not forget the flowers thrown along the way to the
carriage”.6
The station at Vigo was three kilometres outside the city. The children were waiting
for Fr Rua there, They accompanied him in full voice “Long live Fr Rua”! and ran
alongside his carriage to the Salesian Oratory. Their shouts announced the arrival of Fr
Rua to the citizens who were surprised by the manifestation. Fr Rua spoke of it at
Bologna along with the St Jospeh's Oratory at Barcelona. He said: “I was made
welcome in a little village by a crowd of youngsters of all ages and status and they gave
me a rousing reception with a guard of honour for some three kilometres, a clear sign of
esteem and affection”.
Cooperators both male and female were waiting at the entrance to the college,
because of the crowds already massed in the courtyard. On the following day, Fr Rua
went down to the fishermen's section near the seaside where the Salesians had been
working for three years. These simple folk were waiting in the Church where they
wanted to hear him. He talked with them very familiarly, promised that the Salesians
would work for their spiritual needs and publicly asked the Cooperators to help them in
this. His desires came to fruition when a little afterwards the Salesians took charge of
the parish there.
From Vigo on the 9th he re-entered Portugal. After a day at Porto among friends who
received him with open arms, he entered Lisbon on the morning of March 11. The
beautiful capital seemed to want to reserve to itself the best welcome of all. Even the
liberal Press had announced his coming. The chief authorities and aristocrats spared
neither word nor gesture to show him respect and esteem. During this time in Portugal
6Bollettino Salesiano, May 1899, 122.
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there was little mixing of social classes. As Fr Ceria put it, at the Salesian school where
they wanted to make use of Fr Rua's presence to solemnise the pupils' prize-giving, “
you could see that the aristocrats did not turn up their noses at offering young
apprentices the prizes their efforts deserved”. The prizes were tools of the trade.
The Marquis De Livieri, “a fellow countryman of Don Bosco, who had lived in
Portugal for many years” according to Fr Marenco in a letter of 14 March, organised a
banquet in honour of Fr Rua. Amongst the personalities invited were the Provincials of
the Franciscans, Dominicans, Jesuits, Vincentians and Holy Spirit Fathers. The Rector
Major replied politely to the toasts which followed. This seemed to encourage the
generosity of the Marquis, a great friend of the Salesians in Lisbon for many years.
They were operating in an inadequate location and looking for somewhere to
conveniently set up their technical school. The Marquis offered a hundred thousand
francs to Fr Rua and a vast property where his sons could put up a building capable of
responding to their needs. When this became public, this gesture encouraged others to
give money or support to the Salesians... At Lisbon Fr Rua gave a conference in French,
which most people were able to follow.
When he learned that the Royal Court would appreciate a visit, Fr Rua went there.
He first met with Queen Amelie who received him with great kindness. She had wanted
the Salesians to take over a reformatory where, she said, young people went in as
children with problems and came out as real scoundrels. “But”, she added, “as it is a
government institution the process will not be easy. At the very least it will take time!
So develop the work but keep your freedom in doing so. I will continue to protect it. It
really will do good work”. Fr Rua then went to the rooms where her two children were,
the young princes, but found only the youngest there and chatted with him for a few
minutes; he gave him his blessing and a medal of Mary Help of Christians. The
following day he went to see the heir to the throne, Louis Philip, who spoke about his
impending First Communion. Fr Rua put a medal of Mary Help of Christians around his
neck and gave him his blessing. The Prince received the blessing devotedly, kneeling.
Finally, on 14 March, he visited the Queen Mother, Maria Pia of Savoy, who greeted
him warmly.
At Pinheiro de Cima, not far from the capital, the novices were feverishly waiting for
the Rector Major who for his own part was very keen to meet them. He went there on
16 March and received the profession of two novices. He left Lisbon the following
morning. Friends and admirers went to the station to renew their demonstration of
affection. Fr Rua told the Rector: “Believe me when I tell you I am leaving a part of my
heart in Lisbon”. The following day the Rector, sending him a copy of the gift of land
from the Marquis of Liveri, wrote: “Our youngsters are not happy that you are leaving
them”. Some of them, much influenced by what they had seen and heard, asked to
become Salesians, indeed they wanted to become missionaries. The Correo de
Andalucia, which published news of the imminent return of Fr Rua to Spain, wrote: “Fr
Rua has greatly affected the cities he visited and traces of his visit will not disappear too
quickly”.
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Andalucia
From Lisbon Fr Rua went directly to Seville which became his point of departure for
his visits to the houses of Andalucia.
Seville's welcome was sensational. Hardly had he got off the train when the
Cooperators pressed round about him. The saintly Archbishop Marcelo Spinola - to
whom we owe the little book, Don Bosco y su Obra, published in Barcelona in 1884 -
was the first to greet him. In the square in front of the station, where a line of fine
carriages were lined up, a crowd of people applauded Fr Rua,. The archbishop made Fr
Rua ride in his carriage. A crowd, mostly workers, was waiting in front of the Salesian
Institute. As soon as the carriage came near, a shout went up along with fireworks,
drowning out the youngsters who were singing to the accompaniment of the band. Fr
Rua, almost borne aloft by the people, headed for the large church which was soon
packed. The pupils were eventually able to make themselves heard and sang a Te Deum
solemnly from the altar. Then there were welcoming greetings in the courtyard: a short
but brilliant speech from a university professor, affectionate words from the archbishop
and a moving reply from Fr Rua in good Spanish. With great difficulty, Fr Rua was
finally able to extract himself, so much was he pressed on every side by the crowd.
Once he had managed to get back to his room, he saw that they had slashed his poor
cassock, and he asked the Rector, Peter Ricaldone to beg them not to do this again. Fr
Ricaldone promised, but to pacify him, he said with a touch of humour: ‘Relax,
tomorrow you will have another cassock, but allow me to say, however, that they have
never wanted to slash mine’. Fr Rua smiled. On the days that followed some of the
better-known families sent along towels, sets of crockery, linen, bed clothes, tapestries,
furniture, hoping that they might be used at least once by him and then kept as relics.
The visits lasted two days. On 19 March Fr Rua wanted to join the working boys for
St Joseph's feast day. Then he went to the Salesian Sisters to see a recently opened
Salesian community dedicated to St Benedict of Calatrava. On 21 March he interrupted
his stay in Seville to go to the first college in Carmona, then to Valver del Camino
where the Salesian Sisters were, then to the Salesians and Sisters in Ecija, in the new
community at Montilla, the Utrera institute and the school run by the Sisters at Jerez de
la Frontera, all small cities in the province of Seville7. In Ecija, while the train was
coming into the station, the city bells were ringing out loudly. Nobody of importance
was missing to welcome him. The following day large crowds turned out to farewell the
“saint”. On 25 March in Utrera, the first Salesian house founded in Spain, he was given
a welcome in the city, as if he were a king or member of the Royal Family, so they said.
Fr Rua sang the Palm Sunday Mass, then went with the youngsters on retreat for the
first three days of Holy Week, heard confessions, spoke to them at the Good Night and
the closing sermon. On 30 March, Holy Thursday, he went back to Seville in time to
preside at the washing of the feet in the evening.
On Good Friday, he seemed deeply moved, as Fr Rinaldi wrote, taking part in the
traditional procession for “Christ's death”. People did not cease admiring him, watching
him so deeply recollected. On Holy Saturday evening, at the end of Lent, youngsters
from the Catholic Club at St Benedict's Oratory came to collect him. The boys from the
Oratory wouldn't leave him alone for one instant. There was an academy with speeches,
7Perhaps not all! Also worth noting that Valver del Camino is in Huelva, Montilla in Córdoba and
Jerez de la Frontera in Cádiz.
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songs, music. Then they made him stay for a play performance, written by Fr Peter
Ricaldone. Fr Rua, who supported the work of the oratories so much, gave himself to
everything that was happening with a calmness that Ceria described as “superhuman”.
At the conclusion they went across to the church, where parents were waiting for him to
bless their children. Andalusian hymns sung under a clear Sevillian sky made for a
happy evening, which finished late evening with a fireworks display.
Easter Monday was the final show for his days in Seville. It took place in a beautiful
hall in the archbishop's palace in Seville. The authorities, aristocracy, more respected
citizens were all there. At the end Fr Rua thanked them in Spanish, then he asked the
archbishop to bless, through his own 'humble person' the Salesian Congregation and
everyone there. The archbishop wanted to say something first to Fr Rua, then the
citizens of Seville. To Fr Rua he said: “You may go back home happy and satisfied.
Your Salesian sons are doing great good here and the city recognises this and esteems
them”. Then turning to the people he added: “As a people you know how to appreciate
the benefits, recognise the service, see what is worthy of praise, applaud and honour
those who bring it about and respond to today's needs. A people with resources like this
is a great people able to give itself new life”. The scene that followed was one of
indescribable emotion. The archbishop protested that he could not accept Fr Rua's
request to receive his blessing. Instead he wanted to receive, along with the rest, the
blessing of Don Bosco's successor. Fr Rua tried to get in early by kneeling down, but
the archbishop kindly obliged him to stand and give a blessing to him and the others.
They both ended up on their knees. The room fell quiet in amazement for a moment.
Witnesses say that when Fr Rua said the words of blessing, you could hear his heart
beating in the words.
In Seville and surrounds, Fr Rua encouraged the Salesians, spoke with the boarding
students, spoke to them all in his Good Nights, heard confessions every morning and
took a particular interest in the festive oratory. At the Bologna Congress on 30 May, he
spoke at length about the benefits of the Barcelona Oratory, and those of the “place near
Seville”.
The boys from that area were split into two factions, and often fought
amongst themselves with slingshots, which they all knew how to handle
with great dexterity. The police often intervened, but with little or no
success, and were even themselves put to flight at times since the kids
ganged up against them; meanwhile some pretty wild scenes, not always
bloodless, plagued the place. That is when a need to educate the youngsters
was felt. The festive Oratory was the result and the kids came running to it,
attracted by games and amusements, and after a few months the benefits
were felt. Some trophies of the victory won by religious education over
these wild characters were hung around Mary's statue, in the Oratory chapel,
slingshots hung there by the young converts, who had given up their sad and
dangerous game for love of the Madonna. It seems to me that this is a
wonderful story in the history of the festive oratories.8
On the morning of 4 April Fr Rua made his farewell to Seville amidst the kind of
manifestations we can imagine. He had promised to give a conference to the
Cooperators at Mura. He had already been there but because it was Holy Week he had
8Quoted byAmadei II, 535.
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not been able to speak in public. He returned there and was able to give all his time to
some friends who were particularly fond of the Salesians.
He then went on to Malaga Andalucia. The Salesians there too were admired for
their selfless service of the young. The Oratory was full of young people. Between 7
and 12 April Fr Rua visited everyone and got to know everyone. The Cooperators had
prepared a solemn reception in his honour. The bishop presided. Some eight hundred
people came together, “the flower of the city”, as Fr Ceria wrote. When on the evening
of 12 April he left by ship for Almeria, as great crowd followed him to the port. When
the anchor was raised and Fr Rua could be seen on the bridge, the crowd knelt as one
person asking loudly for his blessing. He blessed them and they all waved goodbye, he
waved back.
Fr Rua arrived in Almeria on the morning of 13 April. It was at Almeria that he had
to board ship for Oran. Despite the fact that there was no Salesian house there nor many
Cooperators, the people gave him a solemn welcome: clergy and laity. The port
Commander took him in his boat. Twenty carriages escorted him to the palace of a
well-to-do Cooperator. But a sudden squall forced them to delay their departure to Oran.
Fr Rua seemed so tired that Fr Marenco suggested that he give up the trip to Africa but
he was determined not to disappoint those waiting for him there. He looked for a sign
from heaven. As they came near the port he threw a medal of Mary Help of Christians
into the sea. ‘If the wind dies down here tomorrow I will leave’. In fact the following
day it seemed to be calm. Thus Fr Rua set sail. But he was disappointed because the
journey to Algeria was so stormy that instead of eight hours the ship took almost
nineteen hours to reach Oran.
After Malaga, Fr Marenco who was perhaps a little over-sentimental, summed up the
way the Iberian Peninsula felt about Fr Rua.
We are about to say goodbye to the noble land of Spain, which has given Fr
Rua testimonies and veneration beyond anything we could imagine. Our
superior's journey is nothing less than an uninterrupted triumph. In more
than one place, at Carmona for example, Ecija, Mantilla, I could hardly
believe my eyes. And in view of the enthusiasm of whole towns , and all
the people I said to myself: How great Don Bosco's name is in the eyes and
hearts of the crowds.9
The African Outpost.
Fr Rua could only spend four days in Africa, or more exactly, in Algeria.10 They
expected him on Saturday 15 April. Fr Rua, accompanied by Fr Marenco, disembarked
after a difficult night on Sunday 16th at 6 am. But he put on a good front with his
customary valour. St Louis, the work in the centre of town had hoped to see the first of
his visits: but the unexpected delay meant that the Oratory of Jesus the Adolescent on
the heights of Echmuhl took their place.
That day was first communion day, and according to French custom it was given
9Letter of G. Marenco to D. Belmonte, 11 April 1899, in Bollettino Salesiano, June 1899, 145.
10On this journey, cf. the article, probably written by Charles Bellamy, «Première visite de Don Rua
aux Missions d'Afrique», Bulletin Salésien, July 1899, 175-180. The quotations are drawn from this
article.
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great importance in the Oratory. Fr Rua celebrated mass at 8.30, and as the somewhat
sentimental entry in the Bulletin Salésien puts it he spoke to the children before
communion “simply and appropriately for their age and situation; faith, piety and love
were distilled from his lips. He was welcomed in the house in a room all decked out in
lilies. Fr Rua particularly liked one of the sayings he saw written there. On the pages of
a large half-open book, you could read a verse from Ecclesiastes (30, 5): “Mortuus est
pater... et quasi non est mortuus, similem enim reliquit sibi post se”, which we might
translate as: “Our Father Don Bosco is dead, but we could say he is not dead, in fact he
has left another of himself in Fr Rua”. Fr Rua's happiness was particularly great when
the first four Salesians for Algeria were presented to him
The tables had been prepared in the open air for a banquet bringing together the
family in Oran: pupils, past pupils and family members and confreres from the two
houses in Oran. Rain disturbed the festivities a little during the afternoon. So then they
all gathered in the countryside Mater Admirabilis chapel to sing hymns and litanies and
hear Fr Rua speak “with respectful familiarity”. Evening prayer, youngsters kneeling
around Fr Rua, as the chronicle tells us, “his Good Night kept as a relic, finished a day
which some of the youngsters said was the most wonderful day of their childhood,
pious, happy, all in Salesian intimacy”.
The second day in Africa was devoted to visits in Oran. He carefully inspected the
house in Ekmuchl where he was staying. Then he was at the rue Menerville in the
Oratory of St Louis which reminded him of the negotiations in 1890-91 with Bishop
Soubrier. The whole establishment had been decorated in his honour. He admired the
decorations. We can believe the chronicler when he wrote: ‘the finest ornament of the
house in his eyes were the crowds of youngsters who thronged there and who showed
their ardent affection in their shouts and songs’. Fr Rua made a visit to the new bishop,
Bishop Cantrel and to his predecessor Bishop Soubrier with whom he had negotiated
for the establishment of the Salesians in the city. Bishop Cantrel would love to see the
Salesians ‘undertake some educational and zealous works for the well-to-do classes’. Fr
Rua who was probably recalling Valsalice in Don Bosco's lifetime, promised to think
about it.
Tuesday 17 April was reserved for the Salesian Cooperators. Fr Rua, very much
devoted to the Pious Union, fervently wanted to make their acquaintance. To avoid
disappointing too many important people he had decided to have two meetings: one in
the morning at St Louis, rue Menerville, and the other in the afternoon at Eckmuhl.
Bishop Cantrel presided at the conference in the morning. According to the chronicler
Fr Rua spoke of Don Bosco as the instrument of Providence, the privileged child of Our
Lady Help of Christians, and he did it with a modesty of manner and simplicity of
words that touched each one and gave them all the feeling that they were listening to
Don Bosco telling his own life story. At any rate this was impression the bishop had.
In his speech he said he was delighted and with him the whole assembly to have seen
and heard in Fr Rua, another Don Bosco, a true son filled with the spirit of his
venerable Father who had become, so to speak, his incarnation. At Eckmuhl the
Cooperators' meeting took on a recreational style with the play: ‘ St Louis' godson’,
interspersed with some other acts. Fr Rua spoke to the Cooperators at the exit as they
were leaving, giving medals, a blessing, some advice.
Fr Rua devoted the Wednesday to the Salesian Sisters at Mers-el –Kabir. In the
village of St Andre they occupied a relatively large building where they were converting
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two large rooms into a chapel on the ground floor. The municipal fireworks chief
announced the arrival of Don Bosco's successor with noisy and numerous explosions. Fr
Rua, scrupulous at observing the proper rituals, blessed the chapel, placing it under the
title of Help of Christians. After this he celebrated Mass accompanied by the singing of
the house choir. That morning he received the profession of a young Sister entering the
Institute of the Daughters of Mary Help of Christians. At lunchtime the mayor of
Mers-el-Kebir, who was not well, was represented by his first deputy. Fr Rua thanked
him for ‘the confidence and kindness with which the municipal authorities had
honoured the Sisters of Mary Help of Christians’. In the course of the afternoon the
chronicle tells us: ‘to the sounds of artillery salvos which punctuated the principal event
of the day with remarkable accuracy, and which now redoubled in their intensity, Fr
Rua bade his farewells to the worthy Sisters, their pupils, the good citizens of Mers-el-
Kebir and above all the parish priest, thanking them all for the lengthy reception which
he would remember. It was something more than he ever expected to receive on
African soil.
Fr Rua re-entered Eckmuhl where the house was getting ready for the Exercise for a
Happy Death the next day. He made himself available to the youngsters to hear their
confessions. On 20 April he was to leave Oran. The mass which he celebrated first
thing in the morning was accompanied by Palestrina's music in response to a wish
which he had often expressed. Late in the afternoon pupils and confreres went to the
harbour where the Abd-el-Kader was waiting for Fr Rua and Fr Marenco to take them to
Marseilles. The parting was not without tears. Two days later those in Oran received a
telegram:
“Good voyage. Fr Rua affectionately greets the Rector, confreres, benefactors, young
people of Algeria. Sharing the same good wishes -Marenco”.
And two days later a note arrived in Fr Rua’s handwriting:
Marseilles Harbour 22 April, 1899. I am still full of the spirit of my stay in
Oran, the dear confreres, the young people etc. May the Lord bless you all!
Thank God the voyage was fine. We are about to disembark shortly. Greet
the confreres, the young people and the past pupils in the name of your very
affectionate friend in Jesus and Mary- Fr. Michael Rua.
The Iberian journey, which had taken Fr Rua successively to Catalonia, the Basque
country, Portugal, Andalusia and as far as Algeria, came to an end at the port of
Marseilles. Everywhere he had gone his visit had aroused feelings of respect and
reverence. Some found a Don Bosco in him, the teacher he had made every effort to
emulate. The Bishop of Oran had even spoken of Don Bosco's “reincarnation” in Fr
Rua. Nothing could be more moving for him.
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23 – GENERAL CHAPTERS IN THE FIRST TEN YEARS
General Chapters under Fr Rua
A General Chapter is a very important factor for a Congregation, and therefore also
for its Superior General. It is a fruitful meeting amongst the people most relevant for the
institute, to discuss, take decisions of common interest which can preserve or strengthen
the institute. At the beginnings of the Salesian Congregation, General Chapters were
every three years. During the first ten years when Fr Rua was Rector Major he called
four General Chapters (1889, 1892, 1895, 1898). In the twelve years following his
death, there were only two (1901, 1904).
The four assemblies in the first decade normally involved the members of the
Superior Chapter, Provincials, all the Rectors of houses, the Master of Novices and the
Procurator General in Rome.1 Their distance meant that special measures needed to be
adopted for the American centres. Thus in1889, after deciding that only the American
Provincials or their delegates would take part in the Chapter, as well as one Rector for
every Province chosen by the Provincial in agreement with the Rector Major, only the
Provincial, James Costamagna, and two Rectors and Parish Priests, Stephen Bourlot and
Dominic Albanello, finally made it to Turin. The Chapters, always brief, were held at
Valsalice near Don Bosco's final resting place. Proposals and interventions by Fr Rua,
as Rector Major, were accurately taken down by secretaries during the sessions.
Fifth General Chapter (1889)
The Fifth General Chapter of the Salesian Society began on the evening of Monday 2
September 1889 and finished on the morning of Saturday 7th. There were forty two
Chapter members. From the outset, first in the chapel, then at the opening session, Fr
Rua provided participants with an idea of what he wanted to give the assembly. The
Chapter, he said, was aimed at the progress made by each house, at maintaining the
right spirit in the Congregation and the good of the souls entrusted to it. So there was a
need to pray for its success. The big problem at the time was to keep fully to the ideas
and intentions of Don Bosco. Fr Rua feared any kind of deviation.
"One thought pains me" he exclaimed during the opening session, "Don Bosco is not
here...However we can console ourselves; we are close to his body, and just as the saints'
relics are a source of blessing, so in a special way is Don Bosco's body; not only his body,
but his spirit will guide us and enlighten us in the deliberations of the various
commissions and sessions... Let us pray, but let us especially be informed by his
sentiments. Let us examine well what his intentions were, see how he was led by God in
his undertakings... In everything he wanted [did] it was for the glory of God and the good
of souls. I have asked the Oratory to pray and get others to pray, but I ask you especially
to pray, so that no passion may cloud our intellect, and that we aim only at the good of
the young and souls. Let us place ourselves under the intercession of Mary Most Holy as
Seat of Wisdom, St. Francis of Sale,s so that we may always act in his spirit. With this
help and Don Bosco's everything will go well. Let's have confidence in this, and all our
1 For these General Chapters, I base myself on various minutes of assemblies, in FdR 4005D12-
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deliberations will be for the good of the Church, civil society and the greater glory of
God".2
On 3 September, at the end of the session dedicated to the clerics' studies, a problem
which we have broadly addressed in Chapter 15, Fr Rua felt the need to give a lesson to
the Rectors gathered there, saying they had to be like beacons for their young confreres.
On 4 September he intervened again on the question of how a Rector should act: when
he has to correct a confrere he should keep calm; he should especially avoid unseemly
expressions as sometimes happened, because these would be remembered by the
individual for the rest of his life. In these warnings we see Fr Rua the inspector' of the
affiliated houses during the 1870s.
During the third session, when the Chapter was discussing holidays for the aspirants,
novices and confreres, he took the podium to recall how Don Bosco always
recommended confreres to keep usefully occupied during the holidays, as he had done
as a cleric and with the boys in the early days. Then the question arose of opportunities
for aspirants to take part in the Retreat for Salesians during the holidays after the
Assumption. Fr Rua had this to say about it: "This very year, out of 54 young men from
the Oratory [who had taken part in the Retreat] only 4 or 5 went on to secular life,
others to the seminary and 42 to the Congregation. The Retreat had helped them make a
good decision. Had they gone home first, how many might have come back?".3His
opinion won the day: aspirants were not to go on holidays to their families immediately
but take part in the summer retreat for the Salesians.
On 5 September, in the morning, Fr Rua took up his address to the Rectors again,
insisting on certain clear points: their dependants have to be treated like brothers,
entrusting each with tasks according to his capacity; violent means were forbidden, and
even more so, caresses or signs of affection with the young; they had to look after the
Brothers and other workers in the house with much charity, and not treat them as mere
domestics; they should take an interest not only in instructing the young but also in their
spiritual and physical well-being; finally, the Rector should be personally involved in
cultivating vocations, teaching the young how to make a good confession: "Don Bosco
gave a lot of time to this so imitate him". Fr Rua always looked to Don Bosco's
magisterium and example.
The Sixth General Chapter (1892)
The Sixth General Chapter was held at Valsalice from 29 August to 7 September
1892. In his letter of convocation 12 March, Fr Rua entrusted the Chapter with the task
of studying the best ways to ensure the consolidation and development of the Salesian
Society, to the spiritual and general benefit of its members. This time the Chapter really
became "general"! All Rectors of houses were involved, even of the smallest
communities. Maybe because of this, during the Chapter the question of their
participation was raised. The appointed moderator, Fr Francis Cerruti, wrote: "The
Rector Major has asked the next General Chapter to take up the task of responding to
this question and has decided that for this year we keep to the tradition of previous
4035C10, and on accounts in Annali II, 37-47, 238-249, 445-460, 732-742, always trying to highlight
interventions by Fr Rua
2 Report from the Fifith General Chapter in Valsalice, FdR 4014B4-5.
3 Report from the Fifith General Chapter in Valsalice, FDR 4014C8
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years, that the Rectors of these houses will take part in the General Chapter, and the
election of the Superior Chapter, but are dispensed from the need to bring a professed
confrere with them". There were sixty nine Chapter members on opening day.
Seven topic outlines were provided for examination by the Chapter, as listed here: l)
theology studies; 2) reviewing and bringing into a single volume all the deliberations of
the various General Chapters; 3) a special manual of practices of piety for Salesians and
the boys, and norms for compiling such; 4) regulations for the houses for ascritti
(novices) and studentates for the clerics; 5) regulations for the Province 'provider' and
the one in overall charge of running the workshops; 6) study of the Encyclical Rerum
novarum by the Holy Father on the worker question and how it might be applied
concretely in our hostels and oratories; 7) various proposals from the confreres. The
programme saw that work would be interrupted on 31 August, to elect members to the
Superior Chapter.
In the introductory ceremony, which took place in the chapel at Valsalice, Fr Rua
spoke to the Chapter members. He noted that for the first time since Don Bosco's
absence they were having a Chapter to elect superiors, "but his memory is so alive
amongst us that we can really consider him as present". He said that Salesian work had
undergone considerable expansion over the last six years: between 1886 and 1892 the
number of confreres and houses had more than doubled. He could clearly see Don
Bosco's hand in this; in December 1887, some days before his final illness, he had told a
group of Cooperators: "Pray that I may die well. In fact I can do much more for my sons
and my poor boys in Paradise than I could ever do for them on earth".
On the evening of 30 August, a day dedicated to work in commissions, before
Benediction of the Blessed Sacrament Fr Rua tried to respond to some of the criticisms
that were doing the rounds. At that time the distribution of personnel in the houses of
the Congregation was organised by the major superiors, in fact by Fr Cerruti, General
Councillor for Schools. Some thought that the Superior Chapter had too easily accepted
proposals for new works and so found itself with the impossible task of finding the
personnel needed for the existing houses. Fr Rua made it known that the major superiors
energetically resisted requests, except when Roman authorities intervened to make these
obligatory. According to others, the personnel appointed did not always respond to local
needs: certainly, answered Fr Rua, the Chapter could not take account of all the
different situations.4 And finally, others questioned the formation given to clerics. Fr
Rua maintained that formation was done properly, but given the inevitable faults of
individuals, it was up to the houses to do something by helping the young confreres.
On 1 September, faced with the problem of bringing together all the deliberations of
the Chapters in a single volume, Chapter members judged it wiser to ask the Rector
Major to set up a commission to do this. On 2 September reflection on the manual of
piety for the boys and the confreres led Chapter members to ask that Latin be kept for
common prayers: Pater, Ave, Credo, Angele Dei, Angelus. Fr Rua seized the
opportunity for an 'apologia' for the language: "Just like despots want to abolish a
people's language to reduce them to slavery, so the enemies of the Catholic Faith want
to abolish Latin to ruin the unity of the Church. Therefore in our work we have to insist
on slipping in Latin whenever possible, contrary to inveterate habit, as it is used in the
4 For our part we consider that it was time to entrust this task to the Provincials.
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Liturgy of the Roman Church".5 Vatican II would open seventy years later: maybe some
of its decisions would have disturbed Fr Rua.
That day while they were debating the regulations for the Provincial Administrator
(Economo) and the person managing the workshops in the technical schools, Fr Rua
found a way to offer some recommendations which drew from the Confidential
Reminder to Rectors: "It is recommended that Rectors get to know their personnel well,
calling individuals aside and reading that part of the Regulations to them which touches
on their duties thus giving them appropriate advice. Secondly it is recommended that
Rectors take every care to know something of the moral relationships that exist between
assistants and teachers, them and their students, and amongst the students themselves.
Thirdly it is recommended that during the manifestation, with the Regulations in hand
they question their subordinates and get to know the difficulties they find in their tasks.
Finally, they are recommended to constantly encourage devotion to Mary Most Holy
and to the Blessed Sacrament, the two inexhaustible fonts of grace".6
On 3 September, introducing the general assembly, Fr Rua spoke broadly on the
subject of vocations and how to nurture them. Among other things he said it was
necessary to arm young people against a worldly spirit which, through newspapers, bad
books and bad companions, smothers budding vocations. He recommended care of
vocations, when the occasion presents, to parish priests and other priests in the parishes.
Considerable attention should be given to young people as they strive to keep the virtue
of purity: we can compromise where intellectual abilities are concerned, but never in
this area. Work and example from Salesians are the most effective means for attracting
the young and encouraging them to embrace the religious or ecclesiastical state. Then he
came to the question of holidays, a time which Fr Rua, as did Don Bosco before him,
looked on with suspicion. If we cannot abolish the summer holidays, he said, let's at
least try to break them up a bit. The Rector should show much patience and kindness
towards budding vocations, pray for them, and assure them he is praying for them. At
the end of their secondary studies he should advise students to choose the state of life
which will give them most consolation at the moment of death. But he should dissuade
a young man from choosing the ecclesiastical state solely for the good of his family or
for mere financial interests...
On the same day, discussion of the regulations for the novitiate (at the time they
preferred to speak of the "houses for ascritti") and studentates, led the Rector Major to
give some directions. It would be appropriate to identify early, in the houses, likely
candidates suitable for becoming Salesian clerics or brothers, and hold two conferences
monthly for them. For these it would be good to start with the manual of piety in use,
the Companion of Youth, to teach them how to behave as good Christians, but without
ever speaking of vows or the Congregation. Then comes the novitiate, a bit like a sieve
which separates the chaff from the wheat. The Salesian Congregation is not made for
someone who lives a worldly life. "We need members who are secure, who come to us
aiming for Christian perfection".7 As a consequence the Master of Novices admits to
vows and the Rectors present for ordination only those candidates of guaranteed moral
5 Sixth General Chapter – August-September 1892, FdR 4019E11-12.
6 Sixth General Chapter – August-September 1892, FdR 4019E12-4020A1.
7 Sixth General Chapter – August-September 1892, FdR 4020A7.
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probity.
Fr Rua concluded the general assembly of 5 September with an exhortation on
collective humility: "We should thank the Lord who has continued to bless our
Congregation and has never left it hindered: so much so that we can say nihil
habentes…, we lack nothing.8 This all means we should be humble and lowly, and
regard ourselves as least amongst the Congregations. We should never criticise them but
be grateful for them, since they all in one way or another give us a hand in Europe or
America. Therefore we should never criticise and never look down on them. It can only
do good and save us a lot of bother".9
On 6 September, during the closing session, Fr Rua left Chapter members with three
tasks which the secretary summed up succinctly: "1. Promote the Pious Union of
Salesian Cooperators; 2. Make known and spread the Catholic Readings; 3. Make
known and spread the Association of the Sacred Heart of Jesus".10
The results of the Sixth General Chapter were communicated to confreres in a
circular letter on 11 November 1892.11
The Seventh General Chapter (1895)
The Seventh General Chapter was especially short, taking place from 4 to 7
September 1895. According to minutes of the sessions Fr Rua made few interventions.
At the beginning of every session, he read and commented briefly on a passage from the
Confidential Reminders of Don Bosco to Rectors, a slightly extended adaptation of the
advice he had received when he was sent as Rector to Mirabello.
When the question of religious instruction in Salesian schools was examined, Fr Rua
asked, as Don Bosco had done before, that catechism be taught and recited ad litteram,
word by word, and long explanations be avoided. The problem of time given to
religious instruction of the working boys provoked a lot of discussion. During these
debates Fr Rua did not intervene. There is simply a note recorded of his regret that in
some houses, especially the Oratory in Turin, religious instruction had been reduced to
one hour a week and only for six months of the school year. He observed however, that
by contrast with other more demanding institutions indicated by Chapter members,
Salesians used additional means for ensuring religious instruction of the young: the
Good Night, Sunday preaching, exhortations in class, etc. Thanks to this, he said, "our
instruction is as complete as the others". Finally, when Cooperators were spoken of and
the question arose of the contribution of the houses to expenses of the Salesian Bulletin,
he insisted on asking Rectors only for the minimum amount of one Lira a year for every
subscription.
On 7 September, during the concluding assembly, Fr Rua read out the letter of an
admirer who had taken part in the Congress at Bologna. It expressed the wish that the
Salesians would continue to stand out for their humility, purity and great charity. The
minutes of the final assembly were signed by ninety six Chapter members.
8 Adaptation of 2 Cor. 6:10: «Tamquam nihil habentes et omnia possidentes».
9 Sixth General Chapter – August-September 1892, FdR 4020B5-6.
10Sixth General Chapter – August-September 1892, FdR 4020B7-8.
11 «Relazione del sesto Capitolo Generale e delle nuove Ispettorie», in L.C., 85-92.
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The Eighth General Chapter (1898)
The Eighth General Chapter brought some two hundred and eighteen Chapter
members together. It was held at Valsalice between 29 August and 7 September 1898.
It was prepared for over seven months, under its moderator Francis Cerruti. All
members took part in the opening session on the evening of the 29th, under Fr Rua's
presidency. There were the general superiors (except for Fr Lazzero who was ill),
Bishops John Cagliero and James Costamagna as Vicars of the Rector Major for the two
sides of the South American Continent, the Procurator General, Caesar Cagliero, the
Master of Novices, Giulio Barberis, the Vicar for the Salesian Sisters, Fr John Marenco,
ten Provincials, a hundred and twenty four Rectors, and seventy one confreres as
delegates (communities with fewer than six confreres did not have the right to elect
someone to accompany the Rector). Work was divided into ten commissions. There
were three topics to cover: a) How to persevere in one's vocation; b) How to structure
the teaching of philosophy and theology; c) How to keep the spirit of Don Bosco intact
amongst the Salesians. These were topics especially dear to Fr Rua's heart, but the
minutes do not document his interventions on the days given to these discussions (31
August, and from 1 to 2 September). 30 August was reserved for election of members of
the Superior Chapter. The six year mandate, begun in 1892, finished on 31 August. Fr
Rua wanted to submit his mandate as Rector Major to the vote.
Fr Rua is re-elected as Rector Major
In effect the years were passing and the 19th century was coming to a close . Fr Rua
was thinking of his successor. The Holy See had confirmed him for twelve years in
1888. His mandate would come to an end in 1900. But he had good reasons for wanting
to finish earlier.12 He presented these in a circular on 20 January 1898. He said that the
twelve years of his mandate were to finish on 11 February 1900. Nevertheless, he went
on:
This year our beloved father Don Bosco would have completed his second period of
twelve years as Rector Major, from 1874, when the Holy see approved our Constitutions.
The Holy Father, Pope Leo XIII, had chosen me to succeed him, during his second twelve
year period, and I complete my mandate this year, once the twelve years are up. If I have
to complete the twelve years in office, it would put the election of the Rector Major at an
inconvenient time, which would cause grave difficulties for our houses. So I invite
members of the Eighth General Chapter to hold the election of the Rector Major at the
same time as the elections for the other members of the Superior Chapter.13
He had the right to renounce two years in office. Nevertheless to proceed in a
perfectly regular manner and not give the impression of lapsing in the mission entrusted
to him by the Holy Father, on 4 November 1884 Fr Rua asked his Procurator, Caesar
Cagliero, to speak with the Holy Father about it or with the Prefect of the Congregation
of Bishops and Regulars or even if needs be, with others, to approve the measure he was
proposing out of pure convenience. The Procurator addressed a petition to the Pope
which ended as follows: "Fr Rua comes back insistently on this matter and addresses
you, not in order to be relieved of office, but to obviate the serious problems resulting
12 For this paragraph I am following, Annali II, 732-737, where the quotes come from.
13 Circular of the 20 January 1898, in L.C., 162-175.
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from calling together 300 confreres from all over the world, costing many thousands of
lire for so many people to make the journey". The answer arrived on 20 August through
Cardinal Parocchi, Protector of the Congregation. It informed Fr Rua that the Holy
Father, "attentis specialibus casus adiunctis attentoque insuper consensu Rectoris
Maioris Sodalium Salesianorum" [in consideration of the particular nature of the
measure and also given the consent of the Rector Major of the Salesian Society],
granted all the necessary faculties. Seven days later, Secretary of State Rampolla, in a
letter to the Procurator, communicated a special papal blessing for Fr Rua:
The Holy Father has learned with pleasure that the assembly of all the Rectors and
confreres with the right to elect the Rector Major and members of the Superior chapter
will take place in Turin on 29 August next . He has also learned with pleasure that
afterwards the General Chapter of the Salesians of Don Bosco will take place. His
Holiness, wanting to show the Congregation a sign of his good will, has pleasure in
giving all confreres in both assemblies his apostolic blessing, praying that God may
bestow abundant blessings on them, so they may do their best for the greater glory of God
and the good of the Church.
This way nobody could chide Fr Rua for his initiative. Once he had received the
Pope's blessing, he even looked happier.
On the morning of 30 August, after the invocation to the Holy Spirit, Fr Rua
presented his case in the terms we are already aware of. Then he went on to a reading of
the Rule and the Chapter deliberations regarding elections. Bishops Cagliero and
Costamagna both gave a short speech. Cagliero, who wasn't fond of changes in the
Superior Chapter, asked the Chapter members to respect "the ancient statutes" of the
Congregation. And Costamagna approved of this. Prefect General Fr Belmonte
presided. The two bishops took their place at the presidential table. Fr Rua, when asked
to come up, categorically refused and sat in the front row with the secretaries for the
session. They sang the Veni Creator and amidst the most religious of silences, Bishop
Cagliero read Cardinal Rampolla's letter which spoke of the papal blessing on the
assembly. Then the moderator read out the rollcall to which 217 out of 227 Chapter
members from the previous day responded present, (ten were absent for justifiable
reasons). A note from Fr Rua was read out: he was advising that the two bishops were
not eligible and that the confrere nominated for the role of Rector Major should not be
too old, which would allow him to carry out a difficult role under the best of
circumstances.
The poll involved three scrutineers and two secretaries. The assembly was informed
that an absolute majority was 110 votes. Fr Rua was immediately elected with 213
votes. Only four votes were missing to make it a unanimous vote. We came to know
later that two confreres, influenced by Fr Rua's note, had chosen Councillor Bertello and
that a third, a Brother delegate from Montevideo (Uruguay), had simply written on his
voting sheet "Long live Don Bosco". The fourth vote, which opted for Fr John Marenco,
then Vicar for the Salesian Sisters, could only have come from Fr Rua.
At the end of the elections for the other members of the Superior Chapter, Fr Rua
took the podium to thank those present for agreeing to his re-election. He saw in it
simply a homage to Don Bosco who had chosen him as his Vicar and a sign of devotion
to the Sovereign Pontiff who had chosen him as successor to Bosco. He urged the
assembly to persevere in these sentiments which would be an effective guarantee of
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prosperity for the whole Congregation.
On 3 September, all Chapter members took part in the blessing of the foundation
stone of the new church that needed to be built at Valsalice "as an international homage
to Don Bosco", according to the terms of the committee promoting the event. The
ceremony took place in the presence of Cardinal Manara, Bishop of Ancona, the
Archbishop of Turin, six other bishops and many civic personalities. The festivities
brought the wonderful days of the Eighth General Chapter to a close.
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24 - DAWNING OF A NEW CENTURY
Salesian Rectors as confessors of their subordinates
Fr Rua thus began his second twelve year mandate which was to be often tested by
heavy trials. Let us begin with the affair of the rector-confessor.1
In order to understand this affair, which obliged Fr Rua to abandon a deeply rooted
tradition in the Congregation, we need to go back to the beginnings of the Oratory. Don
Bosco, the only priest, was also the confessor for those who lived with him. Later other
priests joined him, but while he did not hesitate to make use of outside confessors, the
majority of the boys and the confreres continued going to Don Bosco for confession.
The fact that he was superior did not stop his dependants from confiding the secrets of
their conscience in him, since in his way of exercising authority he was more a father
than a superior. In the 1860s, when he began founding boarding schools (collegi), the
Rectors, formed in his spirit, behaved in the same manner, and sought to win the
affection and confidence of everyone, exercising their authority in a fatherly way. They
were very interested in ascetic questions, but in the eyes of the confreres they seemed to
have a spiritual authority made up of an indulgent kindness which gave people
confidence. So every Rector was above all the confessor for the community. Just the
same, Don Bosco, through personal word and example, had suggested a precaution
which he referred to in two passages from his spiritual testament, two of which should
not be separated if we want to understand his deeper thinking:
6. - The Rector is mostly the ordinary confessor for the confreres. But he will
prudently give ample freedom to anyone who wishes to confess to another. It will be
understood though that such particular confessors are known and approved by the
superior according to our Rule.
7. - Since whoever seeks out an exceptional confessor shows little confidence in the
Rector he, the Rector, should keep his eyes open and be particularly observant of the
other rules and not entrust that confrere with certain burdens that might be beyond his
moral or physical strength.2
So although the Salesian had the undeniable freedom to choose a confessor who was
not his Rector, this freedom was, according to Don Bosco's spirit, strongly
circumscribed. Anyone who did not go to his Rector for confession was somewhat
suspect.
This style, certainly dangerous as new communities sprung up everywhere,
continued for twelve years after the saint's death. The Rector heard the confessions of
his subordinates and the pupils in the house.
But complaints began to arise over time, probably from the Salesians themselves
initially. On 26 September 1896, Cardinal Parocchi wrote a letter to Fr Rua complaining
of the lack of freedom in Salesian houses regarding choice of confessors.3 Fr Rua
defended himself saying that in Salesian houses in fact there was a variety of
1 For this affair of the Salesian Rector as confessor, I am closely following Ceria, Vita, 338-348.
Salesian documentation can be found all together in Summarium additionale in 30 pages, towards the end
of the volume called Positio 1947.
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confessors.4 Following this the Holy Office asked that Fr Rua's precautions be
rigorously observed in the Salesian Society.5 But the Rector Major, alerted by the
warning, recommended that Rectors, through the Prefect General Fr Belmonte, invite
extraordinary confessors into the house every month, or better still even every
fortnight.6 This way freedom of conscience seemed to be guaranteed. But Rome was of
another opinion.
Holy Office decree (5 July 1899)
The Church obliged the Salesians to change their approach. The reason was,
according to a letter from the Procurator General, Fr Marenco, to Bishop Cagliero, that
the Holy See, seeing the worldwide spread of the Salesian Society, did not want a
practice introduced that was not fully in conformity with the spirit of the Church.7 To
tell the truth, Rome was afraid of three things: a) that in Salesian boarding schools the
freedom of the boys to confess their sins might be to the disadvantage of sacramental
integrity; b) that superiors bound by the secret of the confessional might be less free in
the exercise of their duties; c) that they might be suspected of using information gained
from the confessional. It was pure and simple wisdom.
The Holy See proceeded in stages. Especially, with the Holy office decree of 5 July
1899, it forbade any superior, major or minor, from hearing the confessions of their
subjects and pupils resident in their houses in religious communities, seminaries or
Roman colleges. The decree concerned the city of Rome exclusively, but it was also
introduced in other dioceses. The Cardinal-bishop of Frascati, for example, immediately
extended it to his own jurisdiction. So the Salesian Rector of the Sacred Heart Hostel in
Rome and the Rector of the boarding school at Frascati, had to stop hearing confessions
in the house. Meanwhile word got round that there was a more radical provision in the
offing.
Fr Rua felt a duty to adopt a position, more so since the decree had been published in
some specialised magazines. On 29 November 1899 he wrote a long circular to
Provincials on the sacrament of penance, where Don Bosco's principles clearly
emerged.8 He introduced it by claiming that the Holy See's document referred only to
confessions of students (alumni) by the superior. He reminded them that according to
the two previous pontifical decrees, the ordinary confessor for the novices was the
Master and that religious superiors could hear the confessions of their subjects if they
spontaneously asked for it. For the rest, since the decree in question was not obligatory
outside of Rome, Rectors could continue to hear confessions as they had in the past.
Nevertheless he issued seven directives on the matter: not to exercise their authority in
"serious matters"; let others look after discipline; entrust the Prefect with the task of
2 F. Motto, Memorie dal 1841 al 1884-5-6 pel Sac. Gio. Bosco a’ suoi figliuoli salesiani, in RSS 4
(1985) 117.
3 Summarised in Annali III, 166.
4 Letter of M. Rua to Cardinal L. M. Parocchi, 6 October 1896, in Annali III, 166.
5 Annali III, 167.
6 Circular from Fr Dominic Belmonte, 29 March1897, in FdR 4067E1-3.
7 Letter of G. Marenco to Bishop G. Cagliero, Rome, 27 June 1901, in Ceria, Vita, 339.
8 The original printed version can be read in FdR 3973E4-3974B7; cf. L.C., 190-206 (but the text
reported in L.C. has been curiously cut).
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dealing with the students' parents; do not take part in giving conduct marks; do not read
out these marks in public; invite outside confessors every Saturday into their houses and
set them up in a place where the young people could go without being seen by the
Rector; conquer the hearts of their dependants with piety and kind and patient charity.
At this point he went on to speak about the responsibility of Rectors regarding the
confreres, without overlooking the boys. These, he said, have to be "guides to other
confreres on the way to perfection, vigilant watchmen over the young entrusted to them,
guardians over the spirit of Don Bosco, authoritative interpreters of the superiors'
intentions, indeed those who represent their authority". So the Rector is the first one
responsible for his subjects' progress "to perfection". If left to themselves many do not
know how to progress. "The Saviour's command is addressed to you especially: Euntes
docete. Go and teach the understanding of all understanding, that of the saints, the only
kind really necessary, a teaching that cannot and should not be entrusted to others.
Teach the practice of perfection in conferences, confession and manifestation; teach it in
all the kinds of conversation that Don Bosco had". The Rector of a community, then,
should take special care of the junior professed. "Do not be surprised to find they have
defects, or if you have to say the same things over and over again: you know they do not
become perfect all of a sudden".
Evidently Confession was but one tool amongst others in the Rector's hands. Fr Rua,
for example, gave far more importance to the manifestation than Don Bosco did.
Nevertheless, in the final days of the 19th century, he continued to firmly insist on
fidelity to the tradition bequeathed by the Founder, who wanted the Rector to be the
normal confessor of the confreres in order to ensure spiritual progress.
Decree of 24 April 1901
Fr Rua tried to buy time. The very idea of shattering a tradition so dear to Don
Bosco, lasting more than sixty years, made him feel awful. Faced with the possible
extension of the Roman decree to the entire Congregation some degree of
discouragement was felt amongst the confreres, especially the elderly ones. In fact
Rome was keeping a wary eye on Salesian practice. On 26 November 1900, Cardinal
Gotti, Prefect of the Congregation of Bishops and Regulars, complained to Procurator
Fr Marenco that outside Rome, Salesian Rectors were obliged to hear the confessions of
their subjects and that the manifestation dealt with intimate matters.9
In 1901, shortly after the closing of the festivities for Mary Help of Christians, news
arrived from Rome that a measure from the Holy Office was ready which expressly
forbade Salesian superiors from hearing the confessions of their subjects. It soon
arrived. It bore the date of 24 April, but was communicated to the Salesian Procurator
only on 29 May.10 It was expressed in severe terms. We can read in an attachment: "The
Holy Office Commissioner, in consigning the authentic decree of 24 April 1901, asks
the Very Rev. Procurator of the Salesians to let him know as soon as possible in writing
that this decree has not only been accepted by the Institute but has been quickly and
fully implemented in all the houses of said Institute".11 Once he had the text, Fr Rua
9 Annali III, 170.
10 The decree Quod a Suprema of the Holy office can be read in Summarium additionale, 2-4.
11 This is added, dated 24 May 1901, in Summarium additionale, 5. The exchange of letters in June
1901 can be found in Summarium additionale, 5-9.
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quickly asked the Procurator to send the following declaration to the Holy Office: "I
have the honour of letting Your Excellency know that I have given the Rector Major
your decree of 24 April from the Supreme Roman Inquisition and that it has not only
been accepted by the Institute, but will be fully implemented in all houses with the haste
requested by the same decree".
But Fr Rua was concerned, and hesitated at the risk of provoking the Holy Office. He
immediately asked if communication of the decree could be deferred until the next
General Chapter in September. On22 June he was asked to make the communication
sine mora, without delay. He then took another approach. Was the sine mora to be
understood in a strict sense or could it be reconciled with the order contained in the
same decree to communicate intra annum (within a year) the execution of the decree to
the Salesian Congregation? As a consequence would it be licit to delay the
communication of the decree to the whole Congregation until after the closure of the
next General Chapter?
Meanwhile Fr Rua gave brief conferences to the confreres at the Oratory, in the
Church of St Francis of Sales. Many were amazed that for some time his secretary was
to be found taking his place in the confessional. He justified it by telling the story of the
two decrees, the Roman one and the one extended to the entire Congregation. They
asked him: what would Don Bosco have done in similar circumstances? He would
certainly have obeyed immediately. And this is what he meant by absenting himself
from the confessional. So he asked not be be put in an embarrassing situation by being
asked to hear confessions. Then he read out the decree of 24 April in Latin and
immediately afterwards in Italian. Without further ado, he said the final prayer and let
the assembly go.
On 6 July he extended the communique to the entire Congregation via the
Provincials. His circular asked that each Rector gather the professed confreres and read
the decree aloud so it could be understood; then without further explanation to explain
the decree to those who could not understand Latin; the document was to be dutifully
preserved given that it came from the highest authority of the Church. And he
concluded:
Up until now according to the deliberations of the General Chapters we have held to a
path that seemed best suited to our circumstances: now the one whom God has asked to
guide the people and their leaders, tells us we must change; we recognise and fully
respect what has been prescribed and will carry it out fully and willingly, thus imitating
our good father Don Bosco who obediently and reverently carried out any indications
from the Holy see. We are not to ask how on earth such an order has come to be given,
what person or event might have caused it: we maintain that it from loving Divine
Providence which is Jesus himself who deigns to speak to us through his Vicar, so let us
get down to implementing these orders with the greatest fidelity.12
Just the same, Fr Rua meanwhile set up a theological study which would have given
him a considerable degree of trouble. Two difficulties were foreseen in the immediate
implementation of the Roman decision. How to find a confessor in each campus with
the required qualities and free of duties which might be incompatible with the tenor of
the decree? How to overcome the repugnance felt by many confreres, especially the
12 Ceria, Vita, 344-345.
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older ones, at such a brusque turn of events? He had Fr Louis Piscetta, a much admired
Salesian moralist, study the problem. He consulted the auxiliary of the Archbishop of
Turin, John Baptist Bertagna, who as Fr Rua wrote, "has taught moral casuistry to
priests preparing for the ministry of confession for more than forty years, to universal
acclaim". After mature reflection, Fr Piscetta handed over his conclusions to Fr Rua,
who quickly had them printed. On 15 July 1901 he sent them to the Provincials, along
with a circular which explained how they had come about.13
Despite the precautions taken, Piscetta's responses fell into the hands of the Holy
Office who considered it a very serious matter indeed. The Salesian Procurator was
immediately called in by the Commissioner of the Holy Office, who gave him a hard
grilling: it would seem to the Sacred Congregation that Fr Rua was trying every means
to avoid full implementation of the decree; he was to be reproached for wanting to
interpret such a document, as this kind of thing was strictly reserved to the Holy Office.
The Commissioner expressed himself in severe terms and obliged the Procurator to
inform Fr Rua that the interpretations of the theologian were to be immediately revoked,
after the Holy Office itself had responded to the questions raised. All this would not
have happened had Fr Rua kept in mind that the interpretation of Holy Office decrees
was allowed only by those from whom the decrees emanated. Notwithstanding his good
intentions to do things well, he was giving the impression of being rebellious, and
would have to suffer the consequences of that. He kept his cool and on 15 August wrote
to Provincials revoking Fr Piscetta's responses:
I have happy news to communicate: I have come to learn that the revered
Congregation of the Supreme and Universal Inquisition will give us the official solution
to the various doubts arising from the implementation of the Decree Quod a suprema of
24 April this year. In expectation of this much awaited document I revoke the solutions
written and printed by me and anything I have said in response to questions in the past on
the argument. Let us thank the Lord that he deigns to give us such a sure guide and let us
continue to pray that he help us to always be faithful in carrying out his teachings.
But this happy expectation did not last long. The questions submitted to whoever had
to offer an opinion produced the unexpected effect of having Fr Rua himself called to
Rome. He left immediately and once at his destination, personally had to undergo the
reprimanding that was earlier given him via his Procurator. He also got the idea that he
was being ordered to leave Rome immediately. This terrible treatment given him in
Rome caused swelling in his chest and aggravated the inflammation of his eye,
something he had already been suffering from for some years. Only God knows the
intensity of the moral suffering he had to bear on that occasion, certainly something
worse than physical suffering.
Between 1 and 5 September the Ninth General Chapter of the Congregation was to
take place at Valsalice. Three days prior to its opening, the Holy Office sent the
solutions to the difficulties, dated 21 August.14 They repeated, in an even more
imperative style, the earlier dispositions. Fr Rua immediately ordered that a thousand
copies of the Roman response be printed. He wanted them distributed to Chapter
members. He asked that the document be read out to members of the General Chapter.
13 Original in FdR 3974E7-10. This circular to Provincials, to which the «Soluzione di alcuni casi
relativi al Decreto 24 Aprile 1901» is attached, is signed Sac. L. Piscetta, and was not part of the
collection of circulars published in 1910.
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The Procurator, Fr Marenco, read it at the beginning of the assembly. Then, as the
minutes say, Fr Rua spoke briefly about the questions and answers, confessing that he
was ignorant of problems regarding the decrees of the Holy Office needing to be
resolved exclusively by the Holy Office itself. So he was revoking solutions he had
given earlier and recommended that: "We have to absolutely eliminate any malign
interpretations. [The decree] has come from the Pope, therefore from God, so we accept
with absolute and prompt submission and thank God too for giving us light by means of
our supreme Superiors, ascribing such a decree to an act of special benevolence, with a
view to bringing us in line with other Societies and Religious Congregations similar to
ours".14
The orders had to be implemented. In the space of a year, beginning with the date of
publication of the decree – therefore by 24 April 1902 – they needed to present the Holy
Office with a copy of the Deliberations of the General Chapters which had been
corrected in points regarding confession and confessors. There was not enough time. He
asked for and obtained more time. But in the circular for 9 March 1902,15 Fr Rua was
careful to advise confreres that the delay in printing the corrected documents did not
dispense them in any way from complete implementation of the decree.
The boys adapted without any problems. Many professed Salesians instead found it
difficult to go to confession to priests who had often been their subordinates. Here is an
example drawn from the minutes of a meeting of the General Chapter in 1905. On 16
February the Holy Office Commissioner called Procurator Marenco to inform him that
in a Salesian house, "individuals were morally obliged to go to confession to someone
who did not enjoy common confidence; that in any doubt, the Holy Office turned, as
usual, to the Ordinary for information, to confirm things, and following this the Holy
Office would ask the bishop to provide".16Fr Rua, for his part, gave laconic answers to
the objections presented to him. He evidently wanted to avoid any discussion, since he
wanted full and total obedience given to the Roman decisions.
The consecration of the Salesian Society to the Sacred Heart of Jesus
Fr Rua had begun this painful first year of the 20th Century with an action that he
probably judged to be the most important one of his time in office.17
For many years he had thought about fulfilling the desire expressed by the heroic
Salesian Andrew Beltrami (1870-1897), who at the end of a book of his on the apostle
of the Sacred Heart, Margaret Mary Alacoque, had written: "We want our Sweet
Saviour and his Most Holy Mother Mary, to always consider the Salesian Society as a
beloved child and embellish it with flowers of the most special kinds of blessings. And
even though my own voice is not so zealous, I want the Salesian Society to be solemnly
consecrated to t this adorable Heart, from which it will draw new graces of eternal life".
In 1899, Fr Rua hoped that every Salesian would personally make his consecration to
the Sacred Heart. But he knew about Fr Beltrami's vow and wanted it carried out. Even
14 The printed questions can be found in FdR 3983D5-7; in FdR 3983D8 we find the responses dated
and approved by the Pope on 21 August.
15 FdR 3983E1-3984A2; L.C., 269-285.
16 Minutes of the Superior Chapter, 27 February 1905, in FdR 4244E4-5.
17 For this paragraph on the consecration to the Sacred Heart, I am closely following Ceria, Vita, 332-
337.
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more so in a time of great devotion to the Sacred Heart, he had been asked from many
sides, especially from the studentates, to make an extraordinary gesture. Having
reflected at length and taken advice from the Cardinal Protector on the opportunity and
ways of consecrating the entire Salesian Society to the Sacred Heart, he considered that
now was the time to act.18 In his circular of 21 November 1900 he wrote to the
Salesians: "I now intend that each one be consecrated anew, in a very special way, to
the most Sacred Heart; indeed, I want every Rector to consecrate the entire house which
he looks after and invite the boys to also make this holy offering of themselves and
instruct them about the great act I am about to carry out and give them every chance to
be properly prepared".19
He proposed to celebrate the public act on the evening of 31 December 1900, at the
beginning of the new century, and he indicated the formula to be used:
Jesus, we are already Yours by right, since You have redeemed us with Your precious
Blood, but we also want to be Yours by choice and by spontaneous, absolute
consecration: our houses are already Yours by right, since You are the Master of every
house, but we want them to be Yours, and Yours alone, also through our spontaneous
desire; we consecrate them to You: our Pious Society is already Yours by right, since
You inspired it, You founded it, You had it come from, we could say, Your very Heart
itself. So we want to confirm this right of Yours; we want it, through the offering we
make to You, to become a temple in which we can truthfully say that the Lord our Master
and Saviour Jesus Christ dwells! Yes, Jesus, conquer every difficulty, reign in our midst:
it is Your right, You deserve it, we want it.20
He also asked that the solemn consecration be prepared for by a triduum of prayer
and preaching, beginning with the feast of the Holy Innocents on 28 December, the
anniversary of the death of St Francis of Sales. Fr Rua wanted the act to involve
everyone: boys, novices, confreres, superiors and the greatest possible number of
Cooperators. He reminded them that the Pope had granted, for the evening of 31
December an indult to celebrate a solemn Mass at midnight, with exposition of the
Blessed Sacrament. So it was necessary to assemble half an hour before Eucharistic
adoration, and after a quarter of an hour everyone would renew their baptismal
promises, then confreres would repeat their religious vows. Then each one would make
a personal consecration, the consecration of the house and consecration of all
humankind to the Heart of Jesus, following the formula drawn up the previous year. At
the same time in Turin Fr Rua and the Superior Chapter would consecrate the entire
Congregation. Following this Mass was to be celebrated and Benediction of the Blessed
Sacrament given, singing the Te Deum and reciting other prayers prescribed by the Pope
and bishops for the occasion. The event could be carried out the following morning in
the Festive Oratories.21
As head of the Congregation Fr Rua wanted a special formula, duly approved. On 6
December he wrote to Leo XIII:
18 Minutes of the Superior Chapter, 27 November 1900, in FdR 4242C7.
19 L.C., 223-224.
20 L.C., 224.
21 Cf. L.C., 222-227.
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The impulse which Your Holiness has given to devotion to the Sacred Heart of Jesus
and the order from last year for all dioceses and peoples to be consecrated to the Divine
Heart has aroused the desire in us to make a special, solemn consecration of the Pious
Society of St. Francis of Sales, founded by our unforgettable father, Don Bosco, and a
consecration of all the works and people dependent on us in any way, on the night that
separates the dying century from the new one, a night in which, through Your Holiness'
paternal kindness we can celebrate the Holy Mass. Trusting that this will be pleasing to
your heart burning with devotion for the Most Sacred Heart of Jesus whose Vicar you are,
allow us to present you with a formula for this consecration, so that, along with your
blessing, it may be more pleasing and attract the abundant graces and favours we need to
work ever more speedily to spread the Kingdom of Our Lord Jesus Christ and for the
salvation of souls.22
The Holy See returned Fr Rua's request with its approval: "The Holy Father has
warmly praised your pious proposal, and blesses you with all his heart". Thus, on 31
December 1900, while all Salesian houses went ahead with the consecration, Fr Rua,
prostrate before the Blessed Sacrament exposed on the altar of Mary Help of Christians,
and with other members of the Superior Chapter, pronounced the special formula with
the intense participation of everyone. Through it he consecrated people, houses, works
of the Salesian Society to the Sacred Heart, along with the Institute of the Daughters of
Mary Help of Christians, the Pious Union of Cooperators and youth entrusted to the
Salesians and to the Sisters.23
The act of consecration is brief, noted Fr Rua at the end of his circular, but its results
should be lasting. And this is why he thought it opportune to recommend to Salesians a
certain number of devout practices approved by the Church and "enriched with many
indulgences by it". So he suggested, in his devout fervour, that the annual Feast of the
Sacred Heart be solemnised in all houses; that a special ceremony be celebrated every
First Friday of the month recommending that each confrere and each youngster make a
"communion of reparation" on that day; to get each confrere to subscribe to the
"practice of the Nine Offices" (or nine Services to the Sacred Heart: Adorer, Lover,
Victim, Disciple, Servant, Promoter, Supplicant, Zealot, Repairer). He invited every
community to join the Confraternity of the Honour Guards. He suggested a Holy Hour
(Thursday night, in memory of Jesus' prayer in Gethsemani) be instituted in novitiates
and studentates. He could not imagine that all of these practices would fall into disuse in
the space of a few decades, even their significance, illustrated in the long "Instruction
on devotion to the Sacred Heart of Jesus" which accompanied the circular,24 would be
lost on future generations. A normally calm Fr Rua, like many of his contemporaries,
could get very enthusiastic when dealing with honouring the Heart of Jesus.
The ceremony on 31 December 1900 opened a century that would see the Salesian
Society develop in a wonderful way, but also suffer much. The sufferings were not long
in coming. 1901 for the French Salesians was a time of "persecution".
22 Ceria, Vita, 335.
23 Il Formula which will be sued by the Rector Major with the superiors of the Chapter to consecrate
our entire Pious Society and all its works to the Sacred Heart, is attached to the circular; it can be found
in L.C., 255-257.
24 L.C., 228-254. The author of this instruction, written in scholatic style, is unknown.
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25 – THE FRENCH AFFAIR
The twenty fifth anniversary of Salesian work in France
The first French Salesian house was founded in Nice at the end of 1875. In 1901 it
was celebrating twenty five years of existence. The Rector, Fr Louis Cartier, wanted to
celebrate the jubilee in the first days of February, in the presence of the Rector Major.
Cartier considered that Fr Rua could celebrate the silver jubilee of the Salesian presence
in France at the same time, a presence which was flourishing. The general catalogue for
1900 tells us that the Provinces of Paris and Marseilles taken together had 18 houses,
212 confreres and 94 novices.
Unfortunately relationships between the two Provinces were not warm. The
Provincial in Paris, particularly, the effervescent Fr Joseph Bologna, did not have much
time for the Provincial in Marseilles, the discreet and precise Fr Peter Pierrot. Besides,
the tough political climate, while legislation was being drawn up on Religious
Congregations, made it inadvisable for Salesians to hold a too visible celebration. At the
time, for example, the Italian origins of the Congregation had aroused a certain amount
of animosity against the house at Dinan in Brittany and occasionally also in Paris. There
was a fear that Fr Rua's presence at the festivities could be taken as a kind of
provocation. On 9 January 1901, in a letter to Cartier, Fr Bologna expressed strong
reservations and said that, for his part, it wasn't opportune for him to take part in the
festivities. Pressure was then put on the Superior General, Fr Rua.
His view, which was marked by a religious refinement and wise prudence, not at all
fearful, is expressed in an important letter to Fr Cartier on 19 January:
They are writing to me from various parts of France about the Jubilee festivities in
Nice: some say they may be too costly and that these costs might make some benefactors
cold towards us: some say that at a time when the legislation on Congregations is under
discussion having festivities like this is counter-productive; some say we should ask the
advice of the Nuncio in Paris. Without disregarding any of these observations I think the
festivities can be a tribute of thanks to God and also to our Benefactors, however as much
as possible we should avoid making much noise about it, especially in newspapers; it
would be good too to keep expenses limited; and if some have to come from far afield it
would be opportune to seek all possible reductions from the railways: if you keep things
limited this way to give the idea of a simple festivity of devotion and in the family, I hope
nobody will say anything and nor do I believe it is necessary to ask permission or advice.
…
I have let the two Provincials know that I want them to accompany me to Nice: I hope
they give me this consolation. I tell you this in confidence, since you show a laudable
desire for union between North and South.
May the Lord help us: and may Mary Help of Christians, who has already visibly
favoured France at various times over these past thirty years, protect it again in these
difficult circumstances. May Don Bosco who so loved this nation, intercede for it also.
Yours affectionately in Jesus and Mary
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Fr Michael Rua
P.S. For your information I am hoping to bring with me the new Councillor for
Technical Schools, Fr Bertello.1
Thus, between 3 and 8 February, the festivities took place in a respectable manner
and without regrettable consequences. Almost all the Rectors took part. Even Fr
Bologna, who had softened somewhat, joined his confreres on 4 February.
Fr Rua arrived in Nice on the evening of 2 February. The festivities began on Sunday
the 3rd, under his presidency, with a family day that brought together past and current
pupils from the St Peter's 'Patronage'. The good superior was discreet and stayed in the
shadow of the festive celebrations. His name did not appear on the programme for the
public events that took place between 5 and 8 February except for a meeting of the
committee and friends of the work, held inside the building on the afternoon of 5
February. The events taking place in the city did not involve him.2
On the mornings of Tuesday 5 and Wednesday 6, Fr Rua spoke with Rectors of the
houses in France. The remaining time he gave to the Institute. Salesians, pupils and past
pupils appreciated his warm contact, which reminded them of Don Bosco always dear to
their hearts. The past pupil who wrote up the events repeated this often:
The greatest reason for our happiness was being near Fr Rua, enjoying his presence,
his conversations. He gains the same reverence and love in the Salesian Society as Don
Bosco did: a word of advice, another word spoken, sometimes just a glance become for
the Salesian confrere or past pupil an encouragement. ... When Fr Rua crosses the
courtyard, it is difficult to find a gap in the crowd of pupils around him; there is a contest
for who can take his hand or get closest to him. Father was happy with these
manifestations, which just the same stole precious time, and only the requirements of the
Rule or when visitors turned up succeeded in taking him away from this. ...
During the day there was an endless coming and going in front of the revered Father's
door: teachers and pupils were happy to open their hearts to him. Many outsiders
benefited from his experience and priestly zeal, happy to get his blessing. After the
prayer, Fr Rua gave the Good Night which is customary in the Salesian Society. The boys
listened to his words with an attention that nothing could distract them from. You could
see this from their stillness, their gaze fixed on Fr Rua: you could see that they considered
the good Father to be no ordinary preacher, but as they thought Don Bosco was.
The festivities officially came to an end on the evening of 8 February. Fr Rua left the
St Peter's Oratory in Nice the following morning. As the chronicler explains, "the boys
formed two lines under the arcades and he went between them. They had the joy of
kissing his hand for the last time; then they went back to their usual tasks".3 It was the
last time Fr Rua could publicly greet his sons in France.
1 FdR 3881B4-5.
2 this programme is reported in XXVème anniversaire de l’Oeuvre de Don Bosco en France et de la
fondation du Patronage St Pierre à Nice, par S. B. ancien élève du Patronage, Nice, Imprimerie de la
Société Industrielle, 1902, 27.
3 XXVème anniversaire..., 125-128.
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The French law on associations
However he left Nice with a somewhat anxious heart concerning the future of the
entire work in France, for which he had just celebrated the twenty fifth anniversary. A
year ago he had begun to get very worried about it. What would happen if the
Government of the Third Republic's plans for religious congregations were
implemented? Turin sought a preventive juridical solution for the hostile measures
which seemed imminent. On 26 June 1900, at the beginning of the school holidays, Fr
Rua invited Fr Cartier to Turin with two lay advisers, the lawyer Gaston Fabre and Mr
Vincent Levrot. They had spoken with the Provincials in France.4 But probably
influenced by their right wing friends, Provincials Bologna and Perrot, along with
Charles Bellamy, superior in Algeria, were of a different opinion. Fr Rua gave in to
their view, at least for the time being. So on 19 July, he wrote another letter to Louis
Cartier on the situation:
My dear Fr Cartier, thank you for your kindness regarding this affair of the imminent
legislation. However I need to inform you that Fr Bologna, Fr Perrot and Fr Bellamy
when asked, were not of the view that they need to come here or elsewhere, to talk about
it. They hope the legislation will undergo such modification as to become virtually
harmless or will enable new ways out. It will not be necessary to disturb these good
friends [Fabre and Levrot], unless there is some other urgent need. Thank them however,
for our part...5
Visibly worried, on 1 August he came back to the question of the Turin meeting
which, after all, could be held in a restricted way.6 in Fr Rua's judgement, the best way
out – which Don Bosco had already used successfully – was in refusing to be like
religious. Applying the logic, Salesians were not part of a Religious Congregation, but a
"Charitable Society". They were an association of ecclesiastics and lay people for
humanitarian purposes. During the enquiries conducted at Nice, it was preferable to
present the Salesians as a ”Société de prêtres et de bourgeois libres”, noted Fr Cartier on
3 January 1901, in very correct French but deceptive, since you could read into the term
bourgeois the Italian borghesi, meaning citizens, or civilians.7
While the months were moving on, the French Government's law on associations
was taking shape. One of the plans, presented on 14 November 1899, distinguished two
kinds of association In broad terms the contracts of associations could be freely drawn
up by declaration given to the Prefecture; but associations euphemistically called
"small-bourgeois", "resulting in denial of commercial rights" were forbidden, unless
authorised by the government.8
The law was promulgated by the President of the Republic, Emile Loubet on 1 July
1901. While it was very liberal for civil society, the law became restrictive in the long
third paragraph aimed entirely at religious congregations. These associations posed
serious problems for the French State, at the time decidedly anticlerical. One read there:
"No Religious Congregation may come into existence without legal authorisation,
4 Letter of M. Rua to L. Cartier, Turin, 26 June 1900, in FdR 3881A1.
5 Letter of M. Rua to L. Cartier, Turin, 19 July 1900, in FdR 3881A3-4.
6 Letter of M. Rua to L. Cartier, Turin, 1 August 1900, in FdR 3881A5-7.
7 Letter of M. Rua to L. Cartier, Turin, 3 January 1901, in FdR 3881B3.
8 Cf. ultimately J.-P. Machelot, La République contre les libertés, Paris, 1976, p. 369-370.
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which will determine its manner of functioning. No institute may be founded except by
express decree of the State Council. The Council of Ministers can promulgate decrees
ordering the dissolution of a Congregation or the closure of any Institute" (art. 13).
Those behind the legislation foresaw that Congregations would try some kind of
subterfuge. Twenty years previously these subterfuges were successful, to the scorn of
left-wing politicians. Thus the law was strengthened to avoid loopholes: "No one is
allowed, either directly or through another person, to run a teaching institution of any
kind, nor engage in teaching if s/he does not belong to an authorised Congregation";
transgressors would be punished, and institutes concerned could be closed down (art.
14). "Any Congregation set up without authorisation will be declared illicit. Those
involved will be punished... The punishment applied to founders or administrators will
be doubled" (art. 16). One article declared all acts between living persons or their wills
null and void, done for consideration or free of charge, directly and indirectly, having as
their objectthe enabling of associations legally or illegally formed to evade the
provisions of the Act (art. 17). Finally, according to article 18, existing Congregations
not previously authorised – which was the case for most religious societies, male or
female, and especially the Salesians and Salesian Sisters – needed, within three months,
to request authorisation to continue to exist; without it, their goods would be put up for
sale, meaning confiscated and liquidated.
The Salesian tactic in the face of the new law
The Salesian authorities, Fr Rua at the head, had to decide how to act before 1
October. July, August and September of 1901 were critical for the Rector Major and the
French Provincials. Decisions could be taken only in Turin, under Fr Rua's control. To
do nothing would be to condemn oneself to a quick death. After the law was
promulgated Fr Rua wrote to Louis Cartier:
...Regarding the new law on Congregations, it would be good for you to get exact
information from other Congregations and legal people who understand the situation in
depth and then come here immediately after the Assumption bringing some good friends
with you who you believe are best suited to throw light on this thorny question … Try to
come well prepared on all the points and agree with Fr Perrot on the time to come.9
Decisions had to be taken urgently, in fact the request for authorisation had to be
presented at the latest in the first days in October. Two weeks later, Fr Rua told Cartier
that the meeting was brought forward to 29 July and we had the name of the "dear
friend": "See if you can come with the Lawyer Favre [Fabre] and anyone else you think
opportune".10 Lawyer Gaston Fabre would end up being Louis Cartier's main legal
advisor and, as a consequence, advisor for the Salesians too on the question of the
Congregations during the first phase of the debate.
In summer 1901, two series of meetings were held in Turin on the problem, under Fr
Rua's aegis.11 The first, from 31 July to 2 August, influenced by good friends of Fr
Bologna, agreed that it would be necessary to request, in the name of all Salesian houses
9 Letter of M. Rua to L. Cartier, Turin, 5 July 1901, in FdR 3881C1.
10 Letter of M. Rua to L. Cartier, Turin, 22 July 1901, in FdR 3881C2.
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in the country (Algeria included), the authorisation to exist under the necessary forms,
for a Congregation of Don Bosco with its main centre in Paris. In this case Fr Rua
demonstrated much trust in his French sons by allowing them to create a Congregation
other than his own. But at the beginning of September, during the second meeting,
things changed.
At the time all Rectors of the French houses were in Turin for the Ninth General
Chapter. They were discussing things amongst themselves. A new factor emerged: the
Rector of the Salesian house at Montpellier, Paul Babled, had received a letter from the
bishop of the city, de Cabrières (1830-1921), who was advising against a request for
authorisation. According to him if it were to be accepted it would cause problems of all
kinds. He was suggesting "secularisation" of the French Salesians, a measure that had
been considered by the Congregation of Bishops and Regulars themselves in a letter to
Superiors of Congregations dated 10 July 1901. Bishop de Cabrières' opinion carried a
degree of weight for the Salesians, especially those in the South of France, who were
always looked on kindly by him. With Louis Cartier's support his proposal, which
everyone saw as advantageous, won the vote: at the beginning of September the twenty
two Rectors present said they were in favour of secularisation. Fr Rua gave assent, on
condition that Rome approved. Louis Cartier immediately went to Rome and came back
with every authorisation possible from Cardinal Parocchi, Protector of the Salesian
Congregation, and Cardinal Gotti, Prefect of the Congregation of Bishops and Regulars.
The French Salesians took six decisions in the assembly in view of their
secularisation. 1) Secularisation: all priests and Salesians in major orders (subdeacons
and deacons) were to present their request for secularisation to Fr Rua, who would grant
it. Brothers would be considered as paid members and would sign a monthly receipt for
a stipend (fictitious). The Sisters would wear ordinary clothing, modest, though not a
uniform, for reasons which were easy to understand. In their non-autonomous houses,
meaning the ones attached to Salesian works, they would officially receive a stipend and
in their autonomous houses, they would be officially considered as teachers in free
schools. 2) Novitiates: the two novitiates in France (Saint-Pierre des Canons and Rueil)
would become one and novices sent out of the country. 3) Goods: immovable goods
were always dependent on civil society, while movable goods would be assigned to the
respective Rectors of the works. 4) Correspondence: letters for superiors or written by
them would be placed in a double envelope and sent to agreed upon destinations. This
seemed to be an easy way to hide the identities of correspondents who instead of being
"fathers" or "confreres" would simply be "Mr", "friends" or "uncles". 5) The Bulletin
Salésien had to also take account of secularisation,12 reassuring Cooperators, however,
of the continuation of Salesian work in France. 6) Finally, the General Catalogue of the
Congregation would say nothing about Salesian work in France. Government hostility
was forcing the Salesians to operate clandestinely.
Then came a new and serious misadventure: in a letter dated 6 September 1901, the
elderly Cardinal-archbishop of Paris, François Richard (1819-1908) – who was to
accept Fr Jospeh Bologna, Provincial of Paris and Rector of the work in Paris amongst
his clergy – spoke out against secularisation to gain authorisation. The unanimous view
11 Sources for reconstructing this event are found in ASC, Nice dossier. Regarding the French episode,
cf. the documented chapter in Annali III, 124-143; cf. also F. Desramaut, Don Bosco à Nice. La vie d’une
école professionelle catholique entre 1875 et 1919, Paris, Apostolat des Éditions, 1980, 103-116.
12 «Heure d’angoisse», in Bulletin Salésien, October 1901.
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reached on the vigil of the event now came apart. Louis Cartier was not about to change
his mind; the group of Rectors from the South pulled together around him to support
him. Fr Rua also continued to push for secularisation. In the northern Province, Angelo
Bologna, Rector of the important house in Lille and brother of the Provincial in Paris,
did likewise, distributing to confreres the Roman rescripts that officially secularised
them. But the Provincial in the north who was following a conciliatory policy with the
authorities and wanted to keep on good terms with his bishop, was holding to Cardinal
Richard's formula and gradually drew the rest of the Province to this point of view.
Back home to put the final touches to his request for authorisation, he wanted to
present a united Salesian front at all costs. Through a last minute manoeuvre which he
had hidden, he tried to include the southern region in his request. Fr Bologna even tried
to force Fr Rua's hand. On 1 October, the day before the request for authorisation was to
be lodged, he telegraphed "Michael Rua, Turin: Question whether the authorisation is to
be requested for all houses or just those in the North". The Salesian archives have
preserved this telegram with the brief wise response from the Superior General:
"Present the request just for the north". Fr Rua had not changed his mind and thus
rendered a great service to the Provincial in the south who was saved as a result. This
kind of disavowal did not disarm Fr Bologna, who – unsuccessfully – tried to put
pressure on the Provincial in Marseilles. A sketch of his attempt, featuring the name of
Fr Rua, appears in a letter which the Provincial, Fr Peter Perrot wrote to Louis Cartier
on 4 October:
... If I have sent you a telegram today, it is because I have learned from a letter from Fr
Bologna, which arrived yesterday at 3pm asking, with Fr Rua's permission, authorisation
for the north and committing me to do the same. You have answered negatively and I
believe that you are right. I have asked the Rectors, just to be scrupulously clear, seeing
that time is limited and I cannot call people together. We will not change the decisions
already taken.
P. Perrot.
The Provincial in Paris followed the same route. From Turin Fr Rua could do nothing
else but watch the events develop. The new Salesian Congregation, with its different
centres duly registered, all dependent on the Paris Province, seemed initially to have
won a degree of favour. While the Government submitted the majority of requests for
authorisation to the Chamber of Deputies – the more anticlerical one – and divided them
into groups of progressively worse degrees (monk teachers, monk preachers, monk
businessmen...), Fr Bologna's request was sent to the Senate along with five other
religious associations. Emile Combes, who had become President of the Council of
Ministers, took up the matter personally on 2 December 1902. But he associated the
Salesian request with calumnies on exploitation of child labour by religious who were
members of a foreign Congregation and the ideologies they were instilling in their
pupils. He was convinced that the Salesians were harmful to business and private
industry, so he needed to refuse their request for authorisation. The Salesians (Louis
Cartier and Joseph Bologna) protested in two short publications in an attempt to have
him change his view. They did not succeed.
Then the Salesian affair went to the Senate. Despite the favourable memories passed
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on by past pupils and friends in Lille, Dinan, Oran and Paris; despite a very correct
debate which went on for two sessions on 3 and 4 July 1903, and which might have
altered the scene had it been less sectarian, the final vote went against the Salesians. On
4 July, ninety eight senators declared themselves in favour of the application of the law,
therefore authorisation, but a hundred and fifty eight voted against. "The Senate has not
given approval", concluded the Journal Officiel. The Salesians in France's north were
defeated. During the summer all the houses were cleared out (Paris, Lille, Dinan,
Mordreuc, Rueil, Ruitz, Coigneux, Saint-Denis). We find them outside France, in one or
other house with a group of orphans: Switzerland, Belgium, Guernesey, Italy, and some
in mission territories. Others took refuge down South.
The houses in the south, whose members were officially "secularised" and from a
legal point of view, no longer dependent on administration from Turin, followed their
own separate paths. The smaller works (Nizas, Montmorot) soon disappeared. One of
them (Romans) succeeded in being recognised by the civil authorities under cover of an
administration that was declared to be "secular". As for the more important houses–
Nice, Marseilles, la Navarre and Montpellier – despite setting up lay administrators,
they succeeded to survive but only at the price of searches and being cited in court for
illicitly reconstituting a religious congregation, resulting in fines, sale of goods and
other problems. But they did not lose heart. In the final years of Fr Rua's time as Rector
Major the French territory still saw Salesian works operating with real religious men
and women, all officially secularised.
The Rector Major could not have done more for the houses. His most serious
problems came from the Provincials Peter Perrot and Joseph Bologna. These were so
complicated that we need to present them in an chapter on their own. And then we will
have a way of understanding Fr Ru'as method of governing, since he was a key figure in
these events.
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26 – THE CRISIS OF THE FRENCH PROVINCIALS
The Provincial Peter Perrot loses power
The upset of the Salesian Congregation in France put the two Provincials, Perrot and
Bologna, in a hitherto unknown situation which was to be a cause of great
embarrassment to the Rector Major. The developments following their removal from
office seem excessive but they allow us to know better Don Rua’s method of
government. We begin in the south, where the case of the Provincial Perrot became
increasingly explosive.1
The unfortunate Provincial of Paris, Joseph Bologna, had obtained French
nationality. After that fatal vote of July 1903 he could, therefore, live in an apartment in
Paris as an ex-Salesian, in order to try to help the French religious of his Province
dispersed all over, in France, Guernsey, Switzerland, Belgium and in Italy. This was not
the case for the Provincial in Marseilles, Peter Perrot, who, with all the Italian Salesians
in the southern Province had had to return to Italy, his country of origin. In 1904, now
definitively exiled from France, he was living at Bordighera on the Ligurian coast
between San Remo and Ventimiglia where, in a place called Il Torrione, the Salesians
ran a school and looked after a parish. From there, the Provincial of the southern
Province sought to watch over his own confreres. Fr Rua, though, understood that it was
an impossible task and thought of his replacement on French soil.
In 1904, the official closure of the house of Montpellier left Fr. Paul Virion
available; he had become the Rector there after the death of Paul Babled in 1901. Paul
Virion (1859-1931) was a Frenchman from Alasace; he was a prudent and good
administrator. The minutes of the meeting of the Superior Chapter of 12 January that
year, presided over by Fr Rua, inform us, ‘The Chapter decides to entrust Fr. Virion
with the visit to the confreres of southern France, because for now Fr. Perrot is unable
to go to France. He will be informed of this arrangement.’2 Power was beginning to slip
away from Fr. Perrot. He attempted to re-capture it by gathering around him all the
confreres obliged to live in exile in Italy. Why should he not imitate the Provincial of
Paris who had set up his provincial centre in the Belgian Salesian house at Tournai, near
the French border? On 25 June 1904, the minutes of the Superior Chapter recorded, ‘Fr.
Perrot proposes that for the southern French Province part of the house of Bordighera be
set aside in order to gather the confreres that might come from France and that the
educatorio [the school] be transferred to Varazze’ a Salesian boarding school near
Savona. ‘The Chapter does not approve.’ One can understand its refusal to empty one
school so as to welcome confreres most probably destined to another school with
French pupils.
Between 23 August and 13 September 1904 an important General Chapter was to be
held at Turin-Valsalice (we shall speak of it later). For the first time each Province had
elected a delegate of the Provincial as a member by right of the Chapter. In France,
Angelo Bologna would have accompanied his brother, the Provincial in the north. In the
1 I refer here to my article, Les crises des inspecteurs de France (1904-1906) in RSS 16 (1997) 7-56
(quoted below: Les crises...
2 All the deliberations of the Superior Chapter during Don Rua’s time can be found under their
respective dates in FdR 4240D8-4250D7
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south the choice had fallen on Paul Virion, which suited Fr Rua completely; he wrote to
him the following affectionate letter at Strasburg:
Turin, 4-VIII-1904
My dear Fr Virion,
I have heard that you have been elected to accompany the Provincial. In the
circumstance, I think it would be good for you to spend a few days at Dilbeck, near
Brussels, to check the work on the studentate there. [Virion was a professional
architect] and then leave with the Provincial to come [to Turin]. Here we shall speak
about Montpellier and Marseille and decide on the future.
Give my respects to your mother and our friends on whom I implore from God as for
you, every kind of blessing.
Your affectionate friend,
Fr. Michael Rua.3
Fr Rua was preparing Fr Virion for new responsibilities.
Fr Perrot is exonerated from office
Fr Perrot participated regularly in the general Chapter at Valsalice. On 3 September
he was called with Fr Bologna to a meeting with the Superior Chapter where the
feasibility of closing the houses in southern France was discussed. The minutes are very
terse:’ The Bishop of Montpellier agrees to the withdrawal of the Salesians from his
diocese. Some temporary measures are drawn up for placing personnel in the houses
still in existence.’
Could the Provincial, Fr Perrot, still shoulder the responsibility which he struggled to
fulfil? The majority of the Superior Chapter thought not. This position was backed
especially by Fr Paul Albera, the Spiritual Director and Perrot’s predecessor at
Marseilles. Ten days after the closure of the General Chapter, the Superior Chapter was
faced with the proposal to ‘exonerate Fr Peter Perrot from the office of Provincial of the
southern French Province, since his six year term of office fixed by the Rule has
expired.’ The minutes continued with a remark that must be borne in mind throughout
the whole episode. ‘Fr Rua would like him to be reconfirmed. A secret ballot is held. By
four votes to one, Fr Perrot is released from the office of Provincial. It is decided to put
someone simply in charge in his place.’ Only Fr Rua had opposed the proposal.
The person in charge was Paul Virion who, the following day received a letter of
presentation in the name of Fr Rua and a note with the stamp of the Salesian
Congregation. The first was directed above all to the Daughters of Mary Help of
Christians and informed them, ‘Given that Fr Perrot has finished his term of office as
Provincial, Fr Virion has been chosen to take his place in whatever regards our Pious
Society and in the care of personnel of both sexes in the former southern French
province. The second, dated 27 September 1904, declared that the Rev. Paul Virion was
placed in charge of the affairs of the Pious Society of St.Francis de Sales and as such
was recommended by Fr Rua to the kindness of the Co-operators and benefactors of the
Salesian works.4 The Salesians above all had to be informed. On 28 September, in a
3
Salesian provincial archives, Paris, Paul Virion file.
4
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circular letter destined explicitly for the ‘Salesian confreres living in southern France’,
Fr Rua announced to them that the voting for the reconfirmation of Fr Perrot as
Provincial had not been favourable and that consequently his mandate was terminated.5
The news did not enchant Fr Perrot who failed to see anything satisfactory proposed
in exchange. He tired of waiting at Bordighera and decided to make his voice heard in
Turin. Beginning a month after the nomination of the confrere in charge, Fr Rua was
bombarded with his protests. Twelve of his letters to the Rector Major have been
preserved just for the period from 20 October to 30 December. They repeated that he
would only accept a responsibility of equal dignity to the one which they had deprived
him of. The direction of an important Italian house was not sufficient; he did not feel
like heading a missionary expedition to the Far East etc. After the first of these letters,
Fr Rua, who shared Fr Perrot’s suffering, was asked not to answer him any more; the
secretary of the Chapter would take charge of replying. The minutes of the Superior
Chapter on 6 December summarised the exchanges between Bordighera and Turin:
... Fr Perrot has written several times that he wants to be given a responsibility of
equivalent standing to the one he had previously; for example, Visitor of the Sisters in
Spain – something that cannot be granted him. Fr Rua suggests the direction of the
house at Sampierdarena but that does not correspond to his wishes; assistance of the
Italian emigrants in Naples – too wearing on his health; leading the mission to China, to
which he replies that he is no longer young and ends by threatening to have recourse to
Rome. Fr Rinaldi suggests offering him the post of secretary to Bishop Cagliero. Fr Rua
concludes that he will propose it and then let him do what he thinks. That, however,
adds the compiler, just shows that he was really unworthy of the charge that he had.
Fr Perrot persisted. January 1905 saw four more letters arrive in Turin from
Bordighera: two were addressed to Fr Rua and two to the Councillor, Celestine
Durando. His complaints were getting on the nerves of the Chapter members. In the
minutes of 1 February 1905, we read, ‘Fr Durando is given the task of writing to Fr
Perrot to say that the Chapter has nothing to add to what it has already written and he
should do whatever he prefers.’ The ex-Provincial, though, was not to be silenced. On 3,
5 and 24 February, and then on 5 March, he continued his campaign for rehabilitation
with letters to Fr Durando. He was angry at the different treatment shown to the
Provincial of northern France, Fr Bologna, who against the opinion of the majority of
the confreres, had refused the option of secularisation and requested government
authorisation for his province, thus losing all the houses. He, too, had been appointed in
1898 but the 1904 expiry had not been fatal for him; his failure had cost him neither his
title nor his power.
Fr Perrot’s impulsive defence and his recourse to Rome.
The year is 1905. The ‘exonerated’ Provincial now asked for a judicial appraisal of
his case as drawn up by two theologians who, in his view, would in effect be his
lawyers. These were the Councillor Joseph Bertello and the moral theologian Louis
Piscetta. He obtained from them a petition which was to cause serious embarrassment
for Fr Rua.
These two autograph documents of Don Rua are found in the Salesian provincial archives in Paris:
Paul Virion file.
5
Autograph of Don Rua in FdR 3984C9-10.
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If, as he now believed he could assert, Perrot had been officially elected Provincial
for six years only on 19 March 1902, the date of the canonical confirmation of his
mandate, then he was the victim of an unjust measure and could claim reinstatement or
an equivalent position. In his view, the judgement of the theologians favoured him on
some fundamental points which he explained thus: ‘The first appointment (in 1898)
was invalid; consequently only the 1902 appointment was valid. A serious necessity is
required to remove him from office. The Rector Major is obliged to uphold the honour
of the confrere. Counsel, ad suavius regimen (for an agreement reached in a friendly
way), to let him know the reasons for his removal from office.’6 The affair was
becoming unpleasant. Fr Rua avoided making a decision by himself alone on how to
deal with the situation. On 5 March, the minutes of the Chapter carefully laid down the
Superiors’ position:
Following Fr Perrot’s letters of 24 February and 3 March, the Chapter charges the pro-
secretary [Calogero Gusmano] to reply: a) that in his letter of 5 February, he
spontaneously proposed a theological consultation, formulated the questions and gave
the names of the two theologians he desired to be consulted, concluding that: ‘Although
this way of proceeding only offers me a relative guarantee, nevertheless, I am satisfied
with it’. The Superiors carried out his wishes to the letter; b) that in his reply to the
answer given by the two theologians, he adds, ‘Now, the last word rests with Fr Rua’; c)
that Fr Rua did not wish to act alone but together with his Council which invites him to
give up thinking of the office of Provincial or any position of equivalent dignity and
submit unconditionally in obedience to his lawful Superiors.7
Fr Perrot replied that he had never disobeyed because he had not been ordered to do
anything. With this reaction he shot himself in the foot. On 10 April, the scholastic
Councillor, Fr Francis Cerruti, was asked to propose to (or rather impose on) Fr Perrot
that he take over the direction of the house at Oulx, near the French border.8 The letter
of obedience was sent the following day. The ‘exonerated’ Provincial, who hoped to
return to the hierarchy of his Congregation, considered it a pretence. The Oratory of the
Sacred Heart, founded at Oulx in 1895, was a branch house of three or four confreres
lost among the foothills of the Alps. So he did not move and sent two letters of protest,
one after the other, to Fr Rua. The Chapter was frustrated by his resistance and on
18April issued an ultimatum via the pro-secretary Gusmano, ordering him to submit
within a fortnight, that is by the beginning of May.9 With his heart in turmoil, the poor
fellow resigned himself. On 4 May he wrote from Oulx, communicating his submission.
But he was not at all resigned and put into effect his threat to have recourse to the Holy
See by sending a letter to the Congregation of Bishops and Regulars in which he
requested to be reinstated in an office similar to the one of which he had been unjustly
deprived. The Congregation acknowledged it. Unfortunately for Fr Perrot, it had very
6
According to the memoir written by Fr. Perrot, ‘In yesterday evening’s conference...’ in ASC, Peter
Perrot file. Several of Perrot’s letters which are referred to here are found in the same file.
7
Minutes of the Superior Chapter, 5 March 1905, in FdR 4244E7.
8
Minutes of the Superior Chapter ,10 April 1905, in FdR 4245A1.
9
Minutes of the Superior Chapter, 18April 1905, in FdR 4245A3.
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simple ideas about the obedience religious owe to their superiors in virtue of their vows.
Fr Perrot’s casuistry was not well accepted. His recourse was returned with just one
sufficiently explicit word: remittatur (to be rejected).
Nevertheless, Fr Rua, who in his goodness would have preferred to prolong the
mandate of the Provincial of southern France, sensitively took his side. The Roman
Congregation had barely returned the complaint to the sender at Oulx when another
recourse arrived from Turin, accompanied by a letter of the Rector Major and the
consultation of Frs Bertello and Piscetta. This counter move from the authority which
had only just been declared within its rights, asking for the judgement in its favour to be
reconsidered, irritated the Roman Congregation. The file was passed to the consultant,
Gennaro Bucceroni, who was probably the author of the rejection of the first legal
complaint. He summarised his solution to the Roman representativeof the Salesian
superiors. Fr Thomas Laureri (1859-1918) was the substitute at the Vatican of the
Procurator General, John Marenco (1853-1921). The consultant summoned him and
expressed his judgement with a certain brutality ( if one can judge from the account we
have). Fr Perrot was a pessimo religioso (a very bad religious) and was profoundly
wrong (torto marcio); this was the sense of the reply the Roman Congregation would
send to Turin. The consultant then preached a lesson to the Salesian authorities, that is,
personally to Fr Rua. His excessive weakness and the setting up of a tribunal to judge
the case had produced an unfavourable impression on the Roman Congregation. Fr
Laureri was invited to tell the Superior: 1) not to write any more to Fr Perrot because in
doing so he compromised himself; 2) not to give any directive responsibility
whatsoever to this confrere for the rest of his life; 3) not to make the mistake any more
of having confreres’ complaints judged by Salesian consultants, but let the Superior take
his decision and allow the possibility of having recourse to the Congregation of Bishops
and Regular to whoever wishes it,.10 Fr Rua received the dressing down in silence.
He certainly had no desire to repeat, on behalf of Fr Perrot, the error committed in
1901 in the matter of the rectors-confessors. In any case, even before the Roman
injunction not to entrust him with any directive responsibility, Fr Rua had already had
him appointed as ‘confessor of the confreres and assistant in the parish’ at Bordighera,
enjoining him to go there within the following fortnight. As he had previously done, he
held out against it. The obedience had been signed by the Scholastic Councillor, Francis
Cerutti; Fr Perrot retorted that only the Rector Major could issue orders throughout the
Congregation. There and then, the Chapter decided not to reply until he had arrived at
his destination. At the end of three more weeks, the new confessor for Bordighera was
still not resigned. He was definitely in the wrong, and his pig-headedness rendered him
a rebel liable to canonical punishment. Fr Bucceroni’s judgement weighed on him.
During the meetings of 23-25 October 1905, the pro-secretary of the Superior Chapter
was asked to inform the Congregation of Bishops and Regulars of the whole affair and
to write to Fr Perrot telling him that he must arrive at his post before All Saints’ Day.
Failing that, as from 9 November, the ex-Provincial of southern France would be
suspended from celebrating Mass. Fr Perrot put great store on his ‘honour’ which he
believed had been outraged, but he was a good priest. He replied that he would submit,
10
All this according to the minutes of the session of the Superior Chapter, 11 October, during which
Fr. Laureri’s correspondence was commented upon.
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but he would also send off a third recourse to Rome. In fact, on 31 October he returned
to Bordighera. From there, on 2 November he again wrote to Fr Rua, explaining his
situation.
The rest of Fr Perrot’s exploits do not concern our history of Fr Rua who kept to his
last decision. He wrote and printed a long account in self-justification in which he
claimed that Fr Albera and Fr Bologna were responsible for his irregular dismissal in
1904.11 The years passed. With the election of Paul Albera as Rector Major in 1910 he
lost all hope of being reinstated. In 1914, taking advantage of the war, he returned to
France, to the house of La Navarre which he had founded in 1878. He was a valued
confessor and died peacefully on 24 February 1928.
Fr. Bologna re-establishes the province of northern France
We now turn to Fr Perrot’s colleague, the Provincial of northern France, Fr. Joseph
Bologna, who lived through a similar crisis between 1905 and 1906. An active man,
always bubbling over with new projects, he never resigned himself to the disappearance
of his Salesian Province that occurred in July 1903.
He had an apartment in Paris in rue Montparnasse and with the consent of Turin he
was able to establish the provincial centre in the Belgian house of Tournai, near the
French border.12 He thought that the money from the French benefactors should be sent
to him and that the editor in Turin of the French Bulletin salésien should let the readers
know this. A quarrel began with the editor who did not give in to his injunctions.
Moreover, Fr Bologna considered as his own subjects not only the novices and
confreres dispersed throughout France but also those who had fled to Italy, Belgium,
Portugal and England. The Scholastic General Councillor, Fr Cerruti, who was
responsible overall for personnel, tolerated his decisions in the school years 1903-1904
and 1904-1905 but hardened his attitude at the beginning of the school year 1905-1906.
This institutionalised disorder vexed him greatly. He made it known to the Chapter
during the meetings staggered between 2 and 11 October 1905. The minutes thus
summarise the debate: ‘Fr Cerruti asks if Fr Joseph Bologna depends or not on the
Superiors; he notes that he does everything to detach the confreres under his jurisdiction
from the Superiors. Fr Rua would like one of the Chapter members to go and observe
everything in detail and report back before any definitive decision is taken about Fr
Bologna.’13 Without knowing it, the Provincial of northern France risked sharing the
fate of his colleague from the south.
When questioned on his recent enterprises, he defended himself. He had set up a
printing press in Paris without permission. True enough! But it was in order to make use
of the machines from the Salesian house at Lille which had been closed. His explanation
11
Fr Perrot’s account: ‘ Nella conferenza di ieri sera...’ printed in 1906 (in 12 double pages), where the
names of his enemies are left as blank spaces which the author would later fill in by hand, cf. ASC, Peter
Perrot file.
12
Minutes of the Superior Chapter, 10 October 1904, in FdR 4244B12.
13
Minutes of the Superior Chapter, 2 October 1905, in FdR 4245C3.
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was recorded.14 As the months passed, he continued as he thought best to reconstruct his
Province beginning from the house at Tournai. He needed men. According to him,
eighty confreres still depended on him. He wrote letters to the French exiled in Italy,
Portugal and perhaps elsewhere, calling them back to serve in their Province of origin.
He considered it indispensable to have a novitiate under his control, since to his great
regret in 1903-1904 he had not been consulted about the professions and the
destinations of his novices who had been transferred to Italy. After the closure of a
novitiate reserved for the French in Avigliana and the union of the French and German
candidates at Lombriasco, in 1905 the French postulants from the north were diverted
towards the novitiate of the Belgian Province at Hechtel. They did well there but were
outside the jurisdiction of the Provincial of Paris who deemed it necessary to remedy
this failing.
On 12 April 1906 he shared with Fr Rua his latest astonishing project. He had just
reunited his Provincial Council on the occasion of a visit to Tournai. Only Fr Pourveer,
the Rector of Guernsey, was absent. The discussions had concerned the main interests
of the Provinces. Taking advantage of the favourable attitude of a rich lady, the
councillors who were present planned to rent for 600 francs a year a beautiful property
comprising a spacious dwelling and a large garden, situated at Froyennes, some 25
minutes journey from Tournai, near the French border. ‘We are of the opinion to recall
our novices and place them there next year, that is in September.’ He illustrated the
advantage of the situation: a vegetable garden which would provide fresh produce for
the novitiate and for Tournai, the possibility of housing the ‘Sons of Mary’ (late
vocations), a peaceful and shady park, a tram outside the house which only took ten
minutes to reach the local station or twenty five minutes to arrive at the Oratory of St.
Charles in Tournai. The lady was certainly favourable to the Salesians and much more
could be expected. The furniture and equipment salvaged from Lille would suffice and
no new financial obligations would be incurred. The fees paid at the moment for the
novices at Hechtel would help to cover the expenses at Froyennes. Having novices ‘at
hand’ seemed an undeniable necessity for the Provincial, Fr Bologna. Creating this
centre would not involve any particular canonical procedure, as the novitiate at Rueil,
suppressed in 1903, would simply be officially transferred to Froyennes. The Council
expected ten novices for 1906-1907. Fr Henri Crespel would be an excellent novice
master etc., etc. Fr Bologna presented and extolled his project in a seven page
manuscript!15
The Superior Chapter read his letter in the atmosphere of mistrust which his
enterprises, so often considered outlandish, had aroused. His will to create a novitiate in
Belgium for his Province alone was about to be his downfall. Fr Rua privately consulted
the Prefect general, Fr Rinaldi, and the spiritual Director, Fr Albera. Then, on 22 May,
the Superior Chapter debated its response. The marvellous advantages of the situation
as described by Fr Bologna failed to enthuse them. ‘To Fr Bologna’s proposal to open a
novitiate near Tournai, the pro-secretary will reply that the Superior Chapter does not
14
Minutes of the Superior Chapter, 18 December 1905, in FdR 4245D8.
15
Letter of G. Bologna to M. Rua, Tournai, 12April 1906, in FdRn3636E9-3637A3; edited in ‘Les
crises...’, 45-47.
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consider it convenient; and that he continue to send his novices to Hechtel where they
can be better formed and where the current novices are happy.’ The text continued with
a menacing phrase for the over-enterprising Provincial: ‘Fr Rua invites the Chapter to
pray and see whether it be a case of recalling Fr Bologna to Italy.’16
The painful removal of Fr Bologna
The priest concerned was far from imagining the storm his last proposal had
unleashed. Five days after the Turin meeting, from his apartment in Paris he wrote to Fr
Rua. After dealing with the juridical and financial problems encountered at Lille and
Dinan, and having announced that in Paris they were suggesting the establishment of an
oratory on the sole condition of having a suitable priest, he noted in the fifth point of his
letter that the competitive interest of the Oblates of the Assumption had meant that he
had been obliged to sign the contract for the property at Froyennes.17
The letter from the pro-secretary arrived in the meantime but failed to convince him
to retract. He believed that the Superior Chapter was insufficiently up-dated on the
situation of the northern French Province. In order to explain it, on1 June 1906, he sent
a memorandum of three long pages, divided into twenty one points and entitled, ‘On the
Province of St. Denis, Northern France. Novitiate’. It was the fruit of his reflections on
the absolute necessity of having a novitiate in his Province. He wrote that, first and
foremost, the Province continued to exist ‘in the eyes of the Church and the
Congregation’. Secondly, it had a novitiate canonically erected by decree of 20 January
1902 and established at Rueil, in the diocese of Versailles. It had been transferred to
Avigliana in Italy but had been closed without any explanation given. A substitute had
to be found. Sure of his position, he ended the memorandum with a rash proposition:
‘21st – The reasons put forward in the letter of the Secretary of the Superior Chapter
leading to the refusal of the requested authorisation are groundless and only go to prove
that the Chapter is insufficiently informed to make a judgement on the suitability or not,
given their knowledge of it.’18 This somewhat undiplomatic reaction was a false move
on Fr Bologna’s part.
The Superior Chapter did not brush aside his objections without reflecting on them.
On 12 June it deferred any deliberations on the Salesian administration in France to a
later meeting.19 But the dice were thrown. The axe fell on 19 June during a session
dedicated entirely to the Bologna case. The following are the minutes of that decisive
meeting.
Fr Rua and Fr Albera communicate that Fr Bologna writes to the French confreres in
Portugal, Italy and other places, inviting them to return to France and telling them about
the new works he would like to open. The memorandum written by Fr Bologna and his
Council is recalled; it lacks respect for the Superior Council. It is decided:
16
Minutes of the Superior Chapter, 22nd May 1906, in FdR 2947A3-4.
17
Letter of G. Bologna to M. Rua, Paris, 27 May 1906, in FdR 3637A4-7; edited in ‘Les crises...’ 47-48
18
This memorandum, dated 1 June 1906 is found in FdR 3640A7-9; edited in ‘Les crises...’, 48-50.
19
Minutes of the Superior Chapter, 12 June 1906, in FdR 3947A8.
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1. That the house in Tournai, belonging to the Belgian province and temporarily
handed over to Fr Bologna, be returned once more to Belgium.
2. Fr Paul Virion, hitherto simply the priest in charge of the Province, is appointed
Provincial of southern France: the proposal was put to a secret ballot with the result of
six votes out of six.
3. With six votes out of six, Fr Paul Virion, Provincial of southern France, is
temporarily put in charge of the northern Province.
Given the above, it is added that Fr Rua will call Fr Bologna to Turin, communicate in
whatever way he thinks fit the decision that has been taken, and entrust to him the office
he considers best. None of the Superiors should discuss with him the reasons for which
he has been removed as Provincial, saying merely that such a decision was thought best
for the Congregation. This will avoid many drawbacks.’20
Joseph Bologna, therefore, was dismissed from office and substituted by Paul Virion.
The conclusion of the minutes may cause surprise, but there was a reason. Fr Bologna’s
reprehensible conduct had provoked these measures, as can be deduced from the first
lines of the minutes themselves. But the members of the Chapter could not reveal them
to anyone, least of all to the man concerned. The motivation of the judgement, therefore,
remained secret. Turin obviously feared a complicated debate, not only with the
dismissed Provincial himself, but also with his Council, his confreres and his friends in
France. There was the other side of the coin. Although the silence was convenient for
the superiors, it infuriated poor Fr Bologna who was obliged to submit to what for him
was clearly a punishment, without being able to explain either to himself or to others the
reasons behind it. For three months he would raise his voice about it.
Having been recalled to Turin by Fr Rua to be informed of the decisions which had
been taken, Fr Bologna spent some ten days there in July. On the 13th the Superior
Chapter asked the Scholastic Councillor, Fr Cerruti, and the Economer, Fr Rocca, to
explain to him that the house in Tournai, where he had set up his provincial centre,
would be restored to the Belgian Province. The confreres of French origin, moreover,
who were currently dispersed in other Provinces, no longer belonged juridically to him
in any way. The superiors did not think fit to suppress the northern French Province, but
since in the present circumstances, two Provincials were no longer necessary for the
country, the Provincial in the south would take charge of the north.21Four days later, Fr
Cerruti reported his conversation with Fr Bologna to the Chapter: he understood that Fr
Bologna submitted and reluctantly agreed to withdraw from the Province of northern
France. Fr Rua, who had in hand some notes drawn up by Fr Bologna after his talk with
Fr Cerruti, was not so optimistic. He did hope, however, to convince the dismissed
Provincial. Rather than an appointment as a Provincial in Italy, it seemed to Fr Rua, that
he was ready to accept a position in the Oratory at Valdocco.22
Fr Bologna maintained that he had been removed from office without explicit
20
Minutes of the Superior Chapter, 19 June 1906, in FdR 3947A9-10.
21
Minutes of the Superior Chapter, 13 July 1906, in FdR 3947B4.
22
Minutes of the Superior Chapter, 17 July 1906, in FdR 3947B4.
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reasons and wrote a protest against his removal. He demanded a formal process which
rightly the Superior Chapter sought to avoid. In this case the Chapter wanted to show its
determination. The minutes of 27 July announced, ‘ Fr Rua will write to Fr Joseph
Bologna that the Superior Chapter has examined what he wrote; nevertheless they have
unanimously decided that Fr Bologna, having handed whatever he has to over to Fr
Virion, come to Turin where he is expected by October.’23
At the end of July, Fr Bologna returned to Paris, disappointed and angry. The
members of the Superior Chapter had respected the reservation that had been ordered
but the cordiality of the conversations had suffered as a result. The disappointed
Provincial no longer found the warmth of the Salesian atmosphere that he had always
experienced in Turin. Those who had habitually reassured, consoled and calmed him
now tormented him. On 29 July he wrote a long, fifteen page letter in French to Fr
Albera:
The Council does not seem to have foreseen the vast consequences that my transfer at
this moment involves. At Turin, I felt that I had now become a stranger. In the ten days
I spent at the door of one or the other member of the Council, I never heard a fatherly
word from anyone. No one openly revealed to me what he was thinking. So what had I
done? I am not asking for favours, just the exact observance of what the Rule, the
Regulations and Norms determine and prescribe. I have a load of urgent things to do
and I should not know how to justify the delay which would be detrimental to many
people. If I am still allowed to make a request, I do it with my whole heart to ask that I
be granted peace of mind by leaving things just as they are at least until the end of my
six year term of office.
He thought, then, that he had been reconfirmed for six years in 1904, the year his
first six year term expired.
Of what was he being accused? He who had done everything in his power for the
Congregation, had he become unworthy? What could he tell the confreres? Would they
not have tarred him with the same brush as Fr Perrot, the rebel of Bordighera?
Have I to allow, without motive, all our French confreres to believe that I am
considered unworthy, as an expression of Fr Rua has almost led me to understand?
Abbiamo già smosso quell D. Perrot [We have already changed Fr Perrot] – I would
not want to be compared with him and I cannot let it be thought that I am being
punished since in my conscience I have not made myself undeserving, and if the
contrary is believed, then I ask to be convinced by a proceeding. There must be
preliminary warnings; I have never received any and I do not believe I deserve them. It
is my firm intention not to give bad example to anyone. That is why I keep t everything
that I write o myself and I do not speak with anyone about what I feel obliged to write.
Sooner or later he would have to justify himself at least to his Council, which as he
communicated in a despatch, was going to meet on 27 July ‘to settle matters in hand’.
For this time at least he would say nothing. He would attempt to distance himself from
the events: ‘Thinking ahead to the situation which will be created for the Salesians
within ten or fifteen years, I think that history will have a great deal to do in order to
legitimise the current intervention of the Superior Chapter in matters pertaining to the
French provinces. They should be left what little autonomy they have according to the
Rules.’
23
Minutes of the Sueprior Chapter, 27 July 1906, in FdR 3947B6.
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When he mentioned a ‘proceeding’. Turin imagined that he was going to present his
complaints to Rome. But Bologna was not Perrot. He did not want to cause pain to
anyone. He made a lot of noise but he was a deeply good man and made things clear in
his letter to Fr Albera:
If I asked for a ‘proceeding’ to allow me to know the reasons which have led to my
removal tamquam indignus, I meant internally in the Congregation and I never
mentioned Rome. I have already told you of my wish not to bring trouble to anyone but
I also have the right to defend myself because the change that is held out to me, in my
opinion, is without sufficient motive, and for me, has all the appearance of a
punishment, which I cannot accept without a judgement.24
He had great difficulty in accepting that Tournai, the provincial centre whence he
issued his instructions to the French confreres dispersed here and there, should be
returned so abruptly to the Belgian Province. According to him, to maintain his houses,
he needed to supply the confreres that were asked of him. On 1 August he wrote to Fr
Barberis, ‘I beg you, I implore you to send us back those who are still in Ivrea. Last year
I asked you for Moitel; you didn’t let him come to me, and then you sent him to the
South.’25
On 6 August 1906, Fr Bologna sent his most reasoned protest to the Rector Major.
Among other things, Fr Rua read: ‘Since the house of Tournai is the Provincial House
and the present conditions are the same as those at the time when it was assigned to the
Province, it cannot be taken away from it without the time necessary to appeal, that is,
at least three years after the diffida (notice of intent).’ Given that the transfer of the
house to the Belgian Province meant, for his personnel, a change of country, they would
have had the right to be consulted. If he had passed over this requirement, Fr. Bologna
continued, he himself would have kept the Rector Patarelli and four other French
priests. It was to be feared, moreover, that there would be a stampede of this personnel.
‘Let each one recognise his responsibility’, he declared.
In that moment, convinced as he was that the manoeuvre was aimed at the
disappearance of the Salesian work in France, he certainly did not want any Virion
looking over his shoulder before the end of his mandate, which he believed should be
prolonged until 1910. What would Don Bosco have thought of such a work of
demolition? ‘It is useless to send me Fr Virion or anybody else before the completion of
my mandate. I should consider myself a criminal if I did not put all my energies into
preventing the complete ruination of Don Bosco’s work in France. I can still hear our
good father, at Marseilles, exclaiming, ‘Che è difficile infrancescare una
Congregazione.! [How difficult it is to ‘Frenchify’ a Congregation!] Don Bosco loved
France and France has served his Congregation. Don Bosco sowed the seed and we
have watered the field for 29 years.’ Revolution attracted him, since separation from the
centre was foreseeable after the laws of 1901 on the secularisation of the French
Salesians. ‘I have a terrible temptation,’ he wrote to Fr Rua, ‘to use your letters of
24
Letter of G. Bologna to P. Albera, Paris, 29 July 1906, in FdR 3640B7-C3, edited in ‘Les crises...’,
50-51.
25
Letter of G. Bologna to G. Barberis, s. L., 1 August 1906, in FdR 3640A11-12; edited in ‘Les
crises...’, 52.
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proscioglimento [litt. release – understood – from religious vows] and the letters of
secularisation from Rome, in order to take care, in our name, of the works that still
remain in France and which have cost us so dearly to establish.’ But at this point, the
spirit of the loyal religious rose to the fore. ‘I hope, though, that I will not be pushed to
this extreme. Were I to listen to the disgust and indignation for the procedures employed
to bring me to this point, without a crumb of clarity or openness, I fear I should commit
some foolishness.’ He finished the letter with this prayer, ‘May the Help of Christians
and Don Bosco come to my aid. J. Bologna’26
His bitterness did not diminish during the weeks of July –August 1906. He appealed
to the canonical norms to have some explanation of his dismissal and on the
modification of the religious provinces. It appeared to him that there was some sort of
conspiracy against the Salesian works in France. ‘The purpose it seems they want to
pursue is that of destroying the Salesian work in France’ he wrote to Fr Rua on 17
August – ‘Bear this in mind. We were received at Avigliana, then at Lombriasco but
only furtively was the authority of the Provincial attributed to him; they have taken
away the personnel who up to that moment depended on him. Fr Albera performed an
act of authority and the Province was torn asunder, and the blow that they would still
like to inflict would end by annihilating it altogether. It really would be such a shame.’
He denounced the obstinacy of the Superior Chapter. ‘Where has all the opposition
come from that has been raised in the Superior Chapter?’ he asked. And he answered,
‘From the fact that I have insisted on defending the interests of the Work in France,
from nothing else.’ The thirteen paragraphs of his letter of 17 August to the Rector
Major were equally vehement. He ended it very curtly, ‘I dare to hope that they will find
a justification for my recourse to the protection of the norms of the Church considering
that it seems as though they have treated me as if I had rendered myself unworthy of
the Congregation, something which I absolutely do not believe. J. Bologna.’ 27
Turin read and understood his recriminations. Fr Rua and Fr Albera, the main
interpellants, who loved this valiant collaborator, themselves suffered in seeing him
suffer. These men of action did not keep a diary which if need be could disclose their
pain. But, concerned with the general good order, the Superior Chapter upheld its duty
of regularising the situation in northern France. The matter of Tournai had to be settled
before the opening of the school year. In Belgium, the Provincial, Fr Francis Scaloni
(1861-1926) wanted to know how he should regulate himself. On 11th September the
Chapter decided that the house of Tournai which only provisionally and for particular
reasons had been separated from the Belgian province, should be reintegrated not later
than 1 October. ‘To ensure that everything is carried out in the best way possible, Fr
Albera will go there and will also make Fr Bologna understand that the Superiors stand
firm in the decision they have taken.’28 In effect, the Spiritual Director general went to
Paris in the following days. Fr Bologna was to say that Fr Albera had not communicated
26
Letter of G. Bologna to M. Rua, Tournai, 6 August 1906, in FdR 3647B5-9.
27
Letter of G. Bologna to M. Rua, Paris, 17 August 1906, in FdR 3637C1-4; edited in ‘Les crises...’ 53-
54.
28
Minutes of the Superior Chapter, 11 September 1906, in FdR 4246C2.
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anything new; but from Liège, where his journey took him, in a handwritten letter, Fr
Albera let him know clearly, since the Superior Chapter had imposed on him the task,
that his appeals against his dismissal as Provincial had not convinced anyone.
On 24 September submission finally triumphed in the heart of the ex-Provincial.
With great sadness ‘the humble and wretched’ Joseph Bologna expressed his total
submission to the Superior General. He could not believe that the measure of dismissal
had come from him, in fact he wrote, ‘everything I have done has been done on his
orders.’ Whatever may have been, if that was his will, as from 1 October he would
behave like an ordinary confrere, without any authority in the northern French province.
However, up until the end of the year he would have to put his affairs in order as he
thought best.29 And Turin perceived the echo of the ferment boiling up inside him. On
24 October, Fr Rua deplored in the Chapter that in Paris Fr Bologna wanted to sell off
everything in too much of a hurry. He promised to write to him to leave everything as it
was for his successor, both ‘the active and the passive’. ‘That he act as is usual when a
superior is transferred’ so the minutes of the Superior Chapter intimated to him.30 They
were concerned about the complete disappearance of every Salesian presence in Paris.
A strange note of the Superior Chapter written on 5 November 1906 bears witness to
this. It related to the Salesian Noguier de Malijay who had opened a student hostel. ‘Let
Fr Virion keep an eye on it.’31 This last phrase indicates that by that time in Paris, the
change of superiors had effectively taken place. The Provincial of the south became the
‘regent’ of the northern province.
Stoically, Fr Bologna presented himself in Turin on 1 January 1907.32 A room near
the church of Mary Help of Christians was assigned to him. On 4 January he celebrated
Mass as usual. After a short trip into the city he was seen returning towards ten-thirty.
At eleven o’clock he was found stretched out at the foot of his desk, his eyes dead,
struck down, it was thought, by a massive stroke. He was not yet sixty years old. The
editor of the Bulletin salésien informs us that ‘Fr Rua and the principal superiors of our
Society could not but weep before the mortal remains of him whom they had learnt to
know and love over forty years.’
The general opinion expressed in the Bulletin Salésien, attributed the premature
death of this courageous man to his misadventures in 1903: the hostile vote of the
French Senate, the closure of the houses in the north, the dispersion of the Salesians and
the confiscation of their real estate. ‘It was with the utmost sorrow that he saw these
houses of work and prayer sold at auction, houses whose every stone told a story for
him. It must be added that such strong emotions and such shocks had definitely
29
According to the letter of G. Bologna to M. Rua, 24 September 1906, in FdR 3637C5-10; edited in
‘Les crises...’, 55-56.
30
Minutes of the Superior Chapter, 24 October 1906, in FdR 4246D10.
31
Minutes of the Superior Chapter, 5 November 1906, in FdR 4246D12.
32
I am following here the anonymous note ‘Don Joseph Bologne’ in the Bulletin salésien, février 1907,
40-42.
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undermined his whole being and the real and true cause of his death must be sought in
this anguish which silently threatened his very existence.’
Fr Rua, Fr Albera, Fr Rinaldi, Fr Cerruti, Fr Rocca, Fr Gusmano, members of the
Superior Chapter who had read or heard Fr Bologna’s anguished cries, could not share
this over-simplified explanation. They knew that his demotion and what he (wrongly)
considered to be the will to systematically demolish his province precisely on the part of
those who should have supported it, had filled him with bitterness and destroyed his
‘peace of soul’. Landing in Valdocco at this beginning of 1907 certainly did not bring
him any serenity. The trials of 1903 had not succeeded in weakening him, it was,
instead the crisis of 1906 that brought about his death.
Fr Rua’s style of governing
The account of the misfortunes of the Provincial, Peter Perrot and Joseph Bologna,
during Fr Rua’s time as Rector Major provide us with some insights into his style of
government.
His government was collegial. Far from being autocratic, he entrusted himself to the
Superior Chapter. His collaborators were authentic councillors and never felt compelled
to obey him. Several times, he found he had to bow before the opinion of the majority
even when contrary to his own, as in the case of Fr Perrot whom he strenuously
defended. It is also lawful to think that he submitted unwillingly to the silence about the
real motives behind Fr Bologna’s dismissal which was at the basis of the torments
suffered by that unfortunate soul, deposed without being given the reasons for it. This
style of government was in complete conformity with Don Bosco’s ideas on the
Superior Chapter of his Society.
Fr Rua’s government was aimed at the common good, beyond particular interests.
The business of Fr. Bologna shows us, that despite the sufferings that his provisions
could cause to the persons he loved, he was concerned above all with the general good.
The past-pupil of the De La Salle Brothers did not like disorder, and future events
would prove him right. The Salesian work in France did not suffer on account of his
decisions regarding Fr Perrot and Fr Bologna. The wise Paul Virion, appointed in their
place – who was in office both in the north and south until 1919 – prepared in calmness
(and suffering) the revival following the first World War. From 1925, the work founded
by Don Bosco in France in 1875 was to witness half a century of real resurrection in
the north.
In the history of the two unfortunate Provincials, the government of Fr Rua is
revealed as firm, flexible, long-suffering, wise and enlightened. He never drew back.
There was never ever any hesitation. He went forward having prayed and reflected
deeply. It is quite feasible, moreover, that the Spiritual Director General, Paul Albera,
who knew the situation of the French Provinces well, having been the Provincial there
from 1881-1892, supported and advised him. His firmness was not inhuman. Fr Perrot
and Fr Bologna did not have the impression of being maltreated by him. Fr Bologna
blamed the Chapter, never the Rector Major. At most, in July 1906, he was sorry not to
find once more a fatherly attitude in Fr Rua. But here the Rector Major was following
the policy enjoined by his Chapter.
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27 – THE GENERAL CHAPTERS 0F 1901 AND 1904
The Ninth General Chapter (1901)
The sad business in France coincided with the two most important General Chapters
of Fr Rua’s time as Rector Major both of which were held at Turin-Valsalice. They
played a decisive role in the development of the Salesian Society, especially the second
one. By this time, the vast increase in the size of the Congregation had to be taken into
account. In 1888 there were 773 professed members and 276 novices spread out among
64 centres. In 1901 there were 2916 professed with 742 novices and 265 houses. By
1904 the number of professed had risen further to 3223 and the novices to 764 in 315
centres.1 Such numbers required new structures and systems of formation. Fr Rua was
well aware of it.
The Ninth General Chapter was held from 1-5 September 1901.2 154 confreres took
part. Since someone had questioned the validity of the Acts produced by the previous
Chapters, besides which some decisions of this Chapter had been reserved to the
judgement of the Holy See, Fr Rua had to wait until the following 19 March to tell the
confreres about it in a satisfactory manner.3 In our account we shall bear in mind the
circular letter of 19 March 1902.
At the preliminary assembly on the evening of 1 September, Fr Rua presented the
decree relative to the ministry of confessions, which has been dealt with above (cf.
Chapter 24). By this act, he submitted completely to the decisions of the Holy Office.
On 2 December, the question was raised of the suitability of instituting provincial
Chapters and the composition of the General Chapter of the Congregation. This was one
of the problems which would be left provisionally on hold. Up to that point, the General
Chapters were held every three years and were made up of the members of the Superior
Chapter, the Provincials and all the rectors of the communities. The General Chapter
proposed that for the future, the General Chapters should be celebrated every six years
with the participation of the members of the Superior Chapter, the Procurator General of
the Society, the Provincials and one, or at the most, two delegates elected by the
provincial Chapters. At the end of 1901, Fr Rua approached the Congregation of
Bishops and Regulars on this point and carried the day. On 12 February 1902, the
Procurator, Fr Marenco, was able to explain to the Superior Chapter that the
Congregation of Bishops and Regulars had accepted the proposal of a six yearly
General Chapter and in each province that of a three yearly Provincial Chapter.4
Therefore, the circular of 19 March announced, ‘In the General Chapter of 1904, during
which elections will be held, only the Provincials will take part accompanied by one
confrere from each province elected by the professed members of the province.’
Provincials and Provinces thus assumed new importance in the Salesian
Congregation. The move had been under consideration for several years. Already in the
meeting of 12 July 1897, Fr Rua had pointed out to the members of the Superior
Chapter that ‘it will be necessary, with the appropriate rules in place, to hand over to the
Provincials and their Chapters, the acceptance of new works, because the Superior
Chapter cannot continue in the midst of so much business to examine the requests which
1 It should also be remembered that the Institute of the Daughters of Mary Help of Christians, which
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are ever more so numerous, causing an incalculable loss of time’.5 Decentralisation was
necessary. Fr Rua availed of the circular of 19 March to notify the Provincials of what
was expected of them. He was very clear and demanding.
‘In the first place,’ he wrote, ‘With firmness, let them see that in every community
the perfect observance of the rule and the true spirit of Don Bosco are maintained. This
is the foundation and the whole future of our Society. If the Provincials are not vigilant,
or if they are weak, disorders will spread rapidly. Then they must remember that they
are responsible for preparing the clerics for the priesthood. This is their principal
responsibility before God. Finally, let them work in their own Provinces for the
formation of confreres with degrees in theology, philosophy, arts and sciences etc. to
meet the needs of teaching and preaching, without expecting everything to come from
Turin.’ The regionalisation of the Society was at hand.
On the evening of 2 September, the General Chapter voted in some important
decisions on the formation of the seminarians. Up till then, after the years of
philosophy, most of them studied theology while remaining in the various schools until
ordination. Dedicated theological studentates were now needed to improve formation.
The proposal was approved ‘that the Superior Chapter will establish theological
studentates, where deemed suitable, to serve one or more Provinces.’ The commission
charged with the issue noted that since this decision would deprive the houses of the
important help afforded by the clerics, it proposed that, at the end of the philosophical
studies and before the theological course, they should be sent to work in the individual
houses. The Chapter agreed. Fr Rua wrote in the account of 19 March 1902, ‘It was
decided that after the philosophy course, the clerics undertake a three year period of
practical work in the houses of our Pious Society, and after these three years, withdraw
for a four year period to work seriously at theology, following the whole course of
dogmatic, sacramental and moral theology etc.’ He gave the reasoning behind it, ‘The
need was felt for our clerics to be well formed in sacred lore, and provision for this was
becoming more urgent in that the competent ecclesiastical authorities had made
observations in this regard.’ In fact, the Congregation of Bishops and Regulars and Leo
XIII himself had deplored the inadequate theological formation of the Salesians.
Sometimes in the General Chapter, the blame for all this fell on the Superior
Chapter. Fr Rua replied to the accusation very clearly on the morning of 3
September. His talk to the members of the General Chapter deserves quoting. As
ever, Don Bosco was the model. ‘Many times our good Father exhorted us to
avoid the spirit of contradiction, criticism and reform, and wanted to insert this
recommendation in the special advice he left his sons: avoid itching for reform. I
repeat this recommendation to you. Criticism of Superiors is fatal for a
community, especially when it comes from Rectors or Provincials. Subjects lose
was still an integral part of the Salesian Society, in 1904 numbered 2143 professed and 358 novices in
248 houses.
2 Minutes in FdR 4036C11-4041D10; account in Annali III, 144-169.
3 L.C., 269-285.
4 Minutes of the Superior Chapter, 12 February 1902, in FdR 4243D4-5.
5
Minutes of the Superior Chapter, 12 July 1897, in FdR4242B7.
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their sense of obedience, they no longer trust their Superiors and your authority
is compromised. Not only must this criticism of Superiors be avoided, but also
the criticism of your colleagues and predecessors. Their achievements are not to
be criticised; find out about their methods, but do not demolish or reform what
they have built up unless, after two years, the absolute necessity becomes
apparent. Avoid criticism of one’s dependants; it is a sign of pride. They also
have their reasons and eyes with which to see and judge. It is contrary to charity
always to wish to impose one’s own opinion; take care not to rebuke anyone
while under the influence of your own bad temper; if necessary gather all the
due information. Don Bosco was marvellous in the way he praised and showed
himself satisfied with what his dependants did: that served as encouragement to
perform one’s duty and gained their affection.’6
On the same morning a debate was held on the clerics’ university studies. A circular
from the Congregation of Bishops and Regulars, addressed to bishops and superiors
general (21 July 1896) had forbidden secular and religious seminarians from attending
university before finishing their philosophical and theological studies. Their minds
could be negatively influenced by books, professors and the whole environment. The
Salesians should also have submitted to this ruling. But how could the confreres be
persuaded to resume literary or scientific studies after seven years’ absence (the three
years of philosophy and the four of theology)? Salesian schools would lack degreed
teachers and external teachers would have to be employed, thus incurring serious
expenditure and disadvantage to the spirit and studies of the students. The commission
involved, therefore, asked for the approval of an article to be inserted in the regulations
as follows: ‘Clerics with the necessary qualifications and who are judged capable by
their superiors, may, after the philosophy course, attend university and other higher
studies.’ The dispensation which was considered essential by the special situation of the
Salesian Society had to be requested of the Congregation of Bishops and Regulars. To
the question posed by the commission, out of 146 voters, 131 responded affirmatively, 9
negatively and 6 abstained. In the following weeks Fr Rua presented a well thought out
request to the Roman Congregation.7 On 21 December, the said Congregation granted
the desired dispensation for a period of three years, limiting it to those individuals
judged to be suited to teaching and taking all the necessary precautions.
When opening the evening session of 3 September, Fr Rua spoke of the joy and
serenity that Don Bosco infused into the community. That was why all those around
him felt happy.
How can we be like him? 1st means: exactness in the practices of piety, without which
happiness and charity cannot reign within ourselves nor in our communities. It would
be a mistake to confuse charity with letting things go too much. 2nd means: with love
and amiability make sure the Rules are observed. 3rd means: evident concern also in
fostering the physical well-being of one’s dependants; forestall their needs if possible in
cases of sorrow, ailments etc. 4th means: do not hold too strictly to one’s own ideas.
6
Quoted in Annali III, 149-150.
7
Cf. the document quoted in Annali III, 160-161.
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Even in the meetings, willingly hear their opinion and follow it when there is no danger
of harmful consequences. Show a certain flexibility of character. In this way, life will
proceed in peace, harmony and cheerfulness.8
On the morning of 4 September Fr Rua made some recommendation on fraternal
charity. He considered it needful ‘to help one another and support and spread
knowledge of our works and those of our confreres’. He also offered a few concrete
examples: circulate the Catholic Readings, buy what is needed for the office from
Salesian shops, pay one’s debts to the Salesian houses; pay the quota for the novitiates.9
As a preamble to the evening session that day, he believed it fitting to express his ideas
on the means of recruitment of Salesian Co-operators and confreres. As Don Bosco had
done, he simplified (too much?) the matter for the Cooperators.
‘Don Bosco had the Union of Cooperators very much at heart and he strove to spread it
more and more. To do this it is not necessary to question them, it suffices to send them
the Regulations. When we come across a well-intentioned person, we send them the
diploma [of membership of the Pious Union]. So as not to duplicate things, ask if they
receive the Bulletin, but without hinting at any obligations, just say it involves doing a
little good without any obligation in conscience’. We need to increase the number of
confreres, Fr Rua continued. ‘The first means is by making the work of the Society
known and appreciated, speaking often of Don Bosco, of the missions and other
Salesian works. Do not attract with false promises , but cultivate generous sentiments in
whoever feels called to religious life, which is a life of sacrifice. The second means is
asking the parish priests with whom we have some rapport to see if they know of any
adult who could become a lay-brother or work in our houses, and then take good care of
him and bring him to love our Society. This is something that concerns us all.’10
Every intervention he made in the course of this General Chapter reveals Fr Rua’s
orderly, logical and classifying mind, and his will to follow faithfully in the footsteps of
Don Bosco.
The coronation of Mary Help of Christians (1903)
17 May 1903 ‘will be inscribed in letters of gold in the annals of our Congregation’
Fr Rua proclaimed in his ‘edifying letter’ to the Salesians on the following 19 June.11
On that day, in fact, at the request of Fr Rua, Cardinal Augustine Richelmy proceeded
with the solemn coronation of the image of Mary Help of Christians in her shrine in
Turin.12 Fr Rua’s trusting devotion to Mary Help of Christians was well known. On 20
January 1900, for example, he had written to the confreres, ‘It is through the
intercession of Mary Help of Christians that we must hope for light for our minds,
strength for our wills, health for our bodies, prosperity in our enterprises and all the
helps, temporal and otherwise, that may be needed in our houses. She who obtains so
many graces for our Cooperators, how many will she not obtain for her first-born sons if
we truly invoke her and honour her as good children?’13 He did not repeat himself on
that day but crowning her image at Valdocco would be for him the triumph of Mary.
8 Quoted in Annali III, 152.
9 Annali III, 162.
10 Annali III, 164.
11 L.C., 475.
12 In this paragraph, I am closely following Ceria’s account in Vita, 374-382.
13 L.C., 466.
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The idea of crowning the picture of Mary Help of Christians had come from a priest
at the Oratory in 1902 and Fr Rua immediately made it his own. The task, though, was
not straightforward; the agreement of Rome was required for this particular rite. The
Rector Major decided to avail of the jubilee of Leo XIII who, on 20 February had
entered his twenty-fifth year as Pontiff, a rare occurrence in the history of the Popes.
The Salesians wanted to celebrate the jubilee in a special way. Inspired by Fr Rua, the
Bollettino Salesiano launched the proposal to all the Rectors and Sisters in charge of the
various Salesian houses to start a subscription to cover a great album that would be
presented to the Pope along with St. Peter’s Pence. The album would contain all the
names of those subscribers who had contributed at least ten cents. The result was two
large albums with 70,000 signatures and a sum of 12,400 Italian lire. Fr Rua decided
that he would personally present everything to Leo XIII, accompanied by a delegation
of young people. Making the most of that occasion, he would request the faculty for
crowning the image of Mary Help of Christians in her shrine at Valdocco.
He left Turin at the end of December 1902 in the company of four Salesian priests,
two students and two apprentices, chosen by their companions by secret ballot. The
audience was granted for 5 January 1903. The group from Turin was enlarged by the
Procurator General, Fr John Marenco, with two young people from Rome, one from the
festive oratory and the other from the Sacred Heart hostel. Fr Rua was first introduced
by himself. He explained to the Pope the reason for his visit which was a jubilee
homage in the name of Don Bosco’s three families; he spoke of the forthcoming
Congress of the Salesian Cooperators for which he asked a special blessing and finally
he handed over the formal request for the coronation. His companions were then
introduced. Two of the young people from Turin delivered the albums to the Pope
together with the St. Peter’s Pence offering. The conversation was very relaxed.
According to the chronicle, to Fr Rua’s great satisfaction, Leo XIII concluded, ‘ Your
Superior has told us that the Pious Union of the Cooperators does a great deal of good,
that thanks to it, the faith is upheld in many countries, above all through devotion to
Mary Help of Christians. To develop this devotion a petition has been presented to us
which we are happy to accept. We have granted the favour and only reserve to ourselves
to study the way in which it may be carried out.’ Fr Rua left, beside himself with joy.
There was no delay in settling the matter. On 17 February Cardinal Richelmy, the
Archbishop of Turin, received a Motu Proprio. The Pope decreed the coronation of the
image and delegated him to proceed, according to the ritual, in his name and with his
authority. According to Fr Ceria, the document continued with the words, ‘Since our
beloved son Michael Rua, Rector Major of the Pious Salesian Society, in his own name
and in that of the entire Salesian Family, addressed a humble and enthusiastic request to
us, that in this year in which we happily celebrate the silver jubilee of our pontificate,
we would consent to crown this venerated image, we who hold nothing dearer nor
sweeter than to see devotion to the august Mother of God grow daily among Christian
people, have willingly considered it well to grant the request.’14 The people greeted the
news with enthusiasm. A committee of well-off ladies took charge of commissioning
the crowns from a jeweller in the city.
From 14-16 May, in Turin-Valdocco, the third International Congress of the Salesian
Cooperators was to be held. The Archbishop of Turin was to be the honorary president
14 Ceria, Vita, 377.
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and Fr Rua the executive president. The event would draw a crowd of friends and
benefactors of Don Bosco to Turin.15 The festal day for the coronation was fixed for the
final day of the Congress, 17 May. Let us leave it to Fr Rua himself to describe that
memorable day.
From two o’clock in the morning devout pilgrims begin to assemble at the doors of the
church. Such a numerous crowd has never been seen in the church, on the plaza nor in
the whole district of Valdocco. As our Eminent Cardinal-archbishop expresses it, they
all have but one thought, one desire, to see the brow of the august Queen of Heaven,
encircled by the rich diadem. At last the longed-for moment arrives. His Eminence,
Cardinal Richelmy, delegated by His Holiness to perform the sacred ceremony, first in
the church on the miraculous image and then in the square outside on the holy statue,
with trembling hand places the jewel encrusted crown on the head of the Virgin Help of
Christians and with a strong but emotional voice, from the height of the scaffolding
pronounces the words of the ritual: Sicut te coronamus in terries, ita a Christo coronari
mereamur in coelis. [As we crown you on earth, so may we be made worthy to be
crowned by Christ in heaven]. At these words it is no longer possible to refrain the
devotion and enthusiasm of the crowd which erupts in vociferous applause. From every
heart breaks forth the cry, Hail, O Mary Help of Christians! And a chorus of thousands
of voices intones the magnificent antiphon Corona aurea super caput ejus [A crown of
gold upon her head]. Is it any wonder that at such a demonstration of faith, piety and
love for Mary, tears should freely flow? I cannot add anything else for words fail me in
expressing the joy of that moment, the sweetest of ecstasies in which the hearts of all
were absorbed, the tumult of emotions, the ardour of prayer raised to our most loving
Mother.
The ceremony is over but that endless throng of people does not disperse such is its
desire to manifest its devotion to the powerful Help of Christians. So it invades the
church dedicated to her which resounds throughout the day with hymns and prayers. As
evening falls the people of Turin and the pilgrims fill the Valdocco district to take part
in the solemn procession in which the crowned statue of Mary Help of Christians is
carried in triumph through the streets of the city. They receive the benediction of the
Blessed Sacrament imparted from the altar and from the main doors of the church,
followed again by vigorous applause and by hymns in praise of the Blessed Sacrament
and of the glorious Queen. Night has fallen and the crowd continues to enjoy the
illumination of the church, the plaza and almost the whole of Turin. The people seem
unable to tear themselves away from Mary Help of Christians. For the next ten days
pilgrims even coming from a great distance continue to venerate the crowned Virgin16
This moving report of the event shows how much the coronation of the Virgin Help
of Christians touched Fr Rua’s devout heart.
Fr Rua’s homage to Pius X
Between the Ninth and the Tenth General Chapter, on 20 July 1903 Leo XIII died.
On the following 4 August he was succeeded by Pius X. In going to offer his homage,
with the support of Cardinal Svampa of Bologna, Fr Rua tried to obtain some alleviation
of the decrees of the Holy Office forbidding Salesian Rectors to hear the confessions of
their dependants.17
15 For this successful congress, in which Fr Rua rarely intervened since the organization was left in the
expert hands of Fr Stefano Trione, cf. Annali III, 310-339.
16 Edifying letter of 19 June 1903, in L.C., 473-477.
17 The episode is recounted in Ceria, Vita, 383-391.
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On 26 September, Cardinal Svampa wrote a letter to Cardinal Rampolla, Protector of
the Salesian Society, and sent a copy of it to Fr Rua:
I cannot hide from you the fact that in these last years the Salesians have been very
mortified by the well known decree of the Holy Office which arrived unexpectedly and
was couched in very serious terms, upsetting in no small measure the disciplinary life
which had regulated the institute from the time of Don Bosco. Fr Rua, a man of
uncommon virtue, to whom his sons would have recourse with great trust, confiding
their consciences to him, and who in the frequent visits to the houses had a salutary
influence on the formation of souls through the tribunal of penance, suddenly found
himself deprived of the faculty of hearing the confessions of his own subjects; the same
holds good for all the superiors (that is, the Rectors) in regard to their dependants. The
measure was taken without Fr Rua being consulted and without the special nature of the
Salesians being taken into account. Among them the Rectors (including the Major
Superior) exercise above all the role of spiritual fathers, leaving to the prefects, the
councillors and the Supreme Council, the tasks involving strictness and punishment. I
witnessed the immense sorrow experienced by the Salesians in this painful situation and
the exemplary obedience with which they submitted to the peremptory instructions of
the Holy Office.18
Cardinal Rampolla promised to speak to the Pope.
Fr Rua waited until the end of October to travel to Rome and was received in
audience by Pius X on 3 November. He had presented three requests to the Pope which
can be summarised a) that during his travels he could confess those who asked him; b)
that in cases of obvious necessity, the Salesian Rectors could confess those who turned
to them; c) that in cases of necessity the Daughters of Mary Help of Christians and their
pupils could approach Salesian confessors. During a long and extremely cordial tête-à-
tête the Pope wrote on the bottom of the sheet of paper: Juxta preces; pro gratia. Ex
aedibus Vaticanis, die 3 novembris 1903, P.P.X, a formula meaning that he granted the
request.19
In this way, the Pope softened a little the effects of the decree of the Holy Office,
though the rest remained intact. It must be added that Fr Rua used the privilege with
extreme discretion and refused to confess the Salesians who had been accustomed to go
to him for confession.
The Tenth General Chapter
The Tenth General Chapter of the Salesian Society, convoked by Fr Rua on 6
January 1904 at Turin-Valsalice for the following 23 August, was prepared with special
care.20 Fr Cerruti was to be the moderator and its main objective was the election of the
members of the Superior Chapter whose mandate expired in August. A review and
collation of the decisions taken in previous Chapters was also envisaged.21
For the first time in the history of the Congregation, the General Chapter would be
composed only of Provincials and Provincial delegates, no longer of community
Rectors. This novelty implied the preliminary organisation of the Provincial Chapters,
18 Ceria, Vita, 385.
19 The document is found in FdR 3832E10-3833A1.
20 The Salesian Central Archive holds a substantial dossier of almost 1400 pages on this Chapter, cf.
FdR 4041D11-4064A5. Cf. also the account in Annali III, 537-557.
21 Fr Rua’s circular letter, ‘Carissimi Figli...’ 6 January 1904, in FdR 4041D11-E2.
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juridical entities hitherto unknown in the Salesian world. On that same 6 January,
therefore, Fr Rua signed a pamphlet entitled Information and Norms on the way to
prepare for the General Chapter.22 The document laid down the rules relating to the
composition and purpose of Provincial Chapters. Under the presidency of the
Provincial, all the Rectors of the Province, together with a delegate from every house
chosen by the community, would assemble. Fr Rua’s text also determined the role of
these Chapters: in the first lace they had to elect the provincial delegate and his
substitute; secondly, for Italy, they had the task of appointing the novice master and the
members of the commission charged with admissions to vows; finally, they had to
formulate proposals to present to the General Chapter.
The preparation for the General Chapter ran smoothly. However, of the thirty five
canonically erected provinces, only thirty two sent representatives to Turin. The
provinces of Ecuador, El Salvador and the United States were missing. Their
representatives were absent through illness or other reasons beyond their control.
During the preparatory session, on 2 August, Fr Rua suggested that the first act of the
assembly should be to send a telegram of filial submission to the Holy Father and to
implore his blessing on the work of the Chapter. The telegram was drawn up by Fr
Bertello and dispatched immediately.23 Then Fr Rua greeted the Chapter members in his
fatherly fashion, ‘The thought of Don Bosco who was truly the man of God and of
charity, that charity which must penetrate all our discussions, has prompted me to
convoke this Chapter here at Valsalice, where his venerated remains rest.’ He then
proceeded to recommend that the various issues be treated with calm and charity,
without ever offending anyone of those present or those who were absent, ‘certain that
he is moved by the best of intention’.
As a preliminary item, the active participation of Bishops Cagliero and Costamagna
who were coming from South America, was decided upon. After the examination and
solution of some doubtful cases, the number of Chapter members reached seventy five.
On 24 August the elections for the Superior Chapter took place in which all those
currently in office were reconfirmed. The next day, the Rector Major communicated the
news to the Salesians around the world, earnestly asking them to continue praying for
the ‘successful outcome of one of the most important tasks of our Pious Society.’24 In
effect, the Chapter was working on the difficult problem of classifying the earlier
deliberations, dividing them into the so-called ‘organic’ articles, having constitutional
value and articles pertaining solely to the regulations, a problem which, moreover, did
not reach a good conclusion. The following were drawn up, ad experimentum: a
Regulation for General Chapters; a note regulating the Provinces; a Regulation for the
novitiates and philosophical studentates; and a Regulation-Programme for the
theologates.25 The Chapter was officially closed on 13 September, after a total of thirty
three general assemblies.
Fr Rua frequently intervened in the course of the assemblies. As the witnesses testify,
everyone listened to him almost religiously. Unfortunately, these interventions which
were always brief, as was his wont, remain only in the schematic notes taken down by
secretaries and in those which he penned day by day in a notebook entitled
22 Informazioni e Norme pel X Capitolo Generale, 9 printed pages, in FdR 4041E4-12.
23 The telegram is found in FdR 4042B6.
24 Autograph and printed version in FdR 3984C7-8.
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‘Recommendations made during the 10th General Chapter’.26 We shall now quote a few
which seem more representative of his concerns.
On the afternoon of 25 August, he intervened on the question of the use of the Italian
language. He invited the non-Italian confreres to study it for three reasons: a) because
this is the language of the Mother-House, of our revered father, Don Bosco, and of the
Pope; b) because it will be a means for us to understand each other more readily in
future gatherings of the General Chapters, as the current experience shows; c) because
this will facilitate the relations between subjects and the major superiors since the latter
cannot always visit them personally nor learn their language. Insist that the superiors of
the foreign houses advise their dependants to write to the major superiors in Italian or
Latin. ‘These were the wishes expressed by Don Bosco himself.’27
On 26 August Fr Rua recommended the Provincials to accept chaplaincies and other
similar commitments outside the community only with great prudence. Let them be
accepted only in the absence of a priest on the spot able to carry out such functions, but
immediately a secular priest is available to take care of them they should be handed
over. In this way rivalries with the local clergy and neglect of concerns of an internal
nature to the house will all be avoided. During the afternoon session he advised the
Chapter members to pay careful attention to the monthly letters or the occasional ones
of the Superior Chapter and all the printed material sent out to the houses from the
Superior Chapter.
The afternoon of 31 August brought a lengthy intervention from Fr Rua on the
Conferences of St. Vincent de Paul. He remarked that the Salesians owed a lot to them.
‘It is thanks to them that the Salesians were able to enter France and many countries in
South America. The support given by these Conferences has been very effective. Don
Bosco was very fond of this work and spoke of it with real enthusiasm. Archbishop
David Riccardi, Archbishop of Turin, used to say that these gentlemen of the
Conferences distribute alms very judiciously because they are not only concerned with
the material good of the people but, above all, with their spiritual good. They are not
content with almsgiving but they themselves go to visit the poor and are occupied with
their misfortunes. Let the Provincials, therefore, take the Conferences to heart and
encourage their expansion.’28
That year (1904) the modernist crisis shook Catholic intellectuals. On 16 December
1903 the Holy Office had put the books of Alfred Loisy on the Index. The professor’s
‘modernist’ supporters and their conservative opponents faced each other over the
question of the historicity of the Gospels. The progressives introduced into the issue the
position of the Pope and his curia, the latter judged to be somewhat dull-witted. In this
context we can understand why, in the course of the afternoon session of 2 September,
Fr Rua gave an intervention on the respect due to the Pope and the Roman authorities.
‘Let the Provincials in their visits, during all the retreats, in their conferences and the
short talks in the evening, encourage both in the confreres and the young people a love
25 These texts are found in FdR 4050C8-4052D4.
26 Raccomandazioni fatte durante il Cap. Gen. X, five autograph pages in FdR 4042A9-B1. We follow
the outline at this point.
27 L.C., 316-330.
28 Annali III, 222.
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for the Sovereign Pontiff, the Vicar of Jesus Christ, and for the Roman Congregations
which are his mouthpiece. This sentiment must be rooted in the confreres. To maintain
it inviolate in their hearts, dangerous readings on this point should be avoided. Our
revered father, Don Bosco, used to say, “Distrust those who speak against the Pope and
the Roman Congregations; they are enemies of the Church and of souls.” Don Bosco
was careful to submit not only to the orders but also to the wishes of the Pope, even at
the cost of great sacrifice. Let us, therefore, show ourselves in this as well, worthy sons
of such a father.’29
On the morning of 5 September, while the regulations for the Provincials were being
drawn up, Fr Rua urged them to take to heart the formation of the Rectors. During the
visits they should spend as long as was necessary with the new Rectors, receiving them
in private conversation, and after the prescribed conference for all the members of the
community, they should again speak to them separately, giving them suitable fatherly
advice. Above all, they should strive to inculcate love for the holy Rule and meticulous
respect even for the smallest observances. It would be good to re-read with them the
regulations for Rectors and verify that they observe them. Let them also read the other
regulations that concern them and, on this basis, make the necessary observations for
the good of the house. They should take note whether or not the Rectors regularly visit
the classes and workshops, if they fulfil all that is required in Salesian houses. In
particular let them check that the Rectors take sufficient care of the personnel, for the
good of the confreres is the main duty of every Rector.
Fr Rua returned to this topic in the afternoon of that same 5 September, this time
addressing the Rectors. ‘The Rector should be neither too austere nor too easy-going.
Some mistakenly believe that in order to gain the heart of their dependants, they have to
multiply concessions. A middle way is preferable, without introducing any abuses. In
this way the spirit of our most gentle father and founder will be maintained.’30 In these
instructions we find once more the figure of Fr Rua ‘the Rule personified’ and the
attentive visitor of the daughter-houses when he was the Prefect General of the
Congregation.
The Salesian Congregation had by now become highly international. On 6
September, Fr Rua showed his concern about it. With the aim of better maintaining
peace and harmony in the houses and driving away all ill-feeling, he especially charged
the Provincials with preventing disputes about nationality. One’s own nation should
never be boasted about to the detriment of the others. There is good and evil in
everyone. He also recommended that smoking be outlawed in the communities. He
absolutely did not want confreres to smoke. Taking snuff should also be moderated.
Those who already had the habit, if they really could not give it up, should use it in
private; above all, they should not offer it to others.31
Before passing to the agenda, the moderator invited Fr Stephen Trione to speak on
the matter of Italian emigrants. Fr Trione concluded by voicing two wishes: to attract
the good will of the Italian colonies through the use of their mother-tongue and the
establishment of secretariats for the migrants; and to institute a permanent commission
for emigration. Fr Rua was enthusiastic about Fr Trione’s proposals and there and then
29 FdR 4055B10.
30 FdR 4056A10-11.
31 FdR 4056B2-3.
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named him as president of the desired commission, with the responsibility of choosing
the other members in agreement with the Superior Chapter. ‘I so much wish us to work
in favour of our fellow Italians. We must not be discouraged, especially at the
beginning, with the poor results. What was it that Fr Coppo said to us in New York?
That the Lord has perhaps disposed that our poor Italian emigrants, along with the
Poles and the Irish, are to be sowers and preservers of the faith in the most distant
places. The emigrants of other countries should not be neglected.’32
That same day Fr Rua declared himself against holidays taken in the family. Only
after several years’ absence, might the Provincial allow a confrere to spend a maximum
of a week at home. In exceptional cases, a fortnight might be allowed. The Provincial
should take note of these authorisations and keep himself informed of any abuses. If
necessary he should act without delay to correct any that occurred.
The long General Chapter ended with a hymn of gratitude for what it had succeeded
in achieving. Fr Rua wrote in his circular letter, ‘We spent twenty days gathered
together while the Provincials were anxiously awaited in institutes dependant on them,
especially for the retreats. Nevertheless, all the members of the General Chapter
remained at Valsalice until the evening of 13 September when the Te Deum was sung.
The conclusions of the Tenth General Chapter
Fr Rua waited until the following 19 February (1905) to deliver the result of the
Tenth Chapter.33 In the meantime, he had had to gain the approval of the Roman
authorities. He expressed his satisfaction with the quality of the discussions in the
assemblies. ‘It is comforting for me to be able to state that an untroubled calm, a
genuinely fraternal charity and an exemplary consensus in cases of diverging opinions,
were characteristic of this last General Chapter. In fact, one of the oldest members of
the Chapter wrote to me that the meetings had truly been a school of wisdom, humility
and charity.’
In the circular he also explained that on 3 September, in the presence of Cardinal
Richelmy, the solemn opening of Don Bosco’s coffin had taken place, in view of the
recognition required by the canonical processes. The contemplation of his features had
profoundly moved the hearts of the Chapter members. They had feared that the
permission would not have arrived in time and so they would have been unable to gaze
once more on the beloved face of Don Bosco, who was buried near the conference hall.
But someone managed to obtain it, so that day the members of the General Chapter had
the opportunity of contemplating at their ease Don Bosco’s mortal remains. ‘In fact,’
wrote Fr Rua the coffin was transported into the great hall on the ground floor of the
new building. Here, after the celebration of many Masses in suffrage of his blessed soul,
towards 9.30 the coffin was opened and the eyes of more than two hundred persons
were fixed on the remains of our good father, which had not been seen for seventeen
years. The body was found to be well preserved, the skin and complexion of the face
and hands were intact. However, the eyes which so many times had gazed on us with
ineffable goodness had disappeared; his mouth was also slightly open as the lower jaw
had dropped. On the whole, though, Don Bosco’s face retained almost all the features of
the photograph taken the day he died. We were very happy, of course, to have found
32 FdR 4056D2.
33 L.C., 316-324.
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him in this condition but deeply saddened at the same time that death had left such
profound traces on that venerated countenance.’
According to Fr Rua, the main results of the Chapter consisted in the decisions
regarding the Provinces. On 27 January 1902, thirty one Provinces had been erected.34
Up till then, the Salesian Society had been strongly centralised, depending on the
Superior Chapter; it now became regionalised, to the advantage of all. Fr Rua noted in
his circular:
It was rightly considered a great step forward in our Pious Society to have erected the
Provinces which the Holy See has canonically approved. Having the houses of the same
region grouped together under the watchful care of a superior who represents the Rector
Major, holds out the hope of much good. The members of the Tenth General Chapter
were well persuaded of the importance of this division and made a careful study of the
duties of the Provincials and the rapport which must exist between them and the houses
under their care. The result was a short regulation which I hastened to send to each
house even before I received approval from the Holy See, so that it might serve for now
as a guide, reserving the right to introduce those modifications judged opportune by the
Holy See. In the meantime, in general, it will be good for the Rectors to have recourse
to the Provincials every time they need personnel, some particular financial assistance
or when they meet with some difficulty with the ecclesiastical or civil authorities. I have
no doubt but that the Provincials will employ the greatest zeal in coming to the aid of
their dependants and should they sometimes be unable to do so, they will at least assure
the Rectors that they will have recourse of the Superior Chapter to obtain what they
themselves are unable to give. The permissions which the individual confreres believe
they should ask, will also be handled by the Provincials. I sincerely hope that on the
part of the Provincials there is the commitment to practise the gentleness and affability
of which Don Bosco was our teacher, and on the part of the confreres, the continual
effort to see in the superiors the person of Jesus Christ. In this way, between superiors
and dependants there will be those close and cordial relationships which ensure the
good government of the Congregation and the peace of each member.’35
The Tenth General Chapter left the Salesian Congregation more flexible, stronger
and even more attached to Don Bosco. The decentralisation of government was the most
important act of Fr Rua’s term in office. The Congregation would, thus, be able to face
with fewer risks its expansion in countries whose culture was not Italian.
34 Minutes of the Superior Chapter, 20 January 1902, in FdR 4243D4.
35 L.C., 323-324.
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28 The Social Question
‘Rerum novarum’
The time of Fr Rua’s period as Rector Major was marked by the publication and
application of the famous encyclical of Leo XIII, Rerum novarum, dated 15 May 1891.
At the end of the century industry was on the increase; towns and working class
districts were expanding, while the liberal States hardly felt the need to promulgates
social laws. The recession of 1885-1890 had strongly underlined the urgency of the so-
called ‘social question’: the working class was becoming aware of its strength and as a
result was beginning to organise itself. In 1884, in France, trade unionism had finally
been authorised. Socialism was developing with the foundation in 1890 of the second
Workers’ International. Catholics were concerned above all with the political question:
should they fight for the restoration of the Ancien Régime, or accept a secular liberal
regime? At a social level many were content to attenuate the defects of liberalism by
works of charity, the ‘paternalism’ of the upper classes. Undoubtedly Don Bosco, who
was a great preacher of charity and of almsgiving on the part of the rich towards the
poor, and his conservative and counter-revolutionary friends, had remained unwavering
in this static view of history.
The promulgation of the encyclical Rerum novarum brought new ferment to the
Catholic world. The text was divided into four parts: critique of socialism; the Church’s
teaching; the role of the State; the importance of free associations. Some fundamental
orientations derived from it:
1) Economic society must be based on the right to private property, on free
enterprise and on trade, in contrast to socialism which would open the doors ‘to
envy, to mutual invective, and to discord; the sources of wealth themselves
would run dry, for no one would have any interest in exerting his talents or his
industry’; in fact, ‘the community of goods [...] only injures those whom it
would seem most meant to help’ (no. 15).
2) Capitalism cannot be a law unto itself: the economy must be dependant on
morality. One must reject a simple ‘laisser faire’ attitude, the free play of the
pretended ‘natural laws’, as though ‘an invisible hand’, dear to Adam Smith,
would automatically ensure the best social outcome. ‘Let the working man and
the employer make free agreement, and in particular let them agree freely as to
the wages; nevertheless, there underlies a dictate of natural justice more
imperious and ancient than any bargain between man and man...’(no. 45). There
is a just wage; and justice must prevail over economics.
3) The first real expression of the moral discipline is the legislation provided by
the State, whose intervention is expected above all by the weakest members of
society. ‘The richer class have many ways of shielding themselves, and stand
less in need of help from the State, whereas the mass of the poor have no
resources of their own to fall back upon, and must chiefly depend upon the
assistance of the State’(no. 37).
4) To avoid the dominance of the State, a system of intermediate associations
must be revived. In the encyclical the presentation of corporations adapted to the
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contemporary world is very detailed. However, corporate membership was not
compulsory; citizens were free to join together in associations which ‘should be
so organised and governed as to furnish the best and most suitable means for
attaining their goals’ (no. 56). Above all trade unionism should be a free choice.
Leo XIII wrote ‘It is gratifying to know that there are actually in existence not a
few associations of this nature, consisting either of workmen alone, or of
workmen and employers together, but it were greatly to be desired that they
should become more numerous and more efficient’ (no. 56).
The Rector Major, Fr Rua, was a man of discipline and had nothing of the
revolutionary about him, but he always bore in mind the teaching of Leo XIII on the just
wage and safeguarding the poor.
French workers in pilgrimage to the tomb of Don Bosco (1891)
On the initiative of Léon Harmel, the ‘France at Work’ immediately wanted to go to
Rome to thank Leo XIII for his encyclical on the conditions of working people.1 When
suggesting the pilgrimage, the ‘good Father’ of Val de Bois had written in the circular
of 2 August 1891: ‘Are we not moved in hearing the touching appeal of Leo XIII? Are
we not ready to make any sacrifice to console his heart, to witness before the whole
world our obedience to his voice? If someone raises the question of the expense, we
shall remind him of the episode of Mary Magdalen. Let us leave in large numbers; let us
go to Jesus Christ living in his Vicar. It is he who will save us with justice and love’.
Léon Harmel, a great friend of Don Bosco and Fr Rua, anticipated a stop in Turin at
the tomb of Don Bosco for the French pilgrims bound for Rome. The chronicle tells us
that on 1 September he had gone to Valdocco to ‘make the final and detailed
arrangements with Fr Rua for the pilgrimage, amounting to seven trainloads, from Paris
to the tomb of Don Bosco which was then at Valsalice.
Everything was superbly organised. Beneath the great trees of the lower courtyard of
Valsalice, a caterer from Turin had set up an open air refectory, protected from the sun
and the vagaries of the weather by a large awning. There were four long tables set out at
right angles to Don Bosco’s tomb, in front of which was the top table placed across the
foremost ends of the long rows of tables’. Here the pilgrims were able to take
refreshment during their stop between Paris and Rome. ‘A long time before’, the
chronicle tells us, ‘ with a really fatherly concern, Fr Rua himself wanted to be involved
in organising, as well as possible, a reception worthy of Leo XIII and of France. And on
17 September, the day the first train was expected, he made a point of questioning each
one to whom he had entrusted the fulfilment of his orders, so as to satisfy himself that
nothing had been left to chance. At last, towards two o’clock in the afternoon he went to
Valsalice where he was pleased to see that even his least desires had been carried out to
the letter. The pilgrims could come: everything was ready to give them a hearty
welcome.2
In fact, the 464 pilgrims on this first journey found everything organised to
perfection: first of all at Porta Nuova station, then along the journey to Valsalice, to the
moment of the musical welcome by delegations of the Turin workers who lined the way
1 We are following here the full report given in the Bollettino Salesiano (ottobre 1891, 190-197) from
which the quotations are taken.
2 Cf. Bollettino Salesiano, ottobre 1892, 192.
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under the portico of the house, to the singing of the Magnificat in the chapel...In the
place where they dined, above the top table a great banner proclaimed: ‘To the workers
of France from the sons of Don Bosco. Greetings, recognition, respect.’ The meal was
naturally punctuated with various speeches. We have only a somewhat meagre summary
of Fr Rua’s intervention:
Recalling that work and workmen, from a Christian point of view, were always at the
heart of Don Bosco’s priestly concerns and became the main raison d’être of his
religious family, Fr Rua rejoiced to see the cream of the French work force at the tomb
of Don Bosco. The prayer of workers who have come from so far away will tie even
tighter the bonds that unite France and Don Bosco and all the works that bear the mark
of his faith. Fr Rua then asked the pilgrims to offer the Sovereign Pontiff the homage of
deep veneration and limitless devotion of the Pious Salesian Society. Before all of them
and their Italian brothers, he ended by claiming his title of honorary president of a
section of the Catholic Circle of Turin, to wholeheartedly acclaim, Three cheers for Leo
XIII, the workers’ Pope!3
At five o’clock the whole group returned to the station. The band played as the
pilgrims filed out, and received ‘a real ovation’ from the French guests.
Identical scenes were repeated for other trainloads of Catholic worker pilgrims bound
for Rome, during the autumn of 1891. On 15 October, Léon Harmel was once again in
Turin to thank the Salesians for their welcome of the workers’ pilgrimages. The
following day, Il Corriere Nazionale reported on Harmel’s speech at the end of the
dinner organized for the occasion in the mother house of the Salesians, in which he ‘was
pleased to recall how [the French workers] arrived in Rome full of enthusiastic gratitude
remembering the affectionate and fraternal welcome at Valsalice’.4
The lessons of the Congress of Bologna (1895)
The encyclical Rerum novarum bore fruit at the first International Congress of the
Salesian Cooperators held at Bologna in 1895.5 An entire chapter was dedicated to the
question of the workers, considered from the point of view of the youngest workers, as
might be expected in a Salesian environment. The analysis of the situation was
presented in ten considerations and reflects the average Catholic social outlook of the
time on the condition of children in working class families in a society which was still
largely that of craftsmen, but one in which the great industries were beginning to
establish themselves. In summary, it stated:
1) The first and most effective education of the young is assured by Christian
mothers in upright and healthy families. 2) Now, particularly in the great cities, many
dwellings do not present such assurance, neither from the hygienic nor from the moral
point of view, they are vile and lethal for they kill the body and soul of the children. 3)
Moreover, the demands of modern industry force working mothers to desert the house
for whole days in order not to take time out from the factories, thus hindering them from
carrying out their natural task of educating their children. 4) The workshops where
young workers go to learn a trade, cannot contribute to their good education unless
those who conduct them are ‘imbued with the holy and refined sense of Christian
morality’. 5) The Sunday day of rest is not just a duty, but a right of the workers. 6)
3 Cf. Bollettino Salesiano, ottobre 1892, 194.
4 Cf. Bollettino Salesiano, ottobre 1892, 196-197..
5 For this Congress, see chapter 19 above.
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The young worker’s attendance at catechetical instruction in his parish on Sundays is
the ‘ surest means of strengthening the good education he received at home’. 7) It is
now a well known fact that the greater part of youngsters of the working classes, even
when they have Christian mothers, almost all abandon their religious practices after
their first communion, either because they have been corrupted by bad companions or
because of the scandals they witness. 8) These young men, and worse still those who
had no mother who took care of them either because she was prevented by work or
because lacking in Christian feelings, are left to their own devices or entrusted to
employers who fail to respect them, and without sufficient religious instruction they
forget what little they learnt as children; ‘they grow up ignorant of God and their civic
and Christians duties.’ 9) In consequence, those who will form the future generation,
will be Christians in name only, deprived of the light and hope of Christianity and
destined, therefore, to despise the most holy and universal laws and to increase the
ranks ‘ of those crowds who are a danger and a threat to civil society’. 10) Christian
charity alone, animated by the spirit of sacrifice and self-forgetfulness, is able to deflect
such a misfortune ‘by means of its patient care and holy diligence’.6
Building on these observations, the Congress then formulated eleven motions marked
by a certain paternalistic tone, natural enough at the time, and more or less based on the
encyclical. They follow in their unabridged version:
The Congress puts forward the motions:
That the Salesian Cooperators join with all men of good heart and will to obtain,
wherever possible, legislation to moderate the demands of the great industries,
reconciling the true and lawful interests of the latter with their obligation to respect the
sacred rights and duties of motherhood;
That they favour those associations for the improvement of working class housing;
That they use their influence in the placement of neglected or abandoned working class
children in crèches or nurseries, preferably in those run by religious, when the first
beneficial education by their mother in the home becomes impossible;
That they do their utmost to place workers in those factories where the rules of
Christian faith and morality are respected;
That the Salesian Cooperators who are employers or heads of workshops take an
interest in the young apprentices entrusted to them as though they were their own sons,
and offer them the example of a truly Christian life;
That they take care, therefore, not only of their technical instruction but also of their
religious and moral education and of bodily hygiene;
That they foster the observance of the rest and sanctification of Sundays and holy days,
supporting as best they can the initiatives in this regard taken by others;
That they pay attention, therefore, that the young workers attend parish catechism
sessions, the festive oratories and Catholic evening classes, taking care that they fulfil
their religious duties;
That far from allowing them to be scandalised by foul language, blasphemy or
carousing, by word and example they will inculcate in them respect for God and
themselves, avoidance of idleness and love for work;
6Atti del primo Congresso Internazionale dei Cooperatori Salesiani, Torino, Tipografia Salesiana,
1895, 186-187
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That they will get them, right from their preadolescence, to enrol in Catholic mutual aid
and insurance schemes and get them into the habit of saving so that they may not lack
the necessities of life in case of illness, misfortunes and old age;
That, finally, in deciding the wages or salary for their workers, they will follow the
principles solemnly proclaimed by the Supreme Pontiff, Leo XIII, in his admirable
encyclical Rerum novarum.7
There is nothing revolutionary in these motions which are moralising in tone. The
word ‘justice’ never appears; it is the sense of charity which predominates. There is not
even any mention of the ban on employing children in the factories, nor the reduction of
hours in the working day which at that time was generally ten and a half hours or even
eleven and a half hours a day. Only the first motion leaves the door slightly ajar in this
sense. This assembly was presided over by Fr Rua and was a sign of great good will
towards young workers, too often neglected by the employers who had no interest in
their education.
The National Society for the Protection and Mutual Aid of
young female workers
It was during those years that Fr Rua, with the help of Cesarina Astesana (1858-
1946) created a Society of Mutual Aid for Young Catholic Female Workers.8 Cesarina
Astesana was unmarried, a convinced and enterprising Catholic, who had become
troubled at the situation of the dressmakers and other women workers in Turin. The
work schedules of the dressmakers were very flexible, depending on the orders and the
deadlines for completing them. The work was often prolonged into the night hours and
continued on Sundays, if the client demanded it. Their physical and moral condition
worried her a lot. With the help of some generous people, Cesarina founded an Oratory,
thus meeting one of their expressed requests. Fr Rua, to whom she turned for advice,
was not satisfied with giving mere suggestions, he sent her priests for the celebration of
Mass and for conferences. The most successful conference was one given by Fr Stephen
Trione in the St. Barbara church, in fact, the church turned out to be too small for the
throng that attended it. The preacher enchanted the public. It was thus that, there and
then, a Society for the Mutual Aid of Young Catholic Female Workers was created. The
following year Fr Rua succeeded in getting the Daughters of Mary Help of Christians
to make two of their houses available to the workers during the summer, at Giaveno in
the foothills of the Alps, and at Varazze on the Riviera, so that for a few days the young
women workers could breathe in the fresh mountain or sea air.
Cesarina extended her work beyond Turin. She sought support and Fr Rua helped
her. ‘As regards Miss Astesana,’ he wrote in 1904 to the rector of the community in
Florence, ‘ you can assure the Marchioness Alfieri that she is a person worthy of the
utmost trust. She is working on a project worthy of great interest on the part of good
7Atti del primo Congresso Internazionale dei Cooperatori Salesiani, Torino, Tipografia Salesiana,
1895, 187-188.
8 Uncertain information in Auffray, 252-257; more certain in Ceria, Vita, 437-438.
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people, namely, that of protecting young women workers, making sure that they get
their Sundays off work, and preventing them from being exploited by excessive
working hours to the detriment of their physical and moral health, etc.’ With the
encouragement of Cardinal Richelmy and the blessing of the Pope, the work spread and
consolidated to the benefit of the young workers. In her difficulties, Cesarina Astesana
had recourse to Fr Rua who never failed to advise and support her. In 1901 the National
Society for the Protection and Mutual Aid of Young Female Workers was born. By
1906, it counted 1505 patronesses and 15,168 workers and in 1910, at the death of Fr
Rua, the number had tripled.
The strike at the Anselmo Poma works
Nevertheless, the suggestions in the Rerum novarum were of slow implementation.
The early years of the century were marked by disturbances in the industrialised
regions. The socialists rightly demanded a reduction in the working hours in the
factories. The Italian parliament debated the questions of women’s work and child
labour. When they believed it necessary the workers went on strike. But the Christian
trade union did not easily give into their force. In this regard, the troubles encountered
in Turin in the Anselmo Poma textile mill between May and July 1906 are significant
and from a certain point of view Fr Rua was also involved.9
Anselmo Poma was a great friend of Fr Rua. His cotton mill on the outskirts of
Valdocco employed hundreds of workers, both men and women. At the beginning the
question of working hours arose, then that of wages. In the Poma factory the working
day was eleven and a half hours. In May 1906, with the support of the city’s Chamber
of Industry and their trade unions, the workers asked for it to be reduced to ten hours, as
in other factories. The industrialist accepted this cut in hours, but in his turn asked for a
proportionate cut in the wages of his workers. After various fruitless attempts to keep
them at their current level, the workers went on strike. Anselmo Poma, a lordly figure,
held his authority very dear and absolutely refused to give way to force. The strikers
resisted and opposed any return to work.
Fr Rua attempted to calm down the industrialist, urging him not to harden his
position and pointing out the reasonableness of the workers demands. He suggested
that, so as not to diminish his prestige, as a compromise solution, Poma should entrust
the negotiations to his sons. According to Amadei, Fr Rua wrote to Poma on 29 May
1906:
Dear Mr. Poma,
I have very much at heart the matter which so concerns you at the moment, and I keep
myself informed of what is happening. I hear that the bad feelings persist in the mass of
the workers. Thursday last [24 May, feast of Mary Help of Christians] as I told you, I
noticed that your health is suffering. Be patient; go away for a few days; get out of
Turin. You have some highly intelligent and very affectionate sons who can represent
you very well; give them whatever instructions you deem necessary: they will keep you
informed of what happens. In the meantime, leave this hullabaloo behind. Please accept
my respects and while I implore peace and tranquillity for you from the Lord, believe
me your very affectionate and grateful servant and friend,
9The detailed and excessive account in Amadei III, 247-254, is perhaps, not entirely exact. Here we
follow the clearer and more probable account in Ceria, Vita, 433-437.
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Fr. Michael Rua.10
Fr Rua kept himself informed through Fr. Rinaldi, his Prefect General, who very
tactfully served as an intermediary with the industrialist. Poma, however, did not
believe he had to abide by Fr Rua’s suggestions. It availed nothing repeating to the
workers that the wages system would be settled once the indispensable administrative
transactions were in place, they were having none of it. More or less violently, the strike
continued. On 19 June a referendum among the workers approved it almost
unanimously. Subversive elements had infiltrated the mass of the workers and blew on
the fire. They rejected peaceful solutions and pushed for a collision course. The
Chamber of Industry, dominated by socialists, backed them up. Tempers ran high in the
meetings. The factory was literally under siege. Forceful individuals were ready to
chase off with stones those who wanted to go back to work.
In the meantime, Fr Rua continued to hold conversations with Anselmo Poma. He
persuaded the industrialist to launch an appeal to the women, with fair promises, if they
returned to work. 650 agreed, encouraged and supported by Cesarina Astesana. 150 men
also went back. Then, a real battle was engaged, day and night, between workers and
strikers. The women not on strike set up camp inside the factory. Amadei describes the
dangers of resistance. The Chamber of Industry financially assisted the strikers and
urged them forward in the fight at any cost. On the other side, the employer would not
give in and would send money to Fr Rua to support the women workers shut in the
factory. On Sunday, 8 July, a priest from the parish celebrated Mass there in the
presence of Mr. Poma.
While all this was happening, the workers in the city, in solidarity with their
companions, threatened to organise a general strike. At this point the socialist leaders
became concerned about the possible complications and declared themselves ready to
request a return to work on condition that the decision would appear to come from the
Chamber of Industry itself. So by mid-July there was stalemate, neither side having
moved an inch. Thanks, however, to Fr Rua’s mediation, a solution was finally on the
horizon. On 17 July the right-wing paper Il Momento, published a letter from him,
accompanied by a statement from Anselmo Poma.
The letter to the editor ran as follows: ‘ In the hope of bringing some calm back to
spirits so long infuriated and to bring to an end a situation which is so damaging to the
working class, I turned to Mr. Anselmo Poma asking him to explain his intentions
regarding his female workers. He gave me the answer which I here communicate to
you. I am sure that its publication will facilitate the solution, which we all desire, of this
sad dispute. In the certainty that you will share with me this humanitarian sentiment, I
have the honour ...etc.’
Anselmo Poma’s letter: followed In getting back to work, given the dire state to
which the factory has been reduced, the Firm cannot dispense itself from gradually
choosing those workers it needs. The concessions it has made, to the complete
satisfaction of those men and women who have been working there from 8 July
onwards, can be extended to all those who wish to return. Such concessions obviously
mean an increase on the past rates of about 5 per cent for the weavers, twisters and some
winders’.
The next day Fr Rua addressed another letter to the editor of Il Momento, announcing
10Amadei, III, 249.
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that the firm had agreed to reinstate all the workers, always bearing in mind the ethical
norms required in taking men on. Some 200 looms with 100 weavers and 100 winders
were inactive at the moment but it was hoped to get them working again very soon.
Finally, depending on their good behaviour, none of the workers would be rejected for
having taken part in the struggle. Il Momento added these reflections:
‘We who have always defended the cause of freedom and justice, openly combating
all attempted abuse of power, cannot but take pleasure in a solution which restores
harmony between a great industrialist and his workers, and which at the same time
consecrates the fatherly work of that venerable priest, Fr Rua, and the defeat of the
Chamber of Industry and its violent representatives.’11
So it was that on 19 July Anselmo Poma was able to witness the procession of more
than 900 female workers who returned to the factory after a pause of almost two
months. By 21 July all the looms were working because all the workers had returned
apart from those who had found work elsewhere.
In various circumstances during his term of office, Fr Rua sought to defend and
honour the working class. His ideal was certainly a hierarchical society, as was expected
at the time, but one which was united by the good understanding of everyone with
everyone else. Human relationships had to be regulated by justice imbued always with
charity.
11 Cf. the manuscript copies of Fr Rua’s letters to the paper (16 and 17 July) in FdR 3926B3-4. The
quotations are taken from Amadei III, 252-253.
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29 – THE DAUGHTERS OF MARY HELP OF CHRISTIANS
Directing the Daughters of Mary Help of Christians
Until 1906 the Institute of the Daughters of Mary Help of Christians, according to its
Constitutions, was directly dependent ‘on the Superior General of the Society of St.
Francis of Sales whom they call the Major Superior’ (chapter II, art. 1). The Institute
was, of course, governed and directed by a Superior Chapter composed of the Superior
General, her Vicar, the bursar and two assistants but ‘in dependence on the Rector
Major of the Salesian Congregation’ (chapter VI, art.1).
Fr Rua was, therefore, the Superior General of the Institute and had to keep a watch
on its good running both material and spiritual. Mother Catherine Daghero (1856-1924),
the Superior General since the death of St. Mary Domenica Mazzarello, carried out her
task very well. Under her wise government, the Institute had achieved a remarkable
development. As she had done in the time of Don Bosco, the Mother General always
turned to Fr Rua in moments of difficulty. She sought his advice on the opening of
houses and missions; with his help she drew up agreements with the civil and
ecclesiastical authorities and with the various administrations.
This system respected the jurisdiction of the bishops and did not stand in its way. Fr
Rua was always scrupulous on this point and proceeded with the utmost tact. Fr Ceria
rightly gives as an example a letter Fr Rua sent in 1901 to the Provincial in Argentina,
Fr Joseph Vespignani. Vespignani had asked him how he should conduct himself
regarding the problems the Sisters had with the Archbishop of Buenos Aires and about
the authorisations he should request. Fr Rua replied, ’The modus tenendi that I suggest
is to deal quite simply with the Rev. Archbishop, to obtain from him all those
authorisations he is ready to give, to comply respectfully with his demands and to avoid
all controversy. I’ve dealt with others in this same way. We are there to help the
bishops, the Daughters of Mary Help of Christians are there to help us and to do for
young girls what the Salesians do for young boys. Since the Sisters have to be formed in
the spirit of their and our Founder and Father, I believe that the bishops will only be too
ready to assist them and us in doing a little good to poor youth who are the main object
of our care. So, do your best to go ahead with simplicity and prudence, with much
deference towards the authority of the bishops, because I think this is the best way to
act’.1
The Institute thus continued to grow under the Salesian protection which shielded it
from dangers, uncertainties, desertions and financial problems. It was written that this
kindly and unfailing support effectively constituted its ‘pivot of its existence’.2 The
direction given by the Salesians had in no way impeded the free internal operation of
the Institute. It had, rather, assisted in producing the best results. The statistics speak for
themselves. When Mother Daghero became the superior in 1881, there were 202
professed members with 77 novices spread out in 32 centres. In 1906, the year that
witnessed the separation of the two congregations, the number of professed had risen to
11 M.Rua-G. Vespignani. Turin, 12 September 1901, in FdR 3945 B7-8.
2 Ceria, Vita, p.405.
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2354, there were 312 novices and 272 houses. As the Sisters’ major superior, Fr Rua
considered the spiritual welfare of the female branch of the Salesian Society as one of
his main tasks. He encouraged the Sisters by his frequent visits to the mother house at
Nizza Monferrato on special occasions such as the admission to the novitiate and
professions. He would also be present during the retreats and preach at least the closing
talk. During his journeys throughout Italy, Spain, France or Belgium he used to visit
their festive oratories, schools and kindergartens. He included them with the Salesians
in the annual ceremonies held in the church of Mary Help of Christians for the departure
of the missionaries for America. His presence was also felt in his rich circular letters
which, for those who came after, form the surest source of his teaching (the entries in
the chronicles, especially those transmitted by Fr Amadei, are somewhat unreliable).
These circulars show us Fr Rua’s intentions, ideas and feelings in regard to the
Daughters of Mary Help of Christians.
Fr Rua’s circular letters to the Daughters of Mary Help of Christians
The 'Fondo Don Rua' in the Salesian Central Archive contains 35 circular letters
addressed to the Daughters of Mary Help of Christians.3 They were largely written for
special occasions. Reading them, one becomes aware of the Rector Major’s concern to
keep the Institute informed. On 24 August 1888, for example, Fr Rua presents the
Sisters with the new prayer book; on 1 February 1890 he narrates his audience with Leo
XIII on 2 January; on 6 June that same year he informs them of the opening of Don
Bosco’s process of beatification and suggests prayers to be recited morning and evening
for a favourable outcome; on 29 June 1891 he thanks them for the wishes they sent on
the Rector Major’s feast day; on 21 November he explains how the jubilee of the
Salesian work is to be celebrated on the following 8 December; on 19 March he tells
them that their Third General Chapter will be held in August; on 25 March 1894 he
signed the preface to the ‘deliberations’ emanating from their General Chapters. It is a
documents, he wrote, that the local animators should study and comment on with the
Sisters; on 16 July 1897 he dwells on the twenty-fifth anniversary of the birth of the
Institute (1872); on 15 October he communicates the graces accorded by the Holy See
on the various celebrations of that occasion; on 10 January 1898 he recalls the tenth
anniversary of Don Bosco’s death; on 31 January 1899 he informs them of the
forthcoming opening of their Fourth General Chapter with the election of the Superior
Chapter; on 21 November that same year he announces that their director general, Fr
John Marenco, will take the place of the late Fr Caesar Cagliero, the Procurator General
in Rome, while Fr Clement Bretto will take over as Director General of the Institute; on
22 February 1903 he speaks of the solemn coronation of the image of Mary Help of
Christians in Turin the following May as a great event for the whole Salesian Family;
on 22 January he announces the opening of the Fifth General Chapter in the summer;
finally on 29 September he thanks them for their greetings and prayers on the feast of
St. Michael. It is clear, then, that Fr Rua accompanied his Salesian Sisters in the
significant events of their community life.
He took special care over the annual message (strenna) to the Daughters of Mary
Help of Christians. I have not found any documentation for the years 1889 and 1891. In
1890 there exists only a circular letter (6 January), four pages in length on good or bad
3 Cf. FdR 3987C8-3992B9.
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reading, directed particularly to the teachers.4 From 1892 onwards, however, the Rector
Major’s yearly message became a regular feature. At first, from 1892 to 1901, it formed
a preface to the annual directories which were published in January. Since, however, as
a good spiritual guide, he felt the need to express himself at greater length, from 1902
till 1905 the messages were printed separately so as to be distributed at the beginning of
the New Year. Each one had a central theme. Forgive us if we present them but they are
an interesting document displaying Fr Rua’s main concerns in relation to the Daughters
of Mary Help of Christians.
In 1892, the Rector Major spoke of the wonderful expansion of the Institute, a sign of
God’s protection. In 1893 he emphasised the need for charity within each community
which was called to be a ‘small family’. Then, in 1894 he underlined the vital union
between superiors and Sisters. In 1895 he maintained that the ‘festive oratories in the
Institute should be considered one of the principal and most effective means of
promoting good and practising charity towards one’s neighbour’. His starting point in
1896 was the tragic railway accident in Brazil in which Bishop Lasagna, his secretary,
Mother Teresa Rinaldi and her companions had died. This led him to urge, ‘Be
prepared; in fact, the Son of Man will come when you least expect it’, and ‘Let us do
good while we have time’. 1897’s letter was an exhortation to observe the Holy Rule
and the Chapter deliberations well as ‘a precious gift from the Lord ..., as your guide
along the way of religious perfection … the bond of union among you all’. In 1898 he
revived a talk Don Bosco had given to the first Sisters in 1872 on detachment from their
own will, openness with the superiors and religious modesty. 1899 was to see the
publication of the first volume of the Memorie biografiche and so he invited the Sisters
to become imbued with Don Bosco’s ‘pleasing, shining virtues’. For the Holy Year
1900 he urged them to purify and sanctify their own souls by avoiding all deliberate sin
and carefully following the Holy Rule. In 1901 he presented a well thought out
exhortation to live in holiness during the new century, filling one’s heart with the love
of Jesus Christ and the desire to imitate him. In 1902 Fr Rua dwelt on ‘holy
cheerfulness’ characteristic of Don Bosco’s spirit, a joy which not only makes the
Sisters happy but which also helps them in the service of God. In 1903 he encouraged
the Sisters to imitate the virtues of the Sacred Heart of Jesus who said of himself, ‘I am
gentle and humble of heart’ (Mt. 11, 29). The theme in 1904 was the life of faith; in
pages strewn with biblical quotations he exhorted the Daughters of Mary Help of
Christians to think of God throughout the day. Finally, in 1905, the message (strenna)
was dedicated to patience, an often misunderstood virtue which must be nourished by
charity. As the process of separation was underway in 1906, Fr Rua did not think it
appropriate to write the customary message.
All these circular letters breathed fatherly affection. Fr Rua addressed them to his
‘good’, ‘dear, ‘dearest’ and even ‘most beloved’ Daughters of Mary Help of Christians
‘in Jesus Christ’. And he signed them, ‘Yours most affectionately in Jesus Christ’ (31
December 1903) and even, ‘Your most affectionate father in Jesus Christ’. The tone was
indeed that of a father speaking to the daughters he holds in his heart.
The content of these letters was very down-to-earth. It engaged the Sisters in their
daily activities as teachers and educators of the youngest children, as infirmarians,
cooks, laundry women and bursars in the nursery schools and boarding schools and
4 FdR 3987D3-5.
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even in the distant missions of South America. The Sisters recognised themselves in Fr
Rua’s teaching on religious and community life with all its humble demands. The
spiritual thrust of the circulars was decidedly eschatological. At the end of life either
salvation or damnation awaits one:
‘We know that this is the end for which we were created – to know God: ut
cognoscant Te (Jn 17,3), to love him: diligens Dominum Deum (Dt. 6,5), and to
serve him: illi soli servies (Mt. 3,10); that all the commandments are found in
this: hoc est maximum, et primum mandatum (Mt. 22, 38); that we exist for no
other reason and that should we aim at anything else we should be acting
contrary to the will of God and to the very needs of our reasoning nature. We
should getout whole life wrong and one day would have to exclaim: ergo
erravimus! (Wisdom 5,6). We know that we could run the risk of tremendous
divine punishments, in ignem aeternum ( Mt. 25, 41)for all eternity if we
opposed the will of God, so likewise if our life is spend willingly in the Lord’s
service, we are promised the supreme delights of heaven in the embrace of God:
ego...merces tua magna nimis (Gen. 15, 1), where the troubles of this wretched
world will no more distress our hearts: neque luctus, neque clamor, neque dolor
erit ultra (Rev. 21,4). There, our spirit, rapt in loving ecstasy, will enjoy the
ineffable sweetness of paradise: mecum eris in paradise (Lk. 23, 43), In
contemplating God in himself: facie ad faciem ( I Cor. 13, 12) and savouring his
ineffable sweetness: quoniam suavis est Dominus (Ps. 33/34, 8) we shall be
immersed and confirmed in the happiness of God who is happy in himself with
and infinite happiness beyond our understanding.5
In the spiritual life of the religious, virtue is of prime importance. Whether it is a
question of patience, self-denial, religion, faith or, above all, charity, it is through virtue
that the Daughter of Mary Help of Christians makes progress in holiness and opens the
gates to eternal life. On 24 August 1888, for example, when presenting the new prayer
book to the Sisters, Fr Rua described religious virtue and its demands in a very effective
manner:
Since I have this opportunity, I warmly encourage you, my dear children in
Jesus Christ, to put into practice our divine Saviour’s advice to pray always and
never lose heart (Lk.18). But you will ask me: How can we pray all the time?
I’ll tell you what the sacred writers and spiritual masters say, namely, that there
are three ways especially in which we can pray without ceasing. In the first place
by acquiring the habit, that is the virtue and the spirit of prayer. Just, for
example, we talk about a person being charitable when they have made a habit
of it and developed a readiness to perform acts of charity, and does so whenever
the occasion arises, so whoever has the virtue, that is, the disposition to pray
every time that she has to or is able to, is rightly said to be always prayerful as
the Lord wants because he counts our good will. The habit and the spirit of
constant prayer is acquired by praying often, particularly when the Church and
our Rule require it.
Similarly we fulfil the commandment to pray always by the frequent use of
ejaculatory prayers which all the spiritual masters so warmly recommend.
Through them we raise and minds and hearts to God and are united with him.
5 Letter 31 December 1903 in FdR 3987D6-8.
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Finally, we observe the divine recommendation to pray always by performing all
our works and actions diligently for the love of God as the apostle St. Paul
encourages us (I Cor. 10,31).For this reason the Ven. Bede writes, He prays
always who always acts so as to please God .St. Basil also says, He who always
acts well, prays always; and we act well when we have the right intention of
glorifying God.6
Fr Rua, therefore, could be gently demanding of his ‘dear daughters’. Perhaps a trifle
too meticulous for our contemporary way of thinking as when in the conclusion to the
message (strenna) of 1904 on the life of faith he invited the Sisters to live the entire day
between heaven and earth. God had to be their first thought, the first hours of the day
were to be consecrated to him. Not only that – in their daily occupations ‘the sweet
name of Jesus and that of his Virgin Mother’ should often be heard and the Sisters
should greet each other ‘invoking Jesus’ in their hearts, or when they heard the clock
chime they should immediately call to mind ‘something from the life of Mary most holy
and send a thought to Jesus’.
Such advice, of course, if followed to the letter by scrupulous souls could have led to
artificial behaviours, foreign to Don Bosco’s spirit. In the same pages, though, Fr Rua
showed his practical side, telling the Sisters that the religious images on the walls of
their houses and the sacred pictures in their books were sufficient to lift their minds and
hearts naturally to God. The very habit they wore was a reminder that they were
separated from the world so as ‘to be all for Jesus’. The crucifix received at religious
profession told them ‘what their life should be like’. He concluded, ‘How could I
suppose that you do not have a continual thought of faith, if all that you see around you,
all that you do and all that you are, speak of faith’.7
Fr Rua, then, was not satisfied by governing the Institute of the Daughters of Mary
Help of Christians from a distance. He was careful to infuse into the Sisters a
spirituality, ‘a characteristically Salesian asceticism’ as Sr. Maria Esther Posada
remarked in a paper on ‘The Formation of the Daughters of Mary Help of Christians
from 1881-1922’ presented in Vienna during the European seminar in 2003. This
typical asceticism was to leave its mark for a long time on the Institute.
The separation looms on the horizon
The day was approaching, though, when Fr Rua had to accept the painful separation.
On 29 September 1906, he expressed his thanks quite simply for the wishes for the feast
of St. Michael, to the ‘excellent’ Daughters of Mary Help of Christians. The affectionate
adjectives, dear, dearest, beloved, had all vanished.8 That year, in fact, he had had to
renounce the title of Major Superior of the Institute of the Daughters of Mary Help of
Christians. In conformity with the Roman instructions, the Institute was no longer part
of the Salesian Society. From that moment onwards it was to be completely
autonomous.
After the disappearance of the rector-confessors of their own communities, this was a
second serious blow to Don Bosco’s legacy which Fr Rua had longed to pass on intact
6 FdR 3987C10-11.
7 Circular letter 31 December 1903, 35 in FdR 39990C1.
8 Cf. Annali III, 646-666; Ceria, Vita, 403-413.
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to his successors.
As Fr Ceria pointed out, the Rector Major behaved differently in the two situations.
In the matter of the rector-confessor as long as the debate was on-going he tried up to
the last to restrict or attenuate the application of the Roman injunction, only to bow
obediently in the end to the will of Rome, to the point of not tolerating any loophole. In
the second case, he kept his distance, leaving the Sisters to act as they thought best.
Naturally, as will become clear, the Salesians supported the Sisters. He undoubtedly
suffered from the course taken by the application of the Roman regulation but he
maintained his calm, inviting the Sisters to perfect religious submission.
There now follow the somewhat complex vicissitudes of the situation. No matter
what may be stated nowadays, the Daughters of Mary Help of Christians never took the
initiative in the separation. Anything but! It came about through a precise option on the
part of the Holy See. At the end of the nineteenth century, Rome tended to render
female religious congregations independent of similar male congregations. The
multiplication of female congregations of simple vows led the Holy See to adopt
measures aimed at regulating them. On 28 June 1901, the Congregation of Bishops and
Regulars promulgated a decree listing all the norms to which such congregations had to
conform in order to obtain the approval of their constitutions. The document opened
with the words Normae secundum quas. Article 202 established that a female
congregation of simple vows could not be dependent on a male congregation of a
similar nature. This was the case of the Institute of the Daughters of Mary Help of
Christians. The Salesian Procurator in Rome took fright. He thought that the Sisters’
vows were canonically invalid. The minutes of the Superior Chapter of 30 July 1901
noted, ‘A letter received from Fr Marenco is read out; he had had an interview with
Cardinal... and warns us that canonically our Sisters’ vows are null and void and
therefore, he explained, it is vital to have the Institute and its Rules approved by Rome,
in such a way that the Sisters remain under our direction. There is even the danger that
they may be detached from us’.9 So Fr Rua strove simply to regularise the existing
situation. On 1 October 1901, the prefect general, Fr Philip Rinaldi, wrote a circular
letter in the name of the Rector Major to the provincials and rectors communicating the
directives regarding the Daughters of Mary Help of Christians: their houses had to be
completely separate from those of the Salesians; their confessor could in no way be the
Rector of the Salesian house where they lived nor any one who had anything to do with
the material running of the house; if the Sisters went to confession in a public church,
their ordinary confessor had to be changed or confirmed after three years in agreement
with the local bishop, and if he were a Salesian in agreement also with the Rector
Major.10
Then the whole issue gathered momentum. In 1902, Cardinal Gotti, prefect of the
Congregation of Bishops and Regulars, asked Fr Rua for a detailed report on the
situation of the Institute of the Daughters of Mary Help of Christians, that is, a copy of
their Constitutions, the ‘deliberations’ of the General Chapters and the approval of the
Ordinaries. He also requested information on its origin, the purpose of the Institute,
personnel and their remuneration, the material and financial situation. Everything was
duly done point by point. The Sisters also added a list of the activities carried out in
9 Minutes of the Superior Chapter, 30 July 1901 in FdR 4243C3.
10 Rinaldi circular letter 1 October 1901 in FdR 4070B3-4.
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each community. In 1904, Cardinal Ferrata, the new prefect, repeated the same request.
Then on 10 May 1905, in a letter to the procurator, Fr Marenco, the Institute was
ordered in the name of the Pope, to modify the Constitutions bringing them into line
with the decree Normae secundum quas.
On 14 May the Procurator transmitted the letter to Fr Rua. Ten days later, he was
summoned by the Auditor of the Congregation who provided some information and
then said he was charged to communicate that the merits of the Salesian towards the
Institute of the Daughters of Mary Help of Christians were well recognised and also the
validity of the benefits and excellent results that had been obtained. However, it was no
longer possible to continue in the way the Institute had originated and still existed. He
ended by giving the Procurator the official task on behalf of the Sacred Congregation of
modifying the Constitutions of the Institute in the sense desired by the Normae
secundum quas.11
On 25 May, Fr Rua travelled to Rome, passing through Pisa and Leghorn. On the 28th
he wanted to preside over the celebrations for the twenty-fifth anniversary of the
Salesian work in Rome itself; it was also the day on which the solemn feast of Mary
Help of Christians was being held. According to Fr Amadei,12 he took the opportunity to
speak with Cardinal Ferrata about the possible separation of the Institute of the
Daughters of Mary Help of Christians from the Salesian Society. On that occasion the
cardinal did his best to allay his fears assuring him that it was basically a question of
material separation.
On high alert - the summer of 1905
The weeks were passing and by then the practical application of the modified
Constitutions was on the horizon. At the same time some problems emerged both for the
Salesians and for the Sisters. The minutes of the meetings of the Salesian Superior
Chapter allow for a detailed reconstruction of the issue. The problem was clearly
outlined in the meeting of 21 August 1905, chaired by Fr Rua and attended by Fr
Clement Bretto, the director general of the Institute:
Fr Bretto writes that a property must be quickly bought for the Sisters and
desires the Superior Chapter to suggest what he must do. On this point several
members of the Chapter observe that the matter is very serious; they note that of
the houses in which the Daughters of Mary Help of Christians currently live,
some belong exclusively to the Salesians and cannot or should not be handed
over; some do belong to the Salesians but have been donated for the FMA or
bought with money or partly with FMA money and these can or may be
transferred; finally some are the exclusive property of the FMA. Fr Rinaldi was
asked to prepare a detailed list and the opportunity was taken to affirm that the
FMA Institute is an important part of the Work of Don Bosco and care should be
taken not to distort its true nature when implementing the imposed reforms. First
of all, every means should be sought to ensure that the purpose, nature and spirit
infused into it by the Founder are preserved and this should appear clearly in
these minutes, that the Salesians did not neglect a matter of such importance.
11This paragraph refers to the report FrMarenco gave to the Superior Chapter during the session on 2 nd
September 1905, in FdR 4245B7-8.
12 Cf. Amadei III, 156-157.
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Someone remarks that this falls within the competence of the Rector Major
alone. Fr Rua adds, ‘Well, I call you all aside and ask you to help me so that this
issue may be resolved as well as possible’. The Chapter agrees and the prop-
secretary is charged to prepare a copy of the Constitutions drawn up by Fr
Marenco so that they can study them. Fr Rua would also like Fr Marenco to read
out to the Chapter the letter authorising him to do that work.13
The problem of the Daughters of Mary Help of Christians returned some days later.
During the Council meeting of 2 September the procurator, Fr Marenco, outlined in
accordance with the terms already described, the origin of the task entrusted to him by
the Congregation of Bishops and Regulars.
After that, the members of the Superior Chapter who had read the new
Constitutions prepared by Fr Marenco, made some observations on various
articles which could be eliminated or modified. The idea behind this was to
avoid repeating in the Constitutions what was prescribed by the particular
decrees and need not be inserted in the Constitutions. They then remarked that it
should be noted that this congregation of the FMA:
In the past: it was the work of Don Bosco who by this means intended to do for
girls and young women what the Salesians do for the boys and young men with
the aim of forming an integrated and harmonious whole. That the Institute
recognises Don Bosco as its Founder and Father. That when he was dying, Don
Bosco recommended it to his successor who up till now has exercised a ministry
of fatherly supervision without putting any obstacle in the way of the free
operation of the internal personnel and that this has produced good results as can
be seen from its marvellous development and from the various episcopal
commendations and the Brief of Leo XIII.
In the present: several thousands of girls have consecrated themselves to God in
the Institute with the conviction and trust of being assisted by the fatherly care
of Don Bosco’s successor. This care and support having become habitual, it is
almost necessary to the life of the Institute, and without doubt a great number of
the houses, especially on the missions, would cease to exist without this support.
The spiritual direction generally imparted by Salesians has always been given in
conformity with Canon law and in agreement with the bishops; any interruption
could well turn out to the detriment of the good name of the two institutes.
For the future: although we are fully disposed to carry out whatever is prescribed
by the Holy See, the desire is expressed that to preserve the peace of mind of the
Daughters of Mary Help of Christians and to keep alive their spiritual and
material well-being, the fatherly authority hitherto exercised by the successor of
Don Bosco be retained, or a similar or even greater authority be accorded him as
delegate of the Holy See.
In conclusion, that everything be simply set out at the next FMA General
Chapter and that the Sisters do whatever the consider appropriate, mindful of
what Bathandier, a man very well versed in such matters, has to say, namely that
often the good outcome depends on making matters known as they really are and
not as one thinks they are, and in knowing how to present them and acting
13Minutes of the Superior Chapter 21 August 1905 in FdR 4245B5.
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within the terms permitted.14
The Daughters of Mary Help of Christians are informed
When rumours of an eventual separation from the Salesians began to circulate, the
Sisters became extremely apprehensive. Fr Rua had decided not to speak about it until
their Fifth General Chapter which was to be held in September at Nizza Monferrato.15
Foreseeing the reactions, he suggested to the general director, Fr Clement Bretto, that he
gather the members of the General Chapter during the preparatory retreat and with
utmost prudence, explain to them the new reality of the Institute. Fr Bretto did so on 4
September. The effect of the unexpected announcement may be gauged from a letter
sent to Fr Rua the following day by the secretary general in the name of the Superior
General, Mother Catherine Daghero and all the Chapter members. Among other things,
it notes, ‘Although the announcement of the possible withdrawal of the Daughters of
Mary Help of Christians from dependence on the successor of Don Bosco was given
with very kindly and prudent tact, it aroused unspeakable dismay in the whole
assembly.’ There followed a plea aimed at averting the break, summed up in the cry,
‘Oh, dear Father, do not forsake us!’ To give each one the possibility of expressing her
own personal opinion, a secret ballot was held on the question of whether or not she
wished the Institute to continue in obedience to Don Bosco and his lawful successors.
The vote was unanimously in favour of remaining with Don Bosco and his successor.
On 8 September Fr Rua went to Nizza to open the Chapter and preside over it in
accordance with the Constitutions of the Institute. In the course of the opening session
he spoke about the letter and the ballot, declaring himself moved and comforted by
both, but he added immediately, ‘Nevertheless, we obey holy Mother Church! If Don
Bosco were alive, he would want us to obey the Church, even when she asks something
different from what he himself had established.’ During the Chapter, the procurator
presented the modified text of the Constitutions, inviting the Chapter members to
express their views of the changes which had been introduced. The realisation that the
separation was going ahead deeply saddened them. They said as much to the procurator.
On his return to Rome, Fr Marenco reported to the Congregation of Bishops and
Regulars the impression produced by the examination of his constitutional draft and the
wishes that some of the Chapter members had expressed in writing. His report made
such an impression that he was authorised to introduce into the text the desires
expressed, adding the motivations on a separate sheet. The note concluded: ’In order to
preserve in the Institute the union, uniformity and the spirit of the founder, the Rector
Major of the Salesians, the successor of Don Bosco of holy memory, will continue to
exercise towards the same Institute a fatherly direction and vigilance which will not in
any way detract from the rights which, following the norms of the Sacred Canons,
belong to the Ordinaries of the dioceses.’16
The Salesians, though, should not harbour any illusions. The simple separation of the
material goods of the two congregations was not sufficient: a complete separation was
demanded, as Cardinal Ferrata specified in a conversation with Fr Stephen Trione.
14Minutes of the Superior Chapter 2nd September 1905 in FdR 4245B7-8.
15 For this chapter, I am following Ceria, Vita, 407-413.
16 Ceria, Vita, 408. Cf. FrG Marenco’s letter to Fr Rua, Rome, 18 September 1905 in FdR 4598D6-8.
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Otherwise severe measures would be taken.17
The separation of the material goods of the two Institutes
In a circular letter of 25 November strictly reserved to the provincial, Fr Rua
summarised the situation and recalled that the Congregation of Bishops and Regulars
had ordered the Superior Chapter to proceed with the ‘administrative and disciplinary
separation of the two works’. He clarified that the total separation of goods would have
entailed enormous expenditure if carried out immediately. So, in agreement with the
Roman Congregation, it had been decided to proceed ‘little by little’. Some nursery
schools belonging to the Salesians had already been transferred to the Daughters of
Mary Help of Christians. He explained how to proceed in the ‘Salesian houses’ where
the Sisters involved in the kitchen, laundry and sewing room, lived: either men would
have to be employed or a residence for the Sisters would have to be found in the
neighbourhood to enable them to continue their service without being lodged in the
Salesian house. In that case, in order to effect the administrative separation, they should
be suitable paid for their work.
To allow for the disciplinary separation, Fr Rua continued, the Daughters of Mary
Help of Christians had organised their houses into various provinces governed by their
own Provincials. Consequently, even the local superiors who to some extent depended
on the Salesians, had to turn directly to their respective provincials and, through them,
to their own Superior Chapter. If other problems arose, they would have to await the
opinion of the Roman Congregation because, ‘we do not mean to stray, even in the
slightest, from the sacred prescriptions.’18
The Daughters of Mary Help of Christians have recourse to Rome
On the advice of the Salesians, the Daughters of Mary Help of Christians attempted
to intervene themselves. On 4 December Fr Rua read out to the Chapter a letter of
Mother General which, in the name of the Council and the entire Institute, clearly
begged in a formal manner that the conditions of their foundation by Don Bosco should
remain unchanged, implying that they should not be abandoned. They did not ask to
depend on a male congregation, specifically the Salesians, but solely on the successor of
Don Bosco. It was suggested that they go to Rome to consult a lawyer and explain their
intentions and follow his advice.19
They did not need to be told twice, A few days later on 13 December, the Chapter
learnt that the Mother General had arrived in Rome to try to convince the Congregation
of Bishops and Regulars of the necessity of remaining in dependence on the Rector
Major.20 To tell the truth, Mother Daghero, the secretary Sr. Vaschetti and Sr. Marina
Coppa, one of the councillors, had given themselves three tasks to fulfil in Rome: to
undertake a meticulous revision of the new Constitutions; to prepare a long petition to
17 According to a memo attached to the acts of the Superior Chapter held between 2 and 10 October in
FdR 4245C5.
18 Circular letter to the provincial, Turin, 25 November 1905 in FdR 3975D7-10. This circular is not
found in L.C.
19Minutes of the Superior Chapter 4 December 1905 in FdR 4245D4.
20 Minutes of the Superior Chapter 13 December 1905 in FdR 4245D7
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be handed over to the cardinals of the said Congregation together with a printed copy of
the Constitutions and to visit the cardinals and other prelates involved in the matter to
explain the actual conditions of the Institute. In the petition the intended to illustrate and
motivate those desires which we already know.
On 15 December the assistant, Sr. Marina Coppa, wrote to Fr Rua about the outcome
of an interview they had just had with Cardinal Vivés, a member of the Congregation of
Bishops and Regulars. ‘Don Bosco founded you; this is your strength; but today the
Church applies other criteria for the government of female congregations... It is a fact
that you do much good, you are apostles throughout the world and if you had not been
well directed you would not have had such a prodigious expansion.’ The cardinal ended
the interview, adding with a smile, ‘But Don Bosco will continue to help you from
heaven: they say that the founders see from heaven as though in a mirror what happens
down here in their congregations; therefore he will see o it that everything is in
conformity with the will of God and for the best.’21
Since the three superiors felt on their own and the Procurator, Fr Marenco, had a lot
to do, on 18 December Fr Rua decided as a matter of urgency to send Fr Bertello to help
them.22 They were consoled by the news. On the 19th the secretary, Sr. Luisa Vaschetti,
wrote to the Director General, Fr Clement Bretto, ‘I have heard that tomorrow Rev. Fr
Bertello will arrive, Deo gratias! How firmly we feel that we have superiors who do
indeed love us! For my part, every time I think about it, I feel a rebirth of my vocation
to become a Daughter of Mary Help of Christians in the Institute founded by Don
Bosco, in which I hope to persevere until my dying day.’23
The Sisters then attempted to obtain the support of Pius X imself. On the morning of
7 January 1906, the Pope received Mother Daghero and her assistants in a private
audience. The Holy Father’s extreme amiability encouraged the Superior to open her
heart to him and she manifested all the fears shared by the Sisters. He listened with a
great deal of attention, expressed his satisfaction with her explanations and repeated
four or five times for them to be at peace. Since some of his expressions seemed to
indicate that they would have been able to continue to have their Salesian superior, one
of them asked if she might communicate this news to the Sisters in Turin as it would
comfort them in their great affliction. ‘No’, replied the pontiff, ‘don’t say anything; pray
and remain at peace.’ They then handed the Pope the petition drawn up in September by
the General Chapter. As they were leaving, they noticed him glancing through the
document.24 The new Constitutions were consigned to the Congregation of Bishops and
Regulars on 12 January. The Sisters could only wait for the verdict.
In the meantime, on 1 April during a papal audience, the Scholastic Councillor, Fr
Francis Cerruti, who was also in Rome on business with the Italian Ministry of Public
Instruction, did his best to uphold the position of the Daughters of Mary Help of
Christians and was well received. In the end, though, all these steps taken to alleviate
the situation counted for nothing. The Constitutions of the Daughters of Mary Help of
Christians were corrected to bring them closely in line with the decree Normae
21 Letter of Marina Coppa to Michael Rua, Rome, 15 december 1905 in FdR 4591B1-8.
22 Minutes of the Superior Chapter 18 December 1905 in FdR 4245D8.
23 Annali III, 615
24 According to the report of the secretary Sr. Luisa Vaschetti in Annali III, 615.
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secundum quas. On 26 June, the Congregation gave the order to communicate the latest
modifications to the Salesian Superior General and to give him and the Archbishop of
Turin the new Constitutions corrected on the order of the Pope. The letter to Fr Rua,
dated 17 July, ran as follows:
Very Rev. Father,
Enclosed with this letter are the Constitutions of the Institute of the Daughters of
Mary Help of Christians, corrected on the order of the Holy Father, by this
Sacred Congregation of Bishops and Regulars. It is the wish of His Holiness that
such Constitutions be observed exactly by the said Institute, considering
abrogated all former Constitutions and Chapter deliberations, in that they do not
accord with the new ones. A further copy of the Constitutions has already been
sent to his Grace the Archbishop of Turin with the mandate to inform the
Moderator of the said Institute of the relative instructions of the Holy Father.
The undersigned Cardinal is happy to be able to assure your Reverence of the
Holy Father’s special benevolence towards the well deserving Salesian
Congregation of Don Bosco. With the utmost esteem,
Prefect.25
D. Card. Ferrata,
The Sisters could do nothing but submit in tears. On 20 August the Mother General
had to write to Fr Rinaldi on an administrative affair. She took the opportunity to give
relief to her feelings, ‘Up till now we have lived as daughters fulfilling the wishes of our
revered Superiors and enjoying their fatherly affection and kindly forbearance as often
as we needed it, but now...Now the trial is upon us; precisely, though, in the harshness
of this trial we have seen that the heart of our Superiors has not changed, if anything it
has increased in tenderness and compassion towards these poor daughters of Our Lady
and Don Bosco. This consoles us; it is balm for our spirit which may be resigned but is
deeply upset.’26
The actual separation
Since July Fr Rua had withdrawn from the direction of the Institute. On 29
September he availed of the feast of St. Michael the Archangel to announce the new
statute to the Daughters of Mary Help of Christians. To sweeten the pill, he chose to
express himself with a certain good natured and relaxed style.
Turin, Feast of St. Michael the Archangel
29 September 1906
Excellent Daughters of Mary Help of Christians
I am truly grateful for the wishes you have sent me on various occasions during the
year and especially for your prayers and the Communions you offer the Lord for me. On
this my name day, I also want to give you a gift with the joyful announcement that you
will shortly receive from your V. Rev. Superior General, the Constitutions of the
Institute of the Daughters of Mary Help of Christians founded by Don Bosco. They
25Annali III, 618-619.
26Annali, III, 618-619.
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were revised during your Fifth General Chapter last year and modified by the Sacred
Congregation of Bishops and Regulars in conformity with the norms issued by the same
Congregation on 28 June 1901.
As the Institute of the Daughters of Mary Help of Christians has grown so
remarkably, the Holy See has shown its benevolent consideration to it as it does to those
which are soon to receive pontifical approval and which depend directly on the same
Holy See.
So, receive the new Constitutions with the utmost veneration and as a proof of the
concern that the Vicar of Jesus Christ has for you. Study them and, above all, practise
them in order to become good religious according to the holy designs of the Church.
Thus you will keep yourselves in the spirit of our Father, Don Bosco, who was so
respectful, obedient and affectionate towards the Holy Father and to the other pastors, as
you can easily gather from his writings and examples. And you will be even more
worthy daughters if, in his imitation, you will add cordial observance, ardent charity and
lively zeal for the glory of God and the salvation of souls.
Together with the other Salesian Superiors, I am always ready to help you in
whatever you may need by way of support and advice and I implore from the Lord the
most abundant blessings on your Institute and on each one of you.
Yours in Jesus and Mary,
Fr Michael Rua.27
A few days later, during the session of 3 October, the Salesian Superior Chapter dealt
with the question of the separation. Detailed instructions would be sent to the houses.
Moreover, according to the minutes, it would be explained to the Mother General that
the Rector Major, following the wishes of the Holy See, would appreciate the
withdrawal of the Sisters from all those houses where there was insufficient separation
from the Salesians, or, at least that the Superior should obtain directly from Rome the
requisite authorisations or some postponement so as to be able to abide by the norms. Fr
Rua then sent a note to Cardinal Ferrata, Prefect of the Congregation of Bishops and
Regulars, stating his complete submission. The letter is a fine example of his epistolary
rapport with ecclesiastical dignitaries:
Your Eminence,
With the letter N. 17358/15 of Your Eminence, dated 17 July, but delivered to
me later, I received the Constitutions of the Institute of the Daughters of Mary
Help of Christians, corrected by order of the Holy Father. I then heard from the
Rev. Superior General of the said Institute that on 22 September last that His
Eminence, the Cardinal-archbishop of Turin gave her another copy of the same
Constitutions, as Your Eminence had indicated.
I think it goes without saying that the sons of Don Bosco will carry out to the
letter and very willingly not only what the Holy Father wishes but also whatever
he should appear to desire.
In the meantime, I avail of the present occasion to renew my profound esteem
for Your Eminence and while in spirit I kiss the sacred purple, I have the honour
27Circular letter to the Daughters of Mary Help of Christians, Turin, 29 September 1906 in FdR
3991A8-9.
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to profess myself
Your Eminence’s most humble and obedient servant,
Michael Rua
Rector Major of the Pious Society of St. Francis of Sales.28
From Nizza Monferrato on 15 October 1906, Mother Daghero presented the
Daughters of Mary Help of Christians with the new rules in a small book purposely
entitled Constitutions of the Institute of the Daughters of Mary Help of Christians
founded by Don Bosco. By now this was the only memory of their origin which related
them to the Salesians. The Mother General did not mention it explicitly but it was borne
out in the document itself, that Fr Rua was no longer their Superior General.29
On 21 November Fr Rua addressed the Provincials and Rectors, giving them clear
instructions, restating the separation between Salesians and Daughters of Mary Help of
Christians. Following a short introduction, the Rector Major condensed the norms into
eight points, all duly numbered, as was his wont:
1. As with other female congregations, they must not be dependent on any
Congregation of men but rather on their Superior General and their own
Council, under the direct supervision of the Congregation of Bishops and
Regulars and of the local bishops, in accordance with the new Constitutions and
the Sacred Canons.
2. They must have completely separate and distinct administration and book-
keeping. Moreover, where they work in the kitchen, laundry and linen rooms,
they must be paid like members of any other congregation who would work for
us in that way.
3. Where, because of such work, Salesians and Sisters have adjacent houses, the
Sisters must have a separate entrance and no other communicating doors
between the dwellings. In fact, in case of doubt of some irregularity, the
provincial will request the local Ordinary to check it and if necessary to suggest
what has to be done.
4. They must consider themselves as owners of the houses they live in;
therefore, they must pay for all rates and taxes, repairs etc. In regard to the legal
transfer, this will go ahead as soon as convenient, since we cannot do everything
at once, given the enormous cost involved in the transfer. For any new houses
that may be needed in the future, the Sisters will purchase them in their own
name.
5. Nevertheless, as the Salesians and the Daughters of Mary Help of Christians
share the same spirit and Founder, between them and us there will be great
charity, gratitude and respect, but without any right of superiority on one side or
duty of subservience on the other.
6. In spiritual matters they depend on their respective bishops whose duty it is
to appoint confessors, directors etc. Salesians may take on their direction only
28Annali, III, 619-620.
29Mother Catherine Daghero, circular letter of 15 October 1906 in FdR 4610A8-9.
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when entrusted or authorised by the Ordinary of the diocese where they live.
What is said of the spiritual direction of the Daughters of Mary Help of
Christians holds good for any other female congregation.
7. As other female religious may avail themselves of the work of the Salesians,
carried out with due authorisation, so also the Daughters of Mary Help of
Christians may avail of it especially to be helped to persevere in the spirit of our
common Father, Don Bosco. When the Daughters of Mary Help of Christians
choose to avail of the assistance of the Salesians, it is better that they themselves
make the request to the Ordinary.
8. By their example and their words, the Salesian Superiors should instil in their
subjects the duty of only going to female religious communities under obedience
and with due permission; they should not stay longer than necessary and must
behave at all time in a most edifying manner.
I am sure that if we practise these norms, God will be ever more glorified and
there will be advantage to souls which our venerated Father taught us to seek in
every situation and in all our actions.
May the Virgin Mary, whose Presentation in the Temple we are celebrating
today, make us always more worthy to present ourselves and to serve in the
house of God by means of our fervour in piety and the purity of our souls.
Please pray to her for
Yours aff.ly in Jesus and Mary
Fr Michael Rua.30
Paragraphs 5, 6 and 7 regulated the new relations between the male and female
Salesians, the latter now being dependent on the local hierarchy. It is clear, though, that
Fr Rua had a strong desire for the Daughters of Mary Help of Christians to continue to
cherish their most precious gift: the original spirit, the spirit of Don Bosco.
For the time being the Daughters of Mary Help of Christians had been unable to
obtain anything more. The fatherly guidance of Don Bosco’s successor which they so
longed to retain had been denied them. But they were tenacious and Fr Rua did not
forget them in their many trials. Let the events of September and October 1907 suffice
as illustration. In September 1907 the Daughters of Mary Help of Christians held their
first Chapter after the separation at Nizza. The Bishop of Acqui presided. They elected
the Superiors , then requested the participation of the Salesians. Fr Marenco arrived on
18 and Fr Rua on 26 for the closing. His talk developed the prayer, ‘O Lord, teach me
goodness, discipline and knowledge’. The Chapter members signed a declaration of
filial devotion to Don Bosco and Fr Rua in the name of the whole Institute.31 A month
later, on 24 October, in the church of Mary Help of Christians he addressed words of
encouragement to a group of Salesian Sisters preparing to leave for the missions, ‘Go to
work in your field of apostolate but only for the glory of God and the good of souls’
was the gist of his exhortation. Two days later, some thirty Daughters of Mary Help of
Christians joined fifty Salesian missionaries for the traditional farewell ceremony in the
30L.C., 357-359.
31 Cf. Amadei III, 342-343; Ceria, Vita, 412.
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same church. Finally, on 27 Fr Rua gave a special conference to the Salesian Sisters in
Turin, ‘Work for the greater glory of God’.32
On 19 June 1917, eleven years after the separation, the Sisters obtained a decree
from the Holy See appointing the Rector Major of the Salesians as apostolic delegate for
the Daughters of Mary Help of Christians. The Institute’s administration would remain
autonomous and the rights of the bishops would be safeguarded but every two years the
Rector Major or his delegate would have to visit the communities of the Daughters of
Mary Help of Christians paterno consilio. Mother Daghero was still in office. In the
course of an audience granted her on 14 January 1919, Benedict XV asked her what she
thought of the decree. ‘Holy Father, you have answered my deepest desire’ she
replied.33 In fact, it fulfilled to the letter the desire for the fatherly guidance which the
Chapter members had hoped for in 1905. The Daughters of Mary Help of Christians
would relive, in no matter how restricted a way, the happy times in which Fr Rua
followed and advised them in their wonderful expansion.
32 Cf. Amadei III, 351-352.
33M. Wirth, Don Bosco et la Famille salésienne, 404.
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30 – SALESIAN EXPANSION AT THE TURN OF THE CENTURY
In Tunisia
Fr Rua was not satisfied with expanding the Salesian presence on the American
continent; he dared to open new works in Africa as well, and even in Asia.
The Salesians had arrived in Algeria in 1891. At that time Cardinal Lavigerie had
lamented that Fr Rua had preferred Oran to Carthage in spite of a promise that Don
Bosco had made him in Paris in 1883. In 1894, his successor Clément Combes
(Lavigerie had died in 1892) had no problem in obtaining a Salesian presence in La
Marsa (1895) near Tunis and then in Tunis itself (1896).
The negotiations were settled very quickly. On 11 August 1894, the Superior Chapter
accepted the offer of the new archbishop.1 An agreement drawn up on the following 7
December between the Archbishop of Carthage and Fr Rua which in its first article set
out that ‘The Archbishop of Carthage entrusts to the Salesians of Don Bosco the
direction of the agricultural orphanage currently situated at La Marsa, Tunisia’.2 The
Perret Institute, named after its founder, Perret from Lyons, was a narrow house only
able to accommodate some ten orphans but it had a large amount of land. The
archbishop asked for a priest and two collaborators, clerics or laymen, whom he
promised to pay from diocesan funds. He would also give an annual contribution of four
hundred francs for each orphan ‘sent by the diocese’ (art.3). On 31 December, the
appointed Rector Anthony Josephidis (1861-1919), accompanied by Brother Serafino
Proverbio, set sail from Sicily bound for Tunis and La Marsa. The Rector was an
enterprising man. He soon welcomed another twenty or so young people and obtained
permission from the Superior Chapter to erect more spacious buildings. The day was
not far off when Archbishop Combes agreed to Fr Rua’s proposal to open a secondary
school at La Marsa. Thus was born a work which would nurture some fine Salesian
vocations, outstanding among them Louis Mathias, the future Archbishop of Madras
(1887-1965).
Following a further agreement between the archbishop and Fr Rua (4 March 1896),
the Salesians settled in Tunis itself where they were entrusted with the St. Lucy chapel,
the launching pad for the Rosary parish with its flourishing oratories.3 The Salesian
Sisters, instead, took over the direction of a work for girls and young women at La
Manouba not far from La Marsa.
In the course of a successful journey in Tunisia between 23 and 30 March 1900, Fr
Rua could take pleasure in the outcome of these recent foundations.4
The Italian National Association at Alexandria
If we pass from Tunisia to Egypt, we are faced with an institution present throughout
1 Minutes of the Superior Chapter, 11 August 1894, in FdR 4241E11.
2The agreement is reproduced in FdR 3497A3-5.
3f. Agreement project in FdR 3497A1-2.
4e. This journey cf. Fr. Rinetti’s letters to Fr. Belmonte, 23, 25, 29 March and 1April in FdR 3008D7-
E8
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the Near East in which Fr Rua placed much confidence with the risk of openly
Italianising the Salesian work in the region. The secretary of The National Association
for the Assistance of Italian Catholic Missionaries – such was its official title – was a
learned Egyptologist called Ernest Schiaparelli. The National Association, created by
persons who were avowedly Catholic, enjoyed the favour of the Italian government and
had been recognised as a non-profit agency by royal decree on 12 November 1891. This
recognition gave it freedom of action in the political sphere.
At least since 1887 there had been talk of sending the Salesians to Egypt. A letter of
the Cardinal Prefect of Propaganda Fide. John Simeoni, dated 26 February 1887, bears
this out.5 In Alexandria there was a large community of Italians and Maltese. The early
corruption of many young people saddened those more sensitively aware of it, above all
the Franciscans, who hoped for the establishment of a Salesian trade school for the
human and Christian formation of the youth. Ernest Schiaparelli was among the group.
In 1890 he wrote to Fr Durando, ‘In Alexandria there are now hundreds of abandoned
boys of every nationality and religion, especially Italians and Maltese. Learning a trade
and receiving some education would mean salvation for them both in this world and the
next.’6 He assured the Salesians of the support of the National Association.
In 1895, when Fr Anthony Belloni was passing through Italy, Fr Rua asked him to
find a suitable piece of land in Alexandria for the proposed Salesian trade school.
Fr.Belloni settled on a plot with building potential in the Bab-Sidra district. The matter
was complicated by French competition from the De La Salle school. The Salesian,
were supported, though, by Archbishop Guido Corbelli, the Apostolic Delegate for
Egypt and Arabia, and through him, by the Holy See. Finally an agreement was signed
in Turin which deserves to be reported in full, given that by Italianising the Salesian
works – there was a tactical reason, because by so doing, it would spare them any
dependence on the French – it would in some respects condition their future in the entire
Near East. The document entitled Agreement between the Reverend Superior General of
the Salesian Congregation and the National Association for the Assistance of Italian
Catholic Missionaries, established that:
Today, 1 March 1897, between V. Rev. Fr Michael Rua, Superior General of the
Salesian Congregation and the under signed Prof. Ernest Schiaparelli, Secretary
General and representative of the National Association for the Assistance of
Italian Catholic Missionaries, the following was agreed:
The National Association undertakes to pay the rent on the premises of the
technical Institute of arts and crafts and all the expenses incurred in the setting
up and maintenance of the above mentioned Institute. On his part, the V. Rev.
Superior of the Salesian Congregation ensures the provision of suitable
personnel for the said Institute which the National Association intends to
establish at Alexandria in Egypt.
1) In the aforementioned Institute the study of the Italian language will be
compulsory for all students.
2) Boys of all nationalities and religion will be admitted as external students.
5dR 3165E8-9, For general information on the foundation and beginning of the Salesian work in
Alexandria cf. FdR3165-3167E12 and the narration in the Annali II, 316-323.
6etter of E. Schiaparelli to C. Durando, Florence, 3rd June 1890, in FdR 3169D2-3; cf. Annali II, 316.
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3) The following anniversaries will be commemorated: the birthdays of their
Majesties the King and Queen of Italy and the Day of the Constitution.
In everything else the Institute will be completely autonomous.
This present agreement is valid for one year, starting from today and may be
renewed indefinitely year by year, unless revoked by one of the parties, not less
than three months prior to its annual expiry date.
In confirmation of the above:
The Superior of the Salesian Congregation
Rev. Michael Rua
The Representative of the Association
E. Schiaparelli .7
In 1943 Fr Ceria would comment on the advantages (at least temporary) of this
solution which placed the Salesian Institute under the control of the Italian National
Association. ‘In the institutes which are administered by the Association, the religious
assigned to them do not appear as missionaries but simply as teachers, and the
Association represents the schools in dealings with ecclesiastical authorities, local
governments and Italian consular officials. The religious, therefore, are autonomous in
regard to all the consular authorities, their only duty as good citizens being to pay their
respects to the Italian consulate’.8
The historian, however, did not foresee that the moment in which the Salesians
would no longer be just Italians, was so close, nor, above all that the whole region
would have claimed its political and cultural autonomy.
Constantinople and Smyrna
Some years later, Fr Rua came to an agreement with the National Association to
create two foundations simultaneously in Turkey, one at Constantinople and one at
Smyrna. The contract for Constantinople was signed jointly by Fr Rua and Professor
Schiaparelli on 20 July 1903. Fr Rua committed himself to opening a primary school for
boys in Constantinople in September that year. A section for vocational training would
be added the following year and gradually other classes too, as the need arose. Before
15 September the Association would pay 7000 Italian lire in compensation for the initial
expenses, provide scholastic materials and have ensured material and moral support.9
On the previous 26 June, by means of Schiaparelli, the National Association had
offered Fr Rua two boys’ schools for the following October. They had been opened at
Smyrna by the Italian government in 1878 but were falling into rack and ruin, ‘because
Christian education was not fostered there’. The Association would take responsibility
for them in terms similar to those adopted for the schools in Egypt and Tripoli.10 Fr Rua
7 Preserved in FdR 3170A8-9; Cf. Annali II, 321.
8 Annali, II, 322.
9 Cf. Annali, III, 414-421.
10 Cf. Letter of E. Schiaparelli to M. Rua, Truin, 26 June 1903 in FdR 3486B3-5.
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and his Chapter hastened to give secretary Schiaparelli a positive answer, so much so
that the minutes of the meeting of the Superior Chapter of 21 August 1903 noted, ‘The
Salesians will leave by September and will take over the schools at Smyrna’.11
Things did not go too well in Turkey. On 21 August 1905, the Superior Chapter took
notice of a complaint that the Italian consul had sent to Schiaparelli. He declared
himself somewhat dissatisfied with the Salesians’ work at Smyrna; they expected more.
As the lessons were due to recommence on 5 September, a telegram was sent to
Alexandria telling Fr. Cardano to go to Smyrna for two or three weeks to start off the
classes and workshops. The Chapter was also invited to consider which Rector should
be put in charge of the work.12
The National Association, too, was struggling to honour its financial obligations for
the Smyrna schools, as the documentation of the following years bears witness,
particularly the unsigned Memorandum regarding the house at Smyrna, dated 17
February 1906. Its tone is somewhat vexed; the liabilities of the work amounted to 35-
40,000 Italian lire; as a consequence, the closure, at least temporary, of the commercial
course was necessary as it was the most expensive one, assuming that the Association
would continue its annual cheque of six thousands francs which were barely sufficient
(perhaps not even) to support the Punta Popular School. This measure should not appear
unjust; according to the Memorandum it is not, because, in the first place, the National
Association did not respect the agreement since it neglected the article on scholastic
materials and suppressed the expenses for water, gas and heating oil.13
The National Association and the Salesian works in Palestine
In the meantime, Prof. Schiaparelli and the Rector Major were turning their attention
to the Salesian works in Palestine, the only ones in the Near East not yet involved with
the National Association. The political circumstances at the beginning of the century
favoured a change in the protectorate system. With no regrets, the anti-clerical French
government was abandoning its former protectorate over the Catholics and Catholic
missions of the region. It would suffice, therefore, to transfer the houses of Bethlehem,
Beitgemal, Cremisan and Nazareth to the Italian protectorate in order to draw up a
contract joining them to the beneficiaries of the National Association for the Assistance
of Italian Catholic Missionaries. The matter was considered at Constantinople and at
Rome.14 Italy would have come to an agreement with France through the auspices of
their respective ambassadors. Since the consent of the Holy See was necessary and Italy
did not have any diplomatic representatives there, the Association took charge of the
procedures. On 9 September 1904, then, Fr Rua, together with Schiaparelli, signed an
agreement which merits being quoted for its future repercussions on Arab Salesian
personnel in Palestine.
11 Minutes of the Superior Chapter, 21 August 1903 in FdR 4244A3.
12 Minutes of the Superior Chapter, 21 August 1903 in FdR 4245B6
13 This memorandum is found in FdR 3486C8-D1. In general for Smyrna (Izmir) at the time of Fr Rua
cf. FdR 3484E10-3487C6.
14 Cf. Annali III, 536-537.
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Foreword: 1) As it appears from the documents registered with the Royal Italian
Consulate in Jerusalem, the real estate of Bethlehem, Cremisan, Beigemal and
Nazareth and all contained therein, formerly the property of the late lamented
Canon Belloni, an Italian subject, has passed, excepting the rights of
Propaganda, into the estates of various private individuals, all of whom are
Italian subjects. 2) Owing to these circumstances, the real estate itself and the
institutes settled thereon, must fall politically under the natural and direct
Protectorate of the Royal Italian Consul; between the V. Rev. Michael Rua,
superior of the Salesians, representing the community itself, and Prof. Ernest
Schiaparelli, secretary of the National Association for the Assistance of Italian
Catholic Missionaries, representing the same, the following agreement has been
drawn up:
Art. 1. The V. Rev. Michael Rua places all the Salesian Institutes in Palestine
under the exclusive Protectorate of the Royal Italian Consuls.
Art. 2 The said Fr Rua undertakes: a) to add a technical-commercial course to
the institute at Bethlehem; b) to accept as compulsory the teaching of the Italian
language which, with the local language, will be the official language of the
Institutes and will be adopted by the pupils in conversation and by the teachers
in all their class teaching; c) to raise the national flag in all the said institutes in a
central and honoured place on all public holidays and on the birthdays of their
Royal Majesties, the King and Queen of Italy.
Art. 3 To the Rectors of the said Institutes is reserved full autonomy in
religious, moral, educational, disciplinary and didactic policies. They will,
however, consider themselves highly honoured by the visits of the Delegates of
the Association to ascertain the good results of the teaching and by the visits and
interventions of the Royal Consuls, notably on solemn occasions.
Art. 4 For its part, by way of encouragement, the Association undertakes a) to
grant to the said Institutes taken together, an annual sum of 12,000 Italian lire,
payable in three monthly instalments of 3,000 lire; b) to provide the Italian
scholastic materials absolutely necessary for the institutions themselves.
Art. 5 The present agreement will take effect from 15 September 1904 and will
be renewed annually for an indefinite period unless revoked on one of the
parties, three months prior to the usual expiry date.
The present agreement has been drawn up on 9 September 1904 in two original
exemplars, signed by both parties.
Rev. Michael Rua, Rector Major of the Pious Society of St Francis of Sales
Ernesto Schiaparelli, Secretary General of the National Association.15
A lot of resistance could be foreseen in the varied ethnic environment of Palestine,
especially to the points referring to the Italian property rights over the Salesian houses
in Palestine and to the compulsory use of Italian in conversation and teaching. But Turin
refused to listen. For the time being, in 1904 when the change in the protectorate was
15 The original text is found in F. Desramaut L’Orphelinat Jésus Adolescent, 290-291.
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announced, Fr. Carlo Gatti resigned.16 He did not appreciate the change of Protectorate
and was on good terms with the French consulate. As for the Rector of Nazareth,
Athanase Prun (1861-1917), a Frenchman with a certain attitude, he refused any
dependence on Italy and tried to re-enter the French protectorate, causing Schiaparelli to
cut the annual aid to the houses of Palestine by a quarter.17 Some years later, during Fr.
Albera’s time as Rector Major, tensions would mount in the wake of the Arab
movement. Fr. Belloni’s Arab disciples were to remind the Superiors that they were not
Italians and would refuse to teach catechism to their small compatriots in a language
that they barely understood, if at all. The culmination was reached in 1917-1918, during
the time in office of the provincial Fr. Louis Sutera (1869-1948) who did not like them.
While the war waged between Turkey and Italy, they took over the reins in Bethlehem.
The Italian Salesians in Beitgemal and Bethlehem would then have much to suffer and
in some cases were even reported by their own confreres. The Arab rebellion would be
severely crushed at the end of the war in 1919 by the visiting Superior, Fr. Peter
Ricaldone and would lead to the incardination of some of the Arab Salesian priests into
the Latin Patriarchate.
Unconsciously, Fr Rua, was offering a service to the cause of Italian consciousness,
destined later to be proudly developed by Mussolini in the inter-war period. And the
Salesians who had shot themselves in the foot with the 1904 agreement with the Italian
National Association would fail in their much hoped for inculturation in the Near
East.18
The Salesians in China
During the early years of the twentieth century Fr Rua also sent the Salesians to the
Far East, to the Portuguese enclave of Macau in China, and to Mylapore, near Madras
(Chennai), in India.
In Salesian circles in the 1890s there was a widespread conviction that in October
1886, when he was speaking about the missions in China with Fr Arthur Conelli (1864-
1924), Don Bosco had planned to send him there one day.19 The priest concerned had
spoken about it to a Jesuit friend at the Civiltà Cattolica, Fr. Francis Xavier Rondina,
who suggested that he prepare minds and hearts for the arrival of the Salesians by
sending some literature on Don Bosco and his work to Macau and Hong Kong. The
local press would then have published some articles.20 Fr Rua encouraged Fr Conelli to
do so.21 So he sent Fr Rondina the biographies of Don Bosco written by Charles
d’Espiney and Albert du Boys, a publication by Bishop Spinola and some circulars of Fr
Rua.
16 Minutes of the Superior Chapter, 15 October 1904, in FdR 4244B12.
17 Schiaparelli’s complaints about Nazareth were minuted by the Superior Chapter in the
meetings of 10 April, 7 and 8 August and 18 November 1905, in FdR 4244E10, 4245B1-2.
18 On the issue of the protectorates and its consequences for the Salesians during the First world War,
cf. F. Desramaut, L’Orphelinat Jésus Adolescent, 49-63, 127-139.
19 Regarding the foundation at Macau, cf. Annali III, 596-605.
20 Cf. Ten letters of F. Rondina to A. Conelli during 1890 in FdR 3281B4-C12.
21 Cf. for example M. Rua’s letter to A. Conelli, Antwerp, 14 May 1890 in FdR 3888A5.
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The seedling took root.. Nine years later the Apostolic Nuncio at Lisbon, Andrea
Ajuti, titular Archbishop of Damietta, sent Fr Rua the following request from the
Bishop of Macau, Bishop José Manuel de Carvalho, dated 2 April 1899: ‘I need a boys’
orphanage where they teach trades, to see if, by that means, poor boys may be attracted
and having been educated there, may have the grace of conversion to our Holy Religion.
With this in view, I have thought of Don Bosco’s Institute. I come, therefore, to seek
your Grace’s help and protection in this undertaking, asking you the special favour of
obtaining from the Superior General of the Institute two or three brothers to begin with,
because our means are limited. And when Your Grace authorises me to do so, I shall
contact him so that we may reach an agreement on the conditions they may wish to
place for coming here’.22
It was impossible to contemplate a Salesian work reduced to two or three lay
brothers alone. The Constitutions did not allow it, as Fr Rua remarked; at least one
priest would have to be present. He was in agreement, though, with the principle On 20
June 1899, the Nuncio replied that Bishop de Carvalho, probably in transit at Lisbon,
agreed to including at least one priest and some seminarians23 with the lay brothers for
the orphanage. Fr Conelli by now seemed appointed to lead the Chinese expedition. Fr
Rua sent him a message on 4 December, ‘If you think fit, between the serious and the
jovial, let His Eminence Cardinal Vanutelli know of Don Bosco’s appointment of you
for the first Salesian house in China and the current negotiations for Macau’.24 But
Bishop de Carvalho died (1904).
His successor, Bishop João Paulino Azevedo, who had admired the Salesian
workshops in Lisbon, was informed of the steps taken by Bishop de Carvalho. From
Macau on 17 April 1904 he wrote to Fr Rua in Portuguese, ‘I fully accept the plan
agreed upon by the V. Rev. Superior General and my predecessor. I thank your
Reverence for bringing it to my attention on the occasion of your recent visit to Lisbon.
The work will consist of Chinese orphans destined to learn a trade. There will be a
hostel annexed to it for the sons of Europeans or the Portuguese of Macau who are
generally more concerned with business and commerce. They will receive education
and instruction in the hostel and will then go, accompanied by an assistant, to the
Seminary for the school and commercial courses ... In order for the hostel and
workshops to begin operating under the direction of the Salesians, I think we need at
least a Rector, three assistants and three master craftsmen: tailoring, shoe-making,
printing. I think this personnel is indispensable ...’.The bishop also expressed the wish
that one of the assistants would be able to teach music and conduct a brass-band.25
Fr Rua prepared everything but waited for a formal document before allowing his
missionaries to leave for China. At last, on 29 December 1905 in Macau, Bishop de
Azevedo drew up a draft agreement in twelve points, valid for seven years. Fr Rua was
to send as minimum, a Rector, an assistant and four Brothers for the direction and
administration of an orphanage (art. 1). Teaching would take place both in the schools
and in the workshops (art. 3). The Rector chosen by Fr Rua would have complete
22 Letter of A. Ajuti to M. Rua 25 May 1899 in FdR 3281A6-7.
23Letter of A Ajuti to M Rua 2 June 1899 in FdR 3281A9-10
24 Letter of M Rua to A Conelli, Turin, 4 December 1899 in FdR 3888B5.
25 Letter of J P de Azevedo to M Rua, Macau, 17 April 1904 in FdR 3282A11.
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freedom in the internal discipline of the institute (art. 4). The bishop would be
responsible for the expenses (art. 6). He would obtain free tickets for travel from the
government (art. 9).26 The expedition was by now organised and was to be led by Fr
Conelli who had been waiting for this moment for twenty years. Unfortunately, he fell
ill at the beginning of January and was obliged to remain in Italy. So, on 17 January
1906 the missionaries chosen for Macau set sail from Genoa under the leadership of Fr
Louis Versiglia (1873-1930).
On their arrival, Versiglia’s first task, as Fr Rua’s representative, was that of
finalising the agreement. He approved the twelve articles and signed them together with
the bishop on 20 February 1906.27
Fr Versiglia, unfortunately, would soon be forced to renounce some of his hopes
probably because of the rapidly deteriorating political situation in Portugal, of which
Macau was a colony. In fact, on the pretext of subduing the unrest caused by the
Republicans under the discredited regime of King Carlos I (1889-1908), between 1906
and 1908 the country was subjected to the dictatorship of João Franco II. On 1 February
1908, Carlos I and the heir to the throne were assassinated ; the second in line, Manuel
II, came to the throne, aged sixteen. The political and nationalistic tensions aroused by
these events in the small Chinese colony can easily be imagined. Here it is “Everything
for Portugal” Fr.Versiglia would write on 22 November 1908 in a report to Fr Rua to
which we shall refer.
They had begun well. On 6 May 1906, in a letter to Fr Rua, Fr.Versiglia showed
pleasure in the opening of a ‘festive oratory’.28 ‘Our work is prospering’, the Bishop of
Macau had announced to Fr Rua on 16 November.29 After the euphoria of the
beginnings, though, the situation of the Salesians at Macau had deteriorated. The bishop
had introduced into the orphanage a committee that depended on the government, as Fr
Versiglia explained in 1908. Contrary to the agreement, the Salesians were no longer
free. F. Versiglia suggested modifying the agreement and undertaking a real mission in
the region. As he told Fr Rua, to do this he would need seminarians who could learn
Chinese and be assigned to a mission properly so-called in China itself. For this project,
the support of the Congregation of Propaganda Fide and the National Association for
the Assistance of Italian Catholic Missionaries would be required. He suspected,
moreover, that the bishop was only waiting for the expiry of the seven year contract to
dismiss the Italian Salesians. It was better to get out in time from that blind alley in
which, by mistake, they found themselves.30
Political events precipitated the matter. In Portugal, King Manuel II who had
renounced a dictatorial regime, was soon overthrown in a military coup. On 5 October
1910 the revolutionaries proclaimed the Republic. A Constitution dissolved religious
congregations, broke off the understanding between Church and State, announced a
26 The projected agreement is preserved in FdR 3281D7-9.
27 The document is found in in FdR 3282A12-B2.
28 Cf. Bollettino Salesiano, agosto 1906, 231-232.
29 Letter of J P deAzevedo to M Rua, Macau, 16 November 1906, in FdR 3282B3-C5; cf. Annali III,
605.
30 Letter of L Versiglia to M Rua, Macau, 22nd November 1908 in FdR 3281A12-B3. The Annali are
unaware of this document.
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compulsory secular education in the schools and sanctioned the right to strike. As a
result, both in the capital and in the colonies, religious began to be expelled from their
convents. When the Salesians were expelled from Macau in 1911, they headed for Hong
Kong. Providence, however, was watching over them. Thanks to this misfortune, Fr
Versiglia’s missionary dream could finally become a reality. The Salesians established
themselves on Chinese soil, in the Heung-Shan district between Macau and Canton. At
last the true missionary work of the Salesians in China could begin.
The Salesian Work in India
The entry of the Salesians into India, and specifically to Mylapore, was the outcome
of a long series of negotiations between the local bishop and Fr Rua.31
On 6 December 1898, the Bishop of Mylapore, Anthony José de Souza Barroso
wrote a long letter in French to Fr Rua, requesting the Salesians for his diocese. He was
very clever in the way he went about it, recalling Don Bosco’s intentions towards India.
‘I know the Salesian Fathers and have had occasion to appreciate their works. Don
Bosco ardently desired to open a house in India ... I, therefore, take the liberty, Rev.
And dear Father, of inviting you to open an orphanage at Bandel, on the banks of the
Hoogly river. There I have a beautiful church and a very large, ancient monastery with
grounds that I put completely at your disposal. I have the impression that Bandel will
wonderfully answer the needs of your institute for young local boys, as in Beitgemal in
Palestine. Secondly, I have a college attended by three hundred students of all religions,
and alongside of it, there is a seminary for the formation of young Europeans and above
all of local youngsters destined for the local diocesan clergy. I offer you its direction as
well.’32
From an annotation of Fr Rua on the letter, we learn that he replied on 6 February
1899, ‘Allow us a year’s respite and then we shall willingly negotiate’ On 11 April, just
as he received the reply, Bishop de Barroso announced to Fr Rua that he had been
transferred to the diocese of Porto in Portugal but would hand on the promise to his
successor, Theotonio Manuel Ribeiro Vieira de Castro. The new bishop had a personal
reason for turning to the Salesians: ‘Don Bosco’s apostolic soul does indeed want one
or more foundations in India. In August 1885, when I had finished my studies in Rome,
I passed through Turin and went to one of your houses in the countryside to receive the
blessing of your holy Founder. Placing his hand on my head, he told me that he blessed
my works. And which work would he more bless than one which is so necessary and
opportune for co-operating in the eternal salvation of 300 millions of non-believers in
India?’33
To set in motion the necessary negotiations for the foundation of a Salesian
orphanage in his diocese, Bishop Ribeiro began by sending on of his priests, Fr. L.X.
Fernandez to Fr Rua. He presented himself to the Rector Major on 3 April 1901 with a
memo written in Latin.34 With his usual prudence, Fr Rua replied in four points in the
same language: 1) ‘Scribat nobis Episcopus’ [let the bishop write to us]; 2) That a four
year respite be allowed for the Salesians to prepare the personnel; 3) That a journey of
six persons to Mylapore be provided and at least one return journey; 4) That in addition
to the dwellings for the Salesians and their pupils, whatever is necessary for them be
31 On the Salesian foundation in the diocese of Mylapore (or Meliapore) cf. FdR 3515B11-
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provided for a period of five years.35 Fr Rua did not want to send his missionaries on an
adventure with no way out. His reply to the bishop, however, was lost and the
negotiations dragged on for a long time. So it was that the following year, Bishop
Ribeiro asked the ‘patriarch’ of Goa, Anthony Sebastian Valente, who would be passing
through Rome, to intervene with the procurator general, Fr Marenco, who reported to Fr
Rua on 8 April 1902.36 Unperturbed, on 30 April, Fr Rua repeated his conditions, thus
persuading the bishop of Mylapore to write a long letter on Christmas Day reiterating
his proposal of an orphanage. He specified, ‘Having considered all the circumstances,
among the missions of my diocese I have chosen Tanjore for the site of our Salesian
orphanage. Nevertheless, when the sons of Don Bosco arrive in India, if they think
another place in my diocese more suitable, I shall have no objection.’ He then went on
to present the advantages of the city of Tanjore.37
An exchange of letters followed between the bishop who was keen to achieve his
goal and Fr Rua who was determined not to send his missionaries to India before 1905.
At the end, on 19 December 1904, the agreement was signed in Turin by both parties,
the Rector Major and Bishop Ribeiro who was in Italy for the ad limina visit. One
perceives the concern to protect the Salesians as much as possible from being dismissed
without any income of their own and left to their own devices in far-off Asia. If they
were well assisted, however, they would be free to get on with their work. Let us now
read the interesting text of the Agreement:
It is agreed that:
1) The Superior of the Salesians will send at least six persons to the diocese of
Mylapore to direct and administer an orphanage for boys with the attached
school of arts and crafts.
2) The bishop will provide a free outward journey (1st or 2nd class) for six
persons and at least one return journey each and for those changes which, during
the first five years, may have to be made for health or other reasonable motives.
3) During the first five years the bishop will provide not only the house, food
and clothing for the Salesians and their pupils but will also cover all the
necessary expenses of the Institute.
4)
Although this Institute will be under the jurisdiction of the diocesan
bishop, nevertheless, the Rector appointed by the Superior will have full
freedom of direction, administration and internal discipline in the Institute.
5) The admission of pupils belongs both to the bishop and to the Rector,
taking care that the boys be healthy, vaccinated, not younger than eight years
and not older than fifteen.
3516D10 and the narrative in Annali III, 606-613, which forms the basis of my account.
32 Letter of A de Barroso to M Rua, 6 December 1898 in FdR 3515C3-6.
33 Annali III, 607.
34 Cf. the document in FdR 3515C10.
35 Draft of the letter of M Rua to T M Ribeiro Vieira de Castro in FdR3515C11-12.
36 Letter of G Marenco to M Rua, 8 April 1902 in FdR 35d15D3.
37 Letter of T M Ribeiro Vieira de Castro to M Rua 25 December 1902, in Annali III, 569.
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6) The Rector, however, may dismiss those residents whom he considers
unfit for the orphanage but he will inform the bishop.
7) The Salesians will endeavour to learn Tamil and English which are the
main languages used in the diocese.
8) The Rector and the bishop will always strive to agree in everything, for
the edification of the priests and local people and for the good of souls and
advantage of the Institute.
9) Both parties will reserve the right to introduce those modifications which,
after a two year trial period, they deem to be opportune.
Turin, Salesian Oratory
19 December 1904
Signed:
Theotonio Bishop of Mylapore
Rev. Michael Rua Rector Major of the Salesians of Don Bosco.38
The missionary expedition was composed of three priests, a seminarian, a professed
lay brother and an aspirant; Fr. George Tomatis (1865-1925) was their leader. They set
sail from Genoa on 18 December 1904. Fr Rua had implored a special blessing for them
from the Pope. Pius X replied through his Secretary of State, Merry del Val: ‘The Holy
Father sends a special blessing to Fr. George Tomatis and companions who are about to
leave for India, and prays that God will not only favour them in their long journey but
will also render their fatigues fruitful, so that the new mission may make the sons of
Don Bosco ever more deserving of the Church.’39 They landed at Bombay on 6 January
1905 and arrived at Tanjore on 14.
Thus was born a missionary work in India destined, over the years, to achieve an
extraordinary expansion. It was the second successful implantation in the Far East for
which Fr Rua was responsible. In terms of the worldwide development of his
Congregation, his term as Rector Major was as decisive for Asia as Don Bosco’s had
been for South America.
38 The Agreement is reproduced in FdR 3516C8-12; cf. Annali III, 570, note.
39 Annali III, 571.
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31 - THE YEAR 1907
Don Bosco’s cause of beatification
1907 was a year of great joy for Fr Rua, a joy that was, at the same time upset by a
terrible trial.
Don Bosco’s cause of beatification, which he had so much at heart, reached a
decisive stage. The reader will allow us to go back to 1888 in order to understand the
affair more deeply. The process of beatification and canonisation is, in fact, quite
complicated, almost like an obstacle course. Assisted in Rome by the Cardinal Protector
and the Salesian Procurators, Fr Rua had got through the first phase. In 1907 he would
be able to announce to the Congregation that ‘Don Bosco is Venerable’. But he had
suffered for nineteen years to reach that first significant result.1
At the beginning he had to obtain the approval of the Archbishop of Turin for the
opening of the diocesan process of beatification and canonisation, which would set the
procedure in motion. On 16 July 1889, Fr Rua began by sending a circular letter to the
bishops of Piedmont and Liguria on the reputation for holiness and the miracles of Don
Bosco.2 By way of encouragement, on 16 August he sent them a second letter
documenting several healings obtained through Don Bosco’s intercession which defied
a human explanation.3 Some bishops replied with expressions of praise and
commendation. So it was that on 6 September he was able to have the forty nine
members of the General Chapter, gathered at Valsalice, sign a highly documented
request to Cardinal Alimonda for the speedy opening of the process. He attached the
bishops’ letters to the appeal. The petition of the Chapter members began, ‘We trust that
Your Eminence will look kindly on our request. Our hope is enlivened by seeing that
the Rev. bishops of Piedmont and Liguria, who were able to know the outstanding
virtues and great works of the Servant of God, also agree with us and cherish the same
desire, as Your Eminence will realise from the letters that we present.’ The petition,
together with a letter from Fr Rua, was only handed to the Cardinal of Turin on 31
January 1890, probably to give time to collect a greater number of letters from the
bishops.4 The cardinal responded favourably on 8 February but asked for a little delay,
fearing perhaps opposition from some of the bishops. On 8 May, though, everything
was smoothed out when in a general assembly of the bishops of the provinces of Turin
and Vercelli, he himself referred to the problem. The Salesians’ petition was
unanimously approved. In fact, a couple of bishops (Manacorda and Richelmy) stood
out for their enthusiasm on the score of Don Bosco. The same day Cardinal Alimonda
decided to open the informative process.
The business proceeded rapidly. On 2 June, Fr Rua appointed Fr Bonetti as
1 Here I base myself mainly on the highly documented study of P. Stella,Don Boco nella storia della
religiosità cattolica, vol.III: La canonizzazione,Roma, LAS, 1988, 61-148.
2 Cf. MB XIX, 35-36.
3 Cf. M.B. XIX, 36.
4 Cf. M.B. XIX, 38-41.
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Postulator of the cause and on the following day Bonetti presented his postulation to the
archbishop. The tribunal had to be set up. The archbishop had been considering it for
some time and established it immediately.5 Fr Rua could be very pleased with it. The
task of promoter of the faith (the general advocate, commonly known as the devil’s
advocate) had been assigned to Canon Michael Sorasio who was kindly disposed
towards the Salesians, rather than to Canon Emanuele Colomiatti, well known for his
fierce opposition to Don Bosco’s canonisation. He would have to be satisfied with
acting behind the scenes, writing to Cardinal Caprara in Rome. On 6 June Fr Rua, who
was quite moved and clearly worried, wrote a long circular letter to the Salesians about
the opening of the Founder’s process of beatification. He begged the confreres and
pupils to implore the light of the Holy Spirit and the protection of Mary Help of
Christians each day, both in public and in private, for his Eminence the Archbishop of
Turin, for the members of the tribunal he had chosen, for the Postulator of the cause and
for all those called to give witness. They were to pray that with guidance from above,
those involved should neither say nor do anything, nor omit anything contrary to the
decrees of the Church regarding this sort of matter.6 The pitfalls in the procedure
distressed him.
The first two sessions of the process were held on the mornings of 4 and 27 June.
During the second session, Fr Bonetti presented the tribunal with a series of points or
articles. It may be helpful to know something about their origin as they were to give
direction to the depositions of the witnesses.
Already, at the time of Don Bosco’s death, Fr Rua had asked Fr Bonetti to make a
summary of the life and virtues of the Founder, in view of a possible canonisation. With
the successful assistance of the archivist, Joachim Berto, Bonetti had produced four
notebooks with more than eight hundred articles (or paragraphs). Following the advice
of the Salesian Procurator in Rome, Caesar Cagliero, Bonetti submitted them to the
Roman lawyer, Hilario Alibrandi. In 1890 the long text was suitably shortened and the
articles reduced to 406. The first part of these recounted the life of Don Bosco and the
fame of holiness surrounding him. The second presented, with documentary evidence,
the heroism with which he had practised the three theological virtues (faith, hope and
charity), the four cardinal virtues (prudence, justice, fortitude and temperance), the
virtues proper to the religious state (poverty, chastity and obedience) and also the
principal moral virtues, above all, piety and humility (this last was added on the advice
of Alibrandi). The articles tended to show the presence of these virtues in the life of
Don Bosco particularly when, in the course of his hard life, he had to face family and
social difficulties, physical illnesses, diabolic temptations and torments, and
misunderstandings on the part of relatives and collaborators, superiors and civil and
religious authorities. The articles ended with a statement that everything about Don
Bosco demonstrated his perfect correspondence with grace, constancy in doing good
and the heroism of his ‘virtue’ in the widest sense of the word. Reading these articles
must have pleased Fr Rua immensely; he was ready to participate as a witness himself
in the process.
5 Cf. M.B. XIX 42, 398.
6 L.C., 45-48.
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The depositions during the informative process
The twenty eight witnesses gathered by Fr Bonetti appeared before the tribunal in the
chapel of the archdiocesan seminary during the third session (23 July 1890).7 There was
a bishop (Bishop Bertagna), eight diocesan priests with various titles, nine Salesian
priests (with Fr Rua in first place), two lay-brothers and eight laymen (business men,
farmers and a brick-layer). By the end of the hearings, the number of witnesses would
have risen to forty-five, six of whom were chosen ex officio, and another, the diocesan
priest, John Turchi, was persuaded by the Salesians to take part as they were concerned
at the turn taken by the affair of the anti-Gastaldi pamphlets attributed to Don Bosco.8
Fr Rua was called as a witness only at the outset of the five long years taken up by
the informative process. In the meantime, the Postulator John Bonetti had died (5 June
1891) and had been replaced by the Prefect General, Dominic Belmonte (1843-1901).
The tribunal heard Fr Rua speak at thirty eight sessions, staggered between 29 April and
10 July 1895.9 He replied in detail to the questions on Don Bosco’s early pastoral
ministry, on the foundation of the Salesian Society and its expansion, and especially on
the South American missions. These were all situations of which he had direct personal
knowledge and in which he himself had often been involved. It is clear right from the
beginning that on the twenty-first and twenty-second questions, he lost no time in
showing the heroic degree of the theological virtues in the life of the Founder. Did he
have faith? ‘During the thirty six years I lived alongside Don Bosco, I always observed
in him the greatest exactitude and sensitiveness in observing the commandments of God
and of the Church’ (Positio, 436). What about hope? ‘His trust in God was evident
whenever he had to undertake difficult or imposing works’ (Positio, 478). And his love
of God? ‘The Servant of God was outstanding in all the virtues, but it can well be said
that charity shone out in him in a special way’ (Positio, 503). How was his love of
neighbour? ‘Inspired as he was by the love of God, he could not be otherwise than on
fire with charity towards his neighbours. I mentioned that he was the guardian angel of
his companions [...] Once he was ordained, his life became a continual web of works of
charity’ (Positio, 555).
On the issue of Don Bosco’s prudence, Fr Rua answered, ‘I wish to add something
about the Servant of God’s heroic prudence. No matter what class of persons he dealt
with, rich or poor, his kindliness was always the same and he made a great effort not to
send anyone away upset’ (Positio, 595). In reply to the questions on the virtue of
justice, he asserted, ‘He also manifested respect for the civil authorities and
government, nor was he lacking in the respect due to the head of State’ (Positio, 630).
Regarding his moral strength, he declared, ‘ Don Bosco’s fortitude in curbing his
passions, enduring fatigue, inconveniences and tribulations was admirable and heroic,
as also when he was engaged in and sustaining the most arduous undertakings. Fr Rua
followed this up with numerous examples by way of proof (Positio, 667). According to
the Rector Major, Don Bosco’s temperance was related to his love of purity (Positio,
7 Cf. the list of witnesses in P. Stella, La canonizzazione..., 75.
8 the definitive list of the witnesses actually questioned in Taurinen. Beatificationis et Canonizationis
Servi Dei Ioannis Bosco Sacerdotis Fondatoris Piae Societatis Salesianae. Positio super Introductione
Causae. Summarium et Litterae Postulatoriae, Roma, Schola Typ. Salesiana, 1907, 1-22 (quoted as
Positio). For greater details: cf. P. Stella, La canonizzazione...,117-124.
9r Rua’s contributions to the depositions are found in FdR 2405D12-2414D3
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716-723). As regards humility he affirmed, ‘ With great humility he would receive
suggestions from his pupils and accepted their observations with good grace; I would go
so far as to say, he would even thus accept corrections. I recall...’ (Positio, 759-765).
Having recounted the life of the Founder, Fr Rua added, ‘In expounding the virtues that
the Servant of God practised in the course of his life, I have often hinted that I
marvelled at the heroic manner in which he exercised them. However, I think it fitting
that I add how constant I saw him in their practice, so much so that he grew in
perfection as the years passed, rather than flag in fervour’ (Positio, 369).
After Fr Rua, between 7 and 23 October Fr John Turchi gave evidence. The
Salesians and Fr Rua, above all, were to discover just how decisive his testimony about
the anti-Gastaldi pamphlets was to be. In fact, even without a formal acknowledgement,
whoever reads the deposition, can understand that Fr Turchi was the author of the
wretched booklets which Canon Colmiatti persisted in attributing to Don Bosco.10
Although very moderate in tone, Fr Rua’s deposition was one of the most substantial
of the process and takes up 273 pages in the public edition. It is surpassed only by those
of Joachim Berto (337 pages) and Giulio Barberis (283 pages) whose styles are both
more prolix.11
On 1 April 1897, the Archbishop of Turin, David Riccardi, presided over the closing
session of the informative process. It had lasted seven years due to interruptions caused
by several deaths and the subsequent necessary replacements. In the 6 August 1907
circular letter, Fr Rua wrote, ‘The judges showed their great knowledge in collecting the
depositions of numerous witnesses. It is noteworthy that far from being bored by the
length and seriousness of the work, they seemed to grow more enthusiastic by the
day’.12 In April, Fr Belmonte was able to deliver all the bulky documentation of the
Turin process to the Congregation of Rites in Rome.
At Rome, the process followed its course. On 30 August 1897, Fr Rua appointed as
postulator Fr Caesar Cagliero who was also his Procurator with the Holy See. The
Congregation of Rites decided on 25 October 1898 to order all Don Bosco’s writings to
be handed over. The directive was repeated in Turin by Archbishop Riccardi and by Fr
Rua himself in a letter to the Salesians on 8 December.13 The examinations of the
writings took from 1902 until 1904 under the patronage of the learned Cardinal Louis
Tripepi, who was very favourable to the cause. The designated censor found nothing to
object to even in the anti-Gastaldi defence which had been so disputed by Canon
Colmiatti in his Esposizione agli Ementissimi Cardinali (1881); it was concluded that
Don Bosco had done nothing but defend himself, albeit in a somewhat harsh tone.14
On 18 November 1901, Fr Rua was the first witness called to swear to the absence of
any cult paid to Don Bosco (Super cultum numquam praestito).15 There was no
10 Cf. P. Stella, La canonizzazione..., 88.
11 Cf. P. Stella, La canonizzazione..., 83.
12 L.C., 518-519.
13 L.C., 186-187.
14 Positio super revisione scriptorum, Romae, typis Vaticanis, 1906. P. Stella, La canonizzazione...,
127-130.
15 The documentation for this stage of the process is found in FdB 2435A7-2439A4. Fr Rua’s
testimony is in FdR 2435E7-2436A11.
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difficulty in recognising how great his reputation for holiness had been even in his
earthly life. This is what had drawn him the veneration of the crowds, especially in his
last great journeys. But there had never been any public cult either in the funeral
chamber or at his tomb in Valsalice. Fr Rua was not even aware of any form of public
cult surrounding Don Bosco’s portraits wherever they were displayed.
Oppositions and replies. Don Bosco is Venerable.
The crucial stage of the process was reached in 1907. Bishop Alexander Verde, the
promoter of the faith (or popularly, the devil’s advocate) had distinguished himself in
1905 and 1906 for the effective toughness of his observations on the causes of Anna
Maria Taigi and the Friar Minor, Bernard Clausi. Having been appointed to examine the
cause of Don Bosco, in 1907 he presented his Animadversiones (Observations), aimed
at raising objections to the furtherance of the project of beatification.16 Basically, Bishop
Verde denounced a certain duplicity in Don Bosco, beginning from the statement of Fr
Cafasso that was reported in the preface of the biography written by Dr D’Espiney. His
arguments were condensed in the aphorism, ‘Don Bosco is a mystery’, attributed to Fr
Cafasso. Unfortunately for Bishop Verde (and for the memory of Don Bosco) the whole
extract was the fruit of a rhetorical construction by Louis Cartier, the real author of the
preface. Probably the only authentic expression of Cafasso was the other one quoted by
Cartier, ‘Let him get on with it!’17 However, Bishop Verde ran through the life of Don
Bosco which everybody considered upheld by divine grace to show that the reputation
of holiness was founded of dreams and prophecies which were cunningly presented. In
reality, his habitual behaviour was not what one would expect from a saint. He appeared
more like a man looking for success and moved by a subtle pride. The Salesians had
gone out of their way to glorify him and orchestrate his pretended holiness.18
Providentially for the Salesians, the customary response was entrusted to a brilliant
young priest, Fr Charles Salotti (born in 1870), a great admirer of the Salesian style of
education which he had personally experienced. According to him, the whole
argumentation of the Animadversiones tended to misrepresent the facts by omitting
significant circumstances, giving too much credence to doubtful witnesses and
exaggerating their importance and impact. Right from the little acrobat’s childhood, he
had given evidence of a sense of prayer and zealous charity towards his companions.
His dreams, starting from the one when he was nine years old, were heavenly
revelations. His extreme caution in narrating them was a proof of his prudence even
from an early age. No idle talk in him but a conscious insistence that his successes were
the fruit of faith and the intercession of Mary. No ostentatious corporal penances but a
joyful self-offering in the never ending confessions of the young and in all the fund
raising in towns and cities in Piedmont, in Italy and in Europe, during exhausting
journeys with no tourist attractions in view. It was, therefore, fitting to present him as a
shining example for the whole Christian society, and first of all, for priests. As a young
priest he had been presented as an apostle of Turin by the Ven. Joseph Cafasso; later he
16 The 25 pages of these Animadversiones, dated 26 March 1907, are found in the appendix of
Positio super Introductione Causae, 1907.
17 I have been able to take apart this construction in the last part of my study on the biography of Don
Bosco by Jacques-Melchior Villefranche, RSS 9 (1990) 85-89.
18 Cf. P. Stella’s analysis in La canonizzazione...,131-136.
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gave abundant proof of his apostolic zeal among all sorts of people, and with his
confreres he devoted himself unreservedly to the sound formation of the young.19
The contest was taking an ever more favourable turn. Cardinal Louis Tripepi having
died on 29 December 1906, the Salesian Postulator, Fr Marenco, searched in vain for a
substitute among the Cardinals, Rampolla, Gatti and Cretoni. At last, as he informed Fr
Rua on 7 January 1907, he lighted on the Capuchin, José Calasanz Vivés y Tuto, a
cardinal ready to oblige and even enthusiastic about the role.20 He was appointed
Ponente (responsible) on 23 February 1907 and set to work immediately as the
Animadversiones and the Responsio of March and April show. ‘Cardinal Vivés y Tuto
is so involved,’ Fr Marenco wrote to Fr Rua. ‘I don’t think we have ever had a Ponente
so well disposed and committed’.21 Finally, a conclusion was reached by the
Congregation of Rites on 23 July. In response to the question on the appropriateness of
introducing the cause of beatification and canonisation of Don Bosco, the vote of the
cardinals and their consultants was affirmative. The following day Pius X signed the
document, which was dated 28 July 1907. An exultant Fr Marenco wrote to Fr Rua on
the day the Pope signed, ‘Now you can beat the drums and ring the bells!’22
The decree Supremus humanae familiae ratifying the introduction of the cause ‘for
the beatification and canonisation of the Ven. Servant of God, John Bosco, priest and
founder of the Pious Salesian Society’ signed by the Cardinal Prefect, Serafino Cretoni,
situated his life and work in the wake of the holy priest educators of modern times:
As in former times, so in our own day, God the supreme author of the human family,
watches over Christian society with particular care, coming to its aid with opportune
help and remedies, in the persons of outstanding men, illustrious for resplendent and
practical virtues. During their lives they seemed to communicate to all, their own spirit
and their own life-giving fervour. Among those, in the last century, divine Providence
sent as an ornament and defence of his Church the priest John Bosco who, following in
the footsteps of holy men such as Joseph Calasanz, Vincent de Paul, John Baptist de la
Salle and other similar saints, together with the Pious Salesian Society which he
founded and with other works, consecrated himself entirely to the salvation of souls and
especially to the education of the young in piety, humanities and trades, becoming all
things to all men, so as to lead all to salvation.23
There was no reference in this document to Don Bosco’s miraculous gifts either
during his life or after his death. His whole life and works were simply to be considered
as a sort of ‘theophany’, reserved to the Church in difficult times, as Peter Stella writes
with insight and critical acumen.24
Fr Marenco lost no time in telegraphing the news on 24 July, he then went to Turin
to give the document personally to Fr Rua. The Rector Major was jubilant. The
document sanctioned the ‘Venerability’ of Don Bosco. Overflowing with joy, on 6
19 Carlo Salotti’s long defence (81 pages), called the Responsio, dated 10 April 1907, appears as an
appendix to the Positio super Introductione Causae, 1907.
20 Letter of G Marenco to M Rua, Rome, 7 January 1907, in FdR 3830D3-4.
21 Letter of G Marenco to M Rua, Rome,10 April 1907, in FdR 3830D12-E3.
22 Letter of G Marenco to M Rua, Rome, 24 July 1907, in FdR 3831A1-4.
23 This long Latin decree with a translation beside it was published in the September 1907 issue of the
Bollettino Salesiano, 260-265.
24 La canonizzazione..., 147.
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August he circulated among the Salesians a letter completely dedicated to the event.
Don Bosco is Venerable! When, with a trembling hand, it fell to me to notify the whole
Salesian Family of the death of Don Bosco, I wrote that that news was the most
sorrowful that I had ever had to impart or that I could ever have to during my life. Now,
instead, the news of the Venerability of Don Bosco is the sweetest I could ever give you
before I am laid in the grave. At this news my heart breaks forth in a hymn of joy and
thanksgiving. If for so many years, we saw our good Father weighed down by so many
unspeakable troubles, sacrifices and persecutions, how consoling it now is to see the
Catholic Church ready to work for his glorification before the whole world! If ever we
had had even the slightest doubt that our Pious Society was the work of God, now we
can be tranquil, since through its infallible magisterium, the Church calls our Founder
Venerable. How grateful we must be to the Sovereign Pontiff, Pius X, who deigned to
propose the cause of Don Bosco for study by the Sacred Congregation much sooner
than is customary even for persons who died in the odour of sanctity! Cardinal Vivés y
Tuto, the Ponente of Don Bosco’s cause, when offering his congratulations to the
Pious Salesian Society on Don Bosco’s Venerability, spoke of him in such terms as to
bring tears of joy to our eyes and to make us value our being called to be his sons as a
very special favour of divine Providence.25
The Varazze Affair
Anyone reading the 6 August circular letter can clearly see his effort to remain calm.
It is quite extraordinary if one considers his moral sufferings at the end of July brought
about by the Varazze affair. Unfortunately, that was not the first scandal denounced by
the press. On 21 May 1906, during a meeting of the Superior Chapter, Fr Baratta
suddenly broke into the room with the news that the Director of Education had ordered
the evacuation of all the students in the house at Intra within forty eight hours.26 It was
the reaction to a story of paedophilia publicised in the press. The case brought against
the seminarian S. O. would come to trial on 25 May 1908, with the defendant being
sentenced to eleven months in prison.
The Varazze affair, instead, was based on false testimonies and assumed entirely
different dimensions.27 Fr Ceria speaks of it as a real and true diabolical business, aimed
at destroying the Salesian Congregation. I base myself on his account, aware that certain
marginal details, for example, the titles of newspapers or the actual wording of
questions in the examinations could be the fruit of the fertile spirit of Fr Amadei. The
structure of the whole, though, which we find in the memorandum of the charge of libel
and the interventions of the lawyers are certainly exact. Let us recount the events of the
first few days which will inform us of the origins of this particularly sordid story.
On 29 July 1907, the day after the end of the school year, towards 7 a.m., some
25 L.C., 516-521.
26 Minutes of the Superior Chapter, 21 May 1906, in FdR 4246A2.
27 Cf. I fatti e gli scandali di Varazze (luglio 1907). Memoriale-denunzia per calunna dei Salesiani
del Collegio Civico,Torino, Tipografia Salesiana, 1908, pp. 62; I Fatti e gli scandali di Varazze (luglio
1907). Rilievi dei querelanti, Torino, Tip. S.A.I.D. Buona Steampa, 1909, pp4; Corte di Appello, Genova,
Le origini della calunnia contro i R.R. Salesiani a Varazze (luglio 1907-ottobre),Torino, Tip. Baravalle e
Falconieri, 1910, pp.44. Ceria dedicates and entire chapter to the ‘Varazze affair’ in the Annali III, 672-
702.
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twenty or so pupils who were waiting for the moment to return to their families, were in
the chapel of the Collegio Civico in Varazze, run by the Salesians, reciting the prayers
and assisting at Mass. Suddenly a group of officials and policemen emerged from the
sacristy, entered the church and went up as far as the altar rails, and, paying no respect
to the sacred nature of the ceremonies, ordered the public to cease their prayers and
leave immediately. The boarders were separated from the Salesians and led away by the
police into the refectory, while the Salesians were gathered in a classroom. The Rector,
Fr. Charles Viglietti, was curious to know what all the unusual movement was about.
He hurried along, bumping into the sub-Prefect of Savona who said to him, ‘A serious
business, Father, a serious business. Incredible wickedness goes on here.’28 After
breakfast the pupils were taken in groups to the barracks of the carabiniere to be
interrogated in the presence of a woman and a boy, of who we shall speak. The poor
children really did not know what to answer.
In the late afternoon, in the same barracks, where the Salesians had been taken, Fr
Viglietti was questioned by the Director of Education of Genoa and finally discovered
what it was all about. He immediately took notes, thus assuring us of relative
objectivity. He asked the nature of the accusations against the Salesians. ‘The black
mass, of course, the black mass!’, the Director replied. ‘The black mass!? I don’t know
what you mean by the black mass.’ ‘Don’t play the innocent! Speak up, is it true or not
that black masses were held in the College?’ ‘But may I ask you to explain what you are
talking about?’ The deputy Director was called; he entered, somewhat aggravated, and
read half a page of obscenities from a small notebook. Then, interrupting himself, he
shouted, ‘I shan’t give him any satisfaction; I’m not reading anything more. The black
mass, you know what it is, so don’t act the simpleton, it means that at night all of you in
the house, superiors and young people would dance naked with the Sisters. As for the
rest, you know very well about the rest. And then processions of children, boarders and
day students, all naked, with the nuns and friars, inside and outside the house, burning
portraits of Victor Emanuel II and Garibaldi. You know about the violence used against
the youngsters by your priests – enough said!’ Having said all that, he stormed out,
slamming the door. ‘Well, now,’ the Director resumed, ‘ do you confess now?’ ‘I am
obliged by truth’, Viglietti replied, ‘ to deny everything. We do not know any Sisters;
no Sister ever set foot in our house. These are inconceivably evil deeds. Nothing
similar, you may be certain, nothing, nothing has ever taken place in the College.’ ‘But
what about in the past...in the past...’ ‘I have been here at Varazze only since October
and nothing of all this has ever occurred. Even so, I do not believe anything of this
nature took place in the past. And as for the violence against the boys, I know my
personnel and respond for all the Salesians. I do not think that anyone is capable of such
acts- no one. Bring me even one young man who accuses a Salesian of these things.’
‘Not even Calvi? Not even Disperati and Crosio?’ ‘Not even.’ ‘But be careful,
complaints have been lodged...be careful, this evening you will be arrested.’ ‘I don’t
know what to say, Director, I deny everything.’ ‘Alright, go by all means, I abandon
you to your fate.’29
The following day, 30 July, the Salesians were left in peace. The searches and
interrogations, though, spread to the Daughters of Mary Help of Christians and the
28 Annali , III, 685.
29 Annali III, 686-687.
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Little Sisters of the Immaculate, the Sisters of the Snow, the Capuchins, the archpriest
and others as well. All had been denounced as having taken part in the orgies of the
black masses celebrated for nine months in the College, from November to July. The St.
Catherine Institute run by the Daughters of Mary Help of Christians was visited one
morning by the police who gathered in the parlour the Sisters and twenty nine pupils
who had not yet left for the holidays. Four Sisters and one pupil were identified by a
boy brought in by the police (the boy about whom we shall speak) as having taken part
in the black mass on 23 April, towards nine o’ clock. They believed at first, like several
children, that that ‘black mass’ meant a requiem Mass which at that time was celebrated
with black vestments and so, naturally, they admitted to knowing what it was about.
Then a policeman crudely explained. Horrified, the Sisters immediately presented their
alibis. The girl, instead, an older adolescent, answered the policemen with a certain
arrogance.
In the meantime, Fr Viglietti received the latest issue of the anti-clerical newspaper
of Savona, Il Cittadino, carrying headlines and sub-headings such as ‘Obscene
discoveries in the Salesian College at Varazze’; ‘ Monks and nuns compromised’;
Serious scandals’; ‘Closure of the College’. The paper commented on the police
investigation, ‘It appears that unbelievable, terrible, monstrous things unheard of in the
annals of colleges directed by monks and nuns have taken place.’30 It was but the
beginning of a defamatory campaign.
An older woman, Vincenzina Besson, widow of a consul, and a fifteen year old boy,
Charles Marlario, a foundling whom Vincenzina led people to believe was her son,
Alexander, had hatched the intrigue in the background. Charles Marlario was a day
student at the Istituto Civico. One day, acting through a third party, Vincenzina Besson
gave the authorities a notebook of mysterious provenance, attributed to the boy. It was
the one with the extract which Viglietti had been forced to listen to during his
interrogation. The notebook contained a story devised by the widow Besson. They boy
apparently would have discovered shameful acts of every kind being committed in the
College. Instead of withdrawing him, the alleged mother, wanted him to continue
attending the school, to assist at the obscenities and write them down one after the other
in his notebook. When the school year was about to end, the notebook went to Rome.
There a copy was made which is now in Varazze. Fr Ceria maintained that its pages
presumed a pornographic culture and a knowledge of medical terminology highly
unlikely in a fifteen year old boy. Nevertheless, on the evening of 30 July, the
confrontation with the Rector, Viglietti, before the royal procurator and an investigating
magistrate from the tribunal in Savona was amazing. Viglietti notes in his diary, ‘Right
from the outset I had the impression that the boy was reciting a lesson he had studied,
and I said so. But later my impression was that this poor unfortunate boy was possessed
by the devil’. In effect, he heard him speak with precision about places, name people,
reply to objections, describe the black masses with such an abundance of details as to
remain absolutely bewildered.31 The libel case in which the Salesians would denounce
the calumny, would often come back to the quality of the very lengthy deposition of the
boy. ‘It is a marvel of clarity and precision. Never a slip. No peculiarities of language,
30 Annali, III, 688-689.
31 Annali III, 690.
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never a blank in his memory, never any inconsistencies in his delivery’.32 If Charles
Marlario had learnt a lesson, he had learnt it to perfection.
The news was dynamite and soon reached all regions of Italy. The principal
newspapers printed several editions. Public curiosity grew day by day. The headlines
were framed to excite attention: ‘Unheard of filth at Varazze. A pig-sty at Varazze.
Unheard of wickedness in the Salesian College at Varazze. Black scandals. The black
mass or the joys of paradise. The ugly scandals at Varazze. Revelations of priestly
obscenities. Black worship’.33Had that sort of information been subjected to a minimum
of critical judgement, it would have been clearly inconsistent. As it was, it provoked
violent demonstrations, even savage ones in various towns and cities. In La Spezia, for
example, the mob went through the streets shouting and hooting against priests, taking
out their fury on the churches, clashing with police, so much so that a state of
emergency was declared. At Sampierdarena, Alassio, Savona, Faenza, Florence and
elsewhere, Salesian colleges were targeted by the fanatics. The disorders spread to
towns where there were no Salesian schools such as Leghorn and Mantua.34 The rumour
circulated that the police had arrested and imprisoned a seminarian and an elderly lay-
brother from Varazze. In parliament the anti-clericals called for the abolition of
institutes run by religious.
On 2 August a decree from the Prefecture ordered the temporary closure of the
Varazze college. On 3 August a similar decree was issued for the St. Catherine Institute
of the Daughters of Mary Help of Christians. Although the Salesians were initially
stunned by the avalanche of slander, they clearly began to react as best they could.
Encouraged by their friends, past-pupils and Co-operators, they decided in their turn to
denounce the defamation and demand justice. The population of Varazze supported
them and let fly against the widow Bresson. On 3 August, helped by lawyers from the
courts in Turin, the Salesians brought a lawsuit for libel and defamation. And the tide
began to turn.
Judicial procedures, though, take time. The decree of the Ministry of Grace and
Justice which authorised the re-opening of the College at Varazze only arrived on 26
November. Then in June 1908 the court in Savona recognised the total fabrication of the
accusations made against the Salesians. Another two years passed and only on 2 August
1910 the same law court judged in the Salesians’ favour in the libel suit for public
defamation. The Salesians believed that the Freemasons had manipulated the two
accusers, in particular a certain doctor in Varazze who, according to the widow Besson,
had suggested that she make Charles Marlario write a memorial about all the
indecencies at which he had assisted or of which he had heard from his companions.35
But the supplementary investigation ran aground in 1912.
A storm-tossed Fr Rua
We now return to Turin to concentrate on Fr Rua. At the end of July 1907, when
32 Memorandum – denunciation for calumny.
33 Annali, III, 690.
34 Annali , III, 690.
35 On the role of this doctor, cf. I fatti e gli scandali di Varazze (luglio 1907), 34-36.
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news of the scandal broke, he was ill.36 His visitors informed him of what was
happening. Despite his immense sorrow, he maintained a heroic calm and serenity. He
prayed and got others to pray. He would sometimes ask for the hostile newspapers and
would listen unmoved to an extract and limit himself to exclaiming, ‘ Look what they
have the courage to write!’ He would say that he was sure the castle of preposterous
nonsense would soon crumble. He would recollect himself, ‘We must pray’.37
Around him, however, the past-pupils were mobilising. On the evening of 2 August,
the Don Bosco Association of Turin voted for a forceful protest against the evil
campaign orchestrated to damage the Salesians and against the non-intervention of the
forces of law and order. The following day when the president of the Association
showed the text to Fr Rua, the Rector Major thanked him, but added, ‘Isn’t it too
strong?’ He believed that the officials thought they were doing their duty and should
not, then, be judged. The president was astonished and had to endure a lovely sermon on
charity and the evangelical precept of loving one’s neighbour as oneself (James 2, 8).
But the telegram had already been sent...38
The same day, another past-pupil, John Possetto, hurried to Turin to speak to Fr Rua.
He had not read in the papers of the Salesians offering any form of defence and was
afraid that nothing was being done. He left a finely detailed report of his meeting with
Fr Rua, the tone of which and some points from it, will now be recalled.39 Possetto
found Fr Rua seated near his writing desk which was covered in papers and letters. His
leg was bandaged and stretched out on a chair beside him. He was pale, deathly pale,
ashen, emaciated, with swollen reddened eyes that held back a tear in each corner, ready
to fall. The liveliness had disappeared from his eyes and from his whole ascetical
countenance. ‘Poor Fr Rua, we had never, never seen him so downcast and sorrowful.’
He said he felt incapable of standing up to the torrent of slander cascading down upon
the Salesian Society. This , moreover, was his punishment, a debt he had to pay for
having dared to accept the office which he now held. Whatever happens to us, for good
or evil, is always the will of God. He sought refuge in prayer and tears, begging God to
unload the weight of the trial on him alone. Only a miracle could get to the bottom of
the calumnies which were undermining his Society. Possetto did his best to comfort
him. The authorities needed shaking up. The whole Salesian institution was under
attack. The calumnies wounded his honour. God helps those who help themselves. Of
course, one had to trust in God’s assistance but one had to get moving at once with a
vibrant protest to the Director, then ask for an inquiry in all the Salesian houses. Poor Fr
Rua raised objection after objection; he spoke of being resigned and said he did not
want to further provoke their enemies by such an inquiry. The meeting lasted a long
time. At the end Fr Rua allowed himself to be persuaded, ‘No, no', he exclaimed,
'portae inferi non praevalebunt' [the gates of hell shall not prevail].
Today we cannot imagine the magnitude of the scandal unleashed at Varazze and its
repercussion as far as Sicily and the confines of the country, not only, but throughout
the world. We read what Fr Rua wrote to the Cooperators in the Bollettino Salesiano of
Janaury 1908: ‘You, too, are aware of the disgraceful slanders that were heaped upon
the name of the sons of Don Bosco last summer, slanders which found a lightning echo
36 At this point I follow Ceria, Vita, 466-467.
37 Testimonies of Giuseppe Balestra and Fr. Luigi Terreno in the apostolic process in Positio 1947,
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throughout the world, causing great scandal to souls’.40
At this point we insert a protest which, according to Angelo Amadei, Fr Rua
telegraphed to the Ministry of Internal Affairs about the disorders at La Spezia. No draft
of the document remains. Our Historian, who failed to consult the Italian government
archives, freely reconstructed it as follows:
To His Excellency the Minister for Internal Affairs, Rome.
I have received news from La Spezia which causes me great concern for the
personal safety of the Superiors and pupils of the Salesian Institute there,
threatened by a savage mob. It is sad that a charitable institute, situated almost in
the centre of a great town, an institute in which many sons of the people are
sheltered, has to spend days in anxiety, owing to the actions of hoodlums, while
the authorities fail to offer the necessary defence. I call upon Your Excellency’s
readiness to remedy this state of affairs and I call for the protection to which
every citizen has a right.
Rev. Michael Rua.41
At all events, beginning from 5 August Fr Rua began to recover. The minutes of the
meeting of the Superior Chapter bear this out, not, though, in the form of outraged
protests as one might imagine. He adopted a somewhat subdued tone, similar to that of
his meeting with Possetto. He understood only too well the inevitable weaknesses of his
sons. The minutes reveal his true feelings in those tormented days. On 5 August Fr Rua
reminded the members of the critical juncture in which they found themselves, perhaps
the most critical ever encountered by the Congregation, even apart from the wickedness
of men. He added that one could see in it a heavenly warning from Don Bosco and he
would like to profit from this moment to better purify the houses, eliminating those
persons who were unworthy and removing any offence against God which was the real
purpose of Don Bosco’s work. Fr Rua proposed, first of all, that they should proceed
slowly and with great caution in accepting men for the novitiate, profession and
ordination.42
In order to know the personnel in the houses better, it would be advisable to set in
motion a general inspection. According to the minutes, four decisions were taken:
1. Remove from contact with the young all those (be they priests, seminarians,
lay-brothers, professed, aspirants or servants) who are seriously compromised in
matters or morality or ill-treatment.
2. Change the Rectors who are incapable of fulfilling their office, particularly in
the direction of the confreres and in the supervision of the young.
3. Reduce the number of Provincials so as to meet the need of a greater number of
good rectors and confessors.
Summarium, 504 and 541.
38 Ceria, Vita, 466-467.
39 ‘Per la storia e biografia di D. Rua’, torino, aprile 1920 in FdR 2855D5-E1; taken up by Amadei,
III, 328-332.
40 Bollettino Salesiano, gennaio 1908, 3.
41 Cf. Amadei III, 327-328; the text is taken up by Ceria, Vita, 466.
42 Minutes of the Superior Chapter, 5 August 1907, in FdR 4247A11.
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4. Within the year 1907-1908 organise more or less simultaneously a general
visitation of all the houses of the Congregation for the purpose of having before us the
true moral, disciplinary and economic state of the whole Congregation ... Fr Rua added
that in the case of accusations of immorality, the local superiors must get to the bottom
of the seriousness of the failing and refer it immediately, so that suitable measures may
be taken, including laying aside clerical dress for a seminarian not yet in holy orders.43
The Superior Chapter followed this up with three sessions devoted to the problem on
8 and 9 August. One set of minutes was produced for the three sessions:
In these three meetings the Chapter members were mainly concerned with naming those
subjects whom in their judgement should be excluded from Salesian houses and in
drawing to the attention of the Provincials those confreres who should be removed from
contact with the young or who needed special surveillance. They also indicated those
rectors of the Italian houses who should be replaced another year because incapable of
carrying out their responsibility, particularly regarding the direction of the confreres and
the supervision of the young. Some norms for the Provincials were traced out, things
already mentioned in the letter of Fr Albera, dated 12 August, and reserved to them.
The Provincials in Italy were invited to come to Turin not later than the 22nd to be
brought more fully up to date by the Chapter. The others were urged to express in
writing their ideas and plans for the good running of the houses in their respective
provinces.44
In fact, on 22 and 23 August each met one by one with the Superior Chapter.
On 29 September, the feast of St. Michael, a magnificent celebration was held in
honour of the Venerable Don Bosco near his tomb in Valsalice. An autograph message
from Pius X addressed to ‘the beloved Fr Rua, Superior General’ consoled him once
and for all for the abuse he had undergone in the terrible weeks of July-August.45 The
Cooperators from Sicily had a three page address printed, purposely dated 29 September
1907: To Fr Michael Rua – a tribute of esteem and veneration, and a protest against
the insults hurled at the Salesian Congregation (Turin, Tip. Salesiana, 1907).46 Fr Rua
also asked to insert in the October issue of the Bollettino Salesiano an ‘important
declaration’ in which it was basically stated that the Istituto Civico in Varazze, directed
by the Salesians, and the Istituto Santa Caterina, run by the Daughters of Mary Help of
Christians, were absolutely innocent of the defamatory accusations contained in a boy’s
notorious diary. The statement concluded: ‘And since : 1. the charge is false that
unbelievable wickedness, called the black masses, were committed there; 2. the
accusation that one of the teachers took class indecently dressed is false; 3. the charge
that images of the Sovereign and General Garibaldi were defaced is also false, those
47two institutes were obliged to safeguard their own good name by initiating a lawsuit
for defamation and libel against the accusers.’ The wave of anti-Salesian slander ebbed
even further.
43 Minutes of the Superior Chapter, 5 August 1907, in FdR 4247A12-B1.
44 Minutes of the Superior Chapter, 8-9 August 1907, in FdR 4247A12-B1.
45 The message of Pius X is found in FdR 3833A5. A description of the celebration is in Amadei
III, 347-349.
46 This address is found in FdR 2764A12-B2.
47 Bollettino Salesiano, September 1907, 281.
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The Condemnation of Modernism
There do not seem to have been any repercussions on the Salesian Society from the
anti-modernist repression that culminated in 1907 with the decree Lamentabili sine
exitu of 17 July in which 65 propositions of biblical and theological modernism were
condemned, and with the encyclical Pascendi of 10 September which attempted to
synthesise the orientations of doctrinal and reformist modernism. The leaders of the
Congregation and its teachers were too loyal to the Holy See to allow themselves to be
tempted by doctrinal modernism developed in France and Italy at the beginning of the
century. Don Bosco’s Storia sacra and Storia ecclesiastica were still in use.
Nevertheless, on 1 November 1906, in a circular letter, Fr Rua asked the Provincials and
Rectors to be vigilant and fight against any modernist tendencies.48 In the course,
though, of the decisive second semester 1907, the circulars of Fr Rua and the Prefect
General, Fr. Rinaldi, writing in the name of his superior, abound with practical advice
of every kind (on the confreres’ holidays outside Salesian houses; on the unauthorised
Christmas and summer holidays of the pupils; on individual house archives; on the
regulations for the festive oratories; on the retreat etc.), but completely pass over the
term and tendencies of modernism. From the documentation which is available it
appears that there was only one directive emanating from the Superior Chapter on 16
September, following Pascendi. We read in the minutes , ‘It is decided to print the Latin
and Italian texts of the 65 condemned propositions on Modernism preceded by a letter
from Fr Rua and send a copy to all the priests and theology students of the
Congregation’.49 The Salesian Society’s submission to the Roman instructions had to be
exemplary in everything. A few months later, the Scholastic Councillor, Fr Cerruti,
echoed that directive asking the Provincials and Rectors to study and circulate Jean-
Baptiste Lemius’s Catechismo sul modernismo, a small work which was particularly
severe on this new ‘heresy’.50
In the meantime, perhaps as a result of a vow made during the tempest at Varazze,51
Fr Rua began to plan a long pilgrimage to the land of Jesus. From the day he took
charge of the Congregation, 1907 had been for him the most glorious and the most
painful year of all. By obtaining the title of Venerable for the Founder, he had crowned
an undertaking begun shortly after Don Bosco’s death and pursued with tenacity for
nineteen years. The great conspiracy of July-August had not succeeded in throwing mud
on the institutions for which he was responsible, the Salesian Congregation and the
Institute of the Daughters of Mary Help of Christians which he held very dear. The plot
had been foiled. He therefore felt the duty of thanking divine Providence who had
allowed him to overcome extremely arduous moments both for his body and for his
soul. At the same time, the pilgrimage would have allowed him to participate personally
in the necessary general inspection of the Salesian houses spread out on several
48 L.C., 352-353.
49Minutes of the Superior Chapter, 16 September 1907, in FdR 4247B8.
50Circular letter to the Provincials and rectors, 24 March 1908, in F. Cerruti, Lettere circolari e
programme di insegnamento, a cura di José Manuel Prellezo, Roma, LAS, 2006, 303; J-B Lemius
Catechismo sul modernism second l’enciclica ‘Pascendi Dominici Gregis’ di Sua Santità Pio X, Roma,
Tipografia Vaticana, 1908.
51 According to Francesia, 188; but nothing Fr Rua himself said seems to confirm this.
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continents.
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32 – SEVEN MONTHS OF PAIN AND JOY
The extraordinary visitation to the Houses of the Congregation
The early months of 1908 were full of emotion for Fr Rua. Three events marked
them out: organising an extraordinary visitation to the Salesian houses, a trip to the
Orient and the diocesan information process for Dominic Savio.
The idea of an extraordinary visitation of all the houses of the Congregation came to
Fr Rua amidst the furore around the events at Varazze, as a result of the Superior
Chapter meeting on the 5 August 1907. The plan matured and took shape at the
beginning of the following year.
Wisely, Fr Rua explained himself in a circular to Salesians dated 18 January 1908,
completely dedicated to the extraordinary visitation. He needed to avoid alarming the
Salesians. So he took refuge behind what is said in the Rule. The Constitutions asked
him to visit all the houses in the Congregation once a year either in person or through a
delegate. Up until that moment he had travelled a lot and all the provincials had
correctly compensated. But nothing could take the place of an extraordinary visitor, free
of ties of affection or interests concerning the work or the confreres, someone who
inspired the complete trust of everyone. He would be in the best situation to take note of
everything and make a report. The Rector Major wanted to explain carefully that this
was not any kind of police inquiry. On the contrary, he said that he was persuaded that
when visitors he had delegated came across some unfortunate situations – since "we are
all sons of Adam" – they had also had the consolation of seeing the great good being
accomplished in the houses, thanks to the zeal and activities of the confreres who were
running them .1
He needed to create the appropriate instrument for the visitation and then give it
appropriate solemnity. During the Chapter sessions on 13, 14 and 15 January, it was
decided that the visitations would begin the following March. The Chapter drew up
instruction for the Visitors. The provinces were divided into ten groups (which became
eleven) and the respective Visitors were appointed. Called to Turin (with the exception
of the American Visitors), they took oaths before the Rector Major, while those unable
to be there were represented by a delegate. The Superior Chapter noted Fr Rua's letter
dated 18 January and the questionnaire that the Visitors had to have filled in.2
The missioning ceremony took place before the members of the Superior Chapter on
30 January, at ten in the morning, in Don Bosco's small chapel in the Oratory. Fr Rua
presided in surplice and stole. Seven of the appointed Visitors were present; four
confreres representing the four absent Visitors accompanied them. They sang the Ave
Maris Stella and the Veni Creator. Fr Rua spoke about the circular of 18 January. The
pro-secretary of the Chapter read out the letter of appointment and presented each
Visitor. After fatherly advice from the Rector Major, the Visitors and Delegates took
their oaths in Latin: "I call on God as my witness, that I will faithfully carry out the
charge that has been given me and I will maintain secrecy". It all concluded around 11
1 L.C., 378-381.
2 FdR 4247C12-D1.
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with the ritual prayer of the Agimus.3 Fr Rua thus opened one of the most important acts
in his time as Rector Major. It was his hope that the Congregation would come out of
the extraordinary visitation purified of the blemishes that had disfigured it, and which
he was very concerned about. He was convinced that it would all contribute to "the
greater glory of God and the good of souls", the essential aim of the Congregation
which was entrusted to his responsibility.
With these sentiments he wrote a long circular dated 31 January 1908, entitled
Vigilance. Certainly the torrent of notoriety poured out on the Congregation by the
Press during those terrible weeks of July and August, came from the devil. Nothing,
absolutely nothing justified it. But one could also draw a salutary warning from it: "The
things that happened in the past year are also warnings the Lord is sending us to be
more attentive to the dangers to be found in our delicate and not always easy mission as
educators of the young". He then recommended that partiality, particular friendships,
caresses, should be avoided, even when inspired by balanced affection. And he told the
incredible story of two brothers sent to a Salesian college by their father expressly to
tempt the teachers. Fortunately they came across the best kind of teachers, approached
the sacraments and were transformed in the space of just a few weeks. When the time
for holidays arrived, as they were leaving, the elder of the two went to find the Superior
to thank him and, weeping, and confessed the unworthy father's plot, ("a man without
religion or morality"), that would have dragged the Salesians before justice, and put the
religious and priests under a process to obtain a nice sum of money by way of
compensation. An educator can never be prudent enough.4
Fr Rua on a trip to the Orient
Fr Rua then arranged to leave for a long trip to the Orient. On the 20 January 1908 he
was given his passport for Europe, Turkey and Egypt.5 He planned to go across Central
Europe as far as Asia Minor and on to Palestine and return through Egypt and Southern
Italy. The Economer General, Clement Bretto (1855-1919), Extraordinary Visitor for
the Orient, went with him and therefore carried out his own particular mission. In the
Rector Major's thinking the trip, which would take from 3 February until 20 May, had
two main objectives: above all a greater knowledge of the Salesian situation, and then
direct contact with the holy places. It should be, as he made it known in his conclusive
circular letter, the chance for a careful visitation of the Salesian houses and a pious
pilgrimage to the Orient.6
Let's follow him along his more directly Salesian itinerary.7 He left Turin on 3rd
3 The names and titles of the Visitors and Delegates, as also the designation of the precise territories to
be visited, appeared in the detailed minutes of the Superior Chapter session on the 30 January 1908, FdR
4247D2-3.
4 L.C., 382-395.
5 His passport is preserved in FdR 2752E4-6.
6 Edifying letter no. 11, 24 June 1908, in L.C., 522-533.
7 The essnetial source of our information on the voyage in 1908 is the handwritten report of 164 pages
sent by Fr Bretto to Fr Rinaldi, found in FdR 3013E12-3016D9 (here quoted as: Relazione). It was
strongly adapted, lengthened and arbitrarily divided into 12 parts in the Bollettino Salesiano; its
adaptation has it appear as letters dated and sent from Costantinopole, Smyrna, Nazareth respectively
(two "letters"), Bethlehem (three "letters"), Port-Said, Alexandria in Egypt, Catania, Bari and Parma (cf.
Bollettino Salesiano, 1908, 134-140, 164-170, 197-206). Cf. also I. Grego, Sulle orme di Cristo. Il Beato
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February and, going by way of Venice, stopped for more or less lengthy stays, all
worthy of interest, in the various Salesian houses spread across the territory of the
Austro-Hungarian Empire, especially in Slovenia (Lubjana and Radna). With his
travelling companion he crossed Serbia and Bulgaria by rail on the Orient Express and
reached Constantinople on Sunday 16 February. During the journey, Fr Rua suffered
considerably in the closely-confined compartment, because he could not stretch his
swollen legs.
Constantinople, Smyrna, Nazareth
They were now in the Ottoman Empire and Fr Bretto found himself in the Orient
Province area which was his responsibility as Visitor. Each stop along the way was
extended by common factors in each case: speeches and applause, greetings to religious
authorities as well as Italian consular authorities, visits to benefactors and the houses of
various Religious Orders and Congregations, but especially by the attention they paid to
the new Salesian centres in the region. So in Constantinople, where they stayed from 16
to 24 February, Fr Rua as guest of the Salesian house busied himself with visiting the
Apostolic Delegate, the Italian Ambassador and seven Religious Institutes: Dominicans,
Vincentians, Christian Brothers, Jesuits, Franciscan Conventuals, Capuchins, the
Daughters of Charity. Along the way they were also careful to make contact with local
Churches.
We are focusing here on Salesian houses and the most important memories of Fr
Rua's; the reader will forgive us if we ignore details about the many intermediate
stopovers. On the evening of 24 February, the two travellers left Constantinople by boat
for Smyrna, where as we know the Salesians were running two works: a business school
and a school for ordinary people with an attached Oratory. They stayed there from 25
February until 6 March, and allowed themselves a visit to Ephesus, where Fr Rua
wanted to venerate the memory of the Ecumenical Council of 431. He wrote: "Amongst
the ruins of the temple where Nestorius was condemned and Mary was solemnly
proclaimed as the Mother of God, my eyes filled with tears, and I prayed with all the
fervour I could muster, that our heavenly Mother continue to protect us with her mantle
and grant all Salesians the grace to zealously promote devotion to her and spread her
glories".8
On 3 March, Shrove Tuesday, the Oratory boys at Smyrna organised a very
enjoyable afternoon for the visitors with a fun parade and a comedy full of laughs. On 6
March, via Beirut and Damascus, they left Smyrna for Tiberias, first by steamer, then by
train and finally in horse and carriage. They crossed the lake in a fishing boat. Fr Rua
would later tell the confreres: "I was lucky enough to plough through the waves of the
Lake of Gennasaret on a boat. The Lord Jesus had walked it with dry feet, calmed the
tempest with his all-powerful word, and crossed it many a time in Peter's boat. I felt like
I was part of the miraculous draught of fish. When I set foot on land, I also imagined I
was looking at a shore crowded with people avidly listening to the Divine Master's
words as he spoke from the boat. And very much moved by this, I turned my thoughts
to all my dear sons and prayed ardently that they may all remain firmly attached to the
Michele Rua, Primo Successore di Don Bosco, pellegrino in Terra Santa, Jerusalem, Franciscan Printing
Press, 1973, 33-63, seriously documented, but in parts critically dependent on the Bollettino Salesiano.
8 Circular Letter, 24 June 1908, in L.C., 527.
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barque of Peter, since only with him can we safely arrive at the port of salvation.9
So on Saturday 14 March Fr Rua and Fr Bretto arrived in Nazareth, where they
remained for a week. Initially, the Jesus the Adolescent Orphanage in Nazareth (1899)
had been set up in an inconvenient location on the heights overlooking the city. The
Salesians had a large property there. The Rector, Athanasius Prun, had immediately set
about building a large house,which was fully ready for occupation in October 1905 The
beautiful Basilica of Jesus the Adolescent was to be built next to it. The foundation
stone was only recently blessed, on 20 September 1907.
Fr Rua did not lose a minute in Nazareth, as we learn from Fr Bretto's report. The
first day he dedicated to a thorough visit of the recently built orphanage, examined the
works on the church which were going ahead rapidly, and took a look also at the old
site. The students had prepared a reception, and he thanked them in Italian. Nobody
understood a word. So for the Good Night he had recourse to a translator. The other
days were spent especially in visiting the clergy and religious. Fr Rua wanted to go to
the Caimakam (Governor) of the city who, though he belonged to the Orthodox Faith,
asked Fr Rua to bless his house and family. Then the Governor quickly reciprocated the
visit by going to the orphanage along with the main local authorities and the military
commander from Jaffa who was visiting Nazareth. The boys felt very honoured and
performed their best of their musical repertoire. They chatted until sunset, at which
point the Muslims then withdrew for a moment under the arcades for their ritual
prayers. The military commander could not disguise his admiration for Fr Rua: "He
really is a Saint!", he observed.10Fr Rua's emotions were of a religious kind. He
confessed: "I cannot stop talking about how in those days spent at our orphanage in
Nazareth, every time I found myself in the midst of those dear children who took my
hand with such affection, kissed it, raised it to their foreheads, I seemed to be looking at
Jesus when he was the same age. I have often thanked him in my heart for having called
us to some good for his fellow citizens.11
Nazareth was the first stage of the pilgrimage through the Holy Land. The Rector
Major did not want to overlook anything, especially the city. He went several times to
the Shrine of the Annunciation and celebrated Mass there. He venerated the ruins of a
basilica built in the past on what was believed to be the home belonging to the Holy
Family. Then he visited the ruins where "tradition" suggests St Jospeh's workshop was
located, "Our Lady's Fountain" where Mary drew water for the house, the ruins of an
old synagogue, the chapel of the Trembling, at the place where Mary is supposed to
have run when she heard that they were about to throw Jesus off the brow of the hill,
and also the Mensa Christi, a huge block of stone where once again Tradition has it that
Jesus dined with the apostles after the Resurrection.
Not far from Nazareth we find Mount Tabor, where one tradition says that the
Transfiguration of the Lord took place. On the afternoon of 16 March Fr Rua and Fr
Bretto, along with the Rector, Fr Rosin, and the Provincial, Peter Cardano, went to the
foot of the mountain. From there they led him to the house looked after by the
Franciscans where they spent the night. They were received with much attention. On the
following morning, after celebrating Mass, the pilgrims climbed to the peak of the
9 L.C., 528.
10 Report, 79.
11 L.C., 528-529.
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mountain. A Franciscan was their guide. There were pack-animals available but Fr Rua
wanted to do the climb on foot. When the ascent became very steep, he merely accepted
sitting precariously astride a donkey.12 The group arrived at the top, the presumed site of
the Transfiguration, and saw the ruins of the ancient basilica destroyed during events
from past centuries. An altar was placed in their midst in a flat area where it was said
that during the great pilgrimages Mass was often celebrated. The pilgrims could not get
enough of the magnificent panorama extending beneath their eyes. They were amazed:
the large and smaller Mount Hermon, the mountains of Gilboa, the plain of Esdrelon
behind which they could glimpse the mountains of Samaria. Admiring this scene
reminded them of some of the biblical accounts like the resurrection of the widow of
Naim's son and the Witch of Endor, or historical events like the Crusades, Saladin and
Napoleon. Ordinarily Fr Rua would not be so enthusiastic. But Fr Bretto assures us that
this time he exclaimed: "To come to Nazareth and not climb Tabor would be a sin".13
At Nazareth, Fr Rua prepared them all for the Feast of St Joseph, which would be
celebrated on t19 March. He had Fr Prun tell them how ten years before, when the
orphanage began, St Joseph gave them a great gift. On 3 March that year they were
about to send the students away for lack of funds. The Rector had sent the youngsters to
pray to St Joseph. A registered letter arrived a few days later, dated 3 March, offering
ten thousand francs to pay the debts and five thousand to keep the work going.14 St
Jospeh's Feast day was celebrated very intensely and intimately.
Bethlehem, Jerusalem, Cremisan, Beitgemal, Haifa
The following day, 20 May, the pilgrims left directly for Jerusalem and Bethlehem. It
was a picturesque but rough journey, initially begun on horseback. Because of the lack
of experience of the riders, it was impossible to avoid some falls. Fr Rosin who went
with them, said: "Fr Rua, encouraged to mount his horse, since there was no other
means of transport, only gave up after a long while, and only to please us". Ill luck
would have it that the horse stumbled and threw its poor rider, much to our alarm. He
hit his head on the ground and bruised his forehead. He got up immediately, laughing,
and saying that he was unhurt, but he didn't want to climb back in the saddle again".15
Slowly they got as far as Naplusa, stayed over night there in the parish belonging to
the Latin Patriarchate, and the following day, 22 March, they hired a carriage with
which they jolted along the badly maintained road to finally arrive in Jerusalem. They
were being awaited at the Italian School, where they spent just one night.
On 23 March the Salesian Orphanage at Bethlehem had a sensational welcoming
party ready. An archway of triumph had been erected across the road leading to the
institute. A large crowd of locals and pupils welcomed Don Bosco's successor. The
church filled up in the blink of an eyelid. Fr Rua thanked the crowd and gave them the
blessing with the Monstrance. Bethlehem was where he stayed for the next four weeks
as he went around the region.
So as not to get lost in little details which would be boring for anyone not familiar
12 A second report by Fr Rosin, taken up in Amadei III, 383-384.
13 Report, 82.
14 Report, 84.
15 Amadei III, 385-386.
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with the places, we cite only some of the details which concerned Fr Rua. "On 24
March", he wrote in a letter to Salesians on 24 June, "thanks to the kindness of the
Franciscan Fathers, I had the good fortune to celebrate Mass in Bethlehem at the Grotto
of the Nativity, and I can assure you that praying in that place not only inflames the
heart with love for the God who lowered himself to becoming man for our salvation, but
one feels a strong impulse to imitate him in humility and poverty".16
Let us continue with a "miracle" that has become part of the "golden legends" of our
hero, and devotedly handed down to us by the Salesian Sisters. On 28 March Fr Rua
celebrated Mass in Jerusalem in the Salesian Sisters' chapel. Amadei tells the story as
witnessed by Sr Felicina Vaccarone - and we will let her take up responsibility for it.
Knowing that he deigned to visit our institute, all the girls from the school, and the
little children from the kindergarten were gathered along the long corridor near the
entrance. As soon as he was amongst us, the girls read out a beautiful address of
welcome. The good Father encouraged them and congratulated them for their beautiful
pronunciation of Italian, and gave them some wonderful advice, urging them to be good.
Then he turned to the Rev. Fr Bretto and said: "Now we need something to give to these
good girls". Fr Bretto smiled, then put his hand in his pocket and pulled out a small paper
bag with about thirty mints in it, and gave it to Fr Rua The venerable Father, seeing that
there was so little for so many, and with great humility and confidence in God, said:
"Well then, let's start to distribute them and Providence....will come to our aid". What can
we say? With the girls and the children from the kindergarten there were around 200 of
them and there were enough mints for everyone, giving them 5 or 6 each. Once he had
finished with the school children, the good Father said: "I would also like to give some to
the Sisters..."; and so he did: he gave us all some and there were twelve of us, and there
were enough. I remember very well that the last one, Sr Agatha Tomaselli, received her
mints and the paper bag. And thus came to an end the miraculous distribution, which
everyone saw. The Sisters and the girls who were there are the witnesses. Then the
unforgettable Fr Bretto turned to us Sisters and said: "It's a real miracle. There's nothing
to laugh about!".17
Fr Rua was very careful not to overlook the main reason for his pilgrimage to the
Holy Land: "Finally, on 30 March, trembling with emotion, I celebrated Mass at the
Holy Sepulchre. It was then that I thanked the Lord for allowing our Pious Society to
triumph over the calumnies of our enemies and for having gained great advantage for
our works from them. In that august temple, I renewed the consecration of our
Congregation to the Sacred Heart of Jesus, and prayed at length that all our members
persevere in their vocation and that not even one be lost".18
Fr Rua spent the last days of March and the first days of April visiting the Salesian
Houses of Cremisan and Beitgemal with their ample paddocks available for cultivation.
As was his habit when inspecting the works in Italy, he left a series of numbered items
to be attended to, witnessing to his main concerns, both spiritual and material.19
16 L.C., 529.
17 Amadei III, 389-390. I. Grego (Sulle orme di Cristo, 4) explains that Srs Maria Cattan and Emila
Ayub, and also past pupil Latife Shaer – this last one from Fr Laconi – spoke personally of the event to
him.
18 L.C., 529.
19 We read these in Amadei III, 390-393. Their authenticity seem guaranteed by the fact that they are
written in the usual numbered style of Fr Rua's.
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At Cremisan he was able to see the inconveniences of being obliged to use Italian in
the daily life of the houses in Palestine which, we remind ourselves, he himself had
asked for. So, at the request of the Visitor, Fr Bretto, he wrote up a list of things to be
attended to:
1. Morning prayers in Arabic.
2. Conference for the youngsters in Arabic at the exercise for a happy death.
3. Priests to gain experience in preaching every second Sunday (in Arabic).
4. Set up the novitiate there for the Brothers and choose a good novice master.
5. Send the students of Latin who had a vocation to Cremisan, from all the houses of
the Middle East.
6. Look after the wine and grappa and increase production.
7. Plant trees over much of the property.
8. Promote the growing of grain, fruit and vegetables.
9° Aim to rely on their own products with comestibles and combustibles, except for
lighting and, thanks to the wine, all other expenses .
10. The province should see to all the proper registers for the property, taking special
care of accounting and administration.
In fact the Cremisan wine would soon be famous throughout Palestine and later in
Israel.
Frs Rua and Bretto stayed at Beitgemal from 1 to 5 April. The spiritual and material
list of items (which according to Amadei were given to the provincial, Fr Cardano a
month later at Alexandria) were very detailed: twenty one concerned material things
and, I suppose, were put together by Fr Bretto; eleven were of a spiritual and
administrative nature, meant for the Rector and the Prefect. These reflect the concerns
of Fr Rua about the government of Salesian houses and the idea he had of the Salesian
Rector's duties.
For Beitgemal, for the Rector and the Prefect.
1. The Rector is reminded that his role is more spiritual than temporal, therefore let
him be careful not be let himself be taken up by material matters to the detriment of the
spiritual.
2. See to two sermons every Sunday, one in the morning, the other in the evening.
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3. Give the confreres two conference each month and receive their monthly friendly
talk.
Provide a monthly conference also for the Sisters at the exercise for a happy death.
5. See if and what might be the repairs needed for the Sisters' dwelling.
6. Provide theology classes for NN. at least three times a week.
7. Encourage the brothers and the families with your good words and fatherly
familiarity, letting them know what they have to do and giving them a chance to explain
their activities.
8. The Prefect should look after all the accounting and registers, but in current
circumstances, since he often has to be out, he might share this important role with the
Rector.
9. Just the same he should not spend all his time with material matters; he should be
present for the community practices of piety, and set aside at least some time for some
sacred studies.
10. In material management let him get as much help as he can for a trustworthy and
capable brother.
11. See that the repressive system is not adopted, and speak with whoever takes that
approach.
Again we see hints of Fr Rua the Visitor to the Piedmontese houses during 1872-
1876
I cite a significant text which the Bollettino Salesianoleft out, perhaps at Fr Rua's
request. On 11 April, the decree of Don Bosco's Venerability was solemnly celebrated
at Jaffa, the house entrusted to the Salesians by the National Association for aid to
Italian missionaries. The solemn mass, which Fr Rua presided at, was immediately
followed by a reception. The Vice Consul Allonso wanted to deliver a speech in Arabic.
The Inspector of the Turkish schools, much impressed, praised the Salesian work and at
the end Fr Rua thanked those who were there so simply that on leaving, according to
Bretto who wrote up the event, his attitude seemed "so salutary that the people left
saying ' We have witnessed a Saint and we have heard things we never expected to
hear'."20
Holy Week arrived (12-19 April). Fr Rua followed all the functions at Bethlehem or
Jerusalem. He himself wanted to preside at the "washing of the feet" of thirteen boys
from the Bethlehem orphanage. On Good Friday he took part in Jerusalem in the Via
Crucis organised by the Franciscans along the Via Dolorosa. Obliged to remain on his
feet for long hours, amongst the inevitable crowds, his swollen legs were very painful.
We learn this from the detailed account by Fr Bretto.
20 Report, 119, in FdR 3015E12.
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It made a grand spectacle: thousands and thousands of Christian pilgrims, not all
Catholics, devoutly followed the Franciscan Father who gave a brief moving comment at
each Station, then recited the usual prayer.
Unfortunately, however, the function was usually disturbed by the Turkish soldiers
who passed through the crowd of devout Christians several times, to emphasise on their
control over these places. This year in fact we were still gathered on the road in front of
the Turkish courtyard at the first Station when a parade of soldiers with flags and Turkish
music forced us to flatten ourselves against the walls. On and on they came, carrying their
loaded muskets, on horseback with rifles held half at the ready, others with lances resting
on their feet. There were many kinds of uniform and their skin was brown to dark black.
Behind them came the head of their religion, resident in Jerusalem, on horseback.
Once that parade had passed, the procession began, but a few Stations on, moving
from one tot another with difficulty because of the great crowd, while Father was
speaking we heard the trumpets announcing a large patrol of soldiers coming by. The
priest asked everyone to make room without giving any sign of impatience; they passed
by and then we started back on our way along the Via Dolorosa.
Poor Fr Rua was surrounded by us as we defended him from the pushing and shoving
from everywhere; but the poor man must have been very tired, because by evening we
saw that he could barely stay on his feet. At one point along the Via Crucis, where the
streets were narrow and the procession had to double back on itself, we heard an unusual
rumpus and people shouting, which made us afraid we had run into some sort of riot, but
the energetic approach of some of the Franciscan Friars and some guards restored calm
and we went on to Calvary, where there were some Stations, all in the Basilica of the
Holy Sepulchre.
Entry at this point became still more difficult. The huge crowd all funnelled in at this
point and we had to struggle to keep Fr Rua close enough to the priest who was
preaching, to be able to hear him well. We were keen both for him and ourselves, so we
pushed ourselves up onto the steps which went up steeply to the place of Calvary. Then
with the same effort and being very careful, we came back down in a hurry to get to the
place of the last Station at the Holy Sepulchre.21
The ceremony that Good Friday was an authentic Via Crucis for Fr Rua. It certainly
lifted his spirits, devout as he was. On Easter Sunday 19 April, celebrated at Bethlehem,
the pilgrimage of the holy places, properly so-called, concluded. The following day the
trip back to Italy began, by sea. We will summarise this, since the report, especially in
its larger version offered by the Bollettino (concerned with satisfying and mentioning all
the works and people met), is quite abundant.
On 20 April, Frs Rua and Bretto embarked at Haifa for Alexandria in Egypt, where
the Salesians ran a flourishing Italian school. Between 21 and 30 April they made a
minute visitation of the work. Meanwhile, on 24 April, the Prefect General Fr Rinaldi
sent the Provincials and Rectors a long circular letter from Turin on the voyage of the
Rector Major to the Middle East, Asia Minor and the Holy Land.22 This way the entire
21 Report, 124-126, in FdR3016A5-7.
22 This circular, the result of the letters written between Fr Bretto and Fr Rinaldi during the trip, is kept
in FdR 4074E7-12.
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Congregation was able to accompany their Rector Major.
On 30 April the steamer Orione left Alexandria bound for Messina in Sicily. They
disembarked on 4 May, after a rough crossing because of a storm. Fr Rua visited the
Salesian houses on the island. On 5 May he was at Syracuse, then embarked from here
for Malta and La Valletta, where he opened a new Salesian Institute (Sliema), an
occasion for various festivities. On 8 May we find him in Sicily and on Tuesday 12
back on the continent in Calabria. He then went on to Bari, Foggia, Macerata (17 May),
then to Loreto, Bologna (19 May), and finally to Alessandria (20 May). That day he
visited the Salesian Sisters in the city, who sadly saw how extremely tired he was: "His
lips were dry, he looked like a man crucified". That evening he re-entered the Oratory in
Turin where, after the functions for the month of Mary, he gave the blessing with the
Blessed Sacrament and intoned the Te Deum in thanksgiving to the Lord for having
brought his journey to an end, the longest journey in his whole life. On 24 May, in a
circular to the Provincials and Rectors, the Prefect general, Fr Rinaldi, could say that the
Rector Major, "returned from his long voyage to visit our houses in the Middle East",
thanked "the dear confreres warmly for the prayers which accompanied him over these
months" and hoped that they would "spend the coming month of the Sacred Heart of
Jesus in a holy way".23
Impressions of the journey
Fr Rua dedicated his circular letter on 24 June to his voyage to the Middle East. He
expressed contentment, indeed that he was super content (if I may take the risk of using
this modern adjective). Not only had the pilgrimage to the Holy Places satisfied him, as
we have just seen, but it had given him a way of seeing everywhere that the calumnies
aimed at destroying the Congregation in the preceding months had left no trace.
Everywhere he found praise, no shadow of reserve anywhere. Before going on to the
impressions he had of the holy places, he insisted at length on his satisfaction at the
work of his sons in those distant parts.
First of all this voyage allows me to write of the result of the visit which I made to
many of our houses during my journey. In each of them I tried to stay as long as possible
in order to gain an accurate idea of the works which our confreres are running, the
difficulties they encounter in their not always easy apostolate, and the results they gain
from their efforts. From what I have now seen with my own eyes, heard with my ears
and, might I say, touched with my own hands, I draw great comfort from being able to
conclude that the Lord continues to bless our Pious Society, and that he does not cease to
us it as an instrument for the good of many souls.
Praise was abundant everywhere: in Austria-Hungary, in Asia Minor, in the Holy
Land, in Egypt, Malta, Sicily, and throughout the Italian Peninsula. "The calumnies and
persecutions of nasty individuals against their former superiors and teachers, far from
alienating our past pupils from us, indicate a consoling re-awakening of affection and
recognition and have urged them to band together and show themselves ever more
faithful to the teaching they have received". We note that the Salesian Past Pupils
Association, came into being precisely in 1908.
But he hastened to add that all the praise should be addressed to Don Bosco:
23 FdR 4075A1-3.
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I confess that for my part I would have loved it if they had left out some of the regard
for my poor self, and spoke only of what is for the greater glory of God and the good of
souls. But nobody is more convinced than I am that whatever is done in honour of Fr
Rua, is but a reflection of the affection and veneration they have for Don Bosco; so I did
not believe that I should prevent such indications. Indeed, regarding especially this last
voyage of mine it seems to me that I have a duty to approve of them and allow these
demonstrations of esteem to be brought to the knowledge of our Cooperators [an allusion
to the articles to follow in the Bollettino], so they can know even better how much
together with Don Bosco his principal work, even in far away regions, is appreciated; that
is, our Pious Society. ...I had evident proof, in these recent journeys, of the esteem in
which the Salesian Congregation is held by ecclesiastical and civil authorities, Religious
Orders, by the most respected citizens. ... In the person of the Rector Major in every place
everyone wanted to honour our Pious Society; with ovations, compliments, academies
they put on for me, besides veneration for Don Bosco they were expressing the gratitude
they felt for all Salesians. And this is why that at that moment my own humble person
disappeared, and our Congregation was exulted and our Venerable Founder acclaimed.24
A century later, maybe these pious and affectionate contortions are not convincing
for us. In fact, wherever he went it was Don Bosco's saintly successor they wanted to
see and hear. This was just so evident. and the readers of the Bollettino in 1908 knew it,
despite the line it took when recounting the voyage.
The process of Beatification and Canonisation of Dominic Savio
On 4 April 1908, while the pilgrimage in Palestine was still under way, the
information process in Turin for the Beatification and Canonisation of Dominic Savio
opened. Fr Rua was quoted as one of the privileged witnesses,25 along with five others:
Canons John Baptist Anfossi and Giacinto Ballesio, Salesians Cagliero and Cerruti, and
the layman Charles Savio, a farmer from Mondonio. Four other official witnesses were
then added: Salesian Fr Francesia, and parish priests Frs Piano, Pastrone and Vaschetti.
Amongst the group of witnesses, Fr Rua was, without doubt, the most informed. He
intervened during six sessions, between 23 June and 20 July 1908. We find his
responses in the Summarium with 243 pages as part of the collection entitled Positio
super introductione causae beatificationis et canonizationis Servi Dei Dominici Savio.26
Fr Rua was not sparing in his praise for his former companion at the Oratory. he had
been close to him from the time he came to the Oratory in Valdocco, in October 1854,
until he finally left, on the vigil of his death in March 1857. After fifty years, the virtues
of his fellow disciple, which he was questioned about, continued to arouse fervent
admiration in him. The boy's faith was one of extreme "simplicity". "The Servant of
God was guided in every action by the hope of eternal reward". "I am persuaded that the
Servant of God never committed a mortal sin nor, I would say, any deliberate venial
sin". “He often went into ecstasy before the Blessed Sacrament or Our Lady's altar. His
zeal for the salvation of souls bordered on the heroic. He was heroic in his practice of
justice, prudence, fortitude, temperance, chastity, humility and obedience. He truly was
a Saint. Besides, after his death, his companions immediately began to pray to him
24 L.C., 522-527.
25 P. Stella, La canonizzazione, 152.
26 Asten. et Taurinen. Beatificationis et Canonizationis Servi Dei Dominici Savio adolescentis laici
alumni Oratorii Salesiani. Summarium super dubio, Rome, Istituto Pio IX, 1913.
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asking for his intercession, and eminent ecclesiastics looked forward to his
canonisation”. Fr Rua also cited two healings granted thanks to him: "I have heard about
many graces obtained through the intercession of the Servant of God; some of these I
myself have written down as dictated by those so graced, and they can be found in the
appendix to the Life written by the Ven. Fr John Bosco, and amongst these graces
obtained through the intercession of the Servant of God, some seem to be miraculous".27
Those long sessions before the diocesan tribunal, which had the task of preparing the
Cause for Beatification of Dominic Savio were, along with his announcement of the
extraordinary visitation and the trip to the Orient, the third event in 1908 that made
those seven painful but consoling months memorable for Fr Rua. The extraordinary
visitation to the Salesian houses, announced in January, produced reassuring results.
The long journey through Central Europe, Asia Minor, Palestine, Egypt and Southern
Italy had comforted his heart. Now the process for Dominic Savio's Cause allowed him
to relive some of the privileged moments of his youth.
27 Ibid, 179.
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33 – THE CONSECRATION OF THE CHURCH OF SANTA MARIA
LIBERATRICE
The Church of Santa Maria Liberatrice in Rome
Like Don Bosco twenty one years earlier Fr Rua too, before dying, went to Rome for
the last time for the consecration of a church entrusted to the Salesians. In May 1887,
Don Bosco had taken part in the opening of Sacro Cuore (the Church of the Sacred
Heart), whose construction had caused him much suffering. In November 1908, Fr Rua
took part in the consecration of the Church of Santa Maria Liberatrice, in a problematic
suburb of the city.1
From October 1904, Pius X had shown evident signs of appreciation for the
Salesians, firstly with a shower of partial or plenary indulgences granted to the
Cooperators,2 then (January 1905) handing them, gratis, the Church of San John della
Pigna, destined to become the operational centre for the Salesian General Missions
Office.3 The same year, almost by way of 'compensation', the Pope entrusted the
Congregation with completing the construction of another church in Rome. In the new
outlying suburb of Testaccio, in an area under the control of the city's underworld
("Roman China" they used call it), the Salesians had opened a school and a festive
Oratory which began to show results,4 but the population felt neglected in a religious
sense: no place of worship for adults, no visible presence of the Church. There was a
need to create a parish. Leo XIII had set up a fund to begin construction. "They began to
lay the foundations around twenty years ago", Fr Rua explained to the Cooperators in a
letter in January 1906. But the project had been left high and dry. Pius X had a radical
solution. He took the construction away from the Vicariate of Rome and entrusted it to
the Salesians. In 1905, the Cardinal Vicar received orders to take up matters with Fr
Rua. The work began immediately "following the plans of architect Mario Ceradini",
wrote Fr Rua. He was sure that the Cooperators would help with the task.5 The parish
would be dedicated to Maria Liberatrice (Mary the Liberator). This was to revive the
name of an ancient religious building long disappeared which had been located in the
Roman Forum.
The work did not take long. Towards the end of 1907, the bricklayers had already got
as far as the eaves. This offered an occasion then to serve as stimulus for the generosity
of the Cooperators: in September 1907 festivities began for Pius X's jubilee of priestly
ordination. Fr Rua asked for the work to be sped up so he could offer the church as a
gift to the Pope for his fiftieth anniversary of ordination. "But to complete the church as
proposed, it is absolutely essential for everyone to come to my aid immediately", he
wrote to the Cooperators in January 1908.6
1 Here I am faithfully following Ceria, Vita, 494-509.
2 Cf. Summary of Indulgences, Privileges and Indults granted to the Cooperators of the Salesian
Society approved by the Holy Father, Pius X, at an audience on the 13 July 1904, in Bollettino Salesiano,
January 1905. 8-10.
3 Explanations in the circular by Fr Rua dated the 19 February 1905, in L.C., 324-325.
4 Circular of 31 January 1909, in L.C., 401.
5 Bollettino Salesiano, January 1906, 13.
6 Bollettino Salesiano, January 1908, 6.
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Personal support for the Pope would have been very special to him. On 25 September
1907, he wrote to Pius X: "The Pious Salesian Society and the Pious Union of Salesian
Cooperators, wanting to be part of the solemn manifestations of filial devotion that the
Catholic world is preparing to celebrate for Your long-awaited priestly Jubilee, would
like to offer Your Holiness the Church of Santa Maria Liberatrice, completely finished
and open for worship. It is being built at Testaccio in Rome, and will be ready before
the close of the jubilee year. There is still much to be done, it is true, to fulfil this ardent
desire, but I am certain that it will be brought to a happy conclusion if Your Holiness
deigns to impart your Apostolic Blessing on all the Salesian Cooperators who are
hastening to complete this most important church". The Pope willingly imparted his
blessing on all the Cooperators, along with heartfelt thanks for their contribution.7
Fr Rua's wish had been granted. The work was hurried up. In May 1908, the walls of
the church and the presbytery were completed. The central Committee for the jubilee
festivities had established 16 November, the day of Joseph Sarto's twenty fourth
anniversary of episcopal ordination as the high point for the Roman celebrations. So it
was the hoped-for date for having everything ready. It was decided that the consecration
ceremony for the church of Santa Maria Liberatrice would be 15 November. Fr Rua
intended to go down to Rome some days earlier.
The youngsters at the Oratory, encouraged by their Superiors, were praying and
offering communions for their father's safe journey and return. Everyone knew in fact
how precarious Fr Rua's health had become. Between July and September, he had
wanted to take an active part in a series of retreats for the Salesians: Valsalice,
Sampierdarena, Nizza Monferrato, again at Valsalice, Foglizzo and a third time at
Valsalice, then Ivrea, Lanzo and finally at Lombriasco. By now his legs, covered in
sores, were giving him tremendous pain.
In September it would not have taken much to cancel the trip to Rome, following an
incident that occurred during the Retreat at Lanzo. On that occasion Fr Rua wanted to
see the Shrine of St Ignatius again, on the heights of nearby Mount Bastia, where Don
Bosco had taken him many times during his youth. The elderly love this kind of return
to the past. He wanted to go up on foot. Up there he prayed, spoke to the clerics of the
Consolata Missionaries who were on holidays in the house, recalling memories of the
past. Then he began the descent. A good priest from the place was with him, and took
him by the arm, but along the short-cut suddenly lost his balance and his hob-nailed
boots struck Fr Rua's tibia. He was on the point of losing consciousness, but he came to
and, hiding the atrocious pain, started out down again. During the evening, at the
college, taking off his shoes, he saw that he had lost a quantity of blood. He looked after
himself for a month until Fr Rinaldi convinced him to go to a doctor to have it checked.
The doctor ordered immediate rest, otherwise no trip to Rome. On 1 October Fr Rua
presided at a meeting of the Superior Chapter in his room.8 He received visitors in the
office, seated on the divan, his leg up. All the Oratory knew about his illness. On 9
November, on the vigil of his departure, he was present for the distribution of prizes to
the working boys, and was greeted with sustained clapping, as the local chronicle says.9
7 Note sent to the Circolo Don Bosco, addressed to "Our beloved Fr Rua, Superior General", 24
September 1907, in FdR 3833A5.
8 Minutes of the Superior Chapter, 1 October 1908, in FdR 4248A8.
9 Amadei III, 451.
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On the way to Rome
Finally, on 10 November, Fr Rua was able to leave for Rome, in brief stages,
accompanied by Fr Francesia. They stopped at Sampierdarena, then Livorno, and at
Colle Salvetti. They arrived in Rome on Saturday 14. During the various stopovers, Fr
Francesia would have preferred that he be left in peace, but without success. Fr Rua
never spared himself. The audiences came one after the other. "Fr Rua is worn out" his
companion wrote from Livorno, the day after their departure, "and he cannot disguise
the fact; but thanks be to God he is calmly handling the fatigue from these visits and
conferences".10 In fact wherever he went, Fr Rua wanted to speak with the confreres.
And never just briefly.
It is said that at Livorno he predicted the future of two children. They had gone to
visit the family of Cooperator Richard De Ghantuz Cubbe who presented their two
children to him, one called John, five years old, and the other Raphael, four. The older
boy was so interested in religious ceremonies that his parents had made him a small
altar at which he used to play priest. His mother had made him vestments to fit him. The
father and mother saw clear signs of a vocation to the priesthood in him. They told Fr
Rua this, who said, pointing at John: "This one here, no", and then to Raphael: "This
one, yes!" The father kept a notebook of little family events, and noted for 11 November
1908: "Fr Rua does not know how lively Raphael is". Over time John's liturgical
interests disappeared, while Raphael in 1921 entered the Jesuit novitiate and was
ordained priest on 26 July 1934. 11 Fr Rua had been right.
At Colle Salvetti, the students organised a small academy in his honour, and Fr Rua
gave them the Good Night.
The consecration of the Church
In Rome, the two travellers stayed at the Salesian Mission Office at San John della
Pigna. The following morning, Fr Francesia surprised Fr Rua serving the Mass of the
Procurator in the nearby church. That day, 15 November, was a Sunday. The Rector
Major hurried off to visit the church of Santa Maria Liberatrice. The workers had got
down to business but had not been able to finish. It was impossible, partly because part
the main altar, from Milan, had not yet arrived. Nobody even knew where it was. The
consecration was then set for later on 29 November, the first Sunday of Advent.
Let's not think that Fr Rua took advantage of the delay to rest. On 16 he took part in
the Jubilee ceremonies in St Peter's. The procurator had reserved a good place for him
with the canons, next to the papal altar. The ceremony lasted three hours. Fr Francesia
thought that Pius X had recognised Fr Rua and turned towards him at a significant
moment. Maybe. At any rate the Rector Major was in pain. "I am worried about his
eyes", wrote Fr Francesia, "since he is looking more bleary-eyed, and he can't hide the
fact that they are troubling him, since he keeps them closed often and has to keep
rubbing them".12 Highly-placed visitors came in to see him at the Mission Office, since
Pius X's Jubilee had drawn many people to Rome.
In order to get him to rest a bit, it was proposed to Fr Rua that he should visit the
10 Letter of G.B. Francesia to F. Rinaldi, Livorno, 11 November 1908, in FdR 3016D12.
11 Ceria, Vita, 498-499.
12 Cited by Ceria, Vita, 500.
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Roman hills where the Salesians had some houses. He arrived at Genzano in the
evening, and the novices surprised him with a torch-light welcome at the entrance to the
city. Fr Rua gave the Good Night. The secretary Francesia was amazed to see him still
"as fresh as a rose". The Rector was even more amazed. We read what Fr Andrew
Gennaro said at the canonisation process: "On 18 November 1908 at Genzano in Rome,
Fr Rua called me to his room after evening prayers. I went; when I came in he was
sitting and he asked me to take off his shoes and socks, because he could not do it by
himself. I got down almost on my knees more out of veneration than necessity to do the
job. With the shoes off I pulled off the first sock. At the sight of his black, deadened leg,
I was moved and cried: "Oh! Fr Rua, look at these legs! – But Fr Rua had me quickly
take off the other sock, and kindly saying good night to me, let me go. I had the
impression that the varicose veins which he suffered from had affected the legs so
badly.13
Although the building was not fully ready, the consecration ceremony for the large,
beautiful Church of Santa Maria Liberatrice took place on 29 November. Fr Rua wrote
in his circular for 31 January following: "I would not know how to express in words the
pure joy that I felt on Sunday 29 November last, taking part in the consecration of the
new church, conducted by His Eminence Cardinal Resphigi, Vicar of His Holiness.
Looking around, and seeing the people of Testaccio coming to their new church I took
great pleasure in saying that by our sacrifices we have contributed to giving them the
means of living as good Christians".14 And he illustrated his thoughts by quoting a
lengthy passage from the Civiltà Cattolica, including a critical comment on socialism,
rare in his writings, where he carefully avoided any political allusions:
The glorious title of the ancient church, which recalled Mary's triumph over bygone
paganism in the Roman Forum, was now restored in Testaccio by the Supreme Pontiff's
express wish. Thus Maria Liberatrice is now reigning over the Aventine, in the new
populous suburb growing around it, proclaiming her maternal sovereignty over the
modern paganism of socialist naturalism, the movement that sought and seeks still to
centre its efforts amongst the working people here. In her shadow the good and effective
work of the sons of Don Bosco will develop, supported by Christian charity, with
oratories, groups, schools and other similar institutions appropriate to time and place.
Thus also in the shadow of Maria Liberatrice, the working folk of Testaccio will
increase, freed from unbelief and vice. And they will always be better educated in support
of their struggle in honesty and faith against the poor misguided types who hasten to de-
Christianise and barbarise the outskirts of the city of Rome through disorder, anarchy,
ungodliness.15
He also noted that in the papal audience on 10 December, Pius X showed interest in
all the Salesians, and was happy with the Congregation for having brought the
construction of the large church at Testaccio to a successful conclusion. He expressed
his best wishes for the Salesian apostolate for that part of his flock and encouraged the
13 Deposition from Fr Andrea Gennaro at the Apostolic Process, in Positio 1947, 901. This scrupulous
testimony, however, risked confusing socks with legs,and added: "But because I was upset, I couldn't
check whether the socks he took off were worn over other elastic stockings". He made a mistake, since
anyone who wears elastic stockings knows how difficult they are to take off. Fr Rua would certainly have
had someone take them off. Gennaro then had really seen the legs all covered in blood.
14 Here I follow up with the circular dated 31 January 1909, in L.C., 400-402.
15 L.C., 401-402, where Civiltà Cattolicais quoted, book 1404.
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priest who would be the parish priest there. At the end of the audience, the devoted
Rector Major brought away a very special blessing which the Pope had written in his
own hand: "Deus omnipotens adimpleat omnem benedictionem suam in vobis" [May
Almighty God fill you with all his blessings]. In his enthusiasm, Fr Rua said that by this
gesture the Pope "not only sought abundant blessings on all our humble Society, but
added his own prayer that it would be complete and effective".
He lost no time over those days. After Rome, he went south to the Salesian houses at
Caserta, Castellamare, Naples and Portici. Brief though they were, his visits aroused
enthusiasm amongst the crowds and the young. Fr Francesia, who accompanied him,
risked this observation: "Today Fr Rua drew the kind of enthusiasm Don Bosco did, and
the veneration for him is the kind given to a man of extraordinary virtue". Like Don
Bosco, he even multiplied hosts, if we want to believe the deposition of the Salesian
Bishop Federico Amanuel at the apostolic process for his canonisation:
I was the Rector of the Salesian College at Caserta in 1909, in December when he
visited my house. The pupils came up for communion at the Mass which Fr Rua was
celebrating. The catechist or spiritual director had forgotten to consecrate the hosts. When
he brought out the ciborium at communion time he found only a few hosts there. He was
confused and humiliated but Fr Rua told him: "Don't worry" and began distributing
Communion. Two hundred and thirty pupils went to Communion. I don't know how
many hosts remained afterwards, but there were some. When Mass was finished, he
forbade the catechist, Fr Peter Squarzon, to speak about the fact with anyone in any way
whatsoever. But the catechist told me about it and told me to keep it a secret. I also did
not speak about it to anybody.16
The Messina disaster
1908, so full of happy events, concluded tragically for his Sicilian sons.17On the
evening of 22 December, Fr Rua returned quietly to Turin. On the morning of 28
December, a violent earthquake followed by a powerful tsunami, struck the coasts of
Sicily and Calabria. In a few seconds, the cities of Messina and Reggio, and also a
number of villages around them, were raised to the ground with a total of two hundred
thousand victims. All communications were interrupted, and the first news of any length
did not represent the reality and spread through Italy and the world only on the morning
of the 29th. Fr Rua, as had Don Bosco for the earthquake in Liguria, immediately
telegraphed the Archbishop of Messina, the Cardinal Archbishop of Catania, and also
the Prefects of the two devastated cities.
Fearful of the lot that has befallen my confreres and pupils from Calabria and Sicily, I
ask God to be good to them, and I will open the doors of my institutes to young people
orphaned by the earthquake. I have telegraphed the Provincial in Catania, Fr
Bartholomew Fascie, and asked him to be at your Eminence's and the Prefect's
disposition to provide for the most urgent needs of young people who are suffering,
knowing that it will be a work of faith and patriotism.18
16 Positio 1947, 472-473.
17 I refer here to the account in Amadei III, 474-478; Amadei was a direct witness, so a credible one;
he was appointed by Fr Rua as the Editor of the Bollettino Salesiano that year, 1908.
18 Amadei III, 475.
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On 30 December no precise news had yet reached Turin. Fr Rua, forced to remain in
his room because of the problem with his legs, could not go in person to the places
which had suffered this disaster. He sent Fr Bertello, former Provincial of Sicily, with
Fr Calogero Gusmano and Brother Tagliaferri. Finally, on 31st evening a telegram
arrived, sent from Catania on the 29th, which provided an account of the many victims
at the Salesian College in Messina. It was the evening when the Strenna for the New
Year was traditionally communicated. Despite his poor state of health, Fr Rua wanted to
come down to the theatre to speak to his confreres and announce the Strenna and the
brief prayer that went with it. Fr Amadei, who was there, recalls that when commenting
on the Strenna, he seemed like a victim ready for any tribulation that Divine Providence
might want or permit. Then with great emotion he went on to read the telegram. His
tone of voice, trembling hands, his whole being, the real sadness he felt deep down in
his heart, made a sorrowful impression on everyone there. They went off to bed praying
for him.
The Valdocco pupils asked Fr Rua to celebrate a solemn Mass for their schoolmates
in Messina. The circular of 2 January 1909 to the Cooperators in Turin spoke of this
initiative, adding: "The Salesians too, to assuage their sorrow, would like to do similarly
in suffrage for their confreres and the Cooperators. The second funeral memorial will
take place on Tuesday morning the 5th of this month, at 10, in the Shrine of Mary Help
of Christians. I hope I am doing the right thing by sending this announcement to your V.
inviting you to take part, to ask for eternal repose for those who have died and will
never be forgotten."19
A letter from Fr Bertello, sent by express mail, arrived during these days, explaining
the terrible circumstances at the Messina college, which had been earlier considered
able to stand up to earthquakes: "Dead and still buried under the building are priest
conferes: Pasquali Joseph, Pirrello Vincent, Claris Darius, Urso Anthony, Lo Faro
Archangel, Rapisarda Mauro; clerics Manzini Mario, Venia Joseph and Brother Longo
Joseph. 38 students also died along with domestic workers Marotta Anthony, Marotta
Salvatore, Pirrello Francis, Zuccarello Alfio. Many have been injured, but nobody
seriously".
On 4 and 5 January, the ceremonies which had been announced took place in the
Shrine, all draped in black. Fr Rua's ill-health prevented him from singing the solemn
Mass as he would have wanted to. Throughout the entire rite he remained kneeling near
the bier, his body and face clearly marked by sorrow. Poor Fr Rua. In 1907 a barrage of
calumnies had fallen on him, and in 1908 a natural catastrophe brought the year, a year
which had finally managed to calm him down, in extremis. Exhausted, worn out by
illness as he approached seventy two years of age, the same as Don Bosco when he left
this world, he was calmly preparing to follow him. He sensed that the end was near,
while meanwhile preparations were under-way for his priestly jubilee in the summer of
1910.
19 FdR 4001D2-3.
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34 - FR RUA'S FINAL YEAR
Preparing himself for death
On the evening of 19 January 1909, Fr Louis Rocca, the Economer General of the
Salesian Society, was called to the bedside of a sick person in Corso Regina Margherita,
not far from the Oratory. After administering the sacraments to the lady, he was seen
leaving from there a little unsteady on his feet. So the family went to the window to
follow him as he went along the street. They did not see him appear. They opened the
door and found him on the floor, still clinging to the railings of the stairway. He had had
a stroke. He was brought to the Oratory and died soon afterwards.
Fr Rua could not help but conclude his letter of 31 January, focused on the church of
Mary Help of Christians, with a series of reflections on the Exercise for a Happy Death.
Death had suddenly come to pupils and confreres in Sicily, and now, just as suddenly, it
had taken Fr Louis Rocca, at just 55 years of age. He knew that his religious were
always ready for the major step to eternity. But in his opinion these were proof of the
need to make the monthly Exercise for a Happy Death regularly and well. Don Bosco
was very keen on it: "The Venerable Don Bosco, from the beginnings of the Oratory,
introduced the custom of the Exercise for a Happy Death every month. When a priest
marvelled at the good conduct of so many youngsters living at the Oratory, Don Bosco
said: they are good because they make the Exercise for a Happy Death every month.
This practice sustains our house. We recall how he announced it in a Good Night some
days beforehand, always with a certain solemnity; we can still see him kneeling at the
steps at the altar, reciting those tender prayers with us, asking for the grace to die well".
After recalling an article of the Constitutions and something from the Regulations, he
concluded seriously: "So we cannot call ourselves truly Salesian if we overlook such an
effective means for obtaining our salvation".1
The prospect of death was by now hovering over Fr Rua himself. He was getting
weaker, and began to think of the heritage he would hand on to his successor. The
infirmarian, Joseph Balestra, attests that his suffering was getting worse, his legs were
terribly swollen, covered in ulcers and he found it difficult to walk. "To help him,
Ballestra applied some hot compresses on several of the sores. This remedy had little
effect. He needed to stay in bed or on the sofa with his legs stretched out, and he did this
reluctantly when he simply could not do anything else. Whether standing or sitting, the
swelling got worse".2
Nevertheless he still found the strength to write a long letter to confreres for the
anniversary of Don Bosco's death on 31 January 1909. He noted in it how the work of
the Venerable Founder had survived and developed despite the prophets of doom and
the manoeuvres of enemies who had promised to reduce it to a "heap of ruins". Just the
same he added clearly: "It is also true that we have not always corresponded well with
the graces received; unfortunately many serious defects reproach us". Who knows how
often we have deserved God turning his gaze elsewhere and seeking other and better
instruments to obtain his glory; but he is infinitely rich in mercy, in view of the merits
of our Venerable Father, and has continued to bless, sustain and console us. Every day
1L.C., 404-405.
2 Amadei III, 482.
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we see Don Bosco's predictions come true about the number of his sons and their
efforts".3
On balance, Fr Rua, approaching the age when Don Bosco had left this world, was
ready to depart with his soul at peace.
The confreres around him were getting ready for solemn celebrations for his priestly
jubilee. He was ordained priest on 29 July 1860, so the jubilee was to be celebrated on
29 July 1910. It was planned to have the festivities spread over the second semester of
1910. The members of the central commission responsible for the organisation were
officially appointed. The entire Congregation was involved.4 The feast had begun at
Valdocco on 29 July 1909: Mass for Fr Rua at the altar of Mary Help of Christians;
banquet in the theatre, Good Night from the Rector Major to the whole community at
Valdocco.5 A holy picture with a picture of Fr Rua on it was printed as a "a reminder of
the propitious 29th July 1909, on the 50th anniversary of the priestly ordination of Very
Rev Fr Michael Rua, when superiors and students at the Oratory at Valdocco,
prostrating themselves before the feet of the Virgin Help of Christians, rejoiced with
him around the altar, wishing him well for his golden jubilee".6 On 30 August 1909, he
attended the Fifth General Assembly of diocesan directors of the Pious Union of
Salesian Cooperators at Valsalice, about which we will speak next.7
The daily existence of a sickly Fr Rua
It would be a gross mistake to imagine that Fr Rua remained inactive because of the
pains tormenting him. The long letter to the Cooperators was issued punctually in
January 1909. In it he reassured his readers that the Lord continued to bless the Salesian
work, as demonstrated by the new works opened in the Old and the New Continents. He
exhorted his Cooperators to support the Salesian missions which were in constant
growth.8 In previous years the annual letter also provided information on the works of
the Salesian Sisters. Now, despite the separation, Fr Rua did not want to forget them.
After the letter to the Cooperators, he had an article inserted into the Bollettino
Salesiano of January 1909 with the title "The Institute of the Daughters of Mary Help of
Christians in 1908". The article, certainly desired and perhaps even written by Fr Rua,
said that despite the official separation, the Institute continued to be the privileged
branch of the Salesian family.
Besides the circular letters to Cooperators and Salesians, always well substantiated,
faithful to his usual custom Fr Rua wrote many individual letters. Only a small number
of them have been consigned to the Archives in Rome, but amongst the letters from
1909 we find five addressed to Fr Evasio Rabagliati, Provincial, Columbia, eight to Fr
Joseph Vespignani, Provincial, Argentina, ten to Fr Arthur Conelli, Provincial, Central
Italy, eight to Fr Peter Cardano, Provincial, Middle East, five to Fr Joseph Gamba,
3 L.C., 397-398.
4 Circular letter of the Prefect General, Fr Rinaldi, to the Salesians, 6 February 1909, in FdR 2753A7-
9.
5 Amadei III, 510.
6 FdR 2754B1-2.
7 Bollettino Salesiano, October 1909, 291-294.
8 Bollettino Salesiano, January 1909, 1-8.
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Provincial, Uruguay-Paraguay. His long letters to Fr Isaac Giannini, Rector at the
agricultural school in Palestine, Beitgemal, dated 25 January and 7 July 1909, reflect the
exceptional interest that Fr Rua had for the work, which he had visited the previous
year.9 In July and August he sent three long letters to Fr Anthony Malan, Provincial,
Mato Grosso, at the heart of Brazil, on how to deal with the indigenous people, get them
ready for Baptism, etc.10
Despite his physical pain, Fr Rua still moved about. From 16 to 18 March he
preached the Triduum for the Feast of St Joseph to the Josephite Sisters in Turin. The
topics were simple and practical: 1st day: Work, doing one's duty following the example
of St. Joseph; 2nd day: Prayer, we need to pray always, following Mary's example; 3rd
day: Sacrifice, knowing how to submit to the superior. Models: Joseph, Mary and
Jesus.11 On 20 March at Nizza Monferrato he celebrated the end of the Retreat for the
Salesian Sisters. He focused his talk on three letters "P.U.O (può)", Piety, Humility
(umiltà), Obedience: the mnemonic device was something he was familiar with.12 On 21
March there was an academy "in honour of Don Bosco and his worthy successor". The
long speech for the occasion has been preserved13 A characteristic reflection by Fr Rua
concluded the feast: "I don't deserve so many praises but I accept them because they
were followed by a promise to pray for me and I have much need of this. I would like to
be a perfect copy of Don Bosco, and while I am reading his life and comparing it with
my own, I find myself humbled and have to say that I am a very rough copy of Don
Bosco. I do not say this out of humility, but because it is true; so pray for me so that I
may become a true copy!"14
Fr Rua wanted to take part in the ceremonies for Holy Week at the Oratory. On Holy
Thursday, 8 April, despite his illnesses, he personally washed the feet of twelve boys
and then invited them to his table. From 15 to 24 May he took part in the Novena in
preparation for the Feast of Mary Help of Christians, but left the honour of presiding
and preaching to various cardinals and bishops. The traditional "thanksgiving feast" for
23 and 24 June, while it took place as usual, was more solemn than usual in its tone.
Baron Anthony Manno announced that a committee had been put together for Fr Rua's
Jubilee and had Cardinal Richelmy as its president. The jubilee festivities properly so
called were being prepared for 24 June 1910. They were not going to wait for 29 July,
the anniversary of his ordination. It seems that Fr Rua had said: "You can have your
feast, but without the saint!".15On 25 June, a letter sent to Salesians by the central
committee, and signed by the Prefect General, Fr Rinaldi, explained the jubilee events
in detail: exhibits, contests, Fr Rua's letters, photos etc.16
Following established practice, on the 24th of the month, Fr Rinaldi sent the Rector
Major's instructions and those of individual members of the Superior Chapter to
Provincials and Rectors. The fact that these circulars are all accurately numbered, in Fr
9 Letter of M. Rua to I. Giannini, 25 January and 7 July 1909, in FdR 3904D2-6.
10 Letter of M. Rua to A. Malan, Turin, 3 July, 16 July and 19 August 1909, in FdR 3915 D1-7.
11 Accoridng to the local chronicle, taken up by Amadei III, 486-488.
12 Cf Amadei III, 489-492.
13 FdR 2765A8-12.
14 According to the local chronicle, in Amadei III, 493.
15 Amadei III, 506.
16 FdR 2753B10-12.
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Rua's style, guarantees their authenticity, along with the administrative and especially
religious concerns of their author. Permit me to summarise, by way of example, those
from January to July 1909. They show how the Rector Major, now almost an invalid,
stayed close to his sons throughout the world. We should note in particular his concern
for, one might almost say obsession with, the Salesian Cooperators.
On 24 January Fr Rinaldi writes that the Rector Major: 1) announces that after the
huge disaster in Messina, another unfortunate event has happened to the Congregation
with the death by apoplexy of the Economer General, Fr Louis Rocca; 2) he
recommends great care for the Brother confreres, and to accept good domestic workers
who might have the necessary qualities to become excellent Brothers; 3) he suggests to
Provincials and Rectors that they re-read and put into practice the decisions of the
General Chapters relating to Salesian Brothers; 4) he invites Provincials and Rectors to
respond to each of the members of the Superior Chapter who write in the monthly
circular.
On 24 February, Fr Rua: 1) announces the appointment of Fr Joseph Bertello as
Economer General; 2) communicates that the ordinary diocesan process for the Cause of
Beatification of Dominic Savio has concluded in Turin; 3) urges the houses in America
to respond to his circular of 27 December 1908 on the question of their belonging to
Italica Gens for looking after Italian migrants; 4) recommends that the non-Italian
houses, especially novitiates, study Italian; 5) asks the Provincials to take account of
regular conferences for the Salesian Cooperators; 6) invites the Rectors who did not
have the required forms to ask their Provincials for them; 7) praises the Rectors who not
only read the circular letters publicly but make them a topic for their community
conferences.
On 24 March: 1) wishes the Salesians and their pupils a Happy Easter; 2)
recommends the care of clerics in Practical Training to their Rectors; 3) asks that priests
and clerics prepare short sermonettes in honour of Our Lady during the month of May.
On 24 April, the Rector Major: 1) exhorts Salesians to see to the month of May and
implant devotion to the Help of Christians in the hearts of the pupils; 2) invites the
Rectors to re-read the monthly circular for January 1904, regarding the privileges
relating to the Feast of Mary Help of Christians; 3) reminds them of the conference to
Cooperators usually offered on this occasion.
On 24 May, Fr Rua: 1) recommends that the month of the Sacred Heart be spent with
the attitude of Ad Jesum per Mariam; 2) reminds people of notices from previous years
regarding the wash-room areas, following the recommendations of Don Bosco; 3)
argues against the widespread idea that assistance is something just for the clerics, while
priests should devote themselves to sacred ministries instead: "it would be fatal to the
spirit of our Pious Society and the good results of the preventive system"; 4) invites
people to avoid visiting shows exhibiting pictures which offend against morality; 5)
announces that the apostolic process regarding Don Bosco will open in Turin.
On 24 June: 1) thanks people for the good wishes received for the Feast of St John
the Baptist, the day when Don Bosco celebrated his name day and when the Rector
Major's feast day was held; 2) recommends strengthening the activities of the festive
Oratories during the holidays; 3) announces that Salesian efforts for the victims of the
earthquake in Messina had raised L. 21,466.17; 4) exhorts negligent Provincials to send
in their reports on the Provincial visitations; 5) invites Provincials to note the circular of
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the 3rd July 1906 on personnel of the houses.
On 24 July, Fr Rua: 1) again invites Provincials to hand in their accounts of their
visits to the houses; 2) exhorts Provincials and Rectors to send young people and the
domestic personnel who show signs of a vocation to the Retreats; 3) wishes everyone
happy holidays and a fruitful Retreat for the temporal and spiritual good of the
Society.17
Finally Fr Rinaldi, on 24 August 1909 writes a letter to Salesians to remind them of
the recommendations of Fr Rua on silence and recollection during the Retreats that they
would be making in their holidays. 18 As you can see, our good Rector Major did not
cease watching over the good spiritual welfare of his men.
Fr Rua's depositions at Don Bosco's apostolic process
Fr Rua was the first of the witnesses cited at Don Bosco's apostolic process, which
opened in Turin on 26 May 1909. His depositions, always carefully and strongly
argued, were spread over the period from 11 June (session 4) to 20 November (35th
session) in 31 sessions in all, suspended for a holiday period between 17 July (19th
session) and the 4 October (20th session).19
From the 4th to the 12th session, as he had done during the informative process, he
went minutely through Don Bosco's very full life, since he had known him since he was
eight years old and was by his side until he died in 1888, except for a few years from
1863-1865 when he had been appointed Rector at Mirabello. He spoke of Don Bosco's
education, blocked by his step-brother Anthony, his studies at the public school and the
seminary in Chieri, the period spent at the Ecclesiastical Institute in Turin. He said that
the Servant of God had always been zealous, especially in regard to his friends as a
child and the youngsters he met up with. He spoke about his visits to the prisons and
hearing confessions there.
During the 7th to the 10th sessions he provided a detailed account of the history of
the group of clerics and lay people who were destined, over time, to become the
Congregation of St. Francis of Sales, the birth of the Institute of the Daughters of Mary
Help of Christians and the Pious Union of Salesian Cooperators, a work supported by
Pope Pius IX. Fr Rua did not forget the Work of the Sons of Mary for late vocations.
During the 11th and 12th sessions he recalled how Don Bosco set about defending the
Pope when he was under attack, and for this had to suffer persecution and even
aggression; in 1867 he advised the Pope of threats from Garibaldi; he defended Papal
infallibility from the moment it was promulgated at Vatican I. He then recalled that
already in his youth, the Venerable had thought of proclaiming the Gospel to non-
believers in person, but not being able to realise this dream, beginning from 1875 he
decided to send his missionaries to South America; in his zeal, he also wanted to send
them to the United States, Africa and India.
From the 13th to the 19th session Fr Rua testified to the heroic nature of Don Bosco's
theological and moral virtues; his constant union with God; his special Eucharistic
17 These circulars of Rinaldi are kept in FdR 4075C6–E10.
18 FdR 2753C1-4.
19 For the first stage of Don Bosco's apostolic process, cf. FdB 2439A5-2482C1. Fr Rua's depositions
are found in FdR 2444C10-2449E6.
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devotion; his veneration for the Word of God; his devotion to Mary, and his practice of
the virtues inherent to the ecclesiastical state, trust in Divine Providence, despite the
constant obstacles he had to overcome. Finally he spoke of his constant conformity to
God's will until his final illness and death. He added that he always entrusted himself to
the Lord's will before taking serious decisions; that his life was a continuous work of
spiritual and material mercy and that he could not be accused of any kind of attachment
to money.
After the holiday interruption, the 20th to the 23rd sessions were dedicated to the
cardinal virtues. Fr Rua testified that Don Bosco was naturally zelaous, decisively
inclined to love of neighbour. But his spiritual strength was heroic: he showed this in
the tenacious pursuit of his own vocation. At every moment of his life, in the midst of
contradictions of every kind, he showed deep humility and true and proper love for
poverty and chastity. With the 24th session, the inquiry focused on his supernatural
gifts. The topic continued in the 25th and 26th sessions He spoke of his gift of tears,
prophecy, understanding of souls, visions and persons healed while he was still alive.
The 27th session was dedicated to a quick investigation of the works Don Bosco had
published and concluded by recalling his death. In the 28th session he spoke of the
funeral and the reputation he had as a saint and even a wonder-worker, a widespread
reputation not only in Turin and Italy, but elsewhere in the world, while he was still
alive. The 29th session touched on topics which contrasted with the general admiration
in which Don Bosco was held; they dealt with the interpretation of adversaries, in fact,
who maintained that he had lost his head and accused him of appropriating legacies... Fr
Rua showed that the main attacks he was subject to were brought about by his zeal in
defence of the Pope and the Church, not through defects in his behaviour or that of his
followers. He then went on to questions relating to miracles attributed to Don Bosco
following his death. Time was spent on these during the 30th to the 32nd sessions. Fr
Rua listed the names of those for whom miracles had been worked and described in
precise detail the illnesses they were suffering from. It remained only for him to confirm
and sign his depositions, which took place during the 33rd and 34th sessions.
The substantiated depositions of Fr Rua's are very important for the historian. He had
an excellent memory in fact. Needless to say, he could also make mistakes, as in the
case of the claimed temporary resurrection of young "Charles", which Fr Rua attributed
to Don Bosco when it was really a case of a story told by the priest from Valdocco
drawn from the life of St Philip Neri.20 Fr Rua was reflecting common opinion, alert to
the miraculous. When it came to narratives about healing. But these are trifling errors
when compared to such a solid and well-founded testimony, and one to be admired in
such an elderly and infirm individual as he was.
20 FdR 2449 C1. The correction is documented in F. Desramaut, «Autour de six logia attribués à Don
Bosco dans les Memorie Biografiche», in RSS 10 (1991), 38-52.
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35 – THE TWILIGHT PERIOD
The difficult summer of 1909
Between the various sessions of Don Bosco's apostolic process, Fr Rua did what he
could. On 30 July at Valsalice he brought the Retreat for clerics and young people to a
close; on 13 August he went to celebrate for the Sisters of the Sacred Heart in
Valsalice.1On 16 August he was with the new aspirants at Valsalice. His address there
employed an acronym, BOSCO, meaning, in Italian Bontà (Kindness), Orazione
(Prayer), Studio (Study), Castità (Chastity) and Obbedienza (Obedience).2 On 21
August he went to Nizza Monferrato to the Salesian Sisters where he celebrated Mass
and gave them some words of encouragement, but he refused absolutely to give them
directives so they would understand that he in no way wanted to take "any steps that
might seem to be in contrast with what higher Church authority had indicated"
concerning the separation of their Institute and the Salesian Society. While showing a
degree of readiness, he gave no support to the regular attempts by the Superior General,
Mother Daghero "to have a Salesian Councillor in every Province" belonging to the
Sisters.3
On 30 August Fr Rua visited Don Bosco's casket at Valsalice for the Fifth General
Assembly of diocesan directors of the Pious Union of Salesian Cooperators. He had
been encouraged to organise this by a letter from Pius X, Diletto figlio, the previous 25
August.4 It was a most important assembly on needed modernisation of the Salesian
Oratory, a topic very dear to the Rector Major. Society had changed by comparison with
the beginnings of the Oratory. The cards had been altered by anti-religious socialism.
The Oratory could no longer be reduced to just a recreational and religious function.
The assembly expressed the desire that the activities of the Oratories be integrated "with
works of social and economic import, responding effectively to the needs of the young
so they will find in the Oratory the social education and moral and material help that is
otherwise being offered them by anti-Christian groups and institutions". The final
motion listed, somewhat ambitiously, some possible groups: "1) cultural groups; 2)
social discussion groups 3) technical schools; 4) job counselling; 5) the enrolment
bureau for the National Social Security Bank; 6) workers' insurance groups; 7) the
conference for professional hygiene; 8) instructions concerning work legislation; 9)
setting up St. Vincent de Paul Conferences; 10) preparing for military service; 11)
young immigrant worker assistance under the Kolping scheme". The motion wisely
pointed out: "seeing at the same time that recreational and educational aspects are
complemented by all the attractions of modern-day didactics, (e.g. film, projections
etc.)".5 In Fr Rua's thinking, the Oratory was a true and proper centre of formation for
the young.6
1 Amadei III, 517.
2 Amadei III, 518.
3 Amadei III, 519.
4 This document is reproduced in FdR 3833A9.
5 Bollettino Salesiano, October 1909, 292.
6 Concerning this problem cf. the documented article by P. Braido, «L'Oratorio Salesiano in Italia,
“luogo” propizio alla catechesi nella stagione dei Congressi (1888-1915)», in RSS 24 (2005) 7-88
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On 9 September, Fr Rua closed the Retreat for the Salesians at Lanzo. On the 15th he
was in Foglizzo, where he spoke to the theology students and the newly professed. On
24 September he spoke to the priests at Ivrea. On 28 October, at the Church of Mary
Help of Christians, during the farewell ceremony to forty new missionaries presided
over by Cardinal Richelmy, Fr Rua was able to offer his customary embrace to the
departing missionaries. Witnesses confirm that one almost did not notice that his legs
were giving him terrible pain.7
From September to November, the many meetings of the Superior Chapter took
place with Fr Rua presiding, but in his room. His health problems were getting worse.
The decline
Midway through November at San Benigno where members of the Superior Chapter
were gathered to examine reports from the Extraordinary Visitors and remotely prepare
for the General Chapter in 1910, Fr Rua got much worse. On Wednesday the 23rd he
was unable to celebrate Mass in the chapel. He had to go to the infirmary. This did not
stop him from giving a class in spirituality to the novice who was helping him,
beginning with the life of St Clement of Rome, whose liturgical memory it was that
day.8On 24 November, the chronicle tells us how those of the community were closely
following what was happening with the Rector Major: "Today Fr Rua turns 72, five
months and 15 days, the same age as Don Bosco [when he died]. The young men
greeted him with applause before lunch. They read out some words of welcome. Don
Rua thanked them and asked them to pray not that his life be lengthened, but that he
may spend the days that remained to him in a holy way".9
He was worn out and the same day had to go back to Turin. He left the house holding
onto Fr Albera's arm. The youngsters greeted him by lining up in silence, kneeling. He
farewelled them from the carriage. Once back at the Oratory, he was forced to remain in
his room and spend his days with his leg up on the old sofa, but always dressed in his
cassock. By now his swollen legs prevented him from wearing shoes or even slippers.10
The conclusions of the Extraordinary Visitations
He kept active just the same. The written conclusions to the Extraordinary Visitation
of all Salesian houses, which he had ordered in 1908, were presented to the Superior
Chapter on 22 January 1910. They were severe: lack of personnel, especially qualified
personnel; lack of good Rectors; scarcity of good confessors; gaps in the formation of
personnel, especially of the Brothers; some unworthy elements which were a danger to
the confreres; the need to change Provincials and Rectors who were unsuitable, etc.11
Some weeks before, on 1 December, Fr Rua had signed an important circular to
Provincials and Rectors with his personal observations after reading some of the
(especially 83).
7 Amadei III, 523-527, passim.
8 Amadei III, 540.
9 FdR 4249A11.
10 Amadei III, 541-542.
11 Minutes of the Superior Chapter, 22 January 1910, in FdR 4249B5.
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documentation.12 At first sight the letter seemed to be reassuring. According to Fr Rua,
the Visitors' reports once again demonstrated that the "humble Salesian Congregation"
(he liked this adjective), blessed by the Lord, supported by the Help of Christians, and
developing through the prayers and merits of its venerable Founder, was continuing to
achieve great good around the world. The calumnies of Varazze and Marsala,
persecutions following the revolutions in Barcelona and Colombia, only proved that the
enemy, defeated on one side, tried new assaults from an other. "Who knows what he is
planning against us today? But we have nothing to fear; God is with us". That said, Fr
Rua offered a general observation, one that inspired what followed in his document: we
see that in houses governed by a superior gifted with the necessary qualities for his role,
filled with true and burning zeal, a faithful imitator of his Venerable Founder Don
Bosco, piety flourishes, pure habits reign, there is admiration and constant progress in
studies, one breathes an atmosphere imbued with the most outstanding virtues.
Unfortunately the Visitation reports indicated that such pearls were somewhat rare. This
sad acknowledgement urged Fr Rua to draw up a list of advice and exhortations aimed
especially at those principally responsible for the houses.
1) Fr Rua urged them to compare their own conduct with the text of the
Constitutions. "The most appropriate moment for this examen" is the Exercise for a
Happy Death. The Visitors' reports reveal that some Rectors of houses easily dispense
themselves from the practices of piety imposed by the Rule, especially meditation and
spiritual reading. Others not only "neglect the monthly solution of moral cases, but
despite frequent recommendation do not provide the two monthly conferences so
necessary to keep the spirit of Don Bosco alive in their confreres". How then can "those
Rectors who do not have the friendly talk with their dependants maintain a calm
conscience?" This deplorable disorder is perhaps at the basis of the loss of so many
vocations, while such Rectors are wasting their time reading newspapers, too easily
accepting commitments outside the house or making frequent unnecessary visits
overseas. "At least this reminder sent them by their poor Rector Major from his bed
where he has been confined for a week by illness, might help them to correct their
negligence".13
2) It is not enough for Rectors to observe the Constitutions; they have to also see that
their dependants observe them. "Woe upon the negligent superior! St. Bonaventura
never ceased claiming that the one who misuses his power sins against God, against the
confreres he abandons to their dissipated behaviour, and against his own conscience
which is responsible for his subjects' faults as well as his own". Fr Rua dwelt especially
on the practice of the vow of poverty, to which he had already dedicated a substantial
circular on 31 January 1907.14 "How sad it is that certain Rectors are not more diligent
and courageous in practising poverty. Confreres are firmly forbidden to have money and
spend it on small pleasures…. It is sad to see confreres, when they change houses,
dragging along with them a chest of books and objects they call their own". The
favourable acceptance of the 1907 letter had made him think that such abuses had been
put an end to. Alas! The Visitation reports were piercingly clear: "But I take consolation
from the hope that you will take greater care to see that my wishes are fully satisfied".
12 L.C., 407-418.
13 L.C., 412.
14 L.C., 360-377.
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3) Fr Rua speaks out against another abuse that might sound strange to us today: "It
is said that some individuals have entered our Pious Society with no other intention than
to gain material advantage for their families". They do not have the interests of the
Congregation at heart, but seek ever more consistent financial support from the
superiors for their families. He therefore invited Provincials to investigate "whether the
postulants or novices are entering the Congregation for the singular purpose of saving
their souls, rather than to procure a comfortable existence and help their families. Be
informed also about the state of the postulant's family, and when you find that it is is in
need of the young man's support, urge him to take another path instead and not become
a Salesian. Watch out especially not to have priests ordained who quaerunt quae sua
sunt, non quae Jesu Christi [seek their own interests, not those of Jesus Christ]".
4) He then dwelt at length on the nonchalance of certain priests in celebrating Mass:
"Allow me to remind the Provincials and Rectors that you have a a strict obligation to
correct your subjects who celebrate badly or with undue haste or who do not make the
proper preparation and thanksgiving". He continues by recalling some of the
considerations of St. Francis of Sales, who wrote in the Introduction to the Devout Life:
"The Holy Sacrifice of the Mass is at the core of the Christian Religion, at the heart of
devotion, the soul of piety, an ineffable mystery that reveals the depths of divine
charity, in which God unites himself truly with us, and generously communicates his
graces and favours".
5) He recommends that article 780 of the Regulations be observed: "our pupils are
forbidden to lay hands on one another, hold each other's hand or go walking arm in
arm". But this is not enough. Provincials and Rectors should see that no Salesian allows
himself familiarity of the kind with his pupils. "In conferences occasionally take up the
need for us Salesians to mortify our sense of touch". Forbid everyone to caress the
children, shake their hands, walk hand in hand with them, squeeze their cheeks or chin
and especially have them sit on their knee". Gestures like this "could lead to serious
disorders against morality, and give pretext to our enemies to calumniate us and
attribute intentions to us that we do not have. The Venerable Don Bosco, who also
loved youngsters with such affection, never considered it correct to attract them to
himself with such means and zealously reproached whoever acted otherwise".
6) Fr Rua concluded the circular by urging Salesians not to behave as "children" but
as mature individuals, as "strong workers in the Lord's vineyard". Each one should carry
out his duties with the greatest diligence, "as if the entire honour of the Congregation
depended on him alone". Each one should be able to "work very well,especially on
behalf of the young", treasuring "every means to progress in knowledge and virtue".
Nobody should resign himself to his own defects. "everyone in speech, work and
attitude should show that we are worthy of the name Salesian and son of Don Bosco".
Provincials and Rectors should give their communities "an essential seriousness",
"kindly but firmly seeing that they observe the Constitutions and Regulations", in
reading at table, leaving the house, in regularity at practices of piety, including during
holidays etc.
In an appendix to the circular, Fr Rua congratulates those in Salesian houses who
foster good press.
Perhaps Fr Rua was aware that this letter would become his spiritual testament. It
was based on the reports from the Extraordinary Visitation in 1908, which allowed him
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to gain an overall picture of the real situation of Salesian houses around the world. He
had compared these with the Regulations drawn up by the Provincial Chapters and with
the ideal of a Religious that he had nurtured within himself. In isolation in his room, his
legs swollen, Fr Rua still sought to reach out personally to all his sons and beg them to
show themselves to be worthy disciples of Don Bosco. This had been the purpose of his
time as Rector Major from the outset.
Fr Rua's final weeks
Fr Rua's annual letter to the Cooperators came out punctually on 1 January 1910.15
On 4 January Fr Rua agreed to go down under the arcade at Valdocco to be
photographed wearing his biretta and with a cape on his shoulders.16 "If you look
closely at him", Fr Ceria observed, "you can see an uncharacteristic defeated look in his
exhausted and emaciated face; his eyes, while still showing the strength of his soul,
seemed to have a subtle listlessness about them; his lips want to shape their usual smile,
but you can just see the muscles contract, while the liveliness that should control them is
missing".17
By now Fr Rua could no longer go down for Mass at the Church of Mary Help of
Christians, but celebrated in Don Bosco's small chapel, near his office. Celebrating
Mass tired him out, which is why – most unusually for such a devout person as himself
– he was forced to make his thanksgiving seated in an armchair in front of the altar. One
morning, at the end of Mass, he called the faithful infirmarian Balestra and told him: "I
feel dizzy. Could you help me back to my room". On 14 February Doctor Battistini, the
usual doctor at the Oratory, discovered an alarming cardiac weakness and advised him
to abstain from celebrating Mass and rest for four or five days. The following day
however, he wanted to say Mass. This would be the Last time. On Wednesday 16th,
from his bed, he assisted at Mass celebrated by Fr Francesia in the small chapel. He got
up at midday, but an hour later he had to go back to bed. He was exhausted and he said
to Balestra: "Take the mail and bring it to Fr Rinaldi, and tell him to deal with it,
because I am no longer able to". Just the same, lying back on his pillows, he still saw
those he wanted to come and see him. At set hours he made his meditation and spiritual
reading, with Balestra reading the same texts that were being used in the community.
Doctors diagnosed "senile myocarditis", which saw his body reduced to complete
exhaustion. But his spirit remained alert and welcoming to anyone who visited him.
Over these days in fact his bedside saw a constant stream of cardinals, and well-known
ecclesiastics and lay people, members of noble families and ordinary people. Those who
knew of his virtues, saw him lifted up to an extraordinary spiritual level.18 On 14 March,
sensing that the end was near, he asked that the contents of his shelves and desk drawers
be listed. The following day he called Balestra and gave him a daily programme to be
followed. Here it is:
15 Bollettino Salesiano, January 1910, 2-8.
16 See this full page photo in Bollettino Salesiano, May 1910, 131.
17 Ceria, Vita, 574. For the account of Fr Rua's final weeks, I am following, Ceria, Vita 575-584, more
or less, but take account of circulars and telegrams from Fr Rinaldi to the Salesians, and also the
substantial chronicle in two of its places :"The final days" and "His death", in Bollettino Salesiano, May
1910, 133-149, 150-161.
18 Fr Rinaldi's monthly letter to Provincials and Rectors, N. 61, 24 March 1910, in FdR 4076C1-2.
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Timetable 'ad experimentum'
5: Rising
5.20: Mass, Communion, thanksgiving
6.15: Meditation
6.45: Rest – From 8 to 9 doctors' visits and breakfast with some interviews
9: Remedies [medicines] – Some interviews with outsiders, according to convenience
and possibilities, then rest
12: Lunch and a chat
14: Rest
15.30: Prayer, reading, some distraction
16: Treatment
18: Rest and some distraction
20: Supper, prayer and get ready for the night.19
Already before establishing this regime, his days had begun with a clear programme.
At 5 am, Balestra knocked lightly on the door and said Benedicamus Domino, to which
Fr Rua responded Deo gratias. Then he had to get ready for Mass. He washed and put
on his cassock, putting a white sheet over his bed. When it was no longer possible for
him to get dressed, he covered himself with a black shawl in order to receive
Communion worthily and see visitors. At the end he had to be content with a large
scarf. He was very keen on decorum. When he opened the missal, and when the bell
rang announcing the beginning of the Holy Sacrifice of the Mass, he made the sign of
the Cross and answered the celebrant along with the server, paying close attention to the
rite.
On 20 March the Church began Holy week. Fr Rua's face and hands began to swell
up. He was aware of it, since on the Wednesday of Holy week (23 March) he asked for
Viaticum the following day. The Eucharist was brought to him on the following day by
Fr Rinaldi, with the confreres of the Oratory in procession holding lighted candles.
Before receiving the host, Fr Rua made a sign that he wanted to speak. They raised him
up on his pillows and he spoke in a fairly strong voice that could be heard in the nearby
rooms. What he said has been reconstructed:
19 This document is reproduced in FdR 2779C9-10.
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In this situation I feel the duty to address some words to you. The first is to thank you
for your prayers: thank you very much, and the Lord will reward you also for what you
continue to do.
Another thing I would like to say, since I do not know if I will have another
opportunity to speak to all of you gathered together, and I would like you to tell those
who cannot be present as well. I will always pray to Jesus for you. I hope the Lord will
listen to the request I make on behalf of everyone in the house now and in the future. It is
very important to me that we all are and try to be worthy sons of Don Bosco. Don Bosco
on his death bed set an appointment for us all: See you again in Paradise! This is the
reminder he left for us.
Don Bosco loved all of his sons; so I recommend three things to you:
1) A great love for Jesus in the Blessed Sacrament;
2) Devotion to Mary Most Holy the Help of Christians;
3) Great respect, obedience and affection for the Pastors of the Church and especially for the
Supreme Pontiff.
This is the reminder that I too would like to leave with you. Try to be worthy sons of Don
Bosco.
I will never omit praying for you. If the Lord welcomes me into Paradise with Don Bosco, as I
hope, I will pray for everyone in the different houses and especially this one.20
Out of a desire for completeness we note how later, on 1 April, Fr Rua expressly
asked Fr Rinaldi to add an observation to his recommendations of 24 March, which he
considered as his spiritual testament, which is significant hearing it from his lips:
"Recommend to confreres what I said on the day I received Holy Viaticum and remind
them that it will be our good fortune to have been faithful in keeping the traditions of
Don Bosco and to have avoided novelty".21 Commenting on his words, Cardinal Maffi
would say in his homily of commemoration: "These are brief words, but they reveal the
mystery and world of a soul, words which express a secret programme, a truly sincere
one which he followed, and here in true and full light, the light shining through his
agony, these words throw light on what for Fr Rua was a constant effort and desire”.22
No outsider was allowed to be at the ceremony, except for devout professor Rudolph
Bettazzi, zealous defender of Catholic Action and apostle of moral behaviour. He asked
this as a great favour. Then he signed the guest book and wrote: "I am happy to have
been present at the Viaticum of a Saint". A nephew came from Rome and other
nephews living in Turin who had visited him many times, but they did not dare to
disturb him. Fr Rua had them brought in and one after another gave them some kind
word and said that he would meet them in Paradise!
Fr Rua's death.
On 27 March, Easter Sunday, towards 9.30 pm, there were slight symptoms of an
embolism. Fr Rua lost consciousness. The doctor assured the Superiors, who were
20 Fr Rinaldi's monthly letter to Provincials and Rectors, N. 62, 21 April 1910, in FdR 4076C5.
21 Ibid, FdR 4076C6.
22 Ceria, Vita, 580-581.
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alarmed, that these were passing symptoms, and in fact the patient regained
consciousness and the ability to speak. But he was consistently weaker. Fr Rinaldi then
proposed that he receive the Anointing of the Sick. He immediately answered:
"Willingly, willingly!" He gave him his small Ritual and asked him to read the whole
rite to him along with the prayers prescribed for the administration of the Sacrament. On
the following day Fr Albera gave him the anointing, in the presence of all the members
of the Superior Chapter. As it was with Don Bosco, the effect on him was a physical
improvement that is often noted after the sacrament has been administered: the patient
experienced a reprieve, which seemed like a general improvement.
We read in the daily programme dictated to Balestra, the word "remedy". Fr Ceria
maintains that it refers to the treatment for his legs which were all covered in sores. God
knows how he was able to put up with it. Nevertheless, during his illness, he was never
heard to utter a complaint. If anyone asked him if he was in much pain, he usually
replied with great calm: "No, no!", and sometimes: "A little!"
The doctor's diagnosis became more disturbing as the days wore on. His myocarditis
worsened. He could not feed himself anymore, so on Saturday 2 April Fr Rinaldi
announced to everyone in the house that the end was approaching.23 In the antechamber
there were people still wanting to see him. But they were kept at bay by the energetic Fr
Stephen Pagliere. Sometimes Fr Rua made a sign to let someone in. It seems that this
was the case with John Possetto, the friend who came to see him when the Varazze
scandal broke out. Fr Rua shook his hand gently: "I've always owed you something", he
told him in a voice that was barely a whisper, "do you recall? It was here in this very
room; I have always prayed for you and your family and now that I am definitely about
to go I want to tell you that when I am up there united with our good Father I will
always invoke a heavenly blessing on you. Goodbye, good and faithful friend".24
On 1 April, in the Church of Mary Help of Christians, a triduum of prayer for Fr Rua
began, before the Blessed Sacrament exposed. On the evening of the final day, before
Benediction, it seems that Francesia turned to the boys and others present and said: "Oh
Jesus, give us our father, our friend, our benefactor. Such a grace, Holy Virgin, would
be the most beautiful pearl in your crown!" On the evening of 4 April, Fr Rua called his
confessor, who immediately came to him: "Take the Ritual and read the prayers for the
recommendation of the soul". The Superiors, informed, interrupted their meeting and
came immediately. Kneeling at the foot of the bed, they responded to the litanies. Fr
Rua, for his part, followed calmly.
Shortly after this, his calm fled him and he went into a spiritual agitation that
reminded Fr Piscetta, who was there, of Jesus in Gethsemane: "Father, if is is possible,
take this cup away from me". Fr Rua asked those present to pray to the Lord to remove
his death from him or make it less fearful. "Because", he said "I am afraid to present
myself for God's judgement, I am afraid I cannot bear this agony". Naturally Fr Albera
tried to reassure him and comfort him. And the crisis passed.
On the morning of Tuesday 5 April, in the chapel next to his room, eight priests
celebrated Mass one after the other. They added a prayer at the Collect for the dying
man. Fr Rua followed the second of these Masses closely. It was celebrated by his
confessor, Fr Francesia. The devotion with which he received communion, the last of
23 FdR 2778C7-8.
24 According to the Possetto report, reproduced in FdR 2855D12.
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his life, impressed whoever was there. Towards 10 am, he asked for the meditation to be
read to him. They answered that he should not exert himself, but accept God's will. He
only partly resigned himself to that. After reciting the Veni sancte Spiritus, he wanted at
least the headings for the different points for the day's mediation read out, along with
the final resolutions. Then he recollected himself for about ten minutes.
He was lucid, and praying, but drifted in and out of consciousness. Towards evening
he found it difficult to recognise people. Once night came he lost his sight entirely. It
seems that the final agony began towards 10 pm. Occasionally he asked if the moment
of his death had come. Towards midnight he fell asleep.
On 6 April, at one thirty in the morning, he began shaking. Fr Francesia suggested
some brief prayers to him which seemed to revive him. When he heard what Don Bosco
had taught him as a boy: "Sweet Heart of Mary, help me to save my soul", he
whispered: "Yes, save our soul … that's everything … everything … saving our soul".
From that moment on he uttered no other word. He slowly went into a coma. After the
community had woken, the boys of the Oratory began to file past his bed and kissed his
hand. The Salesian Sisters also came. This lasted more than an hour. It finished at 9.37
am. Then without complaint, or movement, without bystanders even noticing it, his
heart stopped beating and his poor body remained lifeless. Those around him fell to
their knees, while the priest, following the ritual, called on the saints and angels to
welcome him, take his soul and present it to the throne of the Most High.
Fr Rua's funeral
He was a saint! Everyone in the Oratory was moved to tears. It was natural. But soon
sorrow was replaced by the certainty of having gained another protector in paradise, a
true saint, a great saint. The news went from mouth to mouth, inside and beyond the
house. The people began to arrive to pay homage to the body, laid out in the church of
St. Francis of Sales. His body, dressed in cassock, surplice and stole, was laid out on a
small catafalque holding a crucifix in his hands. The first to arrive were naturally those
from Turin.25
Admiration and reverence was evident amongst everyone.26 They wanted to see and
touch him as a sign of reverence. This pious pilgrimage assumed extraordinary
proportions the following day, 7 April, after the Press had published news of Fr Rua's
death. In Mary Help of Christian's Square there was a coming and going of gigs and
"automobiles", while a sea of people moved towards the Oratory and the church of St.
Francis of Sales. "Everyone wanted to press rosaries, medals, bracelets, books, holy
pictures, handkerchiefs to his body, and many women gave the clerics and priests their
rings, the men their watches and University students their signed certificates".27On 8
April came the moment to place him in the casket. Then the casket was transferred to
the Shrine of Mary Help of Christians. The people continued filing past.
On the morning of 9 April, the church all decked out in mourning, the funeral rites
began with Mass in plain chant (Gregorian), celebrated by Salesian Bishop John
Marenco, accompanied by Archbishop Pasquale Morganti from Ravenna, a great friend
25 I draw from Ceria for Fr Rua's funeral, Vita, 585-588, and the substantial description in the article
"La Morte", in Bollettino Salesiano, May 1910, 150-161.
26 “La morte” in Bollettino Salesiano, May 1910, 151.
27 “La morte”, in Bollettino Salesiano, May 1910, 151-152.
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of Fr Rua's, and the Dominican Bishop Angelo Francis Scapardini, Bishop of Nusco. Fr
Rua had always loved Gregorian chant. The catafalque was modest, without flowers,
just six candles, but the ceremony was grandiose and most recollected. The various
Associations tied to the Salesians wanted to be there with their respective standards. The
Royal family was represented by Princess Leticia Bonaparte. "You have never seen
such a crowd and such recollection". When the ceremony finished, not only the Shrine,
but also the inner courtyards of the Oratory and the vast church square "presented an
aspect of extraordinary festivity". In the afternoon an endless crowd followed or
preceded the Fr Rua's casket around the streets of Valdocco. It is calculated that a
hundred thousand people stood along the footpaths for the final journey of Fr Rua's
through the city where he was born and where he had spent himself without reserve,
admired by all. The newspaper Il Momento, in its Saturday 9 April edition, wrote:
Around the Casket of the humble priest were all the official representatives of the
highest civil authorities, but behind the military cordons trying their best to manage the
people in the church, square, streets, was such a huge crowd of people that [Turin] had
not seen the equal of for a long time. The most moving significance of the function was
those thousands and thousands of people who bore tribute to him through memory,
recognition, affection, admiration, veneration. Being successor to Don Bosco was no easy
task, and to still maintain, after a quarter century, the intense sympathy that Don Bosco's
name irresistibly brings with it, could be none other than the victory of the great and
humble person this priest has been. Yesterday, Turin's spontaneous acknowledgement of
Fr Rua, was the most noble, eloquent, moving demonstration one could imagine. The
bells that rang out at his burial, sang the hymn of his triumph.28
On 9 April a hearse carried the coffin from the church of St Francis of Sales to the
Foreign Missions Seminary at Valsalice, the Salesian house where Don Bosco's body
had lain for twenty two years. After a final burial blessing, Fr Ru's casket was located in
a burial niche, beside Don Bosco's.
The Rector at the Oratory, Fr Secondo Marchisio, gave the last farewell to the
deceased Rector Major: "In the name of all your sons at the Oratory, and all of them
around the world, I place, O venerable Father, our last loving salute on your casket.
Today, over your grave, we make a solemn commitment to always remain faithful to the
great teachings left you and us by Venerable Don Bosco and summed up in the motto
prayer and work! This is the flower which your sons place on their Father's grave".29
28 «La morte», in Bollettino Salesiano, May 1910, 153-154.
29 «La morte», in Bollettino Salesiano, May 1910, 156.
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EPILOGUE
Towards Beatification
At Fr Michael Rua's death, as we have seen, those who had known him or simply
approached him, Salesian or not, described him as a saint, and were convinced of his
holiness, as if the Church had already declared it. Peter Fedele, historian of the
University of Turin, told his successor Paul Albera that had it been the Middle Ages,
Valdocco would not have celebrated a Requiem mass, but would have immediately sung
the Mass in honour of St Michael Rua, canonised by popular acclaim.1But the Church of
the 20th Century, at least until the advent of John Paul II, moved with lead feet in the
question of beatification and canonisation.
The idea of introducing his Cause of Beatification, already aired in 1910, did not
have long to wait. On 2 May 1922, Cardinal Augustine Richelmy set up the
ecclesiastical tribunal in Turin for the ordinary and information process. Twenty direct
testimonies were called and two official ones. 226 sessions followed, until 20
November 1928.2 In 1931 Cardinal Joseph Gamba began the process of examining Fr
Rua's writings,an easy task, given that he had published hardly anything. In 1936 his
successor, Maurilio Fossati, set up a special process (de non cultu) to ensure that no
public worship was given to poor Fr Rua.3 The "Decree to introduce the Cause of
Beatification and Canonisation of the Servant of God Fr Michael Rua, priest of the
Pious Society of St Francis of Sales", faithful disciple of Don Bosco, whose spirit
"rested on him like Elijah's on Elisha", was signed in Rome on 15 January 1936.4 It
announced the imminent opening of the process, which began on 10 November 1936
with twenty four testimonies, four of which were official, and concluded on 4 May
1938, after 174 sessions.5 Then war broke out and slowed everything down. Fr Rua's
heroic virtues, so evident to readers of the documents during the process, were
recognised by decree of the Congregation of Rites only on 21 April 1953.6 The question
of miracles attributed to his intercession then needed to be dealt with: only the guarantee
of their authenticity would allow him to be proclaimed Blessed. A further seventeen
years went by to finally obtain the "decree on miracles" (19 November 1970).7 This was
at the time of Paul VI, who certainly looked kindly on the Salesians. Fr Rua's
Beatification was celebrated in Rome on 29 October1972, fifty years after the opening
of the information process in Turin.8
Don Bosco's faithful disciple
From the superabundance of testimonies on the life, virtues and holy death of Fr Rua,
a clear picture emerges. Michael Rua was truly the faithful disciple of Don Bosco that
1 Ceria, Vita, 591.
2 All the minutes reproduced in FdR 4255C9-4276E10.
3 This process reproduced in FdR 4326A7-4329A6.
4 Cf. decree reproduced in FdR 4255A4-7.
5 The “public copy” of the ordinary and apostolic process is reproduced in FdR 4329A7-4423D5.
6 Typewritten copy in FdR 4255B1-3.
7 This document is reproduced in FdR 4255B4-5.
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he had sought to be since his adolescence.9
From a physical point of view, the difference between Don Bosco and him was total:
Fr Rua was striking for his slender, tall figure, by comparison with the standards of the
time (given that we read in his passport from 1908, he was one metre sixty eight
centimetres tall). The rigorous asceticism of his lifestyle had strongly influenced his
bony appearance. The Cure of d’Ars, St John Maria Vianney, came to mind looking at
him. But when he spoke, a kindly smile full of warmth lit up his features and made him
attractive. His poor eyes, red from lack of sleep, shone like a child's and their gaze
penetrated hearts. There was nothing affected or artificial about him, neither in attitude
nor words. He demonstrated the simplicity typical of those for whom being, not
appearances, was important.
He possessed a superior, extremely lively intelligence. He understood everything in a
flash. His solid, broad culture, assisted by an excellent memory, was prodigious if one
thinks of all his activities. In his youth, several thought he would be a university
professor. He was not lacking in finesse and he could easily insert a humorous tone in
his conversation. On the other hand he was not imaginative,a little staid, yet his
behaviour was impressive for its stability of spirit and humour. His spoken and written
language – as we see from his circulars – was clear, polished, at times ardent, but not
lyrical.
He was gifted with extreme sensitivity and a very affectionate heart. But he was
always reserved, modest in his feelings. The lessons from the de La Salle Brothers had
profoundly affected him since his adolescence. He showed himself to be polite at all
times , secure in himself and distinguished. A child of the common people, he mixed
easily with the great. More notable still was his strength of will and self-control in
managing his life, time, his day, his calm and persevering grasp of the goals he had set
himself.
And in particular Fr Rua appeared highly prudent. His great prudence was especially
emphasised in the decree on the heroic nature of his virtues (1953). As St Laurence of
Brindisi taught, the rapporteur wrote, there are three essential attitudes for the prudent
person: "Above all, having an aim and knowing how to select the most useful ways
required to achieve this aim easily and quickly; a prudent person does not go ahead
blindly or precipitately, but advisedly, and reflects on how to keep to the best approach.
Secondly, knowing how to direct the means sought and found to the required end;
therefore a prudent person proceeds carefully and diligently, acting neither carelessly
nor inconsistently. Thirdly, being careful and wise in preventing and avoiding danger,
reasonable surprises, by being ever cautious. All this – the rapporteur continued –the
Servant of God practised perfectly and thus with God's help helped spread the Salesian
Society everywhere, fostered piety and zeal for souls amongst its members, increased
the number of missionary expeditions, wholeheartedly supported confreres who wanted
to dedicate themselves to helping lepers, conscientiously saw that in hostels and
colleges piety, study and discipline were encouraged, and firmly but kindly saw that
nothing was overlooked, following the teachings of the Founder, that might redound to
8 Cf. the reproduction of the Pontifical brief of Fr Rua's Beatification (Rome, 29 October 1972), in
FdR 4255B6-12.
9 Here I draw freely from the summarised pages of the two beatification processes; the chapters by
Auffray (L’homme et le saint) and Ceria (Don Rua e Don Bosco); and, especially a wonderful text by J.
Aubry, Les saints de la famille, Rome, SDB, 1996, 124-129.
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the greater glory of God".10
Under his wise government the number of professed Salesians went from 773, spread
over 58 houses in 1888, to 4001, in 387 houses in 1910.
Trials did not discourage him. At most, during his time as Rector Major, he suffered
some very difficult days when the Varazze issue broke at the end of July 1907.
He was an incomparable man of action, a leader who earned the trust and full
cooperation of everyone.
As the rapporteur noted regarding the heroic nature of his virtues, Fr Rua put every
quality he had at the service of the Kingdom of God. This way he also carried out his
providential calling as the faithful continuer of Don Bosco who had left his sons with:
"Work and temperance", which for him meant "putting yourself at the service of others,
intense apostolic activity made possible by refusing to seek one's own personal interests
in every area". Fr Rua held faithfully to that programme with precision and
extraordinary completeness. He was, in the true sense of the term, a “workaholic”.
Every day was full, not a moment of rest, as if he had vowed not to waste a moment. He
never took a holiday. "Arriving in paradise", said one of his sons the day after his death,
"after he had greeted Don Bosco affectionately, he would have been able to ask him:
'have you got some work for me up here?', and 'What time is meditation'?"
Temperance, another strong point of Don Bosco's programme, was expressed in him
through "worship of the Rule". The story of his life has amply demonstrated this. It was
also his unremitting vigilance over himself only to give into nature when strictly
necessary. It is said that Don Bosco had said: "Fr Rua is the living Rule".
He would never put off his weekly confession not even by twenty four hours, even at
the cost of going to confession to a travelling companion, stunned by the request. He
never took a siesta. Every day after lunch,he took recreation with the confreres as
indicated in the Rule After evening prayers he observed and saw to the observation of
the great religious silence. He respected and ensured respect for the most minute
liturgical details.
He was temperate in eating. You never saw him eating outside of meals, despite
being the Superior General, and he never tolerated any privileges in his own menu. He
was temperate also in sleeping: after a tiring day, he did not lay down on his bed, but on
his couch, which was prepared each evening, and he permitted himself no more than
five or six hours of sleep. In short, he had learned from his youth not to be worried
about himself, not because he had a taste for mortification, but to make his flesh more
flexible in serving the spirit of love. In fact he liked to live in charity, like his spiritual
Master.
True love is humble and detached. The two evangelical virtues of humility and
poverty shone out in Fr Rua with singular splendour. Humility was his favourite virtue:
when he was with Don Bosco, we have noted, he worked hard but kept in his shadow,
never coming to the fore. Once he became Rector Major, a task he considered himself
unworthy of and ill-equipped for, his only concern was never to behave like the main
actor, but only in the name of Don Bosco, want and do what he wanted to do. During
his journeys, when he saw the crowds coming to him and showing him esteem and
profound veneration in a thousand ways he exclaimed: "See how they love Don
Bosco!", or: "But I am not Don Bosco!". We note that a number of people were healed
10 FdR 4255B2.
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through his intercession, but he would always say: "See how powerful Mary Help of
Christians and Don Bosco are!". On his visiting card you only read: "Fr. Michael Rua",
followed by the address.
And as for poverty he made it his beloved companion, showing himself a true son of
Don Bosco in this too. He only had two cassocks: one for summer one for winter, both
worn out, but always kept very clean. His office showed the same simplicity, as we have
said. When he took Don Bosco's place, he wanted absolutely nothing altered in that
room where he had lived for twenty two years. He kept it as it was, poor and without
ornament. He regularly travelled third class and never took advantage of tourist side
trips. His most inspired circular was probably the one of 31 January 1907, already
alluded to, dealing with poverty and placed under the banner of "poor Don Bosco".
"Everything for the greater glory of God and the salvation of souls". But if we are not
careful, we end up seeing only austerity and hard work in Fr Rua. At a distance of a
hundred years from his death, we know that this is a false image. As Joseph Aubry had
noted, we would understand nothing of his prodigious capacity for work and his ascetic
poverty if we overlooked the divine intimacy of their spirit. He had a priestly,
constantly tranquil appearance, a man burning with passion like Don Bosco: the passion
of God's love and for the salvation of souls. If he appeared tough on the outside, in
reality he was full of tenderness, filled with the joy God knows how to grant those who
love him.
His fatherly kindness for every confrere was recognised by everyone. Each one in
fact, from the largest to the smallest, found an understanding heart in him, one
concerned with their abilities, maturity and future, marvellously exercising the art of
correction, translating his esteem and affection into delicate gestures of patience and
exquisite attentiveness. He answered the letters he received and often signed them with:
"Your most affectionate friend".
But we need to insist on his piety and inner life, something we know more by
intuition than otherwise, since he would never talk about it. His piety was very simple;
there were no ecstasies, and it was a piety shared with his confreres in daily community
practices: vocal prayer, meditation, Mass. He made an impression nevertheless, since
his lively faith made true prayer of it (not just a formula or a ritual), meaning a true
encounter with God, the filial adoration with his whole being, visible adoration in his
recollection and sometimes visibly transforming his features. To judge his capacity for
recollection in prayer it was enough to see him during his thanksgiving after Mass,
kneeling in the sacristy, with his face between his bony hands, while he was speaking
with his God. Prayer totally filled his days. The spirit of prayer kept him united with
God everywhere, in work, at meetings, on a journey. When he was at Valdocco the last
act of the day was a visit to the Shrine of Mary Help of Christians at the dead of night:
he went into the choir loft where he could stare at the tabernacle and the picture of the
Virgin.
In short, despite the difference in character, Fr Rua was a faithful disciple and worthy
continuer of Don Bosco. When Paul VI in 1972 proclaimed him Blessed in St Peter's
Basilica, he celebrated him under this precise title: "Why is Fr Rua beatified, meaning
glorified? He has been beatified and glorified precisely because he is a successor,
meaning a continuation of Don Bosco: a son, disciple, imitator; he did this with others,
we well know, but especially amongst them. Of the Saint's example he made a School,
of his personal work an extended institution, we could say, around the world; of his life,
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a history, of his rule a spirit, of his holiness a type, a method. Of a spring welling up he
made a river… The prodigious fruitfulness of the Salesian Family, one of the greatest
and most significant phenomena in the perennial vitality of the Church throughout the
last century and in our own, had its origins in Don Bosco, and its continuation in Fr
Rua. He was his faithful follower who, since the humble beginnings in Valdocco served
the Salesian work during its incredible expansion, understood the worth of the formula,
developed it with textual consistency, but always with a astute inventiveness. Fr Rua
was the most faithful, and therefore the most humble and worthy of the sons of Don
Bosco… He began a tradition … He teaches the Salesians to remain Salesians, ever
faithful sons of their Founder”.11
11 The complete text of Paul VI's homily was published in the Bollettino Salesiano, December 1972,
10-13.
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