Acts_1977_286.ASC


Acts_1977_286.ASC



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YEAH LVIII
APRIL-JUNE 1977
No. 286
A[r$ [t Illr $ltpml[[ mllluHl
OF THE SALESIAN SOCIETY
SUMMABY
l. Letter of the Rector Maior (p. 3)
The journey we travelled together
THE SINISTER EVIL OF INDIVIDUALISM
Wholehearted obedionce wllled by Don Bosco
Todayrs'reasons' for individualism
Salesian reasons for "vivere in unum", Iiving in unity
Concluslon: Llving a life of charity
ll. lnstructlons and Norms (p. 26)
The Confreres' Pensions
lll. The 2lst General Ghapter {p. 31)
1. lts preparation thus far
2. Provincial Chapters Documents to be forwarded to the Generalate
IV. Gommunicatlons (p. 34)
1. Salesians and Slum-areas Apostolate Seminar
2. A Course for Parish Apostolate Workers
3. The Salesian Cooperators' World Council
4. The 8th Gourse on On-golng Formation
5. The 107th Expedition and other mlssionary news items
6. Solidarlty Fund
7. Three books and a documentary
8. Savlng on telegrams
V. Actlvltles of the Superlor Council and inltlatives of general lnterost
1p. as)
Vl. Document" 1p. 49)
To bulld together our Gongregatlon for the young generations
Vll. From the Provlnclal Newsletters (none in thls issue)
Vlll. Pontlflcal Maglsterlum 1p. 60)
Rellgious, what are you for the Church?
lX. Necrology and lst Elenco for l97z {p. 63)

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8.O.8. - BOMA

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I. LETTER OF THE RECTOR MAJOR
Dear confreres,
This letter comes to you at a time when the work in prep-
aration for the 21st General Chapter is becoming more inrense
by the day. This is a wonderful opportunity for me to issue nor
so much ,a doctrinal document as rather a brotherly invitation to
reflection which I propose to you also in view of the fast
approaching General Chapter.
The journey we travelled together
In the letters I sent you from time to time since the Special
General Chapter, I dealt with a variety of topics. Some of these
topics were suggested by special events, dear to our Congregation,
as those treated in my letter written on the occasio,n of the
Centenary of the approval of our Constitutions,r or in the one
written for the Centenary of the Salesian Missions.2
Other topics, instead, were suggested by special problems
that seemed to me to crop up as we advanced in the present
delicate phase of the renew,al of our Congregation. Thus I first
sommoned you to revive the missionary spirit in our Congregation
and to rekindle that flame of charity and dedication which was
afire in the heart of Don Bosco.3 I knew full well, however, rhat
we would never have achieved any renewal unless we drew
abundandy at the very wellsprings of charity - God himself.
I Acts of tbe Superior Coancil No. 274 (April-June 1974).
' z4.lC No. 277 (lanuary-March 1975).
3 z{^lC No. 267 (Julv L972).

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For this reason the first letter was followed by others which dealt
wbyithothperarsyewrh-ich
vital indeed
called your
afottrenotuiornCtoongpraetgtiacutiotrnarop-ointasnodf
still
the
on-going renewal.
At a time when we were confronted with the delicate task
of changing our structures, I felt it my duty to issue clear guide-
lines on "decentralization and unity".s
At a time of a serious and alarming vocations crisis, I thought
it necessary to &scuss with you the vital problem of vocations.u
Latet, when the mounting tide of secularism and materialism \\ras
threatening to engulf our religious values, I thought it my
responsibility to call you to reconsider the absolute need for
spiritual direction,T to \\page an all-out war on the "bourgeois
mentality",6 to joyously live our lives of Salesian chastity as men
consecrated to the Kingdom of God,'and then to dedicate ourselves
to the urgent work of evangelization.lo
Since we live in a world in which politics plays an increas-
ingly large and often excessive role in our social lives, I then
thought it opportune to fix the extent of the Salesians' responsi-
bility in this field.tt
Finally, in the midst of a social and ecclesial situation which
under certain asptrts is fraught with difficulties and frustrations
and yet under othets is full of high hopes and marvelous promises,
I deemed it useful to exhort you to two typically Chdstian and
Salesian virtues - trust and optimism."
ASC No. 269 (January-March 1971) and No. 270 (April-June 1973)
ASC No.272 (October-December 197 3).
ASC No.273 (January-March 1974).
.4.1C No. 281 (January-March 1976).
ASC No. 276 (October-December 1974 ).
/.lC No. 285 (January-March 1977).
l0 ASC No.279 (July-Septembet L97 5).
ll ,4JC No. 284 ( October-December 1976 ).
12 ,4.1C No. 278 (April-June 1975).

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The Ghapter: an occasion for an assessment
The mere list of topics meated in the pages of the Acts in
the past should give us a pretty comprehensive picture of the
weighty problems which our Congtegation has had to face over
the last few years, and it should in a way have traced the road to
be travelled in order to renev/ itself in spirit and in action. This
was a tiring and at times painful journey indeed, but also produc-
tive of inner purification, new ardor and promising initiatives.
The new General Chapter will be a most timely opportunity
for the whole Congregation to make a calm and serious-minded
assessment of how much has been done and remains to be done,
how much has been built up and, perhaps out of some excessive
eagerness for renewal, has hastily been torn down without due
concenn for finding an adequate substitute, and, finally, how much
of what was set down by the Special General Chapter was cor-
rectly interpreted and how much, more or less intentionally, was
distorted or used to achieve obiectives foreign to the mind of the
Chapter itself.
In order to offer you an additional item for your reflection
in this reassessment, I would like to dwell with you on a point
that seems to me to be of great importance for the life and work
of our Congregation. For here is the reef against which even
the best efforts at renewal can get shipwrecked, Here is the
sinister evil which can really undermine our Congregation. I am
referring to individualism.
THE SINISTER EVIL OF INDIVIDUALISM
I would not want you to belierre that, on the whole, the
evil of individualism has poppd up iust now. Already in his
own days Don Bosco sensed its danger clearly, even though he
overlooked it just in order to estabLish in our Congregation a
tradition of obedience, which would not be rigid and impersonal,

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but, on the contrary, extremely personalized and wholeheartedly
familyrfike, as it is fitting for members who are bound one to
other by bonds of intimate brotherly love rather than by iuridical
bonds.
Wholehearted obedience willed by Don Bosco
IDThen we read the documents regarding our traditional
obedience, we see how Don Bosco really wanted a Congregation
in which
sacrifices
everyone would
of health nor
mbeonreeayd, yntoormmaakceegraretiaotnssaacrnifdicepsen-ancneos,r
nor extraordinary fasts, but sacrifices of the will: "The sacrifice
that is needed", he said, "is the sacrifice of the will".t3 Don
Bosco wanted a Congregation in which none of its members
would say, "I would like to have this or that job. Rather let
each be ready to do whatever is entusted to him, stay wherever
his superiors place him, anh perform his office .liligently".la
Don Bosco wanted people who would be easily and entirely
available
required
(-thisreiandyfatcot
do any kind of works as the circumstances
has remained one of the characteristics of
fhtaJimsraobtueisstte,exrwprsheosonsisown).os uH-ledwwooabuneldtyed""awplloeitwohpoltehuetwmahsneolyv-essottroot bouesfdeereocsaneperitvoaatfteiodhn"is,,
prornptly, cheerfully and wi,th humility";rs people who would
not only obey the given commands, but anticipate them. This
is the obedience of the uado io (I volunteer) as opposed to the
one Fr. Caviglia called a "Salesian blasphemy", ,that is, the
obedience of the lrofi tocca a rue (it's none of my business).16
'3 Don Bosco's talk to his first helpers on January 20, 1862, BM 7:)5.
'n Don Bosco's talk on March 11, 1869, following the Holy See's approval
of the Constitutions. BM 9:269.
ts Salesian Constitations 7966, art. 44.
'o Se Conlerenze sallo spirito salesiano (Conferences on tbe Salesian spirit),
typewtitten manuscript 1953, p. 62.

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Needless to say, such wholehearted, willing and generous
obedience is possible only when the relationship between the
one who commands and the one who obeys is not merely formal
or bureaucratic, but is muly heartfelt and brotherly. For this
rezlson Don Bosco insisted that every effort be made to preserve
the necessary subordination of one to the other, "voluntarily,
not forcibly".!7 To obtain this, he exhorted the Superiors "to
favor as much as they could the inclinations (of their subjects)
when assigning them duties".tE
Don Bosco wanted that "each one (should) work according
to his strength and capability".'n He did not expect that one
should be "bound to carry unbearable bufdens", but that he be
"willing to do whatever (he could;", whenever he was requested,
whatever the particular need could be.m
The superior according to Don Bosco
In the background of these recommendations we cannot but
see Don Bosco's fatherly image, which describes rvhat a Salesian
Superior ought to be like in the midst of his brothers, and this
it does far better than any scholarly dissettation could do. For
here we see a Salesian Superior not as a cold and impersonal
bureaucrat who lays upon other people's shoulders burdens which
he himself would not Iift with his finger. Neither do we see him
as a business manager, who is merely preoccupied with efficiency
and productivity. On the contrary, we see him as a person totally
dedicated to the wellbeing of his brothers, as a "loving fathef',z'
who takes great pains to provide not only what is necessary, but
"also what is useful".z The "fullest confidence" which each
'!78
MB
BM
12:81.
10:287.
x"
BM 9:269.
lbid., 270.
1' Salesian Const., 1966, at. 44.
'2 Id., an. 46.

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confrere is to have in him a and which alone can explain the
kind of wholehearted and generous obedience mentioned above,
is not a blank check that he could demand outright, but it is
something that he has to win for himself by striving "to rnake
people love (him) rather than fear (him)".2a
Father Cavi,gba, a knowledgeable and authoritative witness
of the Salesian spiritual ttadition, assures us that this was the
style of relationship Don Bosco wanted to exist between subjects
and Superiors. "Don Bosco conceived a religious congregation
of simple vows", Father Caviglia ,says, "but he wanted it to be
made up of alive and thinking men, capable of spontaneous action.
The work which has been done and remains to be done by his
Congregation is of such quanti'ty and quality that it cannot be
mnceived wit}out free-willed individual action, and cannot be
reconciled with a lifestyle which, though meritorious before God
under different conditions, could here become a handicap in the
perfotmance of our work".-
Father Caviglia concludes his remarks with a truly notewor-
thy statement: "I know I can state that Don Bosco, even though
he demanded of his own men a loving and kind discipline as of
Christian and religious people, nevertheless respected their wills
and ideas to the highest possible degree, leaving, so to say, lots
and lots of breathing space around each of them".6
Obeying lor supernatural reasons
The exercise of this type of authority human and
- respecdul of the individual runs the risk of lacking supernatural
motivation. Don Bosco himself, in a talk to the Rectors following
a25'DIAdo..n,CaeBrvotr.sc4cr7or'e,s,
counsels to Fr.
Don Bosco, p,
Rua,
25.
first
Salesian
Rector,
in
BM
7:)17
% Id., L6g.

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the final approval of the Constitutions (September 25, 7875),
acknowledged that "until now obedience (has) been more personal
than religious. Let us avoid this serious error", he said. "Never
obey just because this person or that one is giving the command,
but for feasons of a higher order, because it is God who commands
us, no mattef through whom his order is given. Let us begin to
practice this religious virtue ourselves, and then let us try ro
instill it in others ever so slowly. \\)7e shall have accompUsnea
little until we have attained it. Let us not do things because we
like doing them or because we like the person who orders us to
do them... Stress this principle in your conferences and se,rmons,
when hearing confessions, and on every other possible occasi.on".27
Such transcendent dimension of religious obedience which
is a sharing in Christ's obedience to his FatJrer,a had certainly
to be safeguarded at all costs, lest the very essence of religious
life be lost. But perhaps some of the Superiors in Don Bosco's
times found it more convenienr to insist on this principle than to
imitate Don Bosco's fatherly goodness and kindness. Some of
them found it easier to follow "the speedier and less onerous
way" of issuing orders than that of helping their people to
become mature through a truly adult and responsible obedience.
That is why Don Bosco in his famed letter written in Rome
in 1884 complained that "the warmth of charity" was gradually
being replaced with "the coldness of regulations".D
This is the complaint of a man who feared that his work
could be distorted. He was af.raid of seeing in his work the signs
of an orgarization in which greater emphasis would be placed
on efficiency than on the person, thus runni,ng the risk of fostering
legalism and formalism. He feared the disappearance of the
family spirit - that fraternal communion in which not the
n
8
MB 11356
See Lurnen
Gentium,
42ai
Perlectae
Caritatis,
74a.
'1e MB L7:lLl-7L2.

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coldness of the law but "the warmth of charity is the rule".s
A delicate balance
Being a realist, Don Bosco could not ignore the difficulties
and risks involved in keeping a delicate balance between divine
and human elements, between individual and community needs.
Any excessive unilateral emphasis on either could cause a
dangerous unbalance and make people fall either into a disem-
bodied spiritualism leading to an authoritatianism which would
almost systematically sacrifice persons to principles, or into a
purely earthbound humanism leading, in its turn, to gross
individualism.
\\flhenever either the transcendent dimension of obedience
or brotherly union with its inherent sense of belonging and soli-
darity should be lacking, the Congregation would then inevitably
begin to fal1, apat.
The Pia Salesianorum Societas qualis esse periclitarur {Pious
Salesian Society such as it threatens to become) of the Dteam at
San Benigno," on whose mantle nothing but a "moth-eaten gaping
hole marked the spot previously covered by the diamond of
obedience", should make the sons of Don Bosco of all generations
pause and reflect most seriously.
Today's'reasons' lor indiuidualisn
lWe have an assurance that in the past the pitfalls of a wrong
conception of obedience have been avoided from Father Caviglia
himself, who wrote that Don Bosco "instilled into his Con'
gregation such sense of freedom and order and left it such a
tradition of. adaptability and independence and such spirit of
t0 lbid.
3' Dream of September 10, 1881, in MB 15:183-187

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initiative and work that, baming human malice and forgetfulness
of the Founder, it will last in spite of the srorms that will
break out".32
I most willingly second Fr. Caviglia's declaration, and I find
it to be in agreemenr nor only with my hopes, but also with
my convictions. Nevertheless, I cannot overlook the precise
conditions that go with its fulfilment and that demand of us a
constant verification and a serious self-examination.
From the observation post where Divine Providence has
placed me, despite the obvious f.act that not everything can always
be known in all its details, certain basic rends in our Congre-
gation can, however, be discerned more clearly by me than those,
such as you, dear Confreres, who are in contact with a necessarily
more limited reality, and this is true whether such rrends are
for the better or for the worse. \\7ith regard to rhe issue at hand,
f must state that the evil and the danger of individualism do exist
in our Congregation, even if its manifestarion, growth and graviry
vary from place to place. (It will be the task of the General
Chapter to check on the seriousness of this evil and to prescribe
timely and adequate remedies).
Even if, as it was stated, this evil is not new, some reasons
adduced for its justification
documents of Vatican II or
-the
like having recourse to the
Acts of the Special General
Ctsaotshaainjtuptitsaiestlrilfyin-coafattliasopreener-qc-ueiitvmeepdanakefaeiwinatd.hllyi'rWseaceenovcgdialnnuieznnveoiedltanbtaemusrtaosnrluleoychtde.trautnhegaetarsonuudcshtihnaauttsesmmsupucrbsh-
When the indiaid.ual becomes absolute
The basic motivation for modernday individualism often
rests on an overexaltation of the individual, who is viewed as
3' A. CAvrerrA, Don Bosco, p..41,

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self-sufficient, independent, subject to no criticism or censure,
to whom, however, everything must be subject. This becomes,
so to say, a pathological defence not of authentic freedom, but
of a freedom which is an end in itself, without substance and
often without aims.
This way of thinking, which is widespread in present-day
society, finds its way into our lives imperceptibly under the most
specious pretexts, and manifests itself in the most varied aspects
of our lives.
Indiuidualisrn and apostolate
In the field of our apo,stolate we see this way of thinking
reflected in the attitude of those who under the pretext of respect-
ing everybody's conscience no longer dare to ptoclaim the Gospel
message in its entirety, and limit themselves to stress only those
points which are not so sharply opposed to curent opinion.
'i7e see it reflected in the fear of those who refrain from
inviting the faithful to the reception of the sacraments, especially
the sacrament of reconciliation; we see it in the fear of those who
avoid setting before youth the ideal, the value and the beauty
of the religious and priestly vocations, though this be done in the
context of the common Christian vocation.
These people do not seem to realize that by so doing they
violate that very freedom they vow to defend. Infact a man's
choice can be perfectly free and responsible only when he is fully
informed; but he cannot be so as long as, due to culpable omis-
sions, only a patial and consequently faulty view of realiry is
presented.
Indiaidualisrn arud lorntation
Such an individualistic and myopic view is also projected
into the field of formation where, on the premise that the
Constitutions invite each member "to assume gradually the

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responsibility for his own fomation",33 an individual claims total
self-sufficiency in the field of formation from the moment that
he knows what is good for himself and what he needs for his
maturation.
Indiuid.ualism and aocation
A view of this kind is also reflected in the very concept
of 'personal vocation', that is a vocation to the attainment of
one's own life goals independently of others, outside the sphere
of the vocation and m,ission of the Congregation, brought about
at any cost, even in open opposition to the will and guidelines
of those responsible.
To justify this view, an appeal is made to one's conscience,
idwnishfacicellhribnimlseeuanntnddweefrisrnetoaowl doitnahesintahetevtehsroyablte,od-juyd'sgaerseoathnchot,uhagenhdminpa-otdtseeirtpivt-he
and 2n
spititual
sciences
would not give us enough warning about how easily man can be
a victim of illusions and self-deception...as though the individual
could dispense with his comrnunity and Superior in the discern-
ment of God's will and of his own charisms...s as though God's
gifts to the individual were not for "the common good"3s but
only for furthering one's own ego...as though, finoJly, the vocation
of a single member of Christ's body could be fulfilled apart from
the cbmmon vocation, independently of the other members.
Indiuidualisrn and autbority
It is inevitable that a person with such an individualistic
cast of mind would collide head-on with any one in authority
33 Salesian Const., art. L05.
Y Id., afi. 95 and 97.
3s 1 Cor. 12:7.

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who would but call his attention in gende and general terms to
the needs of the common good and brotherly union.
As a rule, such an individual has become afflicted with a kind
of a sudden allergic reaction to
laeugtihtfour:liatateriaonnein-terfeorfenhcise.Superiors
eavnedrydeinntoeurnvceenstiiotnas-
even a
an undue
!7e emphasize that "authority means service", without,
however, going to great lengths to specify what kind of service
it is. W'e seem to forget all too easily that within the Church we
arc all at each other's service, and that the service to be rendered
by authonity is not that of becoming an automatic executor of
the will of one's brothers, but that "of serving in their brothers
the design of the Father's love".$ This "design of love" can, of
course, be revealed through the opinions, wishes and delibera-
tions of the brothers, provided they are docile to the Spirir and
intimately united among themselves.
\\7e must in fact rca7ue that not every gathering of confreres
is capable of spiritual discernment by the mere fact of being a
gathering... If the individuals are not docile to the Spirit and
not united in charity, their gathering is not an occasion for the
discernment of God's will, but one for conffadiction, sterile
contestation and abuse of power,
In a situation of this kind in no way does the individualist
want the Superior to make decisions. He wants him simply to
endorse what the majority has decided. He stands ready, however,
to appeal to the unquestionable verdict of his own conscience,
in case the opinion of the majority runs counter to his own.
Such a 'liberated' attitude towards local authority extends
also to the cenual authority of the Congregation, and at times
it goes as far as to contest, in the name of personal conscience and
* Eoangelica Testificatio, 25 in The Pope Speaks quaterly, vol. 16, No. 2
(Sum-er '77), p. LL,.

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responsibility, the teachings and guidelines of ecclesiastical
authority.
Indioidualisrzz and Rule
\\7e wonder how one with such basic attitude of dismust
for any thought or decision not in agreement with his own would
acknowledge and observe the Rule or, for that matter, any kind
of norm. At best he would not contest the existence of rules
and regulations; rather, if they happened to be to his advantage,
he would willingly appeal to them. What he dislikes and contests
is theit binding force.
He claims that the new importance gained by the person
with respect to the institutions which, according to him, always
try to constrain and condition the person, necessarily implies a
slackening in the observance of any rule. Rules are nothing but
'examples', 'suggestions', which each confrere or community could
take up or drop at will, depending on whether they suit the
citcumstances or not. And the evaluation of the circumstances
is usually left to the 'conscience' of each individual...
Indiuidualisrn and belonging to the Congregation
It should be clear that such an attitude not only parulyzes
the activity of the Congregation, but also break up its organism.
The very first to feel these effects is the one affected by this
evil. For it is inevitable that such person living under the banner
of. arbttrainess and phoney spontaneity slips sooner or later into
a progressive crisis of his sense of belonging to the Congregation
and into the ensuing crisis of his vocational, religious and priestly
identity.
It is in the very nature of individualism that one affected
with it drifts progressively away from the community whose
values he no longer cherishes, whose rules he no longer observes,

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whose Superiors he no longer recognizes, and in whose life he
shares less and less.
All this may at first remain hidden not only to his confreres,
but also (smangely enough) to the individualist himself, for the
reason that he still feels a certain sentimental attachment to the
values and the people of his past life. Or else, even if he no
longer feels he can identify with the Congregation as is today,
he may at times identify with an imagqnary Congregation which
may one day be
views and plans
more
which
to
in
hreisaltiatysteasr,evaielwwasysanfudrtphleanr saf-ieldtafsrtoems,
the charism of our Congregation and always more foreign to its
lifestyle. But sooner or later he will have to drop all pretenses,
including his latest alibi, and reveal his condition in all its stark-
ness, that is, the crisis of his Salesian vocation.
I would like you to take into serious consideration the fact
that the itinerary, which I have attemptd to describe, has been
already covered by a number of Confreres of ours, of whom
some have left us, and others, even though still in the Congre-
gation, live in it not as brothers but as guests of, we could say,
as outsidets.
I would also want you to rcalve that the attitudes described,
despite their difference, are linked by a srict logic. This logic
can be broken only if, helped by God's light and grace, we can
become more aware in good time of the exffeme consequences,
both as individuals and as community, that this attitude foreign
to our spirit can lead us to.
Salesian reasons for "vivere in unum", Iiving in unity
As it looks today, the problem of individualism is so vast
and complex that even a barely adequate exposition of it would
require a much ampler consideration, one that would certainly
go beyond the necessary limits of a Rector Major's l,etter.
Therefore, after briefly discussing this evil in its genesis and

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I development, will only add a few more points for further
reflection. Hopefully they will help us, nor to foreclose the discus-
sion, but to caffy it on among us and thus overcome this serious
obstacle which threatens to cripple our Congregarion.
Ve are no longer priaate persofis
After the Holy See's final approval of our Congregation,31
Don Bosco on March LL, 7869 gave the Salesians a forfiright
and
tell
yftoieunodnlylytaalkfe-w
I a memo/rable one indeed. "Tonight shall
things", he said, "but these must be borne
in mind since they are, so to speak, the very basis of our Society.
\\7e are the ones who must set these principles on firm
foundations so that those who come after us need only follow us".
After disclosing that "lacking ecclesiastical approval, our
Society was, in many ways, somewhat suspended ln aLf' and that
"this precarious condition rnade it inevitable that some laxity
should creep in", Don Bosco added, "But now, my dear sons,
things are no longer the same. Our C,ongegation is approved;
we are mutually bound: I to you, you to me, all of us to God.
The Church has pronounced herself, God has accepted our serv-
ices, and we have an obbligation to keep our promises. S7e are
no longer private individuals but a Society, a morul body with
certain privileges".$
The prirrciple on which Don Bosco based his comrnunity
life is the value of living together like brothers within the Church:
"Oh, how good and delightful it is for all to live together like
bfothers"'.s Hence the need for "uiuere in atnurl", Iiving
togethff in unity. The rest of Don Bosco's talk is nothing but
a detailed and practical unfolding of this fundamental principle
!37 Decree of Match 1, 1869.
BM 9:268,267.
Y Psalm 132, l.
2

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in its three main aspects, that is, "habitare in unum locum, in
uilun agendi finem, in unum spiritum, unity of abode, unity of
spirit and unity of will".
Tbe principle of "liuing in unity"
For Don Bosco "uniry of abode and of spirit" means living
and acting as a body, that is, being closely bound together one
to the other and all to God by the bond of obedience. "Unity
of spirit" points to what kind of bond there ought to exist arnong
us, that is, one which is inspired by that divine charity that has
been poured by the Spirit into our hearts.e
A century has gone by since Don Bosco delivered his talk.
Yet, even though today the cultural ftamework is vasdy di'fferent,
I believe that his words have lost nothing of their validiry. On
the contrary, when read in the petspective of the Church after
Vatican II, they sound more timely today that in his time. In
f.act, by presenting the Church more like a "rnystery of com-
munion" than a "perfect society", the Council helps us to under-
stand more clearly hou/ strongly we are bound one to the other
and all together to God.
Made to God's imrg., we are destined to share in God's
life in Christ, though the Spirit. Thtough Christ's cross and
blood which broke down the barriers between us and God and
aomppoonrgtusnt ioryurtsoelbveusil,dwoeurhsealvvees-intoalrGeoaddy's hPeeroeploenanedarBthod-y,
the
into
a brotherly communion, into the family of God's children.
The bond of brotherliness that binds one to the other in
the Lord Jesus does not rise from "flesh and blood", but it is a
most real one. Our brotherliness, therefore, is not imaginary,
conventional and much less illusionary; on the conttary, it is
4 BM 9:26&27I

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-t9-
grounded in the real, though mysterious, participation in God's
only-begotten Son, for in Him we are truly reborn of God.
Our very vocation to the religious life within the Church
is nothing else but a vocation to live more intensely and more
meaningfully this brotherliness which was initiated by Baptism
and is nourished and exptessed by the Holy Eucharist. If we
observe t'he various elements of our religious life attentively, we
will notice that they have no other purpose. The renunciation
to having our own private families, the sharing of our goods in
common, the deep bond that ties us to our community, the
observance of the same nile, the living together under the same
roof and working together for the
whose only aim is to make of all
soafmuesewndho-
these are
have been
elements
gathered
in the Lord's name, one heart and one soul, one communion of
life and love.
A cornrnon cbarisrn and oocation
To enable us to practice this Christian brotherliness within
the Church according to our specific mission, the Spirit gave us
a common chatism and vocation.
The word com?rlon does not, however, mean uniform or
impersonal. The common Salesian call is shared by every confrere
for the fulfilrnent of his own task within the common mission.
It is said in the Constitutions that "as God has called each
one to fonm part of the Salesian Society, so also has He given
to each his personal gifts".4r The Congregation on its part rnust
acknowledge and accept "this individual call" and "help each
,member to fulfil it",a2 by offering him "the possibility of develop-
ing his gifts of nature and of grace" o3 and of "an adequate
" Salesian Const., art. 4.
'2 Id., art. 4.
" Id., ar.. 52.

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preparation to carry out the task God gives him to do".{
!flhile we admit of a true personal v@ation within the com-
mon Salesian vocation, we should not, however, become confused
about the meaning of the word. From all that has been said
above, it should be clear to all of us that we are not dealing
here with an individualistic vocation, but with one which has
to be fulfilled in intimate union with the vocarion of the other
confreres.
In the first place the very discernment of each confrere's
personal vocation must be done "in communion". For such
discernment is not the work of the one concerned alone, but of
all the community to which he wishes to belong: rn f.act it is the
community t-hat "accepts him",6 that "recognises, him in his
vocation",6 and "is responsible for the discernment and right
use" of the abilities and special gifts each has.n And again it is
the communiry to which "our mission is entrusted" in the first
place,4, and which sends, plans, verifies and acts "as the day-to-day
interpreter of God's will".4e
I think that no one should have any difficulry in understand-
ing how in the back of these articles of our Constitutions rhere
is not a vague ideology, but the very reality of the Church, of
whose inner life our Congregation is a visible expression and
participation.
Bound, to eacb other and all togetber to God
The moment of profession, in which "a Salesian gives
himself totally to Christ and his fellowmen" and in which the
4
4
4
Id,,
Id,,
Id.,
at.99.
at, 52.
att. 4
47
$
I
Id.,
Id.,
Id.,
a*, 97.
art. 34.
art.9l.

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community of brothers "receives him with ioy",' is, if seen in
its proper perspective, also the highest moment in the progressive
discernment of the bond of brotherhood which binds a confrere
to the others in God's name; and it is precisely upon the
acknowledgement of this bond that, in the last analysis, our
entire commitment to each other rests.
Thereafter, by virtue of our mutual acknowledgement of
the bond of brotherhood, the religious profession supposes t'hat,
as Don Bosco said, "we are mutually bound: I to you, you to
me, all of us to God".n
A religious com-unity, being a deep communion in the
Spirit, must live and act in accordance with its true nature, i.e.
'in communion'.
a\\ Tbe Superior in cornrnunion uitb the brothers
In the first place, he who exercises the service of authority
must be bound to his brothers. He must live and act in com-
munion with them. The authority which he exercises in the
name of the Church s' and of God whom he nepresents,t' was not
given to him to dominate his brothers nor to shape them to his
own liking; neither was it given to him that he beco,me a mere
echo of their opinions or a mindless and spineless executor of
their wishes and wills.
His authority is in itself a limited one. Thtough it the
Superior Authority, whose instrument he is, must shine. In fact
the power, which he certainly has, was given him by God not to
subjugate his ,brothers nor, stricdy speaking, to setve them, but
to serve in them "the design of the Father's love".s It was
n Id., att,7),
3t
il
e
s
BM 9:267.
Lunen Gentiam, 45a; Acts
Perfectae Caritatis, t4a, c.
Eoangelica Testificatio, 25.
of
SGC,
644.

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22
given to him to bind them together, not in arry way whatsoever,
but "in the service of the Father".s He must, therefore, seek
together with them "God's will by fraternal and patient dialogue".s
In carrying out that will, it is his duty "to coordinate the
endeavours of all, keeping in mind the rights, duties and capacities
of each one", and making every effort towards preserving his
community "in unity".f,
b) Tbe conlreres in communion witb tbe Saperior
\\7hile on one side the Superior is closely bound with his
brothers, on the other they, too, must live and act in close com-
munion with him, because he is "the sign of Ctrrist uniting his
followers in the service of the Father".ss
Fot this reason he must place himself at the center of the
community at the confluence of the wills of the individual
confreres, so that he and they respond all together to the Lord's
call in a visible line of convergence determined by the Rule.
In fact within the community the Superior must be the
visible bond of fraternal communion, the pivotal point in the
community's search for God's wil, and the sure guide to
faithfulness to the Spirit.
c) All bound together uitb God
with
Lastly,
God.
all
In
t-he
Superiors and
final analysis,
cinonafrectoems m- unaitrye
bound together
there is no one
who commands and no one who obeys, but all obey, "even
though (they) have different tasks to perform".se In other words,
t5 Se Salesian Const., art, 54.
% Id., art. 94.
37 Id., ar.. 54.
n
s
lbid.
ld.,
art.
94.

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_2r_
all obey a rvill that ttanscends them, and that has entrusted them
with a mission to be carried out in communion. In fact, the
mystery of Christ's obedience to his Father is reflected and fulfilled
in each confrete, taken not alone, but in intimate communion
with his brothers.
Pouerty and tbe ualae of tbe Rale
On account of the relationships and commitments that this
bond of charity supposes, it tends by its own nature to pass
from an interior bond to a visible and social one, and the Rule
is the expression of the commitment we have solemnly taken
upon ourselves with our religious profession. In the Foreword
to our Constitutions the Rule is rightly defined as "a way that
leads to love".
This definition, while underscoring the Rule as a means,
indicates also its limitations and value.
First of all, it is "a way to love", not ,love itself. Love,
though it is never set against the law, is by far superior to it,
and reaches into the full freedom of the spirit and the kingdom
of pure love where no law could ever readr. If love is not the
foundation of the observance of the Rule, the spirit of its inter-
pretation and its very goal, then even its most exact observance
is nothing, is of no avai,.*
In reality the Rule is nothing but the codification of the
spiritual experience of our Founder, a norm of life which today
can bring us to the same love of God and of youth as it brcught
Don Bosco. This is in fact the most precious heritage of our
Caosngprierigtattihoan t-catnrioetsalilfeettearntdhact'abencborenevsitoalldlyatnrdanmsomlditeteredd,frboumt
generation to generation.
The fact that the Rule is "a way to love", rather than belit-
@ See 1 Cor. L1:2

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-24-
tling it, helps us ro discover its true value. If in ir our vocation's
identity is contained and defined and our mutual commitments
taken up on profession day arc spelled out, dren the RuIe becomes
for us the expression of the wiltr of God, who calls us to live
and work in such a way as to become "in orrr own Salesian
way...signs and bearers" o' of his love {or youth.
It is especially because the Rule conrains so high values of
communion with God and with our brothers, rhat rhese are
unavoidably compromised whenever it is not observed faithfully.
Evidendy, not each breach of the Rule compromises those valuis
to the same extent, because there is surely a hierarchy among the
values fostered by the RuIe. It is also true, however, that every
willful, even small, non-observance, every arbitrary, though slight,
interpretation is a weakening of the bond that unites us to God.
For it is God himself who wills us to carry out the mission he
entrusted to us "in brothedy corrrmunion", and it is precisely
in the faithful and deliberate observance of the Rule that brotherly
commuflion is made real and explicit.
Gonclusion: Living a life of charity
Let us now conclude this reflection of ours on the deadly
virus of individualism. As you may have noticed, our reflecdon
- was to a large extent supported by Salesian afguments and
this for a good reason.
It may be useful to call your atrention to this point once
agun: Don Bosco, a man deeply knowledgeable of the human
mind and enriched with an exceptional experience of the basic
values needed by his sons for their lives and their activities, never
ceased insisting on the need of union of minds and souls and
the need of curbing one's own individualistic ways.
At the same rime he, however, never tired of repeating that
6r Salesian Const., att.2.

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-25
"in order to become one in heart and soul" all the Salesians
-fromSuwpehriiocrhs
and confreres
there derives
aalikjeoy-ousmaunstdperaffceticcteivethasot licdhaarirriyry,
understanding, coopefation and hatmony a{nong the community
members.@ It is up to us, each of us, to accept our holy Founder's
teaching and example.
To all of you my warmest greetings and assurance of a
constant memento in my prayers. I kindly ask you to pray for
me and for the success of the forthcoming Genetal Chapter.
Sincerely yours,
Fr. Lours Rrccnnr
Rector Maior
a MB t5:486.

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II. I.NSTRUCTIONS AND NORMS
The Gonfreres's Pensions
The Rector Major on Decernber 22, 1976 lorwarded tbe fol-
lowing letter to the Proaincials. In it he gaue tben detailed norms
on the Confreres' pensions with regard to tbe aou ol religious poaerty.
Dear Father Provincial,
Of late we have had to deal with increasing frequency with a
problem that has a direct bearing on our poverty and has been causing
some perplexity and confusion (and may cause even more with the
passing of time) to the detriment of our Salesian poverty. I am refer-
ting to the pensions which our elder Confreres receive from private or
State agencies under the sevetal titles contemplated by the law in
various countries.
The opinion has been voiced by some that such pension monies
belong to the religious pensioners and are to be used by the same
as
thIeyhpalveeastehe-refaonred
some do this.
thought it my
duty
to
intervene
to
clear
up
any misunderstanding and restate unequivocally the real nature of
our Salesian poverty.
I invite you to be vigilant and to take firm action whenever
necessary in order to remove andfot prevent abuses on the matter.
The Confreres should be helped to form a correct conscience in such
a delicate matter as out profession of poverty.
I. Salaries and pensions lor seruice rendered
Let us consider first the pensions, so common today, whicJr
accrue to
individual
individuals from employers
person, a firm, an agencv!
o- r
either private, such as an
government-owned, such as

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- State or Public Sdrools, local, county or federal agencies
performed or services rendered.
for work
These pensions demand the periodical payment of premiums or
the regular withholding of a part of the salary to establish a pension
fund. This fund and the deriving pensions payments are both
dependent on work done. Thus in practice pensions are delayed
payments of a salary pteviously withheld.
\\7ith regard to this pension and the vow of poverty, supposing
that the wotk was taken up by the con{rere by order of, or in
agreement with, his competent Superiot, Canon Law 580,2 must be
kept in mind which states: "\\(hatever a religious with simple vows
acquires by his own industry, he acquires it fot his religious institute".
In other words, in the case of a religious with simple vows the
recipient of the salary or pension is by law his religious institute,
even though the latter acquires it only through the former.
Art. 84 of our Constitutions says: "Following the example of
the first Christians, we place in common our material goods, the
fruit of our work and the gi{ts we receive". More clearly art. 62 of.
our Regulations states: "The members cannot retain, but must hand
over to the community whatever they have acquired by their own
work or because of their membership in the Society".
A Salesian does not have nor may presume to have authorization
to engage in any salaried wonk for his own personal financial benefit.
Nhiemit,hneor rdmo athyehed,etrlievirnegfomreo,naiedsm-inisstearlatrhyeamndatpheinssioown n-
belong
will.
to
For the sake of completeness, f will also say that this type of
pension, like any other, ceases to belong to the Congregation when
the pensioner is released ftom his vows. In other words, if he ceases
to be a religious, he is no longer bound by Canon Law 580, 2 and by
the Constitutions, and then the pension follows the person.
2. Military seruice Pension
The Sacred Congregation of Religious intervened twice on the
question qf miligary service pensions. 'When, ln L922, at the end of
\\7orld lVar I, some religious began receiving such pensions and the
question of their ownership (not merely administration) was raised
with reference to religious with public vows and members of institutes

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of co--on life without vows, the Sacted Congregation issued a decree
that military service pensions belong to the Congegation or Institute
of common life to which the pensioner belongs (AAS 1922, p. 186f).
The second intervention was the Militare seraitium Decree of
JuIy 30, 1957 (AA,S L957, p.87tf.), which is still binding. In this
Decree the distinction between tlle religious who are bound by vows
during military service and those who are not, was abolished; and
in either case the pensions go entfuely to the religious institutes.
To quote a*. 5 of this Decree, "On Poverty", with reference
to military service salaries and pensions paid to religious who while
in service were either bound to or released from their vows:
"L.1 !7'hatever the member acquires by his own industry or
because of his membership in a religious institute, he acquires it for
the religious institute.
1.2 The member acquires by his own industry military salaries
and in general whatever is given lim qua serviceman.
2.2 Pensions given to the members for outstanding service or
combat wounds or sickness are given to his religious institute and
to it they belong as long as he remahs in it; they become his, if he
leaves the institute".
As you can see, mililary service for one's country is considered
work done by a religious; his salary, logically, goes to his religious
institute, and so do pensions and/ot payments for special service or
combat wounds or sickness.
The instructions and norms of the Decree of the Holy See are
clear and explicit. There is no need to add any comment specifically
for us Salesians.
3. Disability andf or old-age pensions
set
!7e still have to consider a
by law in cases of disabiliry
tahnirddforrypoeldoaf gpee,nrseiognasrd-lessthoef
one
any
service rendered. This is the type of pension that has been and is
more lilely to be misunderstood and abused.
This pension derives from no work done though personal ability.
On the contrary, it is given, as it would seem, "intuitu personae", i.e.
in
it
view or for the sa,ke of the individual.
should besdestined to the same...
It
would
then
seem
that

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-29
But the nature and purpose of this pension need to be understood.
This pension is given by law for the explicit purpose of meeting the
needs of the disabled and/or elderly persons, and it must be used for
their immediate benefit. !7ere it not so, that is, were t-his pension
not intended for the needs of the pensionet, the State laws would
not provide it. Therefore, in practice, a religious may not invest
- it much less may he use it arbittarily.
Since this pension must be used fot the needs of the pensioner,
it is logical that it should be administered by the Congregation, whose
duty it is to provide for this service.
Here we should tecall art. 51 of our Constitutions: "Poverty
unites us in reciprocal giving and receiving", while we have an
assurance in art. 52 that the community will provide us with whatever
we need and will sustain us in times of illness. Finally we ate told
by art. 721 that "the sick and the aged become centres of unity and
blessing for the community...; (and that) the community responds
by surrounding them with care and affection".
To sum up this last point:
Keeping in mind the purpose of this type of pension, restating
clearly the Juty of
disabled and aged
the Congregation to
confreres, and also
provide for the needs
lgcalling the norms
of
of
the
the
Militare Seroitiunt Decree, we must conclude that a confrete who
receives a disability and/or old-age pension must not and may not
keep it for himself. such appropriation and use
be in accordance with equity and justice, since
would certainly not
it would clearly be
in contrast with the obligation of the Congregation to provide for
tJle confrere's needs and with the specific purpose of the pension and
the intention of the law. A teligious may not keep it nor invest it,
it and mucle less may he dispose of at his pleasure.
Dear Provincial, this letter with its necessary clarifications even
- juridical ones is meant to be a sure aid and guide for you in dealing
- with eventual cases of pensions in your Province. You will then be
able to act with a clear understanding, and demand with firmness
mingled with charity: here it is a case of safeguarding the values
of poverty and fraternal communion, which are essential to our
consecration.
May Mary Help of Christians assist us so that we mdy be faithful

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followers of Christ, and may Don Bosco's poverty be always before
our eyes as an inspiration and rule for our lives.
May the New Year bring us abundant graces, especially through
the 21st General Chapter.
Sincerely yours,
Fr. Lours Rrccpnr
Rector Maior

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II1. THE 21ST GENERAL CHAPTER
l. lts preparation thus far
a) ln the Prouinces. According to news received at the Gen-
eralate the work of pteparation for the 21st General Chaptet is
proceedhg regularly in all the Provinces.
At the time that these Acts go to press, more than one half of
the Provinces have celebtated their Chapters, more than one third
have sent in their Minutes on the Election of Delegates to the Genetal
Chapter and about one fifth have also sent in the other documents
requested by the Chapter Moderator.
b) Proposals Tabulation Tearu. In the meantime the Moderator
is working on setting up a Proposals Tabulation Team, i.e. a work
group that will meet at the Generalate during the month of May for
the sorting out and tabulation of the proposals on the revision of
the Constitutions and Regulations, submitted by the Provinces and
by individuals.
Its task is to organize, to catalog and to transcribe on index
cards all the contributions forwarded by the Provincial Chapters as
well as by individual confreres. This is a purely technical matter,
designed to assist in the preparation of two types of scbede or
information cards for those who will take part in the General Chapter.
T[re Proposals Tabulation Team will, first of all, proceed to
divide all the articles of the Constitutions and Regulations into sect-
ions and number each of them.
Then, as it sorts out the proposals received, it will prepare a
scheda di osseroazioni, a catd with remarks, which will consider a//
the proposals in all therr various aspects: proposals of transposi-
tion, of addition, of clarification, of substitution (new wording), of
combination of articles, of breaking-up of articles, of suppression, of
new text drafting, etc.

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-12
This card will also lecord, next to each item, the vote scores
in the Provincial Chapters, and will indicate the authors of the
proposals, i.e. the particular Provincial Chapters and/or individual
confreres. This will enable the members of the General Chapter to
make an indepth study of the proposals and their undetlying motiva-
tions, whenever they would consider it useftrl.
Lastly, the Proposals Tabulation Team will draft a scheda di
sintesi, a summary card, on which each article of the Constitutions
and Regulations, divided in numbered commas, is summed up with
all the emendations proposed and with the number of proposals
received for eadr emendation.
c) The Precapitular Cornmission The Rector Major will later,
2gsslding to Regulations art. 101, name the Precapitular Commission,
which will be charged with the &awing up of the reports or schemata
on the topics of the General Chapter. The Commission will be at
work during the months of June and July so as to be ready to forward
its reports and scbemata to the members of the General Chapter
"in good time" (Reg. 101).
2. Provincial Ghapters Documents
to be forwarded to the Generalate
\\7e deem it opportune at this time to remind the Provincials
and the confreres responsible for the Provincial Chapters which
documents they should forward to the Generalate and how they should
draw them up.
The FOUR documents to be sent in are:
1,) Tbe Minutes ol tbe Election ol Prooincial Delegates to GC 21
(Document CiC 21 0/5.0). All that is required is to fill out exactly
the sample form which was sent to all the Provincials in August 1976.
2) The List ol all tbe Conlreres in tbe Prouince, with their
juridical status with reference to the Province (Document GC 2L
0/6.4 n. 73). The juridical criteria relative to this matter were
published in Acts No. 284 (Oct.-Dec. t976), pp. 72-75.

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3) A Copy in its original language ol tbe Proposals which the
Ptovincial Chapters intend to present to GC 2l on the corrections
to the Constitutions and Regulations, on the General Study Topic
and other evenfual topics. These proposals are to be:
- accompanied
Provincial Chapter,
udth
the
voting
scores
for
each
item
in
the
- tlped on scbede or cards, according to the the sample Scbeda
Ispettoriale or Provincial Card, which was sent along with Document
GC 21 0/6.1; in other words, its format should be IOS (International
Organization for Standardization) 44, 21x29,7 cm. or approximately
81,/4 x115/8 n.,
- authenticated with the Provincial seal.
4) Ten copies in Italian language of the schede mentioned
above, at 3).
The FOUR documents listed above are to be senr ro:
Segreteria del Regolatore del CG 21
Dirszione Generale Opere Don Bosco
Via della Pisana, 1111 - C,P. 9092
00100 Rome-Aurelio (Italy).
Th.y should be received at the Generalate no later than
April 30, 1977.
3

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IV. COMMUNICATIONS
l. Salesians and Slum-areas Apostolate Seminar
A Seminar on the Salesians and the Slum-areas Apostolate was
held at the Salesianum in Rome on February 19-24, 1977.
Out of the 25 Provinces invited fifteen sent representatives.
In all, L9 Salesians, 3 Salesian Sisteis and 1 younc lady Cooperator
were present. They came from Brazil, Ecuador, Haiti, India, Italy,
Macao, Mexico, Peru, the Philippines, Venezuela and Zahe.
They were the sons and daughters of Don Bosco who are totally
dedicated to the slum-areas apostolate, and capable of contributing
their own experiences and bringing back to their fellow workers a
renewed spirit and a deepened awareness of their apostolic work.
The purpose of the Seminar was, in fact, to analyze and compare
on-going experiences, to study the cause of social maladjustment and
emargination, to search for ways and means for promoting human
and Christian development in this field. The workshop activities
consisted in presenting one's own experi
many of them
shocAkincgo! m-,monjoinnointeg
in
of
group discussion and listening to experts.
the participants was their refusal to regard
their work as exceptional, as if it required a special vocation or
charism. They were agreed, instead, that their apostolate is a normal
Salesian apostolate, the same to which Don Bosco dedicated the most
exciting years of his life.
Pope Paul paid tribute to these Salesians, when in the Februarv 23
General Audience he said: "I7e know, beloved sons and daughters,
about your precious and at the same time difficult apostolate, and
we know that you are carrying it out in the most desolate quarters
of huge metropoles. ln Bruzt1. they call them fauelas, and on one
occasion we saw them ourselves, with great consternation... But we
need not go to Brazi; we have some right here in Rome... God bless
you", concluded the Holy Father,"artd be assured of our great interest

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-35-
in your work. Our prayers are with you. $7'e are happy and proud
to point you out as examples, and hope that others will imitate your
special concern for the neediest".
2. A Gourse for Parish Apostolate Workers
A Course for Parish Apostolate Workers was held at the
Salesianum in Rome
in the Course werc
on January 4
25 confreres
- February 8,
coming from
1,977. Taking part
Belgium, Germany,
Italy, Poland, Spain and Yugoslavia.
Proposed by the Salesian Parishes Central Commimee since 1975,
the Course was affanged by the Secretary of the Salesian parishes
Central Office Fr. GuglieLno Bonacelli. Its programming was entrusted
to the UPS Canon Law Department under the chairmanship of Fr.
Tarcisio Bertone. Lectures were given by several UPS Professors,
Salesian experts, secular priests and laymen. The animator of the
Course was Fr. Giuseppe Bongioni of Bologna.
The topics fell into three large groups: pastoral anthropology
and theology, evangehzation (its contents and theology), and Salesian
characteristics of parish work.
The Course had three goals: 1st, a study of pastoral methods
and services according to the Salesian vocation, spirit and mission;
2nd, the formulation of proposals on Salesian Parish work to be
presented to the 21st General Chapter; and 3rd, the testing of a pilot
course on parish pastoral work which could be used to spark off
similar initiatives in other regions and Provinces.
The Course was concluded by the Vicar of the Rome Diocesis
Card. Ugo Poletti.
The participants attended the General Papal Audience on
January L9, and, Pope Paul had special words for them. "Our firsr
greeting", he said, "goes to a most varied and significant group, that
of the Salesian priests engaged in parish work". After stating the
reason for their presence in Rome, i.e. their aggiornarzento in the
pastoral work they do in youth cenrers and in parishes, the Pope went
on: "\\7e are happy that you find in your parishes a crowd of young
and mature people who inspire you to stand firm in your vocation

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-)6
and to better yourselves in the art of pastoral cate. Certainly you
Salesians have no trouble finding an outstanding example of zealous
care for the salvation of souls in yout own Founder Don Bosco"'
"We bless you", concluded the Pope, "and we assure you that
we are very grateful for the ministry you render to the Church, and
for the fine example of dedication, patience, endutance and pedagogy
that you glve us".
3. The Salesian Cooperators' World Gouncil
ataskeeaTrthliyreeasSpaiJaluecnseieaonLfC97ot7hope-eprarhtooavrvsiesiwothnielalilrionsntaetbhleees\\ntareobalrirsldhfuecdtuorubenyc-itl,hetphraoRbteacwbtoillyrl
Major n 1975.
The new Council will be made up of
- persons and. 9 SDB's and EMA's and
leadership to the Cooperators' Association.
29
will
members
provide
- 2O lay
world-wide
A briel bistory ol tbe 'Vortd Council. Att. )4, 1 of the new
Cooperators'' Regulations made provisions for
prouirionul worta council for- the purpose
the
of
establishment of a
prepating for the
hssociation's Vor1d Congress and studying the need to organtze a
world-wide cooperators' governing body. After the lrorld congress
wpRraeoscvtiohsreiolMdnaaaljnoldTr otthhrled" -pdcaeorsutiinrca-ipcbiaillintyitus'osftfabvcoererfaoabrtileneg&osapbinpaienordnmisnagnweesnur!egbgge4astytheedtreotdo,hetthhaeed
the Association. The Rector Major gave a mandate to the Cooperators'
leadership ro study how the ne\\y govefning body should be organized.
The leadership, helped by a work team made from the outgoing
Provisional \\Torld Council, carried on an inquiry on the matter among
the Cooperators' Provincial and National Councils, and, where the
Councils were not yet in existence, among the Provincial Delegates.
Data, gathered and ptocessed and UPS-Rome, enabled the
leadership ti make a detailed proposal for a permanent I7orld
Council, which has been approved by the Rector Major and is now
bein-gThimep- letnmskesntoedl .tbe 'Vortd Council. The new governing body will

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have wider tasks than its predecessor. Among them there will be
fostering and spreading the Association throughout the world, taking
special care of the priest Cooperators, young Cooperators, workingman
Cooperators, and promoting a missionary movement within the
Association. It will also be its task to carry out the decisions approved
by the recent Cooperators'!7orld Congress and the Young Cooperators
Eutopean Assembly, and, more proximately, to draw up motions and
proposals to be submitted to the 21st General Chapter on behalf of
the Association and to be available for consultation upon request.
Tbe merzzbers ol tbe Vorld Congress. Out of the 29 members,
5 will be de iure members, other 9 (five of them from the laity) will
be nominated by the Rector Major, and 15 (all lay persons) will be
elected by the Association's membership. The Secretary General of
the \\forld Council will be chosen from among the lay members. The
de iure members are; the Rector Maior, the General Councillor for
the Apostolate of the Adults, the lforld Delegate of the Cooperarors,
one General Councillor of the HMA's and the EMA Delegate of the
Cooperators. The fifteen elective members will be cJrosen with
somewhat elastic proportional criteria so as to ensure that all regions
ate adequately represented. Four members will be elected from the
Italian and Middle East region, three from Spain and Portugal, and
two eac} from Europe and Central Afuica, the English-speaking
countries, the Pacific and Caribbean Latrn American region and the
Atlantic Latin American region.
Tbe election The conditions required for anyone to be elected
have been set down as follows: an adequate spiritual Salesian for-
mation, a certain amount of time available, and some experience in
the life and work of the Association. Elections will be held mostly
*oo"gh correspondence, and it is forseen that they will be completed
within the first half of May 1977.
4. The 8th Gourse on On'going Formation
With the 7th Course on On-going Formation completed in Feb-
ruary, the 8th was begun at the Salesianum on March 1. It is sd:e-
duled to last tfuee months. Both courses were reserved to the "third-

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age" confr€res, i.e. those over 55. The present course is attended
by 35, gsming ftom 24 Ptovinces and almost as many countries.
The over 250 confreres who have attended these courses during
the past six years, have expressed generally highly appreciative
opinions on them. "I leave this course enriched at the human,
Christian, religious and Salesian level", a participant wrote. "The
It course was for me a marvelous experience. should be taken even
at a gteat sacrifice for the Province and for the individual, because
it is really beneficial. It should be more advertised among the
Salesians".
The initiative is quickly accepted by all the participants, even
by those who at first are not too much in favor of it. "Even though
I came somewhat against my will and with hazy and preconceived
ideas about it", wrote one of them, "once I got over the initial hurdles,
I soon felt a remarkable change in me witl regard to my participation.
I am sure I will get much good out of it for my spiritual life and
apostolate".
Many have remarked that the experience will affect their com-
munities as well as themselves. "I will share this enriching experience
with the confretes of my community", promised one.
5. The 107th Expedition and other missionary news items
A fairly good number of confreres have applied fot the 707tb
missionary expedition. Apparently their number is far from being
adequate to the personnel needs in our African, Asian and Latin
American missions. Are we going to see in the immediate future a
more generous response to many anguished appeals for personnel from
Provinces and churches in mission lands?
Meanwhile we are happy to announce that a Course of preparation
for the new missionaries will take place at tlre Salesianum beginning
with September 3rd and ending with the Farewell Ceremony (in Val-
docco) on October 2, 1977.
The nissionaries in transit through ltaly dufing the month of
September are invited to attend a Course organized by the Missions
Department for those who have missionary experience and wish to

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get updated. Information on the Course is available from the same
Department on request.
Reports on Missions Centennial reqaested.. In the last issue of
the Acts (No. 285, pp. 64 and 7l-72) the Missions Department
requested all the Provincials to send in "a detailed and picture-
documented report on all the initiatives", which were carried out
during the Missions Centennial. As this issue goes to press, the count
of provincial reports received stands at twenty-tfuee.
lU7hile we thank the Provincials who have responded prompdy
to our request, we wish to urge the others to send in theirs without
further delay.
News frorn Timor. The Missions Councillor during his visitations
to the Far East would have liked to stop over in Timor, but he was
denied a landing permit. Concerning the ten confreres of four nation-
alities who live on the island, we know that they are carrying on
their work wit}r courage and zeal not only in our three missionary
foundations, but also in parishes left without priests. !7e were per-
mitted to send these wonderful con{reres some financial aid in the
name of the Rector Major. They live in very difficult and trying
conditions, but afe safe and sound, and work very hard especially
for the neediest. Their dedication is a cause for admiration and esteem
in all who see them at work, including the civil authorities. Mail to and
from Timor seems to have resumed with some regularity.
Inuitation to prdyer. Prayers are asked not only for the confreres
in Timor, but also for those in Vietnam. About the latter very little
is known at present through the short and rare letters which reacJr
the Generalate. Prayers are likewise requested for our confreres in
Mozarrubique, whose presence and work in that country are a source
of deep and constant concern.
A rnucb appreciated aid. In his recent visits and visitations to
Asian missions the Missions Councillor has had an opportunity to see
firsthand how gready appreciated is the aid given thsrn
bitro-thLeterhstebth2ye2bncrdootn-hfreerrfseos-ll'owatcshtsriomoumgf hesdetilhafdteeelnSyi)ao. ll,ideasriptyecFiaullyndth.o(sAe
r-epoar5t
1s
on
performed
during the Lenten season, continue to support to an even greater extent
this fund which is proving truly providential in many a mission.

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6. Solidarity Fund (22nd report)
a) CoNrnruurrNc Pnovrrucns (Nov. ll, 1976 - lan. 9, 1977)
Arrapnrcn
Argentina, from the five Provinces
Lit.
Argentina, Bahia Blanca
Brazi, Belo Horizonte
Brazil, 56o Paulo
Mexico, Mexico
U.S.A., San Francisco (from Edmonton for
Ethiopia)
1,593,000
450,000
3,319)22
1,000,000
1,440,ooo
450,000
Ausrnerre
EunopB
Austria
Belgirrm, North
Italy, Generalate
Italy, Novarese
Italy, Novarese (for Za$eb)
Italy, Southern
Italy, Venetian-St. Mark (from Udine)
Total
Casb on band
Total amt. for disuibation
942,000
52L,800
3,ooo,ooo
300,000
4,800,000
700,000
1,o00,ooo
1,r 19,000
20,8)5,122
4t,387
20,876,509
b) DrsrunsEMENr (Nov. 11, 1976 - Jan. 3, L977)
Arnrce
Congo-Brazzavilez for a small building at
St. Charles' Mission
Ethiopia: for social works at Makall6
1,ooo,o00
450,000

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Arraunrce
-4L-
Antilles, Jarubacoa:, for medicinals
Antillss, larubacoa: for a youth center hall
Argentina, Bahia Blanca: for pastoral works
at Cafmen de Patagones
Brazil, Manaus: for the Santa Isabel native
colony
Brazil, Manaus: for the Jauarct€, native colony
Cenftal America, Guatemala: for social works
Chile, Talcat for pastoral work equipment
Colombia, BogotC: for the promorion of the
Bible apostolate
Ecuador: for cultural promotion among the
Shuars
Peru, Yucay: for various vorks among the
mission natives
500,000
1,000,000
1,0o0,ooo
1,000,000
1,000,000
1,000,000
1,000,000
1,000,000
L,ooo,ooo
1,ooo,ooo
Asre
India, Madras: for various projects at Braha-
manakodur
fndia, Madras: for housing for the poor at
Jalarpet
India, Madras: for digging a well at Chingleput
India, Madras: for pastoral works at Poonamallee
India, Madras: for housing for the poor at
Sagayatottam
India, Shillong: for the printing of trade-
sdrool textbooks
India, Shillong: for the spreading of literaure
among the Khasis
fndia, Tura: for the building of a chapel at
Rongjeng
Philippines, Calamba: for the building of a chapel
1,5oo,oo0
1,ooo,ooo
,00,000
1,000,000
1,ooo,ooo
500,000
1,000,000
1,r00,000
1,ooo,ooo

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-42
Eunope
Italy, to the FMA's for the apostolate among
the shanty-dwellers at Ostia
Yugoslavia, Zagreb
Total
Casb on hand
c) FuNo es or Jerutrlt 3,1977
Income
Disbursement
Cash on barud
200,000
__191900
2o,8ro,ooo
26,509
523,80),02)
523,776,514
26,509
7. Three books and a documentarY
Ve are happy to bring to your attention tbree books and a
documentary wbicb baue just been published azd bopelully uill interest
many confreres.
Fr. Pietro Brocardo, ed., La Forntazione Permanente interpella
gli istituti religiosi (On-going Formation Cballenges Religious lnsti-
tutes),Editrice LDC, Turin 1976,pp. 464,Lit.6,000 (ab. USA $ 7.00).
For the communities and the religious striving towards renewal
in the spirit of Vatican II, On-going Formation has become a funda-
mentd,
volume
s^elt-sootut tn"elceesidsaerey",ctohneciedrena.s
The first part of Fr' Brocardo's
for a right understanding of On-
going Formation, and the second Pafi "i ntodelli", the forms or Pat-
iernMccotding to which On-going Fotmation is presently carried out
in nine different Congregations. The third part illustrates "le strategie",
i.e. it gives a detailed description of the various ways and means and
initiatives used.
The meaty volume
Salesian and non-Salesian
-exptehrets
including the special approval of
result of the collaboration of 22
- [25 already won high praises,
Cardinal Gabriele Garrone, Prefect
of the Sacred Congregation for Catholic Education.
Guido Bosio, Martiri in Ciruu Mons. Luigi Versiglia e D. Callisto
Carauario nei loro sffitti e nelle testimonianze di coetanei {Martyrs

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43
in China: Msgr. Louis Versiglia and Fr. Callistus Caraaario, in tbeir
writings and in tbe testimonies of tbeir contemporaries), Editrice LDC,
Turin 1977, pp. 500, Lit. 5,500 (ab. USA g 6.50).
This is the most recenr and,updated historical study on the topic.
Around the two great Salesians
Church
and of
t-he
the author sketches
missionary Church in
o-ur
recently declared martyrs by the
the hittory of the Congrejation
China during the first rhree decades
of the 20th cenrury in an appealing way.
Forze uiae, Atti del Congresso del Centenario Cooperatori Sale-
siani (Liuing Forces, Acts of the Salesian Cooperators' Centennial
Congress), Rome 1977, pp. 232, with 16 out-of-rext plates, Lit. 3,000
(ab. USA $ 3.50). (Copies are to to be requested from: Ufficio Cen-
trale Cooperatori, Direzione Generale Opere Don Bosco, Via della
Pisana, 1111 - C.P. 9092 - 00100 Rome-Aurelio, Italy).
The volume, which contains a report on the Cooperators' lWorld
C-,ongress as well as on the young Cooperators' European Assembly
-is
both held in Iate October and early November
an indispensable source of information on the
1976 n
modern
Rtroemndes-,of
this important branch of the Salesian Family. At the same time it is
is a veiitable treasure chest of ideas, initiatives and proposals for the
Salesians who are working with the Cooperators.
Salesian Cooperators' Woild Congress, a 16 mm color docu-
mentary, edited in Italian, English and Spanish. It is a 25-minute
long pictorial portrait of the salient moments of the Vorld Congress.
Requests are to be made from the Ufficio Centrale Cooperatori, at
address indicated above.
8. Saving on Telegrams
IJTith reference to telegrams or cablegrams sent to the Generalate
it has been noticed that there could be a significant saving of money
if words were reduced to the minimum necessary.
\\trfe, tJrerefore, suggest that:
a) the name of the addressee be kept "plain" (v.g., Rector
Major), and
b) the address be stripped down to the essentials (v.g. Salesiani-

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pisana Rome). This name, besides being listed in the Elenco Generale,
is also registered at the Rome Central Post Office. If used as indicated,
it would speed up delivery, avoid confusion with other Salesian houses
in Rome, and save money.

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V. ACTI\\IITIES OF THE SUPERIOR COUNCIL
AND INITIATIVES OF GENERAL INTEREST
April brings to an end the 8-month long period of visits and
visitations made by the Regional Councillors to their Provinces.
During the same period the ot}er Superiors, with the Rector Major,
remained at general headquarters and carried on t}eir ordinary, yet
always intense and exacting work.
The Rscron Mnyon was chosen to be one of the 10 Superiors
of Religious Institutes who will take part in the forthcoming Bishops'
Synod to be held in Rome in October L977. The presence of our
Rector Major at this august garhering is all the more meaningful
inasmuch as the Synod's general theme is one of deep concern for all
Salesians: "Catechesis in our time, especially catechesis of children
and young people".
The Snr,rsreN Foruurerrou DepanrrvrBr.rr has recently been severely
tried with the sickness and death of two of his most active members.
The death of Fr. Miguel Solinas and the sickness of the distinguished
Fr. Pietro Brocardo gave the Generalate Community a firsthand expe-
rience of the truth contained in articles 121 (Trials of sickness) and 122
(Death of Confreres) of our renewed Constitutions.
Despite the hardships created by this situation, rhe Formation
Department Councillor was able to keep up with the scleeduled
activities in several Italian, German and Spanish Provinces.
The meeting of the European Educational Science Teachers held
at UPS on January 2-5 and that of the UPS-Theology-Deparrment-
affiliated Theological Studentates' Presidents to be held at Benedikt-
beuern (Bavaria) on April 2l-25, round up a long series of specialized
consultadons organized for the purpose of analyzing, evaluating, and
researching for, the best thought-out and updated programs of studies
for the early stages of Salesian formation.
The results of these meeting will enable the Formation Depart-

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ment to plan better programs and make more practical suggestions
to be presented to the ffi 2l Prcparatory Commission.
Fn. GrovBNe,r,e DHo with his Department is gathering data and
documents fot an overview on the Salesian Youth Work as is today,
for presentation at the General Chapter.
Fn. Grovexxr R-e:uenr, Councillor for the Apostolate of the
Adults, presided over the Course for Parish Apostolate rJ7orkers (p. 35).
In February he also visited the Bilbao Province. He spent three
days with the participants in the Course of On-going Formation in
Urnieta, and met with most of the confreres, clerics, novices and
aspirants of the Province. In his many meetings he dealt with matters
and problems of Salesian life.
His Department has many activities programmed for the coming
months. Vith regard to the Salesian Cooperators there will soon be
the first meeting of the newly-created World Council. (For details
see Communications, p. 36).
\\7ith regard to the Past Pupils the Department is cooperating
in the preparation of three important Continental Congresses: the
Latin American to be held in Panama City in 1978, the European
to be held in Madrid the same year, and the Asian-Australian to be
held in Manila in 1979.
Still with regard to the Past Pupils a meeting of the European
Committee at the European Community and another meeting of the
OMAAEEC Committee in Paris with the pafticipation of the represen-
tatives of the Past Pupils' Confederal Board of Ditectors are in the
planning stage.
In the field of Social Comrnunications various initiatives for the
celebration of the Salesian Bulletin Centenary (August 7877-1977)
are presently under consideration. A Social Communications Center
(Centro di Comunicazioni Sociali) at the Generalate, connected with
national and Provincial Salesian centers, is now being organized and
will soon be operational.
In view of the forthcoming GC 21, the Department is gathering
data and documents on its various activities, to be used by the Rector
Major in the preparation of his Report on the State of the Congregation
to the participants in the General Chapter.

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Fn. Brnr,reRD Tornr,r, completed his long journey through the
missions in eleven Asian countries. During this time he was able
to get in touch with confreres who live and work in some of the
remotest Salesian missions, such as Imphal in North-East India,
Negombo and Kandy in Sri Lanka. For a report on orher activities
of his Department see Communications, pp. )8-39.
Fn. Lurcr Frone has spent the last few months making the
canonical visitation of the Sicilian and Subalpine Provinces. In March
he presided over the Meeting of Provincial Missions Directors. He
has a National (Italian) Assembly of Salesian Cineclubs (movies discus-
sion and appraisal clubs) scheduled for April, a Conference of Italian
and Middle-East Provincials for May, and a Meeting of Pastors and
Youth Centers Directors for June at the Salesianum.
Fn. ANrouo Mfrroe concluded his series of extraordinary
visitations to the Provinces of his region with the visit to the valencia
Province. At the end of May he will preside over the Iberian Confer-
ence, that will meet in Madrid for the last time before the General
Chapter. Before his six-year term is over, he will visit the com-
munities in Portugal.
Fn. Groverwr TEn Scnunr completed the canonical visitation to
the Central African Province, and held several meetings with the
confreres in Marocco, Belgium and North Germany.
Fn. Josr6 HeNnfeusz presided over meetings of several kinds in
Ecuador, Peru, Chile, Bolivia and Venezuela. He is presently winding
up his extraordinary visitation to rhe Bogotd (Colombia) Province.
Fn. JueN VsccHr completed the visitation to the Argentine prov-
inces of Bahia Blanca and la Plata.
Fn. Gr,oncr l7rllretrs, who since last August has been making
his fourth round-the-world trip in order ro meet with his confreres,
completed the canonical visitation to
After short stopovers in Bangkok
the
and
Chinese Province in
Rangoon, he then
January.
wenr to
Calcutta to begin his visitation of that Province. Before getring back
to Rome by the end of April, he will have visited several orher
foundations in India, Sri Lanka and South Africa.

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!7ith the return of the Regional Councillors to headquarters in
late April, there will be a pr,Bxu*r oF THE Suprnron Couxcrr.. Their
time will be taken up with two ma'ior things on the agenda: first,
*ls o€min2tion of the Regional Councillors'Reports on their visitations
and visits, and second, the immediate pteparation for ffi 21.

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VI. D@UMENTS
To build together our Gongregation
for the young generations
On October 11, 1976 ilte Rector Major Fr. Louis Ncceri who
according to tbe Statutes is the Grand Cbancellor ol tJpS (tbe Salesian
Porutilical uniaersity in Ronoe), spoke to the non-stadents conlreres
of tbe UP.l-Gest Maestro Corzrtunity gathered, at tbe General,atel.
ol
Since his ad.d.ress toucbed
general conc,ern lor tbose
upon a oariety ol
in charge ol tbe
matters utbicb are
training o! young
cont'reres, it is here reported in fuil.
th. emAoftef rt-hweeilrcosmpeincigal
the UPS
mission,
ci.oen.frteeraedsr,inthgewRheicchto, rhMeasjaoird,re,m,isindfoerd-
minatwiohnic",h-"thae
mission that is all
cultural authority
the more important in these days
of ideas is more highly regarded
than juridical aurhoriry".
- - - The Congregation he went on to say is certainly an organism
alive and at,work for the implementation of its mission in the world.
Day by day we see more clearly how important and powerful ideas
are for the fulfilment of our mission.
You, UPS Professors, can with your intellectual knowledge
tespond to the need for clear, sffong, effective ideas which is keenly
felt today in our congregation. For the growth of this organism you
icllannesbseusildoraatnhoinmkaliteasn,kb-ut
a
is
kind of brain which
healthy and efficient
is
not
impaired-
by
rMhen I think of the many UPS (formerly pAS) graduates I have
met in the various continents and of your present
departments belonging to over fifty Provinces, I
p-b,erpciolrmoef
the various
f,lly aware
of the tremendous construcdve and unifying opportunitiet tl.t yo.,
hold in yout hands,
whole Congregation.
and the
I clearly
consequent responiibility towards the
see how the UPS is to be a cenrer of
light, life, unity for the cultural life of our Congregation and of the
4

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Church, in other words a bigher center of lorrnation in its widest and
fullest sense.
This is indeed what the Provinces are asking and expecting'
This is the service that all of us, each in his own sphere, must try
to offer them. This is also t}e sure way to overcome obstacles and
difficulties, which are possibly due to a shortage of Salesian personnel
(which in turn is due to a lack of vocations and to certain new criteria
used in eatly formation), and also (let's not be afraid to say it!) to
some unhappy experiences and unpleasant tesults of the past few
years, which--have engendered some feelings of mistrust and fairly
widespread prejudice against the UPS.
This makes it all the more necess ary to establish and maintain
open contacts between the Center of our Congregation and the UPS,
between the UPS and the Provinces. The latter need to be informed
about the UPS as it is today, and to look up to the UPS as an effective
factor of unity and clear-thinking, which is so necessary in our Con-
gregation, and indeed in the Church and in the world, in the midst
of mu.h confusion and deviation on account' among other things, of
a misunderstood and arbittary pluralism. Thus will we be able to
carry out our common mandate: to baild togetber our Congregatiorz
lor tbe young generatiotts.
Tns snnvrcE oF THE UPS to oun CoucnrcATIoN
You and we, all of us in fact, have not only a common, but a
fsuollefililntitesremstis-sionthaant dofmseeertviintsg
our Congregation, that it
needs of today' This, of
may adequately
course' involves
also serving the Church in its present needs, as it has been clearly
stated in the document approving the Statutes and in the other raising
the Athenaeum to the rank of University.
Your service to the Congregation is rendered, first of all, within
your ou/n institution. This implies some serious commitments from
each of you as individual Professors as well as the UPS as a whole
and in each of its component faculty and institute.
This kind of service in turn demands no litde commitment, effort
agnredginavtieosntm. erWnte-at
both in personnel and in money
the center of the Congregation
-arefrmoamkinthge
Con-
every

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-5L-
effort to overcome these difficulties with steady endurance, hopeful
courage and sound realism. I would like you ro be aware of this.
Your cooperation is absolutely necessary for overcoming these great
obstacles
spiritual,
- and your cooperation
catechetical, pedagogical
is shown in
and Salesian
tsheerv"ic*ep.y.ot ucurletunrdael,r
within the University itself, in the Salesian provinces and regions
and in many other sectors.
The unanimous chorus of appreciation and gratirude for the
many courses, lectures, and services of various kinds given by the
UPS Professors, that we have received from various parts of the
Salesian wodd, are indeed a source of much pride, joy and must in
you and your work.
Ve are convinced that your highly competent service, supported
by_ personal witnessing to the values that you expound, is a partliuhrly
effective way to overcome objections and prejudices from some quarr-
ers and win credibility and rrust from them.
The UPS as uork ol tbe Congregation
Let me go back, if you will, to what seems to me to be the mis-
sion rather than the service of your institution. For I believe that
the
ties
UPS will
the more
faalilthtJfurellymiot reweilal scilayroryveorcuotmreheitstaspkresswenhticdhiffwiceurle-
since its inception assigned to it by the Congregation and were
recognized and approved by the Church. Even with the elevation
of the Athenaeum to the sktus of University by the Church, the UpS
remains always an organism of the Salesian Congregation, and the
latter still feels fully responsible for it.
For this reason the Congregation in its upper echelons shows
its deep concern that the UPS be in everything faithful to its original
mandate and achieve the objectives for which it was founded. For
this reason the UPS Statutes state: "The Rector Major of the Society
of St. Francis de Sales is the Grand Chancellor of UPS,, (at. 6,2),
and assigning him the duties, "first, to watch over everytling that con-
cerns the governmenr and the studies of the UPS according to the
norms of the Holy See", and "secondly, to see to it that the directives
of the Holy See be fully observed".
I I These are serious responsibilities which feel must carry out,

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with the assistance of ttre superior council, as I have done in the
piialls't.,.r-taminolrye
so today
want to
at the
chec,k
vigil of
on the
the 21st
situarion
General Chapter, whidr
at the UPS as well as
in the entirl Congregation, in the light of the guidelines set up by
the special General
General Chapter by
chupt"r and the report
the commission charged
presented
with the
to the
study o-fsatmhee
problems of the UPS.
For this reason I think it would be helpful to offer you a few
reflections, and I will take them from the three features which spell
out, without any room for doubt or misunderstanding, the tfiree chief
characteristics of the UPS.
Frnsr or ALL THE UPS ls e UvrvrnsrrY
The uPs is first of all a university, a center for superior srudies.
He who is called
it is delicate.
to
it
receives
a
formal
mandate
-
as important as
steua&cSFhitiuinrcissght.-omAfadnmaed1mea7t,athesnotdu-dsdicayaoln-,bucemodbnaieetsinnrcauoeon,fuitashnd,ineingtqh-sudeaeotepcf ltathphs,reseuipcopaandlraeatteetwidorhm,n-oinpfroroeolrcofeegfsirvysue,ioistEffoiuatr.ll
study lLds to researcb, which is the characteristic trait of a university
p.of.rrot, without research his work would be lacking in -quality
Ld productivity. Tlten
T.aJhing at a llvel that
tweaocuhldingte-
ro which study and tesearch lead.
academically higl and, with regard
ro the Itod"ntr who are entitled to teacJring at this level, suited to
their maturity. on this point it will be well to keep in mind that
your teaching *ill have reverbefations in unforeseeable places and
circumstancesl Here there is no need for me to bring up specific
cases; I rather leave them to your own consideration, and simply
invite you to examine how you respond to your apostolic commitment
at all levels required of you by article 2 of your Statutes',
the
Thi, aporiolic
means of socid
commitment involves cooperation in the Jield
communication in sudr a way, however, that it
of
is
not to the degiment of or in contrast with your primary responsibilities
m€ntioned above. The same needs to be said of other initiatives,
which, of course, should be entered upon in agreement with the

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Superior in charge, since, in a contrary case, they would not only
be detrimental to the University's mission, but would also foster a
climate of harmful individualism.
A Uniaersity Conrnunity
The fact that this is a universiry demands a number of things
in its organization, which are more necessary today than ever before,
I mean, filst of a7l, sharing and co-responsibility for all who in various
degrees work in the university. (I am thinking at this moment of
our capable and dedicated Coadjutor Brothers, who render a much
appreciated service at the UPS).
Thete are on this matter some authoritative and very interesting
documents (v.g. "L'Uniuersit6 catbolique dans le monde moderne"),
that make proposals and set forth guidelines for creating a uniaersity
community that cannot be overlooked. Also the UPS Statutes expressly
speak of this matter.
"If a Catholic Univetsity wants to adrieve its objectives and
fuIfill its academic tasks to its best", t}e abovementioned document
says, "it needs to make every effort to foster a university community
within itself. For education is not acl:rleved merely through academic
activity, but also though the life of the community. Its educational
value derives from two elements: first, the extent according to whicJr
each participates in the community and is open to others, and secondly,
mutual respect. It is precisely by this spirit that relationships among
university members must be characterized, whether tley are profes-
sors or administators or students or non-academic personnel. The
com-unity spirit is to be promoted with suitable means of com-
munication available to all and with the opportunity for each to share,
according to his office, in the decisions that atfect the community
and to contribute to their implementation. To a great extent the
human influence of the university will depend on the community life
it will be able to promote" (pp. 18-19).
These are not tle ideas of a dreamer or an overenthusiastic
novelty-seeker, but the result of a study done recently by a 100-odd
Delegates of Catholic Universities from all over the world.
Now in the light of this document, do our UPS Statutes show
to be lacking? How can we in practice make the non-academic

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personnel feel coresponsible and involved in the decision-making
process according to its capacities?
T be Acaderruic Cornrnunity
The Statutes are clear on this matter. They state that the UPS
and its Departments are like a community. Consequently, "all the
individual members cooperate, each in his field, in pursuing the aim
of the university and of each of its Departments" (art. J,1). They
underscore the duty of community coordination lor developing better
community forms: "All the Depaftments are united among themselves
through a necessary coordination, safeguarding, however, the autonomy
of each" (art. 3,2).
Coordination
ments within the
btings to
UPS: "In
cooperatioru
the organiza^timonorrogf
the various Depart-
studies those fotms
of permanent or temporary cooperation will be promoted which concern
the various disciplines or Departments, and that seem more suitable
for the organic promotion of research and formation, and for the
achievement of the goals and objectives of the UPS" (art. 3,3).
Now a few questions. Can we really say that all the UPS Depat-
ments form a true community? Don't they possibly look at times like
a conglomeration of institutes, each pursuing its own policy, each
using its own staff to make its own voice heard by those who allocate
personnel and funds?
Furthermore, can we really say that the various Departments
form one integrated moral body, a veritable community, called the
UPS? Is their community Iife such that the various Departments
complement each other, thus avoiding needless duplication both in
orgarization and in operation? Has the time not yet come to bring
about the interdisciplinary program which has already been accepted
in principle?
These ate questions that concern all of us, particularly in view
of the need for a sound economy and a full use of personnel, in order
to avoid waste in both areas and the burden of bodies which would
appear outdated ot in any way no longer respondent to the needs of
our Congregation and of the University itself.
Another question. On the matter of the relationsbip witb other
Salesian communities, how does the UPS r,elate with its affiliated

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55-
institutions and with other Provincial communities? Has there been
perhaps a shift from tension to indifference? How could we achieve
a more active and mutually beneficial brotherly cooperation?
Still another question, and this one with regard to the cooperation
witb non-Salesian institutions. The invitation of extern professors
into the University is regulated by the Statutes. Is the same true with
regard to our professors being invited into othet universities? Are
the competent authorities in control of this matter? Is there a policy
to be followed or is the matter left up to the initiatives of every
professor?
TsB UPS rs a Porurrrcal Uxrvrnsrry
Ours is proud to be a Pontifical University. This title, of course,
bears with it special implications and important practical consequences
for all its members, in the first place for tle teaching Faculty. It might
be opportune here to remember that teaching is done not only from
the podium in the classrooms, but in many other ways as well, sudr
as books, magazines, newpapets, meetings and gatherings and the like,
where the audience is normally mudr larger than in a classroom.
Here again as Professors of a Pontifical University you should
ponder some questions. How does God's word affect your teaching?
Do you sincerely accept the teachings of the authentic Magisterium,
in particular the guidelines of the Holy Father, in your research and
teaching? Moreover, how is your ecclesial sense affecting your profes-
sional dedication? Are you trying to find scientific foundations for
the Church's stand h the areas of your competence? lf'hat is your
contribution at scientific or professional level to the teachings o{ Christ
on such topics as, for instance, divorce, abortion, euthanasia, celibacy,
social justice and human development, politics, pornography, violence
and class struggle?
In particular, do you have an in-depth knowledge of the teachings
of Vatican II on Catholic education? As everybody ,knows, Catholic
education is going through a profound crisis, and a solution based
on both the data of Revelation and the needs of the times should
come from... whom else if not Catholic universities?

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56
Tns UPS rs e Ser-rsrar UNrvrnsrrr
Lasdy, the UPS calls itself a Salesian University, because it is a
piftoror-luSnugispaetriroeinospr ooSnftsutidhbieleesS,foailrtesimita;nakbCeeoscnaiugtsseegoaiwntionfnuthfwie[hiniccgohn-citesrnittsa,sbtke]raearssgraoeapClesea,ntittnheger
objectives, the spirit and the style of Don Bosco's charism, as it was
stated in Pope Paul VI's document elevating our highest Center of
ecdesiastical studies to the status of University.
By underscoring its Salesian dimension, the Holy Father showed
that this is far from being a marginal attribute. It affects, instead,
wimtshetichmhodaioisnlocggayollea-dl '-P"rienv"fetunlletlivaeCgrheSeryimsstteeianmnt',ue/aidtnhudcthawethioiscnphiorbitfyoyafotsuhpetehcH"iao-ll,ydisFpoaounsndidtieoitrns,
of Divine Providence derives its nature and strength from the Gospel".
The UPS Statutes, in complete harmony with the thinking of
the Holy Father in art. 2, after declaring "the apostolic dimension
at rrniversity level" as a third goal of the University, speak of the
patticular character of the Salesian mission. "This goals is determined
by the character and mission proper to t'he Society of St. Francis
de Sales", says art. 2, patagraph 2. "Therefore the UPS will take
special care not only to promote scienti{ic progress, but also to
solve tlre problems ol youth and of their education following the
spirit and
It is
the teachings of St. John Bosco".
therefore natural that the teaching
and
the
formation
of
the students be entrusted almost entirely to the Salesians of Don Bosco.
Let its Salesian spirit be a aisible sign!
This calls for some reflection.
First of all, you who teach at the UPS, are Salesians, are members
of the Congregation, are men totally consecrated to God with the
th,ree vows according to the Salesian Constitutions. You certainly
understand the implications of this consecration, which is in your
case all the more demanding on account of the higher standing which
in the Congregation the mandate and the trust of the Superiors have
conferred on you. Be, tlrerefore, true Salesians at all times, in all
your activities.

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-57
I Let m€ say quite openly how happy and proud have felt many
times when, travelling around the world, I have heard the most lavisir
pnroaitseosn_lyofymouanr yprooffeysosiuonfarol mcommpaenteynqceu,albifiuetd
sources. They praised
also the consistency ol
your liues with the lsligious and Salesian ideals.
it said: "He's a fine professor and also, in word
Often have
and deed, a
I heard
worthy
son of Don Bosco", or, "He edified us by what he was even beforl
he taught us what he knew", or similar statements.
I I If rejoice in sucf: cases fortunately numerous
confess
- -, that I suffer more than I could tell you when I happen to hear opposite
remarks on some attitudes and ideas which are ividently in mntrast
with the name of Salesian.
I would, therefore, wish that each of you, my dear confreres,
be deegly conscious of your great and vast responsibiiity as a salesian,
and make every effort in every situation to be a true son of Don Bosco
in conduct, in action, in life.
In brief, a Salesian at the UPS should live his Salesian consecrarion
ihcnoin-oscradieevnrcisetio,blaeennsdliivgpenrnitvoaatlmleheliisnfe.w,soburukdttwsitaitlheesxtitahenantdssspaitrleoitsiitashnensowpt ihrliiomt lewitehindicshttoitumotainokene'ss,
since, as the 20th General chapter put it, it involves t}e very nature
and mission of the University.
our university is, therefore, distinguishable from other universities
because of the salesian characteristics, without which it would fail
the expectations both of the Congregation and of the Church.
Tbe Conzmunity has a soul: prayer
I would like to make two concluding considerations.
_ The salesian profession and consecration require that the confreres
alivleif-ea
community lile
of communion.
or,
as
it
is
said
today
with
a
deeper
meaning,
The General Chapter and the renewed Constitutions speak with
Igilfaeritycoo"f''mthuinsitsyemlifmerrinsigmyoIsiftecearstaainlbyroatnheerslsye, nptiraal ypearrltuol af nthieaSpaolsetsoilaicn
values. Besides, community Iife is a sine-qua-noi requirement of a
university
Don
B-oscaondwaanCteadthuoslictoonbee
at that, as we have said.
cornrnunity rnen, and our
mission

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community-centered the very antithesis of aloof and sterile
individualism.
This community has a soul' \\Tithout this soul you could have
more or less people eating at the same table, living and working under
*d the same aoof,
even sharing some pleasant moments together,
but you could not have the tdy alive btotherly community spoken
of in our Constitutions and required by our consecration'
You are living together for a reasofi' ol faith, out of a super-
natural motive. poi this feason the element which animates and truly
binds the members together is community ptayet or, if you will, com-
munion in prayer.
If this is true of every Salesian, it seems to be even more so of
you, because of your special condition and demanding mission. It,
th..efor., ought to be your special effort to come together for com-
mon ptayer,
*"rnirg-und
"sntdrensogthtotbouaildbruopthethralyt
prayerful community which gives
and apostolic community. There
arise siiuations, of course, which present difficulties to community
prayer; but, aside from those exceptional occasions whidr are con-
..rrr.d'wit[r your ministry,
souls and of those of your
take the
brothers
time
with
to renew the vigor
community prayer.
of
It
your
is a
right and a duty and ai the same time an act of charity and solidarity
to pray with your confreres.
Absenteeism lrorn Prayer
Absenteeism from community prayer is more harmful than
aesbuffscoecrneLtteeeadesni.stdmBcmoefsmreiodtmhmeosu,dnwyiatoyorreukp-,nhraaeaybeveoderuemtdb.weacnhYoyicmohouepswhpaomevretheurenetaoiltyriews"sopotrrmoakyumaechtrakiittnoedtiaoctyo'msmuamcckoeeend"i.,t
It is also true that community pfayer cannot substitute private prayer'
which is the foundation of the other.
"Do not forget", said Pope Paul in Eaartgelica Testificatio, "the
witness of history: faithfulness to prayer or its abandonment is the
test of the vitality or decadence of the religious life". (E.T. 42, see
The Pope Speaks magazine, vol. L6, no. 2, p. 123-124), and we could
add: of the life of eaci religious.
The Holy Fatl-rer's words have a universal value. They ring true

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and awesome for us here at the Generalate, for the few confreres
Iiving anxious hours in Timor and Mozambique, for the confreres
working in the rough-and-tumble slum areas, and for you who are
carrying on a mission which perhaps more than any other is threatened
on many sides and for diverse motives by the deadly danger of horizon-
talism, as some sad experiences have brought to light.
In conclusion, I would like to assure you in my name and that
of the Superior Council that we are very confident that through your
work the UPS will continue ro render a precious and irrepiaciable
service to our Congregation and to the Church.
I would also like to assure you on the basis of my long experience
that the coming General Chapter will place its rrust in you, all the
more readily and generously the more fully you will have proved
yourselves worthy of it through your achievements and new projects,
and responsive to the delicate mission entrusted to you by the Con-
- gregation that of being true and worthy "(Jniuersitari,,, coherently
and practically "Pontilici", arrd sincerely and really ,,Salesiani,,.

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VtlI. PONTIFIGAL MAGISTERIUM
Beligious, what are you for the Ghurch?
On Noaember 6, 1976 Pope Paul VI receioed in audience tbe
Council for Relations betueen tbe Sacred Congregation lor Religious
arud the Secular Institutes ond the lnternational Union ol Male and
Female Superiors General. To tbern he posed tbe question; "'Vbat
are yoa lor the Churcb?" His niple reply: You are Christ's fol-
louers, Gospel witnesses and uorkers ol charity, uas tbe substartce
of bis address, wbicb appeared on L'Osservatore Romano, Englisb
Ed., Noa. 18, 1.976, p.3, and uhicb ue bere reprint lot petsona)
reflection.
Cbrist's follouers
If we ask: ubat are you for tbe Cburch? the answer is immediate
and obvious. You arc lollowers ol Christ, and to each of you as to
each of the Religious scattered throughout rhe world, Christ's words:
Vos... secuti estis rne (Mt 19, 28), arc applied "ad litteram", as a sign
of recognition and identity. These are the words that make authentic
your following, which you have freely chosen, and urge you to faith-
irrlo.r, and to consistency, stimulating you to "walk straight in the
footsteps of Christ", without slipping or deviating.
Nor is it &fficult to delineate the further determinations of this
following of
2), lO; ln
Christ: if Jesus is
14,6), as followers
a Master, in fact
you are disciples
the Master (cf. Mt
together. If Jesus
is the exemplat of life, in fact the Life (cf. Mt LL, 29; ln 14, 6), as
followers you must be his imitators. If Jesus is the Lord (cf. Jn 13,
13; Phil 2, ll) as followers you are also his servants. It is a question,
however of
differences
a service
or labels
-thatasarycouinwueslel
kanmoowng-
which
men, to
goes beyond
open up to
the
the
brotherhood of friendship and the warmth of charity: You are my

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-61 -
friends... {,Jn 15, 14-15). You are, rherefore, lovers of Jesus who,
having left everything of the world (cf. Lk 5, 11), have the pos-
sibility and the duty of engaging in contemplation and prayer, in union
with him.
Gospel witnesses
But all this is not enough. If we repeat that question, we find
a second ansurer: for the Church you are uitnesses to the Gospel. If
this title applies to every Christian, it applies in a very special way
to
it
you. The essential fact
cannot be limited to
of following
the sublime
is not expressed only "ad intra",
and personal relationship with
Christ, but must necessarily be reflected "ad extra" and e*pani nan -
rally in an action in favour of what He said and did. It was for this
reason that, in our special Exhortation to Religious on the renewal
of consecrated life according to the directives of the Second Vatican
Council, we considered it opportune to focus attention, right at the
beginning, on this concept: Euangelica testificatio. In fact, it is this
very testimony which makes you aposdes and missionaries of the
itGospel in the midst of the world, which looks and judges, even when
seems indifferent and distant.
How can it be denied, moreover, that today, for the most part,
this testimony is presented through the lives of consecrated persons,
from whom works and deeds of genuinely evangelical style are expecr-
ed, rather than words? And those who have made a profession of
life of certain ethical and religious ideals, certainly cannot evade it,
under penalty of an intrinsic contradiction which would be equivalent
to a "false testimony". The latter, in the most serious cases, vould
be confusing and scandalous for others.
\\What form does this apostolic and missionary restimony take,
in
at
practice? Essentially, ir is expressed by the example that
the individual and community level. .!U7e think again, in
you offer
this con-
nection, with admiring gratitude of the religious Saints who, with
the exercise of asceticism, by embracing poverty, and with rigorous
penance, constitute fixed points of reference, so luminous as almost
to be identified with the virtues practised. And on a plane of more
direct contact with souls, we will mention preaching and spirirual

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direction. How many religious have been and are courageous
proclaimers of God's I7ord, wise masters of the spirit, counsellors
listened to and venerated!
-Workers of cbarity
In this way, from the personal following of Christ and from the
witness borne to him "coram hominibus", there flows, more convinc-
ing and more sublime, that virtue which he himself proposed as the
"mandatum novum", that is, the specific commandment of his fol-
lowers {!n 13,35;15, l2): dtaity. You are the workers ol charity
and, to the the extent that you dedicate yourselves with increased
energy to exercise it as Christ exercised it, you become living examples
of his Gospel, exact copies of a high and elevating model of life.
lWe have sketched here, beloved Sons and Daughters, the charac-
teristic features that make up the figure of those who, with the formal
acceptance of the evangelical counsels, have set out, not out of foolish
presumption, but out of obedience to the Lord's intetior voice, along
the narrow way to Christian perfection.
\\07e trust that our words will be accepted and meditated on by
all the members of the Religious Orders and Institutes in the mul-
tiform variety of the respective groups, and will stimulate them in
edifying and generous dedication to Christ the Lord.

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IX. NECHOLOGY
*FrM. Aisanndoredai
Anelli
Gera d'Adda,
Bergamo,
ltaly,30.7.l9l1;
f
Chumphon, Thailand,
10.L.1977; 65 years old, 40 prof., 32 priest.
From the aspirantate of Ivrea he set our for the Land of the Free,
where he completed his srudies, and then he gave himself entirely to the
work of the Lord in parishes. Such was his dedication to work that he
gained the esteem and affection of all through his gentleness, simpliciry
and setvice. On the cover of one of his notebooks we found written:
"Mary, make ,me a saint: I desire nothing else".
* f Fr. Jean Baptiste Antoine
Bonnerue, Belgium, 15.1.1908; CellesJes-Tournai, Belgium, 18.10.1976; 68
years old, 48 prof., 39 priest, 15 Rector.
Stamped by the austerity of the land that gave him birth and the
envitonment of his early years of schooling, this man of God offered his
whole li,fe to the work of evangelization in A{rica. Initial,ly he was taken
up with the teaching of young people, but his later years were entirely
spent in the formation of the furure priests in the minor semin^ry
Sakania. Even when he was already a sick man, he continued teachin^gt
catechism to young people in small jungle villages. His selfless life brought
honor not orily to the Salesian Congregation, rbut also to the young Church
in Africa.
f *FrU. bPiebmilaad,eBlpubrgiuoss,
Arce
Spun,
24.5.1910;
Madrid, Spain, 22.11.1976; 66 years old,
47 prof..,37 priest, 15 Rector.
He was indeed a Sa,lesian in the front lines: a struggler and at the
same time an optimist. He was a born organizer of youth activities,
especially the Sodalities; a teacher and catechist for many years at the
Provincial House in Ma&id. He also showed a particular talent for the
theater. As Rector, he knew how to get newly-opened houses established
on a solid footing. Through his jovial character and winning ways he
was able to draw the support of others. In the final years of his life he

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64
was hdustrious parish priest and an expett director of souls. "'He was a
true friend", one of his parish catechists recalled, "he had the vivacity of
a youngster, the advenrurous spirit of an adolescent, the work capacity of
ar adu1t, the joyfulness of a son of Don Bosco and the audacity of
today's men".
f *FrN. iMeuawupriocoert,BWillieestt Vlaanderen, Belgium, l4.l.l9l2; Halle, Brabant, Belgium,
D.10.7976; 64 yans old, 45 prof., 36 priest.
The gteater part of his Salesian life was dedicated to parish work'
Both as an assistant and as parish priest, he became the pastor as outlhed
by Jesus
giu" .u.o
in the Gospels: corrcerned
his life for them. In the
for every
sirnplicity
one of his
of his heart
sheep, ready to
he was a gte t
Salesian.
Fr. Harold Bleacb
f * London, Great Britain, L7.1.1902; Bedford, Great Britain, 8.2.1976;74 years
old, 55 prof., 48 priest, 3 Rector.
He was baptized in the first Sarlesian Church in England, by the first
Salesian Proviniial Fr. Charles Macey. After joining the Sa{esians, he
worked in South Africa, Malta and England. For mote than twenty years
he was active among the Salesian Cooperators, and at the same time he
carried out the duties of Chaplain in the Royal Air Force. He nourished
a Eteat love for Don Bosc.o and the Congregation. Death came to claim
him after a surgical intervention.
f *FrA. lMvitaor,ioFrBorsuinsocnae, Italy, 18.11.1907; Macetata, Italy,6.l.1977;69 years old,
49 $of..,41 priest.
He entered a Salesian house at the age of 1.0, and remained with
Don Bosco fot the rest of his life. An intense interest and profound
knowledge of music (to wich he
talent), aod a deep-rooted and
dedicated a Ereet
strong attachment
part of his
to genuine
life and
Salesiau
traditions were the outstandirry qualities of his life. In the 'latter years
of his ,life he was mied by prolonged spiritual sufferings, which made him
sirmilar to the suffering Christ and gave him the impression of being
misunderstood and forgotten by those close to him.

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F* rA. rJsoiebrno,
Basato
Vicenza,
Italy,27.2.l9l2;
t
Verona, Itaty,29.9.L976;
64 years old,
43 ptof.,34 priest, 7 Rector.
Search for and a,bdandonment to the wil'l of God was the charac-
teristic of this Salesian during the various stages of his life. He was a
Law Professor, Rector of various houses, animator of the Sodafities, in
charge of the Cooperators and Past Pupils, and Rector of the Basilica of
Mary Help of Christians in Turin. Youth care was the scope of his very
existence, the source of his joys and at times sorrows. He was intensely
interested in .lay vocations and social apostolate. He was an avid reader:
the most acceptable present for him was that of a book. There was within
him a continuous struggle between the need to work and the need for
contemplation.
f *FrL.iBJgaes,epBbelgDiuamlo,uLr2.lO.L89l; St. Vaast, Belgium, 9.12.1976; 85 years old, 66
prof.,57 priest, 3 Rector.
His
direction
whole life was taken up in a variety
of many activities, parish work, and the
oorgf atnaiszkastio-n
teaching, the
of propaganda
for and care of Cooperators and benefactors. As any good Salesian, he
had a deep 'love for youth. The last stage of his life was, perhaps, that
which had most merit in the eyes of God, as he suffered much from the
inactivity thal i'llnsss brought upon him. He was avid to hear news of
the confreres of the Province and of the entire Congregation. Comforted
by the prayers of his community, he serenely actepted God's will and
final call.
f *F' rZ. dJzoabnnecD, Kzirkak6w, Poland, 6.2.1888; Callao, Peru, 10.12.1976; 88 years old,
65 prof..,56 priest.
His arrival at the aspirantate of Ivrea (northern Italy) in order to
realize his vocation was something of an adventure. Peru was to become,
however, the area of his most fruitful apostolate. The eanly years of his
priesthood were taken up with teaching, but the gteater part of his life
was given over to the care of souls in a number of parishes. He adminis'
tered God's gtace in the traditional Salesian style. A sincete love for the
Cmgregation and an intense life of prayer \\rere the characteristics of his
long life spent for the good of souls.
5

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66-
f *FrC. -oPneztaenro,
Fenero
Alessandria,
Italy,
8.6.1910;
Turin, ltaly, 25.11.1976; 66 years old,
50 prof,, 40 priest, 9 Rector, 5 Master of Novices.
Born of a deeply Christian family that gave the Salesian Family three
of its children (2 Satresians and one Daughter of. May Help of Christians),
he set as his ideal "to wolk with Don Bosco", and dedicated himself
wholeheartedly to the tasks and offices entrusted to him by obedience. He
was Director of the Festive Oratory, teacher, Prefect of Stud,ies, Rector
of the Aspirants, Novice Master, in charge of Adult Vocations, Chaplain
of the Salesians Sisters, and confessor of young people. Though seemingly
of harsh and rugged charactet he so controlled himself as to be able to
show ex[eme kindness. He had a distaste for sentimentalism whether in
his personal life or that of the people entrusted to his care. In his educa-
tional work he sressed the basics. He was outstanding for his punctualiry,
exactness, fulfilment of duty at any cost, and obedience to the Ru,le.
f *Fr. Otto Fonseca
CatalAo, Goids, Brazil, 9.1.1920; Goiania, Goi6s, Brazil, 28.L2.1976; 56 years
old, 35 ptof.., 25 priest, 3 Rector.
He was distinguished by his piety, affability and love of the young.
His life-long motto was "to ,be all things to all mer". He worked untir-
ingly in his priestly ministry, caring especidlly for the infirm and his
confieres. He sought to keep himself uptodate in the affairs of the
church, particularly by reading and srudying ,pontifical documents. To
be of greater service to the Congrcgation he pursued studies continuously.
(Only a few days prior to his death he graduated in English at the
Univetsity of Goids). His community, Past Pupils, students and numerous
friends were preparing to celebrate the Silver Jubilee of his priesthood,
when a sudden heart attack ushered him into the presence of the Eternal
High Priest.
Fr. Florentius Giacomelli
t * Mathi, Torino, Italy, 16.L0.1908; C5rdoba, Argentina, 2.12.1976; 68 years old,
I 48 prof., 40 priest, Rector,
He spent a great part of his Salesian life in Don Bosco Col{ege at
San Juan, where he caried out his duties of teacher and Catechist with a
sense of responsibility and drive. The main thrust of his priestly ministry
vas, however, that of confessor to the confreres, where he manifested
the great gift of Counsel. He was of a cheerful.disposition, and during

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the last four yeats of his life he was atr example of serene and courageous
acceptance of suffering.
t F* rA.ldJeeasdddsviGlaodnezillaezRiHbeerran,,i$nadlaemz anca, Spain, 8.10.1916;
Amazonas, Venezuela, 1.L.L977; 60 yeam old, M prof..,
San Juan
)4 priest,
de Manapiare,
3 Rector.
He was the figure
resolute. His pioneer
of a Casdlian
ability served
Conquistador
him in good
- rugged, strong-willed,
stead wher\\ he was sent
to set up missions, which he governed with a firm hand and served with
utter dedication. H,is natural gifts were enriched with his spiritual and
religious ones: saintliness, apostdlic zeal aad, faithfulness to the Congegation
and his Superiors.
f *FrP.laEsde.nwcaiar,d.CdGceuriets,GSuptai4inrr,e3z1.12.1886; Shillong, India, 8.10.7976; 89 years old,
70 prof., 6J priest, 18 Rector, 4 Master of Novice.
After his ordination tn t9l1 he worked in various houses in Spain
Dotil 1929, when his missionary dream turned into rea'lity. IIis was an
exceptional personality: a gteat son of Don Bosco, the patriarch of the
Salesians in India, the pride and joy of the Gauhati Ptovince. His life
was modelled on Gospel simplicity and the avoidance of any pretense in
piety and of any popularity-seeking. Whoever came to him found him
readily avai{,able for consultation on moral, scriptural, liturgical and spiritual-
l-ife problems. He was indeed a veritable encyclopedia at the disposal of
everyone: his answers were rernarkably clear and incisive. Whether as a
Catechist or Rector or Professors of Theology, he sought God's will in
all things. Deile and open-minded, he accepted without difficulty, notwith-
IL standing his 80 years of age, the changes brought about by Vatican
He
kept his outlook young and his spirit ready to move in harmony with the
new times and ideas. He caried out his work as teacher, preacher and
writer right up to the end. Throughout his final illnsgs hg suffered much,
but his was indeed the death of the just. Now he ,lives on in the memory
of numerous generations of Salesians who passed through his hand during
the 47-years long period of his wonderful apostolic work.
f *FrS.aRckbisbcahr,dG. eHrmauafnley,n 18.1.1899; Lohfelden, Germany, D.L0.1976;77 yeam old,
53 prof., 45 ptiest, 19 Rector.
After his priestly ordination in Turin, he exercised his apostolate as
Chaplain in Munich, Catechist at Benediktbeuern, and Rector in Berlin,

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68
Kassel and Sannerz. Since 1949 he was parish priest at Lohfelden, in a
region with characteristics of a genuine 'diaspora'. He dedicated his cares
especially to the East German refugees. He was esteemd by the faithful
as an untiring priest and good friend. He was comtantly happy and an
enthusiastic son of Don Bosco.
f Fr. Francis
* Ljubljana,
lagod.ic
Yugoslavia,
9.9.L909;
Trstenik, Yugoslavia, 2.6.1976; 66 years old,
42 prot.,33 priest.
As a young priest and promising educator, not long after his priestly
ordination he was seized by an attack of asthma, so violent that he was
sick for the rest of his life. In his sickness he accepted his inactiviry
with serenity and a missionary spirit, offering to God his sufferings for
the Congregation.
* t Fr. Josepb Kirscbner
Barzdorf am Roll, Czechoslovakia, L7.7.190); Neuberg, Donau, Germany,
4.L.1976; 71 yearc old, 50 prof., 44 priest.
At the age of 19 he entered the Salesian house of Fulpmes, Austria,
to prepare himself for the priesthood. After his religious profession in 1926
he left his country, his parents and five brothers to go to Peru as a mis-
sionary. He was ordained priest in Lima in L933. As Catechist, teachet
and confessor he worked in Peru and Bolivia. Aher 42 yeats of mis-
sionary work he returned to his native land to recover his hulth, but a
long sickness forced him to be hospitalized. From his hospital bed he
went to the reward which his fidelity to Don Bosco merited him.
Fr. Mattbea Kneoels
f o Neeroeteren, Limbug, Belgium, L2.9.1908; Kortrijk, West Vlaanderen, Belgium,
13.1.1977; 58 years old, 49 prof., 41 priest.
A man of a gneat heart, an artist of the word and music, a good
Salesian and a good priest, simple and spontaneous, he was happy with
the young, and loved his confreres with genuine Jove. He was a confessor
much appreciated not only by his pupils. He had to overcome very harsh
epxeriences, but he was able to remain approachable as a child to his
old age. He died in gr,eat simplicity, irrrst as he had lived.

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-69
f I *FrS. uAiicnatb, oLnjuybljLaongaa, rYugoslavia, 12.10.188; Ljubljana, Yugoslavia, 2.L.1977;
years old, 58 ptof., 59 priest, 3 Rector.
He was called "the Slovenian Don Rrra" for his serenity, seriosuness
and ptofound spititual life. In a car accident in L933 he ruined one leg,
which caused him pain atrl his life. He bore his cross without complaining.
He was always faithful to his duties as Provincial Frconomer, organizer
of the Salesian printrng press, writer, translator of books on Salesian
- spiriruality, and always punctual at his confessional and this for 40 years.
t *FrE. flfaiam, eLsimOer'iDcko,nInreellland, 11.9.L904; Limerick, Ireland, 5.1.1977;72 yeam old,
5J prof., 43 priest, 20 Rector.
An expert adminisEator, prudent in managing business, he also served
as Rector for many years in England and Ireland. He gained the respect
and love of all. In his last years he was confessor in the Studentate of
Maynooth, where he was greatly appreciated ,by the young confreres because
of the way, wholly Salesian, in which he adapted himself to their mode of
Ii,fe and took to heart their interests. Vith edifying courage and cheerfulness
he bore the sickness that took him to his Divine Master.
f xFrC. aMrmaarigunsolPa,eTrounriinno, Italy, 10.7.1883; Turin, Italy, L0.2.1977;93 years old,
74 prof.,65 priest,
He was diligent and generous in carrying out the various duties
assigned to him by obedience. During the long period of inactivity to
which he was reduced by his poor health, he was an example of resignation
to his confreres. Great part of his day was dedicated to prayer. flis charac-
teristic cheerfulness accompanied him to his grave.
*CoCaadr..agBliroo,.
Micbael Perotti
Cuneo, Italy, 19.9.1888;
t
Del Valle, Buenos Aires, Argentina,
30.71.L976; 88 years old, 58 prof.
Agonomy was his spec,ialty: to it he gave his energy, his studies,
his work, practically all his life in the Agricultural School of Del Valle,
Argentina, from its foundation. Indefatigable worker, a man of deep and
simple faith, after work and the assistance of the boys, he spent many
hours before the Blessed Sacrament. I-ate at night or early in the morning

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you would find him kneeliqg before the locked door of the chapel. If
asked why he was doing that, he would answer that he had become a
Salesian "to pray more and to be closer to the Lord". At the end of a
long life God called him to the reward reserved to the good and faithful
sen/.ant.
* f Fr. Maxiruilian Schmeing
\\[anne-Eikel, l7esdalia, Germany, 13.1.1900; Trier, Germany, 3.L2.1976;
76 years old, 47 ptof,,39 priest, 23 Rector
After working with eathusiasm in the Oratory of Essen, he was called
to direct the comrnunity of Marienhausen. Hete he manifiested his prudence
aod courageous firmness in facing difficult situations in which the com-
muDity found itself, when it was persecuted and even &iven out by the
Crestapo. In the years that followed, in humble obedience he took upon
himself the important duties assigned to him: he was again Rector for
20 years, and Master of Novices ftom 1959 to 1964. \\7e could say that
he was the personification of Salesiao optimism which never left him even
during his setious illness.
t *CoMaodn. teBrCoa. pModaistttbriaias(pSrelusegnatly Yugoslavia), 75.12.19D; Opicioa, Trieste, Italy,
2L2.1976; 62 yeats old, 25 ptof.
He entered the Congregation at 30 years of age, and for 30 years he
worked as a jack-of-all-trades in the Venetian Province of St. Mark; the
rest of his life was spent in the Slovene Province. He had acquired a solid
and genuine theological and Salesian culture. He loved Don Bosco with
his whole hart, and was faithful to him even in the least details, both
in his piety aod his daily work. He came on strong as a defender of the
Church and the Religious Life, when he happened to hear disrespectful
temarks or notice lax attitudes in some confretes.
f *FrR. oMsaigriou,eSl aSnotalinFaes, Argentina, 27.11.1911; Rome, Italy,4.2.1977; 65 years old,
49 ptof.., 41 priest, 22 Rector.
His Salesian vocation matured in Santulussurgiu, the hometown of his
parents
himself
t- o
the fimt
the study
vocation
of music,
from the place. Iotellectually gifted,
philosophy and theology, in which he
he gave
received
a licentiate from *re Gregorian Uuiversity. He had a gteat knowledge of
the hearts of men. Rich in common sense amd humor, a born optimist,

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he was trustfutr and serene. Very sound in his faith and Salesianity, he
rRneacdteorhaimndsemlfol,dloevreod f-mean
quality which
in studentates,
helped him
as Provincial
in his long ye,us as
Secretary, and finally
-IastinmtishseioGnewnearsalastueff-eri.ags,
secretary of the
when cancer of
Councillor for Formation.
the stomach brought him
His
lov
at the height of his productivity. He was awate of his condition, which
he accepted with serenity and trust in fu. He asked for the Anointing
of the Sick and before receiving it he made a moving profession of faith
and an act of thanksgiving to God, to the Church, to the Congegation,
to Don Bosco and to the Commrrnity.
f *FrB. oAridsalalwbeitzrt,
Straisel
Silesia, 13.12.1888;
Sdrwandorf, Oberpfalz, Germany, 20.L.L977;
88 years old, 67 prof., 60 priest.
He worked in several houses in Austria and Germany as professor of
philosophy, parish priest and spiritual director. After the last urar he was
organ teacher at Ensdorf, and up to a shorr time before his death he played
the organ for Mass as a re{il master. Despite his advanced age he showed
gteat understanding and interest in the,revised liturgy. \\Fith his noble and
cheerful maoners, with his good religious qpirit he was a model to the
confreres and to youth. He was urell prepared for death, and surely God
has given hi,m a place at Don Bosco's side.
* I Fr. Josepb Tkal.ec
Lendava, Slovenia, Yugoslavia, 9.2.7897; Zelimlje, Yugoslavia, 1L.10.1976;
79 years old, 50 prof., 51 priest, 18 Rector.
He was a true educator acrording to the spirit of Don Bosco, a spirirual
guide to the young and to the confreres, an orgatizer of the Salesian
foundations in Slovenia and Croatia, an animator of Cooperators, the builder
of two Salesian churches rt Zagreb. In his last years of life, he acceptd
with sereniry the amputation of one leg. He was a man of great, noble,
serene and fum spirit. He was sensitive to the needs of the confreres and
of the young. He uained in the Satresian apostolic life whole generations
and followed them up vith fatherly cotrcern.
Fr. HaroW oon Scbueinitz
f * Berlin, Germany, 27.L1.19101' there, 25.L.1977;66 years old,, 42 prof .,34 priest.
After his ptiestly ordination he worked in Munich, where he was also
Director of the Oratory. Most of his work was in the field of ,adminis-

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tration. Nothwithstanding the many di,fficulties he had to face in the
performance of his duties, he never lost his optimism and cheerfulness;
rather, he s/as the first to bting comfort to the confreres and boys. His
priestly spirit caused him to live intensely the virrue of hope, in the manner
of St. Francis de Sales and of Don Bosco.

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lst Elenco lor 7977
f 1 Sac. ANELLI An&ea a Chumphon (Thailandia) 1977 a 65 a.
f 2 Sac. ANTOINE Giovanni Battista a CellesJez-Tournai (Befuio) 1976 a 68 a.
I t Sac. ARCE Filadelfo a Madrid (Spaena) 1976 a 66 a.
t 4 Sac. BILLIET Maurizio a Halle, Brabant (Belgio) 1976 a 64 a.
f 5 Sac. BLEACH tuoldo Bedford (G. Bretagna) 1977 a 74 a.
f 6 Sac. BRUSCA Mario Macerata (kaba) 1977 a 69 a.
f 7 Sac. BUSATO Giovanni Verona (kaha) 1976 a 64 a.
f 8 Sac. DUFOUR Giuseppe a St. Vaast (Belgio) L976 a 85 a.
t 9 Sac. DZIK Giovanni Callao (Perir) 1976 a 88 a.
f 10 Sac. FERRERO Pietro Torino (Italia) 1976 a 66 a.
f 11 Sac. FONSECA Ottone Goiania, Goils (Brasile) t976 a 56 a.
t 12 Sac. GIACOMELLI Fiorenzo a Cdrdoba (fugentina) 1976 a 68 a.
f 13 Sac. GONZALES Hem6ndez Gest San Juan de Manapiare (Venezuela
1977 a 60 a.
f 14 Sac. GUTIERREZ Edoardo Shillong (India) 1976 a 89 a.
f 15 Sac. HAUFFEN Riccardo Lohlelden (Germania) L976 a 77 a.
f 16 Sac. JAGODIC Francesco Trstenik (Jugoslavia) L976 a 66 a.
f 17 Sac. KIRSCHNER Giuseppe Neuburg, Donau (Germania) 1976 a 7) a.
f 18 Sac. KNEVELS Matteo Kortrijk, l7est-Vlaanderen (Belgio) 1977 a 68 a.
f 19 Sac. LOGAR Antonio Lijubljana 1977 a 88 a.
t 20 Sac. O'DONNELL Giacomo r.imedck (Irlanda) 1977 a 72 a.
f 21 Sac. PERONINO Mario Torino (Italia) 1977 a 91 a.
f 22 Coad. PEROTTI Michele a Del Valle, Buenos Aires (fugentina) 1976 a88 a.
t 2) Sac. SCHMEING Massimiliano a Trier (Germania) 1976 a 76 a.
t 24 C-oad. SLUGA Mattia Opicina (Trieste-Italia) 1976 a 62 a.
t 25 Sac. SOLINAS Michele Roma (kaha) 1977 a 65 a.
f 26 Sac. STRAISEL Adalberto Schwandorf, Oberpfalz (Germania) L977 a 88 a.
f 27 Sac. TKALEC Giuseppe Zelimlie (Jugoslavia) 1976 a 79 a.
28 Sac. SCFMINITZ fuoldo von t Berlin (Germania) L977 a 66 a.

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