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Acts_1976_281.ASC

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YEAR LVII

.,ANUARY.MARCH I976

N. 281

A[I$ il illt $llPHl0[ mllilHl

OF THE SALESIAN SOCIETY

SUMMABY:

t. Letter of the Bector Maior (p. 3)

Centennlal of Saleslan Mlsslons: Openlng Celebrations

PERSONAL SPIRIIUAL DIBEGTION: We need men of God to gulde us

1. 'Formatlon must ,be personal - Tralning ono's consclence - Those who

take the leadlng part ln splritual formatlon

2. The Role of spirltual dlrection: a) lt ls a human need, b) lt ls a

constant praxis ln the Church, c) lt ls a fundamental characterlstlc

of Don Bosco, d) Confesslon and dlrectlon ln Don Bosco's educ-

atlonal system.

3. From the early

days

the

present

Let

the

Director

once

agaln a father to the confreres! - A practlcal advlce of Fr. Gavlglia.

4. Renewed splritual guldes are needed - Selectlng those directly ln

charge of formation - These present-day needs of splritual directlon -

The duty of secrecy - Gonclusion: a serlous examinatlon of consclence.

ll. lnstructlons and Norms (none in thls lssue)

m. Gommunlcatlons (p. t18)

1. The Motto of the Hector Major for 1976. 2. A new Salesian bishop

ln Peru. 3. The Golden Jubilee of the Bector Major. 4. Eurobosco:

European Past Puplls' Congress. 5. A Gulde to the Blographical

Memolrs. 6. Gourses on Ongoing Formatlon for CoadJutor Brothers.

tv The Gentennlal of tho Saleslan Mlsslons (p. 53)

1. The Openlng of the Centennlal in ltaly. 2. The Opening of the

Centennial in other countrles. 3. Gommemoratlve program ln Ar-

gentlna for 1976. 4. Other actlvltles ln ltaly.5. Glfts form the Mis-

slons for the Centennlal. 6. Statlstlcs on the Centennlal Mlsslon-

ary Expeditlon. 7. Solldarlty Fund.

v. Actlvltles of the Superlor Gouncll and Matterc of General lntorest

(p. 66)

vt. Documents (p. 67)

Flnal Beport on tho Far-East Contlnental Meeting

v[. From the Provlnclal Newsletterc (p. 76)

1. Bogot6, Columbla: Boys and Saleslans worklng together ln Arlari

Prefecture. 2. Madrld, Spaln: "Tierra Nueva", a missionary experlence

for Past Puplls. 3. Venetlan-St. Mark Provlnce "adopts" a Bolivlan

parlsh.

vlll. Pontlflcal Maglsterlum 1p. 81)

1. "You are the adventurous heralds of the Gospel". 2. Mystery of

I,t

the Cross ln Ghrlstlan llfe. 3. Paul Vl to young sportsmen.

lx. Necrology and 4th Elenco for 1975 (p. 90)

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{

',1

& G. S. . ROMA

{

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I. THE LETTER OF THE RECTOR MAJOR

Rone, lanuary L976

Dearest conlrercs and sons,

First of all, I would like to express once again my sincerest

thanks for your fraternal and afiectionate participation in my

Golden Jubilee celebration. I was deeply moved by your good

wishes, gifts, prayers, and most of all by your promise of renewed

fidelity to Don Bosco. May I ask you to continue to assist me

with your prayers and good Salesian spirit. At the same time I

assure you of a remembrance in my daily prayers.

The Gentennial of the Salesian Missions: the Opening Gele-

brations

We began the celebration of the Centennial of our Missions

last November in Turin. You will find a full account of the

events of those beautiful days in this issue and elsewhere.l Here

I would only like to remark that those days were characterized

by * exuberant enthusiasm shared by ,11 the participants, and

in particular by the the veteran and the young Salesian missiona-

ries. The latter had been preparing themselves duting the preced-

ing month at the Salesianum in Rome, and received the crucifixes

during the concelebrated Mass presided over by Cardinal Agnelo

t See .r{NS, December '75 and below, pp. 53-57

h'.

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Rossi, thus re-enacting in a way the sa-e ceremony that had taken

place one hundred years eatlier in the same place with the first

ten Salesian missionaries. This ':me there was also a goup of

Salesian Sisters, accompanied by theit Superiot Genetal Mother

Ersilia Canta and members of her Superior Council.

Days later all these missionaries \\Fere granted a special

audience by Pope Paul VI, who addressed them with geat affec-

tion and expressed his sincete appreciation for the missionary

work done by both Congregations. IIis thoughts and feelings are

I reported below, in the eighth section of this issue.2 hope that

we will all be inspired by them to be as gtateful and loyal to

the Holy Father as Don Bosco was.

The official commemoration of the Centennial was held on

December 11 in the Salesian Pontifical University (UPS) Audi-

torium in Rome, in the presence of Card. Bagg:.o, who de]ivered

the keynote address, of the President of the Italian Republic, of

distinguished petsonalities of the Italian government and of the

Church, and many friends.

Significant and pleasing as these celebrations ulere, we, of

course, cannot stop at them. Our Centennial could only be fitt-

ingly celebrated by doing out best to promote the missionary spitit

at all levels, with all means avaiTable, beginning with our own

boys. The reports that ate beginning to pour in from the peri-

phery are a proof that this desire to promote the missionary spitit

is alive among us and is expressed through various initiatives.

This should meate a climate which is suitable for the growth of

new vocations. For it should never be forgotten or doubted that

the missionary spirit is fot us the uadition-honored high road to

new vocations.

Let us therefore, my dear confteres, carry forward this mis-

sionary enthusiasm and express it in every way we can think of.

2 See below, pp. 8i-86,. The official text appeared on the Ossentatore

Nov. 23, L975, Ital. EA.

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And now to the "traditional" Ietter, which will deal with

it a topic of special significance nowadays, inasmuch as affects

the very future of out beloved Congregation. Besides, certain

theories and praxes have been developed on this subject, which

ate at variance with the teaching of the Chuch and with the

explicit will of our Congregation. The topic of our letter is:

PERSONAL SPIRTTUAL DIRECNON

We need men of God to guide us

I will take the clue from an event in the life of Don Bosco

which happens to be chronologically related to the Centennial we

are nou/ ..1.hsting, but is of. a totalTy different nature.

In those extraordinarily busy months of 1875, Don Bosco

had to endue a most distressing situation, which struck at the

very root of his rcle of priest and guide of souls. In fact, in

the Fall of that year, his faculties for confession 'trere revoked by

- his Archbishop. I invite you to read the story of this incident

considered by Fr. Ceria as "the sad case about hearing confes-

-, sions"

moirs.3

ds is told in the 9th volume of the Biographical Me-

It was the kind of trial that humiliated him in his priesdy

honor and ha-Fered him from exercising the ministry of the

confessional, which was a key factor in his educational system

and a major function of his role as priest and superior of his

co--unity; yet, Don Bosco did not lose his self composure. He

did what a Saint would do. Not to cause "scandal and gossip",

he quiedy left the Oratory and retired to Borgo San Martino. In

a very respectful letter to his Superior he wrote: "I humbly beg

you... to deliver me from this situation which, if it is sad for

everyone, it is much more so for the Superior of a community,

3 MB 9: 478483.

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who is the minister of confession and communion in many hou-

ses".4 The matter was sffaightened out soon enough. To those

who would have preferred a more energetic reaction to the unfair

treatment received, Don Bosco would only say: "ft is better for

us to bow our heads, keep silent and suffer".s

At the conclusion of the account of this most regrettable

episode, Fr. Ceria wrote: "The spiritual heirs of Blessed Don

Bosco were to gain many souls to God in the years to come'

Therefore the Lotd enriched him with the tteasures of his grace,

and helped him grow in perfection thtough most grievous trial,

which led him to the apex of holiness and made his Congregation

expand so wide1y".6

The recollection of this tial of Don Bosco as a confessor

and spiritual guide, presents me, as I said above, with the oppor-

tunity of shating some teflections on this timely and important

topic with you.

Tuo basic statements

The topic of confession and spiritual direction is extremely

wide, and could be considered from various points of view. 'S7e

will consider it this time only from the viewpoint of personal or

indioidual formation, leaving the community aspect of direction

to another time and place. \\7e will develop our topic on these

two basic statements: there is no spiritual formation unless it is

personal; in Don Bosco's style, personal spititual formation was

adrieved through confession and spiritual ditection.

As you can see, we are here dealing with a vital matter, that

touches the lives of all of us, since all of us are sinners, all of us

have limitations, all of us need spirirual help. But to a greater

degree it interests those who are responsible direcly fot formation

lL:

lll.

481.

469.

6 MB LLl. 489.

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and those who are in formation, that is, among tthe latter, novices,

students of philosophy and theology, those in tirociniuru, Coadjutor

Brothers in the second petiod of professional raining, and young

priests. These are the fume of our Congregattion; and, in the

words of Vatican II, the futute of religious Institutes "depends

very largely on the training of their members".T

1. FORMATION MUST BE PERSONAL

the sIignnms oy flerettceotvoefryluIlysa1w97d5uIrinegxpmresysevdismit yingrLeaattinpleAamsuerreicaa.t

I told you about the "splendid and original new developments for

poor boys; fresh and lively modes of prayet among the young

confreres; ... the influx of very mature young men trying their

- vocation" things that I found there.t Now I am going to add

that the reasons for my hope and op.:mism go deeper still.

I see that not a few confreres are acquiring a keener aware-

ness of the truth so clearly stated by the Special General Chapter:

"In order to work out this necessafy discernment and renewal,

historians are not sufficient, nor theologians nor politicians, nor

organizers: we need spiritual men, men of faith, sensitive to the

things of God and ready to work with courageous obedience as

our Founder did".e More and more among us come to tealize

that is not enough to get excited and get involved in discussions,

projects and activities... "Unless the Lord builds the house, those

who build it labour in vain".lo I7ithout the Blessed Mother every

work of ours is sterile, because, as Don Bosco said, "it is because

of her that our Congregation exists and prospers".rr

7 Perlectae caritatis, 18 (W. Abbott, Docunents of Vatican II, p. 478).

8 .r{.lC No. 279 (July-Sept. '75), 5.

" Acts of SGC, 18.

Psaln 126, t.

MB 12: 578.

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Many initiatiues on spiritaal fornation

This awareness is at tfie root of the many initiatives concerning

spititual ttaining, which were hardly conceivable in times past,

but can be seen all around us to&y.

To mention just a few of them:

being-

the international

held since t974 at

Courses on

the Salesianum

On-going

in Rome,

Formation

with very

encouraging results;

- the "Roman Encounter" of all the Masters of Novices

of the Congregation, which lasted over a month and helped reach

an agreement on practical guidelines on the training of novices;

Pries-tly

the very important "Days

Formation", held July 6-19,

of Reflection on Salesian

L975 n Rome and attended

by over forry Directors and Confreres in chatge of out studentates

of philosophy and theology;

- the long-awaited and well-attended "!7orld Congress

of the Coadjutor Brothers", in which problems on fotmation were

often at the center of debates;

Amer-icanthaen"dInFtearrc-oEnatsinteernntaPlroMveinectiianlgs,s"wohfetrheetEhuerotpoepainc,

Latin

"The

Province as a Formative Community" was discussed;

- the "European Salesian Symposium on the Renewal of

the Spiritual Retreat", which was most favorubly rated by the

participants and has aheady produced fine results;

ian

P-onttihfiecafilrsUtn"iTvewros-iytyeairnCRooumtsee,ownhSicphfuhituaaslitrye"caetntdhye

Sales-

ended

(July '75) with gratifying results;

Broth-ers

the

"Course on On-going Formation for the Coadutor

Latin America", which is now on its second cycle.

I only mentioned the initiatives on international scale; the

national and provincial ones would make the list too long for this

letter. All his gives us good reasons to hope for the future.

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But initiatiues are not enough...

Ifle would, however, only fool ourselves unless we realized

t'hat we are going through a cultural and religious crisis, that is

shaking the very fiber of our existence. The initiatives to which

I refemed are certainly necessafy, but are not enough. Rather,

they cannot achieve their intended purpose, unless the super-

natural values which they are meant to convey, arc not fully

accepted by the confreres, especially the younger ones, and made

part and parcel of their living experience.

The intellecnral, psychological, social, cultural and teclmical

elements and aspects of formation, useful as they are for the

harmonious development of the person, are inadequate for the

job of formation, until they are brought back to their original

and unifuing principle, that is, one's consclence, understood as

one's interior awareness of values and free assent to them.

The spiritual formation of the young confreres becomes,

then, essentially the issue of forming their consciences. Since the

- - conscience of a Christian and a fortiori, of a Religisus ig

necessarily shaped by the action of the Holy Spfuit living in it,

it follows that his personal spiritual formation is actually nothing

but his habitual capacity to freely respond to the action of the

Holy Spirit within him.

This is the thought of our Special General Chapter. "(The

young Salesian's) formation," it says, "must be centered on the

person and mystery of Christ, and founded on the mystefy of the

Church and a living experience of faith. ft must be camied

out in a spirit of prayer and noudshed at the genuine sources of

Christian spirituality".D

t2 Acts ol SGC, 664.

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Training one's conscience

Fr. Ceria tells us that this was Don Bosco's constant con-

cern: "The Christian raining or shaping of the consciences of

the young has been the goal of Chdstian educators in all ages:

Don Bosco undertook this task at a moment in history when the

need was most ufgent".ts

Our "moment in history" demands just as urgendy that we

accomplish this same task. \\7e only need to look about us to

see that in this secularized wotld of our, in which out boys have

to live and wotk, only those of them will survive, religiously

speaking, who possess a mature well-trained conscience. There

was a time when the mere walls of our schools and the majesty

of the law were sufficient protection fot them; but this no longer

holds true today, when even the most cherished and sacred reli-

gious norms seem to have been toppled.

In the Foreword to the new Constitutions, I called your

attention to the f.act that the "style in whidr they come to you is

something so new in tone and form that some may get the im-

pression that there has been a weakening in the norms them-

selves". But "this is not the case", I said. "The new Constitut-

ions are offered, with the awareness of today's attitudes, to adult

persons who, having made a generous choice, with full know-

ledge of doing something hard, need to recall to mind again and

again those things they must be forever renewing, rather than

to hear imperatives... Th.y need instead to be reminded of the

grand, enthralling pledges they have made to Christ the Lord

in whose footsteps their consecration bids them follow".'a

A similar thought is found in the Constitutions of other

Religious Families and in the "Ration Formationis" for seminaries.

"The entite substance of the Ratio," says the ltakan Episcopal

t3 E. Ceria, Don Bosco con Dio, p. 224.

ra Foreword to the Const., the Rector Major to the Salesians, p. 6.

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Conference in its inffoduction, "ad&esses itself to one's conscience.

The Ratio stimulates reflection, calls for personal and community

effort, stands on one's sense of responsibility, guides towards

personal maturity

from without, but

m- ustthparotcmeeadtufrroitmy

which cannot be

one's inner, free,

imFosed

and deli-

berate response to the action of the Spirit".ts

But there is no need for me to elaborate futher what is

certainly evident to all of us. Are not the crises of many priests,

clerics and Coadjutor Brothers in reality crises of stunted or imma-

ture consciences? "For from the inside, from a man's heart",

said Jesus Christ, "come the evil ideas... ".16

Those who take the leading part in spiritual formation

At this point a question could be asked: In our Salesian

praxis who are the people who take the leading part in spiritual

formation?

The reply is: In the firct place, the individual in formation

- not alone, but with the formative communiry, and in particular,

the Director, the Confessot and the Spititual Counsellor (or

Director).

a) First and foremost, the indiaidual in formation

The concept of a young confrere to be molded like day

according to an ideal and abstract Salesian model is no longer

operable, if it ever was in our true Salesian education system.

Today, the Constitutions speak of a "more personal and

more responsible" formation... "Eac-h member in training is invited

to assume gradually the responsibility for his own formation and

ts Conferenza Episcopale Italiana, La preparazione al sacerdozio rninisle-

riale - orientanenti e norme, pp, 12-15.

'6 Mk., 7: 20.

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to give due value to the various phases of his life"' 17 to develop

"his own personal gifts" and "thus give to the Society a more

effective service".rs Therefore, those in formation are, under

God and with the help of their Superiors, first and foremost

responsible for their own formation. This is nothiog but the

teaching of the Church, which, under certain conditions, consid-

ers each Christian personally responsible for his own eternal

destiny.

This, of course, does not mean that the young confreres in

ttaining should be abandoned to their own devices, but that they

should be assisted in their gadual adrievement of responsibility,

by which they become aUe to give God, the others and themselves

a personal, adequate, evangelical and Salesian response. Needless

to say, this responsibiliry is not a once-and-for-all achievement,

but a continuous process due to last one's lifetime.

b) The Forrnatiue Cornrnunity

The local and provincial communities, as everybody knows,

play very important roles in the training of the confreres. Our

Constitutions tell us that "all t}ese communities should be con-

spicuous for their Salesian spirit".le God trains and educates us

in and through such communities, whidr are t'he embodiment of

Christ's mysterious presence. "The success or failure of the renew-

al of fomation", underscores our Special General Chapter,

"depends very much on the capacity of those immediately in charge

of formation. Hence confreres chosen to hold a formative role

in the Congregation ought to be keenly aware of the extent to

which the formation of the students depends on theit way of

thinking and acting".a Their main eflort and concern should be

t7 Const., 105,

ts Const., 102,

Const.,

Acts ol

105,

9GC,672.

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dhected both to the individuals in formation and to a "suitable

envfuonment", whose creation and maintenance is a great part of

the formative success in out Salesian pedagogical praxis.

In some houses serious difficulties with regard to the for-

mation of such a "suitable environment" have been experienced

by both those in charge of formation and those in formation.

The question to be considered would, then, seem to be how to hat-

monize the values of the individual with those of the Communiry,

even though they at times might seem ireconciliable.

Corunaanity or indiuidaal?

To set up this problem in contrasting and exclusive terms

is to misstate the case, as Card. Garrone, Prefect of the Sacred

Congregation for Catholic Education, told the participants at the

Salesian Priesdy Formation \\florkshop in J"ly L975 at the Gen-

erulate (cfr. Acts of the Superior Council, No. 280, October-

December L975, p. L2).

I consider it most appropriate to report here, at some length,

what he said on that occasion.

"fn the formation of pfiests", he said, "when 'personalization'

is stressed, inevitably the rapport with the community is brought

under closer scrutiny and at times, sadly, called into question.

The'Church, however, looks upon true friestly fotmation as a

formation to be give and received within a community, what-

ever its form or dimension may be.

In the aftermath of Vatican II, as we tried to personalize

formation, we at times pushed aside the community. In the semi-

naries where this happened, that is, where the community 'got

the ax', the individuals flew in all directions like chips: they began

by leaving the community buildings, and ended by leaving the

community itself. As everybody can see, today there is no longer

any community life in many seminaries. The young men live

in groups of two ot three, here and there, anywhere they like,

like students enrolled in a secular institution. And so, under the

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pretext of total personal freedom and responsibility, community

living was done away with".

No real conflict betueen indiaiduals and commanity

"The conflict between a personalized form*tion and com-

munity living", continued Cardinal Gafrone, "is merely seeming,

is unreal. Anyone who would insist on seeing a necessafy conflict

between the two, would only ptove that he has lost sight of the

real meaning of personhood, personalaation, or personal aspects

oasgtfraofinnosgrtmlytha-etimo:nd6.rasAt5hencto,otmitcmcooummnpipteyletem- wenitttshhitshpeenmres.eodnss,tdooebsensotattemdilivtaetrey

Certainly, whenevet community has been sacdficed to the

individuals, this has been done because there has been a confusion

about the respective functions of person and community in the

formative process. Community provides the in&vidual with the

suitable environment or atmosphere for his complete formation.

I7henever individuals get together to pursue a common

god,, a certain environment is formed where common ideals, shared

beliefs and joint efforts have a discernable influence on the develop-

ment of the individuals themselves as well as the communiry.

Understanding the reasons for, and value of, the environment

as a formative tool is one of the first steps to be mken by every-

one in charge of, and in the process of, formation. Once the com-

munity is understood as the proper formative environment of the

individuals, then it becomes the place where true personhood

blooms and matures, and thus avoids the pitfalls of selfish, anti-

social behavior, and other forms of stunted personal growth.

Evidendy the formation of a suitable environment should

be the concern and task of every one who is involved in formation.

Everyone who works for the establishment of sucir environment

will surely arrive at a deeper understanding of the value of com-

munity living as a complementary and indispensible element of

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_15_

personal growth". Thus far Cardinal Garrone. There is no room

for doubting that his words reflect the thinking and feeling of

the Church on the matter.2l

c) The Director, tbe Confessor, and, tbe Spiritual Adoisor

Among those directly in charge of formation the Dirccror, the

confessor and the authorized and capable spiritual Advisor (or

counselor) play a unique role. ve shall now consider their rore.

Jhg imFortance of an able spiritual guide, be he a confessor

9r !ot, in helping a young confrere shape his spiritual life could

!*dly be exaggerated. He camies to a more intimate degree the

formative work exercised by the other persons in cJr-arge of

formation. He shares and combines the roles of evangelizer, pro-

phet, teacher and shepherd. He is an intimate and rkillf',rl.o*o.k.,

with the Holy Spirit in the building up of the kingdom of God

within men.

The church entrusts him with the most delicate and difficurt

task, which is the maining of young religious atd/or futue priests

in direct and intimate collaboration with them, and the evallating

of thei' spiritual maturity and suitability for the life hey intend

to embrace.

2. THE ROLE OF SPIRITUAL DIBECTION

There are st;ll some Salesians today who do not realize rhe

importance of spiritual direction. The lTorkshops on the Student-

ates mentioned above brought out the fact that certain young

confreres show a lack of interest

to, it. And all this perhaps in the

in, or

name

even a positive avlr.ion

of the modern surrogates

S^a-les-ia"n

c3rd. Garrone, Discorso

Formation workshop ar

ai Fornatori salesiani.

salesianum, July 5-19,

Delivered at tJre priestly

1975. unpublished.

2.6 Page 16

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of direction, such as self-guidance, group guidance, "soul-baring"

sessions, revision of life, etc., which, as their proponents con-

tend, lead the individual away from the self-absorption fostered

by spiritual direction, towards self-donation and concern for othets.

Such attacks on spiritual direction are, in reality, attacks

raher on its abuses and distortions tihan on spiritual direction

itself, and should sefve as an indirect call to its correct use.

New forms of spiritual relationsbip

At a time when the psicJrological understading of man is

making steady progress and reaching new depths, we should

naturJly .*p..e anl demand of ourselves improved personal

relationships.

Confession and spititual guidance are things that belong to

the realn of Faith and to the field of human communications.

1!g imFroved understanding of man's psychological- lake up

should Le ,rted to improve also their techniques and the very

approach to them.

The fundamental attitude in such relationships must, of

course, be one of deep Faith in a joint search for the will of God.

"Iflhen fraternal gatherings ate used in a common effort to discover

God's wil", the Special General Chapter tells us, "they favout

charity, make the apostolate mote fruidul and bring spiritual joy

to the common lifte".z

\\7here spiritual dfuection

limitations on the part of

is missing

those who

due to

should

human

supply

failure

it, the

group could supply it in some way, rt the group is spiritually

ferveAntt^thde

syangelically-minded.

sass tims should be

remembered

what

the

Special

General Chapter adds in the same context: "Psychology,,,exper-

ience with roulr, and the constant practice of the Chudr all teach

u Acts ol SGC, 678.

2.7 Page 17

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that they can help... spiritual direction".a But no group, no

community could dispense its members from thefu duty to fteely

to freely seek spiritual direction according to their own consciences.

Spiritaal direction is, boueaer, is irueplaceable

More important than the considerations adduced against

spiritual direction, are those which justify it on its intrinsic merits,

in the eyes of the Church and of the Congegation. Viewed from

any one of these three viewpoints, spiritual direction, whether

it is sought from one's confessor or director or counselor, whether

it is given according to one method or another, dearly is an

imeplaceable factor of personal spiritual formation, especially

during the years of initial training.

al Spiritual direction is a human need

"Direction" in its general meaning of "guidance, assistance

given by the elders to the youngsters to help them matue" is a

natural, universal fact. No one is born physically adult; Iikewise,

no one is born spiritually marure. Virtue is acquired at the

school of people mature in virtue.

This is also true of a Christian af,d of a religious. In a

Chtistian's life, growth in grace should be a gradual advancement

towards his fulfillment of God's plan; it should be a response,

ever more conscious and generous, to God's call to beco-ing

more "like his Son" in everything he does.u But in practice it

does not worh that way, on account of the sluggishness and

weakness of man's nature pamicularly in spiritual things. As

I ib.

'o Rorn., 8.. 29,

2.8 Page 18

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-18-

our experience tells us, we, left to ourselves, do with great

difigulry, rt at d7, what we ought to do. !7e need help.

Sutely help is not lacking, both from the Church and the

religious community. Actually, until a certain development has

been reached, help is never quite enough. A reliable guide is

nuesetdherdou-ghotneestws iathndthmeiaalsb,ilttoty,absosirsnt

long experience, to lead

when weighty decisions

have to be taken.

Such a guide, such a friend is, in the words of Father Albera,

"indispensable" to all of us.6 Much more so to the young and

inexperienced, we may add.

dainredctIatowngaosinoadtlwhfaetiyeCsnhsdtururoccfkh.tbh"yeItthyeiosuwanogrhdu-smoafniPnnaeysoeutdp,-p" ohraetnowufrnobstepeliire.itvu"eafrf,l

only we would rcahze the importance of a word of encouragement,

of a piece of advice, even of a friendly rebuke when a young

man is at the rlificult age of twenty! If only the state schools

and universities with all their highmindedness and great knowledge

would take from the Catholic Church some of the knowledge

about man's heart that she has acquired through centuries of

experience in the confessional! Youth would, then be benefited

without a shadow of doubt. Notling could take the place of the

person-to-pefson contact of a sensible and sensitive guide".a

b) Spiritual direction is a constant praxis in the Church

Spiritual direction is part of the experience of Christian life.

From Ananias who approved Paul's vocation, through the Desert

Fathers, the Masters of medieval episcopal schools, the Masters

of Novices in Religious Institutes and Spiritud Directors in

P. Albera, Leltere circolari, 456.

Payot, L'educazione della oolontd

(Training

tbe

'Vill),

116f..

2.9 Page 19

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-L9-

seminaries, down to our our days, the praxis of spiritual direction

has always been present in the Church. In general, it could be

said that there has hardly been any Christian life, and cetainly

not the more committed Christian life as that lived by Religious

men and priests, without spiritual direction.

Spiritual direction is today a thtiving praxis in the Lay

Institutes and Religious Families where spiritual renewal is

operative. It occupies a noteworthy paft of the pronouncements

of the Popes

and Paul VI.

this

century

Pius XI, Pius XII, John )fflIl

"Without this prudent guide of one's conscience", wrote

Pius XII, "it is ordinarily very difi6slt for one to follow the

inspirations of the Holy Spirit"n Yatican II declared that semina-

rians should rcceive spiritual formation "especially with the help

of the spiritual director".ts The same Council requires that the

seminarians "receive care{ul instruction in the an of guiding souls,

so that they can lead a1l sons of the Church, before everything

else, to a Christian life which is fully conscious and apostolic".D

It also recommends spiritual dfuection to the priests: "They

should... highly esteem spiritud direction",$ and to the religious.3r

The "Ratio Fundamentalls" prepared with the cooperation

he shall humbly and trustingly open his conscience, in order that

point: "Let every one have his own spiritual director, to whom

he shall humbly and trustingly open his conscience, in ordet that

he may be more surely guided on the way of the Lord" (Number

55).

These texts prove a consoling fact, that is, that the Church

has a motherly concern for her children and strives, through

Menti nosffae, 54.

Optatan totius, 8 (Abbott,

445).

z'g ib., t9 (Abbott, p. 454).

Presbyterorum ordinis, 18 (Abbott, p. ,70),

Perlectae caritatis,4 (Abbott, p. 469-70).

2.10 Page 20

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-20-

her older children, to assist the younger ones in their gradual

growth in Christ.

Hence also the serious danger faced by tl:e seminatian or

t}e young religious who refuses the guidance offered by the Church

or seeks guidance from sources not approved by the Church.

c) Splritual Direction is a fundamental characterlstic of Don

Bosco

Don Bosco's life was a constant training of the consciences

of his boys to help them become good citizens for the earthly

city and good Chdstians for the heavenly city. At the very

center of his pedagogical praxis and system he placed, as we all

know, the frequent use of the sacraments of Penance and Holy

Eucharist. Leaving the latter sactament aside, we shall turn our

consideration to Confession, which Don Bosco, as agan we all

know, used to link ordinarily, but not necessarily with spiritual

dfuection.

Here a question needs to be asked: I(hy should a son of

Don Bosco, living in a house of Don Bosco and doing the work

of Don Bosco, give in his own turn so much importance to

confession and spiritual direction in his own life and in his pastoral

work?

The obvious teply is that Don Bosco's own spititual life

was rooted in the practice of confession and spiritual dhection,

the educational milieu at Valdocco was to a latge extent shaped

by them, and the pedagogical system of Don Bosco was, again

to a latge extent, founded on them.

Don Bosco sougbt spiritual guidance

"Ftom his earliest age Don Bosco became srongly attac-hed

to confession", Fr. Ceria writes in Don Bosco con Dio, "and

3 Pages 21-30

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3.1 Page 21

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nothing in later life could weaken his attachment to it. In fact

he used to frequent it most willingly, even when his mothet

could not take him to Churc.h... 'S7hen he was a student in

Chieri and completely on his own, he soon sought out a regulat

confessor... As a seminarian, he distinguished himself from the

very beginning for his faithfulness to weekly confession. Later,

as a priest in Turin, he used to make his confession every

week".32

In his "Mertoirs ol the Oratory" Don Bosco spoke with

tender gratitude of his spititual dhectors, especially of St. Jor"ph

Cafasso, as the "great friends and fathers" of his soul.

Recalling his ffust encounter with Fr. Calosso, he wrote: "I

soon placed myself in the hands of Fr. Calosso, who only recently

had come to that chaplaincy. I told him everything about

myself: my conversations, my thoughts, my deeds were promptly

laid bate to him. He was well pleased with that, because he

thus felt able to guide me in everything. I then began to rcallze

the value of having a faithful friend as a steady guide in my

Ii[e, whereas up to that time I had had none".s

In his heartfelt tribute to his great friend and benefactor,

St. Joseph Cafasso, Don Bosco wrote: "Father Cafasso, who for

six years was my advisor, was also my spiritual director; and

if I have done anything good, I owe it to this worthy priest, in

I whose hands placed my every decision, my every pursuit, my

every activity".s

Although he was endowed with uncommon talents and

charisms, Don Bosco never dared to rely exclusively on his own

devices: he wanted to be sure of walking on God's paths by

consulting his confessor-directors. !7e recall that it was on

the advice of an enlightened priest that he abandoned the idea

P E. Ceria, Don Bosco con Dio, L7),

Menzorie

ib., 123.

dell'Oratorio,

15.

3.2 Page 22

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-22-

othf abtehcoempiunrgsuaeFdrahnicsispcraiens;tttlyansdtuidt iewsass

on the advice

and became

of Fr. Cafasso

the apostle of

abandoned youth.37

Suc-h an intense love for confession and ditection was no

doubt a sign of his humility, wisdom, and holiness.

Don Bosco created a lioely spiritaal clinzate

Don Bosco's personal experience concerning conJession and

direction was, of course, reflected in his oml and written teachings,

in his entire pedagogical activity and in particular in the formation

of an intensely spiritual atmosphere in Valdocco.

"Anyone visiting the Oratory and the various houses conduct-

ed by Don Bosco and his priests," wrote Monsignor De Gau-

denzi, bishop of Vigevano, "can quickly sense something divine

in them, something that one can not easily sense elsewhere:

it seems to me that in Don Bosco's houses one can truly breathe

in the sweet odor of Christ".$

There was a deep feeling of joy and happiness among Don

Bosco's boys. In the Life of St. Dominic Savio we find this

surprising statement: "Il Saaio godeua di se rnedesimo, wlich

could approximately be translated as: "Savio was supremely huppy

about himself". The saindy youth was happy for several reasons,

and one of them was his reliance on confession and direction.

"If I have any trouble," he used to say, "I go to talk to my

confessot and he advices me in t'he name of God: Jesus Christ

said in fact that the voice of the confessor is for us like the

voice of God".3e

ib., 90.

ib., L71.

ib., t321.

E. Ceria, Don

Bosco

con

Dio,

2)2.

3'g Fr. John Bosco, Lile ol St. Dorninic Saoio, ch. 2.

3.3 Page 23

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_2)

The Oratory v/as a family with strong cohesion and cooper-

ation among boys and confreres with Don Bosco at the head.

"The spiritual life of the Otatory," wrote Fr. Ceria, "was alive

with charming spontaneity. It was nourished by communiry

prayer, daily Mass, frequent confession and communion, the

"good-night" talk, and periodic practices, such as frequent preach-

ing, the monthly exercise for a happy death, and the mid-year

retreat. It was boosted by religious feasts and holy days celebrated

with great solemnity, and by the activities of four pious associations

to which many boys belonged... But the most powerful influence

was from Don Bosco himself, through his example, his word, his

confessional. Don Boco's kindness imadiated in all direction".m

His kindness was that of a "man of God", a "father of

souls". Above and beyond his juridical primacy as of the founder

and superior of an institution, his was a ptimacy of spititual

fatherhood: "Always call me father", he used to tell all those

who lived in his houses.al

Don Bosco uas a spiritual lather to bis boys

"Go t-herefore in the name of the Lord", Don Bosco wrote

to Fr. Pemot, the young and newly appointed director of Navarre

(France), "go as a friend, a brother and a father. Let your

authority be charity

and evil to none".42

a charity that strives to do good to all

Don Bosco's ftiendliness, brotherliness, fatherliness found its

sublime expression in the exercise of confession and direction,

where he could really communicate to his boys something of

God's tender and loving kindness.

"The tra&tion of fatherliness in a Salesian Director", wrote

€ E. Ceria, Don Bosco con Dio, 2)2.

at MB 17: L75.

o' E. Ceria, Epistolario di S. Gioaanni Bosco, ): 360.

3.4 Page 24

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24-

Fr. Rinaldi, was given to us by Don Bosco, who viewed it as

something dosely bound up with the spiritual regeneration achieved

through the exercise of the divine power to forgive sins".€

According to Fr. Rinaldi, Don Bosco's fatiherliness uras a

priestly fatherliness exFressing itself in sacramental forgiveness

and guidance and expanding in an environment of warm friend-

Iiness, and this was something so characteristic of the Salesian

Director that he believed that it should be preserved at all costs.

"Ifow wonderful it would be", he wrote, "if our difectors, while

avoiding hearing the confessions of their im-ediate subjects,

regularly heard the confessions of the boys in our oratories and

dubs and, as far as possible, also in our neighboring houses,

and would thus revive our Founder's suUimsly fatherly tradition

of attacting souls with exquisite kindness!".n

Perhaps when our boys and young confreres seem to be

looking for something special in our communities, it could be

that they are looking precisely for this "fatherly ttadition".

Gonfession and direction in Don Bosco's educational system

Let us take a doser look at confession and direction in Don

Bosco's system. Using his own words, confession and dfuection

are the "column", the "base", the "foundation" and the "support"

of his educational system.

"There are people who think of Don Bosco always in terms

of the fu*y and lovable juggler of Becchi", vrrites Father Braido

in his book "Don Bosco". "The 'leader of the litde rascals of

Turin' was instead a profound, decisive and exacting educator,

who went about his job with a sense responsibility and intedority:

Acts

ib.

the

XII

General

Cbapter

(L93L),

%9.

3.5 Page 25

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until his boys' consciences were touched and reshaped in their

depths, all the rest was wasteful choreography, noisy orchesration

and an empty show of quantity without quality".*

This agrees with Fr. Caviglia's assessment of the same fact.

"The eficacy of Don Bosco's educitional work was right here",

he wrote. "Don Bosco can never be understood as as educator

or trainer of saints, unless he is seen as a confessor of his boys.

In essence, his dfuection went straight to the boys' souls, and his

educational work was done through confession".6

In Don Bosco's system confession plays an essential role in

molding one's conscience both as a sacrament and a pdvileged

instrument of spiritual dfuection.

Confession as a sacraruent

For Don Bosco confession was, obviously, first and foremost

the sacrament of reconciliation of the sinner with God, with

the Chuc}, and with the brethrcn, who "because of sin have

always sufiered some ham".a7

As a believet in sin and hell, Don Bosco was convinced

that the more seriously man takes the comman.lments of God

and the teachings of Christ, the more conscious does he become

of his own sinfulness and the more does he long for God's

forgiveness. It was precisely this convinction that turned Don

Bosco into a "1nafiyt of confession", an apostle of forgiveness,

an educator with the unmatched talent for inspfuing his boys

with a horror for sin and a yearning for friendship with Christ.

Confession is the privileged moment in Don Bosco's educa-

tional work, when the holy fear and love of God are instilled

{

P. Braido, Don Bosco,87.

Don Bosco, Opere e sclitti

Ord.o Paenitentiae, 5.

editi

inediti,

vol,

Part

83.

3.6 Page 26

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-26

into one's soul. "All the pedagogical system and activity of Don

Bosco", wrote Father Albera, "can be summed up in two words:

love and fear of Good... Meditate as long as you want on the

Preventive System, which is the Magna Carta of our Congregation,

analyze it in its minutest details, in the context of reason, religion

and loving kindness ("amorevolezza"), but at the end you will

have to agree with me that it is all a matter of instilling the

holy fear and love of God into the boys' hearts; I say, instilling,

that is, rooting them so solidly that they can stay on and on,

and withstand all kinds of trials...".s

Conlession as opportunity lor spiritual direction

The evet increasing number of people who nowadays seek

professional guidance with increasing frequency goes to prove that

coming to gtip with one's sense of guilt or other intimate problems

with the assistance of a competent and trusted person is apparendy

the natural thing to do. It is in this plain fact that we can

find one of the strongest reasons for extending confession into,

or combining it with, spiritual direction. "This union of confession,

absolution and guidance", as it has been recently rematked by

the Swiss Catholic Bishops, "has a deep ecclesial relevance and

dimension".ae

"Don Bosco diri.geoa confessando", that is, he was giving

guidance through confession. For him sacramental confession was

the notmal means and way of imparting his btief, pointed, prac-

tical guidance to his penitents, boys and confreres a1ike. '!7e

cannot think of Don Bosco as confessor without thinking of him

at one and the same time as spiritual guide. His insistence on

keeping a steady confessor, on complete frankness in manifesting

* P, Albera, Lettere circolari, 342.

{e Pastoral Letter, << Penance and Conlession >>, 72.

3.7 Page 27

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-27

sins and also other things, like problems, intimate dificulties,

not required for the integriry of the sacramental confession, but

extremely useful to the confessor in order to enable him to ofier

an enlightened guidance was clearly in view of his sressing the

spiritual direction aspect of confession.

"Some people think", said Don Bosco in a "good-night"

in August 1864, "that to start a new life it is enough to open

one's heart to a spititual director and make a genetal confession.

That is fine, but it is not enough... Besides temedying the past,

you must also provide for the future with firm resolutions... To

make steady progress you must reveal yout habitual failings, the

occasions which usually lead you to sin, and your dominant evil

inclinations. You must attentively and faithfully carry out the

advice you are given; you must keep your heart open and ftilly

trusting; you must mani{est your needs, temptations and dangers

as they rise, so that your director may guide you with a steady

hand".'o

Don Bosco, who was at one and the same time a great

psychologist and a great saint, excelled in the exercise of all the

traditional roles of a confessor, i.e., those of judge, teacher,

physician, guide and father. But if there was a role in whicJr he

was supremely outstanding, that was the role of guide and father.

In his Life of Mickey Magone he wrote: "The confessor is a

father, who longs to do his very best to help you and mies to

keep all harm away from you".sl

Spiritaal direction outside conlession

Don Bosco, as we have said, tied up confession with spiritual

ditection, but not to the point of making spiritual direction

$ BM 7: $0431 (Eng. Ed.).

5t Cenno Biografico, 22.

3.8 Page 28

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-28-

inseparable from confession. AIso outside the confessional he

used to give guidance.to his chil&en, in his own unique sryle.

Under the category of spiritual direction fell his "colloqui"

unplanned, spontaneous, encounters and chats lis " paroli-

- -, na all'orecclx;6" a cheering word or a friendly piece of advice

- (a charism that every Salesian should rcvit^li7et) his "sguardi

-, penetranti" maningful looks that readred into the depths of

- the boys' hearts his " gesti e strette di mano" pats-on-the-

- - shoulders and handshakes, more eloquent than words and his

- "bigliettini e letterine" litde notes and miniletters whidr, in

- spite of his tight schedule, he would hastily jot down and forward

to his boys to ruge them to make peace with God, or to trust

in the Lord, or to do some charitable or apostolic deed.

!7e should also recall that trust was such a pervasive element

of the atmosphere in Valdocco that for many a youth ir was

altogether natural to extend confession into spiritual guidance.

"Confidence in the spiritual director, the almost compelling need

to open themseves to him", remarked Father Caviglia, "w.as, we

can say in all truth, the thing that all the boys going to confes-

sion to Don Bosco were doing; for so great was the trust that

his sanctity inspfued into his boys from thefu very first contact

with him that it made no difierence for any of them to speak

to him about their most intimate matters in or out of the confes-

sional".s2

Other saints and/or founders made use of more analytic

and soul-searching methods of spiritual dfuection. The one used

by Don Bosco was simplicity itself; and yet, if one mied it out

or at least considered it at close range, he would have to admit

that it was very demanding of both the counselor and the

counselee. This was acknowledged by the wdters of the

article "Direction Spirituelle" in the highly esteemed "Diction-

' Don Bosco, Opere e sffitti editi e inediti, vol, 4, part 1, p. 85.

3.9 Page 29

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-29-

naire de Spiritualit|" who said of Don Bosco: "A man of action

and intuition, Don Bosco wasted no time either giving long talks

ot writing long letters of spiritual dfuection. As director, he did

his work in the confessional: few words, but so apropos! Those

btief and relevant pieces of advice and exhortation were a sure

remedy against any evil or trouble at hand. A similal form of

spiritual dfuection was exercised in Tudn by St. Joseph Cafasso

and at Ars by St. John Mary Vienney".s

Tbe "colloquio" uith the superior

Up to this point I have said nothing about the "talk" (or

manifestation or "rendiconto") with the superior. It is not the

objea of this letter, though on a wider perspective it could not

be considered entirely foteign. But a few temarks or considerations

could be in order here.

Until L874, n the spiritual climate of Valdocco, as we have

seen, the boys who had more confidence in Don Bosco made

little or no distinction between what they told him in confession

and out of it. Even the encounters whic} were not stricdy

prompted by reason of confession and guidance, such as those

with regard to health or working conditions, the running of the

house, etc., which intimately concerned Don Bosco as the head

of the family, were characterized by family spirit, cordial and

loving confidence. To Don Bosco his clildren revealed everything.

This explains why, when in 1858 he for the first t;me

drew up the article on the "rendiconto" witfi the superior, he

did it in terms that would encompass a total manifestation of the

confrere's both exterior and interior li[e: "Let everyone have

full confidence in his superior", he wrote, "and harbor no secrets

s3 Dictionnaire de Spiritualit€, III, col. 1137

3.10 Page 30

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-30-

from him, fully opening his heart to him whenever he should

be asked to do so or he himsel{ felt it necessary".s

This article temained in eflect in our Congregation until

1874. \\7hen the Regulations were fitully approved, it was,

however, radically changed in favot of liberty of conscience. The

manifestation with the Superior would, thereafter, deal only with

external matters. Don Bosco would have prefetred that the

Church would have permitted him to continue as before, since

his had been a successful pastoral experience, but he humbly

complied with the new rule when it came from Rome. Aftet

all, he was happy with the decision, and after that he made a

clearcut distinction between confession, which was teserved to the

revelation of sins and more intimate matters, and the "talk"

with the superior, which was concerned with external matters.

He required from his dfuectors to observe t}e distinction

or separation: "Nei rendiconti si badi 4 non entrare in cose di

coscienza. Queste deuono esserc al tutto separate. In the rendicon-

tos let superior take heed not to enter into matters of conscience.

These are to be kept entkely separate from the rest".ss

In the final analysis nothing in the previous method of

spiritual direction was being destroyed or lost, because the person

whom the confreres made their confession and, separately, their

rendicontos to, was one and the same person, i.e. the director.

This manifestation, as it was practiced in the early days of

the Oratory of Valdocco, marks a unique and perhaps irteproducible

experience in the spiritual history of our Congtegation; but the

&rectors of today will have to do their very best to recapture

it original purpose and spirit, while making the adaptations dic-

tated by the changed historical context.

s BM 5 640 (Ene. Ed.).

55 MB 1 )54.

4 Pages 31-40

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4.1 Page 31

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Tbe Directors in our tirnes

\\7e should not forget that it was exactly because of his

overriding spiritual role that the Salesian director in the earliest

days of the Congregation was highly esteemed and dearly loved.

He was somehow surrounded with an aura of heartfelt respect.

Fr. Lemoyne wrote a touching and revealing page on this

position of esteem enjoyed by the earliest Salesian difectofs. After

reporting the "Confidential Memos" given by Don Bosco to Fr'

Rua who had been appointed fust director at Mirabello, he said:

"The regulations... were to be interpreted in the spirit of the

Oratory traditions, which laid the frequent feception of the sacra-

ments as the foundation of education. To keep this principle in

its primary position of honor, Don Bosco established that the

superior, as spiritual director, should be first in dignity and

authority. He was to preach, teach theology, and give the 'Good

Night'. He was also the ordinary confessor of the community

and, as such, was to be punctual in fulfilling his duty every

morning during Mass, and on the eve of a feast or at the Exercise

for a Happy Death. Briefly, he had to emulate don Bosco's

zeal for the welfare of souls.

The director's duties were fatherly and meant to win the

boys' hearts and trust. For no reason at aL was he ever to

perform even the least unpleasant task. Such measures were

reserved to the other superiors.

The prefect attended to the administration and general

discipline of the entire school, handling the mail and dismissing

prrpilr from the school. To free the director from unpleasant

ionfrontations with parents, 1he prefect's office was located near

the main enffance.

The catechist was responsible for the boys' moral conduct

and their behavior in church. The dormitories and infirmary

were under his supervision. All scholastic matters, weekly walks,

and school plays were the competence of the prefect of studies.

4.2 Page 32

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-32

These three supedors met weekly with other faculty members

to give conduct marks to the pupils. The director v/as never

to take part in these meetings. All the boys knew this, because

he stayed with them during such sessions.

This system seemed excellent, as proven by its remarkable

- results an exceptional, undeniable trust in the director, a

gratifying and frequent reception of the sacraments, and numerous

religious and priesdy vocations".s

In concluding his account, Fr. Lemoyne (who wrore in 1908)

said: "A-fter Don Bosco's death, however, an element which had

proved necessary for a firm basis of the Salesian Society was

judged no longer opportune by the Holy See. Since the Holy

Father's word is Christ's word, his decree was obeyed".t

3. FROM THE EABLY DAYS TO THE PBESENT

Things changed, as we know, thirty years later, when the

Holy See issued a decree fotbidding the directors of the Salesian

houses to confess their subjects. Needless to say, the decree did

not scutde the central position of either confession or spiritual

direction in Don Bosco's educational system.

By defending freedom of conscience, the Church's decree

was defending something exuemely valuable also for the sons

of Don Bosco, inasmuch as it was liberating from a certain unea-

siness many confreres who had become edgy about paking their

confession to their Directors, and it was giving confession a new

status as a religious practice on its own.

Such reasoning is selfevident today, but it was not at that

time. !7e must admit that the decee of the Holy See took

ib.,

7: 31415

315.

(Eng.

Ed.).

4.3 Page 33

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-)r-

- our confretes by surprise totalTy unprepared for the cJrange.

The decree had been issued with litde regard, as Card. Rampolla

rcmarked later, "to the special situation of the Salesians, according

to which the directors, and with them the Rector Major, excercised

above all the ofrce of spiritual fathers".s

A period ol disorientation lollows

The hetoic compliance of Fr. Rua and of the confreres with

the decree is well known.s That does not mean, howevet, t'hat

the new disposition by the Holy See did not bring about, t"hen,

any painful disruption nor usher in a period of disotientation on

such a ddicate matter. Perhaps it might be argued by some that

its sad conseguences are in some way still felt by us today..,

The ceasing of the directors to be the otdinary confessors

in their houses brought about at least three serious consequences.

First, the confreres, who had had no forewarning of the coming

change, floundered around, not knowing whom they should get

their spiritual direction from. Secondy, the directots began to

feel increasingly tempted, even under the ptessute of many other

factors of external nature, to become less and less priests and

more administrators, less and less the educators and shapers of

the spiritual life of the confreres, and more and more the organizers

of scholastic, social, managetial activities. Thirdly, the confessors

became rather cautious about, and at times even fearful of,

venturing into spiritual direction, Md were often reduced to

mere dispensers of absolution.

It would not be .{ificult for anyone to visualize the spiritual

harm that such a situation was bound to cause and was actually

causing in out Congregation.

* Axnali della Societd Salesiana, 1: l8l.

se ib., lg0-lgl.

4.4 Page 34

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-34

Need of going back to Don Bosco

Anyone who reads the history of the Congregation is aware

of how much the General Chapters and the Major Superiors

have done to prevent a deteriorarion of the ideal of the Salesian

director as conceived by Don Bosco, and to bring it back to

its original functions of educator, spiritual guide and father of

the community.

In the General Chapter of 1910 Fr. Prilip Rinaldi stated

that the time had come to redefine the position of the directors

in the houses after the 1901 decree on confession. ,,!7e must

go back", he said, "ro the spirit and the concept of Don Bosco,

as expressed in the 'Confidential Memos' to the Director,@ and

in the Regulations. Let a director be at all times a Salesian

dfuector. Except with regard to the ministry of confession,

nothing else about his office and role has changed. Fr. Bertello

deplored that some directors were believing that they, along

with confession, had to abandon also the spiritual care of their

co,mmunities and begin to get involved in external and temporal

afrats, 'n7e hope', he stated, 'that this was but a templrary

drift. S?e must return to Don Bosco's ideal described in the

Regulations'. It is therefore essential for the preservarion of our

Society", concluded Fr. Albera, "d:at the dfuector's role rcmain

faith{ul to Don Bosco's ideal; otherwise, we will change our

education and formation method, and we will not be Salesians

any longer".6r

Similar thoughts recur in other writings of Fr. Rinaldi, and

in those of Fathers Ricaldone and Ziggiotti.

I myself have felt the grave obligation to insist on this

point in many meetings of provincials and directors, and will

never tire of insisting on it.

e ib., 4g-5).

6t ib.,4': &9.

4.5 Page 35

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-35-

Let the director be once again a father to the confreres!

The director must be a Salesian director. This means that

he must always have the characteristics, the role and the functions

which Don Bosco, the archetype and exemplar of all directors,

wanted him to have. He must therefore put aside all other

functions, such as being an orgarizer, or a disciplinarian or an

adminisffator, and must delegate them to others, as Don Bosco

did with Fr. Rua; on the contrary, he must recover his original

and essential function, which is that of being "the centre and

animator of the community".@

Brother among btothers, member of the community to which

he presides in charity he is in the ideal position to leaven, in

, rpiritod manner, his community. His very "service of author-

ity;, which he exercises as a special sign and sacrament of

C-hrist, is ordained to his task of spiritually vivifiying his confreres.

In other words, as article 35 of ouf new Constitution says, the

role of the director is to guide his community in its apostolic

task, to direct it spititually, and to orient its mission.

Certainly, we are not among those who bemoan the passing

auray

sheer

noof.stthaelgioaldfodr irtheectogro'sodfigouldredaanyds.lo'Wnge

for its

realize

return out of

that evolution

is a vital, unstoppable process, and also the figure of the director

evolves with time. But we believe that if this natural evolution

should lead to a loss of the essential characteristic of the director

as the spititual animator of his community, that would be a

regression rather than an advance. \\7e would deform a vital

model left us by Don Bosco, and thus undermine and destoy

his entire project.

e Acts ol SGC, 502.

4.6 Page 36

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-36-

No nzore place or tirue lor besitation

After much doubting, hesitating and dilly-dullyire on the

matter of spiritual direction in the pasr years, it is now high

time that we make a serious e{fort to carry out what the last

two General Chapters set down on this topic clearly, forcefully.

Together let's read a portion of. patagraph 678 of the Special

General Chapter on spiritual guidance.

"Recognizing the importance of spiritual direction during

formation, and to facihtate its practice and make it ever more

eficacious and profitable, the Special General Chapter reminds

all that:

a) it is essential to distinguish between the two sections of

spititual guidance: communal and personal (i.e. of the conscience);

b) n a community with the task of formation the superior

is in charge of the spiritual direction of all the members of

the community. He does this through conferences, 'good nights',

public and private exhortations, talks, and the exercise of paternal

authority.

Over and above this continues the Special General

- Chapter parugraph the superior is also the ,magister spiritus,

- of the young confreres in formation; in other wofds, his is the

ultimate responsibility for the work of formation in the community

and in the individual members;

c) on the personal level, the Salesian in formation have

the right to choose their own director of conscience. In ac-

cordance with the mind of the Church and following Salesian

tradition and the sxample of Don Bosco, the superior of the

community is also the spiritual director proposed to, but not

imposed on, each confrere. It is obvious that a serious preparation

is indispensable for such an important mission; nevertheless the

4.7 Page 37

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-17 -

vouns confreres in formation may also make use of confessors and

eo;i.itsrhsheiert"An.hctsitaaripnly',ra'dofib.iiuervlei.i,cd"ctarhAoannelfsdrveceirroieeiean,scflo"tr.oe6uarrnr,edalSnlpbodeuncltteii,analvaueGotseutthnsheeercasoclanhCmtoaiheccaettpioomtefferst'hsuficeftehscsraoeenmsg.furinetihddreees

iJ--*ri.toosing

e"id" i.g";t, thl

the director of the community as his

"tvely desire" of the Church and

sptitual

of Don

Bosco.

A practical advice of Fr. Gaviglia

Talking to a group of theology students in his typically

r;7*;"t,;A."i".gt;-fh.ri,i*ii;.,p.r*;ei:t*rottyfaswopr"1nifr1idtacud"rarovelid-cd.ei*fro:her"ca\\dt7tiuoerpnini.sqghuTto'haruuenledt-y,esctatohyrnselesro,eidf-eFicsrlre'tcthiocCenaaflervefsoingsrdilmoiiacnaoodnanotlcsoneo''

foi tu,"r^ in ih"

in theit brains.

horrr., you,ll find

Yoor only remedy

dir.ltors with difierent ideas

then will be the confession:

circumstances will, unfortunately, requfue so'

,;o;-,r'16In,rir",sgulickhe,c,a*as,neysb, oi.nrt,htlehietkp.fi,rrisettsrpiulastlct"eetd,1i"efr3tietunfsdsc,hooinnvsiinwdeghroatshneeahcbaosnnodfleusstiswooner

p,r, o* ,Id,

fuua ,1r.. on,

,r*.rervedly, in

educate th.-.

-Boutdtei.fr

that the

we look

may guide them'

on our confessor

asalaundryman,wewon'tgetanyspiritualditection'Andyet'

all

too often isn't

Let's keep in

this what happens in practice?

mind that Don Bosco wanted

have

regular .onf.sr'o, exactly in view of spititual direction. Therefore

*f,.r, yo., come into u n"* house, look at your nev/ confessor

.ig:lrir"1ry fio* ,tit point of view: fust make a general confession

a ib., 678.

4.8 Page 38

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-38

to him or have

fod- u guide for

a f.ace-to-face ralk with him,

yourself. Don Bosco used to

and so you will

insist on weekry

confession and on the

in view of guidance.

monthly-review

type

confession

"*a.tly

yooneu's'lNlcgooenltefesnssosteohsfin.segIntotiiasultutoopfdtohireiymcotiuo. ntIoisig=iovsneusbihdmiemirssmaioyunst,heoorfbriert"yd.,.ikeoynrcetelrlstroet

$ing my youth the confessor was also the direcior of the ioor..

The Holy church forbade

reasons, but the sad thing

this combination for good fra.ti"ul

now is that many Sa[sians'do not

give

confessor the authority he ought

S_o it is up to you to allow him

have

guide

tyoorglu_ideethenmon.

lare

you

dil,oteassthoneet,eallsndyoduo,nw't i_IIacytoli.krre.oanfp.irg.-ihoen-"abdeecdoimoeoal!n

only if

.nliiht_

enment,

of Don

a source of

Bosco, who

correction and formation in the

made it the pivoting point of

true splrit

his whole

educational system.

All this is said for the Salesian who for some reason or

other does not feel

to the dfuector in

Iike

the

making a full disclosure of his conscience

rendiconro. But the one who feels like

doing this, he surely is going back to the integral application

of Don Bosco's system, because he has but one grr'id", on. furh.r,

one master, even though, on account of the decision of the

Church, he is no longer his judge in the tribunal of p..ru*",,.*

Thus far Father

cltircFull.aAr lLteertatedrusrihnge

_caviglia. It is the .um. pori.y foilowed

his tenure as Re*or Major. In ine of his

wrote: "He who h^ an enlighteneJ and

i- inspired confidence in his superior and wishes to re'veal to t

dltihemeriivtmehoinisset sirtneimtnimdaibacloetenbttoehninteogfist eforxotfemhrnisiatl.stohHuinelg,,smin, samtyeuadsdto, r*ehsmooe, mparbn.eid.r.,twha,ioltl

s conlerenze sullo spirito

(duplicated).

saresiano

(conferences

on Saresiaie

spirit),

go-gr

4.9 Page 39

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-39-

spiritual direction is indispensable even if he is a priest, and

let him seek it from one who inspires him with greater confidence.

Naturally, the confessor, who is not only a judge, but also a

physician and teacher, friend and father, and knows our spiritual

iif" b.tt"r than anyone else, can become our guide on the road

to religious perfecti,cn in and out of the sacrament of confession".6

4. RENEWED SPIRITUAT GUIDES ARE NEEDED

Dear confreres, before concluding this already so lengthy a

letter, allow me to address you some words of exhortation, in

the fust place to the Ptovincials and their Provincial councils,

and then to all the confreres.

Let us all place spiritual formation at the very top of the

hierarchy of oui values and proiects. A great deal of scientific,

technicai and professional know-how could end in a catas6ophe,

unless it is all placed at the service of an enlightened and faithful

religious life. \\7e do not know whether it is in God's plan

thai the Salesians should increase and multiply in his Chutch;

but one

grownup,

thing is

to reach

sCuhreris-tianhaenwd aSnatlsestiahnemmaatlul rtioty.b"eGsopdir"it,usaalliyd

Don Bosco, "wants us all to be saints".6

Selecting those directly in charge of formation

Since the outcome of a formative community "hinges, to a

very large extent, on wise regulations and on suitable teachers...

and on their own manner of thinking and acting",67 let every

Provincial consider it his grave and sacred dury, as I said on

* P. Albera, Lettere circolari, 4567.

MB 13; 230.

Optataru totius, 5

(Abbott,

tA2443).

4.10 Page 40

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-40-

many occasions, to choose and place in immediate drarge of

formation only the confreres who have given crear prolr or

ability, preparedness and understanding of Salesian spirit.

At the recent

remarked that in

"European Symposium on Spiritual Retrears"

some provinces there has bein something like

a stampede towards degrees in academic, scientific, technical fields,

while at the same time a dearth of professionals in spirituality

has been felt, whic-h

Provincials must see

dtoeairtththIaut nthheesreitaitsingslhyifltabineleedmpahcausties .frTohme

the acquisition of degrees in non-religious fields to the acquisition

of degtees in the religious formation field. \\7e need well-trained

spiritual men ro satisfy the hunger for spirituar things that so

many Salesians feel and suffer from today. This is an urgent

matter, and it is bound to get worse, unless we take immediate

steps. ve should not allow ourselves to become engrossed in

immgfiais yet secondary needs to the point of neglecting the

essential and pdmary one, which is the spiritual formation of

our confreres.

To your and my comfort I must say that at the ,,Continental

Meeting" of

April L975

the Latin-American

n Rome imFortant

and Far-Eastern

decisions were

provincials in

taken on this

matter, as it was reported in the July-September 1975 issue of

the Acts of the Superior Council.

Let tbose in cbarge ol training haae tbe proper qualifications

In choosing the personnel in charge of formation, as the

Special General chapter reminds us, let much value be placed

on their possession of human and social qualities. If they are

1boe

lelp our young confreres mature, they

humanly mature: they must possess

the first place must

balanced character,

self-control, an open mind, sincerity, optimism, serenity,,, ap-

5 Pages 41-50

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5.1 Page 41

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-41 -

proachability and human warmth, without which no infuence

could be had on people today.*

From a director Don Bosco demanded self-control ("nulla

ti turbi,let nothing upset you!"), sufiering patience ("let charity

ir and patience accompany you constandy governing your con-

freres!"), balance and moderation ("listen to both sides of the

story, try to ascertain the facts before taking a decision"), polite-

ness ("let couftesy be a special trait of a director"), winsome

afrabrhty ("let a director be very af[able!"), ability to dispel

mistrust, 19 6alm contention and to soothe fancor, etc.

Let even more value be placed on the possession of spititual

qualities. Director and confessor must have not merely a bookish

knowledge of spiritual life, but an experiential knowledge. To

become enlightened guides, they need to have learned, like Moses,

to speak to God face to face, "as a man speaks to his friend".u'

There are men who have little or no need to speak; their very

presence conveys theh message loud and clear. Don Bosco was

one such man. Each of us may treasure the memory of. a

Salesian who had a gteat impact on his formation. Pethaps that

Salesian lacked superior education and knew very litde of modern

psychology. Perhaps we were even au/are of his gladng short-

comings, and yet we liked him and loved him, and told ourselves

in our hearts that we wanted to become like him. Such should,

indeed, be the directors and the confessors that our young confreres

have a right to expect during their uaining period.

But these men have to be prepared, to be ffained, to be

I formed. "Forrniarno i formatori,let us form those who are

in charge of formation!" is my motto, and never get

direcdy

tircd of

repeating it. Let us form them right, let us form them right

now. Let us form them thtough a well-rounded education and

68 Acts of SGC, 68r-84.

5e Ex. 1): lL.

5.2 Page 42

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the actual experience of prayer, community life, and so on. Let

us form them with an updated understanding of spiritual life.

Manner and content need to be renewed

' There was a time when formation was considered like a

packaged commodity to be purchased once and for all and to be

passed on to others with the same v/rapping, and when universally

accepted ascetical models and norms were the securest possession

of the spiritual man. But this no longer holds today. More

than in the past, we are now aware that the Gospel is, of

course, changeless, but man whose responsibility and joy it is to

apply it to his life, is in a state of perennial flux.

There are not a few directors and confessors today who

sufier from a deep-seated uneasiness and almost a sense of personal

rejection on the part of youngef con{reres, because these younget

confreres do not go to them for guidance and confession. Could

this be because the image of sanctity they project to them,

andf or their mode of projectin g it, arc still pre-Vatican II and pre-

Special General Chapter?

My dear confreres, we must all be convinced that the aggior-

namento or renewal we have been talking about for years is

not just talk: it is a f.act that all of us have to reckon with,

and this reckoning with reality needs to be done fust and foremost

in the field of formation.

As for the content of spiritual formation to be examined in

depth and to be acquired with renewed vigor, I think that it

rvas best pointed out by Fr. Caviglia in his study on St. Dominic

Savio. It is: "Liberty of spirit and of action, respect for the

liberty of Grace, sanctifying performance of one's duty, concen-

tration on God, rorientation towards Jesus in the Eucharist and

torvards Mxy, mortification and self-denial; above all, trust in

God, sereniy, ioy, cheerfulness, without apprehension or sullen-

ness, but with a steady and confident gaze on heaven; all done

5.3 Page 43

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-43-

with love and out of love, both intetiorly and exteriorly. This

is not everything that Savio was, but this is what he had in

common with those who were fashioning the spiritual atmosphere

in which he became a saint".7o

Three present day needs of spiritual direction

After updating it according to the theology of Vatican II

and of the Special General Chapter, the content of spirimal

direction must also be presented in an updated form, in a form

keyed to modern needs. Here I would like to point out three

such present-day needs.

Spiritual direction needs to be a scbool lor discernruent

Spiritual discernment is fortunately receiving the attention

and ctedit in the contemporary Church which it had in the early

Church.

Taking the lead from the certain fact of our Faith that

salvation ii a continuing event and that God is constantly at

work in the heart of man and of history, communicating and

manifesting himself incessandy, we come to the all-impottant

pfactical question of how we can know God's action, will and

lAr.rb.enau"t.ifuIl7deel1fi,nwitieoncaonf

know it through

discernment can

spirirual discernment.

be found in the new

Ordo Paeruitentiae: it is the ultimate knowledge of God's working

in the

charity.

hearts

men

a gift of the Spirit and a fruit of

Discernment does not come easily. It requires meditation,

prayer asceticism. In takes time and patience. For the voice of

?0 Don Bosco, Opere e scritli editi e inediti, vol. 4, part 1, p. 85.

5.4 Page 44

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44-

the Spirit is a gende breath that reaches us through the unwieldy

Dgreossscneernssmeonft oiusr a"nfleinsvhi"ta-tionoufrroGmoda-rbeosviset,awnthsicehlf-hseaesktinog

nature.

counter

the ill will or indifierence from within. Also for this reason,

the assistance of a master of spirit to guide us on the road to

the discernment of the will of God and of our own interior

world, is a necessity for us.

For Don Bosco, discernment was absolutely necesury when

it was a matter of choosing one's ouzn state of life. Today,

thanks also to progress made in in-depth psychology, subtle

conscious and unconscious motivations which influence our deci-

sions can be

who is more

ampaptruerheenadtetdheansdchaopoplraoisf eddis-cernwmitehntt.he

help

one

Spiritual d.irection needs to be a scbool lor liberty

Spfuitual direction is all the more eficacious the more truly

ftee is the environment in which it grows. "You were called

to be free", says St. Paul, "but do not let this freedom become

an excuse for letting your physical deskes rule you. Insread,

let love make you serve one another".?l

Contrary to what the word may seem to suggest, directing

does not mean dominating or manipulating. It rather means

accompanying heling someone to help himself and to decide for

himself. It means assisting someone to come to grips with his

own liberty and responsibility. ft means uidirg someone with

a delicate touch to arrune his life to the acrion of the Spirit.

And this assistance is needed both at the beginning of one's

spiritual journey as well as all along irs duration.

7t Gal., 5: 13

5.5 Page 45

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-45-

Spiritual direction needs to be a scltool lor conuersion

:: into

iAntimspaitreituwaitlhdCirehcritsotrawndhohisaiCmhsuracht ,haellspoinhge-lpssomhiemonteo

g"'

IY" h

c".oorn.-tta.,,ctfrsw.ooiwtnhhtoaosblteeagitreinnostfhtcoeonsftoeinlrliuooouwussCdcehomrniasvnet drisnsioinmapamlniedodraesincraedtshiicse.awlMwoorardeys-'

h"iim-Csetltf,itc,a,rr"yIfhisancyroosnse,

wants to come wit'h

and follow me"'z

me,

must

fotget

In the words of the Vatican Council, "especially with the

h.lp oi the spiritual director", those who are being qained s.hould

;;i.'rrn

Futi"r,

,tohrUouug.hinJefsaums iCliahrrisatndHicsonSsotna,nitncotmhipaHnoiolynsShpipiriwttrit7h,

the

2ad

"as

*.f

a result,

J""fi

&"r,

,,be

in matters which are lawfrrl but not expedient"

accustomed to make prompt renunciation and

to imitate Chtist crucified".74

The duU of secrecY

I cannot close this letter without reminding directors, confes'

s.iinu*ogpZrs'r-c,,aos,np.orifrirdit.tue.hanehltieaasrdleuvpimcseooraurisoltdtreosifrrs-rteh.peSairuaramytboonlys'ottctshotetimn"tipoghru,osmtmodisaueattyntbeyooorfstnhs'ee'ccTroeehnvceefyidrcse-olningtchiaetnelrinotsy-tt

and formation.

Imustalsoaddthatrespectforconfidentialityonthe-patt

of those in charge of formaiion places a heaviet responsibility

on those in formation. By this I mean that, should, for instance,

a confessor or a spiritual director manifest - as he must in

72 Mt., 16l. 24.

73 Optatam totius, 8 (Abbott, p. 445).

71 ib., 9 (Abbott, P. /46).

5.6 Page 46

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-46-

- consqence to a young confrere in formation some serious

shortcomings or faults that

to vows or sacred orders,

would disqualify

then the young

him from adJrsion

confrere in question

must likewise in conscience accept tire verdict

or spiritual director. For the young confrere

his

act

.Jrf.rro,

otherwise

would-be a

and of the

deplorable betrayar

Congregation.

th1

best

interests

his

own

!7e have had many sad experiences in this regard. So let

there be full_openess from

full respect of confidentiilrty

both

from

the

d.irector andih. direcree,

former and ful u*piun."

of his advice from the- latter. It goes without ,rying it-ui ro.

a confessor the duty of confidenuality

account of the sacramental seal.

all

the

,oor"

f"riou,

Gonclusion: a serious examination of conscience

I - noefeSdaIlonesuitarhni-fsuslIpelitrtaierwuraarletlnoiefuescsh.eaTdnhudepaofacncctse,opmntaeenefdcaecn.tsoTadhniesdcpussroosmiboelnepmrosblnethemeedsy

constant study and reflecdon, because they usuaIy..f., to variable

conditions. From the above

- all of us confession and

and i*enounceable reality of

a solid, immutable fu.t ....g., fo,

spiritual d.irection remain a i.ntrrr

our Salesian way of life, two funda-

mental- factors of personal Salesian spiritual formation.

There is one disturbing

recu*ing under the guise of

thought i. -y mind, that

severar questions. I often

keeps

catch

{lself asking,

the-vows andf

for instance: r7hy have so many

or become priests without huuing

confreres taken

t""" .ru.a ry

God and without having had the necessary qual"ificationrl wry

.#r.r., have so many other .onfr.r.r, whose

in the minds of their superiors, have

vocation had left no

rater abandoned rhe

road of religious life? lVhy have so many highly gifteJ

doubts

narrou,

lost their enthusiasm and become Iike dormant ortead vulcanos,

while orhers, atfiacted by other prospecrs have joineJ ,lr.-lo.a

churches?

5.7 Page 47

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-47-

This is no doubt the mystery of God and man, and we

have no dght and no way to investigate it. But that does not

stop othef questions from coming to my mind:

Have these confretes, most of them young, spoken openly

to their spiritual director about their problems? Have they spoken

early enough, before it got out of hand? \\7hy did they venrure

on a road where even the saints tremble to tread? Did they

accept the stern discipline of self-raining? Did they seek a "man

of God" who would help them discern the voice of God among

the other voices? \\7ere such "men of God" available to them,

and were they equal to the task?

As you can

matter for all of

see, these are many and

us for a thorough, cool,

awnedigchotuyraqgueeosutsionesxa-mina-

ation of conscience, to be followed, if necessary, by opportune

resolutions, as Don Bosco would want us to do.

Let us, therefore, set ourselves to work, full of confidence

in the help of Mary and of Don Bosco. The guidance of souls

is the art of arts, that surpasses all human ingenuity; but what

is impossible to man alone, is possible to man with God's help.

My dearest confreres, this has been a rather long letter,

but I hope it has brought a message to each of you, and I also

hope that each of you will take it to heart to the extent that

it concerns him.

I pray that Mary Help of Christians may bless the work of

formation in our Congregation and assist those who are directly

responsible for it in carrying it on according to the teachings of

Don Bosco and of the Church.

I greet you dearly and assure you of my prayerful remem-

brance, confident of your own brothery remembrance as well.

Thank you.

Fr. Lours Rrccpnr

Rector Major

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III. COMMUNICATIONS

l. The Motto of the Bector Major for 1976

that

Like last

of the

year's, this

Association

- year's Motto is suggested by a centennial

of the Salesian Cooperators, an apostolic

organization very dear to Don Bosco's heart.

Here is the text of the Motto:

In 1976 our Family will celebrate the Centennial of the

Association of the Salesian Cooperators, whose Rules were

published by Don Bosco on that year.

As we thank the Lord for t-he efiective collaboration

given by the Cooperators to our mission in so many ways

over the past century, I invite the Salesians, the Daughters

of Mary Help of Christians, the Past Pupils and the other

gfoups of the Salesian Family, to renew their efiorts to

KNO!tr, to PROMOTE, to ANIMATE, and to RENDER CO-

RESPONSIBLE with us rhe SALESIAN COOPERATORS,

who are an original inruition of Don Bosco for the purpose

of calling the people of the world to an apostolic activiry

in the Church.

5.9 Page 49

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49-

In bis yearly letter to tbe Salesian Family, tbe Rector Maior

added tbis con rzzenti

"As you see, this year's Motto diru"dy concerns the C,ooperators

and all those in out Family who have wotking ties with them. It is,

no doubt, a service to their Association and a boost to their mission

to increase their membership; but it is more important to make the

present Cooperators ever mofe conscious of the present-day identity

and mission: what Don Bosco wanted them to be and what the

Church today expects from them.

The ITorld Congress that will take place in Rome this November

aims at increasing such awareness. In preparation for it, and according

to the directives issued form the Generalate, let eadr province make

efiorts to increase the number of Cooperators, and to deepen the

study of their mission and spirit, in the mind of Don Bosco and of

the Church. The new Rules of the Cooperators, which are now

being used ad experimenturn, will be re-examined during the Congress.

I invite you to pray rhat the preparation for the Congress, and

rhen the Congress itself may indeed

Association to which Don Bosco gave

adrieve

so muc,h

tohfehirisob.ij-eectivaensd

of this

energy,

and which responded enthusiastically to his care".

2. New Salesian Bishop in Peru

Pope Paul chose another bishop from the ranks of the Salesians:

Monsignor Emilio Vallebuona. He was promoted to the episcopal

titular church of Numana, and is flrrrili2ry to tfie Archbishop of

Piura, Peru.

Msgr. Vallebuona was born on lanuary 27, 1930 in Lima. There

he became acquainted with the Salesians and was won over to Don

Bosco's ideals. He made the novitiate in 1906 in Magdalena del

Mar, and studied theology and pedagogy at the Salesian Pontifical

University in Turin, completing them with a degree in Education (he

later was president of the Peruvian Association of Catholic Colleges).

He was ordained priest in 1956, and was made director at Puno

ftom 196) to t969, and then Provincial.

The archdiocese of Piura is steeped in Salesian tradition: its first

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50-

bishop was Msgr. Chirichigno, a Salesian, and its present bishop is

a Salesian past pupil. Msgr. Vallebuona is the fourth bishop from the

aspirantate of Magdalena del Mar, and the seventh Salesian bishop of

Peru.

\\fith him, the total number of Salesian bishops goes to 111, with

59 living. He is the fifth bishop created by Pope Paul during the

Holy Year

Vallebuona's

-appothinetmmenotstahddes

ever created in a single year. Msgr.

a special note of joy to the celebration

of the Centennial of the Salesian Missions.

3. The Golden Jubilee of the Rector Major

Father Ricceri celebrated his Golden Jubilee Mass in the beautiful

basilica of the Saced Heart in Rome on September 19,1975. Hundreds

of people, representing the entire Salesian Family, filled the basilica

to join him in thanking God for his 50 years of priesthood.

Fr. Ricceri was assisted by Msgr. Juan Resende Costa and lvlsgr.

Rosalio Castillo Lara, both Salesian bishops, and surrounded by about

200 Salesian concelebrants.

Msgr. Castillo gave the homily. "United to him as he gives thanks

to God fot so many graces received over a 50-year period", said

Msgr. Castillo, "let us be grateful to God, who has given us the

generous heart and the keen mind of Fr. Ricced. Let us give thanks

because, in spite of his body looking frail and fatigued with work,

his spirit remains forever youthful'.

4. Eurobosco: European Past Pupils'Gongress

The Salesian Past Pupils of Europe held their Second European

Congress at the Jesuit Heverlee University College h Louvain, Bel-

gium, on September lt-L4, 1975.

Present were Fr. Ricceri, who gave the opening ad&ess; Fr.

Giovanni Raineri, General Counselor for Adult Apostolate and Social

Communications, who gave the first of the three major speeches;

and 250 official delegates who had come from all parts of Europe

(except Poland, Czechoslovakia, Hungary) and several dozens of Past

6 Pages 51-60

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6.1 Page 51

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-51 -

Pupils observets ftom as f.aruway places as Iebanon, fndia, Hong

Kong, Korea, Ecuador and Columbia. The Apostolic Nunzio of Bel-

gium delivered a message from the Pope, and Card. Suenens presided

at the concluding concelebration.

The theme of the Congtess was "The Past Pupils of Don Bosco

and European Unity', which was condensed in the acronym "EURO-

BOSCO" coined by them for the occasion.

The three main speedres were entided: "Reasons for the Salesian

Past Pupils' commitment to European Udty", uHistory, Problems,

Difficulties and Expectations of European Llnity", "The Salesian Past

Pupils' Contribution to European Unity".

"An active Christian", said Fr. Raineri, "cannot keep aloof and

disinterested in the massive ffavail of constructing our continent into

a unity. He will have to commit himself to the ideal of a new

Europe permeated with human and Christian values, which would

stand as a third alternative between materialistic consumerism and

Marxist Communism, both of which tfueaten the liberty and dignity

of the human person and the values of the spirit".

On the practical side, the delegates searched for ways and means

to bring about the rcahzation of

has persisted through centuries.

European

There are

unity

over

a dream that

million Salesian

Past Pupils in Europe, and not a few of thern hold high political

places.

5. A Guide to the Biographical Memoirs

We bring to your attention the work of Fr. Pietro Ciccarelli,

S.D.B., "Repertorio affabetico d,elle Memorie Biografiche" (An Alpba-

betical Guide to tbe Biographical Mernoirs, which fust appeared in

1972 and has now been published with a supplement.

The volume contains over 101000 entries covering over L,200

topics from the Biographical Memoirs (Italian Edition). It is an

easy-and-ready reference book that will help one, for instance, to trace

a saying of Don Bosco or to know what he said and did on a particular

subject. Evidently, this work is a must for anyone who has to

talk or write about our Founder. All Salesian libraries should have

a copy. Orders are to be sent to the Genetalate in Rome.

6.2 Page 52

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Price: Lit. 2,000 for the Repertorio, and Lit. 400 for the Sap

plernento. It is free with the ordet of the 20 volumes of the

"Memorie Biografiche".

6. Gourses on On-going Formation for Goadlutor Brothers

The fifth Course on On-Going (or Continuous or Permanent)

Formation, held at the Salesianum in Rome from September 9 to

December 19, 1975, was attended by )3 Coadjutor Brothers (many

of whom were delegates or observers at the l7orld Congress of the

Coadjutor Brothers, whidr had immediately pteceded it) and by 4

priests.

The group was cosmopolitan, qrith 18 nationalities and a dozen

languages tepresented. This, of course, posed not a few dificulties

to communication, but the good will and excellent spitit of all overcame

them so well that at tle end the cor.rse was unanimously hailed as

a grand Salesian experience, worth every bit of initial language trouble.

The course was pa&ed with activities, sudr a5 lalks on Salesian

and ecclesial topics, gtoup discussions, personal testimonies, assigned

1sadings, etc. The participants had the enviable opportunity to be

present at the celebrations in Rome and Turin marking the Golden

Jubilee of the Rector Major and the Centennial of the Salesian

Missions. They also attended Holy Year sewices and had an audience

with the Holy Father.

This was the first such Course for Coadjutor Brothers at the

Generalate. Before it, one had been given exdusively to departing

Missionaries, and tfuee ot'hers to confreres of certain regions in Itdy.

However, simil6 and shorter courses fot Coadjutor Brothers have

alrady been oflered in other parts of the Congtegation, for instance,

n in Guatemala 1974 and L975, and one is presendy being oflered

in Viedma, Argentina.

These courses, it must be recognized, involve some sacrifices on

the part of the individual confreres who attend them, and of their

provinces who have to suIfer their prolonged absence. But the

Phgarlaovdveinaacltrieatialmsdeyasnb..de. g-tuhnettoloocpraculathcuzoepmtmwheuitnhgitoiteolrsdeatihrneacotuncsvauenanlicleyonmwceei,lloibneugctao-usfethetehvmeeny.

6.3 Page 53

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IV. THE CENTENNIAL OF THE SALESIAN MISSIONS

1. The Opening of the Centennial in ltaly

The beginning of the Centennial of the Salesian Missions in

Italy was marked by many religious and civic, national and local

celebrations, that have aroused wide interest also in the Italian news

media.

!7e here present a brief chronological review of these comme-

Eorative activities.

a) Tbe letter ol Pope Paul VI to the Rector Maior

The Latin text appeared in the Osseraatore Romano, October 20,

L975, and in the Oct.-Dec. '75 issue of the Acts of the Superior

Council, pp. )4-37. An English translation can be found in the same

issue pp. l5-L9. It was later quoted extensively by Salesian Bulletins

and other publications.

b) Tbe Missionary Course lor the Mernbers ol the Centennial Mis-

sionary Expedition

The Course, organizsd by the General Councilor for the Missions,

Fr. Bernard Tohill, S.D.B. and directed by Fr. Antonio Altarejos,

S.D.B., was given at the Generalate from October 20 to November

19, 1975. It was attended by 34 confreres, who were part of the

bCyenDteonnniaBloMsciossoionneahryunE&xepde&yteioanrs-ago.the 105th since the one made

The participants in the Course attended the Centennial celebrations

in Tutin and Rome, and were received in a special audience by

Pope Paul.

c) Young Salesian Cooperators' Meeting

Thirty-four young Salesian Cooperators from all parts of Italy

with six Salesian priests, who are the advisors of their associations,

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-54

met at the Mission Lay Volunteers' Centet at Teffa Nova, Rome,

November l-4, 797r, to study a pructical progtam of missionary activity'

Some of them are going to promote missionary spirit in their own

envfuonment, others are thinking seriously about going to the missions

after completing their studies, and still othets are getting ready to

leave for the missions in the near future.

Other meetings with young Cooperators are scJreduled for the

coming months. It is quite possible that some young Cooperator

joins the SDB's and the FMA's in the 1976 Missionary Expedition.

d) Day ol Prayer

November 11, the centennial day, was to be, as the Rector

Major had requested, a Day of Prayer in all the Salesian communities.

The repotts received at the Generalate indicate that it was indeed a

day of fervent prayer for our missionaries and missions.

At Valdocco in Turin, the various groups of the Salesian family

took turns in the Basilica of Mary Help of Christians to make

November 11 a full day of continuous prayer.

e) The offi.cial Conznzemoration in Turin

This took place in the Valdocco Auditoriu- on November 13,

1975, rn the presence of the Rector Major, the Mother General of

the Salesian Sisters, members of both Superior Councils, ecclesiastical

and civic authodties, and numerous representatives of the Salesian

Family.

Catd. Sergio Pignedoli delivered the commemotative ad&ess,

which was enthusiastically applauded. He then inaugurated the new

Salesian Exhibition, set up in the basement of the Basilica.

f) Tbe Giuing ol tbe Crucifi.aes

This ceremony took place on Sunday, November'16, during the

solemn concelebrated Mass presided over by Card. Agnelo Rossi,

Prefect of the Sacred Congtegation for the Evangelization of People,

in the presence of Major Supedors, eight bishops, and many venerable

veteran missionaries, each with 40-to-50 yeats of field work. Thirty-six

Salesians ard 77 FMA's received the crucifixes.

In the evening the Salesian Family of Turin celebrated Fr. Ricceri's

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-55-

Golden Jubilee with a Mass'in the Basilica. The concelebrants were

140.

The morning service was broadcast live by the Italian RAI-TV

netrvork. A few days later, a prime-time TV newscast featured the

Salesian Missions Centennial in a lO-minute interview with Fr. Louis

Fiora, the Regional Councilor for Italy and the Mid-East.

g) Tbe Papal Audience

On November 22, 1975 Pope Paul received the missionaries of

the Centennial Expedition in a special audience in the large Consistory.

They were joined by the Ma1'or Sr-r'periors of both congregations, the

veteran missionaries, and a group of other missionaries taking special

- courses at the Salesianum all in all, 185 people.

Fitst, the Rector Major ofiered the homage of the Salesian Family;

then, Pope Paul spoke from a prepared text, injecting many off-the-

cufi temarks. The official text appeared on the Osseraatore Ronano

the fallowing

cassette by a

day. The

somewhat

fuunlslctreuxptul-oussubruretptwitieolul-sinlyternetcioonrdeedd

on a

priest

- appears in this issub (page 81-86).

h) Press Conlerence and interaiew beld, by Fr. Ncceri

On December 9, 1975 the Rector Maior held a press conference

for Italian nev/smen to report to the Italian people on the Centennial

activities. !7ith him were Fr. Bernard Tohill, General Councilor

for the Missions, and handful of Missionaries.

On the same date an interview with Fr. Ricreri was broadcast

by the Vatican Radio in several languages.

i) Olfi.cial Commernoration in Rorze

This was held on November 22, 1975 in the Salesian Pontifical

University (UPS) Auditorium. The commemorative speech, made more

interesting by personal recollections, was given by Card. Sebastiano

Baggio, in the presence of 7 other Cardhals, 17 Bishops, and a

large representation of outstanding civic, political and cultural leaders

in Italy, including the President of the Republic Leone. And it was

the latter who spoke at the end of the celebration, and received an

6.6 Page 56

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-56-

ovation for his glowing expressions of admiration for the work done

by the Salesians in Italy, in the missions and all over the world.

l) Otber Initiatbes

There have been many provincial and local commemorations of

the Centennial, and they are being reported in Provincial Newsletters.

At present it is impossible to make a full report.

However, two of them deserve special mention at this time: the

Visit to the Missions of India (especially to Calcutta, Madras, Bombay

and Assam) by 37 Cooperators {rom November 16 to December 13,

t975, f.ot the purpose of creating "a bridge of understanding" berween

tfie Cooperators and the Missions; and a "Contest on the Salesian

Missions" sponsored by the Cooperators'Association and given by the

Association's public and private Teadrers to their own students in

Italy, for the purpose of exposing Italian boys and girls to the

missionary world.

m) Ouer-all Assessrnent by tbe Rector Major

Upon his retrrn to Rome from the Centennial celebrations in

Turin, Fr. Ricceri gave the Generalate Community a Good-Night in

whidr he expressed his personal impressions and feelings. His first

remark was about the solid participation of the entire Salesian Famfly.

The Basilica of Mary Help of Christians was filled to capacity at

every service, and the people showed a yery active and enthusiastic

participation. The evening of November 13 Card. Pignedoli remarked

to Fr. Ricceri: "This is indeed a marvelous crowd. It has been invited,

of course, but it comes with clear signs of willingness and devotion.

ft's a large crowd, and most ,surprising of all, it's a young crovrd".

Fr. Ricceri then remarked on the spirit of collaboration among

the confreres of the Valdocco and neighboring communities in preparing

the liturgy, the singing, the Missionary Exhibition, the meals and

- a1l the other necessary services cooperation whicle produced a

faultless performance in the week-long program.

The third element of success was, according to Fr. Ricceri, general

enthusiasm. "Certain people are allergic to sole-. celebrations.

They easily get bored while these take place. I saw no one who did

not like and tfioroughly enioy this celebration. A veteran missionary

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-57

told me: 'After a week like this I feel twenty years younger...' llhis

proves once again that the Missions can generate enthusiasm and

spirit of self-renewal".

2. fhe Opening of the Gentennial in other countries

From the reports received so far at the Generalate it appears

that the commemoration of the Centennial has been prepared with

great care and celebrated with both prayer and solemnity. Here

we present a brief summary of the reports from the Americas.

a) Argentina

Obviously, the Centennial had to take on a very special significance

in Argentina. On August 8, L975, the Argentinian Senate expressed

its participation with the following resolution: "On the occasion of

the Centennial of the Missions of the Salesian Congregation, the

National Senate has resolved to dedare ttre wotk of Don Bosco in

fugentina as deserving of national gratitude fot its manifold and

superior contributions to the welfare of the Republic, and in particular

for the people of the entfue Patagonian Region".

The resolution passed unahimously, and the eulogies of many

Senators filled ten small-print pages of tfie Minutes of that day's

session.

The official opening of the Centennial was set fot December 14,

1975, the day on whicl the first Missionaries landed in Buenos Aires.

On that day a concelebrated Mass was ofiered in the Mater Miseri-

cordiae Churdr, the "launcfiing pad", we might say, of all subsequent

expeditions into other regions of Argentina.

In the meantime, books, pamphlets, leafets and posters were

spread far and wide; special commemorative radio programs were

broadcast, and the fust phase of a National Youth Song Festival

was held. This year's spiritual retteats will be missions- oriented.

b) United States of Aznerica

The Mission Office of the New Rodrelle (New York) Province

released a com-uniqu6, accompanied by a photo service, reportfurg on

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,8-

the celebration held in St. Patrick's Cathedral, New York, on October

19, 1975. Thus the "\\U7orld Mission Sunday", which was falling

on that day, became in some way Salesian Mission Sunday. Card.

Terence Cooke, Archbishop of New York, presided over the con-

celebration, at which participated two archbishps, 6 bishops and 85

priests. The Very Rev. Salvatore Isgro, S.D.B., Provincial of the

Eastern Province, was the homilist. The singing was done by the

girls' choir of the Daughters of Mary Help of Christians. The cathedral

was fi.lled to capacity with ftiends of the Salesians and representatives

from most houses in the province.

c) Brazil

The Oficial Commemoration of the Centennial was held in Campo

Grande on October L4-15,1975. fts main feature was the inauguration

of the new building of the Don Bosco Museum, where the memorabilia

of the Bororo and Xavante tribes are now being kept. The ribbon-

cutting ceremony was performed by a representative of both tribes

- once fiercri enemies.

d) Peru

The Salesians of Peru dedicated an entire week (November 9-16,

1,975) to tlre Centennial's celebration. Each day was marked by a

special theme, v.g. Centennial, Day, Youth Day, Salesial family Day,

Thanksgiving Day, etc... Simultaneously, a "Vocation Congress" was

held in the Salesian Aspirantate, Santa Magdalena del Mar, which

this year is keeping its 50th anniversary.

e) Mexico

Varied and practical were the Centennial's celebrations in the

Guadalajara Province: lectures on the Missions in all houses of

formation, two more women volunteers for the Missions from the

Cooperators' Association, sevetal visits to the Mixes missions by

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various groups, a new 45-minute documentary on the Mixes Indians,

and the opening of a new parish among the Chinantecos Indians.

f) Otber Nations

In many par$ of the Salesian world, especially in missionary

countries, the Centennial is celebrated with special issues of t}e

Salesian Bulletin, special Provincial Newsletters, ptess releases, radio

and TV ptograms, etc...

Commendations by civil and ecclesiastical authorities have been

and are being received: they are a glowing eulogy for the wotk

we have done, and should be an encouragement for us to do

given

and

by a

better. To quote one such

representative of the Brazilian

commendation

government to

t-he

the one

Salesians

in Campo Grande: "S7e thank you fot the Boys'Clubs, for the

academic and vocational schools, for the missions among the Indians,

for the parishes. May God reward you, because by your hard work,

your heart-warming goodness, your total dedication and yout shining

example you have changed 'backward people into progtessive people

of God".

3. Gommemorative Program in Argentina for 1976

The confreres in Argentina have organized a special progtam of

commemorative activities whicl deserves a separate mention. Th"y

have 16 difietent activities on the agenda, all on a national level.

Here we mention but a few of them.

At the level of study and reseatch, four "\\Torkshops on Salesian

Spiritudity" will be held in July, each in a different city. In addition,

the Salesian Institute for Pastoral I7ork with its headquarters in

Buenos Aires has scheduled several wotkshops on the theme: "Evan-

gelization according to the Bishops' Synod" and, for April, "A Course

of Study on the Religious Situation in Argentina Today".

Among tlre many activities scheduled for the Salesian Family

there are: a national meeting of the Cooperators, the yearly pilgrimage

of the Past Pupils to the Shrine of Mary Help of Christians on

the 24th of May, a national meeting of the Lay Teachers of Salesian

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Schools in May, meetings of the Fathers' and Mothers' Associations

in Salesian parishes, and also meetings of all the employees in Salesian

houses.

Many are the activities scleduled for youth. Besides the National

Youth Song Festival already mentioned, which will be concluded

in Joly in a large stadium, there will be the National Salesian Olympics

in September in Buenos Afues, a special summer camp for the Don

Bosco's Explorers and a meeting of their leaders, and another meeting

of the leaders of all the Salesian Youth movements in October, in

Bernal.

The Centennial celebration will take place on November 17,

1976 at San Nico[4s de Ios Arroyos, the second Salesian house in

Atgentina, opened by Monsignor Fagnano.

The solemn closing of the Centermial will be held on December

14, 7976 in Buenos Aires, in the fust Salesian house in America,

with the Rector Major present.

Needless to say, over and above these activities on a national

scale there will be those on a provincial and local level.

4. Other Activities in ltaly

Dorirrg the month of January fwo importanr meerings will take

place at tlre Salesianum in Rome: from the 12th to the 24th, a

Meeting of Salesian Missionary Bishops; from the 25th to the 31st,

a Study ITeek on Missionary Spirirualiry. The latter will be attended

by Salesian Bishops, missionaries, confreres from several parts of Italy

and in particular by the Superiors of five Religious lfomen Congrega-

tions that have grown out of the Salesian stock, that is, The Sisters

of Charity of Nltyazakt (Japan), the Sisters of Mary Immaculate of

IGishnagar (India), the Missionaries of Mary Help of Christians of

Shillong (Assam), the Servants of the Immaculate Heart of Mary of

Bangkok (Thailand), and the Daughters of the Sacred Hears of

Columbia.

SalesTiawnuomo, tohneerfomreMetiisnsgiosnparreyvCioautesclyhisstcsh, eadnudletdhefoorthJearnfuoarry'l7aortkethrse

in the Slum-area Apostolate, have been rescheduled to a later date.

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The Center of Studies on the History of the Salesian Missions,

located at the Salesian Pontifical University in Rome will hold, in the

eady months of this years, a series of lectures on our missions in

the same University and elsewhere in Italy. Moreover, the same

Center has already published two nerr wotks in Italian: Fr. Eugenio

Valentini, S.D.B., "Profili di Missionari", and anthology of the bio-

graphical sketches of over 200 Salesians and Daughters of Mary Help

of Christians; and Ft. Louis Cocco, S.D.B., "Parima", an updated

Itahan translation from tle original ethnologic study in Spanish on

the Yanomami Indians, which received a most favotable teview a

few years ago by the world-famous ethnologist L6vi-Strauss. Both

are highly reco-mend for our libraries. Cost: Lit. 8,500 (approx.

USA $12), Lit. 15,000 (approx. USA $20), respectively.

On March 19-20,1976 Valdocco will be playing host to the ladies

in charge of the "Laboratori Marnma Margherita" (,Mama Margaret

Sewing Circles) from Italy and other European countries. These

good ladies will study ways and means of improving their already

outstanding services to the Salesian Missions.

5. Gifts from the Missions for the Gentennial

I7ith a letter of May 24, 7975 the Missions Department at

the Generalate had expressed the desire that some gifts be sent to

the Rector Major from the missions fields to be presented at the

Ofiertory of the Centennial Mass at Valdocco. The response 'nas

substantial. Gi.fts were received from Alto Orinoco, Argentina,

Bolivia, Brazfl, China, Chaco and Pataguay, Colombia, Ecuador, India,

Japan, Korea, Mexico, Mozambique, Peru, Philippines and several

other countries.

ft is unpractical, if not impossible, to desoibe here the objects

donated

few of

t-he

th.y

150

are too varied and numerous. Just to mention a

item categories appearing in the catalog: fetishes,

amulets, necklaces and pendants, hats, foot wear, suits and &esses,

purses, bags, woven baskets; spears, bows, arrows and quivers; birds'

nests, embalmed and stuffed animals; cetamics, house utensils, machetes,

mats, musical instruments, paintings and sculptures, publications in

- various languages and also a iar of edible ants!

7.2 Page 62

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62-

Some gifts were presented at the Oflertory of the Centennial

Mass; all of them are now in display at the Don Bosco Exhibition

in the basement of the Basilica of Mary Help of Christians.

To all the donors the Rector Major and the Missions Department

wish to express their gratefulness at this time through the Acts.

6. Statistics on the Centennial Missionary Expedition

wSahleicshTiahnheaCvCoeenngatrleerenganaditaiyol nrEe-xapcehidesditimothnaed-ier

the 105th in the history of the

up of 83 confreres, two-thirds of

destinations while the others are

still waiting fot their visas or other papers.

The new missionaries come from the following countries: 2l

from Italy,20 from Spain, 12 from Poland, 9 from Ireland, 5 from

Portugal, 3 from Belgium, 2 fuom the Philippines and 2 from the

United States. Austria, Australia, Brazrl, China, Czechoslovakia, Ecaa-

dor, Holland, India and Mexico contributed one each.

The Provinces represented are: Madrid, with 12 missionaries;

Lo& (Poland), with 11; Ireland, with 7; Portugal, with 5; Barc-elona,

North Belgium, Novarese, Roman, Subalpine, St. Mark-Venetian, with

3 each; Adriatic, Bilbao, Central, England, Lombard-Aemilian, Philip-

pines and Vietnamese, with 2 each; Australian, Austrian, Cordoba

(Spain), Chinese, Ecuador, trkakow (Poland), Lebn (Spain), Ligurian-

Tuscan, Madras (India), Mexican of Mexico City, Middle East, New

Rochelle and San Francisco (USA), 56o Paulo, Southern Italian, and

Valencia (Spain), with one each.

As for the counties of their destination, 11 are bound f.ot Brazil,

9 for Bolivia, T lor Chile, 7 for South Africa, 6 for Equatorial Guinea,

5 for Thailand; 3 each for Ethiopia, Capo Verde, Cuba, Mexico and

Venezuela; 2 each for fugentina, Guatemala, Macao, Paraguay, Peru

and Zure; one each for Colombia, Eruador, Gabon, India, Japan,

Middle East, Mozambique, Philippines, Puerto Rico, Santo Domingo,

and Uruguay.

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7. Solidarity Fund Nears Lit. 400 million (l8th Report)

a) CorrnrnuuNc PnovrNcrs (September l2-Docember 15, 1975)t

Arrrpnrce

Antilles

Argentina, Cordoba

Brazil, Campo Grande

Colombia, Bogotl

Ecuador

Peru

U.S.A., San Francisco

Asre

China

Japan

Eunopp

Italy, Adriatic

Italy, Central

Italy, Southern

Italy, Sicilian

Italy, St. Mark-Venetian

Spain, Madrid

Total

Casb on hand

Total arnt. lor distribution

Lit. 832,500

370,000

,00,000

1,000,000

4,78o,ooo

876,000

3,475,000

1,700,000

l2l,9t0

100,000

1,ooo,oo0

1,2r0,000

500,000

450,000

287,500

20,697,910

),425

20,70t)35

b) DrsrunsEMENT DURING THE sAME pERroD oF TIME:

Arnrce

Swaziland: to translate and print a Life of

Don Bosco

Lit. 1,000,000

7.4 Page 64

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64-

AuBnrcn

BraztT, Manaus: for repair works in the Aspiran-

tate of Ananindeua

BrazrT, Recife: to equip a dinic tn laboatdo

BraztT, Recife: to hdp the slum dwellets in Tei-

mosa-Carpina

BtaztT, Rio Negro: to replace st,nk motorboat of

Taracu) Mission

BrazrT, Rio Negro: to supply motorboat and fuel

for apostolate along the rivers

Chile, Santiago: to the Provincial for the "Food

for the Poor" Program

Chile, Punta Arenas: to the Bishop, for the same

program

Columbia, Ariati: for social assistance near San

Juan de Arama

Colombia, Bogotri: for the Leper Colony in Con-

trataci6n

Colombia, Medellin-Rio Negro: for the "Feed

the Childten" Program

Ecuador, Guayaquil: for St. Dominic Savio Youth

Centet

Ecuadot, Mendez: to purchase a rice-hulling

madrine and for scholamhips n Miazal

Ecuador, Mendez: to finance the air transport

of the sick from villages

Asre

India, Bombay: for the slumdwellers in lTadala

India, Gauhati: to purchase a printing ptess

for Don Bosco School in Shillong

India, Gauhati: for the Anthropology section

of the Provincial Library

India, Madras: fot the Library and Science Lab

of the Aspirantate in Mannuthi

1,ooo,ooo

1,000,000

500,000

1,ooo,ooo

1,000,000

1,ooo,ooo

1,000,000

600,000

700,000

1,ooo,ooo

500,000

1,ooo,ooo

1,000,00o

800,000

700,000

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65-

fndia, Madtas: for the apostolate among the

poor in Poonamallee

India, Tura: to build homes for Catechists in

Selsella

India, Tura: to buy equipment and matetials for

youth apostolate in the Dara villages

India, Tezpur: fot catechetical aids in Doomni

Korea, Seoul: to the Delegate in charge of lepers

Korea, Seoul: to the Youth Center from Salta,

Argentina

Macao: fot the Coloane leper colony

Eunopr

Yugoslavia, Zagreb: for the Aspirantate and the

Catechetical Center

Total disbursed

Casb on band

Grand Total

5oo,oo0

1,o0o,o0o

500,000

3o0,ooo

1,ooo,o0o

370,000

200,000

1,000,000

20,670,000

3t)35

20,701,335

c) Frxerucrer, Pnosprctus oF rup Solroenrrv Ftrruo es

or DpcrNrssn 15,1975

Income

Disbursement

399,807,059

399,775,724

Casb on band

31,115

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V. ACTIVITIES OF THE SUPERIOR COUNCIL

AND MAfiERS OF GENERAL INTEHEST

During Autumn the Regional Councillors continued the visitations

to their Provinces, and the Supedors who remained at the Generalate,

besides carrying on the unrelenting tasks of ordinary 4rlmini562de1,

were taken up with the various activities of the Centennial of the

Salesian Missions. More than any one else, Fr. Bernard Tohill,

Councillor for the Missions was deeply involved, along with the

members of his Department, with the organization of the Centennial

celebrations.

Other activities that engaged the special attention of the Major

Superiors were the Continental Meeting of the Far-East Provincials

and Delegates, the Fifth Coume on On-going Formation for Coadiutor

Btothers, both in Rome; and several other workshops and meetings

in various places. The reading of the preceding section of this issue

should give an idea of their busy life dudng the last lap of. L975.

The Regional Councillors ate due back to the Generalate in

mid January 1976 to start once again the regular meetings of the

Superior Council Until the end of Madr such meetings will have

the objective of evaluating the Regional Councillors' visitations and

the three Intercontinental Meetings, and of programming the next

visitations and meetings.

Meanwhfle, some initial attention is being given to the 2Lst

General Chapter, which is lesming on the hodzon.

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VI. DOCUMENTS

Final Beport on the Far-East Continental Meeting

The Meeting was beld at tbe Salesianum October l0-L8, 1975

lor tbe purpose ol exanoining bow the deliberations of tbe Special

General Chapter bad been inzplemented in the Far-Eastern Prooinces.

Present were tbe Rector Major, seaeral rnembers of the Superior

Council and tbe Prooincials and delegates ol tbat part ol tbe uorld.

Here ue reproduce the final docament witb the Resolations and,

Proposals.

Prcr,rlaINAnrrs

In order to acleieve the objectives set forth fot Continental

Meetings, we in assembly at the Salesianum in Rome dedicated

ourselves for a week to a frank verification and o$ective evaluation

of how the renewal called for by the Special General Chapter has

5.sn imFlemented in our region.

The reference points used in our self-evaluation were the resolu-

tions and norms of our 1975 Provincial Chaptets, the Report of the

Regional Councillor, containing a tfiotoughly documented picture of

the situation in our provinces, the Introductory Report of the Rector

Major, presenting issues, needs, evalutions and notms on a world-

wide view of our Congregation.

Taking the lead from these reference points, we carried on a

frank and fraternal dialogue between the periphery and the center,

a joint review and a reciprocal exchange of experiences between

provinces of disparate cultural and social conditions.

AII this provided us with tlee necessary basis ftom which to

draw practical guidelines and to pinpoint the priority areas on which

ure are to focus our efforts in the two years preceding the next

General Chaptet.

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-68

"Evangelization and Education to Faith", "The Province as a

- Formative Community", "Unity and Decenmaltzation" these dearly

emerged as the central points for a wotkitg plan on which to converge

our combined efiorts. On these same points the Constitutions, the

Regulations, the Chapter documents, the responsible Magisterium of

our Rector Maior shed a dear and comprehensive light. To their

ffiff lgaliz2tion we wish to commit ourselves and our communities.

I. Oun coMMTTMENT To EvaNGELrzATroN AND EDUcATToN To pArrH

In reflecting on orrr true pastoral mission, we clearly realize that

the Provinces in our group are missionary Provinces, direcdy involved

in evangelization. Consequently, all the confreres, whatever their

field of apostolate may be, must regard themselves as real missionaries.

Furthermore, as Salesian Missionaries, while we dedicate outselves

with generosity and self-sacrifice to the task of promoting the welfare

and salvation of the people entrusted to us, we shall always have

preference for the yomg, especially the poorest and the most abandon-

ed, who ate the primary beneficiaries of our Salesian mission.

a) A fundameiltal co,?zrnitnzent

Considering the catechization of the young as the first activity

of the Salesian apostolate, we commit ourselves to the rethinking of

all our activities in telation to it (SGC, 279, 398, )77a).

Since we work in a prevalendy non-Christian environment, we

must, as a rule, engage in the slow, lengthy task of hurnan education,

which is necessary to prepuue men's hearts to their acceptance of the

Gospel.

I7e therefore pledge ourselves:

1. to make, with a sense of priority and urgency, a vigorous

effort to arouse in our confreres the awareness of being always and

everywhere "educatots to Faith";

2. to ptomote in our Provinces an true missionary spitit, ofiering

without hesitation the oppottunity to work in missionaty fields to

willing and able confreres.

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b) Areas ol our pastoral mission

Considering next the various areas of our pastoral action, we find

it necessary and urgent for the next two years to insist on certain

commitments for our Provinces:

1. to render truly efficient on provincial level the services for

the animation of evangefization in the provincial community as well

as in the local communities (SGC, 338) and to train adequately the

necessary personnel (SGC, )37b).

2. Each Province will strive to be more open to a new "presence",

both by creating a mentality that will instill new vitality into the al-

ready existing works, and by meeting the most urgent needs of the

young people of an atea, in order to make its presence felt among them

in ways more in keeping with their rrue needs.

3. We believe that the apostolic value of schools is to be

reaffirmed, even where the students are prevalendy non-Christian,

because they provide them with a gteat and at times the only opporrurn-

ity to get in touch with the Gospel values, and are fundamental

factors in their human development.

This implies for us some particularly urgent tasks:

a) enabling a school to train and educate students, both as

regards the content and the method of teaching, while providing at

the same time that the size of its enrollment is not to the detriment

of quality education;

b) preparution of confreres on the professional, human, Christ-

ian, Salesian level, through personal contacts with the young, super-

vision, guidance, counselling, etc...1

c) organization of complementary training activities, sudr as

clubs, associations, etc...;

d) capaciry for cooperation with the lay people who help us.

This requires that they be chosen carefully and formed according to

our educational method (SGC, 428).

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4. To see to it that we do not allow excessive concentration

on schools in our Provinces to the disadvantage of other forms of youth

apostolate, such as Oratories, Youth Centets, Catechists' groups, etc'

5. To intensify the work of ferming and gui'{ing our pupils,

past pupils and co-workers, so as to make it possible for those among

them who are called by the Lord to become genuine Salesian Coopet-

atots, dedicated to apostolic and catedretical work and to the service

of the local church (Const., 1,2; SGC, 33)\\.

Consequently, we fully rcalize how necessary it is to ptepare the

Salesians in general and some confteres in particular in an adequate

manner for this type of wotk.

II) Tsr pRovrNCE AS A FoRMATTVE coMMUNITY

The postcapitular renewal requires that we conceive and organize

a provinci as the primary community to whidr the responsibility for

the initial and on-going formation of its members is entrusted (cf.

Const., 34, 57, L06).

n7e therefore wish to intensify out effort for a prompt improve-

ment of its many orgatttzational elements: the Provincial and his

Council, the formation team, the Formation Directory, the formation

centers, courses and othet initiatives which concretely affect the Prov-

ince's formative efficiency.

In preparing its formation program every Province shall con-

centrate on the following:

l. Tuo uital priorities

In the planning of the initial and on-going formation we wish

to give a privileged position to the development of the essentid values

in our religious life, i.e. a living experience of God and the Salesian

identity.

a) \\7ith regard to a living experience of God, we shall try to

bring about personal and community renewal through t}e Liturgy, to

enhance our capacity to hear the \\flord of God communicating with

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8.1 Page 71

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-7L-

us through our daily actions, and to cultivate the supernatural sense

of our work.

b) Tflith regard to Salesian ldentity, in our formative work vre

must do our very best to incarnate, so to say, the genuine Salesian

charism in the vatious local cultures in which we live. To succeed in

this delicate tash, every Province will commit itself to an ever more

thorough assimilation of the spirit of Don Bosco by reading his life

and writings and the official documents of the Congregation, and

especially by studying and observing the guidelines of the Special Gen-

eral Chapter. Finally, to be more finely attuned to the culture of

poor people, we shall concenmate out efforts on understanding mofe

clearly, Ioving more dearly and practicing more faithfully the Rules

and Regulations of our Society.

2. Tbe "asceticisru ol oar preseflce"

To avoid the dangers of the widespread "bourgeois mentality",

every Province shall strive to teactivate the norms of the Preventive

System, particularly by insisting that the confretes cemmil themselves

to be actively present in the midst of their drarges on the example of

Don Bosco and by teflecting on his memorable letter written from

Rome on May 1884.

3. Initial Formation

The Provincials and their Councils shall follow with special atten-

tion the local formative courmunities both of clerics and of Coadjutor

Brothers through their successive stages. They shall take care that

the Formation team functions propedy and that the Formation Directory

is observed.

Aware that the Practical Training (or Tirocinium) pedod is a

rather neglected stage of formation and mindful that it should be for

the young confreres their best period for intensifying their experience

in their Salesian vocation, the Provincial and the Directors with their

respective Councils shall take special care that these confreres truly

ptofit by this period of formation which ought to be most incisive on

their religious life.

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4. On-going Forrnation

Considering that every local community must be a tme center

oI on-going formation, we propose:

a) to give the oppomunity to the Rectors to develop theit

specific function of service to their commuoities (Const., 54 182); and

to look after the preparation of other community leaders ("aninatori").

To achieve this obiective we consider it indispensible to have inter-

provincial cooperation within the region;

b) to inttiate a corrse of on-going formation for this gtoup of

Provinces as soon as possible. It will last three months (Mard:

through May, 1976) and it will be given in Bangalore. Each Province

in the group shall send at least two confretes, who have been proper-

ly chosen, and it will cooperate with the staff in charge of the course.

5. Tbe Preparutio?z ol "fornatori" (i.e. the personnel directly in cbarge

of, anil imnediately responsible for, tbe lorrnation ol tbe confrcres)

The preparation of personnel specialized in the various fields of

the Salesian mission is the first goal to whicir we must direct all our

effotts.

Every Province must &aw up a plan for the qualification of its

personnd in view of its future needs, and make every sacrifice to

carry it out. !7here it is feasable, let a sensible interprovincial cooper-

ation plan be studied, particularly with regard to the "formatori".

III) Focus oN urttTy AND DEcENTRALTZATToN rN ouR Cor.rcnrclrroN

During these days we became more convinced that the very diver-

sity of social and cultural conditions in our provinces that makes

tfie taslc of decenralization willed by our Special General Chapter

(Const., 725f; SGC,, 720f..) very important for us, makes it iust as

impottant to strengthen rrnigy aad Salesian commuqion, 2ssslding to

the guidelines in the letter of the Rector Major in the Acts of the

SGC, number 272.

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l. Decentralized responsibilities

V'hile ure are aware of the necessity of assuming decenEalized

respongibilities at all levels in the normal performance of the activities

relating to provincial services, we propose to promote opportune initiat-

ives in oru cornmunities for a deeper knowledge and a better observ-

ance of our Constitutions and Regulations, for it is in observing them

that the special "covenant" with God which is our Salesian vocatiotr,

is maintained. To this end the circulation of writings on Salesian

spirituality which was reco--ended by the Special General Chapter,

should be promoted for the benefit of all the confreres.

In particular, we commit ourselves to see to it that:

a) the Rectors take opportune decisions and practical steps

to bring to the knowledge of their communities and of individual

cCioootnsu{nrgecurilei,dsCetiharcneudloaarffniLcimeiatatlteeSrsao,lueasrniaCdnosndogoroceutgrma-et,ionntsbay-s

Acts of

whicJr the

a whole;

the Superior

Major Super-

b) the Provincials and their Councils function 2sselding to

the norms of the Special General Chapter, and study and apply their

provisions for promoting unity of spirit and efficiency in our mission

to the local Church;

c) the Superiors exercise, each at his own level, authority as

service of communion, and do their utmost that consultations, councils,

and community assemblies function in such a way that every confrere

feels his responsibility for the wellbeing of his community and of

the Salesian Family (Const., 5, 54, 725, 127);

d) every community, overcoming even the eventual psycholog-

ical resistance from certain confreres, does its progtamming and re-

vision of religious life and of the pastoral activity collegially, in ac-

cordance with the Constitutions, the Regulations and the decisions

of the provincial chapters.

2. Value and Necessity ol Communication

In order to promote a better com-unication among the world-

wide, provincial and local Salesian communities, we commit outselves

to see to it that the Superiors:

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a) act as animators of community life and Salesian observance

by making. it easier for their confreres, especially for those in training,

to have access to the sources of Salesian spirituality Iife and writings

- of Don Bosco, Salesians' biographies, books, special studies, etc..,

- both through the study of the Founder's tongue and through ap-

propriate translations, but particularly the constant influence of spirit-

ual direction in confreres, good-nights, retreats, meeting, dialog, etc.;

D) continue to improve communication between Superiors and

confreres at local and provincial levels, in such a manner that all

confreres, especially those in training, are informed about the life

and activities of the Salesian Family; and this can be obtained by

promoting the circulation and the reading of the Salesian Bulletin,

the ANS monthly newsletter, ptovincial newsletters, and the publica-

tion of appropriate documentaries and audiovisual aids (SGC, 516,722);

c) develop ftaternal solidarity and exchange of services.

3. The Cornnunity: the First Beneliciary ol our Mission

Since the Community is the subject o( our Mission in the Church

(SGC, 29), we,shall strive to ensure:

a) that every confrere lives and works in communion of spitit

with the other members of his community and avoids individualism

(Const., 17, 24), and that the Superiors take care to develop in theit

communities a spirit of solidarity and co-responsibility in such a

manner that every member feels accepted and helped to give his

contribution to common life and activity (SGC, 509);

b) that, with dialog and drarity and at the same time with

firmess, a solution is found for the situation of those confreres who,

from a juridical and Salesian point of view, find themselves in a

position of Iife and activity not in conformity with the requirements

of our vocation.

4. Special Proposal

Realiring that the actual composition of the so-called "English-

speaking Region", to which our Provinces belong, on account of its

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geographical size, and linguistic, social, and cultural differences, causes

difficulties as regards unity and cooperation among the Provinces

themselves and between these and the Center of the Congregation

for which purpose they were established in the first place (Const.,

159 f.), and this norwithstanding the praiseworthy efforts of the

Regional Councillor, we propose that in the next General Chaptet

a study be made of its restructuring asselding to the indications t}at

have emerged from experience. Meanwhile, in agreement with the

Regional Councillor, we shall try to rcsolve &fficulties and meet

various needs with a spirit of understanding and cooperation.

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VII. FBOM THE PROVINCIAL NEWSLETTERS

Following tbe recomrnend.ation of tbe Special General Cbapter

tbat "a digest ol tbe principal initiatiaes undertaken in tbe lield ol

Salesian reneu)al" be circulated by tbe Superior Council (SGC, 763b),

ue here report on tbree ntissionary actiaities tbat seern to be partic-

ularly representatiae ol tbe spirit ol tbe Centennial.

1. Bogot6, Golombia: Boys and Salesians working together in

Ariari Prefecture

The lollouing is taken froru tbe Bogot,i. Proaincial Newsletter

of Aagust 1975, pp. 8-10

Eight students and three Salesians of our Sdrool in Duitama

spent their last mid-year vacations in Puerto Rico, a tiny village

(population: 400) tucked away in the jungles of the Ariati Apostolic

Prefectute, which is in the hands of the Salesians.

Puerto Rico has a port on the fuiari River, tvro sdrools (one

is run by a protestant minister), no doctor, and a police station. It

can be reached by land (a ditt road, on which there is a bus

service during the good season) and by river (an eight-hour boat ride

from the nearest town).

!flhile the protestant ministff lives permanendy in Puerto Rico,

our missionaries can only pay occasional visits. Signs of "divisions in

two camps" can already be noticed among the people.

Our team from Duitama wanted to bring them a message of

faith, understanding and coopetation. The highpoint of the mission

was the feast of Our Lady of Mt. Carmel, for whom the Puertoricans

have a special devotion.

The team had been well prepared in advance. A Salesian had

gathered important data about the region and the people from the

Prefecture's Office, and on the basis of them he had planned a pro-

gram of activities.

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Once on the spot, the team first met with the more prominent

persons of the village, then visited individual families to get a deatet

picture of the situation, and finally called several general meetings to

continue the dialog on a broader basis, to get things organized and to

solicit the cooperation of the people. Many volunteeis came for-

- ward men and \\yomen, especially women. Someone started prepar-

ing those who wanted to receive baptism. Another took care of the

preparation for First Commuilions. And another held meetings for

the couple who wanted to straighten out their marriages. A eew of

volunteers tidied up the cemetery, while another prepared an airplane

landing strip.

On the Feast of Our Lady of Mt. Carmel there was a solemn

Mass with many First Communions, and the statue of the Blessed

Mother was carried in procession on the men's shouldets, by truc-k,

and also by boat. The response of the people was most consoling.

The success is far from being complete, however. But the mis-

sionary team is constandy reviewing 2ad imFroving its progam, and

keeping in touch with the people, to get to know their real problems

and needs. The young students, who have had the first taste of mis-

sionary experience, are enthused, and have asked to be allowed to

return during the next vacations. Most of all, the people of Puerto

Rico want the Salesians back.

2. Madrid, $pain: (Tierra Nueva", a missionary experience for

Past Pupils

Frorn tbe Madrid Proaincial Neusletter ol June L975:

"Tierra Nu.eaa" (New Earth) is a proiect recendy organized by

the Past Pupils of the Madrid Ptovince for the whole country in

response to the tequest of many young men for an opportunity to work

at evangelization and cultural advancement among the people of the

Third \\[orld.

More specifically, as stated by the Regional Secretariat for the

Past Pupils in Ma&id, Tierra Nueaa has the following objectives:

a) to provide young Past Pupils and other young people with

tJre opportunity to engage in the apostolate and evangelization;

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&) to help them acquire vocational skills in the service of

others;

c) to train them to help Third I7orld people to free them-

selves from ignorance and unjust social structures;

/) to foster lay missionary vocations, on either temporary or

permanent basis. This makes Tierra Nueaa an ecclesial and Salesian

work: ecdesial, because evangelization is its main putpose, and even

human promotion is placed at the service of evangelization, as the

Church intends it; Salesian, because it is to be carried out in the

openhearted, joyf-,rl, serene style of total dedication whicle is typical

of Don Bosco's sons.

In particular Tierra Nueua is ai-ed at youth from 18 to 30

years, who have either ssmpleted their academic or ptofessional educa-

tion, or who have had some kind of expedence in the labor field;

and it intends to give them additional training in their jobs or profes-

sions, if needed, before they take their places in the missions.

!7ith regard to the regions whete they are to exercise their

apostolate, the Tierra Nueua volunteers will give priority to the Third

Vorld countries who tequest their services, but will also consider

working for needy people in their own country.

The fact ttat these young men have chosen to keep close work-

ing ties with the Salesians, to seek their spiritual direction, and to

cooperate closely with the Salesian Mission Office in Madrid, leaves

no doubt that they want to be true and active pat of the Salesian

Family.

3. Venetian€t. Mark Province "adopts" a Bolivian parish

Since Septenber 1974, the Venetian-St. Mark Proaince has taken

under its special tutelage San Cailos de lapacani, an abandoned parisb

in tbe heart of Boliaia. It bas serrt rnen and rnoney to it. It has

sbared and alleaiated its problems. It bas, in practice, "ad.opted" it.

Tbe October 1975 issue ol tbe Proaincial Newsletter Supplenent car-

ried a L5-page report ol tbis unusual missionary experiefice. Here is

a brief samftzar!;

8.9 Page 79

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Tbe workers: four Salesians (three priests and one Coadjutor

Brother) and two volunteer young men (with diplomas h machine-

shop work). All living together in a community.

Size ol tbe parish: 12,000 sq. kilometers (approx. 4600 sq. milgs).

Exact population unknown. Probably between 40 and 60 thousand.

A mixture of ribes and languages. There are, for instance, the

Cambas, who speak Spanish with Castillian propriety; the Collas on

the highlands, who speak "Quechua", a very difficult native language;

the Guaraios, who live in a state of appalling poverty and are on the

brink of extinction on account of tuberculosis; and the "barbarians"

- "savages"

impenetrable

speftsn

jungles.

many

but

seen

few

who live

History of tbe parisb: From 1959 to 1970 the parish was admin-

istered by a dedicated missionary priest from Santiago (Chile), who

built three cJrurdres, a rectory, a dispensary and a youth center. After

eleven years of hard work, he had to leave because of difficulties

with the Bolivian goveflrment. The parish then remained without

a regular priest for four years.

After one year of Salesian work: The Salesians took over San

Carlos Parish at the request of the bishop of the atea and of the

Bolivian Provincial, with the support of the Confreres of the Technic-

al-Agricultural School "Muyurina" in Santa Cruz. I--ediateb they

set out to visit the Christian communities and families spread over

the immense area, to prepare cJrildren and adults for baptism and

First Communion, and to help the poor and the sick, especially the

children. They made door-to-door calls and gave personal invitations

- to the evening meetings to be held in the nearest schools and at

the meetings they gave religious instruction, heard confessions, and

celebrated Mass. Thirty-five young catechists are now taking a trair,.-

ing course to assist the pdests in evangelization work.

Tbe Salesian Cornrnunity. Salesians and young volunteers share

community li[e, pastoral work and services to the poor, the sick,

the needy. They feel bound together by faith and prayer, by the

common mission, by friendship and free exchange of ideas. The com-

munit feels the support of their distant confreres in Italy as well

as that of the Bolivian confreres, with whom they hold days of re-

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-80

collection, retreats, special meetings, etc. Prayer life is very intensive.

In the midst of a very busy life and in the face of enormous ptob'

lems, time has been put aside for a communal recitation of the

bteviary. The Sun&y litotgy is prepared at Saturday evening prayet

meetings with the younth of the parish helping out.

Twin Parisbes. The "adoption" of San Carlos Parish is not

limited to the Salesian confreres. It extends also to the Don Bosco's

Parish in Pordenone (near Venice). Don Bosco's parishioners have

pledged 1,0Vo of. their Sunday collections to San Carlos'. There is a

lively exchange of letters befween families of both parishes. A special

collection is taken up each month for the Guaraios dril&en affected

by TB. Young volunteers are presendy being prepared in Pordenone

for work in San Carlos.

Liuing uith tbe poor. The Salesians and tlre lay volunteers do

their best to share their lives with the poot. A11 contibutions from

Italy, Bolivia and abroad are dranneled to the poor; tte community

supports itself by its own wotk and the small parish fees. The last

Lent (1975) was meatless...

The adoption of San Cados'has brought about a deepened sense

of commitment and renewal also among *re confreres of the Venetian-

St. Mark Province who have remained at home.

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VIII. PONTIFICAL IVIAGISTERIUM

1. "You are the adventurous heralds of the Gospel,,

In the audience granted to tbe Salesian rnissionaries on Nouem-

ber 22, L975, Pope Paul VI spoke lrorn a prepared. text (which ap-

peared on the "L'Osseruatore Romano" tbe lollowing day and is

bere printed in italics) and extemporized extensiaely. Tbe entire talk

bweaisngclaan"dfaesmtiinlyelytatllaep",editainsdtoisbceaknedpidtlyt'oprri"nhtoerdile-

witb a uarning:

consamption"...

This audience with you, Beloved Sons and Daughters of Don

Bosco, comes to lighten the burden of our day. Your visit to us

comes to give us muclr pleasure and joy amidst ouf many sorrows...

\\fle see here before us many missionaries, veterans of numerous

campaigns; we know from what missions fields they have returned.

And we also see young men who want to become missionaries. This

is an uplifting sight

and heavenly joy.

indeed

a sign of God's favor, a sign of hope

You have been chosen, you have been called to carry God's

hewatoesrrdnyiotaynudaanwndodrthktlalettomH&eisntawnhitilslaapncdlacopnmer-phalisphos nilniettltdehuakerntoHimweepheianosphlfeoisr-emseeberunctyfGraoonmdd

goodness. You are part of his grand design, which is full of wonder

and also suffering. This is something you should never forget.

We giae our ruost cordial welcorne to all ol you, but especially

to you, youtxg missionaries, who are about to leaae for your respectiae

firld.s ol apostolate on tbe centennial year ol the departure ol tbe

lirst Salesian rnissionaries. Belore leauing tor Argerutina, tbey came

here, sent

Pius IX.

by Don

We are

Bosco, to seek a blessing lrom

bappy about tbis circumstance.

our Predecessor

Tbey were only

Cteanrdtbinearul ,Caandgliaerrnoo.ngBtubtertnodtahyerejowilasartebeongerehaut nFdrr.eCd,agalniedroyo- u

later

raise

to oaer tbree thousand tbe number ol pur conlreres engaged in mis-

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-82-

sionary utork eaerywbere in the uoild, togetber witb tbe 1,522

Daugbters ol Mary Help ol Christians.

You ltaue rnade a total gift

We would like you to know that there are today before our

eyes many sights which arc f.ar from being as pleasing and dreering

as this. Every day, every moment of the day we have to face dif-

ficulties, oppositions and weaknesses that cause us much sadness. Any

one holding a high place of responsibility would surely understand

what suffetings we are talking about. But to offset all this, we have

nov/ the joy of seeing sons and daughters giving themselves to Christ

and

part

the Church

themselves,

-butgtivhienigr

not iust a temporary thing or only a

entire lives, their talents, their every-

thi.g. This is a great thing, a wonderful thing! \\7e do not see this

happening every day, though we should... And so your presence in-

creases our joy, our enthusiasm, and our gratitude to God who made

this happen. And you, beloved sons and daughtets, are the reason

and

s'Voubracte

our happy

tbere tbat

feelings.

we could

tell

you

tbis

occasion?

You

already knou our constdnt appeals lor tbe Missions. You know out

documeru.ts and our allocutions on tbis central issue, this endless sou'rce

of preoccupation and coilcern lor us and tbe Cburcb.

The Iprd placed this anxiety in the hearts of the Apostles when

he told them: "Go, pteach, conquer the world for God." After

them, this responsibility has been passed on to the Church down to

this very day. And so it is that we can even now witness the fact

that apostolic zeal and ardent charity still urge generous Christians to

push the frontiers of Faith towards new lands, new conquests, new

adventures. S7e rejoice immensely at the adventure that you are

about to launch out upon, and we second it with our fervent praye$

and hopeful expectations.

You are tnrly the adventurous heralds of the Gospel! You are

the shock troops of the message of Christ! You are those brave

people who have given everything they possess. Over and above

what many other good priests have done, you have also made a full

sacrifice of staying near your families, working in your countries,

speaking your native languages, following your q$toms' You have

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-83-

pdeeocpidleedwthoo,ghoumtoanulynksnpoeawkningp,laccoeusl,dtonevmeer ectlauimnfaamfialiavor t,peaopselervi-ce

from you... And you are going to give

material gift, but your own very selves.

them, not

"Questo i

iust money or any

Vangelo oissuto!".

This is Gospel down to earth!

\\7e thank your Superiors, whose responsibility it was to rouse

and channel your apostolic energies. !7e thank the saints in heaven,

who have initiated and carried on this prodigious undertaking. \\7e

feel grateful also because this is for us, who are involved in ii and in

a certain sense co-responsible, a source of great comfort and hope.

Ve call on you in tbe name ol Cbrist

We see

uorld. 'We

in you a liuirug response to our solicitudes lor

listeru to the "Yes" you haae spoken uith your

the entire

seff-dona-

tion. Called upoft to work in the missions, ltou baae responded as

it'

tbe call came frorn St. Peter or Cbrist bimseff.

'!7e call on you to serve the Church in Christ's

name.

!7e

are

bthuat tthveoiceechtoha- t

a weak one iadeed, but nevertheless

once resounded through the world:

a true one

"Come!

I-

vrill

make you fishers of men!".

Yes, we see in you, lully realized. and turned into a aibrant

ttwebseiltlimnoooifsnsbyioeonrafDrytriauCienbeluorFoceob,u.ntbdTe.herce:a"ClEl huoulnfrtcCebsb,risids,oticnaentdfea.,coGtf,otnhzaeinssdCiobtneuaarrccybbb',-y(Mthote.f

28:19), and by tbe oery kind of uork done by tbe first Apostles

and tbe uast nuruber ol lollowers ubo ooer tbe centuries spread lar

'and wide to carry God's uord. and saoing message to all nations.

"HotD wonderlul is tbe coming ol those wbo bring good news!,'

(Rom. 10:15). You are nou ioining tbe tbrongs ol tbose nzen and

- womefi wbo haue dedicated tbentselues to tbe most sublirne id.eal

tbat ol winning souls lor Cbrist. Yoa are certainly inspired and sup-

ported by the exaftzples ol tbose ubo baae preceded yoa, in particular

poarnfeisntbeteonfstfeaedputbeeedtfeorraaepftourssut.oislasitoenainriefsar--offsolalnnde.sw-itb

forty or filty

wborn ue see

years

well

re-

My beloved missionaries of many vears' work, we would like

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-84-

to give you honor and praise, but you shall receive that from the

lord. You deserve a rich reward. No human being could pay you

back. Only Christ the Lord

ing. But we are happy to

hcaavne-yoaunhdeHreeawndill

on the

to tell

day

you

of reckon-

that, even

when you werc faruway, you were as close to our hearts as you are

now. \\fle are proud of you, and look at you as examples of total

dedication for all of us to imitate' STell done, and thank you.

Tbe Lord says: "Haae confidence! Speak out!"

And you, my beloaed young rnissionaries, trust in tbe Lord uho

called. yoa,, trust in Jesus Cbrist wbo is sertding you, trust irt the Holy

Spirit wbo will support yoa in your labors artd giue wings to your

words.

It is quite natural for you to feel some hesitation in the face

of the orLoo*r, especially of the difficulties that await you. "r07ill

I be able to learn their language, to communicate with them?" is per-

haps the question in the mind of some of you. Tell us, Mons. Car-

reitor How can one learn to communicate in those incomprehensible

languages thatit takes a lifetime to learn? This brings back to our mind

I the case of Jeremiah, when he was called by the Lord to be a prophet.

!7hat did he answer? "Ah... ah'.. ah... can't speak!" Perhaps you

will feel like saying the same thing'.. But the Lord says: "You shall

speak!" You will be enabled to bring forth from your hearts the

treasures of faith in a language which is still unwiedly or altogether

mysterious. Have confidence! Yes, you shall become able to commu-

nicate the truth which saves, the Good Tidings of the Lord.

Entrust yourselues to the rnotheilT protection of Mary Help of

Christians. Be at all tirnes tbe laitblut sons and daugbters ol the

Cburcb, ubo is counting oru your assistance to make the People of

God increase and multiply.

Be faithful to your traditions... Oh yes, your beautiful Salesian

htIrnuamdspaitinitoenthosifn! tghYseoacunritdaicreipsemoonpthlethatehyaroviguehmtthareoyiaradtlimt-imiteatsthiohenesraor aafrdnodomfshothourtetsciodGmeorissnpg-esl,.

and these are likely to

sure of yourselves!

TbheisheiasviltyhuendPerospceor'sedpbayrtisnogmwe o-,rd:stfaenedl

certain that you have chosen the right road! And never, never

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let a doubt sneak into your hearts: "Perhaps I should have stayed

home, and got involved in something else..."

Have no regrets. Give without claiming anything back, and you

will find joy even among the most seemingly senseless and actually

thankless tasks.

Interior lilet the secret ol your strength.

Ve exbort you aboue all to caltiuate your i.nterior life.

You are called to a very active life h an agitated and anxious

world

food,

e-mpilnoyamewnot,rldtratnhsapt oorfttaetinons.t.r.uYggoleuscwouitlhd

the most basic needs:

find yourselves swept

into the vortex of material concerns to the point of forgetting the life

of the spirit. But you must maintain a sound interior life, because this

is the secret of your strength, the basis of your success.

Help each other, whenever and wherever you can. You are going

to spread out to the four corners of the world, yes, but you are not

going off to live in confinement, in solitude. You will live within a

community, and possibly with some experienced colleague or veteran

missionary. Assist each other, comfort each other, encourage each

other, sympathize with each other.

Rernember tbat it is only by prayer and sacrilice that souls can

be saaed. Neuer lorget it. Vatican II uas aery explicit on this point-

Let rne read its words lor you: "Imbued uith a liaing laitb and a

hope that neoer fails, tbe missionary should be a man of prayer. He

sbould glow uith a spirit of strengtb and ol loue and self-discipline..-

Let him in tbe spirit o'f sauilice aluays bear about in bimsefi tbe dying

ol Jesus, so

is sent" (Ad

tbat tbe lile ol lesus may uork in tbose

Gentes,25 [Abbott, Documents of Vatican

II,

uhom be

p. 615J).

This Hoty Year of interior reneual uill remind yoa ol the begin-

ning ol yoar rnissionary apostolate. May it also mark the beginning

ol a limitless dedication to it. This is our wisb and our prayer. Mry

God pour a lull rrueasure ol his strengtb on you and ol his consolation

on your dear ones, who baue ollered yott' to Him as "an acceptable

sacrilice".

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-85

Goodbyes witbout regrets.

You will say goodbye to your fathers and mothers, your brothers

and sisters, your parishioners and friends, as affection prompts you

to do. To all of them we send our greetings and blessings, so t{rat

they will not feel abandoned at your departure. You certainly feel

the sacri{ice that you are making for the Kingdom of God. Bud do

not allow this to become an occasion or a reason for doubting or

regretting the choice that you have made.

The Gospel tells us that the man v,ho puts his hand to the

plough should not look back. Let it be so for you, too. Continue

to remember, love and cherish your dear ones, who have given you

life, example, education and everything. But keep your eyes looking

forward at what has become very imFortant to you: spreading the

Gospel, Ioving Christ, serving the Church.

"It is lashionable today..!

My beloaed nissionaries, utitb all our allection ute embrace you,

your dear ones, lour missionary cont'reres, and irnpart to all of you

our Apostolic Blessing. \\7e will call on Bishop Carretto to join us

in a collegial blessing. As you know, after the Council, this became

fashioVnaebleui-ll

and a

extend

good fashion it

our blessing to

is!

Fr.

Ncceri

and

tbe

mentbers

the Superior Coancil and to all uho assist birn in tbe work lor tbe

nzissions, and to all tbe Daugbters ol Mary Help ol Cbristians as well

as to all the religious bouses ol tbe Sons ol St. lobn Bosco and tbe

Daughters ol St. Mary Domenica Mazzarello.

2. Mystery of the Cross in Ghristian Life

During tbe General Audience on Noaernber 26, L975 Paul VI

spoke on the aselulness ol our suflerings wben tbey are joined, to

tbose of Cbrist and. borne out of loue for Hirn. Tbe Pope's address

olfers excellent material for our meditation daring tbe conzing peniten-

tial season of Lent. We reproduce the text bis address as it appeared

on tbe Englisb Edition ol the "Osseruatore Rornano" ol Decenzber 4,

1975:

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As we know, St Paul gravely urges even the first Christians,

recruited with the proclamation of the Gospel, the Good Tidings, and

summoned to membership of the society of love, the Church: "let not

the Cross of Christ be emptied of its power, fion euacuetur Crux

Cbristi" (1 Cor l, l7). And he observes how this subject defined

his preaching as folly. "!7e preach Chtist crucified, a sfumbling block

to the Jews and folly to Gendles" (ib. 23, ff..\\. And it is a recutrent

phenomenon, both in the history of the Church and in the psychology

of human life: to evade the presence of the Cross, to remove pain and

sacrifice from the laws of life.

An observation seems to us essential at this point: we know very

well that Christ redeemed us by his Cross, by his passion and death;

and we are ready, pious and moved, to make the Way ol the Ctoss,

his way of the Cross. But we are not so ready to allow the Cross of

Christ to be reflected in our li[e, which is marked by it not only

because of the salvation that flows from the Cross of Christ, but also

because of the effect it has by its example on our conception of life,

and what is more, the participation it demands from each of us, as

St Paul also teaches us: "I rejoice", he writes to the Colossians (1,24),

"in my sufferings for your sake, and in my flesh I complete what is

lacking in Christ's afflictions for the sake of his body, that is, the

church".

U nderstanding its mystery.

Yes, the Christian must bear the Lord's Cross in some way and

to some extent. In the first place with understanding of the cmystery

of the Cross". Understanding? Let us rather say: meditation, adoration,

love. \\7e will never be able to explore thoroughly this mystery by

means of which Christ, t}re lamb, the victim for our salvation, sacri-

ficed himself and cartied out the sensational metamorphosis, making his

death the principle of his and our future resurrection (Cf. Phit 2, 5 ff .).

But in this extraordinary mediation, we will make another incomparable

discovery, that of the philosophy of sorrow; the value that human

su{feting can assume, the "usefulness" of our pain i{ it is ideally and

whole-heartedly united with Christ's suffering.

It is useful for ourselves: as discipline of the disorders due to

ideologies and passions that everyone experiences in himself (cf. Col 3,

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5; Rom 8, 1l). It is the pedagogy of mortification and penance rhat

must give to our art of living the energy of interiot freedom and self-

control, the manly fortitude that makes us fit to exercise every virtue

(cf. S. Tb. I II, 6l- 3-4 II-II, 123).

It is useful for othets: the cross becomes love, service, patience,

sacrifice for the good of others. It is the example, and the sacrifice,

that can give even to the humblest life the nobility and value of charity

and holiness.

'We are reminded that today there is need of this "sympathy"

of ours for Christ's Cross by what is perhaps the most aggressive

temptation of our time, hedonism, that is, comfort, entertainment,

leasure, ]icentiousness, vice, wrongly raised to the honour of the

primary aims of human existence. Today too may people wish to be

huppy, not with the happiness provided by a clear conscience and

hard work, but happy to enjoy things and time. They seek the easy,

the tangible, the pleasing, the instinctive as the ideal expression on

life; and with what degrading consequences everyone, unfortunately,

can see,

May Christ instil in us, on the conrary, the wisdom, the joy

and the stfength to bear His cross within us.

3. Paul Vl to young sportsmen

In tbe lrarnework ol the Holy Year pilgrimage of ltalian sports-

rnen organized. by tbe Archdiocese ol Milan (Italy), tbe Holy Fatber

receiued ooer liue thousand sportsmen. To point out tbat sport can

be a means to deaelop a fuller personality, be deliuered tbe lollowing

add.ress, wbich appeared on tbe Englisb Edition ol tbe "Osseraatore

Rornano" ol Nouember 27, t975:

Let it not seem to you a matter outside our apostolic office, which

opens before us the panorama of the whole Church and with it also

that of the contemporary world, if our interest dwells for some'ime

on your activities. \\7e do so consciously, and with our spirit full of

benevolence, as we have always done with the groups of sportsmen

that have precede you.

There ate, in fact, many opportunities that put us in touch with

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-89

the representatives of sport; and we are very hrppy to take advantage

of them in order to testify with what maternal satisfaction the Chuch

looks at these sons of hers, who by theit example give their contem-

poraries an exalting spectade of strong, disciplined and courageous

youth. Self-conuol, the cult of honour and loyalty, training to physical

and moral courage by means of a nrle of life accepted volutarily: these

are human values that Christianity has always recognized as hers.

The Church, therefore, which has the mission of accepting and elevat-

ing everything that is beautiful, harmonious, well-balanced and strong

in human nature, cannot but approve of sport, all the more so if the

use of physical forces is accompanied by the use of moral energies,

which can make it a magnificent sc,hool of spiritual sttength and

severe training for social contacts based on loyalty, on respect for the

person of others, and on the spirit of friendship and btotherly solidarity.

So we encourage you to give the best of yoursdves in your

peaceful competitions, with that gaiety and enthusiasm that charactetize

your youth; but not without remembering, owing to the high spir-

itual mission that has been entrusted to us by God, that sport, though

so noble and beautiful, must not be considered an end in itself, but

only a means and an aid to give your personality, both human and

professional, that fullness derived from the harmonious blending of

physical and spiritual gifts. Sport is subordinate to the requirements

of the spirit, whidr are certainly far higher and pre-eminent. Nothing

must prevent you from carrying out your duties to God and to

family life.

So be good sportsmen, deat sons, but be better citizens, with

that equipment of vittues and qualities that make your existence fruit-

ful and worthy. Still more, be excellent Christians who understand

the value of life as the generous response to God the Creator and

Saviour.

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IX. OBITUARY NOTI,CES

Brotber Afired Astr

* Kromeriz, Czechoslovakia: 8.6.190). t Gottwaldov: 18.6.1975.72 years old;

46 prof.

Fr. Marcellus Azzoni

t * Cingia de'Botti, Cremona, Italy: 1.1.1897. Paterson, NJ., U.S.A.: 28.7.L97j.

78 years old; 51 prof.; 45 priest.

He came to religion as a late vocatioD, and, after sone years in parish

vork, he spent thirty-five years as chaplain to the Sisters at North Haledon,

NJ. He worked hard at f,is,minisfry. The diocesan clergy held him in high

esteem as a confessor. His characteristics were kindness, si-Flicity, friedli-

ness, good humour and piety.

IIe was always ready to go, and he could say with Pope John: .'Any day

is a good day to die".

Brother Daniel Banientos

f * Cerecinos del Carrizal, Zamora, Spun: 11.5.L926. futudillo, Palencia, Spain:

27.L0.1975.49 yeam old; 11 prof.

He v,as a mortified religious, always ready to serve those who needed

him. He did not lose his nerve in the face of the steady advance of death,

but bore up bravely. His funeral was the tdumph of the humble man.

Brotber Franz Bauner

f '& Haag, Oberpfalz, Germaoy: 6,9.L909. Helenenberg, Germaoy: 8.10.1975.

66 years old; 47 years prof.

His vocation was bom in a good Christian home. After vorking at

Buxheim,

and spent

Etwnsednotry,f-fi^v.e1yef,a6rasgpdrikatcbteisuinegrnh, ihsemq6utiaelrifiaendd

as a market-gardener

passing it on to the

boys. He was held in high esteem by all.

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f *FrP.uGebulail,leMrneoxicBoi:gu146n.8s.s1e894. Guadalupe, Colombia: 1r.L1.L975. 81 years old;

48 prof.; 4l priest; 15 Rector.

Ironically enough, it was whilst the Missionary Centenary oelebrations

were being held in the Province that this generous missionary died. After

years of hatd grind in Cuba and Mexico, he put ,in twentyoight years in

Colombia, at Agua de Dios and Contrataci6n, working for the lepers. He

died in harness in the village much beloved by Mexicans: Guadalupe.

f *FrB.r'eVdiam, Naetahfel rBlaenrgdesl:t 22.4.1911. Heinsberg, Germany: 1.1.1975. 61 years old;

41 prof,; 34 pdest.

He taught French at the aspirantate. He combined a love of culture

with a taste for gatnes, and all this came in rrery useful when he became

aD. arrny chaplain and later a parish priest. He died on the first day of the

year, on the feast of Our Lady, to whom he had dedicated his life on the

day of his ordinatioa.

f *FrF.oFnitoenrion,oBBeregratmoloe,ttIitaly': t2.7.1905. Bergamot 16.LL.7975.70 years old;43

ptof.; 35 priest.

He came to us as a late vocation and he already knew his way around;

so he was well qualified to take on the hard life of the Alpine Regiment.

He spent twenry-five years with the troops as chaplain writh vadous units

of the Alpinl. At the end of his service, he lived out his remaining days

with his family, and supplied for the Parish Priest, who was laid low

with sickness. He finally took off writh an ,infarction.

Fr, Ventura Bonaoentara

* f,6adaze, C,atania,Italy: 18.6.1912. 1Carania: 20.10.L975.63 years old; 45 prof.;

15 priest.

As a boy, he was in contact with us at Randazzo, our fitst house in

Sicily. After a spell in state technical schools, he joined the Sons of Don

Bosco and, after ordination, became atr expert teacher. Always calm and

understanding, he won the affection of all. He will be sorely missed.

f *BrPoitnbeerorloL, uTiguirinC,aIntpaoly: ,0.11.189r. Mendoza, fugentina: 26.L0.L975. 79 years

old; 56 prof.

He worked with great enthusiasm at teaching, always with an eye to

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the motal and religious training of his pupils. He was humble and cheerful,

and a great worker. He has left us an inqpiriog example of faith, spiti-

tuality and generous dedication to the apostolate.

f *FrL.aJoMsoerptah,

Castagnotto

Cuneo, Italy:

L1.2.1890.

I(atsonville, California (U.S.A.): 6.1.L975.

84 years old; 62 prof.; 55 priest.

Fr. Joseph, commonly czlled, was a man z,edlo:us for souls. He spent

many hours in the confessional giving advice and help to both you"g p€ople

and confreres. He loved to work the soil, since he believed in Paul's

words: "If a man will not work, thetr let him not eat". He had a personal

knowledge of Don Rua and found him to ,be a joyful and orderly person.

He died suddenly aflgs salking with a goup of young people from the

Penry Club. He went to his room and gave his soul peacefully to God.

Fr. Ralal Cbroboczek

f * \\ffellendod, Siedliska, Poland: 7.4.L906. Campinas, S. Paulo, BtaztT: 5.11.1975.

69 years old; 49 ptof.; 41 priest; 17 Rector.

His was a generous soul, alvays faithful to Don Bosco's ideals. He

consecrated himself to the service of his btothers through his Salesian

priesthood, He held various responsible posts in a number of houses. He

was 'rnmensly edifuing in his charity, spirit of wotk and strong Faith.

Fr. Villiarn Cole

f * Blackrock, Dublin, Ireland: 11.9.L915. Dublin: 10.9.1975. 60 years old; 41

prof.; 31 priest; 13 Rector.

He did very valuable missionary work first in India and then in Ausra-

lia, where he went for his health. He filled some responsible posts there.

A years ago he returoed home, and soon after there apeared the first signs

of the illness that was to prove fatal. In spite of it all, he worked tire-

Iessly for the Irish immigants in London.

f xFrT.eJxousgdueCiroa,rdMeiirlaogres, Leiria, PorturgaL 26.10.L925. Manique Estotil. 49 years

old,; 25 prof.; 15 priest.

He vorked ia the houses at Mogofores and Manique as teactrer, choir-

Evrter, spiritual director and bursar, and he was in chatge of the Youth

Cenue and of the day-and-evening school. He pteached and lived

poverty with the fervour of the eady Congregation, although he was always

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very considerate with those who did not share his vievrs. He worked witl:

apostolic zeal ln evangelizing the poor people whom he loved.

*BrCotobrepur sM, MaristiinonCesz,afikuoguesnktiina: 49J%0. f Rosario: L7.8.L975. 44 years old;

2) prot.

Although he was hard on himself, he was always underslp.l,ing vith

others. He played an inportant part in puttlng on the liturgical services,

for which he used his rich voice to full effect. In this way he did much

to foster the devotion of the boys and of the people.

Fr. Eusebio De Angeli

* Riva Vercelli, Italy: 10.9.1889. f Turin: Lr.Ll.L975. 86 yeats old; 65 prof.;

51 priest; 6 Rector.

He was a late vocation, and vas possessed by the thought of the glory

of fu and the salvation of souls. Returning from the missions with his

health in very bad condition, he spent the rest of his days in the service

of the sick and as chaplain to the Salesian Sisters. Always ready for prea'

ching and hearing confessions, hee nurtured his ministry with constant rea'

ding and prayer.

Brotber Giaseppe De Chastonay

t * Milan, Italy: 7.4.1900. Rovereto, Trent: 21.3.1975.74 years old; 56 prof.

His spent most of his Salesian life in the houses of Trent, Gorizia and

Rovereto. He was a simple and humble man, happy in his vocation, capable

of withstanding great physical and moral suffering. His piety passed well

beyond the bounds of the mandatory practices, and he entiched the com-

munity with his prayers and fortitude during years of infirmity.

Fr. Franc Diindek

f * TiSina, Slovenia, Jugoslavia: 2.6.L899. Trstenik: 26,7.1965.76 years of age;

58 prof.; 49 priest; J Rector.

His strong point was obedience to the Pope and the superiors, even

in day-today affairs. He taught Maths and Philosophy before lforld \\Var II,

and then he entered parish life, whete he finished up.

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* f Fr. Josd Ferndndez

Las Razas, Ma&id, Spain: 9.7.1885. Sanfticar la Mayor, Seville: 5.4.1975.

89 years of. age; 65 prof..; 61 priest; 9 master of novices.

He found his vocation with the first Salesians sent by Don Bosco to

Uffera. Teacher, educator, confessor, he spent all his time in traidng-

houses at all levels. He lived iu constant union with God and had a tender

devotion to Our Lady. He was responsible for translating the Meruorie

Biograficbe into Spanish. He never wasted time, faitlful to the dictum of

Don Bosco: "!C'ork, work, work".

* f Fr. Laiz Fras

Balovci-Beltinci, Slovenia, Jugoslavia: 8.5.L904. Niteroi, Brazil: 8.9.1975.

71 years old1, 42 prof.; 34 priest.

He worked in the parishes of Niteroi and Pendotiba. At Niteroi he

founded the "Heart of Jesus ITelfare Association", which he ran with great

zeal, trusting in Providence, for thirty years, finishing up with an educa-

tional complex: free elementary school, trade school for women, youth club

and eveniflg classes for adult literacy. And all in the spirit of Don Bosco.

Fr. Roberto Gertnaxo

t * Rinc6n de Francia, Paisandd, Uruguay: 8.5.1880. 8rg6, Rio Grande do Sul,

Braztl: 29.L.1973. 92 years old1' 76 prof.; 70 priest.

A11 his life long he was faithful to his religious and priesdy duties.

He as a great worker and a first-class teacher. He was well known at

Ba^cScEep-tedwchhearnegheeawsoirtketdoofokrp7la0cyee,airfs

-notfofroht ishiompstieml{isamt

and friendliness.

least in others.

His death as an easy transfer to fuller life.

Fr. Ferdinand oan Hool

f * Lommel, Belgium; L2.10.L932. Mariakerke: 18.2.1975.51 yeam old; 11 prof.;

22 priest; 12 Rector.

He died suddenly during a study-group session of the Christian Technic-

al Schools. He died as he had lived, a hard worker, enthused with Don

Bosco and his methods, always open to progress. Excellent Salesian, always

available fot anyone or for any kind of work. He was a source of strengtb

and comfort to all who knew him.

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f *Fr. Robert Hoornaert

Rollegem, Belgium: 22.2.1906. Louvain, Selgium: 18.2.1975. 69 years old;

47 prof.;39 priest.

He was a simple priest of profound integrity, open to human misery

in all its forms, a man of prayet and joyful service. I--ediately after

ordination, he was sent as a missionary to the Belgian Congo, where he

stayed for ten years. On his return to Belgium he was coordinator of the

apostolate at LiEge, and then at lfoluwe. His last responsibility was Dele-

gate for the Cooperators. He was much sought out for his advice in the

confessional.

f *FrL. oEnddouna,rdEnJgalcaknsdo:n6.11.1904. There: 21.11.L975. 71 years old; 48 ptof,; 19

priest; 4 Rector.

He was a late vocation, but he was not slow to pick up Don Bosco's

wave-length. He did theology at Turin and was ordained there, and then

went off to South Africa, where he worked for almonst twenty yeam, first

as teacher and then also as bursar and rector. On his return to London, he

was Provincial Economer for 14 yeats. Besides being an outstanding admin-

istlator, he was always a faithful priest.

f F* rK. lJooksoetol vJ,anPaIsibor, Czechoslovakia: 24.8.1909. Brno: 26.10.1975. 66 years of

agei 47 prof.; 38 priest; 3 Rector.

f *FrL.ipFnraikntnil.eBkedla.,reCtzkeachoslovakia:20.7.L9L4. Thete: 8.8.1975.61 years old1'43

prof.; 34 priest.

* t Fr. Josef Kelnz

Betlin, Germany: 2.9.L914. Harg, Upper Bavaria, Germany: LL.L0.L975.

41 years old; 17 prof.; 7 priest.

He had to overcome a host of difficulties before he could enter the

Congegation. W'hen he had finished his studies, he was ordained priest

in his parish in East Berlin. Like the good Salesian he was, he set about

his work of educating the young. ltris srong point was working with the

difficult boys and the handicapped.

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f S* teMlaalxaoKkyo,baSulotv, aDkeiaa:co1n7..8.1900. Santa Isabel, Brazil: 1.L1.L971. 71 years old;

39 prof.

* f Fr. Donald Leaoer

London, England: 21.5.1886. There: 27.L0.1975. 89 years old; 71 prof.;

63 priest.

He had a keen mind and took his degree in theology in Turin 'n t912.

Dulng his time there, he became acquainted with Don Rua, whom he

always loved and respected. He was the doyen of the Province. He was

a fine musicirul, a rlan of wide culture and of exemplary piety. His aposto-

late was among the Daughters of Mary, Help of Christians. Ttre large num-

bers of our Sisters at the requiem spoke volumes for their gratitude to this

good Salesian.

Brotber Herruinio Mafitnez

f * Acahay, Paraguarl, Paraguay: 2r.4.L946. Rosario, fugentina: 1L.8.L972.25 years

old; 4 prof.

f *BrfoutCbvearloAdnegelal

Morales

Sierra, Soria,

Spaio:

1.1.1896

CAdizz 4.L1.1975.79 years old;

54 prot.

Ntet 24 years of missionary work in India, he returned to his origaal

Province, Seville, to continue his wotk. He

sacriJice and a great love for the young.

had

gre t

spirit

self-

t *FrM. oEzgzeidcaioneP, aVoelerottnoa, Italy 1L.7.1907. Tudo, Italy: 8.10.1975.68 years old;

46 prof.;38 pdest.

He gave the best years of his life to the Indian missions, for which

he always retained a strong hankering. Sent home for the sake of his health,

he worked hard for vocarions and brought a number of men into the Con-

grcgation. He spent his last years looking after the sick. He was grad-

ually overtaken by his fa14l 4ilmffi1, but he was never heatd to complain:

he asked only for prayers. He offered his Iife for his parish.

f *FrM. Fillrednd,erBicelgPieutmry: 244.1922. Tongeren, Belgium: 2r.12.1974. 52 yeas old;

31 prof.; 22 priest.

He had been parish priest of Tongeren for only a few years, but he

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had already won the firm affection of his parishioners. He was strong,

lively, and full of Salesian optimism. Two days before his death, he rcaf-

firmed his love for Don Bosco and his joy in the priesthood.

*FrB.oJgy6oased6l ,PSionptdrorn, Hungary: 6.L.19U. f Esztergom, Hungary: L.10.1975.71 years

old; 51 prof.; 43 priest.

For over forty years his work lay with the Shrine of the Holy Cross,

attached to the Salesian mother house in lfrrngaf|. He was spiritual direct-

or, teachet of liturgy, parish priest and rector of the Shrine. He looked

after the pilgrims who flocked there from distant parts. He suffered greatly

from physical maladies, but overcame all difficulties; indeed, he regularly

scaled precipitous tracks to minister to the needs of people tiving in remote

places. He never complained, least of all of others' shortcomings.

Fr. Francisco Portero

f * Mondlla, C6rdoba, Spain: 10.3.1943. neat Antequera, Milaga, Spain, in a motor

accident: Lr.7.L975.72 yeats old; 15 prof.; 4 priest.

He ryas full of the Chtistian life: he believed, he hoped and he uras

interested in everyone. He loved unadulterated truth, without subterfuge

or camoulilage: it was the "Yea, yea or no, oo" of the Gospels. He devoted

himseLf by prefernce to the most needy, and his unstinting work of educa-

tion was sustained by a deep interior life.

f B* rKootbttaeyraTmh, oKnearaslaP, uIlnindgiaa:tb2il7.5.L%L. Irinialakuda, Kerala: 15.8.7975.44 years

old; 16 prof.

He was an exemplary Salesian Brother and distinguished himself in

the exact performance of his duty. He was a tireless worker and always

sought to do all he could fot the young. He spent most of his life teaching,

and his pupils responded with real affection. He rras a mran of deep piety

and great patietrce, qualities that stood him in good stead h his Iast illnsss,

which he suffered vith an edifying serenity. He died on 5th August, to

celebrate the feast of his heavenly Mother in paradise.

t B* rGorbotpepreMnhaeixmin, iOliabenrpRfaalzs,p Germany: 29.7.L897. \\Tiirzburg, Bavaria, Germany:

L5.1I.1975.78 years old; 45 prof.

At the age of thirty-two he left his home, where he had received a

thorough-going Christian uaining with his seven brothers and sisters. His

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competence in the litde schooling he had received and his practical bent

enabled him to do a fine job at Benediktbeuern, Helenenberg, Sannerz

and l7tirzburg. Following a setious illness, he could not continue his norm-

al duties during his last years. He suffered in silence and exemplary

resignation as a good and faithful religious.

f B*rofut€bvearloU, rAbavnilao,

Reailla

Spain:

,.8.189r.

Batcelona: 6.8.1975. 80 years old; 61 prof.

Instructed ia the school of life, he excelled in book-binding, elecrical

maintenance and photography. He put everything into making the Salesian

youth theatre an instrumetrt of the apostolate. A life so abundant in gen-

erosity would have been impossible without a strong spiritual foundation,

and this he claimed to have received from Don Riraldi. He felt himself

strongly loved by God and Our Lady. Altogether a rnodel for anyone

desirous of dedicating himself to the yo,ng.

Fr. Patrick Riord.an

f * Dungarvan, 'Watedord, Eire: 14.4.19L7. Pontypool, Wales: 25.12.1969.52 years

o7d; 32 prof.; 23 priest.

t B* rFoathraerViBceonrttoinloo,

Rizzato

Vicenza,

halyt

25.9.1905.

Cuneo, Italy 9.9.1975. Nearly 70

years old; 4) ptof-

He left us somewhat unexpectedly, and we remembet him as a simple,

cheerful and hard-working man. He was an excellent Salesian, with a great

devotioo to Our Lady and a strong attachment to Don Bosco.

Fr. Paolo Rizzo

I * Trapani, Ttaly: 25.5.19L). Catania; L0.10.L975. 62 yeats old; 41 prof.; 32 priest.

His uncertain health did not prevetrt him from working constandy and

generously. His was a simple, kind sesl, and he worked in the school,

teaching, assisting and ministering spiritually. His chief effort was directed

towards the young, whom he loved and who reciprocated that love.

* f Brotber Randn Ruiz

Sutatenza, Tunja, Colombiat 4.10.L897. Bogot6: 17.9.1975. 77 years old;

5l prof.

This man was one of the outstanding personalities that occasionally

bestride the Salesian scene. He was giant of work and piety, a man after

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the heart of Don Bosco. Big though he was, he was basically a simple

type, radiating love and interior caln. To the world, he was a friend and

an exemplar; to the poor and needy, a brother; to the Congregation, a

faitlrful son.

f B* rDothhnekroLnareduwthig,

Schrnid

Oberpfalz,

Germany:

2.618%.

Schwandorf, Oberpfalz, Ger'

many: 13.11.1975,82 years of age; 48 prof.

IIe came from a large family, and, after a long spell as a Prisoner of

war, he joined the Society at the age of. )1. He worked hard, served God

and said his prayers. Perhaps that is why he teceived only two obediences

in his whole Lrte L927 Marienhausen, farm-work, md l9)9, Ensdorf, same

work. Towards the end, time and toil took their toll, affecting his legs

and his heart. He bore all with great serenity. He was the doyen of the

lay-brothers of the Province.

t *FrL. isPbeodnr,oPVoirctuegnatel:

da Siloa Marais

26.11.L884. There:

24.10.1975.

years

age;

ptof.;

52 priest; 3 Rector.

The last survivor of the original Province, he had to go into exile in

Spain and Italy during the political troubles. He finished his theological

studies and was attached to the Porn:guese Bulletin. At Evora he spent

thirty-two years doing a wide range of jobs, one of which was somewhat

unusual

he paid

-thebputiilcdeinogfhhaarvminogniutomss.uffHeer

was versatile and knowledgeable; but

bitter misunderstandings with others.

Much of his time was devoted to promoting the Past Pupils' Association

in Porrugal.

Fr. Rad.ofi Slezik

f * SpaEince, Slovakia: 26.9.1909. Saltlnske Strdde: 5.6.L974. 64 yean old; 43 prof.;

35 priest; 14 Rector.

* t Fr. Frederick Stubbings

Fulham, Iondon, England: 4.10.1907. Daleside, South Africa: 24.11.1975.

68 years old; 50 ptof..; M priest; 15 Rector.

He spent almost his whole Salesian life in South Africa, that is, from

1926, when he arrived at Cape Town to continue the course of philosophy

that he had started in England. The con-f'reres, pupils and past pupils will

always temember him as a hard worker. Of an uptight and exemplary

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character, he labouted generously in school and padsh. Death took him

suddeoly, but not unprepared.

f *FrA. lAanldoodTi aPliianve, Belluno, ltaly: 4.L1.L915. Udine: 24.8.1975. 59 years old;

19 prof.; 31 priest.

Kind and friendly, he was loved by all and he radiated a tranquillity

of spirit. He spent all his Salesian life in teaching with a geat spirit of

self-sacrifice. He climbed his final Calvary without losing his smile.

f *FrE.sRtacohn, lLn6rTidoarr,aSbeplalain: 22.2.1914. Barcelona, Spain: 28.9.1975. 51 years old;

42 prof.;31 pdest.

Bom in a litde mountain village, he loved narure and solitude. He did

not rate himself highly academically, but lre was nevertheless a valuable

teacher of Latin and he worked unstintingly in school. His was a life

of suffering: fleeing from the Communists in the Civil !Var, apprehensive

of ttre changes in the Church and the Congregation, and finally afflicted

with a disease that gradually rendered him incommunicado. He extendend

himsslf in helping the humble, the old, the infirm.

Fr. Fiorentino Valle

f * tivorno Fertaris, Vercelli, Italy: 8,3.19M. Fossano, Cuneo, Italy: 27.8,L97j.

71 years old; 51 prof.; 44 priest.

He was a skilled teacher of literatue. He worked with the boys, past

pupils and Co-operators. Returning from his thi,rd talk to Co-operators

in the one day in different places, he was taken short by an attack of

diabetes, collapsed by his scooter, and passed away. "\\flhenever a Salesian

dies on active service, the Congtegation has gined a great triumph"

(Don Bosco).

Fr. Ernesto Vece

f * Tucum4n, fugentina: L2.1.1907. There: 28.9.1975.69 years of age; 50 prof.;

43 priest.

He was a mottified man, and spent Iong hours in the confessional,

especially with the confreres. This he did at high personal cost, because

he had to cover gteat distances to pay his regular visits to the houses around

Cuyo. He vas always czlm and cheerful.

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11.1 Page 101

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-101-

f *FrS..AAlenstismaon,drNoapVleesr,deItalyt 11.7.1906. There: 4.8.L975.69 years old; 50 prof.;

43 priest.

He had an attractive, expansive petsonality, with his good humour

and pleasant voice. He was above all a priest, and this came through in

whatever task he was engaged. He had the gift of inspiring others with

his own enthusiasm for the apostolate.

f B* rLoathgoear

Seoerino Vieira

Nova, Paralba, Brazil:.

6,.10.1891.

Niteroi, Rio de Janeirc: 24.9.L97r.

83 years old; 60 prof.

He was a great teacher, specializing in preparing boys for entry into

the secondary school. He worked hatd for the Boys' Club. For many years

he ran the band, and was himself an accomplished darinettist. In 197L he

became quite blind. and this was the heavy cross he had to bear in his

last days.

I *FrL.eFscrea,nScliosv'Venaiall,aJnudgoslavia: 9.8.1887. Yau:aze, Italyt L4.2.1975. 87 years old;

71 prof.; 6l pdest; 8 Rector; 7 Provincial.

His rwin loves were the Gospels and cultue. He taught in a number

of theologates, including the PAS. As Provincial, he otganized the rdi-

gious, Salesian and cultural life of the Jugoslav Province. He was vriter

and preacher of progressive views, which eamed him the opposition of the

conservatives. He was an exemplary Salesian, kind with others, hatd on

himself. He went through a torrid time with trials and misunderstandings,

but he stuck to his guns and finished faithful to Christ, Don Bosco and the

Congregation.

Fr. Hugo'Veber

f * Ettlinlenweier, Germany: 2.2.1890. Ensdorf, Germany: 1r.10.1975. 87 years

old; 54 prof.; 60 priest.

He lived in the country with his fifteen brothors and sisters and at

first he could not follow his vocation because of his health. He became

a priest in the diocese of Friboutg, and five.yeats later became a Salesian.

He was first a secondary-school teacher, then passed on to theology, until

a long illngss confined him to his room. This did not prevent him from

writing copiously fot magrzi.ss in defence of the rights of the Church.

11.2 Page 102

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-702-

4th Elenco 1975

t 126 Coad. ASTR Alfredo a Gottwaldov (Cecoslovacchia) 1975 a 72 a.

f 127 Sac. AZ,ZONI Marcello a Paterson, N.J. (USA) L975 a 78 a.

t 128 Coad. BARRIENTOS Daniele Astu.lillo (Palencia - Spagna) L975 a 49 a.

t 129 C,oad. BALIMER Francesco Helenenberg (Germania) L975 a 66 a.

f 110 Sac. BEGUERISSE Guglielno Guadalupe (Colombia) 1975 a 8L a.

t 131 Sac. BERGEN Guglielno van Heinsberg (Germania) L975 a 6L a.

f 732

t 131

Sac.

BBEORNTAOVLEENTTTUIRFAioVrineontuaBergCamatoan(iIata(hItaa)hLa9)7L59^757a0

t 134 Coad. CAMPO L"iCr Mendsza (Argentina) 1975 a 79 a.

f 115 Sac. CASTAGNOTTO Giuseppe Watsonville (USA) 1975 a M a.

f 136 Sac. CHROBOUEK Raffade C.ampinas, 56o Paulo (Brasile) 1975 a 69 a.

t 137 Sac. COLE Guglielno Dublin (Irlan&) 1975 a 60 a.

f 118 Sac. CORDEIRO Giuseppe Manique (Estoril - Portogdlo) L975 a 49 a.

f 139 Coad. CZAIKOVSKI Martino Rosario (Argeatina) L975 a 44 a.

t 140 Sac. DE ANGELI Eusebio Torino (ItoJta) L975 a 86 a.

f l4L C-oad. DE CHASTONAY Giuseppe Rovereto (Trento - Italia) 1975 a 74 a,

t 142

t 143

Sac.

DUNDEK Francesco Trstenik (Slovenia - Jugoslavia)

FERNANDEZ Giuseppe Sanlucar La Mayor (Sevilla

L955 a 76

- Spagna)

1975

a89a.

t 144 Sac. ERAS Lucl Niteroi (Brasile) 1975 a 7l a.

t 145 Sac. GERMANO Roberto Baee (Rio Grande do Sul - Brasile) 197) a 92 a.

t 146 Sac. HOOF Ferdinando van Mariakerke (Belgio) 7975 a 5L a.

t 147 Sac. HOORNAERT Roberto Ireuveo (Belgio) L975 a 69 a.

t 148 Sac. JACKSON Edoardo Londra (Gran Bretagna) 1975 a 7L a.

t 149 Sac. JANUS Giuseppe Brno (C,ecoslovacchia) 1975 a 66 a.

t X50 Sac. JURECKA Francesco Lipnik (Cecoslovacchia) 1975 a 6l a.

t 151 Sac. KEIM Giuseppe Haag (Oberbayern - Germania) 1975 a 4l a.

t L52 Diac. KOIIAUT Stefano Santa Isabel (Brasil) l97l a 7l a.

t 151 Sac. LEAVER Donaldo Iondra (Gran Bretagna) 1975 a 89 9a.

f 154 Coad. MARTINEZ Erminio Rosario (fugentina) t972 a 25 a.

t 155 Coad. MORALES Aneelo Cadiz (Spagna\\ L975 a 79 a.

t 6 156 Sac. PAOLEIITO fgidio Torino (Italia) 1975 a a.

f 157 Sac. PETRY Federico Tongeren (Belgio) 1974 a 52 a.

t 158 Sac. PINTER Giuseppe Esztergom (Ungheria) 1975 a 7l a.

t 159 Sac. PORTERO Francesco Antequeta (Malaga - Spagra) t975 a 12 a.

t 160 Coad. PULIGATHIL Tomaso Irinjalakuda, Kerala (India) 1975 a 44 a.

t 161 Coad. RASP Massimiliano Vtisburg (Bayem - Germania) L975 a 78 a.

t L62 Caad. REVILLA Urbano Barcelona (Spaena) 1975 a 80 a.

t 161 Sac. RIORDAN Patrizio Cowley (Gran Bretagna) 1969 a 52 a.

t t64 C,oad. RIT,ZATO Bortolo Cuneo (Itaha) 7975 a 70 a.

f 165 Sac. RIZZO Paolo Catania (ltaha) L975 a 62 a.

f 166 Coad. RUIZ Raimondo (Rambn) Boeod (Colombia) 1975 a 77 a.

11.3 Page 103

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t 167 C.aad. SCHMID L"iCi Schwandorf (Oberpfalz - Germania) 1975 a 82 a.

f 158 Sac. SILVA MORAIS Piero Vincenzo Lisboa (Portogallo) L975 a 90 a.

f 169 Sac. SLEZAK Rodolfo Saltinske Str4Ze (Slovacchia) 1974 a 64 a.

t 170 Sac. STUBBINGS Federico Daleside (Africa del Sud) 1975 a 68 a.

t 171 Sac. TALIN Aldo Udine (Italia) 1975 a 59 a.

t 172 Sac. TORRABELI/, Romln Barcelona (Spapa) 1975 a 6l a.

t 171 Sac. VALLE Fiorentino Fossano (Cuneo - Italia) L975 a 7L a.

t 174 Sac. VECE Ernesto Tucumln (fugentina) 7975 a 68 a.

t 175 Sac. VERDE Alessandro S. Antimo (Napoli - Italia) 1975 a 69 a.

f 176 C-oad. VIEIRA Severino Niteroi (Rio de Janeiro - Brasile) L975 a 81 a.

177 Sac. \\VALLAND Fraocesco - Yaprye (koJia) L975 a 87 a.

f 178 Sac. WEBER Ugo Ensdorf (Germania) 1975 a 85 a.

11.4 Page 104

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