Acts_1972_268.ASC :: RM Letters

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ll. Instructlons and Norms (page 271

1. Celebratlons ln honour of Don

Provincial

and 197 of

CthheapCteornsst-ltutio3n.s.On

the

Raupapli-catl2o.n

Doeflibaertriactlleonss19o6f

lll. Gommunlcatlons (page 30)

1. Beatificatlon of ,Don Hua 2. Modlfications in the Province

- of the PAS 3. Appolntments 4. The 102nd Salesian Mlsslon-

- - ary expedition 5. Salesian Press 6. The Superior Gouncil

- - and the Generalate.

lV. Actlvltles of the Superlor Gouncil and matters of general

lnterest (page 37)

V. Documents (page 40)

1. The new disclpline for Minor Orders and Diaconate - 2. Mass

in honour of Blessed Michael Bua.

Vl. Pontifical Magisterlurn (page 62)

1. "A hundred years: good example and work ln abundance"

- 2. Tradition inspires and urges progress 3. Morals, a re-strength-

- ening (slx addresses of Pope Paul Vl)

Vll. Necrology - Third llst for 1972 (p. 90)

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s.G.S. - ROMA

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I. LETTEB OF THE RECTOR MAJOB

My dear conlrires and sons,

the

laYsotuSuanreda"ylr.orfdythiaswmatoenothf

the joyous

(29 Oct.)

news that is

Don Bosco's

ours: on

first suc-

cessor, Father Michael Rua, will be declared "B1essed" in St.

Petef's, Rome.

The event is assuredly a matter for great rejoicing in our

Salesian family as it means so much for us. For this very reason

we must not let it degenerate into a mere superficial triumpha-

Lism. Don Rua's Beatification and the world-wide celebrations to

be held during the coming months must nor burn themselves out

oRradthisearppsehaorullidkethaewhioll-lion'e-tshse-owfirtphe-

a mere mansitory satisfaction.

new Beatus (whose lot it was

to be invited to "go halves" with Don Bosco) be for us an invita-

tion and inducement to further commitment. His Beatification

should bring to fruition in a realistic way the courageous renewal

which the Special General Chapter has commended to us.

It is clear that the surest and most efficacious way to attain

this goal is to stop and take a good look at Don Rua as a holy

Salesian, as Don Bosco's successor, and as the one who continued

Don Bosco's mission in the world. The Church has set him up

and proposed him to the faithful, and especially to us, as a practical

model of holiness.

Our new Constitutions state that the Church wants "to

assure us that the way of life we have chosen is true to the

Gospel." (Art. 200.) The Beatification of Don Rua is another

proof of the Church's will to recognise the Gospel image of our

Salesian vocation, and to show forth the Holy Spirit's sanctifying

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energy which was given to Don Bosco to ensure the growth

of his Salesian family.

To take a good look at Don Rua, then, means to get to

know him in'zma@ly, so that we can make our own a message

he has for us, a message that flowed from a life lived as a "true

Salesian of Don Bosco."

THE FAITHFUT SERVANT

Unfomunately the image of Don Rua has come down to us

in many ways srangely falsified: rather the result of personal

impressions than of documentation and objective study. Every

Salesian therefore must feel it a duty to go to the genuine sources

u,hich will afford him authentic knowledge of this great Salesian,

who was in a sense the second Father of our Congregation.

It is true that books on Don Rua are not numerous, and

almost all. arc in Italian only. We must make translations into

other languages, at least of the more significant works. (Some

countries have already done this.) Also I hope it will be possible

for new books to be written, taking advantage of the four folio

volumes of the canonical processes.

From an acoffate and complete knowledge of Don Rua we

shall gauge the exceptional and mature qualities of the man

destined by Providence to accept and treasure the precious but

fifficult legacy left him by Don Bosco. I7e shall realise that

Don Rua was a man faithful to the point of heroism. It was in-

deed his constant preoccupation to hand down intact the message

of Don Bosco, and to pledge his whole powerful personality in

the portrayal of the ideal Salesian as conceived and lived by our

holy Founder.

After Don Bosco's death Don Rua, with that influence every-

one acknowledged, camied on with conviction in the style and

spirit of his Father. Not for nothing did he kneel by Don

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Bosco's remains and feel the urge to spend himself totally in

utter fidelity.

He told his Salesians, "I knelt by Don Bosco's remains

weeping and praying for a long time. Furthermore, I made a

solemn promise to our dear Father. As I saw that I had to

accept his inheritance and take charge of the congregation (which

was the greatest of his works and cost him so much in labour

and sacrifice) I promised him I would srop at nothing to preserve

intact, as fiar as in me lay, his spirit, his teachings and the minu-

test traditions of his f.ami7y. Now, nineteen years atter that

I memorable day (he wrote in 1907) harvest my memories and

feel a great comfort in that with God's grace I think I have nor

broken this promise. And if there had been any danger of

forgetting it, Pope Leo XIII would soon have reminded me.

Often and energetically he avered that the Salesians musr guard

jealously the spirit of their Founder. And Pope Pius X spoke

in the same vein..." (Don Rua, circ. letters, ed. 1965, p. 43I).

Belief in Don Bosco's sanctity

Fidelity, Iike courage, is not something conferred; it must

be born of particular circumstances of nature or environment.

Don Rua's fidelity was born of his high regard for Don Bosco

and the consequent unlimited confidence he had in him: he

knew him to be endowed with exraordinary charisms: he knew

him to be a man of God.

An heroic band of soldiers or a mighry team of technicians

might rally round a leader possessing purely natrnal gifts; but no

matter how remarkable the gifts, they would not hold the loyalty

of a religious family though the centuries. Don Bosco was

not just a fran magnificendy endowed: he also had the requisites

of. an ambassador of God, with well-proven authenticity. To

understand the faschation he exercised over his boys and indeed

people in general (above all his first Salesians, who dedicated

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their lives to him), his character must be measured in the fight

of the supernatural. Besides very yotng followers such as

Cagliero, Fagnano, Lasagna, Costamagna (who could have been

dubbed hero-worshippers of a brilliant and daring leader) we

find matute men no less ready to be at his beck and call. Such

men were Count Cays,

enthusiastic and utterly

Fr. Alasonatti,

obedient as the

Fr. Lemoyne

youngest lad.

just as

The real explanation of attachment of this nature (which

borders on veneration) is found to be simply this: the holiness

of the leader. This is why we cannot examine a Founder in

minute detail using purely scientific criteria.

Don Rua in particular believed so completely in the holiness

of Don Bosco, and that his educative mission was a mandate

guided by God, that towards the end of 1860 he set up a com-

mission of confrBres under John Bonetti to record the sayings

and deeds of their Father and Founder. In t874 Don Rua set

up a second commission (under Fr. Lemoyne) with the same

purpose. This time he obtained the consent of Don Bosco. He

knew that Don Bosco "took no step except under the inspiration

of God".

!7e could indeed say that our nevr Beatus (as did all the

first Salesians) dedicated his fidelity to a Gospel "spirit" which

all acknowledged as the gift of God to their Father and friend,

Don Bosco.

Today the crisis of fidelity to one's vocation is often the

crisis of appraisal of the Foundet. One fotgets that he is also

a privileged soul on whom the Holy Spirit has lavished his gifts

for the building of a heritage of permanent values which will span

the centuries.

lf he were at the helm today

Every charism is a gift within the Church and for the Church;

and the Church is the supreme arbiter of the authenticity of every

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proiect based on the Gospel. The Church has given official

approval to our Constitutions; has canonised Don Bosco, Mother

Mazzarcllo and Dominic Savio. Now the Church beatifies Don

Rua, and has confirmed in a thousand ways the genuineness of

the spiritual heritage of Don Bosco. The Church is the tfeasury

and regulator of charisms, and also the authentic guardian of

the spirit of every religious family.

Don Rua was aware of this rruth; he loved it and it cost

him acute suffering. If today he were at the helm of the Con-

gregation, of this we could be certain: he would show exemplary

docility to the Church in her request for aggiornamenro in rdli-

gious Institutes as regards both Constitutions and living accord-

ing to the directions of the Second Yatican Council.

And Don Rua would have appreciated the efforts of our

Special General Chapter to probe deeply with understanding

and fidelity the mission and spirit of Don Bosco; and he would

have rejoiced at the new Constitutions, enriched as they are by

the "early spirit", with almost every page enlivened with the

name and words of our beloved Founder and Father.

The Church needs fidelity, fidelity in individuals and fidelity

in Institutes. Both these facets shine in Don Rua. He desired

with every ounce of energy that he as an individual, and the

Congregation with him, should live with absolute fidelity to the

spitit of Don Bosco. He knew the Churrhs' need of the specific

rvitness proper to every Religious famiy.

One of the constant sayings of Pope Paul VI to Religious

is, "Be yourselves." 'S7'e should as Salesians make this motto ouf

very own. It is always the theme of fidelity that should urge

on. Don

aloud.

Rua's beatification does

If anyone has "to his

not iust repeat this: it shouts

own self been true", it is

DatonDoRnuaB-oscfor'osmsitdhee

age

and

of eight years to seventy-three! Always

comFletely his! Always as the ready

for Don Bosco's least word. His sobriquet, "The Living Rule"

u/as no mere rhetorical flourish!

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-8

Fidelity is relevant

'$7hile on the theme of fidelity, let me continue to delve

thoughtfully with refetence to out modern times, usually referted

to as "times of identity-crisis." This delving will help us see

Don Rua in the cadre of our present modern urgency.

It has been said that fidelity is God's greatest attribute.

(L6on-Dufour). Salvation history is always conditioned by "fidel-

ity to the Covenant." The People of God (and especially we

Salesians) will be judged fundamentally in the light of fidelity to

Baptism (which for us implies fidelity to our Religious profession).

Heaven indeed is the home of "the faithful servant" insofar as

he has been "faithful in little things."

Fidelity, viewed in the Saints, is constancy in friendship;

it is a strict adhetence to a Salvation-covenant. As we look at

Don Rua, we could say that fidelity entails the knowledge of

God as our friend; a union with him in a vocation-covenant; an

interior certainty that the values of such an alTegiance are perma-

nent and topical; the pledge to defend its integrity and to show

it to others by the way we live.

Such fidelity can only be the expression of a strong character,

for it imports the unceasing exercise of activities that are most

characteristically human: understanding, liberry, love and a rule

of life.

To be faithful, we need an understanding that seatches out

true values; a liberty that knows how to be committed to a basic

choice; a love that can blend the permanence of yesterday's values

with the novelties of today's; and a discipline of life that can

apply abstract philosophical principles to the hard realities

of li[e.

It is true that human liberty is characterised by the ability

to nnsay what it said yesterday, for in every psychological arca

events and signs of the times can carry wit} them overwhelming

discoveries.

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Still, the greatness of. a chatacter and the meaning of freedom

can never consist in a choice that is indifferent, nor in the ability

to be constandy clanging decisions.

A man's measure in gauged by his choice of true values and

by his commitment to translate them into his life. To keep all

possibilities of choice continually open signifies, in fact, to be

committed to nothing, never to get to the heart of any true

value, to sink blissfully into vague relativism, no longer to believe

in making a definitive choice. One can understand such an atti-

tude of indifference a moment before making a decision, but this

would never constitute greatness of character or mode of life.

Don Rua's vocation comes to light as a fundamental ciroice

which defines historically his freedom, his fidelity to his chosen

project, and his consciousness of belonging to the Congrega-

tion. These constitute the measure of grandeur in this great

character.

It must be added that this concrete example of Don Rua

shows us that fidelity is a daily conquest, and never static or

"cut-and-dried"; rather do we see it as a kind of challenge, always

lively and new, and needing every effort of the soul, especially

when living in a time of change.

Fidelity, indeed, is no mere repetition; it is not a matter

of mere doing. To be faithful we must avoid the danger of a

materially conservative regression, which substitutes for fidelity

a mere "fixism." At the same time we have to know how to

avoid the mistake of a superficial progressivism: this only befouls

fidelity, feeding it with relativism and naturalism.

In our new Constitutions there is a chapter which helps us

reflect on the meaning of our fidelity. It speaks of "a continued

effort of renewal"; "a dynamic urge to keep up to date";

"a sharing in the passion of Christ"; and a pledge "to make hum-

ble use of the means of defence against our v/eakness." (Arts.

118,119).

Understanding, libety, love, discipline ate the essential

components of a fidelity which sees death as the most expressive

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witness that puts the seal conclusively on a life lived true to

the "Salvation-pact."

\\7e see Don Rua's death not as a simple chronological

coincidence of two things: his permanent Salesian vocation and

his last breath! Rather was it the supreme expression (a wit-

nessing, a "mattytdom") of his fundamental choice made in

freedom and in love of Jesus Christ in the spirit of Don Bosco.

How true are the words of the new Constitutions: "ff we

accept sickness and the infirmiry of old age with faith, then we

exercise our fidelity in a special way" (Art. L2L); and the hour

of death is considered as "the moment... when his consecration

will reach its highest fulfilment." (Art. t22)

I think, and often with distress, that these days we have

special need of the lesson of fidelity so eloquently demonstrated

by Don Rua: we need it both as individuals and as communities,

so that we can show that fidelity demands the use of spiritual

understanding, aloyal, choice of "belonging", apostolic love, manly

discipline.

God grant that every Salesian confrbre identify his perpetual

profession with the fundamental choice of his life; please God,

let there flourish in every community the awareness that our

vocational values are relevant; and let us work busily and vigo-

rously to dtaw near to God, urged on by our Salesian spirit of

sacrifice.

HE BELONGED COMPLETELY TO DON BOSCO

Let me now prove my points by taking some of the more

characteristic elements of our Salesian heritage and seeing how

Don Rua, the "faithful Salesian," practised them.

Pastoral love

Our new Constitutions tell us: "Pastoral love is at t"he very

heart of our spirit." (Art. 40) Don Bosco's whole life is per-

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meated with the presence of God: its outlet being a thirst fot

the salvation of souls, especially the young ("Give me souls...").

Don Rua had the most thorough understanding of this. In

his circular letter of 24 Aug, 1894, he wrote: "Don Bosco

never took a step, never uttered a word, never began a task

u,hich did not aim at the salvation of the young... The salvation

of souls was his heart's desire; 'Da mihi animas' was for Don

Bosco not iust a matter of words, but of deeds."

In Don Bosco's rooms we see framed his two mottoes of

Salesian spirituality. They are perhaps the oldest relics of Val-

docco. The fust was the one that caught the eye of Dominic

Savio and formed the subject of the first conversation between

master and pupil: "Da mihi animas, caeteta tolle". The second,

still

save

over

one's

the entrance, says: "One thing

soul". And Don Bosco succeeded

nlievcinegsstahreys-e

two

mottoes, and having his sons live them, too. They were the

spring of their apostolic activity during life, and theit last and most

spontaneous thought when dying. The enormous activiry of

Don Rua seemed out of place with his frail appearance: the

only explanation is in these fwo mottoes of Don Bosco's spiritual

teaching.

This passion for souls in Don Bosco and Don Rua never

became an excuse to neglect man's material progfess. Rather it

was the driving force of many initiatives, ways and means to

face up to the wants of needy youth, materially, intellectually

and socially.

As a son of Don Bosco, Don Rua never forgot that he

would prove false to his vocation if it did not embody practical

enterprises in education; he did not reduce chariry to a mere

horizontalism, but insisted, with Don Bosco, that it be very

practical and dedicate itself, as the new Constitutions express

it, "to help permeate the temporal order with the spirit of the

Gospel. \\7e must work for the total well-being of all men,

especially the young, helping them to become honest citizens

and good Cristians". (Art. L7).

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L2-

UVork and Temperance

Another characteristic of our Salesian heritage, and called

by Don Bosco "ouf bannef", is expressed clearly and forcefully

as "I7ork and Temperance."

This is a complete pedagogical program of fidelity: it un-

derlines the regular life; it gives eficacy to our mission, and

holiness to our Religious state.

Already the Acts of the XIX General Chapter had emphasised

this vision of Salesian work by affrming significantly: "Prayer

and work are like two clasped hands, never separated, and cer-

tainTy never in opposition. Jesus himself exemplified this".

A Worker Saint

Don Bosco summed up his way of life in this recommendation

with Gospel simplicity: "I do not recommend to you penances

and disciplines, but work, work, work." (l/LB. IV, 216). He

himself was a shining example. '!U7e know this on his doctor's

- authority he died s<hausted with f.atigrc, worn out by ceaseless

work. And his first Salesians did not lag behind him. More

than anyone else, Don Rua was in this matter a f.a;thf.al replica

of of our Father, Don Bosco.

In 1876 Don Bosco himself said: "Don Rua could certainly

be called a victim of hard work." In that same year Don Rua

was Prefect General, Cateclist General, Rector of the Oratory,

Director of the Salesian Sisters, Spiritual Director of the Barolo

Refuge and preacher and ordinary confessor in the c-hurch of

Mary Help of Christians, not counting various other duties that

were given to him from time to time. Already in 1868 he

had come near to dying through over-work; it was soon after

the celebrations for the conseoation of the Sanctuary of Mary

Help of Christians. "Dear Don Rua", Don Bosco had said to

him at that time, "I don't want you to die; you have still a

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lot of work to do." Then he gave him his blessing and added

confidently: "Listen, Don Rua: even if you threw yonrself out

of the window in your present condition, I assure you, you would

not die." (Avreoer, "Un altro D. Bosco", p. 138)

A past pupil, Professor Rinaudo, on the stafi of the Uni-

versity of Turin and a member of the Turin City Council, paid

the finest of compliments to Don Rua as a hard worker and

a saint. When his colleagues, setting aside party distinctions, had

convened to honour Don Rua's remaifls, he turned to them and

said: "Don Rua was the ideal saint, earnesdy sought by troubled

souls. His faith was crystal-clear, diamond-tough, not lost in

mystical contemplation. He was truly the modern-dav worker-

saint. From 1845 (when for the fust time, at eight years of

age, he experienced the fatherly love of Don Bosco) right to

the day when his stamina exhausted itself and he lay on his

death-bed, he did not enjoy a single day of rest: sixty-five years

of assiduous and fruitful work!... He was the true figure of a

working ascetic." (AuErnnv, B. Micb. Rua, 1972, p. 774)

Temperance

And with work, temperance: they go together. Our work

is always work by the poor for the poor, with no rest when

finished. The Salesian never retires on a pension: this is well

known to our many confrBres who are advanced in years but

still battling away in the front lines. We could translate "work

& temperance", then, by "hard-working poverty".

Poverty (which is the guarantee of absolute temperance) is

the only climate in which our Congregation can live and prosper,

especially these days. Of the seventythree circular letters of

Don Rua to the Salesians the most striking is assuredly that

on Poverty. A witness at the Apostolic Process states: "By

his

rceilricguiolaursoansPceovtiecirstymD. o'Sn7Rithuoauhtams ebauniilnt gfotroh, imhesehlaf sa

monument

left us his

portrait!" (Aurrnev, op. cit. p. 158)

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_L4_

Don Rua was only too well awate of Don Bosco's serious

warning: that our Congregation would have had its day when

ease and comfoft were found among us.

Also in the Regulations for the Co-operators (he liked to

call them "salesians without vows") he ffaces out a mode of

life having all the austerity of Religious poverty: "Modesty in

clothing, frugality at meals, simplicity in furnishings, restraint

in conversations, exactness in the duties proper to their state of

life." These are the five "comforts" of Salesian Iife both "inside

and outside the walls".

Gentleness

Now I make mention of a virrue in Don Rua I think was

nworitttseonotbhvaiotu"spa-tienbcuet

nevertheless

is the most

rich in

heroic

values. It has

of the virtues,

been

since

from no angle does it look heroic". There is much tuth in

this. It is much easier to work furiously than to be patient:

indeed, without patience our most characteristic virtue (kindliness,

amiability in speech and bearing) would no longer be a virtue.

Only when this kindliness is stable and unchangeable can it be

called gentleness and meekness. Even if the splendid and

fascinating kindliness of Don Bosco is not obvious in Don Rua,

it is

fruit

tohferheernoeivceprtahteielenscse.-

meekness, evenness of character: the

Experience teaches us this lesson: the stricter a person is

with himself, the more generous, understanding and indulgent

he is towards others. The saints who were most severe with

themselves were never inffansigent or hard towards their neigh-

bour. Don Rua went even further. A page on which are written

his Retreat resolutions (Lanzo, 1876) ends with this sentence:

"I shall never judge anyone, except myself." !7hen his duty

obliged him to correct a person regatding t}e observance of the

Rules or Vows, he did not condemn the confrbre's ransgression:

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rather did he remind the confrBre of his commitment. In this

way he helped his son to do God's will.

Kindliness

Don Rua's meekness was not only the result of self-control:

it embodied also kindliness and true tenderness. W'e must nor

be deceived by his lean counrenance, his eyes red with tiredness,

his conffolled gestures; to discover love we must examine the

heafi, not the features.

It is Don Rua himself who gives us the clearesr picture of

his heart when he wrote to the confrBres in Argentin a a few

days after the death of Don Bosco, "The immense goodness that

chaructetized the heart of our beloved Don Bosco of Saintly me-

mory has heightened by word and example the spark of love

that the dear Lord has placed ir my own heart. I feel elecrified

by Don Bosco's love. f, his successor, do not possess the great

virtues of our Founder, but oh indeed I feel God has granted me

Don Bosco's love for his spiritual sons".

Moreover, we have a sure gauge for measuring the strength

of Don Rua's love: his sufferings, which he enveloped with

peaceful resignation and sereniry when faced with the sorrows

of those about him and the trials of the Salesian family; and in

Don Rua's

bitter.

life+ime

had

many

trials

some of them most

Professor Rinaudo, mentioned above, knew Don Rua inti-

mately; and he could say this about him: "His eyes shone with

goodness, meekness, kindness; his speech was both fum and

gentle; he possessed the leniency of a mother. No-one ever

saw him angry. In the bitterness of his trials his counrenance

was placid and serene and rudtated love, peace and forgiveness.,,

(Aunrnev, op. cit., p. I74)

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Two predilections

-L6-

The element characterizing our Salesian vocation is our

mission for youth and the people. Pastoral charity is our motivat-

ing force in a lively love that finds its outlet in education; this

in turn prompts us to educative enterprises that are practical in

nature, their special scope being needy youth and the missions.

Our life and labour is with the "young and tl:e poor" to make

them good citizens and upright Christians.

But the highest opression of our apostolate is the spreading

of the Gospel. "Don Bosco began his work with a simple

catechism. Preaching the Gospel and catechising are fundamental

to our mission. As Salesians we are all' and at all times educators

in the f.ao.th." (Const., Art. 20)

\\7e Salesians must see ourselves as always and everywhete

missionaries for youth; we ate Christ's envoys for his "Good

News" to the masses.

Youth first

The birth of a charisma is its most authentic moment; and

so the inspitational genius and the peculiar methodology of the

Salesian mission among the young are found most tobust in the

apostolic action of Don Bosco in the Oratory's first years. It

ii there that we see the deep preoccupation for evangelizng and

catechtzrng; it is there that everything is based on the "pteventive

system" of friendship and confidence; it is there that we see

with special clarity what is today termed "youth pastoral."

\\[hen v/e revert to the birth of Don Bosco's rvork and

speak of the "Oratory," we do so not in the simple remembtance

o{ something begun within a definite structure; rather do we

see it as Don Bosco's pastoral action at its primal source and

brought to its meaningful realisation.

To say that the Oratory is our fust love does not mean

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that we regard it as a determined "work" of a particular period

in history. Rather do we see it as a c-hoice of a pamicular

apostolic style and pastoral attitude that should consrirute rhe

very heart and cenme of every Salesian foundation or activity.

Certainly in Don Rua's time the Oratorywas a practical

continuation o[. a special rype of work. His constant and earnest

promotion of the Oratory is precisely what underlines his fidelity

to the Salesian mission.

His dream: to every Salesian House an Oratory

In his deeply faithful interpretation of Don Bosco's mind,

Don Rua, in more than twenty circular letters, insisted that it was

urgently necessary to open Oratories in all urban centres. His

dream was that every Salesian House should have one attached

to it and provide it with all the necessary means and personnel.

This was his idea of a true guarantee that our work was really

geared to the salvation of the young.

Don Rua never forgot that it was as an Oratory boy that

he had fallen under the spell of Don Bosco; and that his greatest

apostolic satisfaction as a cleric was to go every Sunday to St.

Aloysius' to organize the Oratory with his lively enthusiasm.

Canon Ballesio, who as a young man collaborated with Don

Rua at Borgo Vanchiglia (which Don Rua directed for seventeen

years) has left us this testimony: "In the long summer days we

left Valdocco promptly and got to St. Aloysius' for an early start.

IUTe spent all the morning among the youngsters, either in the

church or in the playground. \\)7e got back to our Oratory

iate evening and the boys came with us. They used to garher

round Don Rua and tug at his arms and cassock. As they

neared their homes they left him, shouting their farewells. !7e

arrived at Valdocco at a Tate hour and supped as best we could."

(Aivrennr, D. Micb. Rua, I, 165)

Not haphazardly is the cradle of the Society called, and

always will be called, "The Oratory." This is a perpetual reminder

2.8 Page 18

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(1674)

of the fountain-head of our educative charisma and our most

solemn life-pledge. Don Rua's example at Vanchiglia (on the

periphery of Turin) is a lesson to us all that souls are to be

sought where they actually live, even if a long way from our

Houses. 'We could

tical gtoups in the

call them our

slums, on the

"oFulytsinkgirtsOtoaftothrieesc" it-ies6.21I7shslas-t

possibilities and what necessities to be faced up to, especially

in the big cities!

True, all tlis means getting out of a certain routine, and

maybe out of our fixed rhythm of work (which perhaps has

some of the material comforts of the easy life). Here is where

the jolt must be given.

He wanted the Congregation to be "missionary"

Like Don Bosco, Don Rua had a special feeling for the

missions. He was anxious to set up mission foundations in

every continent. In his twentytwo years as Rector Major he

organized more than twenty missionary expeditions, the largest

one being two hundred

sets one thinking!

and

ninetyfive

confrbres

a figure that

With ecclesial insight he insisted on respect for local customs

which were not discordant with the Gospel. Indeed, it was

his wish that the missionaries should adopt the life and usages

of the new countries, renouncing their own. (FneNcBsre, Don

Mi.c. Rua, p. L59).

Don Rua's words, and even more so his practical example,

confirm what I wrote in my last letter in the "Acts," viz., that

the Congregation, to be true to itself ("qualis esse debet") must

be in the deepest and widest sense rnissionary. It is precisely

from this mission-mindedness (let me hammer this home with

my deepest conviction) that the Congregation will fill its lungs

with oxygen, life-giving and continuous.

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Solicitude for the Go-operators

(t675)

Don Rua had very much at heart the growth and organisation

the

wSoarlelds,iaannCdoa-roepecraallteodrsb-y

who extend the Salesian mission

Don Bosco "our extern confrBres."

Don Bosco's initial idea of the Salesian Co-operators u/as

a kind of preview of something between Catholic Action and

Secular Institutes. It is hardly to be wondered at then that

this "great concept" did not receive approval in its original design,

and that even some of his Salesians were rather vague about it.

Don Rua however never had a doubt. His heart and mind

were firmly entrenched in this magnificent "foundation" of Don

Bosco. Like Don Bosco he had to sufier the bitterness of the

"great concept" being misunderstood, in spite of its being spelled

out in clear terms.

In his circulat letter of 19 February, L905, Don Rua wrote:

"When Don Bosco presented to his sons the Regulations for

Co-operators, some 'men of little faith' had doubts about the

success of the new enterprise. But Don Bosco, in that resolute

tone of voice that allowed no objections, told them, 'I assure

you, the Association of the Salesian Co-operators will be the rnain

support of our works.' This Association cost Don Bosco many

sacrifices; but it has received the blessing and encouragement of

Supreme Pontifis; it has been embraced enthusiasticully by bishops

and cardinals; it will always be the main support of Salesian

works. This Association is in our hands, dearest sons; it is

cur task to make it known, to spread it abroad and to make

its harvest plentifr:l. I wish I had Don Bosco's oratorical powers

to convince you that we must devote all our energy and zeal to

develop this crown of Salesian enterprises. If through our negli-

gence it were to decline, it would show that we had not taken

to heart the recommendations of our Founder."

Dear confrBres, if this lack of understanding, even among

Salesians, of the "grand concept" (so much ahead of its time)

was excusable seventy years ago, I do not hesitate to say that

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(1676)

today, in the light of the Special General Chapter, it would be

an unpardonable rejection of the wishes of Don Bosco and Don

Rua. The renewed pastoral vision of the Church does not allow

us to neglect the apostolic involvement of the laity, their direct

collaboration, their co-responsible participation in the Salesian

mission in the world.

The objections put forth for not getting down to the business

of organizing and putting life into the Co-operators teally lack

validity. I say bluntly, they are the fruit of insensibiJiy to things

apostolic and Salesian; the result of a superficial evaluation of the

manifold advantages that the Church and the Congregation derive

from the renewal of this true vocation, the Salesian Co-operators.

Seventy yearc ago, in the letter quoted above, Don Rua

iamented in his fatherly way: "I confess in all sincerity, I cannot

feel happy when I see certain confrEres wotking indefatigably

to found and direct other associations, without giving thought to

that of the Salesian Co-operators, which is so utterly Salesian."

These days Don Rua would have gone further in expressing

his regret: he would have said, "Shed your tears that the Lord's

vineyard is short of workers; that our Salesian works are in grave

difficulties because of shortage of personnel; meantime you

neglect so many elements so ready to live the spirit and mission

of Don Bosco in the world."

In some of our houses lay folk work side by side us Sale-

sians, and we have never put to them the ideal of becoming a

Co-operator. These conscientious, apostolic, brotherly co-work-

ers would join the ranks of our Co-operators (at teast, many of

them would). Meantime, through our remissness they too often

remain simple "externs," mere workmen.

The Special General Chapter devoted itself in depth to the

subject of the Co-operators: we have only to read and put into

practice the twenty pages of Document 18. The Special General

Chapter maintains convincingly that our Congregation (as Don

Bosco said, and Don Rua emphatically repeated) can look to the

future with confidence because the Congegation is willed by

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(t677)

God, guided by Mary Help of Christians and "backed up by

the Salesian Co-operators." (And "backed up" does not mean

"hand-outs": it means "co-operating," "working together").

Parugraph 7)0 of. the Acts of the Special General Chapter

says explicitly, "The Co-operator, as Don Bosco envisaged him,

is a true Salesian- in-the-world; i.e., a Christian (be he alayman,

lay-Religious or priest) who, even if he has no religious vows,

follows a vocation to holiness by offering himself to work for

the young in the spirit of Don Bosco, in the service of the local

Church and in communion with the Salesian Congregation,".

I hope that the Special Provincial Chapters will focus theit

attention on this point. I believe it to be one of the most

significant parts of our renewal.

I look forward to the fact that the Provinces, in the light

of practical decisions made in this regard, will establish just how

nght Don Bosco and Don Rua were when they insisted that our

trust should be placed, after God and Mary Help of Christians,

in the apostolic contribution of the Salesian Co-operators.

I"ove of the past pupils

In one of the last years of his life, Don Bosco said to the

past pupils who had gathered round him for his feast-day, "You

cannot image my ioy at seeing you here with me. I always love

being among the young, but it is a great and ineffable consolation

to me to be surrounded by -y grown-up children, for they are

no longer ,ust my hope, but rather the fruit of my labours and

cafes".

It is exactly in fidelity to this spirit of our Founder that

Don Rua busied himself in a special way with the Past Pupils.

"Let us be convinced," he said, "that by holding fast to them

when they have left us, we shall bring salvation not only to them

but also to many of their relations, friends and acquaintances."

It was Don Rua who was responsible for the first real

oryaruzng of this great force for good in the world. He wanted

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(1678)

-22

the Co.operatots organized, knowing that it is the bond of union,

not mere numbers, that makes for sffength.

The tecent \\florld Congtess of Past Pupils (1970), among

other things, realised an ardent wish of Don Rua: they recogni-

zed that the Past Pupils should engage in apostolic work. He

had dreamed of them as aposdes of good, not only in their own

families, but also in theit social milieu. And the recent Special

General Chapter approved this motion, together with another of

still greater commitment, feelingly suggested too by Don Rua on

many occasions, and in line with Don Bosco's mind: viz., that the

Christian past pupils who were involved in apostolic work should

be enrolled as Salesian Co-operators. No-one is more prepared

to become a "Salesian in the world" than a past pupil.

DON RUA'S MESSAGE FOR THE SEVENTIES

Returning to the imminent beatification of Don Rua: I

wish to add a few considerations on the relevance of his message

today.

In a former letter I recalled the words of the "Osservatore

Cattolico" of Milan, speaking of the sixty-four year old Don Rua.

The article ended with a fine summing up: "His goodness can-

not be put into words; his activity is extraordinary."

This goodness was not something acquired over the years.

He always possessed it-from youth to old age.

When Don Rua was twenty eight and rector at Mirabello,

cleric Cerruti had this to say: "f sdll recall those two years

of Don Rua's rectorship at Mirabello. I always remember his

untiring labours; his delicate, refined prudence in governing the

House; the zeal, not only religious and moral but also intellectual

and physical, that he showed for the confrEres and youth entrusted

to him. Still lively is my recollection of his chafity (it seemed

not so much fatherly as motherly) with which he encouraged

me in my serious ill:ness in May, '1,865". (Alrreorr, op. cit.,l, 175)

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-n-

lf I had ten Don Ruas!

(167e)

Don Bosco, who knew Don Rua more closely than anyone

else, did not hesitate to make this sweeping statement: "If I had

ten Don Ruas, I would go on and conquer the wotld." (AMAoer,

t p. cit., II, 25L)

Don Cagliero's testimony is on the same lines. In 1879,

when he maJe his first ttip back from America, he was asked

by Don Bosco for the names of three confrBres whom he consid-

eied capable of governing the Society on the death of the Foundet.

Straighi u*uy i. replied, "Three? Later on, yes. But at the

rnorn.rt there is only one: Don Rua." Don Bosco smilgd 2n6

added, "There is only one Don Rua: he has always been the

right hand of Don Bosco." And Don Cagliero, with his usual

iripetuous sincerity, rejoined, "Not only arm, but head, mind and

heart."

He was possessed of. an exffaordinary activity yet was

habitually serene (following Don Bosco's lead). These qualities

were demonstrated in his regular achievements in the expansion

of our Society.

His capacity and courage (he had his finger on the pulse of

the times and understood them thoroughly) shone in the orga-

rization and direction of the six Congresses of the Salesian Co-

operators. This he made his own personal responsibity-. The

Congress of Bologna (1895) opened the series. The Civilti Cat-

tolica wrote: "The Intetnational Congress of the Salesian Co-

opefarors at Bologna was a splendid instance of religious activity,

perfectly organized. The Salesians deserve highest commendation

for appraising the times and suiting their work to these times,

having chosen as their apostolate the poor and the working.

classes." (Ciuilti Cattolica, May, L895, p. 485). It was an

extraordinary fact for those days that correspondents represent-

ing-

sixty newspapefs wefe pfesent.

After eighty years several reflections

arise

spontaneoutly

the face of these initiatives and activities of Don Rua. Nfe should

3.4 Page 24

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(1680)

-24-

attend to them in proportion to our responsibiliry in guiding and

encouraging the Congregation. Here is a question that muit be

asked: "nflhat has been done at the locf and provincial com-

p""ity level to walk the path of Don Rua? \\flhat is going to

!e do-ne to_make up for the time and opportunities that-perf,aps

have been lost?"

The working classes

In complete fidelity to the Salesian charism relating to the

people, Don Rua was at ease even among the strikers, suiceeding

in settling the very bitter dispute in the textile industry in Turin-,

1906. His interest in the workers was not an isolated happening.

In 1889 he was at the rut7slay station of Porta Nuova to *il.o-"

two thousand workers on their way to Rome. In the three-

quarter-hour stop he conquered the hearts of. all, speaking in

beautiful French, simple and correcr.

In 1891 seven mainloads of workers, organtzed by L6on Har-

mel, stopped at Turin to pay homage to Don Bosco,s remains before

continuing on to Rome. Don Rua was host to the four thousand

men at the valsalice college and ate with them at their meal in

the shade of the coumyard mees. Towards the end of the meal he

spoke to them and expressed his admiration to them for their social

Inovement, asking them to offer Leo XIII his homage. The assem-

bly accorded him prolonged applause; they recognised in Don Rua

an aposde, simple-hearted and ftathedy, who had won their hearts

from the very first moment. (Aunrnev, op. cit., p. 122)

An invitation in the name of Don Rua

I wish to end this letter by appealing in the name of Don Rua

to each and every one of you, as though in a personal, heart-to-heart

chat. I invite you ro look to Mary Help of Christians, the true foun-

dress of the Salesian Society. I make this invitation in the name

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(1681)

of Don Rua, who undertook the responsibility for the erection of

the Sanctuary of our heavenly mother, andfifty years later arranged

her solemn coronation.

It is Our Ladywho, in accordance with God's will, presides

over the events of our Congregation. It is she who, in the Beatifi-

cation of Don Bosco's most faithful disciple, repeats to us the

message of fidelity. n7e need light to understand her message well,

and abundant grace to practise what we hear with the same enthu-

siasm we had when making our first vows.

But for our fidelity to reach this standard, it must, like Don

Rua's, be extended to each and every one of the components of the

Salesian spirit. These are the same components that guided our

Special General Chapter, and which appear: vividly and clearly in the

two hundred atticles of the new Constitutions.

Especially should we read and meditate on Article 119, which

is entitled "Our Fidelity." It begins with a statement quite

Gospel-like in simplicity and depth, "Fidelity to the commitment

made at our Religious Profession is an act of. faith in Our Lord

who has called us."

The depth of our fidelity is in propomion ro the degree

of our faith: for our faith regulates our work. St. Francis of Sales

describes faith brilliantly when he writes: "It is that heavenly

ruy that makes us see God in all things, and all things in God".

In the Diocesan Process for Don Rua, Car&nal Cagliero made

the following deposition: "fn Don Rua there was no grasping

egotism; he only sought God" ("In Don Rua non B mai sraro

esistito nB f io nb il mio, ma soltanto Dio"). He was the man of

perfect faith; and this explains why his fidelity was complete,

integral and fruitful.

I Dear confrBres, at the beginning of this letter invited you

to "look carefully" at Don Rua. I can only conclude with the

same recommendation. Let us study Don Bosco's most faithful

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(1682)

-26

lieutenant, following in his footsteps and imitating his example.

His fidelity is for us today a powerful summons to personal

renewal and a spur to better understanding of the values of our

Salesian vocationl it urges us on to a choice of a more loyal

and clear "belonging" to the Congregation; it is a call to a pas-

toral commitment more in tune with the times and the people;

it bids us embrace a rule of life more virile and more constant.

These days our fidelity means an authentic reliving of the

same spirit and the same mission but in new situations. It is

in this sense that we must follow in the steps of Don Rua. It

is in this "imitation" that we shall find the most efficacious

and practical, way to pay homage to and turn to best account

the gift the Church is bestowing on us with the Beatification of

Don Rua.

May the Virgin Help of Chtistians guide and help us to be

Salesians as he was.

Father Aloysius Ricceri,

Rector Maior.

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II. ]NSTRUCTIONS AND NOBMS

1. Celebrations in honour of Don Rua

Tbe Sacred Congregation for Diuine Vorsbip, at the request of

the Salesian Postulator of Causes, has issued an indult containing the

liturgical rules for functions in honour of Don Rua.

These celebrations, which may consist of a feast (possibl;l preceded

by a triduum) should take place not later than 29 Oct., 1973.

During the celebrations the Mass of the new Beatus may be said

on all days except on Solemnities, Sundays of Advent, Lent and

Eastertide, Ash \\Tednesday, Holy \\feek and Easter week.

In the Masses, the Gloria is said; in celebrations of special solem-

nity, the Creed also may be said.

On the days when the Mass of Don Rua is allowed, one may also

validly celebrate his Vespers.

The Sacred Apostolic Penitentiary too, grants plenary and parti-

al indulgences on the days of celebration.

The plenary indulgence is conceded once only to the faithful who

have availed themselves of the Sacraments of Penance and Eucharist

and recited a prayer for the Holy Fathet's intentions, and then visit

the church or public oratory where the celebrations are being held

and recite the Lord's Prayer and the Creed.

The partial indulgences are granted to those who, on the afore-

mentioned days, make an act of contrition and devoutly visit the church

or public oratory where the celebrations are being held.

2. Deliberations of the Ptovincial Chapters

a) On 4 Oct., 1972, the Vicar of the Rector Major, Ft. Cajetan

Scrivo, sent the Provincials the following letter.

Dear Father Provincial,

3.8 Page 28

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(1684)

-28

The Superior Council is beginning to receive from those Provinces

who have completed the work of their Provincial Chapters the relative

Acts and Deliberations.

I would be grateful if you would bear in mind what follows.

To f.aci\\tate and speed up the work of the Offices and Superiors

who will be examining the documents personally and in reams, the

definitive Acts of the Chapters should be forwarded to the Superior

Coun'$ci[leinretqwueelsvte

copies.

those Provinces

who

have

already

sent

less

rhan

twelve copies of their Provincial Chapter Acts to please forward us

a further consignment to make up the required number.

b) Article 178 of the Constitutions reads: "The deliberations of

the Provincial Chapter have binding force only after the approval of

the Rector Major and his Council, with the exception of what is

prescibed in Article 177, no. 5."

This presmiption must be followed: the confrBres should not

be officially presented with the Provincial Chapter Acts as definitive

and juridically operative; nor should the deliberations be put into

effect, even in part, before receiving the approbation of the Rector

Major and his Council.

3. On the application of aticles 196 & 197 ol the Constitutions

Tbe Economer General bas sent to Proaincials and Prouincial Econon-

ers tbe lollowing letter dated 15 September, 1972.

Dear ConfrBres,

One of the prescriptions of the New Constitutions to be put into

effect is that of article 197 , n which it is established that the Rector

Nlajor and his Council are to determine the limits within which (for

the economic operations indicated in the previous article, 196) autho-

risation of the Provincial and his Council is sufficient.

Now, in order to fix such limits, it is necessary to know the

opinion of each Provincial Council and the decisions of the Episcopal

Conferences. Please then forward to us the proposal of your Council

3.9 Page 29

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29-

( 1585)

and information regarding the latest deliberations of the Episcopal

Conference in this matter.

I wish to point out that the sum fixed by the Episcopal Confe-

rence has regatd to the competence of the Superior General, who,

within the limits of that amount, does not need the "nihil obstat"

of the Holy See (v. Manuale del Segretario Ispettodale, p. 14).

It is plain, tJrerefore, that what the Episcopal Conference deter-

mines is only a basis indicating where the limits should be fixed within

which the Provincial with his Council has competence.

The Provincial Council, therefore, in formulating its proposal in

this delicate matter, should look carefully into the question, so that it

can point out to the Superior Council what amount (in accordance

with the prescriptions of aticle 196) it considers it oppotune to leave

to the competence of the Ptovincial with his Council.

Iflhere the Episcopal Conferences have not made any decision in

respect of this matter, the Provincial Councils will set about examin-

ing how the Province stands and the local economic conditions.

Please note that in all circumstances the Provincials must act in

accordance with art. 196 of the Constitutions as long as the Rector

Nlajor has not fixed the limits of competence for the respective

Provinces.

For practical purposes, please show amounts in NATIONAL

CURRENCY TOGETHER WITH THE U.S. $ EQUIVALENT.

I am pleased to take this opportunity to send my kindest regards

and to wish you all well.

Father Ruggiero PILLA,

Economer General.

3.10 Page 30

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III. COMMUNICATIONS

1. Beatification of Don Rua

The Salesian family is participatirrg in the Beatification of Don

Rua in a busy series of celebrations scheduled for Rome and Turin.

At ROME, the ceremony of Beatification in St. Peter's v/as

arranged for 9.30 a.m., Sunday, 29 October. At midday the Salesian

tamtly paid homage to His Holiness in the piezza of. St. Peter's. At

5.00 p.m., in the Great Hall of the P.A.S., and in the presence of the

authorities and various representatives, The Hon. Antonio Alessi spoke

at the civil commemoration of the new Beatus. Next day, at St.

John Bosco's Basilica in Rome, the Salesians honoured Don Rua

with a concelebrated Mass presided over by the Rector Maior.

Also in Rome there was a triduum in honour of Don Rua begin-

ning 30 th. Oct. (i.e., Monday, Tuesday & S7ednesday) in the three

Salesian churches of Santa Maria Liberatrice (Testaccio), S. Giovanni

Bosco, and the Sacro Cuore. There were many concelebrations

presided over by cardinals, bishops and Salesian superiors.

At TURIN (bitthplace of Don Rua) the celebtations will take

place on 9-12 November. Meetings, "conferences" and various func-

tions are planned: they will be geared for Salesian youth, the clergy

and nuns in Turin, and the Salesian families. The civil function will

be held in the theatre of Valdocco; the speaker will be Professor

Italo Lama of the University of Turin.

It is expected that large numbers of the Salesian family, both

from Italy and abroad, will participate in this event of deep spiritual

jov.

2. Modifications in the Province of the P.A.S.

The preceding "Acts" of the Superior Council gave notice of cer-

tain changes in progress in respect of the Salesian Pontifical Athenaeum

(r'.4.s.).

4 Pages 31-40

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( 1687 )

Now with certain ordinances ftom the Rectot Major (dated 3

Oct., L972), the following decisions have been made in this regard.

The first ordinance takes cognisance of the particular importance

the Special Genetal Chapter accorded to "the separation of the academic

centre from the houses of residence and formation so as to ensure the

realisation of the fundamental objectives of both"; it also takes into

account that "the reasons that led to tlre setting up of the Province

of the P.A.S. have now ceased to exist"; it consequently establishes

that this Provinces is now suppressed.

The second ordinance establishes that the "Gest Maestro", which

houses the personnel attached to the P.A.S., is now transferred to the

dependence of the Rector Major and is constituted an "ens sui juris."

The document, furthermote, appoints that the Rector Maior govern

the community "ad instar Inspectoris."

The third ordinance annexes to the Central Province five Houses

formerly belonging to the suppressed Province of the P.A.S. Four

of these are in Rome (Convitto S. Giov. Bosco for priest students;

Convitto S. Franc. di Sales for students not yet ordained; the Com-

munity of the Padsh of S. Maria della Speranza and the Istituto

S. Tarcisio for students of Pontifical Universities). The fifth House

now belonging to the Central Province is the Don Bosco International

Institute of the Crocetta (Turin).

3. Appointments

t) Procurator General

Father Decio Teixeira, former Provincial of Belo Horizonte,

Brasil, has been called to succeed Father Louis Castano in the office

of Procurator General to the Holy See.

The Congregation expresses its deep gratitude to Father Castano

on the occasion of his relinquishing the task he has carried out so

diligently for eighteen years. Earnest good wishes go to Father

Teixeira for the service he is about to render the Society.

b) Tbe Rector Major's Delegate lor the Academic Centre ol the P.A.S.

Fr. ANtHorw Jevrcnnr, being the Rector Magnificus of the Salesian

Pontifical Athenaeum, has been appointed the Rector Major's Delegate

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( 1688 )

-)2-

{or the academic centre of the P.A.S

inspectoris".

He will govern it "ad instar

c) New Proaincials

The following confrEres have been appointed as Provincials

Fr. Alrnr,o C.e,nnene: Brasil Province of Belo Horizonte.

Fr. Jornt Lucrtrr: Novarese Province.

Fr. LIvus Ortoxu: Middle-East Province.

4. The 102nd. Salesian Missionary Expedition

On the 1st. of October the 102nd. Salesian Missionary Expedition

was farewelled in the Basilica of Mary Help of Christians, Turin.

This year's new missionaries number twentyfour: eight priests, eight

iaybrothers and eight clerics (14 from kiy, 6 from Sfain, Z firrm

the Philippines, L from Poland and L from Belgium). The Central

Province provided 4; the Southern Province, 4; Sicily, 2; The Philip-

pines, 2; and one each from the following: Subalpine, Veneta-Verona,

Novarese, Addatic, Poland-Krakow, Belgium North, Seville, Cordoba,

Valencia, Madrid, Leon and Bilbao.

16 will go to Latin America (Brasil, 5; Bolivia, 2; Cht7e, 2;

Ecuador,2; Venezuela,2; Argentina, L; Colombia, 1; as yet unde-

cided, 1).

6 to Asia (Middle East,2; Thailand, 2; Bhutan, 1; Macao, 1).

2 to Alrica (Gabon, l; Zake, 1.).

5. Office of tfie Salesian Press

The Of{ice headquarters of the Salesian Press have been transferred

(as have othet offices) to the new Generalate in Rome.

Among the vatious tasks is that of collecting as much new as pos-

sible about the Salesian family and rechannslling rhe information round

the world in accordance with modern journalistic usage.

To facilitate this important work, those in charge of Salesian

reviews are invited to forward to this office a copy of all publications.

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'Sfe are interested not only in reviews with a wide circulation, but

also in local publications, Provincial newsletters and roneoed copies of

various organizations.

Please address these publicarions to

IIFFICIO STAMPA SALESIANO,

Casella Postale,9092,

00100, Roma

Italy

6. The Supedor Council and the Generalate

For tbe inlorntation and use ol conlrdres bere is a tist ol fianzes

and duties ol tbe Superior Council and. other conlrlres at tbe Genera-

late, Rorne. It is up to date October, 1972.

RECTOR MAJOR

Secretaries

FR. ALOYSIUS RICCERI

Fr. Silvio Silvano

Fr. Joseph Abbi

Bt. Cajetan Guidi

VICAR GENERAL

Seuetary

FR. CAIETANO SCRIVO

Fr. Mario Mauri

FORMATION OF SALESIAN PERSONNEL

COUNCILLOR

Consultor lor on-going lormation

Consultor for lirst formation

Consultor lor Salesian Brothers

Secretary

FR. EGrDro vrcANd

Fr. Peter Brocardo

Fr. Joseph Aubry

Br. Renato Romaldi

Fr. Michael Solinas

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34-

YOUTH "PASTORAL"

COUNCILLOR

Consultors

Secretary

FR. ROSALIO CASTILLO

Fr. Anthony Ferreira

Fr. John Romo

Fr. Peter Dalbesio

ADULT "PASTORAL" & SOCIAL COMMIJNICATIONS

COUNCILLOR

Consultor lor pastoral tbeology

Consaltor lor parisb "pa.storal"

Consultor lor nass media

Secretary

FR. JOHN RAINERI

Fr. Mario Midali

Fr. \\flilliam Bonacelli

Fr. John Cherubin

Salesian Co-operators

General Secretary

Cenftal Office

Fr. Augustine Archenti

Salesian Past Pupils

General Secretary

Fr. Humbert Bastasi

Press

Director

Editor

Public Relations

Photographic Arcbiaes

Fr. Amedeo Rodinb

Fr. Enzo Bianco

Br. Guy Cantoni

Br. Francis Milani

Salesian Bulletin (H. Q. at Valdocco, Tarin)

Director

Editors

Fr. Teresio Bosco

Fr. Peter Ambrosio

Fr. Chatles De Ambrogio

Correspondence

Irudexing e Sbippi.ng

Fr. Michael Obbermito

Br. Arnaldo Montecchio

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TflSSIONS

COI'NCILLOR

Consultor

Secretary

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FR. BERNARD TOHILL

Fr. Anthony Altarejos

Fr. Timothy Munari

ECONOMER GENERAL

Semetary

Property Ollice

Administration

FR. RUGGIERO PILLA

Br. Severino Valesano

Fr. Romeo Tavano

Br. Joseph Restagno

Fr. Mario Stelfli

Br. James Torasso

Br. David Basso

Ft. Fortunato Faggion (Turin)

Br. Ernest Zanena

Br. Joseph Ronco

Fr. Peter Robaldo (Turin)

Technical Olfice (buildings, etc.)

Olfice lor Transport & Trauelling

(stationed at Valdocco, Tarin)

Fr. Mark Alciati (Turin)

Br. John Rubatto

Fr. Vittorio Tatak

Br. Louis Da Roit

Br. Joseph Sersen

COTINCILLORS ENTRUSTED VITH GROUPS OF PROVINCES

FR. LOUIS FIORA

FR. JOHN TER SCHURE

FR. ANTHoNT vr6r,rpe

FR. GEORGE VILLIAMS

FR. JOSEPH HENRIQUEZ

FR, JOHN VECCHI

Secretar"l: Fr. Orestes Giraldo

Secretaryt Fr. Alfted Fleisch

Secretaryz Fr. Angelo Berenguer

Secretary: Fr. Louis Tavano

Secretary: Fr. Gianfranco Coffele

Secretary:

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GENERAL SECRETARIATE

GENERAL SECRETARY

luridical Office

Elenco

Statistics

Arcbioes

Library

Translators: Englisb

Frencb

Gerrnan

Spanish

Mail €r Sbipping

FR. DOMIMC BRITSCHU

Fr. Mario Grussu

Fr. Peter Santi)

Fr. Faustinus Ayuso

Fr. Vendelino Feny6,

Fr. John Homola

Fr. Gregory fuanda

Fr. Alan McDonald

Fr. Joseph Manguette (at Li6ge)

Fr. AIfted Fleisch

Fr. Gregory Aranda

Br. Renato Celato

Br. Egidio Brojanigo

SPECIAL OFFICES

Procurator General

Secretary

Postulator General

Vicar lor tbe Daughters ol Mary

Help of Cbristians

Assistant for the'Tolontarie" ol

Don Bosco

Ft. Decio Teixefua

Fr. Peter Schinetti

Fr. Charles Orlando

Fr. Joseph Zavattato

Fr. Stephen Maggo

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IV. ACTIVITIES OF THE GENEBAL COUNCIL

AND MATTEBS OF GENERAL INTEREST

1,. In the Generalate

_ During the summer season, after the feverish days of transferdng

the generalate from Turin to Rome, the Superor Council suspendeJ

its general meetings to allow the rcgional councillors to visit the

various provinces.

Those Superiors who remained at the generalate, with the

Rector Major, set about the problem of appointing the local superiors

(Provincials and Provincial Councillors). As is well-known, the appoint-

ments of the local superiors are made and approved by the Rector

Major with his council, taking into account "a wide consultation among

the members of the province". An analysis of the voting showed thai

in practically all the provinces a laybrotJrer was included on the

council.

The Superior Council also continued with the re-organising of the

various departments which make up the generalate. This task was

far ftom simple; the transfer from Turin to Rome (this new venfure

was urged by the Special General Council) not only meant a physical

shifting of men and materials but also a most intense activiry in study

and restructuring.

The various departments of the generalate are not yet finalised in

every detail, but for the information of the confrEres there is a list

of names and duties in tJre "documents" section of these Acts.

2. Meetings witb confrires

During the summer period the superiors still at Rome had

many occasions to meet the Salesian family; some of these meetings

were quite imFortant.

The Rectot Major was present at Mornese for the centenary

celebrations of the Daughters of Mary Help of Christians (5 Aug.). In

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September he received the professions of the novices of Monte Oliveto

and Pacognano and was present at the opening of the special provin-

cial chapters of the Southern and Veneta-Ovest provinces. On 1

Octobet he took part in the farewell ceremony of the new missionaties

at Turin-Valdocco; and on 9 October he opened the academic year

c'{ tfie P.A.S. at Rome.

Fr. Scrivo was in Portugal for the opening of the Provincial

Chapter; and Fr. Viganb at Cison di Valnarino for the Veneta Est

Chapter.

Fr. Castiflo gave the reffeat in Ecuador and opened the Special

Provincial Chapter in Venezuela.

Fr. Raineri presided over a number of functions. At Lisbon:

the reunion of the Iberian Peninsular delegates of the Co'operators

vrho are preparing a study week on "Salesian Cooperator Spirituality";

at Rome: the commission for the revision of the statutes of the past

pupils; at Lugano: the "Italian National Council" of the past pupils.

He also attended the closing of the Ligurian Special Provincial Chapter.

Now he is organising the celebrations for the Beatification of Don Rua.

Fr. Tohill visited the Mission Offices of New Rochelle and Bonn.

ln September he directed the preparatiotr course for the new mission-

aries and accompanied them to Turin for the fatewell ceremony.

3, The uisits of the Regional Superiors to their respectiae Proainces

The visits of the Regional Superiors to their respective Provinces

were completed on 10 October. These visits had three main purposes:

d) to meet the Provincials and the Provincial Councillo$ and gather

up-to-date information on the state of the Provinces; b) to meet the

preparatory commissions of the Special Provincial Chapters to resolve

possible difficulties and to ensure the regular running of the Chapters;

r) to meet the personnel of the houses of formation.

Fr. Fiora visited his Provinces and was present at the Retreats;

he also visited the summet vocational study-camps. He was at Mor-

nese for the centenary celebrations of the Daughters of Mary Help of

Christians and at the Past Pupil Convention at Lugano. Now with

Fr. Raineri he is organising the celebrations for the Beatification of

Don Rua.

Fr. Ter Schure visited the European Provinces of his region.

Amongst other things he was busy with the urgent problems of the

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migrants to Germany, Swizerland and Sweden, studying with the con-

frBres ways and means to solve these problems more effectively.

Fr. M6lida held many meetings with Provincials. He also confer-

red with representatives of the laybrothers from all parts of Spain;

school representatives; those responsible for the aspirantates; and those

in charge of the &afting of the new guide-manual for the Practices of

Piety. At Bilbao he discussed with the Chapter members the problem

of relations between the Congregation and the "Adsis" youth move-

ment. Then he spent September studying and discussing with Provinc-

ial Councils the deliberations of the Special Provincial Chapters which

had completed their work.

Fr. \\7i11iams visited Great Britain, Ireland, U.S.A., Canada,

Australia, The Philippines, Japan, Korea, Hong Kong, Vietnam,

Thailand, Burma and India. At Hong Kong he spohe with the mem-

bers of the Special Provincial Council; and at Madras he held a meet-

rng with the Ptovincials of the Indian Provincial Conference. In The

Philippines he witnessed the violent downpours (twenty-eight days

cf continuous rain) which caused much damage and claimed many lives.

Some of the Salesian Houses were temporarily cut off by the floods,

but apaft from this nothing serious happened to them.

Fr. Henrlquez visited his twelve provinces in eighteen &fferent

States, and in Bolivia spent some time with every community. He

vras able to gather information on three ways of renewal in his

Provinces: the reconstruction of the vocation section (after the uncer-

tainties of the new methods on trial); a noticeable progress in the

deepening of community life and a consequent increase in pastoral

activity; and thirdly an apostolic orientation towards needy youth.

Fr. Vecchi spent some of his time in setting up the machinery

of the

Brasil.

rwo

Provincial

carried out

ctohnefeErexntrcaeosrdininahryisVreisgitiaontio-n

Argentina and

to the Province

of Cordoba, Argentina, and tackled a number of local problems. He

also visited the Provinces of Uraguay , Paragaay, San Paolo and Recife.

4. Now tbat all haae returned.

I7ith the return of the Regional Superiors the Superior Council

now resumes its general meetings. The main work at present is the

careful examination of the documents of all the Provincial Chapters

with a view to thefu approval.

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V. DOCUMENTS

1. The New discipline fot Minor Orderc and Diaconate

On the L5tb ol Aagust, 1972, Pope Paal VI issued tuo Apostolic

Letters in uhich are prornulgated the new discipline ol Minor Orders

and tbe Diaconate.

Tbe following ffanslation ol the tuo docurnents appeared in tbe

Englisb edition of tbe "Osseraatore Romano" dated 21.st September,

1.972.

An Apostolic Letter by whicb tbe Discipline ol First Tonsure,

Minor Orders and Subdiaconate in tbe Latin Cburch is Reforrned

(<< Ministeria Quaedam >>)

Even in the most ancient times certain ministries were established

by the Church for the puq)ose of suitably giving worship to God and

fot offering service to the People of God according to their needs.

By these ministries, duties of a liturgical and charitable nature, deemed

suitable to varying circumstances, were entrusted to the performance

of the faithful. The conferring of these functions often took place by

a special rite, in which, after God's blessing had been implored, a

Christian was established in a special class or rank for the fulfilment

of some ecclesiastical function.

Some of these functions, whicl were more closely connected

rvith the liturgical action, slowly came to be considered as preparatory

institutions for the reception of sacred ordefs, so that tfie offices of

porter, lector, exorcist iand acolyte were called minor orders in the

Latin Church in relation to the sub&aconate, diaconate and priest-

hood, whic-h were called major orders: generally, though not every-

where, these minor orders were reserved to those who received them

on their way to the pristhood.

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Nevertheless, since the minor orders have not always been the

same, and many tasks connected with tfiem, as at present, have also

been exercised by the laity, it seems fitting to reexamine this practice

and to adapt it to contemporary needs, so that what is obsolete in

these offices may be removed, what is useful retained, what is necessary

defined, and at the same time what is required of candidates for

Holy Orders may be determined.

Actiue participation

lfhile the Second Vatican Council was in preparation, many

pastors of the Church requested that the minor orders and subdiaco-

nate be reexamined. Although the Council did not decree anything

concerning this for the Latin Church, it enunciated certain principles

for solving the question, There is no doubt that the norms laid

down by the Council regarding the general and orderly renewal of the

liturgy ( 1) also include those areas which concern ministries in the

liturgical assembly, so that from the very arrangement of the celebra-

tion the Church clearly appears structured in different orders and

ministries (2). Thus the Second Vatican Council decreed that "in

Iiturgical celebrations, whether as a minister or as one of the faith-

hrl, each person should perform his role by doing solely and totally

what the nature of things and liturgical norms require of him" (3).

!7ith this assertion is closely connected what was written a little

before in the same Constitution: "Mother Church earnestly desires

that al7 the faithful be led to that firll, conscious, and active participa-

tion in liturgical celebrations which is demanded by the nature of the

liturgy. Such participation by the Christian people as "a chosen race,

a royal priesthood, a holy nation, a purchased people" (l Pt Z9: d.

2.4-5) is their right and duty by reason of their baptism. In the res-

(1) Cf. Second Vatican Council, Constitution on the Saoed Liturgy

Sacrosancturn Conciliam, 62: AAS 56, 7964, p. L17; d. also 2L: loc. cit.,

pp. 105-106.

(2) Cf. Ordo Missae, Institutio Generalis Missali.s Romani,58, typical edition

7969, p. 29.

(3) Second Vatican Council, C,onstitution on the Sacred Liturgy Sacro-

sanctaT?z Concilian, 28: AAS 56, L964, p. 107.

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totation and promotion of the sacred liturgy, this full and active

participation by all the people is the aim to be considered before all

else; for it is the primary and indispensable source from which the

faithful are to derive the true Christian spirit. Therefore, through

the needed programme of instruction, pastors of souls must zealously

strive to achieve it in all their pastoral work" (4).

In the preservation of certain offices and in their adaptation to

contemporary needs, there

with the ministries of the

are those

'S7ord and

which are especially

of the Altar and in

connected

the Latin

Church are called the offices of lector and acolyte and the subdiaconate.

It is fitting to preserve and adapt these is such a way, that from this

time on there will be two offices: that of lector and that of acolyte,

vrhich will include the functions of the subdiaconate.

Otber offices

Besides the offices common to the Latin Church, there is nothing

ro prevent episcopal conferences from requesting others of the Apos-

tolic See, if they judge the establishment of such offices in their

region to be necessary or very useful because of special reasons.

L'o these belong, for example, the offices of porter, exorcist and

catedrist (5), as well as other offices to be conferred upon those

rvho are dedicated to works of charity, where this service has not

been given to deacons.

It is in accordance with the reality itself and with the contempo-

rary outlook that the above-mentioned ministries should no longer

be called minor orders; their con{erring will not be called "ordination",

but "installation"; only those however who have received the diaco-

nate will be properly known as clerics. Thus there will better appear

the distinction between clergy and laity, between what is proper and

reserved to the clergy and what can be entrusted to the laity; thus

tlrere will appefi more clearly their mutual relationship insofar as

"the common priesthood of the faithful and t}e ministerial or hierar-

(4) Ibid., 14: loc. cit., p. 104.

(5) Cf. Second Vatican Council, D*rer-. Ad Gentes, 15: AAS 58, L966,

p. 965; ibid., 17:. loc. cit., pp.967-968.

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chical priesthood, while they differ in essence and not only in degree,

are nevertheless intettelated. Each of them shares in its own special

rvay in the one priesthood of Christ" (6).

Having weighed every aspect of the question well, havhg sought

the opinion of experts, having consulted with the episcopal conferences

and taken their views into account, and having taken counsel with

our venerable btothers who ate members of the Sacred Congregations

ccmpetent in this matter, by out Apostolic Authority we enact the

fporlolovwisiionngsnoofrmthse, dCeorodgeatoinfgC-anoinf

and

Law

inusnotfial rnaoswniencefsosracrey ,-andfrowme

promulgate them with this Letter.

I. First tonsure is no longet conferred; entrance into the clerical

state is joined to the diaconate.

II. \\7hat up to novr werc called minor orders, are henceforth

called "ministries."

IIL Ministties may be committed to lay Christians; hence they

are no longer to be considered as reserved to candidates for the sacra'

ment of Ordets.

IV. Two ministries, adapted to present-day needs, are to be pre-

served in the whole of the Latin Church, namely those of lector and

acolyte. The functions heretofore commited to the subdeacon are

entrusted to the lector and the acolyte; consequently, the major order

of subdiaconate no longer exists in the Latin Church. There is nothing,

however, to prevent tlre acolyte being also called a subdeacon in some

if it places, the episcopal conference judges opportune.

Vord ol God

V. The lector is appointed for a function proper to him, that of

reading the !7ord of God in the liturgical assembly. Accordingly, he

ts to read tlre lessons from Sacred Scripture, except for the Gospel,

in the Mass and other sacred celebrations; he is to recite the psalm

(6) Second Vatican Council, Dogmatic Constitution Lurnen Gentiurn, 70:

AAS 57,1965, p.14.

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between the readings when there is no psalmist; he is to present the

intentions for the praye.r of the faithful in the absence of a deacon

or cantor; he is to direct the singing and the participation by the

faithful; he is to instruct the faithful for the worthy receprion of the

sacfaments. He can also, insofar as necessary, take care of preparing

othet faithful who by a rcmporary appointment are to read the

Sacred Scripture in liturgical celebrations. That he may more fittingly

and perfectly fulfil these funcdons, let him medirate assiduously on

Sacred Scripture.

Let the lector be aware of the office he has undertaken and make

every effort and employ suitable means to acquire that increasingly

warm and living love (7) and knowledge of the Scriptures that will

make him a more perfect disciple of the Lord.

VI. The acolyte is appointed in order to aid the deacon and to

minister to the priest. It is therefore his duty to attend to the service

of the altar and to assist the deacon and the priest in liturgical celebra-

trons, especiully in the celebration of Mass; he is also to distribute

Holy Communion as an extraordinary minister when the ministers

spoken of in canon 845 of. the Code of Canon Law are not available

or are prevented by ill health, age or another pastoral ministry from

performing this function, or when the number of those approaching

the Sacred Table is so great that the celebration of Mass would be

unduly prolonged.

In the same extraordinary circumstances he can be entrusted with

publicly exposing the Blessed Sacrament for adoration by the faith-

ful and afterwards replacing it, but not with blessing the people.

He can also, to the extent needed, take care of instructing other

f4ithful who by temporary appointment assist the priest or deacon

in liturgical celebrations by carrying tlre missal, cross, candles, etc...,

<,r by performing other such duties. He will perform these functions

the more worthfly if he participates in the Holy Eucharist with

it increasingly fervent piefy, receives nourishment from and deepens

his knowledge of it.

(7) Cr. Second Vatican Council, Constitution on the Sacred Lirurgy

Sacrosanctum Concilium, 24: AAS 56, 1964, p. 107; Dogmatic Constitution Del

Verban, 25: AAS 58, 7966, p. 829.

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Destined as he is in a special way for the sevice of the altar,

the acolyte should learn all matters concerning public divine worship

and strive to grasp their inner spiritual meaning: in that way he

will he able each day to offer himself entirely to God, be an example

to all by his seriousness and reverence in the sacred building, and

have a sincere love for the Mystical Body o{ Christ, the People of

God, especially the weak and the sick.

VII. In accordance with the venerable uadition of the Church,

rnstallation in the ministries of lector and acolyte is reserved to men.

g F ollow in r e q uir ern en t s

VIII. The following are requirements for admission to the minis-

tries:

a) the presentation of a petition freely made out and signed

by the aspirant to the Ordinary (the bishop and, in clerical institutes

of perfection, the major superior) who has the right to accept the

pcririon;

D) a suitable age and special qualities to be determined by the

episcopal conference;

c) a fftm will to give faithful service to God and the Christian

people.

IX. The ministries are con-ferred by the Ordinary the (bishop

and, in clerical institutes of perfection, the major superior) according

to the liturgical rite "De Institutione Lectoris" and "De Institutione

Acolythi" revised by the Apostolic See.

X. Intervals, determined by the Holy See or the episcopal confer-

ences, shall be observed between the conferring of the ministries of

lector and acolyte whenever more than one ministry is conferred on

the same person.

XI. Candidates for the diaconate and priesthood are to receive

the ministries of lector and acolyte, unless they have already done so,

and are to exercise them for a fitting time, in order to be better

disposed for the future service of the ITord and of the Altar. Dispen-

sation from the part of such can&dates is reserved to the Holy See.

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XII. The conferring of minislliss does not imply the right to

sustenance or salary from the Church.

XIII. The rite of installation of a lector and of an acolyte is to

be published soon by the competent department of the Roman Curia.

T'!7heesoerndoerrmths asthawllhcaotmweeinhtaoveeffdeecctreoend

1 Jamary 1973,

in this Letter, in

motu

proprio form, be established and ratified, notwithstanding anything to

the contrary.

Given in Rome, at Saint Peter's, on 15 August, the Solemnity of

the Assumption of the Blessed Virgin Mary, in the year 1972, the

tenth of our pontificate.

Paulus P. P. VI

An Apostolic Letter in "Moto Proprio" Form l-aying dowru certain

Nlorrus regarding tbe Samed, Order ol the Diacoruate

("Ad Pascendum")

For the nurturing and constant growth of the People of God,

Christ the Lord instituted in the Church a variety of ministries, which

work for the good of the whole body (1).

From the apostolic age the diaconate has had a clearly out-

standing position among these ministries, and it has always been held

in gteat honour by the Church. Explicit testimony of this is given

by the Aposde Saint Paul both in his letter to the Philippians, in

which he sends his greetings not only to the bishops but also to the

deacons, (2) and h a letter to Timothy, in which he illustrates the

qualities and virtues that deacons must have in order to be worthy

of their ministry (3).

Later, when tle early \\Friters of the Church acclaim the dignity

of deacons, they do not fail to extol also the spiritual qualities and

virtues that ate required for the performance of that ministry, namely

fidelity to Christ, moral integrity, and obedience to the bishop.

(1) Cf. Second Vatican C.ouncil, Dogmatic Constitution Lunaen Gentiun, L8

AAS 57, 1965, pp. 2l-22.

(2) Cf. Phil 1:1.

(3) Cf. 1 Tim 3:&13.

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Saint Ignatius of Antioch declares that the office of the deacon

is nothing other than "the ministry of Jesus Christi, who was with the

Father before all ages and has been mani{ested in the final time" (4).

He also made the following observation: "The deacons too, who are

ministers of the mysteries of Jesus Christ, should please all in every

way; for they are not servants of food and drink, but ministers of the

Church of God" (5).

Saint Polycarp of Smyrna exhorts deacons to "be moderate in

all things, merciful, diligent, living according to the truth of the

Lord, who became the servant of all" (6). The author of the Didascalia

Apostolorurn, recalling the words of Christ, "Anyone who wants to

be great nmoDg you must be your servant" (7), addresses the following

fraternal exhortation to deacons: "Accordingly you deacons also should

behave in such a way that, rt your ministry obliges you to lay down

your lives for a brother, you should do so... If the Lord of heaven

and earth served us and suffered and sustained everything on our

behalf, should not this be done for our brothers all the more by us,

since we are imitators of him and have been given the place of

Christ?" (8).

Deacons' ministry

Furthermore, when the writers of the first centuries insist on the

importance of the deacons' ministry, they give many examples of the

manifold important tasks entrusted to them, and dearly show how

nruch authority they held in the Christian communities and how

great was their contribution to the apostolate. The deacon is descri-

bed as "the bishop's ear, mouth, heart and soul" (9). The deacon is

(4) Ad. Magnesios, YI, l; Patres Apostolici, ed. F.X. Funk, I, Ttibingen

1901, p. 235.

(5) Ad Tral.lianos, II, 3; Patres Apostolici, ed. FJ(. firnk, f, Tiibingen,

1901, p. 245.

(6) Episn:la Ad Pbilippenses, Y,2: Patres Apostolici, ed,. FX. Funk, I,

Tiibingen, 1901, pp. 301-301.

(7) Mt 20:26-27.

lII, (8) Didascalia Apostolorun,

t3, 24: Didascalia et Constitutiones Apos-

tolorum, ed, F.X. Funk, I, Paderborn L906, p, 2L4.

Il, (9) Didascalia Apostoloram, 44, 4i ed. FJ(. Funk, I, p. 138.

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48-

at the disposal of the bishop in order that he may serve the whole

People of God and take care of the sick and the poor (10); he is

correctly and righdy called "one who shows love for otphans, for

the devout and for the widowed, one who is fervent in spirit, one

who shows love for what is good" (11). Furthermore, he is entrusted

with the mission of taking the Holy Eucharist to the sick confined

to their homes (12), of confetting baptism (13), and of attending to

preaching the !7ord of God in accordance with t}e express will of

the bishop.

Accordingly, the diaconate flourished in a wonderful way in the

Church and at the same time gave an outstanding witness of love for

Christ and the brethren through the performance of works of charity

(L4), the celebration of sacred rites (15), and the fulfilment of pastoral

duties (15).

Profound. exanination

The exercise of the office of deacon enabled those who were to

become priests to give proof of themselves, to display the merit of

tmheenirtswfoorrk,reacnedivtiongatchqeuirdeigpnreitpyaoraftiothne-priedslthoofowdhaicnhd

were require-

the office of

pastof.

As -:me went on, the discipline concerning this sacred order

(10) Cf. Traditio Apostolica, 39 and 34: La Tradition Apostolique d'e Saint

Hippolyte. Essai d.e reconstitution by B. Botte, Miinster, L963, pp. 87 and 81.

(lL) Testanentam D.N. Iesu Cbrixi, I p8; edited and translated into

Latin by I-E. Rahmani, Matnz L899, p. 9).

(12) Ct. Saint Justin, Apologia I,65,5 and 67,5: Saint lusdn', APologiae

duae; ed G. Rauschen, Bonn, 1911, pp. 107 and 111.

(1r) Cf. Ternrllian, De Baptisno, XVII, 1: Corpus Cbristianorurn, I, Ter-

tulliani Opera, pars I, Turnholt, 1954, p, 29L.

(14) Cfr. Didascalia Apostolorarn, II, 17, 2: ed. F.X. Funk, I, p. tl2;

c!. Testamenturn D.N. Iesa Cbristi, I, J1: edited and tanslated into Latin by

I.E. Rahmani, Munz L899, p.75.

(15) Cf. Didascalia Apostoloram II,57,6: 58, 1: ed. FX. Funk, I, pp. 162

and 166.

(16) Cf. Saint Cyprian, Epistolae XV and XVI: ed. G. Hartel, Vienna, 1871,

pp. 513-520 cf. Saint Augustine, De catechezandis rudibus, I, cap. I, 1: PL 40.

309-310.

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was changed. The prohibition against conferring ordination without

observing the established sequence of orders was strengthened, and there

was a gradual decrease in the number of those who preferred to re-

main deacons all their lives instead of advancing to a higher order.

As a consequence, the permanent diaconate al-ost entirely disappeared

in the Latin Church. It is scarcely the place to mention the decrees

of the Council of Trent proposing to restore the sacred orders in

accordance with their own natlue as ancient functions within the

Church (17); it was mudr later that the idea matured of restoring

this important sacred order also as a truly permanent rank. Our

predecessor Pius XII briefly alluded to this matter (L8). Finally, the

Second Vatican Council supported the wishes and requests that,

where suc:h would lead to the good of souls, the permanent diaconate

should be restored as an intermediate order befween the higher ranks

of the Church's hierarchy and the rest of the People of God, as an

expression of the needs and desires of the Christian communities, as

a driving force for the Church's service or diaconia towards the local

Christian communities, and as a sign or sacrament of the Lord Christ

himself, v/ho "came not to be served but to serve" (19).

Lonstitution "Lumeru Gentium"

For this reason, at the third session of the Council, in October

1964, the Fathers ratified the principle of the renewal of the diaconate

and in the following November the dogmatic constitution Lumen

Gentiunz was promulgated. In the 29th article of this document a

description is given of the principal characteristics proper to that state:

"At a lower level of the hierarchy are deacons, upon whom hands are

imFosed 'not unto the priesthood, but unto a ministry of service'.

Foi strengthened by sacramental grace, in communion with the bishop

and his presbyteri',m, they serve the People of God in the ministry

of the liturgy, of the word and of charity" (20).

(17) Sessio XfrIII, capp. I-IY: Mansi, )ffiIII, coll' 118-140.

(18) Address to the Pamiapants in the Second International Congress of

the Lay Apostolate, 5 October L957t AAS 49, L9r7, p.925,

(19) Mt 20t28.

(20) AAS 57, 1965, p. 36.

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The same constirution made the following declaration about per-

mancy in the rank qf deacon: "These duties (of deacons), to very

necessary for t{re Iife of the Churdr, can in many areas be fulfilled

only with difficulty according to the prevailing discipline of the Latin

Church. For tfiis reason, the diaconate can in the future be restored

as a proper and permanent rank of the hierarchy" (21).

Restoring tbe Diaconate

However, this restoration of the permanent diaconate required

that the instructions of the Council be more profoundly examined and

that there be mature deliberation concerning the juridical status both

of the celibate and married deacon. Similarly it was necessary that

matters connected with the diaconate of those who are to become

priests should be adapted to contemporary conditions, so that the time

of diaconate would furnish that proof of life, of maturiry and of apti-

tude for the priestly ministry which ancient discipline demanded from

candidates for the priest}ood.

Thus on 18 June 1967, we issued in rilota propfio form, the

Apostolic Letter Sacrurn Diaconatus Ordinem, by which suitable cano-

nical norms for the permanent diaconate were established (22). On

17 June of the following year, tl,rough the Apostolic Constitution

Pontificalis Romani Recognitio (2)), we authorized rhe new rite for

the conferting of the sacred orders of diaconate, priesthood and epis-

copacy, and at the same time defined the matter and the form of the

otdination itself.

Now that we are proceeding further and are today promulgating

the Apostolic Letter Ministeria Quaed.arn, we consider it fitting to

issue certain norms concerning the diaconate. \\7e also desire that can-

didates for the diaconate should know what ministries tley are to

exercise before sacred ordination and when and how they are to take

upon themselves the responsibilities of celibacy and liturgical prayer.

Since entrance into the clerical state is defered until diaconate,

(21 Ibid.

(22) AAS 59, 1967, pp. 697-704.

(23) AAS 60, 1968, pp. )69373.

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there no longer exists the rite of first tonsure, by which a layman used

to become a cleric. But a new rite is introduced, by whidr one who

aspires to the diaconate or ptiesthood publicly manifests his will to

offer himself to God and the Church, so that he may exercise a sacred

order. The Church, accepting this offering, selects and calls him to

prepare himsel{ to receive a sacred order, and in this way he is

properly numbered among candidates for the diaconate or priestJrood.

It is especially fitting that the ministries of lector and acolyte

should be entrusted to those who, as candidates for the order of dia-

conate ot priesthood, desire to devote themselves to God and to the

Church in a special way. Fot the Church, which "does not cease to

take the bread of life from the table of the Wotd of God and the

Body of Christ and offer it to the faithful" (24) considers it to be

very opportune that both by study and by gradual exercise of the

ministry of the Votd and of the Altar candidates for sacred orders

should through intimate contact understand and reflect upon the

double aspect of the priesdy office. Thus it comes about that the

autfienticity of the ministry shines out with the greatest effectiveness,

In this way the candidates accede to sacred orders fully aware of their

vocation, fervent in spirit, serving the Lord, constant in prayer and

aware of the needs of the faififul (25).

Norms promulgated

Having weighed every aspect of the question well, having sought

the opinion of experts, having consulted with the episcopal confe-

rences and taken their views into account, and having taken counsel

with our venerable brothers who are members of the Sacred Congre-

gations competent in this matter, by our Apostolic Authority we enact

the following

provisions of

ntohremsc,oddeeroogfatCinagn-on

if and insofar as

Law until now

- necessary from

in force, and we

promulgate them with this Letter.

I. a) A .rite of admission for candidates to the diaconate and to

rJre priesthood is introduced. In order that this admission be properly

(24) Cf. Second Vatican Council, Dogmatic Constitution Dei Verburn, 2lz

AAS 58,1966, p.827.

(2r) G. Rom. 12:11-11

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made, the free petition of the aspfuanr, made out and signed in his

own hand, is rcquired, as well as the written acceptance of the com-

petent ecclesiastical superior, by which the selection by the Church

is brought about.

Professed members of clerical congregations who seek the priest-

hood are not bound to this rite.

b) The competent superior for this acceptance is the Ordinary

(the bishop and, in clerical institutes of perfection, the major superior).

T'hose can be accepted who give signs of an authentic vocation and,

endowed with good moral qualities and free from mental and physical

defects, wish to dedicate their lives to the service of the Church for

the glory of God and the good of souls. ft is necessary that those

who aspire to the transitional diaconare will have completed bt least

their twentieth year and have begun their course of theological studies.

c) In virtue of the acceptance the candidate must care for his

vocation in a special way and foster it. He also acquires the right to

the necessary spiritual assistance by whicJr he can develop his vocation

and submit unconditionally to the will of God.

II. Candidates for the permanent or transitional diaconate and

for the priesthood are to receive the ministries of lector and acolyte,

unless they have already done so, and arc to exercise them for a fiting

time, in order to be better disposed for the future seryice of the

'S7ord and of the Altar.

Dispensation from the reception of these ministries on the part

of such candidates is reserved to the Holy See.

Stgned declaration

III. The liturgical rites by yhish admission of candidates for the

diaconate and the priesthood tales place and the above-mentioned

ministries are conferred should be performed by the Ordinary of the

aspirant (the bishop and, in clerical institutes of perfection, the major

superior).

IV. The intervals established by the Holy See or by the episcopal

- conferences between the confeming during the course of theological

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sthtuedimesin-istroyf

the ministry of lector and that of acolyte,

of acolyte and the order of deacon must

and between

be observed.

V. Before ordination candidates for the diaconare shall give to

the Ordinary (the bishop and, in clerical institutes of perfection, the

major superior) a declaration made out and signed in thir own hand,

by which they testify that they are about to receive the saced order

frcely and of their own accord.

VI. The special consecration of celibary observed for the sake of

the kingdom of h.urr"r, and its obligation for candidates to the priest-

hood and for unmarried candidates to the diaconare are indeed linked

with the diaconate. The public commirment to holy celibacy before

God and the Church is to be celebrated in a particular rite, even by

religious, and it is to precede ordination to the diaconate. Celibacy

taken on in this way is a diriment impediment to entering marriage.

In accordance with the traditional discipline of the Church, a

mamied deacon who has lost his wife camot enter a new marriage (26).

VII. a) Deacons called to the priesthood are nor to be ordained

until they have completed the course of studies prescribed by the norms

of the Apostolic See.

b) In regad to the course of theological studies to precede the

ordination of permanent deacons, the episcopal con{erences, with

attention to the local situation, will issue the proper norms and

submit them for the approval of the Sacred Congregation for Catholic

Education.

Liturgy ol tbe Hours

VIII. In accordance with norms 29-30 of. the General fnstruction

for tfie Liturgy of the Hours:

a) Deacons called to the priesthood are bound by their sacred

ordination by the obligation of celebrating the liturgy of the hours;

b) it is most fitting that permanenr deacons should recite daily

at least a parr of the litorgy of the hours, to be determined by the

episcopal conference.

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IX. Enrance into the cledcal state and incardination into a diocese

are brought about by ordination to the diaconate.

X. The rite of admission for candidates to the diaconate and

priesthood and of the special consecration of holy celibacy is to be

published soon by the competent department of the Roman Curia.

Transitional Norrrus. Candidates for the sacrament of Orders who

have already received first tonsure before the promulgation of this

Letter, retain all the duties, rights and privileges of clerics. Those who

have been promoted to the order of subdiaconate are held to the

obligations taken on in regard to both celibacy and the liturgy of the

hours. But they must celebtate once agah their public commitment

to celibacy before God and the Church by the new special rite preced-

ing ordination to the diaconate.

All that has been decreed by us in this Letter, in rnotu proprio

form, we order to be con{itmed and tatified, anything to the contrary

notwithstanding. !7e also determine that it shall come into fotce

on L January 1973.

Given in Rome at Saint Peter's, on L5 August, the Solemnity

of the Assumption of the Blessed Virgin Mury, it the year 1972, the

t(nth of our pontificate.

PAI]LUS P.P. VI

(26) Cf. Paul VI, Apostolic l*tluer Sa*am Diaconatus Orilinem, l& AAS

59, 1967, p. 701.

2. Mass in honout of Blessed Michael Rua

'Vorsbip

5 October, 1972 Tbe

approued tbe Latin text

Sacred Congregation fo,

and tbe Italian translation

Diaine

ol tbe

Mass in bonour ol Blessed Michael Rua. The Latin text is gitten here;

ue are still awaiting tbe approual ol tbe trartslation into English.

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Texto latino

Antilona ad introitum (.1 Sam. 2,35)

Suscitabo mihi sacerdotem fidelem, qui iuxta cor meum et animam

meam faciet.

Collecta

Deus Pater omnipotens, cuius imaginem beatus MichaEl Rua

sacerdos tuus in adolescentibus docuit excudendam, fac nos quaesumus

tua clarescere sanctitate, ut qui ad iuventutem educandam vocamur,

formam Filii tui exhibeamus ingenuam.

Qui tecum.

Lectio Printa

(Vivit Dominus, et vivit anima hra, quia non derelinquam te)

Lectio libri Regum (2 Reg. 2,L.6-15)

Cum levare vellet Dominus Eliam per turbinem in caelum, ibant

Elias et Eliseus de Galgalis. Dixitque Elias ad Eliseum: << Sede hic,

quia Dominus misit me usque ad Iordanem >. Qui ait: << Vivit Do-

minus, et vivit anima tua, quia non derelinquam te >. Ierunt igitur

ambo pariter. Et quinquaginta viri de filiis prophetarum secuti sunt

eos, qui et steterunt e contfa longe; illi autem ambo stabant supet

Iordanem.

Tulitque Elias pallium su rm et involvit illud et percussit aquas,

quae divisae sunt in utramque partem, et transierunt ambo per siccum.

Cumque transissent, Elias dixit ad Eliseum: <,< Postula quod vis ut

f.aciam tibi, antequam tol7ar a te >. Dixitque Eliseus: << Obsecro ut

fiat in me duplex spiritus tuus >. Qui tespondit: << Rem difficilem

postulasti; attamen si videris me, quando tolTat a te, erit tibi quod

petisti; si autem non videris, non erit >>.

Cumque pergerent, et incedentes sermocinarentuf, ecce currus

igneus et equi ignei diviserunt utrumque; et ascendit E1ias per turbinem

in caelum. Eliseus autem videbat et clamabatt <<Patet mi, pater mi!

currus Isradl et auriga eius! >>. Et non vidit eum amplius. Apprehen-

ditque vestimenta sua et scidit illa in duas partes. Et levavit pallium

Eliae, quod ceciderat ei. Reversusque stetit super ripam fordanis; et

pallio Eliae, quod ceciderat ei, percussit aquas, et non sunt divisae;

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sf di-i1; << IJbi est Deus Eliae etiam nunc? >. Percussitque aquas,

et divisae sunt huc atque illuc, et transiit Eliseus.

Videntes autem filii prophetanrm, qui erant in Ieridro e conua,

dixerunt: <,< Requievit spititus Eliae super Eliseum >. Et venientes in

occursum eius, adoravenrnt eum proni in terram.

Verbum Domini.

Psalrnus responsorius (Ps. 15,L-2,5-6,7 -8,1L)

g. Dominus pars hereditatis meae.

Conserva me, Deus, qu6niam speravi in te.

Dixi Domino: << Dominus meus es tu,

bonum mihi non est sine te )>. ry.

Dominus pars hereditatis meae et calicis mei:

tu es qui detines sortem meam.

Funes ceciderunt mihi in praeclaris;

insuper et hereditas mea est mihi. ry.

Benedic,am Dominum qui tribuit mihi intellectum;

insuper et in noctibus erudierunt me renes mei.

Proponeba- Dominum in conspectu meo semper,

quoniam a dextris est mihi, non commovebor. y.

Notas mihi facies vias vitae,

plenitudinem laetitiae cum vultu tuo,

delectationes in dextera tua usque in finem. V.

Lectio secunda

(Caritas numquam excidit)

Lectio Epistolae beati Pauli apostoli ad Corinthios (L Cor. 12,

3l-13, 8a)

Fratres: Aemulamini charismata muota.

Et adhuc excellentiorem viam vobis demonstro.

Si linguis hominum loquar, et Angelorum, catitatem autem non habeam,

factus sum velut aes sonans aut cymbah,m tinniens.

Et si habuero prophetiam

et noverim mysteria omnia et onnem scientiam,

et si habuero ofirnem fidem ita ut montes transferam,

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caritatem autem non habuero,

nihil sum.

Et si distribuero in cibos paupefl.rm omnes facultates meas,

et si tradidero corpus meum ita ut ardeam,

caritatem autem non habuero,

nihil mihi prodest.

Caritas patiens est, benigna est.

Caritas non aemulatur, non agit superbe,

non inflatur, non est ambitiosa,

non quaerit quae sua sunt, non irritatur,

non cogitat malum,

non gaudet super iniquitatem, congaudet autem veritati;

smni2 suffert, omnia credit, omnia sperat, omnia sustinet.

Caritas numquam excidit.

Verbum Domini.

(t7t3)

Alleluia et Versus ante Euangeliurn (Io 15,16)

y. Alleluia

f. Ego vos elegi de mundo, ut eatis et fructum afferatis, et

fructus vester maneat, dicit Dominus.

ry. Alleluia.

Eaangeliurn

(Veni, sequere me)

Lectio sancti Eoangelii secundum Marcum (10, 17-30)

In illo tempofe, cum egrederetur in viam, accurtens quidam et

genu flexo ante eum, rcgabat eum: << Magister bone, quid faciam ut

vitam aetetnam percipiam? >.

Jesus autem dixit ei: u Qrid me dicis bonum? Nemo bonus,

nisi unus Deus. Praecepta nosti: "Ne occidas, ne adulteres, ne fureris,

ne falsum testimonium dixeris, ne fraudem feceds, honora patrem

tuum et matfem" >>.

Ille autem dixit ei: << Magister, haec omnia conservavi a iuventute

mea )>.

Iesus autem, intuitus sum, dilexit eum, et dixit illi: << Unum

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58-

tibi deest: vade, quaecumque habes vende et da pauperibus, et habebis

thesaurum in caelo; et veni, sequere me

Qui, contristatus in hoc verbo, abii't>. maerens; erar enim habens

possessiones multas.

Et circumspiciens Iesus ait discipulis suis: << Quam difficile qui

pecunias habent in Regnum Dei introibunt! >.

Discipuli autem obstupescebant in verbis eius. At Iesus rursus

respondens ait illis: <( Filii, quam difficile est confidentes in pecuniis

in Regnum Dei introire! Facilius est camelum per foramen acus transire

quam divitem intrare in Regn'rm Dei >.

Qui magis admirabantur dicentes ad semetipsos: << Et quis potest

salvus fieti? >.

Intuens iflos Iesus ait: << Apud homines impossibile est, sed non

apud Deum; omnia enim possibilia sunt apud Deum >>.

Coepit Petrus ei dicere: << Ecce nos dimisimus omnia, et secuti

sumus te >.

Ait Iesus: << Amen dico vobis: Nemo esr qui reliquerit domum,

aut fratres, aut sorores, aut matrem, aut patfem, aut filios, aut agros

propter me et propter Evangelium, qui non accipiat centies tanfirm,

nunc in tempore hoc, domos et fratres et sofores et matres et filios et

agros cum persecutionibus, et in saeculo futuro vitam aeternam >>.

Verbum Domini.

Super oblata

Quae tibi donamus, Domine, spiritalem nostri oblationem signi-

ficent: ut quae in corpus et sanguinem Christi Filii tui mutantur,

divinam nostri mutationem producant.

Per Christum.

Antilona ad communionem (Io 17,26)

Notum feci eis nomen tuum, et notum faciam, ut dilectio qua

dilexisti me in ipsis sit.

Post comrnunionern

Quos tua mensa, Domine, satiasti redde prudentia vigiles et

caritate sollertes, ut in parvulis ac pauperibus ministrandis omnibus

omnia esse valeamus et ineffabile largitatis tuae promere sacramentum.

Per Christum.

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VI. PONTIFICAL MAGISTERIUM

1. A Hundred yeas . Good example and work in abundance!

Address given by Pope Paul VI to the 2300 Daughters of Mary

Help of Christians assembled in the Yatican "Hall of Blessings" on

the occasion of the Congregation's first centenary.

The official text appeated in the "Osservatore Romano" (16 July,

1972). The following text is talen from a tape-recording, and adds

(in italics) the many spontaneous "asides" of His Holiness during the

address.

First ol all, our greeting go to the Motber General; and tbrougb

her we greet this fine and wonderlul (<< bella bella >>) religious larnily

oi sisters.

Dear sisters in Cbrist, ue are deligbted to receiue you in audience.

Our regret is tbat our tirne is neuer as abundant as oar allection lor

yoa. You can certainly see at this n2oment how mucb ioy, appreciat-

ion, hope and adniration we leel for your religious farnily; and bou,

,,ts we look around, we seerz to see notbiilg less tban a panotarna of

the Churcb, since you are indeed, nou scattered in euery corner ol

tbe globe. And so togetber let us reioice uith Mary Help of Christians.

Beloved daughtets in Christ.

lVith our spirit {rrll of fatherly emotion we extend our greeting

to so many chosen representatives of the Daughters of Our Lady Help

of Christians, come to bring us the testimony of their loyalty and devo-

tion in the centenary year of the foundation of their Instirute.

Tbe Holy Father had me in mind

Before addressirug your good selues, and belore thinking ol tbat

uast number ol Salesian sisters wbo are united witb you at this mo-

rnent gazing bitber as at the Church's focal poirtt, we raise otr.r minds

to all the sisters ubo haue gone belore you. A hundred years! ,So

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many generations! So many sisters! So many wonderful exarztples!

Sacb great uork! Such fatigues and rnerits! So rnany gracious souls!

All sent by tbe Lord. and. nou taken back to his bosorn. Tbey haue

accornplished, their pilgrimage and are assuredly in beauen gioing

glory to tbeir Madonna.

Indeed to these cbosen souls we send. our greetings. 'We pray

that God, if tbey so need, may grafit them all complete peace; and

tbougb our buman laculties lack tbe pouer to perceioe tbe Corumu-

nion of Saints, yet ue reioice in it iust tbe same. Il we bad the

- - ability to perceiae reality as it truly is spiritual reality ue uould

mdeed see ourselaes in the rnid.st of an enorlrzor,r.s gathering ol saintly

souls, looely and pure, all bere at tbis moment to celebrate tbe cente-

nary of your spiritual family.

This meeting calls to our mind the great and well-deserving affay

of your humble and generous fellow Sisters who, in every continent,

spend their lives joyfully and cheerfuIly.

(Indeed, ue baoe rernarked tbi:s serenity and joy on the laces

ol tbe sisters) working ioylully and energetically for tbe interests ol

tbe kingdorn ol God., to help the Cbucb, and lor tbe good ol souls.

"A,s we think of the r6le your zealous religious family plays in

the Chuch, a host of thoughts and emotions crowd in on us, and we

only wish we could give them fitting expression without being Iimited

by this brief audience.

Ve are inundated witb duties ubicb cut sbort tbe tirne at our

dtsposal; so, as u)e said before, ue are all the ?nore open uitb you

m mind and. heart euen tbougb time is short. I uould like all ol

jou to say "THE POPE HAS THOUGHT OF ME".

The Cburcb is bonoured. by your progress

Ve wish however our first words to be words of gratitude

to God.

Indeed ue do tbank God at tbis rlorzent, because, as we look at

you, be helps us see and sense sornetbing ol bis presence in tbe bistory

of hurnan affairs. You are all the work ol bis bands and you are

belping in his plans ol rnercilul salaation. Togetber let us tbank birn

lTohratnhkesyeubulnodr.retbdisyebaerasu. tTifublanmkanyiofeus,tadteioanr. God. Te Deun laud,amus.

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And we are oruly toaching tbe fringe. One day we sball see your

rruagnificent religious lamily in its splendour, its ricbness in uisdorn,

?nerc!, and actioe Godly presence. So oar first gratitude is to God,

and then to one and all of you for the comforting and promising

spectacle tfiat your congregation offers us on such a significant date.

A bundred yea.rs are not enough lor tbe Daughters of Mary

Help of Cbristians. Hou many, tben? A tbousand? Ve must cast

loruard our tbougbts and, gratitude to all the luture aocations: tbey

uill come to your welcoming arnzs as sisters, tben tbey will be your

pupil's!7aendseleatienr

uill

you

the

your motber superiors.

uninterrupted continuiry

and

splendid

flouri-

shing of an ideal of charity and zeal.

I'rn sure you all knou hou to erzbroider! Vbat bappens uhen,

alter rnaybe ueeks, montbs, years,

spread it out and say, "Look, isn't

loa haae linisbed

it loaely!" You

tbe job? You

baue uorked at

one d.etail, tben anotber, tben a tiny section, etc. All ol a sudden

tbe whole design opens ap arud displays its beauty and meaning. So

it is uith yoar congregation. Ve open up tbe embroidery of your

bistory and see tbat in a hundred years you baoe indeed accomplisbed

a louely pattern ol goodness, louing care, loae ol God arud salaation

of so'!u7els.reLtuertnustoretphoaitcefirtsogt emtboemr. ent when this ideal of charity and

zeal burgeoned forth, that distant 15th. of August, 1872, when, thanks

to St. John Bosco and St. Maria MazzareTTo, the first daughters of

Our Lady Help of Christians at Mornese offered the Lord their young

lives and began their apostolic progress along the ways of the world.

In the course of these hundred years, thar little seed has shot up

and grown in a marvellous way, like a majestic tree whose branches

now reach to every part of the wodd, wherever the ardent zeal of.

the sons of Don Bosco is poured forth. How many reasons, therefore,

for congraarlating you, beloved daughters! May you be blessed for

them. The Church is honoured by your progress, your evangelical

testimony, your generous apostolic dedication.

But it is dear that the celebration of such an important date

in the Iife of your Institute cannot be limited just to looking back

at a luminous past.

Now a look at tbe present. The address we sbould. haue prepared

uould baue been indeed interesting: to point out briefly the pbeno-

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nzena of religioas and spiritual life; today's contradictions and diffi-

culties; tbe buman ernbroilments tbat surround us; to examine and

giae an accoant of tbe state of things after a hundred years.

I This would indeed be extremely interesting. Bat imagi?le you

ayGococudors-agenilotoeefosnrmoypaopkuoerrttdbuunistiiteieesx,sa.ynozEainuraetrnieosnipldolyatsoiliybuilr-itiaeiss,eiouyneoriyusrdldairiynffiiytceuodlut,ieyusoi,suyboautroer

at least auare of the present, and watcb honestly and diligently ooer

this oista ubich tbe Lord opens up for your mission.

It is necessary to look towards tbe fature, too

Vben at uork, ue often look about us, don't ue? Ve glance

ahead at our surroundings, our task in band, abat tomorrou uill

bfing. In a sense ue become propbets in a small way. At least il we

don't make lirrn pronouncements, we ask questions about the future.

The Lord not only perrnits, but urges as to keep aft ele ort tbe

iuture. "Lift up your heads and look," says the Lord irt one ol bis

aenxdbolortoaktiotnos.tb"eLfiulttuurpel.o'uVrebdeoadnso.t"

You too nzust lilt up

know delinitely wbat

your heads

lies abead,

but ue can catch a glimpse of oar future tasks, duties, tbe patbs our

liues must follou.

'S7ill your congregation be able to respond to the appeal of the

Church in this present tormented hour?

You know that our heart lies deep in this subject.

I sball do my utruost

What a rnornehtous bour tor the Cburcb! You are uell aware

yaltoibaorfoeiunuitttgbgb.bei-ntysJ??,ua-g-snotdoaudwyblobrioetuatsltoeuooklieuilcnrtloiwodhnbnoteosall,drfcntggsyoweoounuisdetrbriianbnstrsioooetruunaulrstcibsttoi-.oitln'biVn?isgeth?eato-sskso:ouwuwlbsbtabaotetftsismoeoueretdrsoomalfrosegdooeuworlnsed

And tben ue are enguffed in tbis great flood ol entertainment

and dissipatioru proper to these times. You certainly rnust aieu it

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(17te)

uitb fear. Irnagine then how your Pope feels about it when he

oiews'Wtbeissasitlaitne

ol allairs so tempestaous.

tbe barque ol Peter: it wiil

neuer

sink.

But

peter

himsell was te*ified during tbe storra on Lake Genesareth (and

sailing

at-tbat

sulaeseph.isHeiorbe)is- lesauns dslJuensbuesrisnlgerpigt!btVine

baae aluays

the rnidst oy i

puzzled

ttor*.

Tbe disciples call oat to hirn, "At^aken, Lird! Look, tDe are sinking!,'

lesus arises, and uitb a diaine, kingly gesture, be calms tbe wlids.

A-11eat serenity preaails.

"Wby are you afraid?" as

Then

il to

he turns to bis disciptes and says,

sa!, "I arn bere. Eien il I steZp,

yoa

uit!

nast not

9l)rist is

lear

uith

what is going on around you. For whoeuer is

life, is witb God, is aictorious ouer all opposition

and dllliculties encountered on the way ol lile.,,

\\7ill your congregation know how to answer the call of the Church

in her hour of torment?

IToliness is the answer

b-eMr yhebaorpt,e"iIs

tbat

shall

eacb one ol you

do rny u.tmost,.

will

silently,

deep

doun

IUThat

vitality of

means will your congregation use to

the robust stock planted by your

ensure that the old

holy founders wifl

continue to flourish in all its fulness? For these questions, my

daughters, there is only one answer,

to pat euerytbing brielly in a lew words. Time is lacking to

dilate on the rnany diflicutt problerns and agonizirugs ol today;

f-ruitfuthlneersesisofotnhley

one

past,

answer; and as it explains the

infallibly ensures the vitality of

exffaordinary

your institute

for the future: boliness. If your are holy, there is little else to say.

mid,sFt oorfyaoull

this means ensuring the primary of interior life in the

your educational, charitable and missionary activities,

without ever fearing that your apostolic dynamism will be diminished

thereby, or that you may be prevented from dedicating yourselves

completely to the service of others.

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-64

Loae ol prdyer

So many obiect tbat prayer takes time and kills attention and

tbougbt. Tbis is not trae. Prayer rneans tbat ue restock ourselaes

uitb energy, thougbts, rnotiaes, strengtb, inspiration, tbe presertce of

God; and oar poor hurnan actiaity is thus rendered capable ol getting

- things done great things, too!

It means loving pruyet' poverty, the spirit of sactifice, the cross'

It also means a pattioJ.laf commitment on your part to reproduce in

your life of piety and apostolate the examples of the adoring and

operative love of the Blessed Virgin Mary.

Oh, how we would like this matked Marian character, which

everywhere constitutes the unmistakable note of the spiriruality of the

daojhters

you in all

its

OoruigrinLaal dfryesHhenlepsso.fYCohurishtaiaoenst,bteopbriueilepgreeseorvlebdel-oanmgoinngg

ttohinagretliigiMouas rfya.mIiliy

wbich belongs completely to Mary and owe_s eoery-

not your Institute the living mon"ment that Don

Bosc-o wished to erecr to our Lady, as a sign of imperishable gatitude

for the benefits received from her?

And was it not also a sign of hope tbat bis difficult and conzplex

u,ork needed. To speak paradoxically, so rnucb was accomplished uitb

so little.

Yes, daughters, as long as you learn, {ollowing the .example of

Mary, to direit everything to Christ, her divine Son, as long as you

ke"p'yoor eyes fixed on h.., God's masterpiece, *1s model and ideal

owdefidl"lircn.aretyivoencr,ondinsreiyecrr"aiopteldifntlfiefyeoa, unthrdeIfnessruvtpiotpuuotrer,t

of all apostolic heroism, there

that source of genero,sity and

holiness and grace, which has

made you such valuable collaborators of Our Lord Jesus Christ for the

salvation of souls.

Tbis is ubat the Churcb expects lrom yotr.

And it is not a rzatter ol a mere promise, dear daughters in

Cbrist. Fnovr vou rHE cHURcH EXPECTS MUcH'.. iust as irt tbe past;

in fact

days it

rfloreso, as today's sacrilices are lelt rnore markedly.

is not so easy to be a religious, to wear tbe babit and

Tbese

to liae

and uork in tbe midst ol youtb.

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Di.fficulties tbere baue aluays been, but today (and we know)

cne need,s a larger dose ol generosity, dedication, readiness to suffer,

patience and uisdoru than was needed. yesterda!. So in the name ol

Cbrist (Wbom ue represent so unworthily vE AsK oF You DEDrcATroN,

SACRIFTCE, TOTAL GTVTNG OF YOURSELyES TO THE MADONNA FOR THE

GLORY OF CHRIST IESUS.

This is what the Church expects from you. Do not disappoint

her expectation, but respond to a degree beyond her hopes.

Il onty ue u)ere able to console tbe hearts of lesus and Mary in

this way:

natter of

to giae naore than ubat is

sanctity; to go beyond the

aosrkdeinda-ry

but this "nlore"

?zzeasure is wbat

is 4

Our

Lord expects lrom us et)efi wben be does not say so' or sa:)s so as a

counsel rather than a PrecePt.

Souls at bigh-pressure

I Our prayer is with you; and tbis is a brief sentence, but rzean

itt ue sball pray for yoa.

Our prayer asks from the Lord, through the intercession of the

Blessed Virgin, for the reward of etemal merits for what you have

done so fat, fot constant generosity for the present, and for increasingly

abundant apostolic fruits for the future.

Ve bope you will aooid, ubat, alas, bappens at tinzes to certain

religious farnilies. Don't allow yoar pressure ga.age to drop; ft.or yoill

capacity

laitb in

iyoorusrarcnriilsicseiontotloesdseimn;innoisrhtb. eItirnispeotuusr

ol your enthusia-sm

bope, rather, tbat

and

you

always be bigb-pressure souls in a ioyous erttbusiasm.

At tbis juncture may I quote Our Lord's uords: 'Tou baae cbosen

tbe better part". Hold it tigbt as a precious possession.

Our thoughts and our affections are with you.

Ve tbank you in tbe name of atl who neaer tbank you: we tbank

yowofbuoGlmoordy'tsohuekigbnogiuoddeorybnoe,unaebnlaidtuteeloddroIrstesoacloyierttyos;oa!ionlsa, tf;boeMr tnyhaednaCteuhguobrfctehar,sllf,ottbrbeatsbneek, gsyoloourulys.

God gr:ant you happiness; God bless you. Rernernber, notbing is lost;

notbiig is lost! Hittory rnarcbes on; time rans out; but uork done

for God is engraued on bis Sacred Heart and renzains tbere aluays. One

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yy d.a2 will lind in it your reuard lor your dedication to the glory

ol God.

fq[y, our apostolic blessing, which we impart to you and to all

your fellow-sisters as a pledge of the choicest graces of ir."u.n.

Rernernber that our beart is open to you alt. ve uant our allection

to. g_o- witb our blessing to reacb out tto ubereaer tberc is a riiugbter

ll - \\ary Help ol Cbristians in euery corner ol tbe gtobe tbe'aery

- - il lurtbest a'uay in Patagonia. Tbriugb tbe power-and good.ness

- God, ntay our apostolic blessing reacb eiery ,oiou of tbe iartb.

2. Tmdition inspires and urges progress

During his journey to udine on the occasion of the Eucharistic

C_ongress, Pope Paul VI, on the 16th. September lur,, ,roff"d ,t

Venige and gave an address to priests, brothers

in "Ossefvatore Romano", 17 Sept., 1972.)

and

nunr.

(F,rll

te*t

The Holy Father took his cue from the

Mark, where he was speaking, He referred

teovoitcaatisve,,aBapslaficceafor:fIl

st.

higt-ory, of mingled echoes of different civilizations, u plu.-. {illed with

sublime

eloquent

atrfutisotuicgh-exthperescseinontusr,iems aetvuernedtoloon*g

ago, and yet ever powerfully

pr.r"rrt day,'. H.re ,r. ,aa.

selections from the Pope's address.

What a wonderful vision it is granted to us to summon up in

our inmost heafi, a vision which evokes a marvellous and centuries-

old chdstian experience, which

just its monument, but a living

has

and

consrructed here not only and not

original expression, which gathers

together

and love

and unites

generations

would thus

ilnonog-npeasidt eanntdicathlousendo"ftthirert.pmrr.prt*etd*pdu,lste.

oI fuirh

future.

like to underline the imporiance of tradition. !7e

yould

for it.

it and

urge you to preserve it, to encourug. a ,.nr.

!7e urge you to maintain your .on?id.nce in

to use it as a powerful and inspiring force,

of it and respecr

it, to understand

and as a serious

and reponsible commitment to further gro*th and continual pfogress.

An unbreakable cbain

\\tre think that the goodness and wisdom of the peoples of venero,

to whom you belong, together with the firmness and-seriousness of

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your priestly and religious consecration, make you especially open to

receive and to make fruitful our simple and paternal exhotation: lbve

the treasure of the spiritual heritage which Venice as it were sums up

and offers you in this place.

The problem of fidelity to the religious patrimony received is not

a problem only of today, although at the present time it presents itself

with a certain seriousness that especially justifies, it seems to us, this

spontaneous conversation. Indeed, on an occasion such as this, u/hat

other words could you expect {rom us? Do you recall the preoccupation

of Saint Paul? "If anyone preaches a version of the Good News

different from the one you have already heard, he is to be condemned"

(Gal. 1:9): here the "hearing", the receiving, indicates a funda-ental

moment of the continuity and fruitfulness of the Christian message, that

is of tradition. This is confirmed by the words with which the

Apostle introduces his important testimony concerning the Eucharistic

Ivlystery: "For this is what I received from the Lord, and in turn pass

on to you" (1 Cor. llz23).

To receive and to pass on: this is tradition, of which Saint Paul

shows himsel{ such a iealous guardian.

This receiving from the Lord, and then passing on, and again

- receiving and continuing to pass on with faithfulness and in entirety

("...take gteat carc of what has been entrusted to you, have nothing

to do with pointless philosophical discussion..." [ 1 Tim. 6t20f) without

dranges, without ceasing to listen to the truth, without lending an ear

to ar:bittxy interpretation or to fables, to the myths of yesterday and

today (cf. 2 T1m.

broken. It is the

4:4)

duty

o- f

this constitutes a chain that cannot be

our moment in history. And it concerns

above a1l, obviously, the unchangeable content of the religious and

moral teaching of the Catholic faith.

Ileligious and baruan aalaes of nadition

But then tradition brings with it so many other values. It is

enough to think of t}ose which concem ecclesiastical discipline, worship

and Chdstian piety, spiritudity and asceticism; and those concerning

the figure or, as people say today though not without an involvement

- in a conffoversy t'hat is often fruitless and dangerous the identity of

- the priest and the religious, which has come down to us after centuries

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of definition and consolidation, on the foundation of the essential ele-

ments that go back to the will of the Saviour. They ate a17 values that

have been tried, proved in various ways and guaranteed by the teachings

and directives of ecclesiastical authoriry, by the lives of rJre saints,

by the "sense of the faitlrful." What a ric-h and precious heritage

which a certain conformist, iconoclastic, woddly and desacralizing men-

tality risks undermining and dissipating. It is easy to take away and

to suppress, but it is not easy to substitute, as long as one seeks and

intends not iust any substitute, but a substitute of authentic value. i

And we could make analogous observations concerning some

- - human values and not a few of thought, att,hle and civic existenec.

Tradition is not imrnobility

Matk well, ours is not a praise of imes past, but the recognition

- - and acceptancs sen5gious, justified and dutiful of values that

if transcend human competence and conquer time, even the maturing

,of some of these values has taken place through rhe course of history.

Recognizing and appreciating the values of tradition is not passivity,

but an attitude that is positive, reflective, critical and free. It is a way

o{ being committed. Respect for, a sense of and a love of tradition

are not immslfiry. On the contrary it demands moral strength, dis-

cipline in thought and habit, solidiry, depth, an abrhty to resist the

shortlived fashion of the times; it requires, in a word, personality: that

human and Christian personality of which so much is said, but which

is not so easily formed and possessed.

For the values of which it is the carrier and for the commi .nent

which it demands of us, tradition obviously cannot but be an element

of progress, both personal and communal. Being a living reality, tra&-

tion has in itself a striving towards the future. It guarantees organic

growth; it assures t-he authentic and not deceptive rcalizationof progress;

it assutes genuine and not just apparent development.

And so we can rejoice sincerely at the efforts that are being made,

and encourage tfiose efforts that must be undertaken, tfuough a healthy

tenewal in the level of doctrine and pastoral activity, in order to attain

a deeper, purer, more committed taith, a Christian life more intense in

all its aspects, botJr individual and social, a witness of priesdy and

religious Iife more closely modelled on rhe Gospel and the example of

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Jesus, and hence more effective for the salvation of modern man.

\\flhat great undertakings the Church in Venice has promoted in the

course of its history, ih order to face and solve the problems of

the t:me! lVhat gteat and valuable works it has brought to comple-

tion! How numerous are the ranks of its Saints! From these examples

therefore gather energy and enthusiasm for a gteat leap forward,

keeping your creative abilities alert and ever renewed, with the aim

of finding an adequate and far-sighted solution to the problems of today

and tomorrow.

fn entrusting to your intelligence and to your goodwill these reflec-

tions, we conclude with this exhortation: Be faithful, generously and

dynamically faithful to Christ, to the Church, to your vocarion, to your

mission.

3. Morals... a re-sttengthening

Durirug tbe past summer months, tbe Holy Father, in his general

audiences, gaae eleuen addresses, all on the sarue tbeme: "Christian

Life & Morality." "I7e need ", be said, "to rediscover the principles

basic to our conduct." Tbe addresses be desuibed as "tteating of impor-

tant themes, but in such simple terms as to bring us back to the

Gospels, where the revelation of God's great truths is reserved for

his 'little ones'." We giae a selection of these addresses...

a) Changing tirnes... tbe searcb lor tbe unchangeable

Address of Pope PaulVI at tbe general audience giaen 5 July, 1972.

I7hat is life? \\7hat quelifies it essentially?

From this elementary, but fundamental question comes a first an-

swer, whidr is worth remembering: life is made for acrion; it is not

static, it is dynamic; it changes, develops, moves, seeks, desires, works,

aims at some goal. It is not enough to exist; it is necessary to use

existence to reach something new, something more, something perfect,

good and hrppy. ff experience has awakened in us this conception of

Ii[e in search of a purpose, we have arrived at the threshold of the

moral problem, the human problem par excellence. If action, in

fact, which gives increase and meaning to life, uses what is most

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-70

human in us, thought, will, and therefore freedom, t}en to speak of

a moral and to speak of a human act is the same thing (cf. S. Th. I-II,

1, 3). This first observation is already a break-through, which would

invite us to linger over it with other reflections, among which let the

following be sufficient for the present: we cannot disregard the moral

value of our life.

Here a second observation arises and it is tfiis: in the wodd in

u,hich we live, does there exist, or rather does there still endure a

moral system that stamps on life its human face, as we have been

accustomed up to now to consider normal and authentic? Let us

note some general aspects of our times, by whicl our lives are deeply

upset. For example, one of the most general aspects of present history

is change: everything changes. There is not a corner of our lives that

is immune to change. Every science, every art, every activity, every

social relationship, every collective phenomenon, such as the school,

transportation, the economy, health and social services, the legislative

and political frameworks...; everything changes, the public mentality,

rnorals, ...so much so that the history of our times is charucteized

with the terms "evolutionr" "pfogress," "revoludon." Is not t-he

human type" "changing too? \\Vhat human, moral element remains,

in this fastmoving transformation of life? '!7e possess a heritage of

concepts, evaluations,

changed?

traditions...

rVhat

kept?

'ffhat

Certain aalues essential

Also in the field of the Chutch, preserved for centuries, how

many forms of life, how many customs, how many values are subject

to a critical progress as regards the validity of their permanence. Is

not "aggiornamento," which is talked about so much, exlrressed, per-

haps, in a transformism, which alters not only the external features of

ecclesiastical life: language, dress, rite, activity..., but also the interior

concepts on which it is based, faith, worship, the structure of charity

and discipline? !7e all feel, on the one hand, that something can

and perhaps must be changed, but at the same time we know, on the

other hand, that there are other things so important (if only for

certain values of their own, such as att, history, tadition, the treasure

of institutions and civilizations accumulated in the centuries...), and so

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essential, such as divine truth and the ecclesiastical constitution auth-

oritatively and legitimately derived from it, that they must nor give

way before this overwhelming wave of transformism, abdication, un-

faithfulness, but must be defended, preserved, reasserted; renewed

in inner feeling and in outer forms, absolutely.

Discernntent needed

That is, we are faced with a new duty, characteristic of our times,

the duty of distinguishing between what is obsolete, or perhaps it

would be better to say capable of improvemenr, and what on the

contrary must be stable and fixed, if we do not want to lose life, we

mean the inalienable and permanent raison d'€tre. Let us say at once

that we cannot make this distinction arbitranly by ourselves. Mem-

bers, as we are, of an organtzed and civil social body, we will have to

reflect on and respect what this legitimate society orders and com-

mands us to do; a problem of authority arises at once, even if it does

not forbid solutions of evolution, which, 'tr- f.act, civil constitutions

admit and promote today. This holds good all the more in the social

and mystical body which is called the Church, in which the &vine

element calls for a continual effort of improvement, and at the same

time imposes faithful obedience, to the point of heroism, to her dog-

matic and orthodox identity, protected and guarded, taught and inter-

preted by a legitimate authority, to which this service of charity for

truth was divinely committed.

But let us conclude at once with two observations, or rat-her two

exhortations.

The fitst one: we must tealize without fear and without inner

mistrust of our times, that Providence has caused us to be born in a

historic hour such as ours, characterized, we were saying, by change

and progress. Let us try to understand this condition of developing

humanity, and let us bless with a wise and open heart the good things

that human effort offers human life.

The second one: let us keep our balance at the changes that are

taking place around us; on the contrary let us try to discover in them

a need, far more logical, of higher principles to support the movements

in which we are engaged, in order that the latter may be neither over-

powering, nor anarchical, nor amorphous, but rather invincible and

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imFelled to traverse, in time, the ways of God, which must lead us

beyond .:me.

b) Cbristian Morality Means Liaing According to Faitb

Add,ress ol Pope PaulVI at the general audience of 26 Jaly, L972.

The thought that guides our litde talk at. the General Audiences

in this period is the seatch for moral principles for our Christian

life. I7e see this Christian life of ours exposed to a thousand dangers.

Let us disregard for the present those that attack doctrine; let us

limit ourselves to those that lay snares for and subvert the moral

norm, life as it is lived; and let us be content with some fundamental

and g'!7uiedinhgavperiancnipilmesm. ense problem to consider: the relationship

between natutal, profane, secular Iife and Christian life. Today we

are witnessing a g;gantic effort to remove from the ordinary way

of life every sign, every criterion, every commitment of religious deri-

vation. The attempt is made, often even within the Christian world,

to claim exclusive and absolute dominance for lay conduct, expecially

in its public and exterior forms. There are movements of thought

and action that try to detach morality from theology; morality should

be concerned only with the relations between men and with man's

personal conscience: in the moral field there is no need, they maintain,

for any religious dogma. Because of the legitimate fact that many

expressions of thought and human activity must be governed by

ptinciples of their own (sciences, for example), and that the very orga-

nizatton of the State can be conceived according to a wholesome and

reasonable laicism (as our venerated predecessor Pope Pius XII already

said: cf. A.A.S., 1958, p. 220), it is claimed that religion should not

only no longer appear in public, but should no longer have any inspir-

ing and guiding influence in civil legislation and in practical norms.

Even when teligious freedom is officially recognized, it is often sup-

pressed and oppressed in ptactice, and sometimes with intimidating

and vexatious methods which succeed in stifling, even within cons-

ciences, the free and open profession of religious sentiment.

Does cbristian morality exist?

Vhat have we got to say? Let us recall in the first place the

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distinction that must indeed be affirmed and observed between the

temporal order and the spiritual order, according to the decisive words

of the divine

and to God

Master: "Render to

the things that are

Caesar

God's"

the things

(Mt. 22,

that

2l).

are Caesat's,

But let us

add: just as there exists a problem of relations, that is of distinction

and relationships, between faith and reason, so there exists a problem

of relations between faith and mofdity. Ve all divine the solution

to this problem, which maintains that these relations are very close and

operad;e (and, from certain points of view, far more so than the

relations between faith and reason, because here, between faith and

morality, that is, befween faith and life, the distance between the

t*o t.i-r concerned is less) but it is still a very delicate and complex

problem. Let us try to formulate some clarifying principle.

Does a Christian morality exist? That is, an original way of

living, which is called Christian? \\[hat is Christian morality? We

codJ define it precisely in an empirical way by stating that it is a way

of living ,..otdiog to the faith, in the light of the truths and example

of Christ, ,rrch as we have learned from the Gospel and from its first

apostolic irradiation, the New Testament,

coming of Christ and a new form of

oaulwraeyxsisintenvcieew, t,hoef

a second

so<alled

Paro,rIia, and always by means of a double aid, one interior and

ineffable, the Holy Spiiit; the other exterior, historical and social,

but qualified and authorized,

Paul's incisive and synthetic

the ecclesiastical magistefium.

formula: "He who through

{_asiothSits.

righteous shall live" (Rom. 7, t7; Gal.3, 11; Phil. 3, 9; Heb' 10'

li),

anJ

is valid for us, in irs exegetical significance and in

extensive application to the whole style of Christian

its practical

life. "The

essential characteristic (of Christian ethics) is that it is bound to the

faith and to baptism" (Cf. A Feuillet, Les fondentents de la morale

cbr€tienne d'aprbs l'|pttre aux Romains, in Reaue Tbomiste, luillet-sept.

1970. pp. 357386).

God must come lirst

So we must draw tq/o conclusions that are very important for

our modern mentality. First conclusion: our practical conception of

life must feserve the first place for God, religion, faith and spiritual

health; and not iust an honorary first place, purely formal, or ritual,

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-74-

but

say,

also logical and

I p-ossess, duly

functional. If

honouring this

I am a

title in

christian, everyone must

myself, the key to inter-

pderegtrereeaol -flffree,a_ltheexissutepnrecme,emgoyoidntfaonrtguibnlee,

the highest

dignity-, .y

g-iorrorrdio, ltuhbeleprime

free-

dom. My position with regard to God is thl most precious and mosr

ilnpoftant thing.

God: "I am the

The hierarchy of my duties keeps the first revel

Lord thy God" (Ex. 20. 2). Christ will repeat

for

it:

"seek first the kingdom of God" (Mt. 6, 33).

The

humanism

first orientation of

is geared, remains

life, the central axis to

the theological one. The

which my

command-

rnent that surpasses and synthesizes all the others is always the one

that bids us love God (cf. Mt.22,37; Deut.9,5). It is a sublime

commandment, which is far from easy, but which in the very effort

of- its

other

l-ofuwlfeilrmceonmtmparnoddmuceenstst,htehemfoirrsivt eamanodngthwehiecnheargnyd,toinfuitslfitlutrhne,

oTithtrhreuirsssnutesamuikgpehopnbrfeoastushsriepoirnsootoohsfefuroflsfofi,cvliieoesvnoletofv(oe.Gf..ooGhdfoo,odwiunirtsmntehealefing(yhccobpfon.euvLoricp, iJlsieono,n. tm2oth,duaca9thy-;,rs4odov,eeltu2hOdoae)tf.

themselves that_ they have simplified the moial problem by neglecting

its fundamental religious principle and reducirrg it to a hurianistic

philanthropy!) also compromises the relationship of real love for man,

a relationship that easily deteriorates,

disinterested, no longer constant. It

no longer universal,

may beiome patial,

and

longer

drere-

fore a principle of struggle and hatred.

I)oing the will ol God

thTehreelnigitohuesrefaicstoarniolthmear nc'sonocpluersaiotinve:

recognition of the pdmary

systim, does not imply any

shirking of the urgenr

of human society, as

duries connected wiih justice

if purely religious obser,,rance

and the progr.r,

*.r" .rrorgi, to

exonerate the conscience from obligations of solidarity and generosity

to one's neighbour. Far less does the recognition of the rerigioui

primacy in morality produce a selfish and irrational curb on the posi-

tive search for remedies for social ills; on the contrary. Let us recall

the Lord's severe words: "Not every one who rry, to me, ,Lord,

Lord,' shall enter the kingdom of heaven, but he who does the wili

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GDt)

of my Fathet who is in heaven" (Mt. 7, 2l; cf.. Ml 25. ,31-46); ail

l.t ,r, recall the Apostle's exhortation: faith working through love

(cf. Gal. 5, 6).

Need lor greater iustice

Fortunately, nowadays this imperative of social iustice to make

our Christian profession operative, to give faith its consistent expres-

sion in charity, is very widetpread and felt, particularly among the

young. 'We, too, will do well to become aware of its stimulus in our

[,.urtt and to comply with the Chutch's urgent invitation today

(expressed also by the Council and by the last Synod) to promote

gr..t.t justice in the wodd. \\[e must be careful, as we weie saying,

,,ot to deprive our bene(icial activity of its immanent religious inspirat-

ion, and .we must also be careful not to make religion a political

pr.i"*r, or an instrument in the service of purposes, other than the

just and honest ones of the real good of one's neighbour' But we

will take care tather to educate outselves at the school of an authentic,

prayerful and operative Christianity and to testify with our_consistency

L.r*..n faith and charity in the midst of our modern world, how true,

how human, how transcendent Christ's Gospel is.

c) The will: intention, cboice, decision

Pope Paul's address at tbe general audience ol 23 August, 1972'

To be good, to be just, to be holy, one must will to be so' To

give to one,s own moral stature as a man and as a christian its perfect

il.ur,rr. it does not suffice to grow passively in years and to assimilate

the formation from the environment in which one lives. It is necessary

voluntaril-yspteocifimic press upon one's personality an

to give a

ch amctit to one's temperament.

interior thrust and

It is not sufficient

to iulfil in any way, submissively, the duty which one cannot avoid;

just

act

it does noi

one wishes

suffice

against

to defend one's

possible undue

liberty to think and to

interference or external

compulsion.

should make

Liberty ilroUa not

its corrscious choices

remain slothful and

and therein commit

passive,_ but it

the will. The

v,ill is an essential and decisive factor of the moral life, that is, of

the life that is tnrly human.

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Man's driaing lorce

. Thr fr.lty to act excels in the sphere of the good. It is the

real driving force of a man through which he tends tJself-affirmation,

to the develooment of himself, to the attainment of what he lacks,

to his own end and happiness. rt is par exceilence the faculty of love,

which in man is mansformed from biing something instinctive, of the

senses and of the passions into something spiritual, !7hen directed

to its true and supreme object, which is the infinite and most real

Goo_d, namely, God, it epitomizes and fulfils every duty, at once finding

in the love of the neighbour irs expression both by wuy of an inro-

duction to it and as a substitute for it, and also an expression which

is concrete and social and, under certain aspects, indislensable (cf. 1

Jotn 4, 20).

It-is most important, especially during one,s youth, to have an

exact idea of the will in,man's make-up, *d to pr.i.r itr upright and

letiof{efe.lhicvateisv,ett9hueosefdf-gteors.ierrevnetro"ygoaooctdht,ewarniedllv"athtlhueeartceiaopsnah-ocoiuftyltdhteobevlo"a*vrpieor.u.r,rAe"d*cpet.hrrteia.rineraJ"g.pe,r"ntrehrsoust'

has foolishly spoken of the "will ro lo."r" (virte zur Macbt: Nietz-

sche); we prefer to speak humf,ly of the power of will. Note a funda-

mental observation. The_will is a

light; it needs thought. The good,

dynamic force; it needs

if it is to be iesired and

a guiding

wiued i-i

a human way, must be known.

lamp of the will. A blind will

The

can

intellect musr therefore be the

remain lazy and slothful, or it

msrtuapcyraetnmuraenlsetoonsduins.e, lrethstsoumegnahdyst,thhoeerrfetaofuoolrtethowefrasthstteheawittsiallrcednfoaeelrssgeineosortincaorwnvtaarayinsryedtefofpoertnthsde.

on ignorance alone. !7e must therefore be zealous about the regulation

of our spiritual existence. while the imporrance of the *i[ iruy

ceed that of

nevertheless

speculative thought in the classification

it must depend upon the f,eason; it is

of human

a rational

uulr".*r-,

desire;

idea-power is its definition.

see how operative energy, such as the will is, is more

highly valued in

tigation, in the

modern

field of

life in comparison with philosoplrlcal inves-

pedagogy and in the deveropment of civil

progress. (cf. M. Blondel, L'Action). nflhile recognizing the primary

function of thought, we can support and even foster-- iri lust -."rrr"

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and in forms coordinated with the global plan of life and of human

- destiny the voluntarism characteristic of our time, and we can link

it and in a certain manner derive it, from our Christian vision of life.

Christianity, which has in the faith its deepest roots, is volunta-

rist in practice. Christian education tends to form srong and active

souls. Sloth and idleness are not permitted in the school of Christ.

Recall for example, the parables of the Gospel: those of the seed,

the talents, the labourers who had not been hired. "\\(hy do you

stand all the day idle?" are the words Christ puts in the mouth of

the owner o( the vineyard (Mt. 20, 6). The period of this life is

always linked by Our Lord with the urgency of a continual activity

(cf. John 9,4; 5, 17; Ll,9).

One may perhaps object: did not Our Lord reproach Martha

q,ho was completely engaged in household chores, and prefer Mary

who listened in silence at his feet? (Luke 10,41). Do not the tradi-

tional commentaries on this Gospel scene find in Martha the personi-

fication of the active life, and in Mary that of the contemplative life,

while assigning to the latter the fitst and supreme place? Be that

as it may, the contemplative life is not an abdication of the will;

rather, because of the very commitment which it implies it is, more

than any other condition of life, extremely voluntary. The contem-

plative

foreign

ltiovem-an'swshpicirhitumaloldifeer,nwsoouciledtyc,efretaveinrliyshnleyesdtrfaoirniintsg

after ends

instruction

and

smupopraolrtp-assiisvitnyo, tsqpuirieittuisaml ,atphaatt$isatnodstahye, itreinsunncoitatiniodniffeorfentchee

exercise of one's own wifl (cf. the condemnation of quietism in the Bull

Caelestis Pastor, 1687, of Blessed Innocent XI, Denz, Scb., 2195, tf.;

2181., ff .). Q6nlsmFlation is an arduous and loving activlty not directed

to practical action but concentrated in the highet faculties of the soul.

It is a special clearism; it is a providential function in the communitarian

economy of the ecclesial body and also of secular society,

Sin of ornissioru

Now that we must bring this discourse to an end, we cannot

refrain from exhorting everyone, who has the sense of his own Christian

calling, to reflect on the importance of education of the will in order

to avoid the situation, on the last day, where our gift of life, and

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still more of the Christian life might be laid to our charge as an

unfulfilled responsibility, if for no other reason than a fatal sin of

omission (cf. Mt. 25, 31, tf..). That is the dreadful eschatological

condemnation of Christ the judge: "I7hen you have not done (the

good that you should have done to your neighbour in need), you have

not done it to me!" (cf. also 2 Petet,2,2l).

!7e admire the awakening active and generous energies for the

innumerable needs, which as if with a reviving and growing rhythm,

are evident in our world, and aheady spread all over the earth; and

we encourage and bless them with all our heart.

Tbe aoluntary act - tbree mornents

\\7e wish to recall the three moments of the good will as t}ley

appeaf to us in turning over once again the golden pages of St. Thomas

Aquinas concerning the nature of the voluntary act. The first mo-

ment concerns the intention. In order to act well we must before

all else have the right intention, which awakens the will and directs

it to the thing desired as good, by reason of the good which it

represents. This rectirude reaches out beyond tle thing itself to the

Supreme Good, to the ultimate end, which subordinates to itself in

hierarchical order every virtuous good (cf. I-II, 9, 1). Then comes the

moment of choice, of decision, of love, when the soul moves itself with

liberty and power, with a capacity to make great sacrifices for the

sake of great conquests (ib. 13). Finally there is the third moment,

that of execution, of command, of practical actiyity (ib. 16), with all

the virtues it requires, the so-called cardinal virtues, because under

them are arranged and orgaruzed human actions directed to the good.

God's grace

Having said all this we should rcalize that we have omitted in

this very brief exposition an operative factor of transcendent and

indispensable importance: the grace of God! Divine grace infuses into

us the very capacity "to \\riIl and to do" precisely in relation to the

good will (cf. Phil. 2, l3). It is a marvel and a mystery of the

Ckistian life. But it is a sea which we cannot sail today, so immense

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is it. Nonetheless, may t}e Lord strengthen the good will in all of

us by his grace, under the auspices of our Apostolic Blessing.

d) Tbe principles that rnoald our li.ues

Address ol Pope Paal Vl at tbe general audience giaeru )0 August,

1972.

You recall the episode in the Gospel that tells of the young man

who

I do

ad&essed Jesus

to have eternal

as a "Good

life?" (Mt

Master,"

19, 16).

and asked him: "'lJ0'hat must

The question of that young

man seems to interpret the voice of many upright and generous

people of our time who asks themselves, or inquire from others,

from the masters of life especially, and more often from public

opinion, from the modern trends of thought and behaviour: what

should one do? \\7hat is the practical line to follow? How must

one live?

Modern rnan in doubt

I7e who are seeking to restore an authentic interpretation of the

Christian Iife today, are immediately aware of a very striking indiv-

idual and social phenomenon: moral uncertatnty. Modern man, with

all his conquests, is filled with doubt as regards t}e motal norm that

should guide and direct his life. He treads his path fortuitously, or

he is carried along by the human tide, following the fashion in

thought and behaviour that surrounds him on all sides. He proclaims

that he is free, and he daims for himself a personal autonomy that

frees him from certain traditional and environmental bonds. At the

same time, however, he allows himself to be moulded interiorly and

manipulated extedorly by imFonderable prevailing factors that influence

his experience in a dominant and iresponsible manner

True it is that the moral life, not only as to what it is, but also

as to what it ought to be, is of its nature in a permanent problema-

aticctsiotantes.-

not in regard to the principles,

Conscience, law, social customs

but in regard to

usually resolve

individual

the moral

problems of practical life that are continually being presented to the

human spirit. Thus our present life is engaged in a constant effort

to overcome doubts about what to do, and to provide one's self with

a pfactical plan, even though temporary, for practical action.

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But to this, as it were, constitutional unceftainty of man in regard

to his own actions, tlere is added today another very serious uncer-

tainty, namely, ideological. This calls in doubt every moral norm,

insinuating into the minds of many people of our time the persuasion

that all rules governing human activity up to the present are open

to question, nay rather, they are untenable; they can be cJranged, and

they must be changed.

The age of "liberation" has arrived, understood in a radical

sense. It declares lapsed the whole body of laws, the rights of others

and one's own duties. It seeks to inaugurate a new style of life which

demolishes the previous one (what revolutionary foolhardiness!), and

it proposes to establish a new order (or a disorder) in which everyone

does as he pleases, without perhaps lsalizing that this is the surest

rray to bring about a dictatorial regime. Tacitus acutely observed:

"ut auctoritatem evertant libertatem praetendunt; cum everterint,

libertatem ipsam aggtediuntur" (To overthrow authority they hold

out the pretext of libetty; then when authorif,v has been disposed of,

they turn their attack on liberty itself).

In any event the fact is that in the sphere of action many laws

are changing, and today more than ever before. This rendets legiti-

mate and teasonable the question we are posed very concisely: today,

what are we to do? Or better still: what are the principles that should

mould, inspire, transform and govern our action in order that it may

be good, human and Christian?

The norm of motality in its unchanging principles, those of the

'n!7aetuaradlmlait,whoawnedvearls, othtahtosuencoefrtathinetyGmoasypealr,isceanwnhoetnuwndeeprgroobcehat}negsee.

principles more deeplyl or in the case of their logical development and

practicaJ. application. If not, why study, and in what would moral

progress consist? \\7e also admit that many changes can and should

rrt times be inttoduced in the positive laws actually in force. These

rrormally serve a useful purpose in regard to action, always presup-

posing however the fundamental rectitude of such changes. Do we

not always speak of reforms, aggiornamenfo, renewal, etc.? This is

so principally because the "circumstances," that is to say, the condi-

tions of the just, the useful and the possible in which our actions

take place,are themselves, changeable, and this is so today more than

ever before.

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Spirit ol rnod.ern actiaity

This changeableness of circumstances is at present very deeply

felt. It is this attention to the very many changes which alter and

upset the pattern of traditional life that makes us all excited and

hasty, not only in the acceptance of the novelties that surround us

on all sides and bevdtch us, but also in the furthering of all kinds of

novelties by ourselves, and in the approval of every kind of change,

understood as progress and being up-to-date. This reaches the limit

of the most daring expressions of genius and the most extravagant

exhibitions of capricious innovation. To change, to invent, to risk,

such is the spirit of modern activity.

This frenzy to change everything does not appear to be awate of

the squandering of the patdmony of tradition, often precious and

claracteristic. Nor does it seem to take note of the &fficulty in giving

to the new expressions of moral life the logical stability and the ethical

and juridical solidity which should distinguish it by insuring its constant

duration in time and its widespread ditfusion among men, as would

be demanded by history and civilization, of whic-h we would all wish

to be upholders.

Critical conditions ol modern tbougbt

The phenomenon of moral weakness and decadence is aggravated

b5 the critical conditions of modern thought which is opposed to the

philosophical fotmulations of the past, and is dissatisfied with those

crf our own time. Together with many other things, the new genera-

tion tepudiates also the rigorous discipline of thought. In its place

they put experience, of whatever kind it may be. That is a surviving

criterion of subjective truth, which in itself is incapable of furnishing

solid principles fot human conduct. Nay rather, if left to itself, it

plays the role of tempter and accomplice of the many deviations and

degradations to whicl one is led under the guidance of experience

alone. There exists today an effort to derive from experience a stimu-

Itrs, and then a moral teaching; but what efforts are needed to arrive

there, what doubts to be disposed of before one succeeds!

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82-

Lloral certai.nties

!7e shall at last have to fetufn to some moral certainty to guide

our conduct, not as a brake on the intensity of action demanded by

our time, but as a fixed hinge for secure movement. \\7e must over-

come the great danger of a relativism which is unfaithful to our salutary

human and Christian principles, and servile ro the miumphant ideas

of a given culrural and political period. (Do you recall Giusti's satirical

and humorous "Brindisi di Girella"?)

I[e believers especially must be mained for the difficult task

of distinguishing in the progra--e of the activiry of ourselves and

others what must be defended and observed, even at the cost of

sacri.fice (who are the martyrs?), from what can be jettisoned or reform-

ed. \\tre should have an idea of the so-called "siruadon ethics"; we

should perceive the dangers of this theory when rurned into a moral

norm dominating the subjective instinct, usually utilitarian, of how

to adapt our behaviour to this or that situation, without taking

sufficient account of the objective moral obligation and of the subjec-

tive demands of a noble consistency (d. Dena. Scb. 39L8-392L).

ic C at as t r o p b nih ilis rn

.s7e will return to the remedies which can free us from the moral

uncertainty which is widespread today and sweeping people along

towards a nihilism which could be under every aspect catastrophic.

Well then, the remedies: first, a correct notion of the natural law

(ct. S. Tb. I-lI, 94); second, habitual recourse to one's true conscience

(d. Rom. 14-23); third, confidence in obeying those who have authority

over us, both in the family circle (Eph. 6, L; Col. ),20;7 Pet. 3, 1;

etc.), and also in civil society (Rom. 13, 1-4; I Pet. 2, l3-I7) and in

the Church (Lk. 10, 16; Mt. 28,20; etc.). In the economy of salvarion,

having before our eyes the example of Christ, "made obedient unto

death, even to the death of the cross" (Phil. 2, 8), obedience does not

degrade the human person but raises him up to the digrrity of a son

of the Father, and inserts him on the communitarian plane of charity

and unity, characteristic of the Gospel.

To claim to free a believer from the magisterium established by

Christ, whether for the purpose of liberating him from the dogmatism

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of ecclesiastical teaching, or to break the bonds of hierarchical authority

instituted by Christ in the Chutch, would imply depriving him of the

certainty both of the faith and of the norms of morality, this charism

of the certainty of faith proper to Catholicism, and to prefer the

senseless torment of shadow doubt, of spiritual loneliness, of apostolic

barrenness. This would, as it were, undermine the communion whicle

in the sincere adherence to the authentic Church makes us live in

Christ and of Christ, and would make us hear repeated by Him the

threat (or the condemnation?): "He who is not with me, is against

me; and he who gathets not with me, scatters" (Lk. 1,1,, 23).

As for ourselves let us humbly thank the Lord, and let us ever

implore Him that he make us walk with docile and strong step in the

light and in the security of his way.

- e) Cbastity possible, easy, bappy.

Address of Pope Paul VI at tbe general audience giuen 13 Sep-

tember, 1972.

In these weekly talks we have for some time drawn the attention

of our visitors to the moral aspect of life. Like so many other things,

it is undergoing cJeanges and deteriorations which cannot leave indif-

ferent those who, like us Christians wish to impress on their conduct

a line in conformity with certain natural and religious principles. \\7e

wish to, and we must, follow the Master, Jesus the Lord. \\fle wish

to open his Gospel in such a way that we do not feel condemned by

this code of ttuth and life, but rather are instructed and raised

to the ideal form of conduct in keeping with our Christian vocation.

Now there is a subject to be dealt with, on which there would

be such a lot to say, because of its importance in t}e moral develop-

ment of our lives, that of chastity. It is of such importance that it

claims for itself, al-ost as if by auronomasia, the title of "morality"l

and because of the seriousness and quantity of old and new problems

growing round this delicate subject. But this is not, of course, the

place to deal with it; let it suffice to enunciate it, so that everyone

can give his attention and vigilance to it. Here are some sections

teferring to it.

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-84

Delicate topics

1. The subject is intruding upon us in a hauntingway, [t cannot

be passed over in silence by those who have pedagogical functions

with regard to youth, the formation of spirits, healthy morals, public

morality. A delicate theme, because it is of an impressive nature, and

therefore traditionally treated with great care, sometimes even an

excessive care because covered by reticence. Today it is presented with

studied and often provoking ostentation.

1On the scientific plane, psychoanalysis; on the pedagogical plane,

sexual education; on the literary plane, obligatory eroticism; on the

plane of advertising, base allurement; on the plane of entertainment,

indecent exhibition, straining towards the obscene; on the plane of

publications, pomographic magazines spread perfidiously; on the plane

of amusements, the pursuit of the most ignoble and seductive onesl

on the plane of love, which is the highest plane, confusion between

sensual and physical selfishness and the lyrical and generous drer-

of the gft of. oneself.

'Walking i.n mud.

2. Ve must realize that we are living in times when human animal-

ity is degenerating into unresuained corruption; we are walking in

mud. If we have a sense of personal dignity and of respect for others,

for society, and above all the sense of our elevation to the Chtistian

level, as sons of God, baptized and sanctified by grace (which is the

lighting of the Holy Spirit in our persons), we must put ourselves

into a state of defence, repudiation and renunciation of so many exhi-

bitions and manifestations of modem debauchery; and not surrender

either out of acquiescence or fear ot what people will say to the

pollution of the surrounding immorality.

3. And we must rcalue that the impurity to which we refer is

not a right of the young man marching towards life, of modern man

vrho must free himself of the old traditions, of mature man, as if

he were immune from the disorders that stem from contagion with

the provoking filthiness.

'!7'hy, what do we mean by impurity? !7e mean the prevriling

of the instincts and passions of animal man over rational and moral

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ruan. A prevalence that stimulates, fascinates and exalts the former;

degrades and humiliates the latter; males the former vulgar, vicious

and sad, the latter short-sighted and insensitive and sceptical with

regard to things of the spirit (dr. I Cot. 2, l4); it is a grave disorder

jn our human being, which is complex and composite; a disorder that

can easily sink even lower.

Graae problems

4. It is imFossible to pass over in silence the lower degrees

towards which our society is moving, sliding over the so-called freedom

of the senses and of morals. They are the great questions that do

not make it either strong or glorious: contraception, abortion, the

unfaithfulness of married love, divorce... Then at the initiation to

sensual pleasure there begin drugs... The life of man is at stake; true

Iove declines. Grave, present problems, which are so much discussed,

and should be even more.

'5. I-et us conclude with a positive section, the one on Christian

formation. It is concentrated in one of the beatitudes of the Gospel:

"Blessed are the pure in heart, they shall see God" (Mt. 5, 8). Many

things can be discovered in this: the relationship between religious

Ufe and the discipline of morals; the primary seat of purity, namely

the heart, that is our inner li[e, our thoughts, our emotions, our ima-

gination, our conscience (d. Mt. 5, 27, ff.;15,29); austerity, that

is the fortitude, the real integrity of our conduct, a necessary condi-

tion to maintain and arouse the order of our being, disjointed bv original

sin and made guardian of the treasures of the kingdom of God (cf.

2 Cor, 4, 7), the excellenry of pure, honest love, blessed by the

sacred bond, the supreme excellency of virginity consecrated to the

one absolute, divine Love... Purity is the atmosphere in which love

breathes.

6. !7e wish to add another word. !7e have said, on other

occasions, that Christian morality is difficult in itself. \\[hat should

we say about this chapter, on chastity and purity, which nearly all

those outside of Christian life think it is impossible to observe? \\fle,

too, will say that it is indeed difficult, in view of the circumstances

in whicl man's 1i[e takes place, especially today; but we add at once,

correcting in practice the first general statement: no, it is easy; with

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self control, with the droice, when possible, o[. a healthy environ-

ment of life, purity is possible if we like; nay more, with prayer

and with the sacaments: it is easy and it is happy!

!7e say so for you, young people; for all of you!

f) Cbarity, tbe syntbesi.s ol moral lile

Address of Pope Paal VI at tbe general audience giuen on 2otb,

Septernber, 1,972.

"Loue is tbe answer"

We will deal once more, in this little sermon incorporated in

the general audience, with human activity; namely, with ow acting

(that is, man's acts within himself), ov doing (that is, the actions

we accomplish outside ourselves), (cf. S. Th., c. Gentes, II, l), ia a

word, with our activiry. It is on this aspect of life that the interest

of modern man is most concenttated, tending as he does to assess

everything in relation to the activity, the dynamics of the exercise of

his faculties. !7ork has a primacy in our world, as we all know: it

has even become the constitutional basis of society. Every life, every

thing must be in movement, ordained to produce, measured by the

potentid of its operative forces; even culture is subject to quanti-

tative, of rather operative measures; science is understood in the

sense of its practical application; freedom is appreciated with regard

to the capacity of acting and doing, enjoying, that it permits. Modern

man tends to apply the accelerator in every aspect of his existence.

For him "to act more" is as good as "to be more". "To have more"

and "to enjoy more" is his ideal.

- 'S7e observe with great interest this principle phenomenon

of modern life, which goes by the names of work, progress, develop-

ment, prospetity, civtlization, because it is a human phenomenon. 'V7e

can say with Terence in ancient times: << homo sum: humani nihil a

I I me alienum puto )>, << am a man: do not consider anything human

alien to me >>. Ife Christians, furthermore, appreciate this operative

intensity, which characterizes our times, also for reasons of out own,

which confet a decisive importance on man's activity both with regard

to human perfection (d. Blondel, l'Azione; 0116 Laprune il oalore del-

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la aita), and with regard to salvation: according to ouf works we will

be iudged on the scales for eternal life.

Tbe Gospel lesson

If, therefore, our action rises to become the first of the values

that qualify life, sometimes putting in the shade, in practice, even the

precedence of knowledge and the excellence of being, on which,

however it depends (<< nil cupitum quin praecognitum >>, and << operari

sequitur esse >>, the mastets say), problem number one is concentrated

on the content of operating, that is to say, on what we must do and

why we do it, on the object and on the intention. lVhat is, therefore,

the principal duty of out existence? Can the genetal programme of

our operating be summsd up in a dominant ideal?

IUTe would like everyone to be able to discover the marvellous

loftiness usd simFlicity of the Gospel lesson, in this connection. !7e

all know it, but let us read it again together. << One of them (the

Pharisees), alawyet, put a question to try him (Jesus): Master, which

commandment in the law is the greatest? Jesus said to him, Thou

shalt love the Lord thy God with thy whole heart and thy whole

soul and thy whole mind (and the Evangelist St. Mark adds: and

thy whole strength; L2, 30). This is the greatest of the command-

ments and the first. And the second, its like, is this, Thou shalt love

thy

and

neighbour as

the prophets

thyself.

depend >

O(Mn t".th2e2se,

two commandments,

35-40).

all the law

So God had already spoken in the Old Testament (cf. Deut. 6,

5). Jesus confirms: this is to be done. God's will as regards man

is as follows: that he should love God and his neighbour. And

here is the core of all morality, the supreme end of wiII, the first

principle of upright action.

There are so many things that could be said in comment on

these unsurpassable words; too many for this talk of ours. Let us

note, just as an example, the logical necessity and the happy possibility

of concentrating all duties in fwo main ones, nay rather one only, the

end and principle of upright action: love of God and the complemen-

tary one of love of one's neighbour. And this possibility is, particu-

larly from the didactic aspect, very use{rrl, very convenient, we could

say, for every mentality, especially today for us moderns, who dislike

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-88-

mental effort and notionism.

'The Gospel takes us at once to the sgmmil, and synthesizes

everything in a double duty, and contains and hierarchizes everything

<< in nuce >>: the supreme object is love, also the end for which we

must carry out subordinate duties: love. "Love is the ansu/er to every-

one of the commandments" (Rom. 13, 10).

The significance of love

And here there arises a formidable question: do we really know

what love is? Is not this wotd among the ones most used, and

therefore most difficult to define? Among the words that are poly-

valent, in the meanings attributed to it? Is it not among tfie most

ambiguous wofds, even zrmong the most sublimated and the most

degraded? Does it not refer to contradictory forms of our spirit,

referred, on the vertical plane, to ascensions towards God, who is

Love and towards whom our natural and supernatural vocation is essen-

- - tially directed? (St. Augustine's symthesis: Thou oh God made

us fot Thee; and our heart is resdess until it rests in Thee! Con{. 1,

1); and referred

grading descents

o- f

this seme word

sensual and even

-unnatoturthaleamniomsat livtyu,lgdaoreasnitd

de-

not

drag people down, Iike the inevitable pull of ffavtty, below the levels

of all decency and all honest happiness? And on the horizontal,

that is the interpersonal plane, cannot love mean now the most

generous dedication, now the most selfish lust, or even both at the

same time? It will not be easy to give a univocal meaning to the

ambiguous word "love," which fluctuates between "eros" and "agape"

(cJrarity), berween instinctive passionate sympathy and the aspiration

to good, to happiness, to li[e.

Cboice of the saprerne Good.

How shall we practise this fundamental precept of love of God

and our neighbour, if the very word does not help us to an exact

interpretation of its meaning? The fact is that we will have to endea-

vout, in the first place, to dunty our ideas. True love is the cons-

cious and voluntary act towards good. Nature helps us to make fot

good; inclination, instinctive and sensual love, becomes an act of

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89-

(1745)

will; becomes real love. So it is a question of a twofold operation:

choice and strength. \\7e must choose (in ordine intentionis) the

supreme Good, th" on" that alone and really is proportionate to the

iniatiable scope of our power of desiring and loving; and then we

must make ull o.r. spiritual and sentimental fotces converge towards

the supreme Good, which is God. And from this accomplishment of

our very first duty, the combined effort of intelligence and will, which

fixes our moral gravitation in God, who is Himself supreme Love, nay

more dtaws from Him our operative energy, is derived the capacity

of accomplishing every other duty (ordo executionis) which is planned

on t}at first oni and ukes on its honesty, its dignity, its form of con-

versation of the creature with the Creator, dte son with the Father

The whole of life becomes love. Real love, pure love, sffong love,

happy love. And with this first love, which is religious, as you see,

^nedighirbooouor,t

be otherwise, is connected

both as a ladder to climb

the second love, love of one's

up to love of fu; and as a

-oliu. to apply one,s own activity in the service and for the benefit

of one's neighbour.

Releuance of tbe Gospel today

If we Christians understood this Gospel of love, its law, its

necessity,

u"lu., b"

oitvserfreakretinlit-yb,yittsheredleovuabntcethtaotdachy,riswtieanwityo,ulodunr ofat itleht(Gouarl.-

5, 6), is unable to solve social questions in justice and peace, and that

it is necessary to get this capacity from economic materialism, dass

hatred and civil struggle, with the danger of letting our christian

profession be submerged in the ideologies of those who combat it and

of gi"iog human questions bitter and illusory solutions, and even

-perhaps, eventually, antisocial and antihuman ones.

Th.t" retums to our memories and to our hearts St. Paul's hymn

"I to charity: rlay speak with every tongue that men and angels use;

yet, if I lack charity,I am no better than edroing btonze, or the-clash

cymbals... Charity is patient,

never perverse or proud, etc.

is kind; chaity

Charity endures

feels no envy;

to the last..."

charity

(I Cor.

xIrI).

Charity,

this

the

synthesis

our

moral

life.

Let

think

about it.

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VII. NECBOLOGY

Fr. Oswald Andrade

* at

years

Fartnra

of age;

(S. Paulo - Brasil) 17.5.1895; f

56 prcfession; 48 priesthood; he

Campinas, (Brazil) 8.8.1972;77

was a Rector for 20 years.

He was one of the veterans of the province of San Paulo. He lived

Don Bosco's spirit and possessed a marked affabitty; truly a life that

was deeply spiritual. His superiors entrusted him with duties of great

responsibirity: he was founder and first Rector of the Salesian Institute

"Don Bosco de Americana - San Paulo".

Fr. Tbomas Barutta

*.at Rosario (Argentina)

ol age1' 46 profession; 38

6.5.7908; f Mendoza (Argentina) 10.7.1972;

priesthood; he was a Rector for 3 years.

years

A man of unusual talent, he was a

history; a prolific wrirer, a powerful

tireless

orator;

researcher

he lived

in the field

his religious

agd priesdy life totally in accord with Don Bosco's tenets. For thirty-

eight years in succession he was entrusted with the teaching and formation

of priests at the international Institute of Villada-c6rdoba. His many

pupils remember him with affection and gratirude.

Fr. Marius Bosticco

* at Bardonecchia (Turin - Imty) 233.19L9 f Turin 23.7.1972; 53 yeats of.

age; 15 profession; 26 priesthood; he was a Rector for 3 yeas.

_ The major part of his $a[ssian life was spent ir work that was mostly

administrative; and he fulfilled these tasks *16[ rtiligence, rove of poverry

and dedication. His main work will be remembered ar generously given

mtsoaacrntifh,i_ceew.,riteh-cboouuntt.spstrrpueectentintosngieoonnesfr,othuoesblyscerfroovcarenhtttiaasn-bdelaodvlioeffvdiceCur lrotofyceepatotravr.eorHtfyep. rwIiv{aeastigoaarvigeoaontodd

the Congregation all his best efforrs.

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(t747)

Fr. Maarilio Candusso

t * ar Ragona (Udine - Italy) 27.8.L90p; U4h"

profession; 29 priesthood; he was a Rector for

6}2yje.a1r9s'72;

yars

of.

age;37

For forry years he was a hard worker in the missions,

(from whencl h. *", expelted) then in the Philippines'

rp..iA way dedicat"d to poor and abandoncd yo,r1th, and

activities in the Festive oratory. After a long illness he

first in china

He- was- in a

titeless in his

died in serene

acceptance of God's will.

Mgr. Josepb Cognata

f ,,at Girgenti (Italy)

g6 years"of ?{ile; a7

14.10.1885;

profession;

Pellaro di Re_ggio calabria (ItoJv) 22il

63 priesthood; he was a Rector for 15

.1972;

years;

t Bishop of no:l,z- years, tetirement, 21 yeats, Titular of Farsalo 9 years'

him

A bishop who suffered much but

to rrimrer father unexpectedly.

bore all

In the

with

first

a smile' God called

years of his_ Salesian

labifniesdhhoaepll-gwoavfheoBhokimvnaeswetlnl heimnlgth)tuh)se,ianastnsicdtaillllwysoptroekaetkhdeagdaempnoiresinrtooglulaystelyoifinnhciopmlrleo'gveHideainnwgdaofsoramrtoatrhdyee'

rfaopnuidtnidtoeardrtaoan.ids"erm.cuaTlateorriiamnlsantkieteuetdtehseoowff owthroekmopeofnot(hrS,"aolppiseainraiisnnhgeOsabmlanotuemrsebeoerf-ff.ictoahfce.ioshuSesal,cterehrsde

Heart), and impressed

of Don Bosco. (The

on them

Instirute

a solid formation according to the spirit

now enjoys Pontifical Right.) Painful

.irorrJ.rr,uodings and difficulties caused him to resign the direction of

his works and a[o his bishopric; the which gave him the chance of displaying

his absolute tfusr

he lived a life of

isnacGrifioced.inFproramyetrhaantddasyil,eannt,dseforernealsmuofsfet rtihnigrt.yAyefaerws,

years

hnp.

before

*hi.h

his death he

compensated

had

for

the comfort of a

his many trials.

fatherly gTryt"- from the

He also had the joy of

knowing that the works founded by him continued in strong development,

remainiig faithful to the stamp of spiritualiry he had given them'

Fatber Ruggyro Dal Zotto

f * ar vesrenannova (verona - Italy) 16.9.1909;

years of age; 44 profession; 36 priesthood; he

was

Shillong (Indta) 8.7.1972;

a Rectot for 16 years

the

missionary

people in

in Assam since 1935, he spent

a mosr backward area. \\rith

himself in--the service

his apostolic zeal and

unlimitei cirarity he won the zeal and goodwill of everyone, not only in

his mission centre, but in the whole region.

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-92-

Fatber Julias Deretz

t * at Lille (c6tes du Nord-- France) 52.1886; Lorena (Brasil) 19.6.1972; g6 years

<,f age; 67 profession; 58 priesthood

He spent most of his Salesian life in our houses in cuiab6, corumbd,

Niter6i, Bag6 and Lorena. rn L932 he was chaplain to the rroops of san

Paulo. He was an exemplary priest and religious and an efficient, painstak-

ing, learned teacher. Further to other studies, he had ako attended the

Ltniversities of London and caen. His passing has reft great sorrow.

Fatber Francis Fossati

t *._at Monza (Milan - haly) 5.1.1,-897; Bombay (Indta) 24.8.1972; 75 years of age;

47 profession; 41 priesthood; he vas a Recor 6 years.

AII who knew him lamenr the loss of a saresian of sterling character

who was deeply attached to Don Bosco and the congregatio"n; a man

dedicated to prayer and the sacred ministry, especially d th"e co*ersional.

He made use of considerable correspondencl *d rtu.p-"ollecting to further

extend his priesdy encouragement and advice.

Father Octaoius Gretter

f ]-Ri.9 dos Cedros (Santa Cataina - Brasil) 27.L0.1912; Campo Grande (Brasil)

5.7.7972; 59 years oL age; 39 profession; 29 priesthood. ^

:Hpggdi.srth-haAuep.r oaSovsotarcoaclhelaabasttripeiaoylnanf-oiaCnfunrotnodnodmgfrroiehttrgsehaetvSth-ieosiesnantlteaearwslstiaao.srnrpH-kbiiipnrosiagtygrsoi"se.rfhaHh"touaiesfpi.np.Rthlihaniiurseotsst,i'sdatye,soemasaa.rchcsltaeeiviydroi,troiyoniksoa,hnhhtisditem..s.baoitrico.uorriutfioi,cgtihreh.ye.,t

diocesan sgmin6ry

H9 passed away

of campo Grande, which he administered till his

unexpectedly, a *ouble to no-one, at a friend's

death.

house

where he was staying for a few days, rest.

Fatber Vincent Horaitb

t lb-lJicis) n8y.7,.1K9o7s2ic; e6(2czyeecahroc-solof vaagkeia;)

25.rr.r909;

37 professionj

San Domingo

28 priesthid.

(Dominican

Repu-

iis"nnanodneJ1eumoaamnfnadBthnoaessocdofciootacentefnesSasaacsnnoirpryDa;aorhnimsedhlidenssgpi.inorHi.tuhiHsaigeldhdevsirareiresegcauutrpod/arris.gahtsHotaealivntweedoaircrnekhseeeedrxrvfiwfenedimtohaeuonurpdtoLmuysu.ct.iecrnyhot

so as the better to penetrate into the world of his parishioners.

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Father Ludoaic Macalak

t o Nowe Targ (Krak6w - Poland) 25.8.1930; Milkowice (Potand) 2).7.7972;

42 yearc of age; 24 profession; 15 priesthood.

Father Ludovic died prematurely in a street accident while going to

say Holy Mass. He will be remembeted as a Salesian priest, exemplary

and serene.

Father Augustine Raltaelli

* Volano (Trent - Itaty) 24.2.1907; f Vallecrosia (Imperia - Itdv) 22'8'7972;

65 years of. age; 39 profession; )0 priesthood'

A Salesian of the old school, observant, devout and resigned to God's

holy will in bearing his long illns55. He has left us all the memory of

his profound goodness and his zeal for the good of souls'

Father Louis Raineri

t * Grognardo

accident (he

(Alessandria - ltaly) 24.1L.L92); Andora (Savona -

belonged to the house at Alassio) L4.9.L972; 48

Italy), in

years of

a street

a$e; )L

profession; 22 priesthood; he was a Rector 3 yars,

A priest and Religious of edifying observance and an untiring worket"

In spite of poor health he was unfailing in the exact fulfilment of his duties

and always gave to his conftBres whatever help he was capable of.

Fatber Siloester Rajzer

* f Lancut (Lvov - Poland) 6.L2.1914; IGak6v (Poland) 1.9.1972; 57 years of

age; )9 profession; 29 priesthood; he was a Rector 9 years.

He came of a large and truly Christian family. Of the nine children,

five became religious (two Salesians, one Daughter of Mary Help of Christ-

ians, and two sisters in the Polish congregation of Fra Alberto). Fathet

Silvester is well remembered by his confrBres as a priest full of zeal aad

hard work. He died rather suddenly but well prepared to meet his Maker.

Cleric Micbael Sagez

* - f Colmar (Haut-Rhin France) 27.5.L949; Sindara (Gabon) L1.7.L972; 21

ye.ars of age; 3 profession.

Fot one year only did he help with his youth and zeal our missionary

66mmunigy of Gabon. He was &owned in the river NgouniE. He rests

next to an African Salesian who died last year.

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( 1750)

-94-

Fatber Cbarles Sinona

* Locamo (Canton Ticino - Switzerland) f L2.6.1879; Bagnolo (piedmont -

Cuneo, Italy) 291972; 9.1 years of. age; 77 profession; 70 priesthood.

was

A real

long,

apcatitvriearachnd-

he died

fruitful.

at ninetythree yearsof age.

He taught philosophy in

His

our

apostolate

houses of

formation both in Italy and abroad. Back in Italy, he rvas for some

years spiritual director of the novices of the Salesian Sisters; and they

still remember him with gratitude. The name of Father simona is linked

with a group who spread devotion to the Sacred Heart. \\)firh these latter

Father Simona was generous in advice and encouragement. The Lord

tewarded him with a venerable old age and the joy of celebrating the

seventieth anniversary of his ordination to the priesthood.

Fatber Josepb Valenti

f *-Lentini (Syracuse - Italy) 27.4.1917; S. Lorenzo (Rome) 11.9.1972;61 years

of age; 44 profession; 36 priesthood.

He was called by the Iord after long service as an educator and

administrator, especially in the large houses in Rome: Pio XI, Sacro

Cuore and Gerini. Confrbres and young men (especially the past pupils of

Pio XI) remember his activity, his priestly avarlabrlity and his Salesian

cordiality. \\Veary and in poor health, he spent his last year as prefect

at the National Delegates' Centre.

Father Ambrose Zappa

t * Villa Romanb (Como - kaly) 29.4.7908; Bagnolo, Piedmont (Cuneo - Italy)

30.8.1972; 64 years of age; 48 profession; 38 priesthood; he was a Rector for

12 yeas.

His priestly ministry was first tested in delicate duties helping Fr.

Peter Berruti (Vicar of the Rector Major). Then he was elected Matt.r

of Novices and Rector of the Houses of Formation in the central Province,

in Argentina and in Ecuador. He displayed in these tasks masterly and

fatherly qualities, winning the affection and confidence of his many spirirual

s9ns. Taken seriously ill, he returned to Italy, completely at his superiors,

disposal. The lesson he bequeathed us was work, prayer, quiet recollection

and humility.

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.3° elenco 1972

COGNOME E NOME

LUOGO DI NASCITA

DATA DI NASC. E MORTE ETA LUOGO DI M.

ISP.

137 Sac. ANDRADE Oswaldo Fartura (BR)

138 Sac. BARUTTA Tomaso Rosario (RA)

139 Sac. BOSTICCO Mario Bardonecchia (I)

140 Sac. CANDUSSO Maurilio Ragogna (I)

141 Mons. COGNATA Giuseppe Girgenti (I)

142 Sac. DAL ZOVO Ruggero Vestcna Nuova (I)

143 Sac. DERETZ Giulio

Lille (F)

144 Sac. FOSSATI Francesco Monza (I)

145 Sac. GRETTER Ottavio Rio dos Cedros (BR)

146 Sac. HORVATH Vincenzo Vysny (CS)

147 Sac. MACALAK Ludovico Nowy Targ (PL)

148 Sac. RAFFAELLI Agostino Volano (I)

149 Sac. RAINER! Luigi

Grognardo (I)

150 Sac. RAJZER Silvestro

Lancut (PL)

151 Ch. SAGEZ Michele

Colmar (F)

152 Sac. SIMONA Carlo

Locarno (CH)

153 Sac. VALENTI Giuseppe Lentini (I)

154 Sac. ZAPPA Ambrogio

Villa Romano (I)

17.5.1895

6.5.1908

23.3.1919

27.8.1909

14.10.1885

16.9.1909

5.2.1886

5.3.1897

27.10.1912

25.11.1909

25.8.1930

24.2.1907

24.11.1923

6.12.1914

27.5.1949

12.6.1879

27.4.1911

29.4.1908

8.8.1972 77 Campinas (BR)

10.7.1972 64 Mendoza (RA)

23.7.1972 53 Torino (I)

PAS

12.5.1972 62 Udine (I)

22.7.1972 86 Pellaro di R.C. (I)

8.7.1972 62 Shillong (India)

19.6.1972 86 Lorena (BR)

24.8.1972 75 Bombay (India)

5.7.1972 59 Campo Grande (BR) CG

8.7.1972 62 S. Domingo (R. Dom.) A

23.7.1972 42 Milkowice (PL)

22.8.1972 65 Vallecrosia (I)

14.9.1972 48 Andora (I)

1.9.1972 57 Krakow (PL)

11.7.1972 23 Sindara (Gabon)

2.9.1972 93 Bagnolo P. (I)

11.9.1972 61 Roma (I)

30.8.1972 64 Bagnolo P. (I)

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