Acts_1973_269.ASC :: RM Letters

l, CcotLLPhreerofiaetsanbtyeigrescunrrroer-omfigrsSfoaNmattnmeihluoeegenncsaiDeittaRy-siovnseenPwactrrrtisyRoaatihrdgyu-einMatplirsnor:a-danaoiiyosTfep-rvhret(ihPentp-aesr.af,aluL3ysbp)inefiletrecruotabmfbiootleeiunrocmsnoaotm--fRbeeeTtPshlhirgrpeaeeiroynaeumreeysrwaeai'sgresodi-lstnit-WnseisraBieautr,humewesil.dotmoacirnaeftkgenntftyhurooeeprf'

renewal.

ll. lnstructions and Norms (none in this issue)

lll.

Communication (p. 47)

1. The

Father

MBiecchtaoer lMBaujao.r'-s

3s.trAenppnoainftomre'n1t9s7.3-.

- 2. The Beatification of

4. Brotherly Solidarity. -

5it.y.ln-au6gu. rRateioqnueosft

the

for

Salesianum: study-week

historical sources and

on Salesian

documents

fsopirritutwalo-

projected volumes. 7. Amendments to the English edition of the

Constitutions and Regulations. - Provincial news letters. - 9. Salesian

Statistics.

lV. Activities of the Superior Gouncil and matters of general interest

1p. sa)

1. Superior Gouncil meetings..2. Work of the various commissions. -

3. Meetings with the Salesian family.

V. Documents (p. 58)

1. From the Rector Major's letter to the Salesian family: a) New

undertakings of 1972t b) The vocation crisis. - 2. Brotherly solidarity.

Vl. Pontifical Magisterium (p. 64)

1. "Let us bless the Lord! Don Bua is Blessd'." 2. "Be faithful to

your Religious vocation." - 3. "What is the Church's greatest need

today?"

Vll. Necrology . fourth list for t972 (p. 83)

1.2 Page 2

▲back to top

1.3 Page 3

▲back to top

I. LETTER OF THE RECTOR IVIAJOR

Rorne, Janaary, L973

My dear conlrires and sons,

I write to you still under the spell of Don Rua's Beatifica-

tion; it was unforgettable. In the floodlit grandeur of St. Peter's

Basilica the Holy Father proposed to the whole Church the example

and cult of the fitst humble successor of Don Bosco. An immense

crowd of over 30,000 enthusiastic and joyous pilgrims from every

pam of the world (their bond of unity was the Salesian spirit and

mission) witnessed again the Church's official approval of the

spiritual fruitfulness of the Salesian charisma.

"Learn from Don Rua"

The Holy Father gave a beautiful homily. He referred to

Don Rua as "all meekness and'goodness, all duty and sacrifice"

and spoke of his faithful and creative "continuance" of Don Bosco

and all he stood for. He told us that Don Rua "turned the

example of Don Bosco into a 'school' and his personal work into

a world-wide institution; he made his life a history, his rule a

spirit, his holiness a type, a model; he made the spring into a

stfeam". He spoke of the "marvellous fruitfulness of the Salesian

family" and quite disconcertingly defined it as "one of the greatest

and most significant phenomena of the perennial vitality of the

Church in the last century and in the present".

1.4 Page 4

▲back to top

(r756)

-4-

The Pope bade us learn from Don Rua. "He teaches the

Salesians to remain Salesians, ever-faithful sons of their Founder."

And he gave us what practically amounts to a rule of life when

he described how "all the sons of this flourishing young Salesian

family, under the friendly and fatherly gaze of. their new Beatus,

quicken their step along the steep, sraight path of the well-tested

tradition of Don Bosco".

\\7hile listening to the homily I meditated on the spiritual

heritage we have received from Don Bosco and the grave responsi-

bility incumbent on each of us not to hamper its energy, its vitality,

its spiritual fruitfulness so evidenced in the invaluable fruits of

sanctity it has produced. At the Offertory, conscious of my

unworthiness to be called to be the "father and centre of

unity" (1), I offeted God the anxieties and hopes of our family.

I promised in your name not to fall short of our Special General

Chapter's top-priority tesolution of "reneled fidelity". I am

well aware that "together with the Superiot Council, my main

care is to promote in the membets a constant and renewed fidelity

to their Salesian vocation". (2) I am also sure I can count on

your collaboration in accepting the directives that derive from

this mandate given me. (3) Accordingly I mean to dwell on

a subject that needs to engage all the goodwill you have, for it

is absolutely vital (I use the word advisedly); it is a matter of life

or death for our Congtegation.

The function of the magisterium of the Congregation

Before proceeding with my subject it is necessary to recall

a few fundamental principles. You are well aware that one of

the main duties of. any Religious supetior (at all times, but especially

(t\\ Constitutions, art. 129.

(2) Ibid.

(3) Regulations, art. 95.

1.5 Page 5

▲back to top

(1757)

these days) is what could be termed the "magisterium". This

means direction, guidance and inspiration; pointing out the right

road, quickly correcting deviations, denouncing abuses, clari{ying

the correct attitudes to be taken, so that all know clearly at any

given moment the line that ought to be followed. This is not

paternalism; nor is it stifling the freedom of the individual.

Rather it is defending the liberty of all those who have the right

to be defended against the flood of < opinions > thar make every-

thing relative and uncertain. They have given their names to the

Society and they have the right to know positively in what direction

it is going. Such guidance is not the prerogative of any individual

or pressure group or any leader of the moment: it is the funda-

mental reserve of the competent superiors; by virtue of their

office, this mandate and responsibility is theirs.

Obviously this magisterium should not be limited to purely

negative matters, merely correcting errors or deviations. Its main

work should be positive, i.e., guiding, strengthening and vitalizing

our Salesian vocation (the meaning of which has been enriched

by the enlightened pronouncements of the recent Special General

Chapter).

. In no way may the magisterium be used arbitrarily: it must

at all times be modelled on the Constitutions which "in stable

form give direction to our profession and shed a radiance on our

fidelity ,. (4) Only thus can ure adequately promore the genuine

growth of the Congregation, its mission and its vitality.

On the other hand it is the duty of all confrEres to accept

the magisterium cordially, generously and actively. The strength

of an organisation such as a Religious Congregation lies in its

cohesion, its internal unity in regard to certain principles and

activities which clarify the nature of its vocation or are connected

directly or indirectly with it. Of course, on certain matters

proposed by the Superior there could at times be divergence of

opinion. This rarely has to do with a matter of principle. But

(4) Constitations, art. 200.

1.6 Page 6

▲back to top

( 1758)

vrhen a direction is proposed it is not genetally just thrown in

for discussion or critical examination; it is meant to be put into

practice.

Please do not misunderstand me. I have no wish to infringe

on reasonable freedom of opinion nor to lessen the personal

responsibility of anyone. I simply v/ant to make this clear: there

exists an exaggerated independence that leads some people to

argue every point, to criticise, to use completely personal or

arbitrary criteria, picking and choosing what they think should

be accepted or tejected. A11 this leads to anarchy and disintegra-

tion, and could be the ruination of our Congregation. In the

normal manner of ptocedure, all issues have been well discussed

and personal contributions, suggestions and criticism already made;

using all the methods of consultation and collegial delibetation

provided for by the Constitutions. This process should not be

repeated endlessly every time some instruction, direction or

prescription is issued by the competent organisations.

Here is a case in point. For three years the Congregation

was engrossed in the work of deep and critical analysis of its

life and mission. After further long and laborious study by the

Chapter members it formulated its criteria for renewal. These

are crystalliz*d n the new Holy Rule and clatified by the Acts

of the Special General Chapter. This is now no time for further

discussion of these dispositions, or (in some ways worse) ignoring

them, or judging them already obsolete or too avant-garde, or even

not in accordance with Don Bosco's thinking. This is the time

(as I have said on various occasions already) to put them into

practice, to work according to the guidelines given us.

The ACTS formulate our policy

I have mentioned these things to emphasise the magisterium

of the Congregation. The Rector Majot and the members of the

Superiot Council are very conscious of the pluralism in the Con-

gregation in the areas indicated by the Constitutions; of the

1.7 Page 7

▲back to top

(1759)

decentralization which the Special General Chapter rightly inuo-

duced; of a certain autonomy (5) in the Provinces consequent on

subsidiarity. They make every effort to respect these principles

and not to overstep the boundaries of their mandate. At the same

time they are aware that theirs is a grave obligation to govern

the Congregation in order to promote unity, growth and fidelity

to the Salesian vocation at world level; and to see that the members

everywhere assume the responsibilities required of them by the

Special General Chapter.

In the past our Congregation wielded a mighty force because

it was so united. It managed to survive many grave ctises because

it clung closely to Don Bosco in his abiding presence. It embarked

on grand enterprises with unquestionable results because it con-

centrated its effort. Our Society was not a number of tiny rivulets

flowing in all directions and being absorbed by the parched earth:

it was a mighty river. \\Therever it went it left its mark: it sowed

devotion to Mary, it spread an educative system, because it marched

in line as an efficient army. Let us be convinced that our salvation

lies in being united.

To get down to practicalities. The directions contained in

the letters o{ the Rector Major and the Acts of the Special General

Chapter should be considered as "government policy" with the

purpose of attaining a common line of action. They are not a pious

exhortation to be read and put aside. They should be thoroughly

pondered, especially by Provincials and Rectors and their respective

councils, and ways and means should be found to have them

known, assimilated and applied. On our part we are making

every effort to have them ranslated promptly so that they may

be read and, of course, put into practice.

Those confrBres or communities who for some reason or

other are not acE+ainted with the Acts of the Superior Council

and the general news of the Congregation are like a city with the

water supply or the electricity cut off.

(5) Constitutions, art. 162.

1.8 Page 8

▲back to top

(1760)

- 8-

I speak uith a father's conlidence

I draw your attention in a special way to the subject of my

treatise; as I said, I consider it of vital importance for our life

and renewal. I open my heart to you with the confidence and

freedom of a father speaking to his grown-up sons, hiding nothing

of my anxieties and womies in this difficult time we are going

thtough.

I have no wish to cause excessive apprehension or play

the part of a pessimist. On the other hand I cannot conceal

what I believe could jeopardise the very existence of our Society

which cost Don Bosco and his great followers so many tears and

sacrifices. I am sure I shall have your complete understanding

that we shall be of one heart in our determination to live to the

full our wonderful vocation.

My subject is the importance of prayer and its absolute

necessity if our vocation is to be lived and our mission fulfilled.

PBAYER: VITAL PBOBLEM

Towards the end of his address to the members of the

Special General Chapter the Holy Father said: "IWe have a last

recommendation to make. In face of the risk of excessive activism

and the influence of secularization, to which Religious communities,

especially communities like yours who are dedicated to active work,

are more exposed than ever today, see that care of your spiritual

life, prayer, the spirit of poverty, love of sacrifice and the cross,

always have first place in your lives. If the desired aggiornamento

were not to bring back apostolic dynamism to a closer contact

with God, but were to lead it to a surendpt to the worldly

mentality, supporting short-lived and changing attitudes and

fashions, to imitation of the world in its vatious forms and

without discernment, then it would be necessary to reflect setiously

on the severe words of the Gospel: < If salt becomes tasteless

1.9 Page 9

▲back to top

(1761)

-9

what can make it salty again? It is good for nothing and can only

be thrown out to be ttampled underfoot by men". (6) It seems to

us that the spirit of your saintly founder, who in his life was so

open to the needs of young souls but always so united with God,

asks you specially to make this particular efiort... >> (7) From the

height of his magisterium the Holy Father points out to us serious

and real dangers, risks waiting to entrap us and cause us to lose

the identity and validity of our vocationl and he indicates practical

goals for us that should have first place: the interiot life and

prayer. This comes to us from the Pope as the "particular

effort" which Don Bosco asks of us today.

The wotds of the Holy Father find a sad echo of confirmation

in the worrying report made on the state of prayer in the Congrega-

tion in the document that has been called "the X-ray of the

Congregation".

l. Prayer is in a state of crisis

The "Report on the present state of the Congregation" that

I made at the opening of the Special General Chapter abeady

showed findings that side by side a successful effort in the litut-

gical field there existed a notable falling away and lack of interest

in the main practices that nourish our piety, such as meditation,

spiritual reading, confession, devotion to Mary, etc. As far as

personal prayer was concerned, I was only too well aware of the

difficulty of evaluating the state of interior and personal attitudes

in individuals. I made this remark: "Nevertheless it can probably

be said, on the basis of the external facts to hand, that the level

of piety and interior life in the Congregation has demeased vety

noticeably".' (8)

6) Matt., Y, 13.

(7) Acts ol SGC, page 6)7.

(8) General Report on the state ol the Congregation, page 32.

1.10 Page 10

▲back to top

(1762)

Refeming to the many "defections" in the six years, the

report in its analysis maintained that the "principal cause (as I

had already written in my letter of March 1970) was the decrease

in the interior life both in communities and individuals; this

ended in many cases in an actual loss of f.aith". (9)

What is the present position? A detailed evaluation would

be premature as our data is far from complete; but from what

information is available I must say, unfortunately, that there is

no evidence as yet of that general resurgence needed and expected

after the Special General Chapter. This is a matter of grave

concern.

\\7hen a uisis is unduly prolonged it runs the risk of becoming

a chronic sickness with attendant fatal results. Of course it is

also a f.act that many Provincial and individual communities have

made very consoling progress in applying themselves firmly and

methodically to a prayer-life that is dynamic and vital: and already

the results give cause for rejoicing. But we cannot close our eyes

to the other side of the picture.

Negative signs of the situation

The following traits are relative, incomplete, negative and

perhaps open to discussion. Obviously they do not reflect a

universal situation, but they arc f.airly frequent at various levels

and are indications: lack of interest in liturgy renewal; unwillin-

gness to concelebrate (which is such a privileged way of praying

together) and considering concelebration as merely a kind of pre-

vailing fashion; a kind of resistance (under pretexts) to common

liturgical prayers such as Lauds and Vespers (10) and other com-

munity prayer. The value common prayer has for religious life

(9) Ibid., page 42.

(10) cf. Cotstitutions, art. 60 Oc Regulatiols, an. 44.

2 Pages 11-20

▲back to top

2.1 Page 11

▲back to top

- 11 -

(t763\\

and building up the community is not sufficiently appreciated.

More serious and fundamental is the lack of personal prayer:

in many cases meditation, spiritual reading, the rosary, visits to

the Blessed Sacrament, etc., are neglected or totally abandoned.

In other cases it is sad to see meditation losing its character o{

"mental prayer" and being supplanted by various arbitrary and

variant novelties which are not by any means ftue prayer; and

work that loses its apostolic value because performed as a profession

rather than for God.

Other findings could be added. The sad synthesis they all

contribute to is this: our prayer falls short in quality and quantity.

One Provincial has summarised the situation in his Province

thus: "God seems to be absent from our conversations and acti-

vities; our faith is weakened; our hearts ate either listless or

disturbed; there is not enough time for peace, serenity, prayer and

joyousness; our activities lack energy and fundamental Gospel

motivation; we lack the interiot life".

Perhaps many confrbres will see themselves mirrored in this

sincere and courageous summation.

The reasons are many

Faced with such a situation we naturally ask what are the

reasons for it. They are many; and although of various kinds,

they all converge.

Some are tooted in the past, are complex and not easily

described since they belong to the intimate and personal spiritual

life of the individual. Othets are of a general nature, dependant

on social background, cultural differences, modern thinking (espe-

cially in the way man and his world are conceived) and certain

theological or pseudo-theological hypotheses accepted uncritically,

at least in practice. Again, there are other causes more directly

connected with our Congregation, such as the notable changes

in the pastoral-educative field, the new variations in community

2.2 Page 12

▲back to top

(t764)

L2-

life, or the lack of opportunity for calm recollection and dialogue

with God.

A few causes have their beginning in the period of our

fotmation. Findings show that the pedagogy of prayer was often

lacking: this was aggravated later by our active life and by hazy

and faulty ideas about the role of prayer in the Salesian life.

From these general remarks it is plain that the causes are

manifold; and this letter is hardly the place for a deep and

exhaustive diagnosis: such can be done elsewhere and by experts.

Here and now it will suffice to note some of the more coftlmon

and tecurting causes in our prayer crisis (which is one of quality

as well as quantity).

Inlluence ot' nzaterialisn

Among these causes wordly influence takes first place.

There is a well-known ambivalence in this phenomenon: true,

it presents positive principles for clarifying the concept of God

and religion by stripping away distorting pseudo-smuctures; but

there are also many other consequences, and though some are

obviously illogical, they nevertheless exert great influence. They

exalt the autonomy of material reality and end by eliminating

God altogether, practically turning him into an isolated, inaccessi-

ble transcendant being, and denying him any interest in the world

and its doings. This materialism aims at putting creatures beyond

the pale of God and making them independant of him.

One of the first consequences of all this is to argue rhat

prayer be eliminated; and if we accept the premises, the argu-

ment is "logical". It is a thesis that independant theologians and

certain widely-circulated reviews claim to justify with all sorts of

specious argumentation.

Here I am moved to quote Cardinal Pellegrino, Archbishop

of Turin, who could not by any means be called reactionary in

his thinking. He spoke of the number of times he had to defend

theologians. Then he went on: << However, let us get this straight:

2.3 Page 13

▲back to top

-L3-

(1765',)

in matters of faith and the spiritual life the crirerion of judgement

cannot be the opinion of a single theologian (or one who claims

to be a theologian). \\7e are very willing to listen with respect

to the contributions of all. But if, for instance, a theologian

tells me that prayers of petition are senseless, I prefer to believe

Jesus Christ, St. Paul and the teaching and practice of the whole

Church. Besides, it does not seem logical to give so much weight

to these theologians (always presuming they are theologians) when

today, as indeed in the past, theology is re-echoing and deepening

what Scripture and tradition has always taught about the value

and necessity of prayer, including prayer of petition. I quote

just one of the many such testimonies from the work of a non-

Catholic theologian, Dietrich Bonhoeffer: 'The child prays to his

Father whom he knows. This is no generic worship: asking is

of the essence of Christian prayer. The attitude of a man before

his God is that he stand with his hands raised in prayer to him

who he knows has a father's heart'." (11)

I do not think these secularized theories are openly accepted

by any of our Salesians, but they must make some impact, especially

on people who are insufficiently prepared. Unconsciously they

absorb ideas, prejudices and influences from all directions; they

finish by tacitly accepting, at least in practice, thar << today > in

the new concept of the world and the new theology, prayer is

not as necessary as it was once held to be. It then becomes a

"burden" to be got rid of under any pretexts that might be at

hand; or when they do pray, it is in a half-hearted sort of way:

just to "carry out the obligation".

In the face of the evil consequences of this materialism, as

far as we are each personally concerned, there is only one attitude:

to resist and react with an intense spiritual life.

(11) Card. M. PBrrpcmxo; Pregare o agire, LDC, L972, page 2).

2.4 Page 14

▲back to top

(t766)

Ilorizontalism

-14-

Our active way of life possibly exposes us in a particulat way

to horizontalism. This attitude reduces the spiritual life to a

"service and liberation of the poor". It considers prayer out

of place because it cannot be measured in tetms of immediate

results, and furthermore it distracts from this essential Christian

duty.

Pope Paul VI denounced this horizontal tendency with these

words: "ft is well known what a negative force this spiritual

aftitude has assumed: it holds that action, not prayer, renders

Christian living alert and sincere. Social services take over from

practices". (L2)

Religious practices

At the beginning of last December I took part in the annual

meeting of Superiors General. The theme was prayer. They

dealt with the temptation to hotizontalism which is ensnaring

many Religious. !7ith the help of two eminent periti, Father

B. Haeering and Father J. Loew, a number of fundamental con-

clusions were reached. Here is a summary of them.

"salvation comes to us only from God and in the way

willed by him: hence we cannot separate what he has united:

body and spirit, action and contemplation, God and man. The

horizontal can only be cured by the vertical. The source cannot

be ignored.

"It is clear that charity in the Gospel and in the lives of

the Saints covers an area that is not reduced to mere activity

for others. God comes before out neighbour; and in regard to

our neighbour, charity has other aspects than mere action.

"ft must be remembered that, like the Church as a whole,

(12) Peur. YI, general audience,20 August 1969.

2.5 Page 15

▲back to top

-L5-

(1767)

every individual Christian has the continual need of 'conversion,:

and conversion cannot take place without God.

"Finally, those Religious of 'action only', who reject prayer,

regularly end by abandoning their vocation".

Thesg thoughtful conclusions are the fruit of a wide expe-

rience. They afford us plenty of matter to ponder deeply.

Adapting ourselaes to change

Another cause of the prayer-oisis could be failure ,,to adapt,,

to certain changes either in our educative-apostolic work or our

commtnity life. Our educative mission and Preventive System

has always put us in a position of "sharing" with the pupili. It

was natural that in our boarding schools (so often our special

type of work) the Salesians should attend the same practicis of

piety as the boys. Of course they put more understanding and

will into them; put the practices were the same. Later meditation

and spiritual reading were added, but the great moment of the

day was Community Mass with the boys.

Then certain changes were introduced (not always hrppy

ones and often too sudden and not pedagogically sound). The

result was to reduce the pupils' practices of piety to a minimum

or even to eliminate them altogether. The Salesians then found

it a problem to fit in their Mass. Unfortunately in many places

it ended up by being relegated to any half-hour which happened

to be available; Mass was said in a hurry and often at times that

were most inconvenient.

But the most common causes of the crisis are at the personal

level: lack of prayer formation and training; little conviition or

ability to concentrare; often a superficiality, a diminution in faith,

a clouding of religious ideals; no interior life; frequently a paucity

of thought and ideas.

I shall not dwell on these negative aspects: they could well

appear exaggerated and pessimistic; and there would probably

2.6 Page 16

▲back to top

( 1768)

-16-

be no lack of prompt justification fotthcoming. I believe it r/ill

be more useful and constructive to deepen and srengthen out

conviction of the importance and the absolute necessity of prayer.

ll. Prayer is necessary

I have advisedly used the word "necessity" and not "obliga-

tion". One who is baptized (and moteso one who is consecrated)

and takes his vocation setiously does not need to be told he is

obliged to pray: it would be like telling a person he must breathe

and eat if he wishes to live. No man needs such an order unless

he is abnormal. The comparison is not exaggerated if we begin

our argument ftom a basic principle oI faith.

Step by step this is our argument: Prayer is essential for every

Christian. The Holy Father states clearly: "\\Without a personal,

intimate, continuous interior life of prayer, faith and charity it

is impossible to remain a Christian, to participate usefully and

wisely in the flourishing rebirth of the liturgy, to give efficacious

witness of that Christian authenticity so frequently spoken of;

it is impossible to think, breathe, act, suffer or hope in close union

with the living pilgrim Church. Prayer is essential. Through lack

of prayer, not only our understanding of things and events but

also the mysterious but indispensable help of grace diminishes or

may even disappear". (13) This is a truth as old as the Chutch,

which from its very beginning followed the ptecept of Christ (14)

and "always prayed". (15)

lndispensable for a Religious

It - For a Religious ptayer is even more necessary it is abso-

lutely indispensable. is one of the fundamental dimensions

(11) Paur YI, Teacbings ol Paul Vf, vol. VII, page 1019.

(14) Luxs, XVIII, 1.

(15) Acts, II,42.

2.7 Page 17

▲back to top

-t7-

(t76e)

of his make-up. By definition a Religious is "a man of God".

This "belonging to God" is not just a juridical fact resultant on

the contract expressed in our public Religious vows and the

binding power of the Constitutions. It is above all a personal,

spiritual f.act, a choice of life that gushes from a love of God

exclusive and enthusing. It means we simply must live in his

friendship. Now, friendship is not satisfied with an initial declara-

tion followed by a vacuum. Every friendship calls for nourishment,

grou/th, demonstration. Presence and contact are needed to streng-

then it; and the more it is strengthened the more it clamours for

this "presence". Prayer is nothing other than this "dealing with

God", listening to him, answering him, turning to him, keeping

close to him, seeking union with him.

Our new Constitutions tell us that in prayer "the Salesian

community becomes more conscious of its intimate and vital

relationship with God and of its mission of salvation", (16) and

that "it fosters our intimate union with Christ and with the

Father; it keeps prayer from becoming routine; it re-enkindles

love...". (17) Hence prayer is a vital need. Not to pray means

more than a moral default: it means losing a grip on life itself.

It bespeaks feebleness, death-pangs, death itself.

And there are further considerations. The Religious life

means opting for spiritual values which make sense only with

the eye of faith. The way the world sees it, the Religious life

is an absurdity. But wotldly values ate non-values. Take for

instance the vows of poverty, chastity and obedience, mortification,

etc. What is fascinating and attractive about these Gospel values

comes ftom grace. St. Paul says, "The unspiritual man does not

receive the gifts of the Spirit of God, for they are folly to him,

and he is not able to understand them because they are spiritually

discerned". ( 18)

(L6) Constitutions, art. 58

(17) Constitutions, at. 64

(L8) 1 Cor., II, L4.

2.8 Page 18

▲back to top

( 1770)

-18-

Hence a vocation which bases its choice and petseverance

on anything but faith is radically at fault and is in danger of

serious collapse at afly moment: all the more so when out "outlook

of faith" is jeopardised constantly by wordly values which are

measured by a totally difierent standard. Our life and mission

cause us to be immersed in the world and we are endlessly bombar-

ded on every side by propaganda and the mass-media shouting

at us in a thousand and one ways that we are out-moded, that

our way of life makes no sense. How then can we remain firm

in our correct outlook, our perspective of faith, without "the

window that opens on to faith" (von Balthasar) which is ptayer?

Prayer enlivens faith, strengthens the heart, dispels the mists from

our undetstanding and gives us the assurance that "we have chosen

the better part". (19)

Prayer {rees us from that influence to which we are all

exposed: thinking and living contrary to the Gospel spirit, that

perilous "conformism" which, under the illusion of "adapting to"

the times, does away with "the scandal of the cross". Prayer has

us constantly seeking God and meeting him in our everyday life.

It gives a new, authentically Christian meaning to everything we

think or do. (20)

Don Albera in his circular on "The Spirit of Piety" said,

"Experience has proved time and time again that the Practices

of Piety impart that energy to our souls that prevents us from

being overwhelmed by the travails inevitable even in the Religious

life, and saves us from the misfortune of losing our vocation". (21,)

Pope Paul VI's "Evangelica Testificatio" clearly expresses the

unbreakable link between prayer and the Religious life. Prayer

gives us a taste of that genuine and personal knowledge of the

Lord "without which we could never understand the worth of

(L9) Lvxt, X, 42.

(20) Card. M. Psr,I,rcnrNo, op. cit., page 25.

(21) Father Plur, ArnsRA, Circalar Letters, page 38,

2.9 Page 19

▲back to top

-L9-

(t771)

the Chtistian and Religious life; nor would we possess the smength

to advance thither in the joy of a hope that does not beguile".(22)

Fidelity to our aocation

Faith, prayer and fidelity are closely bonded and dependent

on one another in many ways. \\7hen prayer is lacking faith is

weakened and vice-versa. This is a law that is rigorouily exact.

Faith is a gift and obtained by prayer; and prayer is the breath

of faith. So it is that prayer is absolutely indispensable for fidelity

to ouf vocation.

"It is our belief", says Pope Paul VI, ,,that many of the

sad spiritual and moral crises of eduucated people who form part

of the Church's organisation at various levels are due to weakness

and perhaps to the lack of a rcgalar and intense prayer-life. Vhen

the frame-work of exterior discipline is removed, prayer goes with

it, and with it go fidelity and joyousness . (23)

The Pope's words are borne out by our experience. I do

not mean that so complex, delicate ,.rd diffi.oli a problem is

solely due to lack of prayer. But it is a fact that in the iad history

of so many of our confrbres there is always a single constant factor

either obvious or implicit: prayer has been abandoned or has

become an empty and sterile formality. In many of the crises

preceding or accompanying the decision to abandon the priesthood

prayer could have given the necessary 6lan to a clearer vision and

a greater faith. A crisis can be a painful tial, a process of growth

or maturing, a night of the soul; but if prayer is abandoned, we

lose that confidence in God that our weakness so sorely needs.

Sometimes confrbres who ask for laicisation say they have

prayed much. Again I do not wish to generalise: there are cases

where this is really so. But in many instances (I would say

(22) PwL YI, Euangelica Testificatio, n. 43.

(23) Ptut- YI, Teacbings ol Paul VI, vol. VII, page 1019,

2.10 Page 20

▲back to top

(1772)

the majority) real prayer was lacking. Maybe thete was a process

of "teasoning", a seeking to rationalize a decision already taken;

but there was no facing God and praying humbly, confidently,

perseveringly and patiently. It is an undeniable fact that the

priesthood (like any true vocation) only founders when prayet is

lacking.

Seeking loue ol God

Another point to be remembered is that prayer is necessary to

attain what is always the purpose of any religious life: love of

God, union with God, loving and total identification with his

will; in a word, our santification.

Our Religious profession binds us to work towatds spititual

maturity. (24) This is a long and tiring process and many factors

must be taken into account. Over the years it should help us

acquire a spiritual intensity, to become "men of God", knowing

him and carrying his aura about us.

Unhappily it sometimes occurs that confrBres, even those of

mature age and in positions of authority, reveal a painful super-

ficiality, a kind of interior vacuum, like fountains without water;

they can offer spiritual nourishment to neithet confrBres nor pupils;

for them spiritual guidance is a closed book. The only explanation

for this is habitual lack of true prayer, of the seatch for God.

Father Albera, wtiting on mental prayer, so important an

element in the spititual maturity we are talking about, says:

"This exercise of mental prayet, taken in its broader sense, is not

only rnorally necessary (the emphasis is Father Albera's) for the

consetvation of the priestly spiritual life, but absolutely indispen-

sable if. there is to be any progress at all". (25)

t (24) Acts SGC, 525.

(25) Father Peur. ALssRA, op. cit., page 443.

3 Pages 21-30

▲back to top

3.1 Page 21

▲back to top

-2t-

Carrying oat the Salesian nission

(1773)

Some may consider my insistance out of place in this climate

of renewal, especially

expressly sressed the

since

Salesian

the Special Gineral Chapter has

mission. But, my dear ctnfGres,

also from this point of view prayer is indispensable. This is the

ttue mind of the Special General chapter and our constant salesian

tradition. Our Salesian mission, as part of the Church,s mission,

is not fully defined simply by what it does in the way of educating,

evangelizing and helping the particular people we work for. These

are fundamental elements but they are incomplete and do not

portray the full character of our mission. Its wealth goes deeper

and has its source in a dimension that is theological.

To be true to itself, a "mission" presupposes ,,God who

sends", and hence the awareness of "being sent", the actual rela-

tionship with the sender and being dependant on him, a continual

"refeming" to the sender by the sent. This is a concept that has

a wealth of important implications; it absolutely takes away from

the mission all horizontal whims and anchors it firmly to God

in a vertical dimension that cannor be substituted. Only thus is

our mission a pafi of the mission of Christ who is the sole mediator

and hence the model and reference point of every apostle.

In the Gospels, especially St. John, all Jesus' life and activities

are inexricably related to the Father. As his Son, as the \\)7ord

of the Father from all eternity, as the one sent by the Father in

time, his existence and life derive from the Father. He never

ceases to be aware of this... "I have not come of my own accord,..

My teaching is not mine, but his who sent me... My food is to

do the will of him who sent me". This essential referral to the

Father is never absent in Christ's work: through it he is in a

constant state of adoration and glorification of the Father, contem-

plating his greatness, ever ready to do his will. His prayer flows

from the very depths of his being which is so completely dominated

by the sense of the Father that Christ is not so much an "adorer"

or "glorifier" of the Father as "adontion" and "glorification"

3.2 Page 22

▲back to top

(t774)

-22-

personified. And in accordance with his human nature this ptayer

manifests itself in colloquy with the Father: this is the sublime

and fruitful mystery of the prayer of Christ.

His public mission began with ptayer; he prayed far from

the ctowds, in the wilderness, where he and the Father were alone;

many of his nights were spent in prayer; it was a preparation for

certain momentous acts of his mission (such as the choosing of

the Twelve) and his most significant miracles; it culminated in the

"Our Father".

The whole being and action of the praying Christ is synthe-

sised in his priestly ptayer at the last suppet: a grieving plea

for unity, for light and love fot his children, a generous offering

of himself to the Father for all of us, a eucharistic immolation'

A11 this is continued, as St. Paul says, in the Risen Christ, living

forever in unceasing intercession for us with the Father.

On one occasion Pope Paul VI borrowed a happy description

of Christ as "the Man for all other men"; we could add that it

is from the Father that this completely altruistic Christ derives

the motivation, the energy, the meaning and the value of his total

self-giving. l7ithout this referral to the Father, Christ's living for

others would be incomprehensible and meaningless and the value

of the Redemption would be naught.

Article 2 of our Constitutions which describes our mission

should be read in the light of this theological dimension. \\7e

Salesians "sttive to realise through our Religious consecration the

apostolic design of our Founder; then in our own Salesian way

we try to become signs of and bearers of the love of God for

young people, especially those who are the poorest and the most

in need". (26) The result is an all-pervading need of "being

present" always and lovingly to God whom we must represent

and mirror to the world. This is what the Special General Chapter

requires of us. "This role of 'mediation' belonging to evety

(26) Constitations, art. 2.

3.3 Page 23

▲back to top

_23_

(t775)

apostle, and all his tasks, presuppose in him a 'consecration' on

the part of God, and require of him specific interior dispositions:

a deep sense of the presence of him who calls and a willin g availa-

bility in his insmument". (27)

!7e derive the same conclusion from the work of our mission,

which is based on the Gospel and can only be adequately carried

out in a spiritual perspecrive. \\7e are directly collaborating "to

achieve the saving designs of God and the coming of his kingdom

by bringing the grace of Christ and his message to help permeate

the temporal order with the spirit of the Gospel... \\J7e aim in all

our pastoral and educative work, if we follow Don Bosco, at

helping all we come in contact with to grow gradually in the

likeness of the perfect man, rhe Risen Christ".(28)

Also, in bettering man's lot we must never lose sight of

bringing the Gospel to him: this needs the same interior atti-

tude. (29) "Preaching the Gospel and catechising are fundamental

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

in the faith". (30) "Educating to the faith means above all leading

people to the person of Jesus Christ, the risen Lord. Our highest

knowledge is to know him, our deepest joy to reveal the unsearch-

able riches of his gtace...". (31)

In the face of all these grave statements, the question must

be asked, "How can we achieve duties and ideals without ptayer,

without a prayerJife that is deeply rooted?".

Masters ol prayer

There is yet further convincing matter to ponder. Our

mission explicitly demands of us that we become "accomplished

(27) Acts SGC, n.26.

(28) Constitutions, art. L7.

(29) Acts SGC, n. 60.

(30) Constitations, art. 20.

(3L) Coxstitations, a*. 2L.

3.4 Page 24

▲back to top

(1776)

-24

in prayer". "The first expression of faith is the adotation of the

Father 'in spirit and in ruth'. The Salesian educates to prayer

as a loving and intimate encounter with Jesus our Saviour and

with the Father". (32) "Today more than evet before we must

help the young to rediscover the value of prayer in delicated living'

It gives fresh vigour to faith; it enables them to listen, to seek

out and follow the Spirit; it builds up interior life and creates

community in and with Christ". (33)

Pure logic demands that if we are to instruct the young and

others for whom we wotk in the way they should pray, we

ourselves must be men of 'prayer. Our new Constitutions emphasise

this fundamental need. "Our style of work and our telationships

with others demand that we must always be renewing the divine

element in our apostolic commitment: '.,apafi from me you can

do nothing'. \\7e need an ever fresh awareness of the Holy Spitit

present in our lives". (34) And elsewhere: "In our mission we

need a deep awareness of God and his kingdom... Our tadical

commitment as Religious to the God we love above all things

serves to purify and entich out apostolic setvice. It enables us

to urrnortie Chtist as the life-giving word we ourselves have

experienced in intimate encounter, to see him and serve him in his

members...". (35)

To dispel any doubts about the intimate and vital relationship

between prayer and our mission the SGC document on the "praying

community" affirms that "prayer is the basis of our apostolic ser-

vice directed to all men, our brothers, particulatly towards poor

and needy youth". (36)

The practical consequences are so obvious that there is no

need to dwell longer enumerating them.

p2) Acts SGC, n. 64.

Oi) Acts SGC, n. 172.

(34\\ Constitutions, art. 48

(35) Ibid., art.70.

* (36) Acts SGC, 529.

3.5 Page 25

▲back to top

_25_

(t777)

It is at the centre of our Salesian tradition

The explicit declarations of the Special General Chapter quot-

ed above are in full accord with our genuine Salesian tradition: a

lot of documentation is not needed.

We all know that Don Bosco was called "IJnion with God"

and found in this continual referral to God the source of his

untiring pastoral charity; and that he made "religion" one of the

main pillars of his educational method. In this regard it would

be useful to read the learned treatise of our Father Braida on

the Preventive System, or Father Caviglia's "Life of Dominic

Savio", or Father Ceria's booklet "Don Bosco with God". And

there are many others of a similar nature.

Don Bosco once said, "\\Thoever is ashamed to encourage

acts of piety is not worthy to be an educator". (37) This is a simple,

clear and forceful summation of what the Salesian mission requires.

I quote two of his successors who lived with him and had

ample opportunity to probe the depths of his method and mission.

Father Albera wrote to his Salesians, "The whole of the educative

system taught by Don Bosco rests on piety. \\(hete piety is not

properly practised our institutes lose all beauty and prestige: they

become far inferior to lay institutes". He goes on to say that

we cannot inculcate piety if "we are not ourselves well provided

with it. The education we impart to our pupils would be deficient:

the least breath of impiety or immorality would wipe out those

principles which long years of effort had ried to imprint on their

hearts. The Salesian without solid piety will never make an

educator. No better'praise can ever be given to a Salesian than

to say that he was a man of solid piety". (38) Ten years later

he wrote, "It would be a mistake to be over-zealous for exterior

holiness and multiply practices of piety. It would be a worse

evil to go to the other extreme, misunderstanding Don Bosco's

(37) Memorie Biografiche, X, 1019.

(38) Father Peur. Ar.nene, op. cit., page )5

3.6 Page 26

▲back to top

(t778)

-26

intentions and maintaining that to be his followers it suffices to

love youth, schools and noisy playgrounds. Diligent preoccupation

in one's own sanctification is absolutely essential". (39) And

Father Rinaldi wrote in 1930 (24 December), "Let us be careful

we do not turn out mere students and professionals. Knowledge

is good and necessary. It is the salt of the earth; but woe if it

loses its savour. Even if our Society possessed top-rate scientists,

it would not be camying out its original educative apostolate; it

would be like an old castle which from without still retains much

of its ptistine magnificence whilst within it is a mass of ruins". (40)

From what has been written and quoted a fundamental postu-

late emerges: prayer is absolutely essential to live and actuate

our Salesian mission. It would be a great error to think we

could achieve our mission of helping the needy merely by well-

organized social services. til(Ie cannot be satisfied with activities

that ate praiseworthy and apparently fruitful, but not vitalized

by union with God, not flowing from genuine pastoral charity,

not sustained by prayer. This is not the Salesian way; it is soul-less.

Dear confrBres, I have dwelt insistently on these points. I do

not claim to have treated them in depth: I simply wanted to bring

home to you the urgency of the situation. In our life and in our

mission there is no substitute for prayer.

lll. Prayer must be renewed

It is not enough to intensify prayer: it must be definitely

renewed. !7e should meditate frequently on the valuable treatise

the Special Chapter offers us on this matter. It sets out a way

for us that is safe and authoritative; it should be the inspiration

of our updating and our spiritual rebirth.

(39) Ibid., page 442.

(40) Father Pnrrrps RrNeru, Circular Letters in ASC, X (L%0), page 922.

3.7 Page 27

▲back to top

27-

(t77e)

\\Tithout going deeply into the matter, I simply put to you

a few ptactical things which here and thete I have seen neglected

or undervalued and which I consider of great importance in our

Salesian life.

Building up the community with prayer

As I wrote in my presentation of the Acts of the Special

General Chapter, one of the basic structures of renewal is the

building-up of the community. Vith this in mind, the Special

General Chapter, when treating of prayer, put the accent on the

community. The very title of the chapter bespeaks this: "The

praying community" (instead of "The Salesian's life of prayer").

This preference means that before all else prayer is, in our

Salesian life, a "fundamental dimension" of the community. It is

both an expression of the community and its basis. The com-

munity expresses itself as such, i.e., as a Religious community,

by means of prayer. The community is called together by the

\\ford of God, it it united by the bonds of a common vocation,

a common mission, a common love. For the community the

moment of ptayer is a "genuine turning to God in whom it finds

the supreme justification of its being".

Prayer also builds up the community. This is especially

true of the Eucharist, without which no community can be

formed; (41) but it also holds for all prayer. "When the com-

munity ptays it becomes more conscious of its intimate and vital

relationship with God". (421 The sense of belonging, of giving

oneself, increases; the presence of the Holy Spirit strengthens

faith and love, the two pillars of any community.

It follows from this that ptayer is not something extrinsic,

artificial, superimposed; not just another job to get done: it is a

(41) Prcsbyteroran ordinis, n. 6.

(42) Constitutions, art. 58.

3.8 Page 28

▲back to top

( 1780)

-28-

vital, intrinsic, essential part of the community, its very breath

of life. \\Tithout it there is no such thing as a Religious community.

Accordingly, whilst the Practices of Piety should be without

formality (reduced to a mere external attitude) or legalism, still

they should not be treated light-heartedly and arbitrarily and

omitted in a facile, motiveless, debonair way. They indicate a

prayer-rhythm that the Congregation in its capitulat revision judged

necessary and hence binding.

The persuasive tones of the Constitutions and Regulations

(as I have aheady emphasised) by no means signify that our

obligation is lessened: after all, we assumed this way of life as

adults with full consciousness when we made our profession.

The "creativity" of which the Regulations (43) speak is not to

be taken as permission to chop and change the Practices of Piety

that are clearly prescribed by the Constitutions and Regulations.

It is a call for co-responsibility and initiative in an efiort to forestall

and overcome the danger of mere routine.

I appeal fervently to all, particularly to Rectors and Pro-

vincials: each has in special rust the "futtherance of the Religious

li{.e" (44) and the particular resonsibility in the question of the

life of prayer. (45) In the most suitable and efficacious ways "he

must rouse in the confrEres a sense of need and a taste for prayer'

He must seek to create suitable conditions that will favour prayer",

beginning by arranging horariums that suit the community, "safe-

guarding the right of each confrBre to pray". (46) And if need

be, he must not fail to correct in all charity but firmly any con-

frbres who show carelessness in prayer or omit community

practices.

Indeed the Provincial certainly shares the Rector's responsi-

bility in these matters, and at times even more directly. It is ttue

($) Ibid., att. 45.

(44) Ibid., art. 168.

(45) Acis SGC, n. 526.

t. (46) cf. Acts SGC, 526.

3.9 Page 29

▲back to top

( 1781 )

that we are adults and that each is self-responsible; but as Religious

we have taken on specific duties of common life, and as adults

'ur'e must carry them out thoroughly. Prayer is one of these

duties, and it is not merely a private matter. The Special General

Chapter speaks of the duty of every member to "bring his irre-

placeable conribution to the different moments of a community

meeting for prayer, even by the mere fact of his physical presence.

His presence always has the value of witness and mutual

stimulus". (47)

The Eucharist is central

The Eucharist must always be for us the true centre and

acme of our life of piety, (48) the root, the hinge, the foundation,

the expression of brotherly communion, (49) the fountainhead,

the nourishment, the energy of our apostolic dedication. The

Special General Chapter invites us with these words: "In a

spirit of faithfulness to the constant uadition of our family, we

must feel the need to establish again the 'centralness' of the

Eucharist in our personal life and that of our apostolic community

dedicated to educating yguth, in the richness of a vision renewed

in accordance with Vatican II". (50)

This must be a genuine duty for every Salesian and every

community. It requires above all a courageous and humble self-

criticism and a genuine conversion. Here I wish to allude to some

situations which have come to my knowledge and which are in

open conflict with our tradition and rhe recenr capitular deli

berations.

Before proceeding I must give due praise to many communi-

ties who are renewing their efforts to celebrate the Eucharist as

(47\\ Acts SGC, n. 525.

(48) Presbyterorum ordinis, n, 5b; Christus Dominus, n. 30.

(49) P.O., n. 6e; P.C., n. 15.

(50) Acts SGC, n. 542.

3.10 Page 30

▲back to top

(r782)

it should be done. Good preparation is made with the singing,

the clear and intelligible proclaiming of the rU7ord, and the dignity

and precision of the ceremonies.

But it is sad to have to say that in quite a few cases no

renewal is obvious. Even the exhortations of the Special General

Chapter run the risk of being a dead letter. In quite a few

communities the Eucharist is not given its central place: thete

is no Mass which draws the whole community together. Conce-

lebration, where it can be held, is resisted through prejudice and

narowness rather than with good reasons. And so a fair number

of priests are satisfied with Mass said in a hurry, pushed into the

first free space of the day (which is not always the most suitable

or apt for recollection). One hears of others who, undet various

pretexts, omit frequently, and sometimes habitually, to say_Mass

it all. And the confrBres who are not priests often have to forage

round for a Mass: and sometimes they too are satisfied with

Mass once a week. To this far from encouraging picture a few

more sad facts have to be added: the abuse of interfering u'ith

the rubrics of the Mass by omissions, changes and additions which

run counter to what the Church has clearly prescribed. (51)

Finally there are some houses that have been designed for

a more adequate "community life", where there is no place for

the Blessed Sacrament; and sometimes not even a chapel. They

do not feel the need for one!

These things (which I hope are only few in number) are the

very negation of the Salesian ideal. I say this with deep sorrow:

they will never produce any renewal or any flourishing vitality.

\\7e must then energetically and courageously remedy this

state of affairs: it is opposed to the Special General Chaptet and

is more like the death-throes of a community than its spiritual

rebirth.

(5L) v. Instraction III on application of litargical relorn (1970) in Acts.

n. 262, October, 1970.

4 Pages 31-40

▲back to top

4.1 Page 31

▲back to top

-3L-

(t783)

Preference lor liturgical prayer

In step with liturgy renewal the Special General Chapter

proposed to all Salesians some parts of the Liturgy of the Hours

as official community prayer. The Constitutions explain how we

are to take part in the prayer by which the People of God are

united to Christ. "Consecrated to God's glory the Salesian com-

munity sedulously takes part in the movement of prayer by which

the People of God, through the Liturgy of the Hours, joins itself

to Christ in his mysteries, so as to render thanksgiving and

make supplication to the Father. It gives preference ro rhis prayer

and celebrates it with the dignity and fervour that Don Bosco

recommended to his sons." (52) And the regulations say, "The

members, if possible in common, shall say Lauds as morning prayer

and Vespers as evenin g prayef ' . (53)

This is something quite new. I well understand the problems

of older confrBres in adapting themselves, having to abandon the

simple prayers they have recited all their Salesian lives and v'hich

they considered the very essence of our spiritual tradition.

To overcome the possible disress of these confrEres and to

spur on the communities who are slow to adopt the capitular

deliberations, I invite you to reflect that these changes are in line

with what the Church clearly wanrs. They are found in the

"official acts" of her magisterium. Hence they are what the

Congregation wants; and its highest deliberative organization has

authoritatively and clearly set them down among its requirements.

I7e could well recall here how faithful and prompt Don Bosco

ulas to second even the simple wishes of the Holy See.

In the Apostolic Constitution "Laudis Canticum" Pope Paul

VI presents the Liturgy of the Hours as a "necessary complement

whereby the extraordinary wealth of divine worship in the Eucha-

ristic Sacrifice flows forth and reaches out to every single hour

(52) Constitations, art. 60.

(51) Reeulations, a*. 44.

4.2 Page 32

▲back to top

( 1784)

-32-

of the human life" (Introduction). And so it "seems eminently

desirable that it pervade, revivify, guide and express all the

manifestations of Christian prayer and efficaciously nourish the

spiritual life of the People of God". (54) The Liturgy of the

Horr.r, then, is offered "to all the faithful, including those who

are not legally bound to recitation".(55)

The "Institutio generalis de liturgia horarum" (1971) says

even more explicitly: "Religious men and women who are not

bound to .ot rrnot recitation, and members of evety institute of

perfection, are all strongly recommended to celebrate all or part

of thi. liturgical action together in community or with the

people". (56)

In his "Laudis Canticum" Pope Paul VI recommends this

observance not as in the spirit of an obligation, "but because

of the obvious beauty and pastoral and ascetical value' In fact

it is greatly to be desired that the Church's public prayer {low

forth for all from her spiritual renewal and the acknowledged

interior need of the Body of the Church, which, resembling its

Head, can only be defined as the 'praying Church"'. (57)

To make the recital of the Liturgy of the Hours fruitful and

not mechanical, adequate preparation is needed so that the psalms

will be better known and understood. The Supetiors have the

responsibility of providing for this by meetings, conferences,

readings and suitable books.

This is something new and naturally has its problems. S7e

shall overcome them by our conviction that the direction comes

from the Church: for we all wish to be her docile children.

I am confident that in this matter as in others, confGtes

young and not so young will give their complete co-operation'

(54) Laudis Canticum, n. 8.

(55) Ibid.

(56) Institatio generalis ile liturgia horarum, n.26.

(57) lnudis Canticam, n. 8.

4.3 Page 33

▲back to top

-33-

(178r)

Many communities have already done so. The matter calls for

mutual understanding, discretion, obedience and charity. These

will help us follow the line indicated by the Special General

Chapter, which is a faithful reflection of what the Church wants.

Meditation: ol capital inportance

Meditation is a basic part o{ our prayer-life. Father Ceria,

referring to the organization and regularizing of. the Society, quotes

Don Bosco's words: "In the ordinary way of things the Congrega-

tion would not have been founded, and if I had confined myself

to a tiny arca in order to have everything perfect, I would have

achieved nothing...". And Father Ceria adds in explanation,

"As the Society was gradually regularized, its foundation stone was

piety; and the two practices of piety that were of capital importance

wer€ the annual retreat and the daily meditation". (58)

To consider meditation alien to our Salesian style and tradi-

tion would be gravely wrong. It is true that the official juridical

obligation dates only from 1874, but it has always, right from the

beginning, been considered fundamental.

In his circular of. lgZt Don Albera wrore, "Some may think

that maybe a Salesian should not aim as high as 'affective prayer'

and that Don Bosco would not have wanted this from his sons.

But I can assure you that it was always his wish to see his sons

exalted' by meditation to that close union with God which he

himself had always so wonderfully achieved; and when occasion

offered he never tired of urging us to do the same'". (60)

Father Rinaldi speaks of meditation as the "daily nourish-

ment iust as needful for the spiritual life as food is for the bodily

(58) lvIen. Biogr., XI, 272.

(59) Ibid., page 27.

(60) Father PeuL Ar.srne, op. cit., page 444.

4.4 Page 34

▲back to top

(1786)

-34-

life" and cites Don Rua in confirmation. He had once asked him

"how he managed to remain recollected in the midst of so much

travelling, work and visiting". Don Rua answeted, "I make sure

I am well armed: a good meditation each morning; good helpful

thoughts, and a strong effort of the wi11...". Father Rinaldi added,

"S7e must be convinced that a Salesian who does not meditate

well runs the grave risk of reducing his work to the level of a

simple employee. It could even happen (God forbid) that he

lose his vocation". Unhappy experience has borne this out more

than once. Not to be convinced of this would be a great

tragedy. (61)

The Special General Chaptet solidly backs this tadition.

The new Constitutions call mental prayer "an essential form

of...personal prayer. It fosters our intimate union with Christ and

with the Father; it keeps prayer from becoming routine; it re-

enkindles love, keeps the heart of man open and stimulates

service to our fellowman. For Don Bosco it was a guarantee

of joyous perseverance in our vocation". (62) Thgse precious

and abundant fruits can only be had when we make our meditation

and make it well. This requires of us effort and (pethaps) cor-

rection. Unhappily, I feel that even after the Special General

Chapter there are confrBres who, undet various pretexts, make

no meditation; others absent themselves from the community

meditation; they are overwhelmed by the ptessing work of the

day and arrive at evening without having provided for this spiritual

need. For othets, meditation is reduced to a purely physical

pwreitshenpcaeus-es

or,

for

as has been said somewhat

distraction". I should be

cynically, "a

happy if the

reading

tints of

this picture were not exaggerated, but from what I can see we

have here one of our weak points, one of the most perilous

deficiencies in our prayer-Iife. I admit that perhaps for us this

kind of prayer is more difficult: but it is necessaty for us just

(61) Father PHrurp RrNer.nr, Circalar Letters, in Acts VII (1926), page 458.

(62) Constitations, att. 64.

4.5 Page 35

▲back to top

_ 35 _

0787)

the same. The disinclination for it and the lack of effor could

be an indictment of spiritual bankruptcy, a fearsome interior

vacuum.

Furthermore the matter of our meditation, the texts we use,

should all be well chosen. It is pleasing to see that in accordance

with the Chapter's recommendation, Holy \\[rit is often used.

But even here we must realise that a superficial reading is not

good enough: preparation and study are needed.

I7hile on this mater I musr point out (a propos of the various

forms and methods of meditation) that it should always be a

matter of. meditating, i.e., a loving dialogue with God, a personal

encounter. Meditation always remains "mental prayer", speaking

"in secret" before God. Thus a pause after a five-minute sermon

is not enough; nor are readings of practical cases (which generally

remain at surface level) or sociological analyses, etc. At times

this kind of logorrhoea is a veil for a sort of spiritual egotism

that blocks out communication with God.

Deaotion to Mary is releaant

This letter is hardly the time for examining the various forms

of prayer: but a word on Marian devotion is in order.

I need hardly say how this devotion is at the very root

of our tradition. I have alteady had occasion to lament a f.alling

off in devotion to Mary. Perhaps there is a reaction against whai

some consider is a devotion not well-founded or oversentimen-

talised. But the Special General Chapter leaves no doubt about

Marian devotion being both relevanr and essential for the Salesian

family. "The long and uninterrupted Marian tradition of our

family founded on the conviction that 'Mary did it all' because

she is the 'Foundress and the one who sustains' our work, must

continue to give its character to rhe spirituality and apostolic

mysticism of the sons of Don Bosco". (63)

(63) Acts SGC, n. 545,

4.6 Page 36

▲back to top

(1788)

-)6

Constitution 65 says, "1il7e therefote have fot her a strong

filial devotion. Mary Immaculate leads us to the fullness of our

consecration; as the Help of Christians she gives us fortitude in

the service of the People of God. Our communities celebrate

her feasts with fervour and encourage all to imitate her with

personal conviction". (64) And Regulation 47 adds, "The Rosary,

in which Maty teaches her sons how to live the mysteries of

Chtist, shall be rccited every day". (65) The position is thus most

clear and I think furthet argument is not needed to exhort you

to this daily homage to Maty. Just one more quote from Karl

Rahner: "\\7hen (the Christian) undetstands that the Rosary can

be a simple and sublime prayer and part of his daily religious e{fort

to be with God; when he realises that his spiritual life will be

increased and strengthened so as to make ptactical and personal

the clear dogmatic ruth and the obj'ective impottance of the

Vitgin in the life of each individual, then he will ioy i" reciting

daily, when he can, part of the Rosary; he will considet this as

, rt*[ contribution in his duty of prayer fot the salvation of

the world. And this can work in reverse: the recital of the Rosary

teaches him just how well it should be said". (66)

Life becomes prayer

Prayer is an intimate encounter and dialogue with God.

It presupposes an interior attitude which forms and srengthens

the soul and saves it from formalism ,ritualism, routine, mere

external observance. This spiritual attitude is not automatic: it

requires will and faith, etc. It also needs a favourable atmosPhete,

a kind of temperatute, a prepared background. This latter is the

(64) Constitations, att. 65.

(65) Regulations, art. 47.

iOe) f.-no""xx, Scbrilten

Theologie, vol. VII,

Zur

Theologie

des

geistlichen kbens.

4.7 Page 37

▲back to top

-37-

( 178e)

first need and is stressed by the Regulations: "Let every com-

munity decide on opportune periods of silence to produce an

atmosphere conducive to prayer...". (67)

It is not that we have to become monks; but it is an

elementary condition for meeting God "in depth". Don Bosco

used insist on it at the Oratory. Today it is all the more necessary

because of the massive bombardment of worldly images and

violence of all kinds to which we are endlessly subjected by the

mass media. Our minds are in danger of being reduced to a

superficial gala-day of hustle and bustle with all its hurly-burly

of sights, sounds, emotions and feelings. All this makes deep

concentration difficult: we just cannot think.

The Special General Chapter speaks of "the silence of all

one's being, which is not a simple absence of noise and of words;

"it is a silence which can place us in the condition of really

listening to God, and of identifying ourselves evermore wirh

his plan of redemption". (68) "Evangelica Testificatio" says it

is necessary "for those who musr find God in the midst of the

world's hubbub and din". (69)

If we are to achieve humble and sincere communion with

God, there must be an atmosphere of peace and serenity in the

community, a brotherliness that manscends the daily tensions.

Divisions, rancour, aversions cut the wings of prayer. ConfrBres

must make constant and sincere efforts to foster genuine brother-

liness: this is a condition for rue prayer. It increases our friend-

ship with God; at the same time, it brings about the consoling

peace and serenity of humble hearts united in prayer and charity.

Each individual, too, needs to cultivate for himself a suitable

ianntderpioartieantmceosthphaetrpee-rsevfeariethinthpartayiseroepveennawnhdevnigthilaenret,

humility

seems to

be no answer to his effort at dialogue. \\7hen God "is silent"

(67) Regulations, art. 35.

(68) Acts SGC, a. 552.

(69) Eoaxgelica Testificatio, n. 46.

4.8 Page 38

▲back to top

( 1790)

-38-

for long periods, the experience can be vety painful, as many men

of prayer have testified. Greater faith and perseverence are

needed that prayer be not abandoned.

Furthermore, our heart must be free and available, open to

God, detached in spiritual poverty from all things and all persons.

All this calls for (indeed presupposes) an ascetic attitude, a morti-

fication that is continuous and vigilant in self-control and focussed

on things eternal; a mortification that brings freedom and clarity

of vision so that in the turmoil of life God is visible and finds

us ready to receive him.

Tbe Liturgy ol Lile

The Salesian's prayer-life is not confined to the few Practices

of Piety officially prescribed in the Holy Rule. These are a

statutary minimum. His life needs much

prayer (to express his personal sonship to

God)

a-nd

explicit

implicit

private

prayer

(that lends substance and expression to his apostolic life). The

Constitutions read, "IWe have but few practices of piety, but

we pray without ceasing and after the manner of Don Bosco's

own union with God aspire to become contemplatives in action

by praying in simple heart to heart colloquy with Christ, with

the Father conscious of his presence, with Mary out helper". (70)

This is where the Liturgical Life comes in. The Apostolic

Constitution "Laudis Canticum" exhorts us, "If the Divine Office

becomes genuine personal prayer, those bonds uniting our whole

Christian life to the Liturgy will become more obvious. The entire

life of the Faithful, day and night, constitutes a "leitourghia"

by means of which they offer themselves to God and to men in

the service of love, uniting themselves closely to the action of

Christ, who by making his dwelling among us and offering himself

has sanctified the life of all men"' (71) This "Liturgy of Life"

(70) Constitations, art. 48.

(71) Laudis Canticum, n. 8.

4.9 Page 39

▲back to top

(t79t)

concept mimors Don Bosco's own life, which combined contempla-

tion and action, and proved to his sons that apostolic work did

not of itself conflict with contemplation, but rather was a exercise

of charity and hence an efficacious means of holiness for them.

This is the mind of Don Bosco when he insisted on work as a

characteristic and ideal of his Congregation.

Tbe irnplicit prayer of work

In 1869 Pius IX said to Don Bosco: "In my opinion, the

Religious house where there is much work and little prayer is

in a better position than the one in which there is much prayer

and little or no work".(7)) Unceasing work done under obedience

was Don Bosco's ideal for his Congregation. In 1875 he spoke

to his Rectors and said, "The work is immense and is being

carried out with a will". Then he remarked that in his visits to

the houses, whilst he was hrppy with the work being accomplished,

he as even happier with the manner in which it was being carried

out, and he added, "I feel that the ideal I set for the Congregation

has been achieved; for besides the great amount of work being

done, there is the spirit of obedience and the altruism that goes

with every act" . (7 4\\

One of the last recommendations to Mgr. Cagliero, who

was about to celebrate Christmas midnight Mass (in 1887), was,

"Tell my Salesians to work zealously and intensely. \\(ork! \\[ork!

They must use it as a means to save souls". (75)

I have quoted at length to srress the importance of work

for us Salesians and to make the point that we cannot adopt

"a snug and calm life of prayer", using this as an excuse for not

(72) Men. Biogr., IX,566.

(73) Ibid., xIV, 218.

(74) Ibid., xI, 29.

(75) Ibid., tr{II, 493.

4.10 Page 40

▲back to top

(17e2)

-40-

working or working little. !7e must not view work and the spiritual

life as contraries. \\7ork is not inimical to the spititual life, or

something periferal and not connected with it. "Perfectae Cari-

tatis" (76) speaks of the interweaving of the religious and apostolic

life; without boasting, we may claim that this has always been

a matter of pleasant family principle for us.

But experience suggests that this is not where the Salesians'

danger lies. If dedication to work is lacking, it is not because

of over-dedication to prayer. If anything, the opposite is the case,

and it is usually prayer that suffers.

Prayer is not aluays utork

Certain teachings badly interpreted, the other problems men-

tioned at the beginning of this letter, and a heavy work-load can

combine to create a gteat temptation to practically eliminate

explicit prayer. The "justification" is that the apostolate is of

itself prayer sufficient and that the apostle works out his sancdfica-

tion by means of action. The excuse is made that work is prayer:

so why add more prayer, which only takes up precious time that

could be given to work? Sutely God is more ptesent in the poor

and opptessed we are helping, than in prayer, which after all is

a mere monologue!

Such sophisms only attempt to re-define (falsely) the ttue

Christian liturgy as a fulfilment of the precept of helping our

neighbour and mutual charity. I admit that this ever-present

tension between work and prayer is a difficult problem. In theory

the arguments are clear and acceptable: it is the practice that is

troublesome. But the problem is not solved by simply removing

one of the poles of tension and arguing the case with a specious

theology that has been disapproved and refuted by the Magistetium.

Q6) P. C., n. 8.

5 Pages 41-50

▲back to top

5.1 Page 41

▲back to top

-41 -

(t7e3)

This would be af.atal deception. (The findings of the Convention

of Superiors General have already been mentioned in this letter.)

These quite radical attitudes run completely counter to Sales-

ian thought. \\7e should not divide prayer and work as though

we Religious of the active life were faced with two irteconcilable

realities. \\[e know full well that, per se, the daily ups and downs

of our work should not constitute an obstacle to prayer or be a

source of distractions: rather should they be an invitation and an

incitement to pray. They should help us to include in our prayer-

offering to God, all people, things and events that form part of

our wotk.

Unfortunately, in practice our service to our neighbout can

easily lose its vertical dimension, its grip of the spiritual, and

become dull, sterile horizontalism. Not every activity constitutes

prayer. Both the nature of our work and the way we do it are

important. The old teaching still holds: "Our work must have

purity of intention"l it must be done in accotdance with God's

wevielln-cohnetrnacrey

in obedience; not done independantly, outside (or

to) the needs and requirements of our mission.

Salesianly speaking, it should be "vitalized by union with God",

and should "proceed from intimate union with him". (77)

If we do not work hand in glove with God, then even if

we labour apostolically, our efforts are sterile and spiritually

impoverishing. Theological theories are of little avail against the

compelling experience of the Church's long history.

The characteristic restraint of the Practices of Piety left us

by Don Bosco are not to be interpreted as an easy-going minimum.

They must be seen in context, i.e., in the fruitful and intensely

supernatural

result of Don

atmosphere of

Bosco's holiness

the

and

Otatory at Vald6666

the utterly God-centred

-fervothugr

he had engendered among the pupils.

(77) Ibid.

5.2 Page 42

▲back to top

(17e4)

_ 42 _

Vork "alla Don Bosco" is a means to sanctity

That untiring work and activity that Don Bosco proposed

to his sons is indeed a means to holiness and cannot be conceived

without that spiritual dimension which penetrates it completely

and gives it its true meaning and apostolic flavour. The first

successors of Don Bosco who were his close spiritual sons and

completely possessed his ethos, were all at one on these principles

and never tired of sressing them. They are basic to the authentic

Salesian vocation.

A few months after he was appointed Rector Major, Father

Albera wrote in a circular on the "spirit of Piety": "I speak to

you from the heart: I admit I am overwhelmed by the worying

f.ear that the much-vaunted activity of the Salesians, this zeal

that up to now has feared nothing, this fervid enthusiasm that

has so far enjoyed continuous success, may one day collapse, if it

is not enriched, purified and sanctified by true and solid piety". (78)

Father Rinaldi was hardly elected Rector Major when he

hastened to ask from Pius XI the "indulgence for sanctified work"

as an "efficacious spur to help (the Salesians) to be every day

more active and at the same time more united to the Lord". (79)

The transformation of one's life in prayer requires solid

union with God. It is only then that explicit prayer may, if need

be, diminish, since work ransformed into prayer comes from

deep down, from where the soul loses itself in God. Only then

does prayer become "a kind of restful, basic harmony which

continues playing against the background of the chaotic melodies

of daily occupations, and which is heard as soon as there is a

brief pause". (80)

(78) Father PeuL Ar-sBne, op. cit., page 29.

(79) Father Pnrrrp RrNelor, Circular Letters, in Acts III (1922), page 16.

(80) U. v. Ber,rrresen, Klarstellungen zur Priilulg der Geister.

5.3 Page 43

▲back to top

-43-

(1795)

This is for us an apex, a supreme ideal to aim at, not yet

within our grasp. Thus it must not sefve as a pretext for depriving

our souls of that solid nourishment which our encounter with

God sup,plies.

We work for renewal

At the end of this lettet I return to a thought touched on

at the beginning. At this moment the whole Congregation is

mobilized for the difficult, delicate and urgent work of renewal.

\\7e must face the fact squarely that the future has many question-

marks that set us thinking seriously. Many con{rbres are confronted

with a mountain of work and wonder where to make a stafi.

Others are disheartened in the face of so many difficult problems

and their own limited means, and seem resigned to give up all

effort to solve certain problems, barely managing to presetve the

status quo, without verve or vitality.

Faced with the challenge of history and our modern age

(full of problems but with the promise of Spring on the way)

I invite you to listen to another of Don Bosco's successors. He

spoke in circumstances just as difficult as ours, at the end of

the First \\7orld 1War, amid its disastous destruction, with person-

nel diminisheed, many vocations lost, and against a dramatically

obscure future. Father Albera said to his Salesians, "\\7e would

be men of little faith if we gave way to discouragement. We would

show ignorance of the history of our Society if, in front of the

problems which seem to be blocking our path, we were to stop

and lose faith. \\7hat would Don Bosco say if he saw us without

energy and disheartened at seeing our numbers so few for the

work Providence has assigned to us? He would only recognise

us as true sons when ouf courage and efforts were equal to the

difficulties to be overcome. And this courage and energy which

is so necessary will come to us ptimarily through our piety. I have

5.4 Page 44

▲back to top

(1796)

44-

always considered it necessary to insist on this: now more than

ever is it my bounden duty to do so". (81)

Fronz prayer to brotberliness

The difficulties we have are not hidden from us and we have

no wish to play them down. I7e know that the interests and

values at stake are enormous. As individuals, as superiors at all

levels, as members of a society which in its various dimensions

we love with every fibre of our being, we must expend every

ounce of energy we have. It is a matter that cucerns the magnifi-

cent family we have chosen to belong to: the Society has nurtured

and formed us in every way. Today it needs our help to draw its

breath and renew itself above all in faith and prayer. And we

have the ability and means wherewith to achieve this.

The Congregation possesses so many who have a sincere

and effective love for it: so many (and many young ones, too)

are magnificent in every respect: hard-working, humble, full of

faith, genuinely in love with God. Here is a vital and powerful

force; it works quietly and efficiently to carry out its mission

inherited from the Founder; and this mission is more relevant than

ever these days. Ptoof of this are the many requests for help

and collaboration, especially in countries where the increasing

numbers of the young are in need of education, better social

conditions and the Gospel.

t07e have many reasons to look to the future with confidence

-sleevpersovfoidretdhewjeobfo. ll\\oWwe

Don

have

Bosco's teaching and roll up our

to put our every energy into being

active workers, especially in that basic renewal which is the sine

qua non of all renewals: renewal of the spirit, both as individuals

and as communities.

(81) Father Paul Arnr,ne, op. cit., pa4e 200.

5.5 Page 45

▲back to top

-45-

(17e7)

A year has passed since the conclusion of the Special Genetal

Chapter. In the meantime most of the Special Provincial Chapters

have been held. This is good. 1973 must find each of us enthu-

siastically determined to "work, bring into effect, to carry out

...within the limits of his task and responsibility..." the renewal

of our Society. (82)

In practice, the Provincial Councils, the local and individual

communities should consult the Constitutions and Regulations in

the light of the deliberations and directions of the Special General

Chapter and the Special Provincial Chapters; they should use the

suggestions in this letter of mine; they should work out practical

ways, means and times to implement the gteat work of renewal,

viz., that every Salesian community be ransformed into a praying

community and a genuine brotherly community.

The brotherly community is essential; it is a need that flows

from the very nature and life of our vocation. Thus, everyone

of us, young and not so young, and of whatever personal views,

must be willing to dialogue, to surrender even certain private

opinions. '$7e must be convinced that some have limits, some

have excesses, but all need "to belong". A little humility and

tealism will make this evident and will help us look to Don Bosco

and find our bearings in his thinking; these virtues will also

help us in the practical applications; and the deliberations and

clear indications of the Special General Chapter (which were

always inspired by those of the Church) will be a helpful guide

as well. But the community will find the authentic and joyous

meaning of brotherliness only in the life of faith and prayer,

especially in the Eucharist. Only this Food, which nourishes

charity, and of which all the members witrl partake, will render the

community joyously fratetnal and hence apostolically fruitful.

This is the way of that renewal, of that rebirth, which we

(82) Acts SGC, ktter ol presentatior ol the Rector Maior, page )Ofi

(at foot).

5.6 Page 46

▲back to top

(17e8)

46-

want to achieve, and must achieve; we have to dedicate our lives

to this task with fervour and efficacy. Once again here is decisive

confirmation from the Special General Chapter: "In order to

work out this necessary discernment and renewal, historians are

not sufficient, nor theologians, nor politicians, nor organizets: we

need spiritual men, men of faith, sensitive to the things of God

and ready to work with courageous obedience as our Founder

did". (93)

I have ofiered you words both of admonition and encour-

agement. I am sure you will ttanslate them into practice with

willingness, generosity and resoluteness.

May Don Bosco bless your good resolves.

Father Arovsrus Rrccpnr

Rector Maior

(83) Acts.9GC n. 18.

5.7 Page 47

▲back to top

III. CON/IIMUNICATIONS

1. The Rector Maior's Strenna lor t97i

To all members ol tbe Salesian lamily and tbose related to it in

any uay.

The srenna or motto is a tradition left us by our father, Don

Bosco; its value is not merely sentimental; nor is it an exercise in

rhetoric. Its purpose is to suggest a programme of life and action

that will unite us in our common aims. It is thus meant to help the

individual and the community (especially those communities whose

segmented work makes meeting together a problem).

Briefly then:

THE SALESIAN FAMILY WILL REDISCOVER ITS EARLY

VITALITY BY BECOMING DYNAMICALLY MISSION-MINDED,

This

Chaptet.

motto was prompred first of all by the

It rightly urged that all genuine individual

Special General

and community

renewal lay in dynamic awareness of the missions. I would add that

"community" here comprises family, religious and ecclesial com-

munities.

But the main inspiration for the motto is the serious and effective

preparation for a date that not only commemorates an exciting event,

but in a sense should re-create that generous, austere and joyous

dedication which worked the miracle of the first Salesian missions.

1975 marks the first centenary of the Salesian missions. \\7e are

now studying suitable ways for a useful and adequate celebration of

this historical date. Meantime let us all the Congregation and

- the whole Salesian family get down to brass tacks with the strenna.

- To help us do this, explanations, developments and practical applica-

tions of the motto to suit the individual groups of our Salesian family

will soon be forthcoming. I should like to feel that I give you this

motto from the missionary heart of Blessed Don Rua and in the

name of Don Bosco'

Father Aroysrus RrccBnr

5.8 Page 48

▲back to top

( 1800)

48-

2. The Beatification of Fathet Michael Rua

On 29 October 30,000 of the Salesian family assisted at the

solemn rite of Beatification of Don Rua in St. Peter's, Rome. Among

those present \\ry'ere 27 cardinals, over 50 bishops, the diplomatic corps

of acciedited ambassadors to the Holy See, relations of Don Rua, and

the two "miracolati".

In his homily the Holy Father once again referred to the Sale-

sians with affection and warm encouragement' At the end of the

rite the members of the Superior Council paid their homage to him

and presented the customary gifts.

In the afternoon at the Aula Magna of the PAS a civil comme-

moration was held at which Senator Joseph Alessi, a Salesian Co-

operator, delivered an outstanding address

On J0 October the Rector Major concelebrated with ovet 400

priests at the Basilica of Don Bosco. The next couple of days saw

various other important functions in Rome in honour of the new Beatus.

During 9-12 November Don Rua was honoured in his native

city of Turin. The city's cardinal, civil authotities, large numbers

of diocesan priests, Religious sistets, youths, various associations and

well-wishers all loined the Rector Major and his councillors in various

functions organised by the Salesians at Valdocco-Turin.

The Holy Father's homily at the Beatification ceremony is given

in full under "Pontifical Magisterium".

3. Appointments.

The following confrlres have been appointed Provincials.

Father JonN CnNrINr - Province of Bahfa Blanca, Argentina.

Father Nrcuor,as Lo Gnor - Province of Calcutta, India.

Father Ancrvrrno Mounn - Ptovince of La Plata, Argentina.

Father Metrsrw Pur-rNcemur. - Province of Gauhati, India.

Father FneNcrs TBssenor,o - Province of Rosario, Argentina.

5.9 Page 49

▲back to top

4. Brotherly Solidatity

-49-

(1801)

a) Olferings baae been receiaed lrcn tbe lollowing Prouinces

ITALY

Lombardo

Novatese

Meridionale

Subalpina

Veneta San Marco

Lire 410.000

6.700.000

756.000

5.647.500

470.000

EUROPE

Masses ftom Iron Curtain countries

Lire 364.000

U.S.A.

Eastern Province

Lire 580.000

SOUTH AMERICA

Bolivia

Lire 151.000

ASIA

Middle East

Lite 58.500

Total monies received

10 July to 12 December 1972

Plus cash in hand

Lire 15.157.000

Lite 2.467.154

Monies available fot distribution

on 12 December 1972

Lire 17.824.154

b) Disnibation ol monies

EUROPE

Italy, Riesi. New roof for St. Joseph church

Jugoslavia, Zagreb. Petsonnel in formation.

Hungary. Breviary

Lire 1.000.000

,00.000

37.700

5.10 Page 50

▲back to top

(1802)

-50-

ASIA

Kotea, Seoul. Repairs to studentate building Lire

Philippines, Manila, Tondo. Social centre for

shantytown children

India, Shillong. Don Bosco School: machine for

printing press.

India, Tezpur. To bishop for the poor

Middle East. Refugees

Vietnam. Personnel in formation

1.000.000

,00.000

500.000

1.000.000

SOUTH AMERICA

Antilles, Dominican Republic. Repairs to aspi-

rantate of latabacoa

Lire 1.100.000

Antilles, Haiti, Port au Prince. Meals for the

poor.

Bolivia. Three youth centres (El Alto, Santa

1.000.000

Cruz, Las Villas).

3.000.000

Ecuador, Cuenca, Elecffic generator at agricul-

tural school

1.000.000

Paraguay. Food for natives at the Comandante

Petalta Colony

500.000

Total monies disbursed

10 July - 12 Decembet 1972

Plus cash in hand

Lhe 14.537.700

Lire 3.286.454

Grand total

Lite 17.824.154

c) General conspectus of our Brotberly Solidarity Fand to 12 Decenz-

ber, 1972

Monies received

Monies disbursed

Lire 170.074.999

1,66.788.545

Cash in hand

Lire 3.286,454

6 Pages 51-60

▲back to top

6.1 Page 51

▲back to top

-5L-

( 1803)

Correction. In the luly 1972 ACTS, no. 267 (p. 46),

instead of United States East:

Lire 1.171.480

please read: United States

( San Francisco: Lire 815.480

I New Rochelle: ,56.000

d) Contributions to the Brotberly Sotidarity Fund should be sent

to the Rector Major. ff on account of money exchange values or

other good reasons monies are sent directly to the beneficiaries, head-

quarters at the Generalate should be noti{ied immediately to keep

the books in order.

5. fnauguration of the "Salesianum": study week on Salesian spi-

dtuality

The centre for studies in spirituality and culture (the Salesianum)

attached to the Generalate is now almost completed and Father Peter

Schinetti has been appointed its co-ordinating officer. It will be

officially inaugurated 2l-27 January, 1973, by a study-week on Sa-

lesian spirituality organised by the Formation commission. A hundred

or so representatives of the various branches of the Salesian family

will participate. The theme is "The Salesian family considers its

vocation in the Church today". Among the speakers are Cardinal

Garrone, Father John Beyer (Gregorian University), Dom Adrian

Nocent (Ateneo Sant'Anselmo) and the Salesian priests Paul Natali,

Peter Braido, Peter Stella, Joseph Aubry.

6. Request for histodcal sources and documents for two proiected

volumes

a) A collection ol Don Raa's letters

In honour of the new Beatus and as a valid and efficacious means

of promoting greater knowledge of the Salesian spirit it is proposed

6.2 Page 52

▲back to top

(1804)

52-

to publish a complete collection of Don Rua's letters. The Rector

Major thetefore asks the co-operation of the whole Salesian family,

especially Rectors, Provincials, Superiots of the Daughters of Mary

Help of Christians, Delegates and Group Leaders of the Co-operators,

and past pupils. Anyone who possesses any of Don Rua's letters or

documents, or knows of persons or organizations who do, is earnestly

asked to send photostat copies to the Rector Maior or advise him

of such information. The Rector Major sincerely thanlcs in advance

all who answer this plea.

b) A biograpby ol Mgr. Marcellinus Olaecbea

This Salesian Spanish bishop who died last October was such

a remarkable man that a biography is obviously indicated. All who

knew Bishop Olaechea are asked to furnish any information or docu-

ments they may possess. All material should be sent to Rev. P. Ri-

catdo Nlcher, Colegio San Juan Bosco, Camino de la Fuente San

Luis 135, Valencia 13, Spain.

7. Amendments to the English edition of the Constitutions and Re'

gulations

The following cotrigenda apply to the printed edition of the

Constitutions and Regulations in English.

Constitution 39. Add the following third paragraph:

"In

experience

our family atmosphere

of the Church and a

such a community becomes

demonstration of God's

a living

purpose

for us".

Regulation 131. For: "shall ask the perpetually ptofessed mem-

bers" tead: "shall ask the professed members".

Regulation 168. For: "assembly of the members" (penultimate

line) read: "local community assembly".

6.3 Page 53

▲back to top

-53-

8. Provincial New Letters

(1805)

Nearly all Provinces have followed the advice of the Special

General Chapter to step up the "domestic" news exchange among the

confrBres and have circulated Provincial news letters. Many of ihese

artive regularly at the Generalate. All are asked to forward at least

two copies: one to the Rector Major and one to the Office of the

Salesian Press (Ufficio Stampa Salesiana). This office has the task

of circulating the more important items of news of the Congregation;

furthermore, it has plans for a study-survey of these news letters (how

the news is selected and edited, the general lines and scope, the

contents, the way they are printed, etc.). The collation and study of

this information should result in useful observations and advice for all.

9. Salesian Statistics

The General Secretariate is compiling the usual annual Salesian

statistics for 7971-1972. Many Provinces have already forwarded

their data. The General Secretariate pleads with the Provincial secre-

taries who have not yet obliged, to send the information posthaste.

6.4 Page 54

▲back to top

IV. ACTIVITIES OF THE SUPEBIOB COUNCIL

AND TVIATTEBS OF GENERAL INTEREST

1. Superior Council meetings

The regional concillors arrived back at the Generalate in early

October after visiting their respective areas throughout the Salesian

world. The Supetiot Council then settled down to a busy programme

of work. First of all the Regional Superiors presented in Council a

detailed report of their visits. The problems of the various Provinces

were outlined and practical suggestions made to help ovetcome the

more immediate difficulties.

Meantime an overall plan of the next few years' activities was

worked on; and a number of new Provincials were appointed. How-

ever, the main work of the Supetior Council was the examination

of the Deliberations of the Special Provincial Chapters. This is a

complex task, lengthy, delicate and important. It means checking

that the Deliberations are in harmony with the Constitutions and

Regulations and the prescriptions of the Special General Chapter.

There is a small commission or group (dicastero) for each of the

"Pastorals" or Apostolates for Formation, Youth, Adults and Missions.

All these commissions read the Deliberations in full, giving special

attention to the parts that come within their scope. Any observa-

tions that may be made are then ptesented to the Regional Councillor

concerned. He in turn makes his own observations and then gives

the documents to the Superior Council for study' The Council then

approves the Deliberations and any sections which may have been

-odifi.d.

Provincials

The decisions of the Council

concerned; these will in turn

are then forwarded to the

present them to their Pro-

vincial Councils whose task it is to see to the necessary amendments.

Finally the Special Provincial Chapter Deliberations will be ready for

official promulgation.

At the time of going to press the Special Provincial Council

documents (with the approbation and remarks of the Superior council)

6.5 Page 55

▲back to top

-55-

(1807)

have been teturned to the following Provinces: Subalpine, Adriatic,

Ligure-Toscana, Lombardo-Emiliana, Southern, Novarese, Romano-

Sarda, Sicula, Veneta-Ovest, Barcelona, Bilbao, Cordoba (Spain), Leon,

Madrid, Seville, Lisbon, Paris, Belgium SoutJr, Zagabia, Tokyo,

Bombay, Calcutta, Madras, Antilles, Central America, Caracas, Belo

Horizonte, La Plata.

2. The work of the various commissions

The commissions are at work in their various sections.

Tbe Missions team is preparing for the 1975 centenary of the

Salesian missions. It has invited a number of advisers to meetings in

January to arrange a suitable programme.

The Fornation conznzission, as mentioned, has organised a "Sa-

lesian Spirituality I7eek" for the end of January ar the Generalate

"Salesianum". The same group has made good progress with a docu-

ment on "on-going" formation. It also arranged a meeting of Sale-

sian Scripture experts of Italy; it has enlisted the aid of liturgists

to prepare a pilot scheme of Salesian prayers which contains general

proposals for the Italian Provinces; it also organised meetings of

coadjutor confrEres.

The nernbers of tbe Adult "Pastoral" worked long and hard

amanging the many Beatification celebrations and are now busy with

numerous meetings with Co-operators, Past Pupils, Volunteers of

Don Bosco, etc. They are also occupied with problems in our

plublishing houses; improvements in the Salesian Bulletins, now

published in more than turenty editions (various languages and

titles); the preparation of a Salesian news network as desired by the

Special General Chapter.

3. Meetings with the Salesian family

In spite of the work-load at the Generalate many of the Superiors

have managed to visit the Salesian family for certain special occasions.

Tbe Rector Maior and bis Council attended the Beatification

6.6 Page 56

▲back to top

(1808)

-56-

celebrations at Turin, and the closing ceremony of the centenary of

the Daughters of Mary Help of Christians (Cardinal Garrone was

principal celebtant of the Mass at Rome, and the Italian Minister

for Education, Sig. Luigi Scalfaro, gave an addtess at the PAS).

Tbe Rector Maior also attended various meetings called by the

Sacred Congregation for Religious and Secular Institutes: {irst he

was at the plenary gathering of the Sacred Congregation (of which

he is a member with two other Superiors Genetal); then as a member

of the Sacred Congregation he was present at the international con-

ferences of the Religious Major Superiors; finally he took part in a

study-convention on prayet which was requested by the Superiors

General themselves. (Over seventy were present and among the

referees wete Father Loew and Father Haeting.)

At Rome the Rector Maior, Fatber Rnineri and Fatber Fiora

attended a two-fold conference of

"adult"): a convention that was

Italian Co-opetators ("young" and

a possible "first" in a kind of

"family ecumenism", in that it included Daughters of Mary Help

of Christians (Mother General Ersilia Canta and several FMA dele-

gates for Co-operators were present) and a number of Volunteers of

Don Bosco.

The Concillor lor tbe Missions, Father Tobill, spent 9-12 No-

vember at Lyons, Ftance, representing the Congregation at the In-

ternational Missionary Conference of the Pontifical Missionary So-

cieties. The occasion marked the 150th. annivetsary of "Propaganda

Fide".

From 14-19 November Father Tohill represented the Rector

Major in India on the occasion of the celebration of the {iftieth

anniversary of the Salesian mission in Shillong, Assam. He also

visited the Salesians in Gauhati, Calcutta, Krishnagar and Bombay.

Fatber Raineri went to Spain twice for regional Co-operators'

conventions and also attended various meetings in Rome in connec-

tion with the Adult "Pastoral".

At Rome Father Fiora, Coancillor for ltaly, took part in a

meeting of Rectors of Theological Studentates. (This was organised

by the Formation commission in order to get a bird's-eye view of

the problems of the studentates.) In Milan he met the Provincid

6.7 Page 57

▲back to top

-57-

( 1809)

Economers; and at Tudn he attended the annual meeting of a gtoup

of laybrothers (Consegil) whose special interest is helping young

workers.

Fatber Veccbi returned to Latin America and was present at

the Cordoba-Argentina Special Provincial Chapter; on his way back

he called at San Paulo - Brazil to discuss some local ptoblems there.

This survey is quite inadequate, but gives some indication of the

ef{ots being made to push ahead with tlre renewal programme as

indicated by the Second Vatican Council and our Special General

Chapter.

6.8 Page 58

▲back to top

V. DOCUIVIENTS

1. Frcm the Rector Majot's letter to the Salesian family

Tbe Rector Maior's letter to tbe Salesian larnily bas been

published in lull in the ltalian Salesian Bulletin and sarznarised in

uarious other Salesian reuieus. It includes the "Strenna lor 1973"

(printed in tbis nurnber under "Communications") and the following

tuo passages ol interest to us all.

a) New undertakings ol 1972

I think some clarification is needed regarding the new works

undertaken in 1972. The Special General Chapter prescribed that

the whole Congregation should make a courageous and thotough

examination of all existing works, the object being twofold: renewal

in accordance with the mind of the Chapter, and examination of the

validity of these works in the light of the Chapter deliberations and

changed social conditions. This check-up "went under the name of

'Redimensioning of our works'". It is plain that this vast and

complex operation would need before all else a moratorium in new

undertakings until the function of many of them could be clarified

and a check made on the availability of qualified personnel in the

various sectors of our mission. Right now such qualification is of

the utmost importance and hence should enjoy top priority.

However, despite all this, some new works on the lines indicated

by the General Chapter were started in 1972, while in certain places

throughout the world redimensioning has resulted in other works

being closed down.

6.9 Page 59

▲back to top

-59-

New actiuities in line witb tbe Special General Cbapter

(1811)

I should point out how these new activities fit in broadly with

the thought of the General Chapter regarding priority and preference

in the carrying out of our mission.

Before the list, let me cite a few instances.

In Rome, at the new generalate, which began functioning last

June, a centre for studies in spirituality and culture has been set up

called the "Salesianum". It is well furnished with modern equipment

and can accomodate a hundred and fifty persons, with every com-

modity for meetings, congresses, study courses, days of reflection

-wornkotaonndlywfisohreosutrofadmeivlyelboputsfpoirriwtuhaoleover rciusltautrtraalcitneidtiabtyivDesonanBdosaccot'si-

vities. The Salesianum will begin functioning towards the end of

January with a course of Salesian spirituality devoted to the members

of Don Bosco's family.

Our Madtid Province has set up its first foundation in

Guinea: a "help and advancement centre" which will eventually

extend into evangelical activity. Six Salesians are already at work in

this new venture.

In Brazil a wide-range activity has been started, mainly in the

depressed areas of the periphery, with centres for simple ABC

literacy as well as professional qualification (Brasilia, Belo Horizonte,

Jacigui, Campo Grande).

In India we have opened two new missionary centres in the

Madras Province (Polur, Tiruvannamalai).

'Vbat bas been acbieaed by tbe Salesians

Here is the list of the developments which with your generous

collaboration we have been able to achieve.

for

aSpoousrtosliAc uvroncracteio,.naAlrgtreanitniniang- .

f'unss (Santa

Brazil: Belo

F6): middle school

Horizonte: parish,

youth centre, literacy centre for adults. Brasilia: parish, elementary

schools, literacy centre for adults. Jacigui: parish, literacy centre

for adults. Campo Grande: parish, Paul VI Social lforks. Vene-

zuela: Carucas-Boleita: parish, youth pastoral centre. Ecuador: Zum-

6.10 Page 60

▲back to top

( 1812)

bagua: parish, various works for the social and Christian advance-

ment of the indigenous population.

malaAi: sptat.risInhd, imais-sion.Polur: patish, mission, oratory. Tiruvanna-

Arnrce.

dayboys.

Guinea

Bata: elementary school for boarders and

Eunopr.

gow: youth

Belgian

. hostel

P- olEaenkdl:o:pjaurvisehni,lecahteelpchceetnictsrea. Sncdotalaftnetd-st cGhloaosl-

centre at Truebnice, Milkowice, Grabowno rU7ielkie, Chocianowiec,

Pakoslawsko.

'V/bat has beer achieoed by tbe Daugbters ol Mary Help ol Cbristians

As already alluded to, the Daughters of Mary Help of Christians

also (as a practical celebration of their centenary) took on many

new works in every continent, especially in the very needy areas.

Some are completely new foundations, ot}ers are developments of

existing works which now include activities for social aid and

advancement.

This year the Salesian Bulletin will try to write-up at least the

more important and characteristic developments.

EunopE. ltaly

Jor"ph the l7orker:

-a

Alessandria: in

nursery school, a

the periphery parish of St.

daily youth centre, Christian

Doctrine literature and parish groups for the immigrant population.

Bellano: social and evangelizing enterprises in a periphery arca, Cli-

oio-Varese: professional courses and activities for leisure time.

Ireland. Maynooth (Kildare): hostel for university students'

Sours

school in a

AuBnrc,t. Brazil

very poor quarter,

-literaAcryacrliasss(eSsnfoorPaaduullots),:

elementary

catechetics,

family visiting, small consulting surgery. Rio di Janeiro: wotks for

social advancement. Colombi* S. Juan de Arama, in the prefecture

apostolic of Atiari: parish groups and catechetics. Mexico (Villafores-

Chapas): parish schools and evangelization activities'

7 Pages 61-70

▲back to top

7.1 Page 61

▲back to top

-61 -

( 1813)

Unrrrp Sreres or Aurnrce (Philadelpbia): elementary schools

and various activities, catechetics.

Aste,. lapan

family visiting.

-KoOreitaa::

nursery school, Christian Doctrine

hostel for young workers.

literarure,

b) Tbe aocation crisis

I wish to inform you, as members of the same family, of

another of my sorrows which causes me great worry: the vocation

crisis. You have probably heard it referred to as a phenomenon

that is common to the whole Church and the Religious Institutes.

This is true. But we too, both Salesians and Daughters of Mary

Help of Christians, are affected by it in varying degrees. Our life

is not a sheltered one and we cannot remain unafiected by what

goes in the world.

It is plain that if on the one hand those who are in the

trial period do not measure up and have to leave us, and on the

other hand tlere is a diminution in the numbers of vocations to

take the place of the lost, ill or wavering, our Congregation will

reach a critical state with dire consequences.

I am certainly not advocating that we multiply vocations at

any cost: in fact I am more than ever convinced that true progress

and development depend on the quality of vocations. But if we

cannot adequately fill the gaps thar occur, progress in quality is

difficult and one cannot see how our many works can carry on.

The problem is serious and complex, and obviously an analysis

is not possible here and now. But it is absolutely vital, and for

this reason it will be necessary to deal thoroughly with the matter

on another occasion. It is the concern of the whole Salesian family.

For the moment I simply let you know of this worry our

Congregation has: I think this will suffce for the present to stir

up your interest in the problem: you will think up many ways and

means to cope with it.

It is essential that the vocation problem be tackled by every

single one of us. It is not a mattef of fine words or complaints that

get us nowhere; we need deeds and lives lived consistently and

actively in Salesian joy.

7.2 Page 62

▲back to top

(1814)

2. Brothetly solidatity

Text ol commanication to Salesian Prottincials by Councillor lor

the Missions, 13 Nouember, 1972.

Recently the Rector Major approved a plan to assist fourteen

enterprises as will be written up in the report of the eighth distri

bution of the Solidarity Fund. There are only a few lire left; but

this small sum is no source of worry, for we know from experience

that many Provinces are noted not only for their generosity but for

their regularity in forwarding their conmibutions. There are also

Provinces f.at away and very poor who receive our fraternal help;

yet somehow they manage to give to others.

In this month of November the last few of the twentyfour

missionaries arrive at their destinations. They come from five difierent

nations and have been appointed to fourteen missionary Provinces

in twelve difierent counffies in three continents.

This is indeed a pointer to the results of our solidarity: help

in monetary terms, and help in

who have left for the missions.

vital

way

the Salesians

Allow me to recall the nature of this duty of justice and

fraternal charity. The monies sent "in solidarity" must come from

the efiots we all make individually and as communities. The ofierings

of benefactors and various collections are a difierent matter altogether.

"From our own poverty lived more generously, from an administta-

tion that is more wise and attentive, from a prudent and intelligent

leoctonoofmsyu-perflwuohuys

noort?in-oppofrrotumneathcienrgtas,inthreenreunschiaotuioldn

of quite a

come forth

genuine fruits of solidarity towards our brethren and on behalf of

all our needy works" (Acts of the Supetior Council, no. 256, Feb.

1969, page 6).

Up to now our Provincial communities have generously answered

this duty of fraternal charity !27 times, making a grand total of

some 170 million lire. With this amount the Rector Major has

been able to send help no less than 148 times to those in need,

Salesian and non-salesian. Every ofiering camies a moving and edify-

ing story of privation, sacrifice and renunciation; and in the great

7.3 Page 63

▲back to top

_63_

( 181r)

ocean of poverty every drop of help received means a little relief

and some growth in apostolic work.

Dear Provincials,

communities. _ May

please relay

th_ ey continue

this earnest appeal to all your

being generous and regular in

nstheeeessirinoprfsaotchtmiecaadlnispycrpoolnoaccfeeosrt.finrgeliegcioounsombircotahenrdlinseoscsiaal nddivethrgeeinr caiecsuttlhaawtawree-

th- e

For

most

this purpose

practical and

every community should seriously organise

efiective ways to contribute to the Soliiarity

Fund. Advent and Lent are particularly suitable seasons for us to

practise this charity towards our brethren in need.

In the name of all the missionaries, Salesian and non-salesian,

who have benefitted by

Major, and personally,

your charity, and in the

I wish to thank you

name

most

of the Rector

sincerely and

assure you of a special place in my Holy Mass.

Father Br,nNano Tosrr,r,

7.4 Page 64

▲back to top

VI. PONTIFICAL MAGISTERIUM

1. Let us bless the Lord! Don Rua is "Blessed"

Address giuen by Pope Paul vl in st. Petet's Basilica during

tbe Beatif.catiin cerenony. Tbe lollouing translation is taken lron

the English edition ol tbe "Osservatore Romano", 9 November, 1972'

once rnore a marvellous thing has taken place: above the crowd

of humanity, raised by the arms of the Church, this man, seized

by a levitaiion that grace, welcomed and supported by a heroically

f"itff"t heart, has made possible, emetges at a higher, luminous

level, and drr*, to himself the admiration and the cult that are

p.r*itt.d for those who, having passed on to the other life, have

now reached the bliss of the kingdom of heaven.

A ftail, wotn figure of a priest, all meekness and goodne,ss, all

duty and ,acrifice, ,pp.u.t ot th. horizon of history, and will now

,tuy

there for ever: it

Are you pleased?

TisheDroenisMniochnaeeeldRtuoaa, s"kbltehsestehdre"!ef-o-ld-

Salesian

Family, which both here and throughout, the world exults with us,

and instils its joy into the whole Church. \\trflherever the Sons of

Of*.ao1hno.rdni..tth',gChohe,,rr.i.Cs.no,teihaawuinnrrcsc,spehttror;itdeoceaksdfyi,alTyiinnsudfiragwicnuefhe,rreaatta,sthitnedw-ldoyeaicapyumr.rmtoaAhemylnnyidstciinhanigtolglmittsohheteaehoefmverfaiorfstutdhut-tedeueratsneyn,oeafprwrfuariatrtthfByiucleleuonslefacsseriivlsdtysi',l

Don Rua "blessed". \\7e will not make a biographical sketch

of him now, nor will we deliver his panegyric' His story-is now

well

who

known to

leave their

everyone. It

heroes without

is certainly not

celebtity; and it

the worthy Salesians

is this dutiful tribute

their virtues

tfr.i. example

awnhdicmhu, ltmipaliekisngrhethfuembenpeofpicuialal re,frecxatceyn;dist

the tadius

creates the

epic, for the edification of our times'

7.5 Page 65

▲back to top

-65

( 1817 )

And then, at this moment when joyful emotion fills our hearts,

we prefer to meditate rather than listen. I7ell, let us meditate

for a moment, on the characteristic aspect of Don Rua, the aspect

which defines him, and which with one look tells us everything,

makes us understand. !flho is Don Rua?

Son, disciple, initator

He is the first successor of Don Bosco, the Holy Founder of

the Salesians. And why is Don Rua now beatified, that is, glorified?

He is beatified and glorified precisely because he is his successor,

that is, continuer: son, disciple, imitator. He with others, as is

well known, but first among them, made the example of the Saint

a school, and his personal work an institution extended, it may be

said, all over the earth. He made his life a history, his rule a spirit,

his holiness a type, a model. He made the spring a stream, a

river. Remember the parable in the Gospel: "the kingdom of

heaven is like a grain of mustard seed, that a man has taken and

sowed in his ground; of all seeds, none is so little, but when it

grorws up it is greater than any garden herb; it grows into a ffee,

so that all the birds come and settle in its branches" (Mt. 13,31-

32). The marvellous fruitfulness of the Salesian family, one of the

greatest and most significant phenomena of the perennial vitality of

the Church in the last century and in ours, had in Don Bosco its

origin, in Don Rua its continuation. It was this follower of his

that from the humble beginnings at Valdocco served the Salesian

work in its expansion, realized the felicity of the formula, developed

it accotding to the letter, but with ever inspired neu/ness. Don

Rua was the most faithful, therefore the most humble and at the

same time the most valiant of the sons of Don Bosco.

This is now very well known. \\7e will not give quotations,

which the documentation of the life of the new Blessed ofiers with

superabundance; but we will make only one reflection, which we

think is very important, today particularly. It concerns one of the

most discussed values of modern culture, now praised, now condemn-

ed; we mean tadition. Don Rua inaugurated a tradition.

Ttadition, which finds supporters and admirers in the field of

7.6 Page 66

▲back to top

(1818)

humanistic culture, history, for example, and philosophy, is not held

in honour in the operative field, where it is rather the bteak with

torfadthiteiosnc,h-ool

revolution,

of others,

hasty renewal, originality always intolerant

independence from the past, release from all

tcioensd, i-tion

that seems to have become the norm

of progress. r07e do not contest what

modernity,

wholesome

the

and

inevitable in this attitude of life sttaining forward, advancing in

time, in experience and in conquest of the surounding realities. But

we will give a warning about the danger and the harm of blind

repudiation of the inheritance that the past, by means of a wise and

selective tradition, ttansmits to the new generations.

Not taking this process of transmission into due account, we

could lose the accumulated treasure of civilization, and be obliged

to recognize that we have gone back, not forward, and to begin

an exhuasting efiort all over again. \\7e could lose the ueasure of

faith, which has its human roots in certain moments of past history,

to find ourselves shipwrecked again in the mysterious sea of time,

no longer having any notion of, or the capacity for the journey to

be undertaken.

This is an immense subject, but it appears on the fust page

of human pedagogy, and it lets us know, if nothing else, what metit

the cult of the wisdom of our old people still has, and for us, sons

of the Church, what a duty and what a need we have to draw

from tradition that friendly, perennial light which from the distant

and near past projects its beams on our advancing path.

But for us the subl'ect, in the presence of Don Rua, becomes

simple and elementary, but not for this reason less worthy of

consideration.

Teacbing us to be "continuers"

rJThat does Don Rua teach us? How was he able to rise to

the glory of paradise and to the exaltation that the Church gives

to him today? Just, as we were

continuers; that is, followers, pupils,

saying, by

teachers, if

teaching us to be

you like, provided

we are disciples of a higher Teacher. Let us amplify the lesson

that we receive from him: he teaches the Salesians to remain Sale-

7.7 Page 67

▲back to top

-67-

( 181e)

sians, ever faithful sons of their founder; and then he teaches all

of us reverence for the magisterium, which presides over the thought

and economy of Christian life. Christ himself, as the \\7ord coming

from the Father, and as the Messiah implementing and interpreting

the tevelation concerning him, said of himself: "My teaching is not

mine, but his who sent me" (Jn. 7, 16).

The dignity of the disciple depends on the wisdom of the

Master. Imitation

it is leaven, it is

in the disciple is

pedection (cf.

no longer passiveness,

1 Cor. 4, L6). The

or servility;

capacity of

the pupil to develop his own personality is derived, in fact, {rom

that art of drawng out, the teacher's art, which is called education,

an art that guides the logical but free and original, expansion of

the pupil's virtual qualities. 1tr7e mean that the virtues of which

Don Rua is a model and which the Church made the reason for

his beatification, are still the evangelical virtues of the humble who

adhere to the prophetic school of holiness; of the humble to whom

the highest mysteries of divinity and of mankind are revealed (cf.

Mt. lL, 25).

Migbty worker ol the Kingdom

If Don Rua is really qualified as the fust continuer of the

example and work of Don Bosco, we will always like to think of

him again and venerate him in this ascetical aspect of humility and

dependence. But ure will never be able to forget the operative

aspect of this little-great man, all the more so in that we, not alien

to the mentality of our times, which is inclined to measure the

stature of a man by his capacity for action, are aware we have

before us an athlete of apostolic activity, which, still in the mould

of Don Bosco, but with growing dimensions of its own, confers on

Don Rua the spiritual and human proportions of greatness. His

mission, in fact, is a great one. Biographers and critics of his life

have found in it heroic virtues, which are the requisites the Church

demands for the positive outcome of the causes of beatification

and canonization, and which presuppose and testify to an extraordinary

abundance of divine grace, the first and supreme cause of holiness.

The mission that makes Don Rua great takes two distinct

exterior ditections, which are intermingled and blend in the heart

7.8 Page 68

▲back to top

( 1820)

-68

of this mighty worker of the kingdom of God, as usually happens

in the form of the apostolate that Providence assigned to him: the

Salesian Congregation and the Oratory, that is, the works for youth,

and all the othets that crown them.

Maltiforrn Salesian work

Here our praise should go to the triple religious Family which

had its roots first in Don Bosco and then in Don Rua, in direct

succession, that of the Salesian Priests, that of the Daughters of

Mary, Help of Christians, and that of the Salesian Coopetators, each

of which had a marvellous development under the methodical and

indefatigable impetus of our Blessed. Let it be enough to recall

that, in the twenty years of his government, the 64 Salesian houses

founded by Don Bosco during his life rose to 314. There come

to our lips, in the positive sense, the words of the Bible: "This is

the finger of God" (Ex. 8, 19).

Glorifying Don Rua, we give glory to the lord. In his person,

in the growing tanks of his ConfrBres and in the rapid increase of

the Salesian work, He has wished to manifest his goodness and his

power, capable of arousing, even in our times, the marvellous,

unexhausted vitality of the Church, and of ofiering to her apostolic

eflort the new fields of pastoral wotk that impetuous and disorderly

social development has opened up to Christian civilization. And,

rejoicing with them in joy and hope, we greet all the Sons of this

flourishing young Salesian Family, which today, under the friendly

and fatherly gaze of. their new Blessed, quickens its step along the

steep, straight path of the now tested tradition of Don Bosco'

Then the Salesian works light up befote us illuminated by the

Holy Founder and with the new splendour of tJre Blessed continuer.

It is to you we look, young men of the great Salesian school! We

see reflected in your faces and shining in your eyes the love with

which Don Bosco and with him Don Rua and all their Confrdres

yesterday and today, and certainly tomorrow, shielded you magnific-

ently. How dear you are to us, how beautiful you are to us, how

gladly we see you gay, lively and modern; you are young men who

huu. gro*, up and are growng in this multiform and providential

Salesian Work!

7.9 Page 69

▲back to top

69-

(1821)

We greet tbe pupile too

How our heart fills with emotion at the extraordinary things

that the genius of charity of st. John Bosco and the Blessed Michail

Rua and the thousands and thousands of their followers, has produced

for you. For you, specially, sons of the people, for you, if in need

of assistance and help, of instruction and education, of training for

work and for prayer. For you, if, sons of misfortune, or confined

in distant lands, you wait for some one to come to you, with the

wise preventive pedagogy of friendship, goodness, joy, someone who

can play and dialogue with you, who will make you good and

strong, making you serene and pure and good and faithful, who will

reveal to you the sense and the duty of life, and teach you to find

in Christ the harmony of everything! We greet you, too, today, and

we would like to call all of you, little and big pupils of the joyful,

studious and laborious Salesian training ground, and with you so

many of your contemporaries in towns and in the country, you of

the schools and sports fields, you of work and suffering, and you of

our catechetical halls and our churches, yes, we would like to call

all of you to attention for a moment, and invite you to look up to

this new Blessed Don Michael Rua, who loved you so much and

who now, through our hand, in the name of Christ, blesses each one

of you, and all of you together.

2. Be faithful to your Religious vocation

Last Autumfi representatiues ol the National Conlerences ol

Religious Men and lYomen met in Rone at the inuitation ol tbe

Sacred Congregation lor Religious. The Pope receiaed tbern in

audience 19 October and ad,dressed

translation appeared in tbe English

etbdeitnioninoFl rtebnec,h,O. sTsbeervalotollroeuiRnog-

mano", 5 November, 1972.

It is not a question for us, in the framework of this brief

m€eting, to take up all the questions raised by the adapted renewal

of religious life. Last year, in our Apostolic Exhortation Euangelica

testificatio, we set forth for you our concerns and hopes on this

7.10 Page 70

▲back to top

(1822)

-70-

matter. In the Lord's name, we defned the criteria of discernment

capable of guiding you along this demanding, but how fascinating,

paih to a more evangelical life. \\7e beg you to keep before your

eyes, and meditate upon, these various elements of religious life which

we emphasized, without neglecting any of them' Jhis msming, we

just wiih to revive in you the "religious spirit" that must mark yout

persons and yout communities, as well as your positive adherence

to the Church.

The uorld needs your laithlulness

Yes, you have chosen to live your baptismal vocation in the

particular framework of the religious life: or rather, you have agreed

to serve the Lord in this radical way which is a deep response to

an evangelical appeal, which has proved itself in the Church for

centuries, and which the latter has authenticated as an unequalled

and indispensable testimony of the beatitudes. \\We tell you smaight

out; be ionsistent with yourselves, be faithful to your vocation, do

not let this essential character of religious life, which is your lot,

dissolve, in theory and in practice. Most Christians are called to

affirm their faith and exercise their chatity as laymen, with all the

temporal responsibilities incumbent upon them, and their testimony

is eisential, ut *. have often stressed. Some are doing so today,

with the support and according to the requirements of a Seculat

Institute, and we have recently praised this new initiative again.

But they all need just your faithfulness to your specific vocation as

religious men and women.

It involves, as you know, in addition to profession of the vows

of consectated chastity, poverty and obedience, a common life lived

in complete brotherhood. It requires a particular asceticism which

makes yoo ,..roon.e, freely and joyfully, the goods of this world, as

a sign of your attachment to the Lord Jesus, loved for his own-sake,

,bou. .ueiything even to the Cross. It is manifested in an obedience

which makes you completely available for

heaven, through the concrete appeals of

the will of our Father in

the Church and of your

superiors, ,r chritt lived obedience to his Father throueh the_ condi-

tions of his incarnation (cf. Jacques Guillet, Jisus-Cbrist hier et

8 Pages 71-80

▲back to top

8.1 Page 71

▲back to top

-71 -

(t823)

auiourd'hui; Desclde de Brouwer 1963, pp. lO9-1,25). In short, you

must aim at evangelical perfection (cf. Mt. 5. 48) so as ro be per-

manently living signs of the transcendency of the Kingdom of God.

Do not lear to be lully religious

wth_iell,"Cwaenordtraldien"vl,yeantshyiuosnudsreigrCsnhtowroisditlilabnnyobStraot.ltwhJeoaryhssn,abbneudutnsedisveetrensrrosbo.ydA,mnnedontyooofnuglyowobidlyl-

suffer as a result. For this wodd is not only attracted-and some-

times enslaved-by possessions, powff and the flesh, but it has become

supersensitive to the demand for personal development, in the frame-

work.of complete autonomy. Your life may assume in its eyes

something mysterious, strange, and even inhuman, according to some.

And yet you know that what is foolishness in the eyes of men is

wisdom in the eyes of God (cf. 1 Cor. L, 25-27). Besides, would

not the real scandal be to perceive that, on the pretext of adap-

tation, you renounce these requirements of prayer humility, poverty,

sharing, purity, simplicity, and disinterested service rhar Chiist has

asked of his disciples?

Let us be clear: the form of religious life must not despise

natural talents or personal charisms; it must serve the vocation of

each person. And it is a heavy

it that each of your brothers and

task for you, superiors, to see

sisters may develop in it, may

treated with consideration, be recognized and loved, and be able

to bring the best of himself to his community and to the world.

But the paradox of the Gospel, which you, more than others, have

the mission to carry out fully, must not be forgotten: "For whoever

would save his life will lose it, and whoever loses his life for my

sake will find it" (Mt. 16, 25). Be assured: this love of the Lord,

lived to the extent of renunciation of yourselves, cannot remain

without fruit. Bringing you deep joy and the hope of eternal life, it

will mysteriously open up for souls the way to the God of love.

Yes, in this sense, do not fear to be fully religious.

Louing tbe uorld and announcing Christ to it

ltr7e will now deal briefly with the second subject of our talk.

Such love of God, reawakened in deep prayer and stimulated by

8.2 Page 72

▲back to top

(t824)

-72-

fraternal life, cannot on the contrary turn you aside from the mis-

sionary concern animating you today, and in which we greatly tejoice.

Itrflhether you lead a contemplative or a directly apostolic life, love

of the Church will be at the heart of your concerns. You will, of

course, adhere unreservedly to the true faith that she professes; you

will welcome confidently the guidelines she lays down, the decisions

she takes, in different fields, for the good of all. At this hour, this

testimony of loyalty of all religious united with the See of Peter,

seems to us of vital importance. Look at history: it was always

decisive at the periods when the Church undertook her great re-

forms. But you will also share, according to the specific charism of

yout Institute, her determination really to meet this world, new

in so many respects. It is not a question of conforming with it, but

of accepting it, understanding it and loving it to the extent of

announcing Jesus Christ to it, with evangelical patience and according

to the means best suited to its understanding.

Now, in each of your dioceses, regions, countries, the Bishops

have the task, with the priests' and pastoral councils, of discerning

priority needs, directing pastoral efforts, and coordinating them.

Each Institute must define its personal identity clearly, to find its

place in this semice, with its own vocation. There is no question

of absorbing this wealth of your multiform, traditional chatisms in

an authoritarian grouping or an impoverishing levelling. Nevertheless,

each one inust participate, in complete availability, in the mission

of the Church, in harmony with the apostolate exercised in the people

of God as a whole, under the responsibility of the Hierarchy. You

will always remember that "exemption" itself concerns particularly

the intemal structures of your congregations (cf.. Eaangelica testifi-

catio, n. 50): it must never be an obstacle to the implementation of

a close, deep, cordial communion, of sentiments and of action, with

your Bishops.

You are sent

Dear Sons and Daughters, vle were thinking of you these days

as we celebrated Mass in honour of St. Luke. You are among those

disciples that the Lotd is sending befote him today. I7e beg the

Masier of the harvest to send you numerous companions, men and

8.3 Page 73

▲back to top

-73-

(t825)

women, of tested loyalty. Already it seems to us that the moment

has come for a revival of religious life in depth. Go all over the

world, therefore. Take Christ's peace to it. Proclaim his good news,

by your own consecrated life: "The Kingdom of God has come near

to you" (Lk. 10, 9). I7ith Mary, turn to the Lord, in thanksgiving

and with perfect availability. And we willingly bless you.

l. Ifhat is the Church's greatest need today?

Vl On 27 September Pope Paul opened tbe usual 'Wednesday

general audience uitb tbese uords:

"\\tr0e are privileged in our weekly audiences to welcome all our

visitors as the representatives of the People of God, of the Holy

Church of Christ. Today your silence seems to say to us: 'How is

the Church progressing? !7hat can the Pope tell us about it?' And

I in turn ask the question: 'Do my visitors know what the Church

really needs most? \\7hat can they do to help satisfy those needs?"'

Tbe Holy Fatber ansuered tbese questions in a series of ten

audience ad.dresses. He listed tbe Cburch's greatest needs as laitb

(27 Septernber and 4 October), deliverance from evil (15 November)

the

a'Vffleatpursinot fbtehree

Holy Spirit

three ol the

(29 November), and certain others.

latter as beirg ol particular interest;

"The Church needs holy people", (4 November) "The Church has

need of continual renewal" (8 Novembet) and "The Church needs

its authentic style of Christian living" (22 November).

a) THB CsuncH NEEDS HoLY PEoPLE

The Church needs holy people.

Anyone who has undetstood what the Church is, understands

the logical force of this statement. 107e who are imbued, we think,

with the docrine on the Church given to us by the great teaching

of the recent Council, must certainly remember that holiness is at

the same time a prcperty of the Church. That is to say, it is a mis-

terious mode of being of hers deriving from her vocation as the

People of God, ftom the covenant that God set up with that part

8.4 Page 74

▲back to top

( 1 826)

-74-

of humanity chosen, favoured, sanctified and loved by Him (cf. Eph.

5, 26-27) and called the Church, the Bride and Mystical Body of

Christ, the inexhaustible sacrament, that is the sign and instrument,

of salvation. Holiness, therefore, is also a note of the Church, that

is, an exterior quality, a recognizable beauty, and apologetic argument

calculated to impress, historically and socially, the men who observe

it with an honest eye, capable of recognizing spititual values where

they are (cf . Lurnen Gentiurn n. 9 etc.).

The Church, in God's mind, is holy, that is, associated with him,

animated by his Spirit, clothed in a transcendent beauty derived from

the harmony of the lines that constitute her, according to the divine

plan, and therefore sacred and always religiously addressed to divine

worship and to observance of God's will (cf. St. Th. II-II, 81, 8).

She is holy in her nature. She is holy in the divine truths entrusted

to her and taught by her. She is holy particularly in her sacraments,

by means of which she sanctifies men. She is holy in her liturgy

and in her prayer. She is holy in her law, that is in the teaching

whereby she guides men to walk along the paths of the Gospel and

live in charity.

But this holiness, which we can call active, is aimed at produc-

ing the holiness, which we can call derived (if not completely passive

-Cchfu. rcDhe.nzI.nStchheonomr,de2r20oLf.

tf.) of the

grace, they

members who make up

remain free, nay more,

the

are

invited, helped, bound to use their freedom in as conscious and

assiduous a w^y as possible to carry out in themselves the sovereign

and urgent commandment of love of God and, connected with it,

love of one's neighbour, with all the duties derived therefrom, accord-

ing to the circumstances in which they find themselves.

Cbristian lile does not tolerate mediouity

To the constitutive holiness of the Church must correspond the

holiness practised by her members. Which means: not only is the

Church holy in herself, but we who belong to het and form her must

show she is holy through ourselves. \\7e, individuals, organs and

community, must be holy. This necessity with regard to persons,

in fieri stems from a deeper necessity, in act, relative to interior

authenticity: the holiness, as we were saying, characteristic of the

8.5 Page 75

▲back to top

-75-

(t827)

ecclesiastical institution. Our faithfulness to the Church involves also

this plane of life: it is necessary to be holy.

The programme of Christian life does not tolerate medioctity.

Terrible, in this connection, are the words of Revelation, which

says: "I know your works: you are neither cold nor hot. ...So,

because you are lukewarm, I will spew you out of my mouth" (3,

15-16). The first Christians, admitted to the ecclesial communion of

faith and grace, were called holy in name, and they knew that they

had to behave as such. This mentality, which makes it obligatory to

conform one's way of life to the demands of the new style of life,

the Christian style, is still cultivated in new missionary communities

today.

The question rises spontaneously: how is it possible to impose

such a serious duty on people of this wodd? \\7e know only too

well their laziness ,even their incapacity for great ideals, moral ones

particularly, which are not confined to utopian speculations, but de-

mand practical and concrete applications in actual life. We know,

too, their frailty in consistency of action and their deceptive happiness

in yielding to their passions and to the stimulus of interest and plea-

sure. Is such a severe interpretation of Christian life correct? Is

not the evangelical law indulgent to human weakness? Does it not

free us from the burdens of legalism and moralism? What a long

answer such a complex and radical question would require! Let us

give a very summary answer for the present.

The holiness of truiracles is not required

Christian life does, indeed, free us from the weight of notms

unnecessary for perfection, which consists substantially in charity (cf.

Col. 3, 14), and which denounces in pharisaism an intolerable hypo-

crisy (cf. Mt. 23). But it is not lax; on the contrary, it is morally

serious and severe: just read the Sermon on the Mount. It aims

entirely at a perfection that begins within man and therefore is

binding on the direction of freedom from its very first roots, the

heart (cf. Mt. 15). But we must take into account, above all, that

the human action of the Christian enioys a marvellous and incal-

culable interior aid, grace. Does not the Master say to strengthen

the disciples, frightened by the demands of evangelical morality:

8.6 Page 76

▲back to top

( 1828)

-76-

"\\fith men this is impossible, but with God all things are possible"?

(Ml L9, 26).

This is a vital point for the follower of Christ and for the whole

doctrine and practice of Christian life and perfection, that is, for the

conquest of holiness. Grace makes Christ's yoke light and sweet (cf.

Mt. 11, l0). Grace operating in the human spirit multiplies its forces,

to the extent of making self-sacrifice, poverty, chastity, obedience,

the cross, pleasant. And then we can add that the holiness required

of us is not the holiness of "miracles", that is, extraordinary pheno-

mena, but the holiness of a good, firm will which in every ordinary

circumstance of everyday life seeks the logical rectitude of the pursuit

of the divine will.

It is of this rectitude that we should like to speak, being content

to affirm that it is the "Christian witness" of which so much is

written and said. It is this holiness that the Church needs today:

the apologia of deeds, example, and transparent virtue, which even

those around us tecognize, and refer to God (cf. Mt. 5, 16). It is

this holiness, this integrity of Christian character, which makes the

message of the Church credible even in our profane and often hostile

and corrupt world, as is said today.

\\7e cordially and warmly recommend this holiness to you, be-

loved Sons, with our Apostolic Blessing.

b) Rrlmver, A vrrAr, pRocESs rN THE CHuncn

There has been talk of a renewal of the Church: the Council

awakened the idea in us, gave us the hope, left us the orders. This

word "renewal" still speaks to us: to lovers of the Church, to in-

dicate in a simple word the many needs of the age-old institution

which, still alive and consistent with its roots, receives as impulse

the divine sap of the Holy Spirit always flowing through it towards

the blossoming of a new spring. Yes, the Church needs renewal (cf.

Decree Optatan totius, n. 1; etc.).

Not always rightly anderstood

This same word has not always been righdy understood by

everyone. For some it rang out as a condemnation of the past and

8.7 Page 77

▲back to top

-77 -

( 182e)

licence to break with it regardless of its binding and vital function

as the vehicle of the essential principles by which the Church lives,

her faith especially, and her constitution. The word renewal seemed

to authorize some adaptation of the latter. And there were some

who conceived it as detachment from the institutional, historical,

visible, exterior structures, in order to keep its spiritual and charac-

teristic content more pure and efficient, forgetting that the soul of

the Church without the body in which she lives could no longer be

found or be active, as St. Augustine already repeated. There were

also some who thought they could renew the Church by secularizing

her, that is, modelling her sometimes without discernment, in forms

and in mentality on the mould of secular society, which, as the

daughter of history and of time, could confer on the Church the

coveted title of modern.

Two things were,

renewal, a continuous,

'and still are,

vital process

overlooked. The first is that

in a living organism like the

Church, cannot be a metamorphosis, a rudical transformation, a

betrayal of essential and perpetual elements, the renewal of which

can only be to strengthen, not to change. The other is that the

desired renewal is interior, rather than exterior, as St. Paul admonishes

us in words still relevant today: "There must be a renewal in thd

inner life of your minds" (Eph. 4, 23).

Continual self-reformation

Pithy words, these, easier to utter than to put into practice.

How should we translate them? You must reneiff your mentality

by vittue of the Christian inspiration that is conferred on you by

grace, by the inner action of the Holy Spirit. You must accustom

yourselves to thinking according to the faith. You must form your

speculative and practical judgment according to Jesus Christ, accord-

ing to the Gospel, or, as is said, according to Christian analysis. S7e

must have a Christian mentality, we must think according to the

conception that the \\7ord of God gives us of the world, life, society,

present and future values. It is not easy; but this is what has to

be done. The adaptation of our overall way of feeling, knowing,

judging and therefore operating is the permanent programme of the

individual Christian and of the Church in general.

8.8 Page 78

▲back to top

( 1810)

-78-

It is a question of continual selfreformation.. Ecclesia senxper

refornuanda. Living in the world, today so meaningful and diffusive,

so aggressive and tempting, so ffained to conformism, even in its

contestation, has a strong influence on our personality. The accepted

norm, particularly in the new generations, that we must be "people

of our times", obliges all of us to put up with the philosophies,

that is to say, the current opinions, and to regulate our inner spiri-

tuality and our exterior conduct along the lines of the age, that is,

of the world which disregards God and Christ. To travel along

these lines may ensure great speed, that is, gteat intensity of life,

but all things considered, it will deprive us of our originality, our

real and autonomous freedom. \\7e are conformist. The Church,

too, has her temptations of conformism. St. Paul warns us: "Do

not be conformed to this world (understood as an envitonment the

atmosphere of which is infected by ideas that are wrong or deprived

of Christian light), but be transformed by the renewal of your mind"

(Rom 12, 2). Claim your freedom to live according to "God's will"

(ib.), accotding to the charity that the Spirit has poured forth in

your Christian soul

"\\(/here the Lord's

(cf. Rom. 5, 5).

Spirit is, there is

Here we must

freedom" (II Cot.

remember:

3, 17; cf.

Jn.

8, 36; Rom. 8, 2).

To renew oneself

inwardly,

what

work,

what

toil!

Who is

ready to modify his way of thinking? To purify the innet cell of

his {antasies, ambitions and passions? Yet how often the Lord

exhorts us to make this inner renewal! (cf. Mt. 15, 18-20). And

the Council invites us to do so, individually, and invites the whole

Church altogether; .and this is what she is doing, with God's help:

renewal, which is the same as purification.

Formidable uiterion lor reneual

But we should not like, on ending our little talk, to leave you

with a purely negative impression of the renewal that the Church

needs. There is a whole positive vision that would deserve our

attention, for example, the one opened up by the education of the

modern Christian (here this qualification seems to us rightly used)

to see good wherever it may be, provided it is really good according

8.9 Page 79

▲back to top

( 1831 )

to the Christian judgment. This new and open attitude towards

natural earthly, historical and scientific values, is one of the char-

acteristic aspects of the Council. We owe it to a large extent to

Pope John's human, serene and kind heart. Ecumenism began in this

way: as respect for non-Christian religions, for our very adversaries,

for the values of human activity, etc. (cf. Gaudiun et Spes, n. 34).

To be able to see in every man an image of Christ, a brother to

be respected, served and loved, is not this a fundamental and

formidable citerion for the renewal that the Church and the world

need? To see a secret of divine goodness in every somow, a coef-

ficient of personal or collective progress in every event (cf. Rom. 8,

20), is this not tantamount to opening a maryellous source of opti-

mism, and therefore of renewal for the old, weary and disappointed

heart of man? To have rekindled eschatological hope in the mind of

us mortals today, is this not to instil a meaning, an impulse of new-

ness into present and future time?

"Ecce

21,5; cf.

ItItroCuaorla. c5io,

ornnia", behold, I make

l7)l The Lord's word.

all things new (Ap.

The Church's need.

The commitment of all of us!

\\[ith our Apostolic Blessing.

c) Arv AUTHENTTc sryI,E op CHnrsrrAN LrvrNG

A desire always burns in the heart of the Church, like a lamp

that never goes out, a common desire of the Church as the People

of God, and as the personal conscience of every member of this

Mystical Body of Christ. It is a desire that invests the whole

psychology of the followers of the Lord Jesus, and is part of every

resolution and every programme of reform and renewal, the desire

to don a real Christian style.

The word "style" is hardly adequate, for it refers to the exterior

aspect of a thing; but in this case style means the result of an inner

spirit. It means the visible reality of a moral order, the expression

of a mentality, a conception of life, a consistency and a faithfulness,

which are nourished fuom the roots of the deep and vital personality

of those who manifest themselves in their own style.

Again we have the old proverb: the cowl does not make the

monk.

8.10 Page 80

▲back to top

(r$2)

-80-

True. But the cowl in itself must qualify individually and

socially the one who professes to be a monk. It can, indeed, disguise

him and clothe him in hypocrisy (cf. Mt. t5, 7-8), and make him

play a fictitious part that does not define him intimately, like the

actor in the theatre. But the stylistic intention of the habit aims not

only at telling who one is by means of the exterior aspect but also

at giving the wearer an inner awareness of who he must be.

Required by the Council

For what interests us now, we repeat, the Chutch and every

member of the faithful must have a style of life in conformity with

his faith. \\Ve have said so many a time, in the wotds of St. Paul:

the

just man, that

energy and the

is, the true Cristian, lives

citerion of his authenticity

by drawing

(cf. Rom. l,

from

17).

faith

This

entails, in addition to a new supernatural "forrn" of life, interior

and original, a certain outpouring of this inner life, a certain exteriol

visibility. All the more so in that the council itself, by reviving in

the heait of the Church and of the faithful composing her the divine

gifts of the true teligion come down from heaven, also aimed at

instilling in the Church hetself a greater degree of conspicuousness,

calling her the "visible sacrament" of union with God (Lanen Gen-

tiurn n. 1), of saving unity (n. 9), indeed of salvation itself (n. 48;

Gaudium et Spes n. 45; Ad Gentes, n. 5). By means of the Council

the Church, it is expected, will be more recognizable, more luminous,

more stylized according to her own canons, living more by the morals

p- ottrayed

Fiut

and demanded by

it been successful,

her evangelical vocation.

this effot to make the

Church

appear

vmaococcroaertidoiinnng?ctHoonatfhsoertmhCeiotyuCnwhcuiilt'rhschdtehbmeeaensndtystltefao,nrtshfroeernmmeewodraal?olsrIdtermasetahenmedsef dtroebfouyrsmhweeedr

.* u.rr..., yes, owing to the many good things which have been

carried out in the Church and which, already underway, will be

cairied out, in this manifest intention of authenticity and credibility.

This we must say to the praise and encouragement of those sons

of hers and of those institutions which, precisely to give the Chutch

lines corresponding better to her original institution, her consistent

tradition, her present mission, have prayed, worked and suffered with

9 Pages 81-90

▲back to top

9.1 Page 81

▲back to top

-81 -

(t833)

a good spirit, in these ten years since the beginning of the Council.

But we cannot pass over in silence the fact that there have

taken place at the same time other phenomena which cannot always

be reduced to the established plan of giving, restoring, preserving

for the Church the pure, splendid and nuptial style (cf. Eph.5,27)

that she must don, especially in our times, in order to be, as she

should be, the loving bride of that Christ who loved her to the

extent of giving his life for her.

Two excellent principles, authoritatively explained by the Coun-

cil, namely aggiornamento, that is, her own renewal, and involvement

in the troubled and fermenting life of the contemporary world-

excellent principles, we say, and still valid-have not always been

correctly interpreted and correctly applied, Some environments, in-

stead of reforming and renewing the ideal figure of the Church, have

distorted it, at least on the conceptual plane.

The "Cbarch uithout..."

To some restless spirits and many lacking sufficient culture,

there has occurted the formula, more or less radical, of the "Church

without". It is a formula that has its history: heresies and schisms,

it throughout the centuries, have used abundantly.

The attempt has been made, for example, to have a Church

without difficult dogmas, thus taking away from the treasure of. f.aith

the mysteries of divine Thought, and reducing the Reality of revealed

religion to the dimension of the human brain. Here and there,

unfortunately, this process of reduction continues to empty Catholic

doctrine of its content and its certainty. Alongside this first "with-

out" there has arisen another Church without authority, either of

magisterium or of government, as if she were a Church liberated and

made accessible to all those who would like her to be purely spiritual

and indifferent to objective and social moral ptecepts. Thus an

easy Church has been desired, without hierarchical ot juridical fotms,

a Church without obedience, without liturgical norms; a Church

without sacrifice. But what is a Church without the Cross?

Yes, thete are those who think they can content themselves

with Christ, but without the obligation of contemplating his Cross,

or of admitting his Resutrection, and moreover without entering the

9.2 Page 82

▲back to top

(1834)

-82-

sacramental and motal experience of our participation in this paschal

and cenral mystery of death and life, which is supernatural.

And there are those who think they can make up for the im-

mense void left by this residual spirituality without real and existen-

tial Redemption, by adopting another "without", that is, by rcmov-

ing from theit own lives every barier, every distinction from the life

of the profane world, without hope, without chatity, without morals

that arc {irm and worthy.

On the contrary, they trust in the ideologies of others, and they

still draw to a certain extent on that treasure of human wisdom,

the Gospel, to make man himself, his own personality and society

itself, the ideal, nay more the idol to which the mental and civil

processes of life are geated. But without God what life can hold

out?

Beloved Sons and Brothers! Let us maintain the desire for a

life modelled according to the Christian style. The Chdstian style

is not always easy; it is, we know, a demanding style, sometimes

inconvenient, and not always fashionable. But remember: it must

not be judged only by what it takes away, but evaluated by what it

gives. And if it is engraved on us by the law of sactifice, that is,

by the Cross, remember, or tatler experience for yourselves the pa-

radox characteristic of the Chtistian style, which consists in an extra-

ordinary fusion of btaking and thrusting, of moderation and vitality,

of sorrow and joy, at the same time. The present life finds in this

style its highest and fullest expression: "\\7ith all our affliction, St.

Paul said, I am overjoyed" (2 Cor. 7. 4).

May God help all of us to impress on our modern life a new

style, sweet and austere, the Christian style.

With our Apostolic Blessing.

9.3 Page 83

▲back to top

VII. NECROLOGY

Fatber Leander Altot

f * lacigd (Espirito Santo - Btar;il) 7.4.1940, Rio de Janeiro (Brazil) 15.11.L972,

)2 yeas of age, 14 profession, 5 ptiesthood.

He was an enthusiastic worker in the apostolate. \\7ith a young

priest's energy he put life into the scholastic section of the house, obtained

good discipline, kept in touch with the parents and made very successful

use of "parent-teacher" meetings. In barely three years his indefatigable

labours effected a vigorous growth in the Salesian work of Rocha Mitanda.

Father Caesar Baldasso

f * Arcade (Treviso - It"lv) 27.L.1899, Pordenone (Italy) 11.11.1972,7) yeats

of age, 56 profession, 48 priesthood.

In his long career as a teacher he enjoyed the respect and affection

of his many pupils. He sympathised in the joys and moubles of all who

approached him in his priesdy capacity or in the class-room and gave

valuable service in pulpit and confessional. The painful illness that

ended his laborious life was borne with edifying resignation.

Father Ernest Berta

f * Avigliana (Turin - haly) 29.L2.1884, Genzano (Rome) ,.12.1972, 87 years

ol age,7l profession, 61 priesthood, 27 txtor,6 provincial.

He was born into a deeply Christian family greatly devoted to Don

Bosco and blessed by God with 6 vocations (3 priests and 3 nuns). He

was very proud of the fact that he was a grand-nephew of Father Alaso-

natti. His life was give unstintingly to the young and poor, to whom

he generously opened the doors of the institutes in Rome (especially

duting the last war, when he was Provincial). A concelebration of fifty

priests at his funeral showed how highly his con{rBres esteemed this

exemplary priest and educator.

9.4 Page 84

▲back to top

( 1836)

-84-

Father Antbony Caooli

f * Marignano (Forlt - Italy) 6.8.1888, TolryoSuginami-Ikuei (Japan) 22.LL.1972,

84 years of age, 50 profession, 58 priesthood, 6 rector.

He was a military chaplain during the I I7orld STar and became a

Salesian at 3) ye rs of age. Four years later he was a member of the

first missionary expedition to Japan. This deeply spiritual man with such

a forceful and exubetant character gave 25 years of work to the Miyazaki

area and founded a Congregation of native sisters there (Miyasaki Sisters

of Charity): these nuns carry on the work of St. Vincent of Paul for

the aged, the poor and the orphaned. His last ten years were bedridden,

spent in prayer for his nuns and the Salesians.

Fatber Peter Conconi

f * Geneva (Switzetland) L.9.I9LL, there 25.5,1972,50 years of age, 4l profession,

32 priesthood, 15 tector, 5 provincial delegate for Switzerland.

A man of great spiritual and natural virtues, his work for vocations

was outstanding; first as socius, then as master of novices. He had the

gift of inspiring his novices with a real love for the Salesian educative

mission. Tranfemed to Morges, he built up the educational cenme of

La Longeraie into a model school. He was greatly attached to the Con-

gregation and always wanted it to be in the vanguard of progress. He

v/as a great believer in dialogue and human relations, and his smile, his

words, his welcoming manner gained for him innumerable true and loyal

triends.

Fatber Antbony Dal Pos

* San Fiot di Sotto (Treviso - Italy) 2L.5.L906, t Bahia Blanca (Argentina)

10.LL.L972,66 years of age, 48 profession, 39 priesthood, 6 years rector.

He joined the Patagonian mission as a young Salesian and worked

there with priestly zeal. His kindness and availability earned him many

friends and he used his capacity for making friends as an instrument in

his apostolate.

Brotber Henry Filli

t * Rio de Janeiro (Brazil) 5.2.1890, there 26.11.L972, 82 years of age, 58

prolession.

A great enthusiast for tlle festive oratory, he spent 53 consecutive

years in this work. !7ith deep Christian conviction he prepared thousands

9.5 Page 85

▲back to top

( 1837)

of youngstets fot their first holy communion. He was constant, firm and

kind.

Father Anacletus Gallo

* Grancona (Vicenza - Italy) 21.10.1892, f - Lugano (Ticino Switzerland)

L0.8.1972,79 years of. age, 61 profession, 53 priesthood, 10 rector.

A Salesian who was once his pupil spoke of him thus: "He belonged

to 'the pure of heart' and vore his priestly dignity like a royal robe;

rvhereas in the service of the young and the people he humbly wore the

worn habit of a workman." He gave himself completely and serenely to

the class-room, the playground, the pulpit, the confessional. In his social

u,ork he was a harbinger of peace. His was a life of dedication, especially

the years he spent as director of the oratory, director of the St. Josephts

sodality and assistant parish priest.

Fatber Andreu Goga

t - * Chrabrany (Slovakia) 9.Lt.19L4, Tdriba (Trichira Venezuela) L0.9.L972,

57 yearc of. age,39 profession, 30 priesthood.

In his life shone all the virtues of the model man, priest, religious,

scientist and tidess worker. Thousands of past pupils, friends and

acquaintances will never fotget him. He was a born educator, and his

work continues on in the various text-books he has vrritten for secondary

school science. He worked diligently right to his death, which was sudden

though not unexpected. His confrbres lament the loss of a Salesian who

was kind, serene, helpful and devout.

Brother Michael Iuata

* f Kuroshima (Nagasaki - Japan) 3.L0.L9L5, TokyoChofu 9-lO-L972, 56 years

oi age, 15 profession.

Sedously wounded in the II r07odd \\Var, he recovered mfuaculously

aftet days in a state of coma. He was a late vocation and was notd

for his simple faith, great humility and complete availability. His work

was of the humblest kind in the fields and in the kitchen, and he

laboured till the end. He was an example of religious observance and

bard wotk despite his indifferent health.

9.6 Page 86

▲back to top

( 1838)

:86-

Father Victor Kolmer

f * Schirrhein (Lower Rhine - France) 14.8.1888, Strasboutg (France) )0.10.1972,

84 years of age, 67 profession, 58 ptiesthood, 27 rector.

He was one of the principal pioneers of our work in Alsace' He

founded the college at Landser, the parishes at Mulhouse and Srasbourg

and the studentate in the same city. A'll his life he devoted a generous

part of his time to the Salesian Press and a rewarding correspondence.

He was noted for his deeply religious spirit, his hatd work, his way

with the young and his efforts for Church renewal.

Fatber lohn Korll de Gidts

t * Aja (Holland) 4.L0.L922, Rijswijk (Holland) 20.9.L972, 49 veats of age, 24

profession, 16 priesthood.

He dedicated many years of his priesthood to the apostolate of young

workers as rector of the professional school at Amersfoort before being

the Dutch Province's tireless economer. All who knew him speak highly

of his fidelity, his love of the Society, his 'sense of justice and his priest-

liness. He died aftet long and painful sufferings.

Fatber Robert Marscbner

* Konigswalde (Austria) 8.L2.1900, tRadkersburg (Austria) 28.5.1972, 71 years

ol age, 52 profession, 44 priesthood, 14 rector'

A reliable and enthusiastic worker for the young. As rector and

parish ptiest he was entrusted with tasks of great responsibility., In his

iast thiee years he offered his many sulferings to God for the house at

Graz, giving a fine example of resignation to the divine will.

f F*actabmerpiJnoaseGprhanMdaert(iPnasralba - Brazil) 8.9.1899, S. Paul0 (Brazil) 31.L0.1972,

73 yearc of age, 50 profession, 38 priesthood.

He was a good Religious and a hard-working educator, most reliable

and loved by his pupils, a matr of deeds rather than words, always serene

and courteour to u||. His teaching was whole-hearted and his discipline

gentle. He made the liturgy pleasant for the boys with atffactive fun-

itions which were often on a gtand scale with an army of altar-boys' He

loved Mary Help of Christians and taught others to love her and his love

of Don Bosco was proved by his fidelity to the Holy Rule. He ended

his life suffedng much on account of a partial patalysis and other compli-

cations; but his cheefulness always hid his pain'

9.7 Page 87

▲back to top

-87-

(183e)

Father Francis Mat€

f * T6rtoles de Esguwa (Burgos - Spain) 9.8.1896, Madrid (Spain) 5.9.1972,

76 years of. age,57 profession, 45 priesthood, 4 rector.

A jovial enthusiast, he loved the Society and served it with dedication

and simplicity and in responsible offices. He was Prefect for 20 years

in various houses and gave of his best, especially in the aftermath of the

war when the many difficulties of the times really tested his spirit of

sacrifice. He was always available and an easy conversationalist. He

accepted death in a great spirit of faith.

Fatber lobn McTague

f * Liverpool (England) 4.8.L892, Farnborough (England) 3.10.1972, 80 years

ol age,53 profession, 53 priesthood.

Music was his love and his apostolate and he taught it practically

all his life in our schools and also saw to the saced music in the parish.

Of a rather quiet disposition he eschewed the limelight. He died in his

sleep seemingly without having suffered any illness.

Fathet lobn Henry Neale

t * London (England) 72.6.19L6, Melbourne (Australia) 7.10.L972,56 years of

age, 30 ptofession, 19 priesthood, 5 rector.

Anothet victim of cancer in our small Province. He bore his illness

rvith patience and cheerfulness and died a most serene and happy death,

receiving the sacraments and saying the rosary with his confrBres. God gave

him many talents and he spent many years of his life as Provincial

Economer using what was perhaps his best talent, book-keeping and

business affairs. His Salesian charity extended with particular affection

to social problems and for some years he was a regular visitor to

Penridge prison. He was also deeply interested in the poor, the young

and abandoned. He had great faith in the younger generation of Salesians

and often used say, "Leave it to the younger confrdres: today's world

belongs to youth".

Brotber Alessio Nellishery

t * Tdchut (Kerala - India) 6.L0.194L, Cochin (Kerala - India) 22.8.L972, 30

years of age, 9 profession.

An enthusiastic laybrother who loved the Society, was happy in his

vocatiotr and had a rsmile for all. There was enthusiasm and gusto where-

9.8 Page 88

▲back to top

(1840)

-88

ver he went. The kindness he showed towards others was reciprocated

by them. His death was sudden but he was well prepared: a road-accident

while retutning home after making his day of recollection.

Bishop Marcellinus Olaecbea

f * Baracaldo (Yizcaya - Spain) 9.1.1889, Valencia (Spain) 21.10.1972, 83 years

of age, 67 profession, 60 priesthood, 7 rector, appointed bishop of Pamplona

1935, archbishop of Valencia 1946, retired 1965.

God has called to himsel{ the first Spanish Salesian bishop. He was

at first prefect of studies, then founder-rector, then 32 years provincial.

He was appointed pontifical visitor of the diocesan seminaries in Spain,

then Bishop of Pamplona and finally Archbishop of Valencia. He was

esteemed and venerated everywhere for his kindness and love for the

poor. Mgr. Lahiguerra, Bishop of Valencia, preached the funeral eulogy

before an immense crowd and emphasised his fidelity to the Church and

Don Bosco, his filial love of Our Lady, his apostolate of public and

personal eucharistic devotion. He had the gift of making friends and

attracting willing helpers and so was able to achieve so much on the reli-

gious and social plane, especially fot the poot and abandoned. He had

written in his will that he wished to be buried in a Salesian grave without

crowds or cetemony: but his funeral showed that the people wanted it

otherwise. llis remains rest in the cathedral in the chapel of St. Thomas

of Villanova, his predecessor in the bishopric of Valencia.

Fatber Ennanuel Angelo Pisano

t * Buenos Aires (fugentina) 30.5.1900, there 3L.8.L972, 72 yeats of. age, 55

ptofession, 46 priesthood, 16 rector.

The sacred ministry was everything for him and he gave it his

complete dedication. He was teacher, prefect of studies, catechist and

rector in various houses. He was also parish priest and worked hard

for the spiritual progress and social improvement of his flock. His labours

were characterised by generosity, understanding and dynamism. His con-

stant prayer to Don Bosco was for help to become a "true priest and

Salesian".

Fatber Carmelo Pitrolo

* f Scicli (Ragusa - Italy) 5.L2.1885, Modica Alta (Italy) 26.1L.1972, 86 years

oi age, 67 profession, 58 priesthood.

He spent practically all his life in the apostolate of the young and

the working classes. He was a musician, a poet, a teachet of French and

9.9 Page 89

▲back to top

-89

(1841)

literature, and placed these talents at the disposal of needy youth and

aspirants to the salesian life. He worked in various houses of ih. Ro..rt

and sicilian Province, especially at Modica, where for forty years he attracted

much goodwill to the Salesian work. He was in demand as a spiritual

S:fpl by diocesan priests, Religious men and women and many of the

faithful.

Father'Villiam Rexsbaut

t * Cleator Moor (Cumberland - England) 13.4.1919, Chertsey (Eneland) 9.10.1972,

53 yeas of age,7L profession, 21 priesthood.

His apostolate was in the classroom and his talent lay in the teaching

oJ technical and professional subjects. His was a simple, spiritual life-,

dedicated to

seizure whilst

teaching.

"died

harness,,,

suffering

apoplectic

Father Louis Ripala

t * San Jos6 (Missiones - Atgentina) l-9-1920, Corrientes (fugentina) 27-Ll-1g72,

52 yeats of age, 34 profession, 24 priesthood.

A true Salesian: zealous in assisting, always with the boys despite

his poor health. He was most reliable in fulfilling the teaching duties

entrusted to him and always had at heart the good of the house and

Congregation. He was also a zealous and regulai confessor.

Father Anedeo Rodinb

* t Gioiosa Ionica (Reggio Calabria - Italy) 5.j.L9O), The Generalate, Rome,

4.11.1972,69 years of age, 53 profession, 44 priesthood.

He vas a student companion of the Rector Major. He was a bdlliant

writer and used to edit the review "L'Amico della Giovenrir,, which had

such gteat success with young Italian students. In t955 he was called

to Turin to take charge of the Salesian Press Office, a duty he fulfilled

with competence and sacrifice for seventeen years. on such occasions as

the canonization of Dominic Savio, the 150th. anniversary of the birth

of Don Bosco, and the Beatification of Don Rua, the exra amount of work

he did was quite inoedible. On 29 October, whilst already in hospital

preparing for an operation, he obtained permission from his doctor to

attend the Beatification ceremonies in St. Peter,s. Two days later he

underwent his operation but failed to recover. He died whilst reciting

the morning Angelus with a confrBre who was by his bedside.

9.10 Page 90

▲back to top

(r842)

-90

Fatber Michael SUPPo

f * Pianaza (Tudn - Italy) 20.10.1902, Hong Kong 13.11.19'12,70 years of. a4e,

47 profession, 41 priesthood, 12 rector.

He worked many years and fruitfully in his beloved china. He held

important offices in virious houses and used his many gifts of character

ani intelligence for the furtherance of God's Kingdom' \\(hen.the Com'

munists came to powef he undefsrent a harsh imprisonment which undet-

mined

energy

his healttr; yet on .being teleased he set about

consolidating and expanding the Salesian works

with surprising

in Hong Kong,

Taiwan and Vietnam. He was a man of prudence, balanced judgement,

grear faith

6f *fri.t

eannadbluendcohmimmotnotasluecncteefod rinorgtaansikzsingthaantdwaedrme inoifstterantioenxtr-emealyll

difficult.

F atber J osepb Trisoglio

f * Lu Monferrato (Alessandda - Italy) t1.12.L912, Lima (Peru\\ D'8'L972, 59

years of age, 4) profession, 33 priesthood, 9 rector.

He had an understanding

respectful and fatherly manner

and generous nature atrd his delicate,

gained him the sympathy of a!. His

priestly counsel and preaching, his 35 years of untiring work in the, class-

ioom, the difficultieJ he experienced in carrying out certain unpalatable

obediences, showed a genuine, supernatural life and a remarkable exterior

serenity.

Brother Augustine Ventarini

t * Bagnoli di Sopra (Padua - Itdy) 13.11.1902, Tutin (Italy) 6.11.1972,70 yeas

oL age, 47 profession.

He was killed in a cat accident whilst returning from a day of

recollection. His was a life of prayer and work and desire to be with

God. He was proud of having looked after two Salesian bishops

(Bp. Lucato and Bp. Arduino) and of having lived for so many years

Ly the Basilica of Mary Help of Christians, to the beauty and. care of

which he gave of. his best. He practised poverty and loved the poor'

10 Pages 91-100

▲back to top

10.1 Page 91

▲back to top

-9L-

(184r)

Fatber Francis Vogrin|it

* f Cankova (Slovenia - Jugoslavia) 14.11.1895, Kapela (Slovenia -

L8.11.1972,77 years oI age, 57 profession, 47 priesthood, 13 rector.

Jugoslavia)

He had three genuine Salesian qualities: a joyous optimism in the

ups and downs of life; a love of the young and the sick (for whom no

hour was too late, no journey too long); and he taught Christian doctrine

with eagerness and efficacy. In later life he was a confessor much in

demand; and when he could do no more he consecrated his life to prayer.

Fatber'Villian Vasel

* t Berrendorf (Renania - Germany) )1.5.1884, Sannerz (Germany) 4.10.1972,

88 years of age,63 profession, 51 priesthood, 12 rector.

He came of a large family and had a hard life as a youngsrer, helping

his fathet in the fields. As an adult he was introduced to studies by

his parish priest and entered Penango, the first seminary of our German

Salesians. He was called up during the war, then went to Pampa to

assist migrant Germans, for whom he laboured with patience and zeal.

Back in Germany he worked in various houses till taken ill and for many

years bore this sickness with patience and fortitude until his death.

Brotber Jobn Zanoaello

* t Legnago (Verona - Italy) 6.2.1896, Treviglio (Bergamo - Italy) 28.9.1972,

76 years of age, 54 profession.

He was an "institution" in the college of Treviglio where he spent

all his Salesian life. He educated hundreds of boys, was the friend of

children, and used the stage as his special means of education. He

practised genuine poverty, was rich in natural virtues and communicated

them generously to whomever he met. He had a srong devotion to Mary

Help of Christians and instilled this devotion in all. He ended his life

in days of deep interior recollection.

10.2 Page 92

▲back to top

o HSg6effi H2S856€Ag'siE I 6#se I 5d#5i?S

gss gs*isrggsgrs3Eggg3ffi

i$ssBsg

F HFE$€€$RhH$$FRFEXRSNERflSRfr RFBP

F&T

eii\\'.{

;nrJ.ij:

ciir<\\\\t Nib.....ibl-.: Nbi<\\ Nbil\\

;.n.iii.;"rilij .-^Niii--:X^x;6i N;-o:

Nbi<,

s;;n

6N l

NNb.6NN.

Hdoi \\

Nor \\ Nr6.

;I i

cnor.iaodN\\

NiNl.

-rdNI i

NN6.6NN

Hdni..\\rioi .

Nro\\

cn i

r.1

NNo.

din

F-

Nra\\

6cli

Cro-.\\l Nto-\\

cnic.i.{\\\\o.ojd

NoF\\-

-n i

c\\

ioFl \\-

ddno\\

cFol\\- 9ro-{\\ eoF'\\-{

H-ncFi-- lH.n*dj6

-n i

!Fo.1\\- !ro'\\l\\

orNdi'1-\\oi

cor\\.\\l

H.6nHi

cor-.\\t

cn$i

srq.\\l

ocd{

E+i' $-.i'\\-.iGi6$".iiiEG;- E;I,dEN..i,EsAi $c-Hrjoi--E\\'i(:qo.E'd:to.qi+aloEdno Asni Eooai $ao. Eo+q E9cdi\\o&di E;oi Edd(qhE.n.ii .rEti d.Bi drEi cQ(nB\\jHt.cnBH\\i.'H\\-n+Eir-nrE\\i d..Ei "G.i

^4^^&

Atlr^rl

--) a

;8 FI

E a

a3fr,8 E a95 :Hto*r.? ?r,l=ggP6-

gEgggf 3s E E H lgsg si E E ffis :$ s : FsE $

fi H fi i Ei fi i;EEEEEgEEEEHEfigE H EEE $H

o(,

tor

3;; #;; # # # #,8 3; s

E;; "B.B "H;.x3

E; s E

h!a

-i

$6FiFNhi

6h!i-i=dtr'a O\\o

\\HO

\\N;Ot

n\\iO

\\HO

\\IHOn

\\\\dOO

iNHO

o\\iOo

\\OHO\\

O|H--

HFd- Nri -

.IHl-\\

+ FH -

lri,\\a

\\lH-O-

FiF--

@iF-

OirH\\

@ri

(\\l

o: O

.€dn

@+I