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2005_BoenziJ_PAlberas_Instructions-Early_Efforts_to_Inculcate_the_Spirit_of_DBosco-JSS-Vol13-Fall2005

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2005_BoenziJ_PAlberas_Instructions-Early_Efforts_to_Inculcate_the_Spirit_of_DBosco-JSS-Vol13-Fall2005

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Journal

of Salesian

Studies

Fall2005

VolumeXIll

Institute of Salesian Spirituality

Berkeley, California, USA

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Paolo Albera's Instructions

Early Efforts to Inculcate the Spirit of Don Bosco

Joseph Boenzi, SOB

When Saint John Bosco died on January 31, 1888, there was

some concern in Church circles that the work he began would not

last another generation. The saint's own genius and charismatic

leadership had brought together an army of laity who promoted

the cause of poor and abandoned youth. He had gathered a group

of disciples. Many had become attached to him in their growing

years; others were attracted to a community where they could

work as a team on behalf of young people and children in need.

These core groups grew until he formed them into the Salesian

Society with the "aggregated institute" of the Daughters of Mary

Help of Christians: a flourishing religious family with over 1,500

members at the time of his death, but would it last? Many,

including the Holy See, had their doubts.

Among Saint John Bosco' s early disciples, Paolo Albera

(1845-1921) was one who was called upon to articulate and

defend the founder's spirit. Even as a youth, he had been

numbered among Don Bosco's most beloved. He served in a

variety of leadership positions from his teenage years until his

election as rector major in 1910.

Perhaps his most significant role before becoming

superior general was that of spiritual director general of the

Salesian Society, a post be held from 1892 until 1910. During

this period he was responsible for the spiritual and religious

formation of the membership. He saw to the general ordering of

all phases of formation among the Salesians, and exerted a major

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Journal of Salesian Studies

influence among the Daughters of Mary Help of Christians in

this same sector. Beyond the technical and administrative, Paolo

Albera promoted the spiritual renewal of Salesians through

pastoral visits, days of recollection, the Spiritual Exercises

(otherwise known as the annual retreat), and in his writings.

1. John Bosco Remembered in Paolo Albera's

Pastoral Visits

1.1. Trained in Leadership by the Founder

It is important to note that Don Albera came to his "office job"

on the Superior Chapter after many years of active ministry. The

change caused him intense moral suffering, for he was forced to

give up any ongoing direct contact with young people. However,

his early roles in both Italy and France had taught him how to

articulate the Salesian mission. While director in Sampierdarena

he had learned to be Don Bosco's spokesperson in Genoa's

ecclesiastical and civic circles. Increased authority and distance

forced him to perfect this role while provincial in France. It was

Don Albera who represented Salesian thinking and Don Bosco's

apostolic project before Marseilles' social and administrative

experts; Don Albera made the connections for funding, stirring

the Catholic public to embrace Salesian ideals on behalf of poor

youth, so that the Marseillaises saw him as a faithful

reproduction of Don Bosco himself.212

During his early years as provincial in France, Don

Albera was indeed present when Don Bosco came to engage in

negotiations with local bishops, civic authorities or business and

social leaders. He accompanied Don Bosco on his visits across

the country, and even though it was Don Albera himself who

had done the groundwork to arrange these encounters, he

withdrew into the background to let Don Bosco take the center

212 Cf. "Moteur et Motem," Bulletin Salesien 13 .4 (April 189 1): 67 .

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stage. Those who were present on such occasions noticed the

provincial's humility,213 but for Don Albera such a stance was

only natural. Remembering Don Bosco's journeys in France, he

spoke of the universal enthusiasm with which the saint was

received. This enthusiasm was translated into concrete

support- financial, moral and political- for his work among the

yowig and the poor. Yet, more than social activism, it was the

holiness of the "good priest" that impressed him and the French

public most.

The echo of the enthusiastic reception Don Bosco received in

Paris, Lille, and the other great cities of France reached the

furthest regions of America. Humanly speaking, no one could

offer an explanation·either in America or in Europe why such a

prodigious movement should center on this foreign priest. He was

nothing to look at; he was incapable of preaching in French; he

coul.d not capture the hearts of the crowds with his eloquence. As

diverse as were the beliefs of individuals, everyone agreed that

the enthusiasm of the people was a response to the holiness that

shone on the face of the good priest, that was reflected in every

one of his acts, and inspired his every word. Now the reputation

for holiness of the father, spread throughout the world by the

newspapers of France, did much among the young nations in

America to increase the desire to have his sons launch his work

among their children.214

213 Cf. Domenico Gameri, Don Paolo Albera, secondo successore

di D. Bosco. Memorie biografiche (Torino: SEI, 1939), 78.

214 Paolo Albera, Mons. Luigi Lasagna, Memorie biografiche (San

Benigno Canavese: Scuola Tipografica Libreria Salesiana, 1900), 184.

NB: No English translation exists for this or any of the texts written by

Don Albera which I quote in this paper. All the translations of his

writing, published or unpublished, presented in this paper are mine.

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1.2. Believing in Don Rosco's Holiness

Don Bosco 's holiness: this was the key to Don Albera's

appreciation as he presented the life and words of the founder to

people. Even as a teenager, Paolino was convinced of Don

Bosco's holiness. This is what attracted all the young people at

the Oratory of St. Francis de Sales. This is what made them feel

as if they belonged, for it was Don Bosco's spiritual depth that

united young hearts to his own. "We were bis because each of us

was thoroughly certain that he was truly a man of God, in the

most complete, the most expressive sense of the word."215

One of Don Albera' s biographers claims that he

prudently refrained from formally speaking about Don Bosco

until Rome had accepted testimony forwarded by the

Archdiocese of Turin for his beatification and opened the

"apostolic process" in 1907. Presumably, any enthusiastic

promotion would jeopardize the Servant of God's chances for

canonization.216 This is a logical and legitimate presupposition,

but it simply was not the case. Paolo Albera did speak about

Don Bosco!

A case in point is the 1897 Silver Jubilee of the Salesian

presence in Sampierdarena and the Italian region of Liguria. The

steering committee for the anniversary events was composed of

Sampierdarena's leading past pupils. They invited Don Albera,

the founding director, to give the farewell address at the

conclusion of the three-day celebration on July 6, 1897. After

215 Paolo Albera, Lettere Circolari di Don Paolo Albera ai

Salesiani (Torino: SEI, 1922), 342.

216 Cf. Guido Favini, Don Paolo Albera, le petit D. Bosco. Secondo

Successore di S. Giovanni Bosco; Primo Visitatore delle Missioni

Salesiane in America nella vita e nella storia della Societa Salesiana

(Torino: SEI, 1975), 158.

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citing many memories, Don Albera expressed his emotion at

hearing the love expressed by the past pupils toward the man

who had made the Salesian mission in Liguria possible. He

spoke of Don Bosco: the center of unity, who even after his

death continued to inspire numerous initiatives on behalf of

needy youth.

We, members of that Society which had a Don Bosco for Founder

and Father, it is as if we only live off his memory. We, who are

indebted to him for all that we are and have, we are happy when

he is the topic of conversation. For this reason, how could it not

be sweet for us to hear every pious sigh? How can we pronounce

his name without feeling unutterable joy and affection? What

delight to realize that neither time nor distance can separate us,

not even death has been able to lessen the affection you feel for

our common Benefactor and Father? When the speaker in the

name of all of you broke into that shout: "Don Bosco! We are and

will always be with you," we Salesians recognized you as

members of our family; we found on your lips the language of

true brothers: that word that more than any other finds a direct

route to our hearts and produces the deepest stin-ings of emotions

within us. Therefore I make bold to offer you the most heart-felt

thanks in the name of the entire Salesian Family and of the

Successor of Don Bosco himself, even if to another voice that is

much more authoritative than mine that mission is reserved. I

assure you that we are justly proud of pupils such as you, and we

are happy that you will continue to be our Cooperators in the

work of charity.2 17

We know that "in the family," Don Albera was already speaking

about Don Bosco. He prepared his talks for the Foglizzo novices'

"Exercise of a Happy Death" from February 5 to 7, 1896, around

formation themes dear to Don Bosco, and following "what Don

217 Paolo Albera, ''L'Addio," in Ricordo delle f este giubilari

celebrate dai Salesiani di S. Pier D 'Arena, introduced by Giovanni

Tamietti (San Pier D'Arena: Scuola Tipografica Salesiana, 1897), 148.

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Bosco prescribed."218 During that same month, Don Albera

celebrated daily mass in the founder's private chapel at

Valdocco, and preached on Don Bosco' s example.219 Speaking

frequently about Don Bosco was a way of measuring his own

zeal, Don Albera reasoned,220 and so in November 1898 he did

not hesitate to call his confreres in Nice to renew their religious

commitment to be representatives of Jesus Christ as true sons of

Don Bosco.221

If one wants to argue that these were closed

enviromnents, we fmd that Don Albera spoke increasingly of the

founder during his trips abroad. His secretary, Don Calogero

Gusmano, testifies that the more he spoke of Don Bosco, the

more his speeches impressed and thrilled his audiences during

the American tour of 1900-1903.222

Tbe characleristic note is, without doubt, the ever growing

enthusiasm experienced throughout his visit to the houses of

218 ASC, B0320102, entry for Feb. 6, 1896.

219 Cf. ASC, B0320102, entries for Feb. 11 and 25, 1896.

220 Cf. ASC, B0320104, enhy for Aug. 4, 1898.

22 1 Cf. ASC, B0320104, entry for Nov. 9, 1898.

222 Blessed Michele Rua (1837-1910), successor of Don Bosco as

rector major of the Salesian Society, sent Don Albera to Argentina as

his personal representative to mark the twenty-fifth anniversary of

Salesian presence on the American continent. Accompanied by the

newly ordained Calogero Gusmano, who acted as his personal

secretary, Don Albera visited every house, institute, mission,

dispensary, parish, school and agricultural complex conducted by the

Salesians and Daughters of Mary Help of Christians in South and

North America. The journey began in August 1900 and ended on Holy

Saturday 1903. The journey excited a lot of interest on the part of

Salesians and their benefactors. See: Calogero Gusmano, "Il

Rappresentante del Successore di Don Bosco in America: Relazione

della Visita del Rev. Sig. Don Albera alle nostre Case d America,"

Bollettino Salesiano 24-29 (1900-1905): published in monthly

installments.

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America. The demonstrations were incredible: ecclesiastical and

civil authorities led entire populations. As soon as he set foot on

American soil, at Montevideo in Uruguay, Bishop Cagliero from

Patagonia sent Don Albera a long, candid, enthusiastic telegram

that concluded with the phrase: "Visita nos in salutare tuo."

Gradually as he advanced during the course of the visit, that was

the common expression that greeted him. You couldn't have

found anyone who better represented Don Bosco.

And Don Albera had spent so many years at the founder's side

and he had learned his spirit so well and had accompanied him so

often: it was about Don Bosco that Don Albera always spoke.

Every speech be made was marvelous; every suggestion he made

somehow brought Don Bosco into the picture-his thought and

his word. Because it came from a heart that was convinced and

persuaded, his words were convincing and persuasive and after

eve1y one of Don Albera's conferences you began to see opinions

change and you especially began to see people change their ways

of doing things. Cooperators and others who approached him did

not know how to pull themselves away from hin1, for he

approached eve1yone in a way that was noble, polite, attractive

and at the same time full of humility.223

On his return from America, Paolo Albera was invited to address

Salesian Cooperators gathered at Turin's shrine to Mary Help of

Christians for the Third International Congress . of Salesian

Cooperators. In his spiritual journal, Don Albera wrote in broken

English that "the meeting of the Salesian cooperators began this

day with great solemnity. I took also the word. The hearers were

so patient that have supported my ignorance."224

Patient? According to accounts offered by the Bollettino

Salesiano, he received a colossal welcome and a thunderous

ovationl225

223 Calogero Gusmano, "Appunti alla rinfusa, 1935," AMsS, ASC,

Fondo Don Albera, B03303 l 5, 19-20.

224 ASC, B0320 I06, en tty for May 14, 1903.

225 Cf. "II terzo Congresso dei nostri Cooperatori." Bollettino

Salesiano 27.6 (June 1903): 165.

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The bulletin describes his words as simple and moving,

but they do not reproduce his speech. Therefore, we would have

no inkling of the contents of his address from contemporary

reports, except that the Central Archives of the Salesian Society

preserves the handwritten notes that Don Albera prepared for

that occasion. According to this text, we are certain that Don

Albera was by no means hesitant to extol Don Bosco.

When I was very young I often heard Don Bosco say that many,

many souls would be saved through his sons, who for this reason

would one day be so numerous that their institutes would cover

the face of the g lobe. Such words interpreted that pious, burning

desire of a heart that was as vast as the world, and manifested a

zeal that had no bounds. Now what jubilation for me, his

unworthy son, to see the words of this father come true not only

in old Europe, but even among the distant and young peoples of

the lands of Columbus! For as great and sublime an idea l may

have formed of Don Bosco and his works, once I visited the more

than 200 institutes of the Salesians and the Sisters of Mary Help

of Christians in America, my horizons have widened beyond

measure. Don Bosco's figure has become gigantic in my mind.

That tree which he planted has become immensely more majestic

in my eyes as l have seen its branches reach across the seas to

give abundant and delicious fruit. The activity of the Salesians

will have also contributed in a large part, but they do everything

in Don Bosco's name; he cleared the way, he overcame the

obstacles, he won hearts, he initiated relationships, and (why not

say it?) he loosened the purse-strings and found the means with

which to found houses, workshops, classrooms, youth centers,

churches, hospitals, and whatever was needed for the salvation of

innumerable souls. Nor has this been a passing enthusiasm that

with the passage of time has become less attractive. The name of

Don Bosco makes a salutary impression upon hearts in America,

and continues to be pronounced with veneration and gratitude by

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Prelates, Presidents, government ministers, by every class of

people, and by entire nations.226

All these speeches, liturgies and talks took place during the same

period in which our conscientious Spiritual Director General

became more deeply involved in retreat ministry. Consequently,

we are not surprised to find frequent and detailed references to

Don Bosco in the instiuctions Paolo Albera prepared for bis

confreres' yearly spiritual exercises. Let us now examine these

talks more carefully.

2. John Bosco in Paolo Albera's Retreat Instructions

The "Spiritual Exercises" became a vehicle by which to foster

renewed commitment among priests and religious, and much of

Don Albera's own ministry centered on organizing and

conducting the Exercises. With time, his retreat instructions

became the fornm for banding on the Salesian spirit. The present

study explores the content of Paolo Albera' s teaching on the

Salesian spirit as he voiced it in his spiritual conferences,

particularly in reference to the person and figure of Don Bosco.227

226 Paolo Albera, "Discorso del Sig. Don Albera durante ii Terzo

Congresso dei Cooperatori, Torino," AMs, May 14, 1903, ASC,

B0500329, 2-3 .

227 During the 18 years that Don Albera served as Spiritual Director

General, he preached retreats for many groups within the Salesian

Family. For our purposes, we narrow the field to 6 courses of spiritual

exercises in which Don Albera's purpose was to "Salesianize" his

confreres according to Don Bosco's legacy. These 6 retreats listed in

chronological order, are as follows:

Paolo Albera, "Tutto per Gesu: Istruzioni per gli Esercizi

Spirituali" [All for Jesus: Instructions for the Spiritual Exercises], 4

notebooks, AMs, 1893. ASC, Fondo Paolo Albera, B0480111,

B0480112, B0480113, B0480114, [Afterwards cited as "TG," and

followed by the volume number, e.g. TG I).

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Reference to Don Bosco is frequent in all the retreats.

Don Albera is apt to call him "our father" and "venerated

founder." Typically he refers to him simply as "Don Bosco." Of

course, there is a chronological point that is obvious. Paolo

Albera began his ministry as Spiritual Director General within

five years of Don Bosco's death. For preacher and retreatants,

Don Bosco was not a distant figure. They had been touched by

the founder personally. His words and writings carried the

warmth of a personal relationship.

2.1. Handing Down the Founder's Teachings

Early in his apostolic life, Don Bosco began to write and publish

popular works that would nourish the faith of the young and the

common people. Don Albera had grown up reading the Catholic

Readings, the monthly magazine-Jike series published by Don

Bosco. Even in his mature years, Don Albera made use of some

"Raccolta di Jstruzioni predicate dal Sign. Don Albera, Catechista

Generale de ' Salesiani, in occasione degli Esercizi Spirit[uali]. Tenuti

in Foglizzo agli Ascritti Salesiani il Marzo 1894" [Instructions given

to Salesian Novices in Foglizzo, March 1894], Ms, 1894. ASC, Fondo

Paolo Albera, B0480115 [Afterwards cited as "IA"].

Paolo Albera, "L' Esercizio della Buona Morte," [Recollection Day

Conferences, ca. 1896] AMs, 1896. ASC, Fondo Albera, B0480127

[Aftetwards cited as 'EBM" ].

Paolo Albera, "Istrnzioni Direttori," [Retreat Instructions given to

Salesian Directors: Valsalice] AMs, 1903. ASC, Fondo Paolo Albera,

B0480139, B0480137 [Afterwards cited as "ID" ].

Paolo Albera, "Ordinandi ," [Retreat lnsttuctions given to young

Salesians preparing for Ordination: Valsalice, September 9-16, 1909]

AMs, 1909. ASC, Fondo Paolo Albera, B0480137 [Afterwards cited

as " IO '].

Paolo Albera, "Esercizi Direttori 191 O," [Instructions for the

Spiritual Exercises preceding the Eleventh General Chapter of the

Salesian Society] AMs, 1910. ASC, Fondo Paolo Albera, B0480137,

B0480138 [Afterwards cited as "CGl l"].

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of Don Bosco's writings for his own meditation. He never ceased

to be inspired by Don Bosco's Giovane Provveduto.228 As the

decades progressed, he read all that was published on Don

Bosco, including Giovanni Bonetti's Cinque Lustri,229 and the

volumes of Giovanni Battista Lemoyne's Memorie Biografiche

as they were being prepared for publication.230

The most important of all Don Bosco's writings had to

be the Salesian Rule, or Constitutions of the Pious Salesian

Society.231 Don Bosco as Founder of the Salesian Society

228 Cf. ASC, B0320109, entiy for Jan. 3, 1910.

229 Giovanni Bonetti, Cinque lustri di storia dell 'Oratorio S.

Francesco di Sales (Torino: Tip. Salesiana, 1892). English edition:

History of Don Bosco 's Early Apostolate, (Declared Venerable, July

23, 1907), a ti·anslation from the work of G[iovanni] Bonetti, SC, with

a preface by His Grace [Francis Bourne] the Archbishop of

Westminster (London: Salesian Press, 1908). Don Albera read this

edition; see: ASC, B0320107, entries for Nov. 14, 18 and 26, 1908.

230 Giovanni Battista Lemoyne, Amadei Angelo and Eugenio Ceria,

Memorie Biografiche di Don Giovanni Bosco. 19 vols.; index (S.

Benigno Canavese/Torino: Tipografia Salesiana/SAID/SEI, 1898-

1917, 1930-1938, 1948).Cf. ASC, B0320107, ently for Jun. 7, Jul. 14,

1907; B0320108, entry for Jan. 16, Jul. 11 and 30, 1909.

231 "Regale o Costituzioni," in Deliberazioni dei Sei Primi Capitoli

Generali de/la Pia Societa Salesiana, precedute dalle Regale o

Costituzioni de/la Medesima, [edited by Paolo Albera], introduction

by Michele Rua (S. Benigno Canavese: Tipografia e Libreria

Salesiana, 1894). This edition reprinted the constitutions as approved

by the Holy See in 1874 and printed by Don Bosco in 1875. One of

Don Albera's first tasks assigned him by Don Rua after his election to

the superior chapter in 1892, was to assemble an integrated edition of

the acts of all the general chapters held to date. These were prefaced

with the Constitutions-"regole o costituzioni"- with all their

attendant introductions and appendixes, and with a prayer service for

religious profession. Each member of the Society received a personal

copy. Given that Don Albera worked on these texts during his first

months on council, he would often call his confreres, especially

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personally wrote the constitutions. Don Albera emphasized this

fact, citing the Rule as a channel of Don Bosco's convictions: an

invitation to share his own way of life. Considerations like this

were meant to evoke a warm attachment to the founder.

What was the relationship between Don Bosco and the

Rule? Don Albera refers to the Rule as Don Bosco's word, a gift

received from his hand. How many of Don Albera's confreres

had made their profession "in the hands" of Don Bosco himself!

This was motive enough for loyalty.232 Should they accept this

book reverently, Don Albera asks, as the key to peace in this life

and happiness with Christ forever?233 If Salesians value Don

Bosco' s words, his advice, relics and writings, how much more

should they value the mle and study it all their lives?234

Our Rule: from whom does it come? We can say that it was

inspired by the Lord who gave it to Don Bosco. This was his

thought all his life. A number of superiors keep copies of the

rules that were written or even printed, but which have many

co1Tections in Don Bosco 's own handwriting. He corrected

studied every way to give us in these few pages the quintessence

of holiness. How we should esteem them then! You think you are

fortunate to possess a little relic of Don Bosco: a piece of

clothing, for example. How much more fortunate are those who

possess a souvenir from him! Others remember some word of

advice, others read the books he wrote, but all these things are

nothing compared to the rule. It is this which is the greatest gift

that Don Bosco could have ever given us, the most precious relic,

the most significant piece of advice. All Don Bosco's spirit is

provincials and directors, to deepen their knowledge of the workings

and contents of the Salesian Constitutions.

232 Cf. TG 2:34. In an earlier statement, without specifically

mentioning Don Bosco by name, Don Albera highlighted his role at

profession, calling him "our most venerated superior, a living image of

Jesus." (cf. TG 1:23).

233 Cf. TG 2:7.

234 Cf. TG 2:61.

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contained in these rules, and whoever would not observe them

cannot love Don Bosco.235

In this "dear" book, Don Bosco explained the "ilmnense

advantages" of religious life. He took the teachings of

monasticism, specifically of Saint Bernard, and applied them to

his own small community. Through flight from the world, the

religious saved himself, but Don Albera added a mystical facet:

the religious who observed the rule made reparation for sinners.

Let me point out to you that in these unfortunate times in which

so many sins are committed, the Lord turns to us. As the Eternal

Father who saw his son on the cross and forgave the world of so

much sin, so now he also looks at us and through our prayers,

through our zeal perhaps, he will forgive so many poor sinners.236

Another aspect of "observance" is the duty of filial piety. Don

Bosco, venerated father and founder, gave the rule as his

testament to his spiritual sons much as did Saint Dominic,237

Saint John Leonardi,238 and Saint Vincent de Paul.239 Don Albera

tells stories of how the sons of these great founders knew how to

reverence their rule, even to the point of outward veneration.240

The Salesians will truly be Don Bosco's sons when they know

and live their Rule. 241

The Rule is binding on the Salesians,242 but this is not an

invitation to legalism. Religious life is not a matter of law: it is a

call to love; religious do not govern their conduct by the dictates

235 IA , 26.

236 TG l :96; see also: EBM, 1.

237 Cf. IA, 26.

238 Cf. TG 4 :43; IA, 109.

239 Cf. TG 2:7 .

°24 Cf. TG 2:5-6.

241 Cf. IA, 26-27 .

242 Cf. TG 1:98, 2:117 .

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of a text, but by the appeals of the heart.243 Thus, more than

regulating the life of the community or making explicit

applications of the commandments of God, the Constitutions

teach Salesian Spirit. Without this spirit, Salesians cannot help

but come up short in their ministry and in the very life of grace.

Like the apostles who went to fish without Christ, they can work

all night but come up empty handed, says Don Albera citing Lk

5:5. Those, on the other hand, who learn to love the Rule are

guided toward grace. The Constitutions teach the spirit, and the

"golden pages" that Don Bosco wrote to introduce the Rule are,

in Don Albera' s opinion, a condensation of all the best masters

of spiritual life. These instructions and Don Bosco's own

example are a deep well that can refresh and nourish every

member who approaches them. 244

Well aware of the anti-Catholic sentiment of his own

day, Don Albera told his confreres that the hallmark of Don

Bosco' s sons was not an outward religious habit or uniform

institutions. Their identity card must be the "Salesian spirit."

When this spirit flourishes, the Salesian movement grows;

without it, the Congregation will begin to unravel.245

2.2. Recalling the Founder's Example

Salesians need to model themselves on Don Bosco.246 It is not

enough that they remember Don Bosco' s goodness, they need to

imitate his example and implement his teaching in their own

lives.247 Even on this point, however, Don Albera wants to make

243 Cf. TG 1:7, 14, 24-25, 27, 58, 59, 97, 3:40; ID Q3 :42; CGll

Q3 :139; 142. These considerations would find their maturity in Don

Albera's tenth circular letter, "Contro una riprovevole ' legalita'," in

Lettere Circolari, 231-241.

244 Cf. TG 1:118-1 20.

245 Cf. TG 1:120-121.

246 Cf. ID Q3:39; CGl 1 Q3 :134, 142.

247 Cf. CGll ul .

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sure that his confreres do not limit themselves to the material

reproduction of Don Bosco's actions. Imitation is less a matter of

copying procedures than it is of assimilating the attitudes- the

mind and heait of the model. Don Bosco lived his entire life in

union with God,248 and this deep relationship helped him to

perceive God, not as distant or abstract, but as intimately close.

He realized that God's will was not arbitraiy in our regard, but

personal, trusting. He was convinced that God desired to plan

with us; that God wanted some special contribution from each

person for the good of souls.249 This is how he understood life

and vocation: each person was called to a specific role, and

whoever corresponded generously to his or her own calling

would be consoled at the moment of death.250

God offers us many helps so that we may remain ever

faithful to his call. First among these are the sacraments. Don

Bosco inculcated a sacramental spirituality by way of a myriad

of instructions, but more powerfully, he taught the value of the

sacraments by his own example. Don Albera highlighted Don

Bosco's approach to the sacrament of Reconciliation.251 This was

one of his constant themes, natural to retreat talks, and Don

Bosco had recommended that eve1y retreat feature an instruction

on this topic, for though Confession was, by rule, a weekly

practice,252 one must never approach the sacrament out of a mere

248 Cf. ID Ql :35.

249 Cf. EBM, 14.

°25 Cf. EBM, 3.

251 In keeping with the usage of the times, Don Albera spoke of the

sacrament of Penance (cf. TG 1:5, 88, 120 4:60, 52; IA, 5, 59, 61-62,

64, 66; CGll Q3 :124), or more colloquially, of Confession (cf. TG

1:45, 3:91 , 4:57-73; IA, 33, 53, 58-75; EBM, 1, 4, 20; CGll Q4:17,

19).

252 Cf. TG 4:69, IA, 67, ID Q3: 19; see also: [Paolo Albera, ed.], fl

Salesiano sotto le armi, non-commercial ed. (Torino: Scuola

Tipografica Salesiana, n.d) , 16.

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sense of obligation. It was a guiding light for those who wanted

to embark on the path of perfection.253

Don Albera' s great regard.for the sacrament grew out of

his personal experience: Don Bosco had been a wonderful

confessor that lifted his spirits. Don Albera transferred his love

for that wonderful confessor to love for confession itself; he

abstracts from concrete person to process.

Should we not love this Sacrament? We experienced so much

consolation when we could speak with Don Bosco. How our

hearts were made to feel light! We entered with so many

bothersome issues and came out with none. There was even a

secular priest who told us: "You really have a magic chamber

here, where you bring all your pain and leave it there, and when

you leave you are all ready to work." Don Bosco is no longer

here. We do have a successor who merits all our affection. Now

the confessor does what Don Bosco did for us: he relieves us of

our sufferings.254

Don Bosco believed in the power of the sacraments but trembled

at the thought of bad confessions. Both in the pulpit and in the

confessional, he did all he could to unmask the demon of fear

that gagged penitents and hindered them from making sincere,

integral confessions.255 Don Albera echoes Don Bosco's great

concern for young people whose virtue could be compromised by

bad companions,256 unguarded glances that might fire up the

imagination,257 unbridled speech,258 intemperate sensuality and

self-seeking.259 Whoever would conquer vice must sincerely

confess his sins, be finn in making and carrying out good

253 Cf. IA, 59.

254 IA, 65 .

255 Cf. IA, 84-85 .

256 Cf. IA, 82 , 86.

257 Cf. IA, 88.

258 Cf. TG 4:8 .

259 Cf. TG 2:19, EBM, 27 .

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resolutions of amendment, and be prudent in avoiding the "near

occasions" of immorality that are ever present in the world.260

Salesians who must navigate difficult waters in a world of

innuendo had best follow Don Bosco's advice. Like their founder

and father, Jet them cultivate a great love for the 'beautiful

virtue," both in their own hea1is and in the hearts of their young

people. 261

2.3. Characteristics needed to join Don Bosco

Don Bosco looked for certain qualities in young people whom he

invited to share his mission to the young. He valued obedience,

for he felt that even a handful of obedient young people could

take on the most difficult apostolic projects,262 whereas the willful

and critical became a roadblock to the mission.263 Don Bosco also

set high standards. He rejected the choleric and the proud; they

not only brought strife into community, they also became easily

exasperated at the least difficulty and consequently could never

truly minister to others.264

Nor should those seeking an easy life look to join Don

Bosco's ranks. The Salesians were not only to be poor, they

were to work hard! Each member must be ready to put in more

effort than the common laborer, to do the work of four men.265

This is not "workaholism;" it is asceticism. Don Bosco worked

hard all his life at the cost of great sacrifice, Don Albera

recalled:

°26 Cf. TG 1:17-18, EBM, 29; IO Q3 :107.

261 Cf. CGI l Q4:15-16.

262 Cf. IA, 109.

263 Cf. IA, 110-111.

264 Cf. IA, I 6-17.

265 Cf. IA, 17-18· ID Q3:45; IO Q3:116-l 17.

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Don Bosco sacrificed himself, his thoughts, his desfres, his

words, hi works. He never looked for his own pleasure, he never

set out to find bis own entertainment. Rest in Paradise.266

In a later retreat, Don Albera described Don Bosco's work in

graphic terms. The founder worked hard, sweated hard for God's

glory and the good of youth, so much so that the Salesian Society

was drenched with Don Bosco's sweat!267

The implication was clear. If the founder worked so

tirelessly, his sons must be ready to do likewise: to fight sin,268 to

"live, work and die" for Jesus,269 for the glory of God and the

good of souls. 210 Don Albera asserts that those who are afraid of

work can never call themselves Don Bosco's sons.211

As we might suspect, he showed extreme caution in

accepting those who are not chaste into the Salesian

congregation. They should not even seek admittance to his

Society, for according to Don Bosco, on the one hand, the weak

would be exposed to constant danger, and on the other, the

dissolute would be like ravenous wolves endangering the

innocent.272 Don Albera explains by sharing something he had

learned personally from Don Bosco.

Don Bosco was severe when it crune to the Lovely Virtue. You

can get an idea about this from what he told us in the admonitions

that precede the rules where he says to those who want to enter

the Congregation: "Whoever does not feel that he can be chaste

should not even ask to be admitted, because he would be exposed

to grave dangers." Don Bosco said sincerely that he preferred to

have few in the Society rather than have those who were not

266 EBM, 47.

267 Cf. CGl I Q3:125 .

268 Cf. ID Q3:44, IA, 65.

269 Cf. TG 1:27.

°27 Cf. TG 1:68, 4:82.

27 1 Cf. TG 3:74-75 .

272 Cf. TG 3:46-48; IA, 17, 90; ID Q3:44.

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trustworthy in matters of morality. Jsaw a young layman come to

speak with Don Bosco. He had already completed part of his

studies and wanted to become a Salesian. Outwardly he had

everything you would want to see, so to speak, and he was

someone who would have been accepted into the community very

gladly. He made his retreat and edified everyone. Don Bosco

spoke with him briefly, and then told me: "He's not for us." "And

yet," I answered, "he wants to enter."

"Yes, he asks to enter, but we should not accept him."

"But how come? What's the problem?"

"He does not have the virtue that every good Salesian should

have. He's not sure in the matter of his morals. Let him go

somewhere else to serve God."

And though it seemed that he had wonderful qualities and

could offer many services, Don Bosco did not believe that it was

opportune that he should join our Congregation, because he did

not have the Lovely Virtue.

My dear [brothers], if Don Bosco were to come down in your

midst, who knows if he would not be constrained to discard

many, obliged to say to the superiors and members of the

Chapter: "Send this one or that other one away." We do not have

the lights that Don Bosco had, but we must also say to all of you:

either be very chaste or else don't go ahead. You will do no good

to yourselves nor to others unless you practice this virtue well.

The goal that the Congregation sets for itself on behalf of young

people would not be attained. You have heard so much talk about

this virtue: let us love purity very much.273

2.4. Don Bosco: Director of Souls

Don Albera believed in "grace of state." One may approach

every confessor, but God appoints certain people to guide

specific individuals and groups: the pastor for his parish, the

director for his community. Reading between the lines, we

understand that Don Albera sees the director as the one graced by

God in a personal way to guide the persons entrusted to him.

273 IA, 90-91.

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Tum to the one who is assigned in each house, and don ' t let your

self-love triumph, which seems to have a habit of revolting. We

go g.ladly to visit that person who more than anyone else is a

father and friend to us. He is already this simply because he is our

superior, but he will be even more when he becomes the director

of our soul. Our sufferings are his and therefore he will direct us

with greater effect than any other priest. Be vigilant on this point,

and the first time that the devil tempts you to tum to someone

other than the one whom obedience has named to receive your

confessions, stand up courageously against him, for if you give in

once, you will give in other times, and soon you will not have the

religious spirit of good Salesians. That unity of direction that

should exist would cease to be, and the Congregation would be

pushed off center and some element of desolation would enter.

Please guard against this. If you want to make some good

resolution to feel the benefits of this reh·eat for your entire life,

write this down on a sheet of paper: I want to always turn to the

person that obedience will assign me as my confessor. He has the

necessary light he has more affection for me than all the others,

and he has particular graces for guiding me well.274

A model "director of souls," Don Bosco was ever a father and a

friend. As a confessor, he embodied the qualities of gentle

encouragement. Though he was demanding in calling penitents

to conversion and growth, he seemed to be their advocate in the

divine tribunal of the confessional. His almost motherly concern

inspired confidence in those whom he counseled, particularly in

the young. 275 Don Bosco chose directors as his representatives in

local communities, so to Don Albera it seemed crucial that they

pattern themselves on his experience if they expected to fulfill

their ministry.276

Becoming superior is not an award, nor does it afford a

life of ease. The director must work harder than his confreres,

274 IA, 69.

275 Cf. IA, 73-74.

276 Cf. CGJ 1 Q3: 125-126.

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first of all to save himself, for he is conscious that many look to

him for example: bis sinfulness becomes a license for others to

neglect their duties, but his holiness encourages his confreres to

strengthen their efforts to be faithful to their vocation.277 He must

work hard to impede abuse and sin among those in his charge.278

The director after Don Bosco' s heart knows that good

liturgy attracts people to love God, and so he fosters devotion in

worship.279 The foundation of pastoral work is the monthly cycle

of spiritual exercises and spiritual direction. Don Bosco

prepared these monthly retreat days well before hand, and saw

them as a remedy against discouragement. They renewed love

for God and zeal for souls.280

There is a certain spirituality of good example that Don

Albera calls a pillar of the great religious orders, drawing

inspiration from Saint Bemard281 and Saint Bonaventure. 282

However, "good example" must also be the hallmark of the

secular priest. Every apostle of souls must be conscious of his

own need to set a good example for the people and among his

fellow priests. This priestly spirituality is something that Don

Bosco learned from his own teacher and director, Fr. Cafasso,283

and he passed it on to his collaborators. He taught this to novices

and to directors alike. The principal role of the director: to give

good example.284 Unless one gave good example, one could

never invite others to repentance, or even growth.285 This is

277 Cf. ro Ql :14.

278 Cf. CG11 Q4:13.

279 Cf. ID Ql :39.

°28 Cf. ID Q 1:40.

28 1 Cf. ID Ql:14, 34, Q3:5 .

282 Cf. ID Ql:45-46.

283 Giuseppe Cafasso, formator of priest and counselor of prisoners,

was born in Castelnuovo d'Asti in 1811, and died in Turin in 1860. He

was beatified by Pius XI on May 3, 1925, and canonized by Pius XII

on June 22, 1947.

284 Cf. ID Ql:37-38, 40, 46; Q3:50, 58.

285 Cf. IO Q3 :101 ; CGll s2.

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Journal of Salesian Studies

because "zeal" is basically another word for "good example,"

and not the least of all reasons for religious observance is to

become a blessing for others.286 The young need to see the

upright lifestyle of their elders. Indeed, good example has been

the root of a tremendous amount of conversions and the source

of many vocations.287

Spiritual direction allows an evaluation component to be

added to one's life joumey toward virtue, spiritual and apostolic

progress. Don Albera presents Don Bosco's understanding of

spiritual direction as a time for accountability, but one that took

place in the fonn of an intimate conversation. 288 Don Bosco

himself learned from experience, but as time went on he became

more explicit in his own guidelines and recommendations for

spiritual direction. "Accountability" is the way to maintain

one' s vocation and to promote the spirit of the "Pious

Society."289 Beyond the guidelines, Don Albera recalls Don

Bosco 's style, taught through word and example.290 He always

welcomed his directees most cordially. He received them in his

room, inviting the directee to sit by his side in a comfortable

chair. He affably and gently put his visitor at ease. He allowed

the directee to speak without his interrupting. In this way he

inspired confidence to overcome the difficulties and move

forward, grounded in God's grace. 291 One left these sessions

affirmed, filled with consolation, and feeling encouraged to

resume one's work responsibly.292

286 Cf. TG 2:62; IA, 32.

287 Cf. TG 2:37, 40-41.

288 Cf. ID Q3:6.

289 Cf. ID Q3: 14.

°29 Cf. ID Q3:23.

291 Cf. ID Q3:23 ; ID Q3:25.

292 Cf. Paolo Albera, Mons. Luigi Lasagna, Memorie biografiche

(San Benigno Canavese: Scuola Tipografica Libreiia Salesiana, 1900),

254.

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2.5. A Comprehensive Check-list for Directors

For directors, Don Bosco was the model of all they should

become. They must take to heart that they are to be good

examples, as the Founder was. Don Albera feared that Don

Bosco's style was fast disappearing by the turn of the century.293

To remedy this, Don Albera offered Salesian directors a

comprehensive program for the correct fulfillment of their role.

He listed this in eight steps.

Step one: Directors must remain humble and maintain a

realistic opinion of themselves. Just as Jesus came to serve and

not to be served, directors must understand that they are called

to a ministry of service for the good of the community and not

for their own prestige. The call to leadership entails a call to

service.294

Step two: Directors must use their position to serve. Don

Albera reminded his listeners that honors can easily go to one's

head, but realism recognizes the contribution of others and the

gift of God's grace in one's own life. A superior is no longer

"his own." He belongs to the members of the community: their

needs shape his role, his time-table, his pastimes and pursuits.

Rather than take pride in his position, he would do well to see to

the needs of his confreres.295

Step three: Directors must cultivate humility and

simplicity. Humility is not just an attitude of mind, it is a manner

that is reflected in one's behavior, one's dealing with others.

Don Bosco reflected both of these attitudes: he always

recognized himself to be a poor cowherder from Becchi whose

dignity derived from his vocation and not his personal

293 Cf. ID QI :37.

294 Cf. ID Q1:16-17.

295 Cf. ID Q1:17.

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Journal of Salesian Studies

accomplishments or titles. He lived humbly and simply without

ever putting on airs.296

Step four: Directors must be community oriented. This

important ingredient for good direction derives from always

recognizing the contribution of others. The director must never

think of the school or center as his own: it belongs to the people,

to the community. He is only called to lead it for a period of

time. Don Bosco was not like a military commander who

claimed victory without acknowledging the sacrifice of the

fighting men. No, he always recognized the suffering, the efforts

and sacrifice of his confreres, coworkers, and young people. He

expressed his gratitude, affirmed their contribution, sincerely

praised their efforts. Every director must do the same.297

Step .five: Directors must seek to work collaboratively.

This fifth component in Salesian direction grows out of the

previous four. If the director is humble, simple, grateful, he will

never act out of whim or command imperiously. He will seek

cooperation from his confreres and coworkers, asking their help

as well as their input. Don Bosco directed by asking for help, not

by commanding, says Don Albera.298

Step six: Directors must recognize and admit their

mistakes. Again, realism is the basis for this component of

Salesian direction. The director knows his own limits,

recognizes that he can make mistakes. This means that, like Don

Bosco, he actively seeks the opinion of others, that he consults

his council and even the youngest members of his community

before he moves toward decision making.299

296 Cf. ID Ql :19-20.

297 Cf. ID Ql :20-21 ; cf. CGll Q3:133, 155.

298 Cf. ID Ql :21.

299 Cf. ID Ql:21.

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Step seven: Directors must put themselves into the shoes

of others. The Salesian works closely with young people and

remembers what it was like to be young or without a voice. The

director treats everyone with respect. Not only does he make an

active effort to listen to all the members of the community, but

to learn from each person as well. He leads the community in

response to their needs as well as the needs of the mission.300

Step eight: Directors must live and promote pastoral

charity. The eighth and final component to good direction

demands that the director always focus on the glory of God.

True charity, after all, is not self-seeking.301 Instead, as Don

Bosco exemplified all his life, charity is a virtue that prompts

concern for others while it centers everything on God alone. Don

Bosco was the model of "sweetness" in his concern for the

young and for his own collaborators. Their needs were always a

priority for him, especially their need for God. In this he gave an

example to all Salesian directors.302

2.6. The Heart of Don Bosco Director

Having listed the qualities of a director after Don Bosco's heart,

Don Albera used a personal anecdote to illustrate the founder 's

loving care for his "sons." He tells a story that he claims to have

heard directly from Giuseppe Buzzetti, who was among the

earliest of Don Bosco's boys and who remained one of his most

faithful collaborators. 303

°30 Cf. ID QI :21.

301 Cf. lCor 13:5.

302 Cf. ID Ql:21 ; CGl l Q3:133 . Don Albera offered a second list

of pointers during what seems to have been a more informal setting

during the retreat preceding GCl I, or during the Chapter itself; his

notes are not clear as to the specific occasion. See: CG 11 Q3 :155-156.

303 Giuseppe Buzzetti, coadjutor Salesian born on February 7, 1832,

and professed in 1877, he died in Lanzo on July 12, 1892.

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Giuseppe Buzzetti once told me that in 1860, when he saw that

the Cleric Rua and the Cleric Savio were coming close to

ordination, and the Cleric Cagliero and Francesia were already

helping Don Bosco very much, he thought of withdrawing from

the Oratory and looking after himself. He found a job in town, if

I'm not mistaken; it was with the Paravia Press. Everything was

set, except for the most difficult step; and that was to say good-

bye to Don Bosco. Finally he made up his mind. He went to Don

Bosco 's room and, as was typical of him, laid out his plans

concisely and waited for the answer. He knew Don Bosco well

and was not afraid of angry or bitter words, but he had a feeling

that Don Bosco would be within his rights if he were to be upset

by this sudden development. Instead, he saw that Don Bosco' s

face was as calm as ever. He asked with gentle concern if he had

found a job that would supp01t him, and then continued: "Go if

you like to work at Paravia, but if you need anything, if you

should be unhappy, remember that this is always yam- home, and

that Don Bosco is always your father. You can return here any

day, any time. " Buzzetti was not easily moved, and yet when he

heard these words he felt his heart pound, and he realized that his

eyes were filled with tears. He could no longer bear it and ran

from Don Bosco's room. He never again spoke about leaving.

To conclude this story, Don Albera adds his own explanation:

That 's a father for you; that's an older brother. That's the way he

comforted his sons in times of difficuJty. If we want to

understand our role as directors in the light of such shining

examples, let us examine the most hidden comers of our

consciences; let us keep humble and treat those wbo are entrusted

to our care as true brothers.304

304 ID Ql :22-23 ; see also : CGl 1 Q3:134, r3.

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2.7. Don Bosco: Man of Prayer

Don Albera brings up example after example from his

experiences with Don Bosco to drive home his point: one does

not advance along the path of virtue without determination and

effort. Granted, all is a gift from God, but once the gift has been

received, Christians must have courage and fight all their lives

long so that they may respond ever more generously to God's

gifts. Don Albera called his confreres to be "self starters," ready

to sacrifice constantly so that they might persevere in virtue. 305

However, he made it quite clear that even this spirit of sacrifice

was a gift of God sustained by a life of prayer. He cites Don

Bosco as a model, recalling the founder as he himself had seen

him on many occasions.

I hope that your virtue is solid. You will always have virtue, and

all your life long you will draw fruit from this retreat if you have

a frank piety like Don Bosco. When he prayed he had nothing

extraordinary or particularly noteworthy about him, because there

was nothing forced about him. His posture, his way of praying,

the tone of his voice-everything was natural. But it was obvious

that he had living faith and knew how to speak with God. The

many graces he received grew out of that way of praying, and so

he obtained all that he needed.

Before everything else, cultivate piety. Don Bosco was

accused of being so busy that he had little time for study and so

he couldn 't delve into piety. You instead know how much he

stressed studies. To continue to live with fervor, it is necessary

now that you have a fo1thright piety and that you w1derstand well

that this does not consist in pious looks or in reciting so many

devotions, but in doing well all that needs to be done in Don

Bosco's house. He didn't want us to do many things. Try to pray

well those few vocal prayers we have together; make an effort to

305 Cf. IA, 120-121.

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approach the Sacraments well. If we become cold in our piety, we

will not be able to advance in holiness. 306

The spirit of piety is not something abstract or accidental. It is

the result of strong conviction, substantial preparation, careful

implementation. The prayerful individual begins the day by

taking stock of the responsibilities that await him. According to

Don Bosco's spirit, he charts out the tasks and time slots that lie

ahead, and makes time for the moments he can spend with God

between one obligation and the next. Such a practice is essential

for the Director, whose day is filled with a variety of problems to

be solved.307

Young confreres and novices who pray fervently only

because the schedule allots time for prayer risk letting their

prayer-life depend on an atmosphere or convenience. Once they

are sent to an active community-which is the norm for

Salesians - will their piety dry up? No, Don Albera contends,

they must look to God alone as their Master in virtue. They must

nourish a deep personal piety while they have the opportunity. In

this way they can take on any mission and not be swayed by

inconvenience or difficulty.308 Directors who have no time for

piety may be great administrators, but they are not directors

according to the mind of Don Bosco. They must be the first to

drink deeply at the source of life so that they can share deeply

with those who are under their care.309 Let them look to Don

Bosco, who was a model of prayer from his earliest years, and

who knew how to school others in prayer.

Don Albera gives concrete examples:

306 IA, I 23-124.

307 Cf. ID Ql:28.

308 Cf. IA, 121-122.

309 Cf. ID Q 1:32.

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If Don Bosco wrote that prayer for a priest is like water to a fish,

air to a bird, a fresh stream to a deer- how much more is it

necessary for the Director?

Don Bosco was a model of piety as a young person, as a

cleric, as a priest. He edified all who saw him pray, say mass, or

participate in any practice of piety whatsoever. But more than

long prayers, what was admirable in him was his union with God.

After a long conversation with Don Bosco, Cardinal Alimonda

came out of Don Bosco's room and said: "I understand why Don

Bosco's works are so prosperous. He is always in union with

God, therefore his works are works of God. That's why they

produce such marvelous fruit."

He prayed much and he bid others to pray before beginning

any project. Then he'd throw himself into it completely. That's

how he began the work of the Daughters of Mary Help of

Christians. That's how he acted when involved in the nomination

of bishops. That's how he was in a thousand other

circumstances .3 10

An important element of Don Bosco's piety was his tender

devotion to the Virgin Mary. He was confident that his children

would find protection from the onslaughts of the Evil One as

long as they kept themselves united to the great Mother of God.

She would shelter them under her mantle, and they would be

peaceful as long as they remained attached to her, their mother

and help.31 1 Following Don Bosco' s lead, Salesians imitate Mary;

they must look to the Help of Christians as their mother and

guide. She sustains all their works, for they are really her work.312

All Salesians must look to Don Bosco, that intrepid

apostle, as their joyful model in his love for the young, and in

his tireless energy in promoting their welfare. He was always

smiling, calm, simple, joyful and hard working. Following his

footsteps, Salesians would never take the wrong road.313

310 ID Q 1:34-35 .

31 1 Cf. IA, 125-126; CGll Q3 :125 .

312 Cf. EBM, 47; ID Ql :42.

313 Cf. EBM, 34-35 .

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2.8. Don Bosco: Model of Christian Life

Paolo Albera's great affection for Don Bosco is evident

throughout his retreat instructions, and in many interventions he

prepared during the period that he served as Spiritual Director

General. His praise is not "band wagon" glory; it is rooted in his

deep gratitude for all that he expe1ienced from his boyhood

through his mature years. He links the Oratmy of Saint Francis

de Sales with his own religious vocation: a romantic to the core,

he reflects that Don Bosco rescued him and hundreds of his peers

at the Oratory from a drowning world. He calls his mentor

"another Noah."

We walked on the edge of a horrible precipice, and it was as if

our feet were slipping! God took us away from this danger. The

world is like a shipwreck in a universal flood of vice. How many

innocent doves did not know where to put their feet to find sure

ground. Another Noah reached out his hand and pulled us aboard

this Arc, which is the Congregation. How lucky we are! 314

Not only did the Lord choose Don Bosco and gift him with

extraordinary grace, raising him up as a father and teacher for

youth,315 God inspired Don Bosco to found the Salesian Society

and compose the rule of life that is nothing other than the

Salesians' link with Don Bosco and with Christ himself. By

observing these Rules, which were approved by the Church, the

Salesian conquers virtue and begins to resemble the divine

model, Jesus. 316

Don Albera compares Don Bosco to saints that were

considered great models for religious and apostolic ministers:

Aloysius Gonzaga, John Berchmans, Francis de Sales, Charles

314 TG 1:80.

3 15 Cf. TA, 8-9.

316 Cf. TG 2:57-58 .

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B01Tomeo, Francis Borgia, Vincent de Paul.317 He recalls with

his confreres how deeply Don Bosco impressed those whom he

met. Seeing or hearing Don Bosco, one understood that his heart

bumed with love for God and chaiity for neighbor, zeal for the

salvation of souls. 318

Don Bosco always saw the spiritual side of life . He had a

sense for all that was Gospel, and this was apparent in the way

he expressed his feelings and the way he spoke. He faced the

world and accepted the events of his life with great trnst in God,

for he looked upon everything with the eyes of faith. This trust

was born of a love for God, and that, says Don Albera, is

precisely what Saint Paul would define as sensum Christi- the

mind of Christ.319

This might explain what was so different about Don

Bosco. Those who knew him were not tantalized by his charm or

struck by his talent: they were moved by that atmosphere of

God's presence that pervaded his dealings, his relationships, his

ministry. Spending time with Don Bosco was like basking in

grace, for this unforgettable priest brought them into the

presence of Jesus himself. Even after his death, Don Bosco's

sons continued to feel his affection. In a piece written for the

Acts of the first American Chapter in 1901, Paolo Albera, in the

role of Don Rua's representative, records the sentiments of

directors and provincials who had, by that time, gathered for five

general chapters in Valsalice, near the tomb of the founder.

Echoing the words of the disciples on the road to Emmaus, Don

Albera implicitly compares Don Bosco with Jesus.

Undoubtedly profound sorrow was felt at not being able, as in

Valsalice, to drink in the spirit by praying near the mortal remains

of our unforgettable Father and Founder. However it seemed to

us that we were at least able to feel his sweet soul stirring among

317 Cf. TG 2:7, 3:74, IA, 120, ID Ql:6; CGl 1 Q3:126, 143, u3.

318 Cf. ID Ql:39.

319 Cf. IO Q3:95, expanding JCor 2:16.

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us when we read and commented on his precious Confidential

Reminders to the Directors, his recommendations to the

Missionaries and various letters written by him to the first

Supeiiors in America. As we left those sessions we found

ourselves repeating with the Disciples of Emmaus: "Were not our

hearts burning within us as he spoke to us?"320

This comparison between Don Bosco and Jesus was something

Don Albera had been toying with for some time. His beloved

father reproduced the attitudes of the "Divine Model." Like

Jesus, be communicated a deep love for the young and the little

ones. Like Jesus, he knew how to penetrate the hearts of those

chosen few whom he gathered around him as disciples for a

world-wide mission to evangelize youth. In his biography of his

own former student, Luigi Lasagna- a book written between

retreats- Paolo Albera describes the meeting between Don

Bosco and Luigi Lasagna in evangelical terms:

On hearing the distant sound of the musical instmments, those

lively boys raced in an instant to line up on Main Street along

which the music had to pass. It was not difficult for the man of

God to spot that child with red hair and a free and easy manner,

who more than all the rest seemed to enjoy the music and looked

over every member of the band from head to toe as each one

passed.

The scene was not very different from the story in the Gospel

that tells of how our Divine Savior Jesus, when he met a young

person, seei ng him and loving him was a11 the same thing: "Jesus,

looking at him, loved him." Don Bosco, moved by an irresistible

power communicated to him by the mission to which he had been

called to exercise among the young, approached that youngster,

looked on him with pa1ticular affection, put his hand on his head

320 Paolo Albera, "Confratelli carissirni in G. C.," in Atti del primo

capitolo americano de/la Pia Societa Salesiana (Buenos Aires:

Colegio Pio IX, 1902), iv.

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and in his own inimitable way, spoke a few fri endly words to him

that found their way directly to the boy's heart.321

All this is important for Salesians to consider, for the same God

who chose Don Bosco as the apostle of the young, also called

them into life, gifted them with faith and prepared them for a

sacred mission as members of apostolic communities.322

3. John Bosco in Paolo Albera's Circular Letters

3.1. Importance of Paolo Albera's Circular Letters

It was Don A1bera who stabilized the fom1 of the circular letter

as a forum for the rector major. Whereas Don Bosco and Don

Rua's letters were occasional, Don Albera gradually moved to a

regular schedule that saw him issue a new letter every so many

months. When in 1920 he established the "Acts of the Superior

Chapter" as the official organ of the Superior Chapter, Don

Albera set new expectations for the future successors of Don

Bosco: that they would animate the Salesian Society by means of

the circular letter, a practice that has continued to the present

time.

Naturally, this was a change in genre. He was no longer

preparing instructions for an enclosed group celebrating their

yearly spiritual exercises away from the bustle of school and

oratory. He was now addressing the world-wide community who

read or heard the letters read to them in segments as they carried

on a busy apostolate. This meant that his instructions must make

concrete and practical suggestions for converting Salesian ideals

into educational and religious praxis.

The germ of this practice lies in Don Albera' s concern to

communicate the Salesian spirit to the upcoming generation- a

321 Albera, Mons. Luigi Lasagna, 16-17.

322 Cf. IO Q3:95-96; ID Ql:7-8; CGl l Q3 :128.

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generation that had never met the founder yet were calling

themselves his sons. The shift in genres was not an automatic

step. Reflecting on Don Albera's experiences, we know that he

wrote some circulars and that he kept up a sometimes heavy

correspondence as spiritual director. His forte, however, was the

spoken word rather than written text. He bad already visited

every Salesian center in the Americas, and made extensive and

repeated visits through Northern Europe, Spain, the Middle East

and N011h Africa. When he spoke to communities, student

bodies, assemblies of Cooperators, and the public, he had the

ability to inspire and enthuse. "Le petit Don Bosco" spoke

softly, in measured tones, with a wannth that brought Don

Bosco to life among his hearers; they may not have remembered

his words, but they came away moved by the experience.

At the beginning of his ministry as rector major, Don

Albera appears to have intended to make traveling pa1i of his

approach. He visited Salesian works at a pace akin to his

pastoral visits as provincial and as catechist general. When the

first World War blocked his ability to cross borders, he traveled

with his pen, and easily doubled the written output of his

predecessor. His circular letters became as regular as the

calendar; he wrote as many as 20 personal letters a day at the

height of the war. If we listen to the members of the Salesian

Family on the Front during the war, his letters, both general and

personal, were much appreciated.

3.2. The "Monument"

After World War I, Don Albera wrote more emphatically about

Don Bosco. The monument erected in the plaza before the

Basilica of Mary Help of Christians in 1920 by the past pupils

became an important icon for the rector major. Here was what he

called " the symbol of love and synthesis of our work." That

representation of Don Bosco, he said, was more lively and

expressive than one would normally expect from inert marble

and bronze. And the reason? Don Bosco had dedicated his entire

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life to "seek souls and serve God alone." Those who had

benefited from an education received from him had kept his

spirit vety much alive in their own hearts. This is why the

monument appeared so alive. Yet, the real monument must be

the living out of Don Bosco's spirit.

There 's much to be proud about in being sons of Don Bosco!

Consider the sad contrast that still exists today among human

beings, who suffer and languish, almost at the end of their energy

after the terrible and tragic war that has just afflicted us. Almost

everywhere people discuss, argue, and are twisted with hatred;

instead an aura of peace, of love, of concord surrounds all the

children and admirers of Don Bosco who have come here from

every comer of the world to honor him. This deepens our

conviction that our Venerable Father was sent by God to

regenerate contemporary society, and to recall the world to the

source of love and Christian peace.323

The real monument to Don Bosco, however, was not made of

brick or bronze. Don Albera called upon provincials to put

behind them the hardships of the war years, and begin to

encourage a new type of soldier among their Salesians. He called

for a serious effort to prepare missionaries. This entailed a

massive commitment of financial resources, of formation

personnel, and included taking practical steps for recruitment of

new vocations. To provincials who were used to sacrifice, he

asked for still more, but any sacrifice made for the missions

would reap copious blessings.

The most beautiful monument to Don Bosco- the one most

worthy of his great heart as an apostle- is it not the Missionary,

who with the Crucifix and the Gospel in hand goes to win new

people to the faith and to civilization? Now it is your tum, my

good Provincials of Europe, to multiply these living monuments

323 Paolo Albera, Lettere Circolari di Don Paolo Albera ai

Salesiani (Torino: SEI, 1922), 323.

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in the most remote regions of the globe which he already visited

in his prophetic mind. Do this and you will be blessed by the

future generations of those converted to Jesus Christ.324

The monument and celebrations on one side, and the grave needs

of young people in the post-war years prompt the rector major to

stress what had been his life long conviction: to be worthy

children of such a great father, it is crncial to live "Don Bosco's

program" of the "Da mihi animas." This is only possible if the

Salesians "clothe ourselves in the spirit of our Venerable Father,

which is the spirit of faith, the spirit of piety, the spirit of

sacrifice and of constant, untiring work. "325

3.3. Formation in Don Bosco's Spirit

Only by forming themselves in the spirit of Don Bosco will

Salesians be able to make their educative work fruitful, Don

Albera asseLis. This "fruitfulness" will be seen in the spiritual

growth of the young whom they serve and in the regeneration of

society.

But for this to happen, it is important to know Don Bosco. Let us

say that there are many, even among our own ranks, who speak

about Don Bosco only as someone they have heard about. It is

truly necessary and urgent that Salesians read his life with loving

care. They must take a lively interest in his Jife story, follow his

teaching, and imitate his example with filial love.326

Formation in Don Bosco's spirit begins with knowing his story,

learning his teaching, and following his example. Directors

especially must cultivate this in-depth learning, in themselves, in

324 Albera, Lettere Circolari, 304.

325 Cf. Albera, Lettere Circolari, 324.

326 Albera, Lettere Circolari, 324.

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the Salesian confreres, and in the wider Salesian movement as

well, beginning with the past pupils or alumni .327

This "knowledge of Don Bosco" must not remain

academic, according to Don Albera. Every Salesian has the

"continual obligation" of bringing Don Bosco back to life

among the young and in the Church. Don Bosco gave an

example: he modeled his life on that of the "Divine Exemplar of

eve1y holiness." Salesians in tum find their way to Christ by

following the example of Don Bosco. In so doing, they "bring

him back to life," and develop new energy in reaching out to

poor and abandoned youth.328 Don Bosco found holiness in

serving the young. This makes him strikingly different from

other founders, who stressed the need for holiness first, and then

may or may not have endorsed apostolic outreach. For Don

Bosco, holiness and "apostolate" traveled side by side.329 This

can be seen, Don Albera asserted, in Don Bosco's own life and

in the "Rule" he prepared for the Salesian Society. The

apostolate is the "efficient cause" of Salesian holiness, for those

who dedicate themselves to the Salesian mission must practice

every viltue they seek to inculcate. "Those who do not feel this

need, cannot be apostles, for the apostolate is nothing other than

a continual effusion of sanctifying vi1tues for the salvation of

souls. If any apostolate does not ailn at spreading holiness, it has

no right being called by such a glorious name. "330

What can Salesians learn from Don Bosco? Don Bosco's

life was "one incessant, laborious apostolate," and to learn his

spirit, Salesians can begin by recalling those 'catch phrases" he

used to love to repeat:

Following his example, let us make ourselves familiar with one

of the many expressions that used to spontaneously escape his

327 Cf. Albera, Lettere Circolari, 326.

328 Cf. Albera, Lettere Circolari, 330.

329 Cf. Albera, Lettere Circolari, 333.

330 Albera, Lettere Circolari, 334.

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lips, true voices of his heart, the sound of which still seems to me

today to be a sweet caress: ''You need to always work for the

Lord! - As we work let us always lift our eyes to God! - May the

devil never find a way to steal the merit of even one of our

actions. - Courage! Let us work, let us work always, because up

there we will have an eternity to rest. - Work, suffer for love of

Jesus Christ, who worked so hard and suffered for you. - We will

rest when we reach Paradise! - A little piece of heaven will fix

everything. - We will make our vacation in paradise! etc." Work

and paradise were inseparable for him, as he wrote in his last

testament: "When it comes about that a Salesian shall cease to

live while working for souls, then you will say that the

Congregation has experienced a great triumph, and abundant

blessings sha11 fall upon it from Heaven!"331

What virtues must they learn from him in order to grow in his

spirit? Among Don Bosco's virtues that the Salesian should

cultivate in his own 1ife are that great spirit of work, which

includes a sense of initiative, ardor, channeling one's efforts for

the good of souls. 332 Linked with work is temperance: this is one

of the most precious "diamonds" on the Salesian mantle, a

column of the spiritual life.333 Yet, work and temperance fuse

together to forge the quality called zeal. Zeal to do the will of

God pushes Don Bosco to love and give himself unstintingly to

the service of "souls." It is a virtue that calls to action as it calls

to union. The Church encouraged Salesians to imitate Don

Bosco 's spirit of zeal, and Salesians who did so found that they

eventually won over many others to the love of God, Don AJbera

pointed out.334

33 1 AJbera, Lettere Circolari, 335.

332 Cf. Albera, Lettere Circolari, 26, 57, 198, 207, 210, 228, 230

238,338,431.

333 Cf. Albera, Lettere Circo/ari, 210, 338, 43 I .

334 Cf. Albera, Lettere Circolari, 240-241, 255; see also: 19, 26, 28,

56, 81, 87,111,166,184,187,281,214,226,228,229,257,284,298,

300,3 18, 363, 370, 375,377,3 79, 380,388,427, 468.

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Don Bosco's "most perfect act" was the fact that "he

threw himself totally into God's arms!" This was what made his

zeal, his spirit of work and temperance a virtue rather than an

excess. It implies that he had cultivated a relationship with God,

for he was habitually open to God's will and continually at ease

in God's presence. This is what gave him his sense of

"unalterable calm," evident by his invariable smile.335 Talented

and enterprising though he was, this was not the secret behind

his educational successes. He was prompted by charity and fear

of the Lord, two virtues that lie at the basis of his preventive

system.336 He was a "man of God," and this was evident to all

who dealt with him: union with God and perfect charity (love of

God and love of neighbor) were the secret behind his success.337

3.4. Don Bosco: Model of Holiness

Don Bosco's educative mission was grounded in goodness,

kindness and prudence. Salesians need to imitate their "good

Father" in the way in which he dealt with his neighbor and in

doing good to all, says Don Albera. Don Bosco was always a

gentleman, and his holiness was understood by the poor and the

powerful alike because he always treated others with respect. His

sense of good manners was realJy an expression of his modesty,

humility, self-control, availability and self-sacrifice, and his love

of neighbor. In fact, it was this love which shaped his gentle

courtesy, his readiness to sacrifice himself for the sake of others,

his ability to renounce his own comfort, opinions, advantage.338

"If we ," writes Don Albera, "could learn how to imitate him, we

would certainly bring Don Bosco back to life in our person and

335 Cf. Albera, Lettere Circolari, 334-338; see also: 34, 227, 336,

281 , 294, 336.

336 Cf. Albera, Lettere Circolari, 342-343; see also: 382-3 83.

337 Cf. Albera, Lettere Circolari, 341-343.

338 Cf. Albera, Lettere Circolari, 346-347.

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in the midst of the world, and we would gain a great number of

souls for the Lord."339

Don Bosco taught that "we must do good to all," and this

demands that his followers exercise the virtues of goodness,

kindness, gentleness, as well as prudence, a spirit of reflection,

great calm, a spirit of gratitude. He did not limit his love for

others to good thoughts; he prayed for them and prepared

himself in useful skills to assist them on their joumey.340 This

was his program, which he called the "politics of the Our

Father. .. thy kingdom come!" This was all that counted, Don

Bosco used to say, and the reign of God is brought about by

"doing some good for as many people as possible, and doing

evil to no one."341

3.5 Don Bosco: Model of the Salesian Priest

Don Albera wrote of the Founder as model- "Don Bosco our

model: in striving after religious pe1fection; in the education of

young people and leading them to holiness; in dealing with our

neighbor; in doing good to all"- in his circular letter of October

18, 1920. This date was personally significant for Don Albera: it

was the sixty-first anniversary of his first entrance into the

Oratory of St. Francis de Sales. The following March 19, 1921,

he addressed a letter to Salesians who were priests. He offered

the letter to the entire group of priest confreres, but wanted them

to receive it as if he had written to each one personally: Don

Bosco used to write a note to each of his young people

individually on important occasions; sheer numbers made this

impossible for Don Albera in 1921, but he wanted his priests to

know that "this is my intention."342

339 Albera Lettere Circolari, 347.

°34 Cf. Albera, Lettere Circolari, 347-348.

341 Cf. Albera, Lettere Circolari, 349.

342 Cf. Albera, Lettere Circolari, 388-389.

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Just as the Fathers of the Church spoke of the priest as

"another Christ," so the Salesian priest "should be in everything

and always another Don Bosco! "343 The statement, Don Albera

realized, might seem very strong, but he made it remembering

the Founder's own continual insistence that "the priest is always

a priest, and he should show himself to be such in every

instant! "344

Receiving the "the blessings of the Holy Spirit and the

grace of the priesthood" with the imposition of hands, Don

Albera tells his fellow priests, means that "the strength of the

Sacrament descends to pervade and penetrate deeply every fiber

of our being." But beyond receiving the "priestly character,"

Don Albera speaks of receiving a call to commit oneself to

greater diligence in cultivating a "familiar" relationship with

Christ the priest. This is what Don Bosco lived, and this is what

the Salesian priest must learn from him. Thus, whereas all

Salesians can look to the Founder for inspiration as a model "in

the acquisition of religious perfection, in educating and

sanctifying youth, in dealing with their neighbor, in doing good

to all," the Salesian priest has an obligation to follow in the

Founder's footsteps, and to read the events of Don Bosco's life

not as a history, but as a spiritual legacy that shapes and directs

his own response and his own growtb.345

Concretely, the Salesian priest must study, for learning

(scientia) is not a luxury but a requirement for priests.346 Lest salt

become insipid, the Salesian understands that he must cultivate

his spirit so that he can share a taste for God with others. Study

must be made into an act of deep recollection, of union with

343 Albera, Lettere Circolari, 389.

344 Cf. Albera, Lettere Circolari, 389, 390, 391.

345 Cf. Albera, Lettere Circolari, 389-392.

346 Cf. Mal 2:7: Labia enim sacerdotis custodient scientiam, et

legem requirent ex ore eius, quoted in Albera, Lettere Circolari, 392;