Acts_1973_270.ASC :: RM Letters

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ll. lnstructions and norms (nome in this issue)

lll. Gommunications (,page 21)

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

(page 28)

V. Documents (page 33)

1. The Salesian Ordo

sians in Mexico.

2. Letter of the Rector Major to the Sale-

Vl, Pontifical Magisterium (,page 39)

1. Chur.ch

the spread

uonf itdyr:ugdsiv-ine3g. Cifto,mhmumonanteoabchliginagtsionbu-t

2. We must halt

fonmidable truths.

Vll. Necrology - first list for 1973 (page 62)

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8. c. s. - RoMr

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I. LETTER OF THE RECTOR IVIAJOR

My dear conlrires and sons,

Once again it is time for me to maintain and strengthen

my bonds with you with my regular letter, carrying out the

{unction that article 1.29 of the Constitutions assigns to the

Rector Major - to be the Salesian family's cenre of unity.

Happy news: Bishop Trochta made cardinal

The election of our dear confrdre Bishop Trochta to the

college of cardinals is the first happy nev/s to recor.d. Even

though the event was publicized some time back it deserves

mention in these pages. Such an appointment is a well-merited

recognition of the faithful and constant service rendered to the

Church in circumstances most delicate and difficult. It is also an

honour for our humble society to which Cardinal Trochta always

feels closely bound as a member, ever loyal and grateful.

Confident of interpreting the thoughts of the Salesian family,

I hastened to congratulate him warmly. having in mind to express

our joy in a more fitting way when he came to present himself

to the Holy Father for the relevant ceremonies.

Meantime I am pleased to put on record that in all the

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( 1848)

difficult, painful and disturbed thirty years of his wotk for the

Church and the Congregation, Cardinal Trochta showed himself

everywhere and always utterly faithful to Don Bosco's teachings

and was always a priest of Christ and his Church; there was never

any question of wavering or doubt; he was always the worthy

son of Don Bosco.

Four months of work

Towatds mid-February the Superiot Council completed its

general meetings which had kept the members busy for four

{ull months.

Halfway through February the Regional Councillors resumed

their visits; and the remaining members of the Council now

have a schedule of meetings and contacts according to their own

particular work and Commission.

Your Rector Major has been busy with vatious visits and

meetings, offering guideJines and encouragement, and dwelling

on the more important matters in getting the wheels of renewal

rolling.

As you will read under section IV of these Acts, in the four

months of full sessions there was much solid work done in tackling

the many urgent matters arising.

rWe spent a lot of time examining the deliberations of the

Special Provincial Chapters that followed on the Special General

Chapter. You are aware, naturally, that these need the approval

of the Superior Council to have binding force. Mote than forty

were examined and approved. Some chapters, for one reason or

another, were unable to complete their work in the time foreseen.

'S(e shall make every effort to examine theit deliberations with

all requisite despatch.

Eventually when we get a bird's-eye view of the general

situation and have made the relative evaluations of the work done

by all the Provincial Chapters we intend to let you know, at least

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-5-

( 184e)

along the main lines, those elements of special interest that have

emerged. Each Province was examined as to its own special

situations and problems, together with its own practical needs

and its practical proposals along the lines of the Special General

Chapter's directives, i.e., in the light of our single mission and

single spirit. This makes each Province not an isolated particle

wandering about in a void, but a living and active cell in the

organic life

gregation.

equally

living

and

active

reality

the Con-

Top priority to formation

Many Provinces have now received back their deliberations

together with possible observations and remarks relating thereto.

They are now able to forge ahead and translate their deliberations

into ptactice. This point of time is not easy, is of great moment

and indeed is crucial. No matter how well conceived and pertinent

these documents may be, as long as they remain on paper only,

they are merely a list of fine ideas, good intentions and generous

resolutions. But all will be << as was >> and the documents pigeon-

holed in the file of wistful fantasy unless we roll up our sleeves

and do battle with the inevitable difficulties that will crop up

as we try to put the deliberations into practice.

This is a job that is complex, vital and of the utmost import-

ance, and those responsible are not only the Provincials and local

superiors. It must be tackled courageously all together, metho-

dically, and with special attention to those areas which should

have priority. But top priority must go to everything that rouches

on formation of personnel (from aspirantship and postulancy to the

curriculum proper to Salesian formation and our spiritual and

religious qualification, and eventually to on-going formation).

This is a << must >> because it is so fundamentally important.

To neglect this essential and vital step, not giving it precedence

in the renewal prograrnme, would show a lack of understanding

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( 1850)

-6-

and rcalization of the all-important interests of the Province and

the Congregation, despite all wotds to the contrary.

The Congregation (every Province) cannot afford to delay

its development, but it must be a development in depth, not in

the rnultiplying or increasing of works.

I am well aware that this policy is not the easiest; but I

also know that the really important things are never easy. Renewal

must begin right here. If perchance we were to take any other line

of thought, not only would we commit a grave error, but we would

inflict irreparable harm on our Province and the Congtegation:

time is not going to stand still and wait for us.

On the subject of personnel in formation, I notice that after

rhe Special General Chapter a very grave danger has come to light.

People seem to believe that for young men in formation, preparing

themselves for the Religious, priestly, Salesian life, mere living

in a Salesian community is sufficient; no one capable or responsible

is put in charge of their formation to give them that care that

is irreplaceable; nor is there any concern to choose a suitable

community that will have an educating influence on them. I have

no hesitation in damning this eror as fatal. Even if we were

not aware of just how much these young men need (far more

today than in the past) at least we should take warning from the

saddening negative tesults furnished by these experiences.

Dear confrBres, vocations are a ptecious treasure enffusted

to us by the good Lord, and their scarcity makes them all the

more precious. \\7e cannot aff.otd to risk damaging or losing these

vocations by adopting a superficial and easy-going attitude. 'We

must not neglect that necessary and elementary care which the

very nature of a vocation in formation demands. This by no means

excludes a wise and balanced understanding of the sensitivity that

belongs to the particular times in which we live.

The problem is a serious one, and much of the future of

the Provinces and the Congregation will depend on the way v/e

solve it: hence all those tesponsible for formation must keep

these thoughts constantly in mind.

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( 1851 )

The magisterium

Quite a number of confrbres thanked me for what I wrote

about the Magisterium in the last number of the Acts. It was

my duty to speak of it, and it is one of the responsibilities weighing

on all in the Congregation who have been entrusted with any

authority. Never before has the Magisterium been so much the

mouthpiece of authority as in these days. And just as the Superiors

have the obligation o{ carrying out this important task, so are

all the confrEres bound to its acceptance.

And so I feel I must point out that while the Magisterium

is a duty of the Rector Major it is also proportionately a part

of the office of Provincials and Rectors. They have the special

duty to make known and, to the greatest extent possible, to promote

observance of the the directives and norms, especially those which

in fact already

Regulations.

exist

particularly in the new Constitutions and

It is often obvious that directives and insuuctions that have

been promulgated some time, are simply not known. Rather

than indulge in empty laments, those in authority must insist,

charitably but unequivocally, that these directives from our different

legislative bodies be put into practice.

It is both necessary and more than ever beneficial that

Superiors, Provincial and local Councils and every single confrBre

(according to the particular sphere of action and responsibility)

be utterly aware of their sacrosanct duty to the Congregation

in this regard.

If the clear and precise directives coming from the General

and Provincial Chapters are not practised and made obligatory

without fear or reservation, all is wasted.

Another word on prayer

My January letter on prayer aroused many positive reactions,

not only from those in charge of communities, but also from

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(t852)

-8-

individual confrbres, and frequently from the younger members

too; indeed there was some teaction in every continent. This is

a sign that the perception of our < Life with God >> is something

widspread

infidelities

tthorobueghlaomutenthteedChoenrgereagnadtiothne-re.deIstpoiteffedresficcoiemncfoierst

and

confidence for our renewal.

However, to agree in words only, to applaud the argumenta-

tion, to stess the importance of prayer at this point of our

history

letter,

a-nd

all this is not good enough. As I

from what is sadly the case in

pointed out in my

many places, every

community and every confrEre must show a ttuly practical conviction

that out vocation only makes sense and is only sustained in faitb;

and faith in turn receives its natural nourishment in prayer.

Without this it may be something else, but it is certainly not our

vocation, certainly not our mission.

Prayer; both lruit and nourisbment ol laith

I have been deeply impressed by a chapter in one of Jean

Guitton's latest books entitled "'Why I believe". In it this

renowned Christian thinker and scholar refers to his personal

experience and develops a thesis that really sets one thinking.

At one point he remarks, "Faith is not real unless it leans

on a continual exercise of what could be termed 'piety"'. (Note

the word "piety".) He goes on to say, "I know that if I had

not been rained to pray, my faith would have starved, like a plant

without soil. And I think that the weakening of faith partly

depends on the fact that all the thought of past centuties is

neglected". He follows up with this observation, "The problem

of faith is not just the problem of knowing where Truth is. It is

also a practical problem: how can we seize this ruth and implant

it in our very being?" And again, "Knowledge is not necessarily

a. preparation for love. To make a truth part of me, to implant

it in my being, in 'the flesh of my spirit', I must embody it, give

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( 185' )

it a tangible covering". Guitton concludes that this incarnation

of faith, which is muth, is to be found in piety, which (he maintains)

is the indispensable element for nourishing faith.

I have quoted thus at length to show that souls dedicated

to the diligent and keen quest for truth, souls who have no fear

of new ideas(Jean Guitton is a philosopher, ecumenist and exegete)

recognise

much so

that

prayer and piety are deeply

one can conclude that the

linked with

problem of

pfaraityhe-r

is a

problem of faith.

Indeed it is apposite to ask, "How is it possible to live our

vocation and mission to the full if it is separated from prayer

and languishes, or if it is reduced to a non-faith? >

Please believe me, dear confrBres: to abandon or neglect

prayer (and there are plenty of specious arguments being urged

-notsauliwciadyasl

sophistry) will diminish or harm our faith; and,

obvious, that entails our vocation and mission

although

too.

There is only one thing left: we must fenew our resolution

responsibly and lovingly. Dear Provincials, Rectors and confrBres,

let us get down to deeds and realities so that prayer may take

the foremost place which belongs to it in the life of every confrBre

and every community.

"Serve God first: the rest will follow". In this way one's

neighbour will certainly be served and better and better loved.

Indeed, the more prayer becomes part of our lives, the more active,

generous and fruitful will our mission be. Our Lord tells us,

"nflithout me you can do nothing", and daily experience shows

just how true this is.

The ualue ol silence

\\)flhile dealing with this matter I wish to develop another

idea that has particular bearing on the subject. Voillaume has

maintained authoritatively (quoting Brother Carlo Carretto) that

prayer is "to think of God and love him". The two actions cannot

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( 1854)

-10-

be separated. I shall not dwell on the second part, but it seems

to the point to emphasise the word "think".

It is plain that to think of God seriously (as is the case

with anything of importance) there must be reflection, calmness.

There must be that fruitful silence in which alone it is possible

to concentfate one's attention and render real that filial encounter,

that speaking and listening to God.

Today, when the subl'ect of silence is broached, we hear

expressions like "monkery and medievalism!" This sophistical

claprap is meant to blind the unwary and superficial. Deep down

it betrays a mentality tainted (perhaps unwittingly) by the think-

ing thrust on us by "consumerism", comfort, hedonism, a world

allergic to all recollection or reflection and delighting in losing

itself in distraction.

A modern author has written, "C)ne has only to take stock

of the colossal 'industry of distraction' and the efforts made in

this field. People must have noisy disttaction at any cost: and

this renders more and mote impossible the silence that makes for

recollection. Modern man does not know what to do with silence,

solitude, lone meditation. lWe used to say, "Nature abhors a

vacuum": and this is man's reaction today. It is an attitude that

makes a person do anything to get away from solitude, silence

and quiet. Obviously reflection and recollection are thus rendered

difficult if not downright impossible. \\7e cannot live with the

God of silence without being ourselves silent, alone, recollected"

(Koser C., Vita con Dio oggi).

Of course we are not monks and we do not belong to the

middle ages: we cannot be other than Salesians, with all that

that name implies; and we are Salesians of our own times. But

this does not negate what the Special General Chapter has so

clearly maintained. Article 35 of the new Regulations reads,

"Let every community decide on opportune periods of silence to

produce an atmosphere conducive to recollection, personal work

and rest".

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2.1 Page 11

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- li -

( 1855)

As you see, the Special General Chaptet, while wanting to

relieve our community life of practices not consonant with our

particular mission and style, by no means set at naught the

importance of silence.

There is another consideration. It is a fact that modern

man, caught up in industy, noise and distraction has an absolute

longing for reflection and silence. If we examine the Church

today, in its myriad contrasts and confusions, we see many thou-

sands of simple Christians, men of action, religious and priests,

not indeed "taking the cloister by storm", but certainly flocking

to the ever-growing numbers of retreat houses: they feel that

there they can breathe deeply of the spiritual atmosphere they

find in the silence that envelops them.

Some may ask whether all this is pertinent for Salesians

engrossed in work and feverish activity. My dear confrBres, rest

assured that it certainly is! William Fealher, one of those successful

American businessmen who started from nothing, and always in

a whirl of activity, left in his memoirs his secret of success:

"Spend an evening in your room all alone with your thoughts: this

will help you get to know yourself better. Such an evening passed

looking in on yourself will help you find a few nuggets of gold

or a few diamonds".

But without going as far as America, and certainly not treasure-

hunting, Pascal had already written these wotds (and we septua-

genarian Salesians would do well to ponder them): "I have disco-

vered that all one's misfortunes issue from one thing: not knowing

how to sit in a room and pondet".

I{ we gaze about us with honesty and also look into ourselves,

we have to agree with this great thinker, who always speaks to

man about man.

A propos of Pascal's invitation, lve should put ourselves the

question, "How much time do I give to reflection, to personal

reading of matters that bring me face to face with my innermost

sel{ and with the Absolute?" This kind of reading is indispensable.

The preparation of conferences, lessons, sermons is certainly always

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( 1856)

-1,2-

good and necessary, but it is no substitute: there must be reading

that is for the direct nourishing of our spirit, that puts us in filial

and loving contact with God.

The true Salesian is a man ubo thinks

The quote from Pascal impresses me even more when I think

of a remark made to me by a priest, a man of culture and anxious

for conciliar and post-capitular renewal. After preaching the

annual retreat in various places, he sadly remarked to me, "The

I Salesians have met during these retreats gave me the impression

of being allergic to silence, and also, unhappily, to thinking and

prayer". I can only hope this judgement is not true, or at least

?. greatly exaggerated generalization.

Our classic Salesians, the men who built up the Congregation

from its early beginnings, planning its expansion and progfess,

were indeed men of untiring energy and enthusiasm; but they

were also men who, after the example of Don Bosco, were given

to thought, personal recollection, reflection and prayer. Names

like Rua, Rinaldi, Berruti, Quadrio, Srugi, are representative of

thousands and thousands of confrBres who were able to throw

themselves into their work with great profit; yet always enjoyed

the enlightenment and comfort of that "fruitful thought", that

energizing "silent conversing ith God", which, despite difficulties

that are never lacking, points the sure, safe way to new apostolic

goals.

Dear confrdres, the more active our life is, the more exposed

to the gusty rvinds of wordliness, the deeper our roors must be.

This is achieved exactly by learning how to think, reflect, encounter

God, put ourselves in union with him. For this the atmosphere

and ambient most suitable is to be found in recollection and

silence, especially in those privileged times of the days of recollection

we have every month, every three months and every year. The

thought of our Founder is underlined by article 63 of the Consti-

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-73-

( 1857)

tutions, "Don Bosco saw in these moments of recollection and

renewal 'the basic part' and the synthesis of our whole life

of prayer".

Days of recollection are not study meetings

At the risk or repetition I wish ro srress that the days of

recollection should not be turned or distorted into study meetings,

round-table discussions or debates on all kinds of cultural matrers.

Admittedly such gatherings can be very useful, but they must

not substitute the days of recollection; other times and occasions

should be found for them. The days of recollection, with their

special programming, must serve to restore and recreate the

Salesian's spiritual and apostolic life: and this is done by reflection

baenldonpgertsoonsaulcahnddacyosm. mOunneitcyapnraaydemrit-

these are the things that

that there are many forms,

many ways and means, for achieving recollection, silence, solitary

bwuitthtdhreawbaasl ic-

and perhaps we have much

necessity of these elements for

to learn in this

prayer and the

matter;

interior

life cannot be gainsaid.

For the sake of man and his "life in God" we must get rid

of the modern phobia regarding recollection, silence and prayer.

Recollection and silence are indispensable not only for life in

God but also for rue culture and civilization.

These ideas may not "conform", but they are absolutely

correct; and if Provincials and Rectors keep them before their

minds, I am sure that the logical consequences will not fall on

barren soil. They are well aware of their duty to see in one way

or another that these days the Constitutions set aside for the

spiritual and apostolic nourishment of the confrEres be not emptied

of their precious contents. The rights and ffue interests of the

confrEres in this regard must not be denied them.

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(1858)

- 14 -

'Vby insist so mucb on prayer?

Now it may be asked why so much is being said about prayer'

The answer is seen in plain facts. I see how urgent it is to take

courageous, total and methodical action for our renewal along the

clear lines of the Special General Chapter. It is exactly because

of this that it would be a grave mistake to insist on the other

sections (important though they are) without making our starting

point the dedicated renewal of our prayer life; and when I say

prayer I include the sum o{ our personal and community relation-

ships with

mission".

God

as people consecrated and "sent forth on our

"This is the very centre, indeed it is the true secret of the

renewal of our Salesian vocation today." This unequivocal state-

ment is not mine: it was made by the Special General Chapter

(SGC 519). And a little further on are these words, "\\(/e are

convinced that only a spiritual rebirth and not a mere set of

new structures will give the go-ahead to a new era in the history

of the Church" (SGC 523).

These affirmations issue from the most important organ of

our Congregation and are the fruit of bitter experience. They come

from the desire to see the Congregation extend itself without

delay in bold apostolic dedication; and it is for this very reason

that the Chapter bids us rechatge our spiritual life with God's

urging action, so that we become men of the spirit, men of prayer

that is not formalistic but convinced. \\ile must be ever mindful

of these statements, especially at this decisive moment when the

Congregation is gathering its forces to set in motion the complex

machinery of its renewal. It would be a sorry day for us if we

were to set our shouldets to other sections of renewal and neglect

our life in

thing else.

GRoedne-walfoisr

this is the pivot and foundation of every-

not a case of getting ourselves reotganized,

but alligning ourselves with the Lord in fidelity and spiritual

docility. \\(e would run the risk of setting up a lot of showy

and apparently efficient machinery; but it would be soulless and

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-15-

( 185e)

Iacking that irreplaceable spiritual energy for the service ro youth

and the Church that the Congregation must render. It would

be a poor structure that would very soon prove useless.

My dear Salesians, we have been invited to undertake the

task of renewal; then let us be sincerely convinced of the solemn

and ever-relevant statement of Don Rinaldi that is backed by the

Regulations themselves: "Untiring work sanctified by prayer and

union with God must be the characteristic of the sons of St. John

Bosco".

Lent and Temperance

One last thought. As I write these pages we are just

beginning Lent. In tune with the whole thought of the Council,

article 50 of our Regulations invites us to live this important part

of the liturgical year intensely, turning Lenten austerity into

practical reality, both as individuals and communities.

A general but important observation: I make frequent

references to the Constitutions. It is important not only to be

well aware of them, but to be thoroughly versed in them. This

is the surest way we shall come to appreciate them and discover

in them all the spiritual and Salesian wealth they contain. Thus

it will not be a case of mere formal observance: rather we shall

then live them in practice.

To be consistent and faithful to the promise we freely made

rve have to eschew all empty and false formalism: 'u/e must accept

sincerely and cordially this means the Congregarion ofiers its sons

in order to help them measure up adequately to rheir mission

and consecration. It is not just fitting, it is necessary that each

community find a time for the public reading of the Constitutions

and Regulations.

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(1860)

- 16 -

Not sbackles but railway lines

Local Superiors, especially Provincials and Rectors, should

refer often to the Constitutions and to the spiritual values therein

-andapnrdacItirceafle, rbaulst owthoicthhoosfeteanrtcicolenstatinhaetsasreentniaoltasnudicbtalysicjurviadliuceasl

for the Salesian life and spirit. \\7e must remember that our

Holy Rule is not a straitjacket, or a set of shackles to deprive

us of libetty, but a railway line along which the Congrega-

tion can progress, develop and act in harmony. A little thought

will make it obvious that the Constitutions are a synthesis of the

-"pirit proper to our Congregation:to know them, practise them,

acancdiohuasvweaoytshearnsdpmraecatnissetothekmeep-

these are the simple

us united in this spirit

and effi-

which is

the vital element of our Congregation.

I should add too that we should do more than just refer

to the Constitutions: when proper and necessary, especially those

in authority should demand respect fot them. Professional loyalty

requires this; but there should also be a desire to respect and

defend the "law" itself. It is, after all, the expressed will of

the Congregation, written up in fidelity to our Founder's charism.

Any well-ordered and organized society would expect this loyal

observance from its members. The day when the law (our Holy

Rule) is regatded as a "scrap of paper", and whims and individual

caprices take over, and there is contempt (in practice if not theory)

then that day would see the end of the Congregation.

Don Bosco gives a further reminder of this in his last will

written from the depths of his paternal heart when he was about

to leave his children: "If you have loved me in life, continue to

love me after death by observing the Constitutions". He has given

us a yardstick to measure our love for him and the Congregation,

his creation and our mother. \\Tithout this there would be no

tue love of Don Bosco, no matter how different things might

eppear. Don Bosco himself, our Father, has said so.

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-17-

Mortification rteafl.s strength

( 1861 )

Let us dwell a moment now on Lent and its invitation to

mortify ourselves. This is the special time for penance, but obviously

the obligation extends throughout the year.

This austerity is referred to by Don Bosco and our Salesian

tradition as ternperance. \\We know well how today's pundits (and

they are not

despise and

dailsl plauytefoltkhe-se

possibly some

values. They

are in our own ranks)

substitute (at least in

practice) values of comfort, well-being and status-symbol buying.

But indeed where these values become criteria for evaluating

persons, groups ot peoples, man is no longer man. \\7e should

note how this is happening, especially among the young, in

those countries in which progress is confused with the tat-race

after the myth of plenty.

True human values are lodged on a higher plane than mete

well-being (we are not denying the usefulness and validity of the

latter, provided it be subordinated to the uue values).

The highest human values are reached only when a man is

master of himself; and to attain this he must face up to discomfort,

austerity, i.e., mortification, temperance.

Pope Paul VI spoke some very apposite words at the

beginning of Lent: "Christian abnegation, mortification, penance

are not forms of weakness, they are not infetiority complexes;

but, issuing from grace and will-power, they are rather forms

of strength; they train us to be masters of ourselves; they give

unity and balance to our faculties; they help the spirit prevail over

the flesh, reason over fantasy, will over instincts; they bring to

our being a need for fulness and perfection. Rigor means vigour!"

(Address of Pope Paul VI at Santa Sabina, T March, 1973).

It is good to see Scripture quoted so freely these days. Then

let us recall Jesus speaking simply and clearly to us in particular,

who have elected to follow him closely: "I{. any man would come

after me, let him deny himself and take up his cross daily and

2.8 Page 18

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(t862)

-18-

follow me". \\(/e cannot escape this: it is part of the Christian

message that we as consecrated men publicly accepted in full.

Three threats to oar cornrnunities

Our Special General Chapter was very much aware of the

importance of

and essentially

Christian self-abnegation

temperance. Don Bosco

-knewwhiwchhamtehaenswparsimaabroiluyt

rvhen he gave us our Salesian diptych: work and temperance.

In article 606 the Chapter remarks that our witness to poverty

is particularly meaningful when lived in community. ft goes on

to explain that in practice this means frugality in food, rejecting

the superfluous, functional simplicity in our buildings, the way

we own things (we place ourselves and everything we have at the

common service of our mission), and our generous solidarity

with the houses and Provinces of the Congregation and the vatious

needs of the Church and the world.

Lent invites us to reflect and to ask serenely and sincerely

in every community: "As individuals and as communities, how

do we stand in the matter of austerity and temperance?" Let us

not try to salve our consciences with smart, comfortable but

unconvincing arguments; we must ansurer the question without

hedging.

According to Don Bosco the three enemies that threaten our

communities are "cibus, potus, lectus" (food, drink and sleep),

and he dilated on the atay of factors therein that could negate

our lives. I think our Founder's words are relevant today, especially

in certain sectors.

The lack of frugality and temperance in food, in certain

prolonged and costly holidays, in going after all kinds of comforts

and conveniences, in recreations that belong to the well-to-do, is

an offence to so many of our confrEres who live in genuine

poverty and Salesian frugality; it is an offence to the infinite

number of poor who lack even the necessities of life; and it is an

2.9 Page 19

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_L9_

(1861)

ofience to the thousands of good souls who uy to help the Sale-

sian mission by conducting their lives in a kugal pattern of sacri-

fices, living far more modestly than those who enjoy the fruits of

their mortification.

ril7e are aware how critical the young are in this matter that

touches on our personal poverty, our community poverty and the

very meaning of consecrated life. It should be remembered

what a positive influence a life showing the stamp of austerity

and temperance can have on young vocations.

Our rnission dernands austerity

The Special General Chapter had indicated the missions as

the main avenue of our renewal. Hence my words on stirring

up in every community a constant awareness and interest in the

missions. But if we live a soft life, a life spent in anxious questing

for bodily comforts, if the stuff of which we are made is mere

jelly, if we lack the srength and energy that comes from Don

Bosco's style of temperance, how can the missionary spirit flourish

in us? Don Bosco knew what he was about when he exhorted

his missionaries to "great moderation in food, drink and rest"

and it holds for us too!

One just cannot be a man of prayer with God's interests

at heart, and be always anxiously striving for a comfortable little

world, lacking nothing. This is very different from what Christ

wants and offers us.

Lack of temperance is one of the weak spots; and history

ieaches us that the enemy makes use of it to undermine the walls

of our Congregation. Don Bosco knew his history and shouted

the danger to his sons loud and strong.

Our Founder urges us forward to a mission that demands

self-giving, and this requires austerity and detachment, "a heart

that walks barefoot", as St. Francis of Sales used to say.

Dear sons, it is my wish that you dwell on rhese thoughts

2.10 Page 20

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( 1864)

-20

of mine and use them to check how you stand as individuals and

communities. There are so many people who love and esteem

the Congregation and want the Salesians to be faithful to their

Founder. God grant that they may join our Founder and say

of you, "Indeed these are true sons of Don Bosco".

I hope this lettet arrives in time to carry you my sincete

greetings for Easter.

Affectionate good wishes. Let us be united each day "in the

breaking of bread".

May out Father Don Bosco biess you all.

Father Ar,ovsrus Rrccpnr

Rector Major

3 Pages 21-30

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3.1 Page 21

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III. COTVIIVIUNICATIONS

1. Bishop Ttochta out foutth Salesian Car&nal

The Rector Major's letter in this issue of the Acts has already

made reference to the Sacred Consistory of 5 March in which Pope

Paul VI announced that Stephen Trochta, Salesian Bishop of Lito-

merice had already been created Cardinal "in pectore" in the Sacred

Consistory of. L969. We give herewith the Pope's allocution to the

recent Consistory in which he explains the reasons for the appointment

and why the matter was kept secret since 1969.

"And now we have a special announcement to make", the Holy

Father said. "\\7e refer to the last Consistory of 28 April 1969 in

which we announced the creation of two cardinals for the Sacred

College. \\7e then reserved these appointments "in pectore". It is

now our pleasure to proclaim that the first of these is our venerable

brother, Stephen Trochta, Bishop of Litomerice in Czechoslovakia.

"The reason we chose him was not only to give solemn recognition

to the merits of this faithful and zealous pastor but also to show our

affection for his splendid country which for many reasons is particularly

close to our heart.

"And now the motives for our delay in making public his name:

first of all, our venerable brother Joseph Cardinal Beran was still

u,ith us (although suffering a severe illness which was soon to cause

his death), and although nor living in his country, he still had title

to the illusttious archdiocese of Prague. But the main reason was

that we always desired, and never at any time lost hope, that eventually

relations between the Government and the Church in the Republic of

Czechoslovakia would return to normal. Over the years great efforts

rvere made to attain this goal.

"Although in its early stages and not yet finalised, certain progress

3.2 Page 22

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( 1866)

-22-

has been achieved recently with the appointment of four new bishops

belonging to that country. !7e are confident that the hoped-for

development will soon be realised; and so we are happy to give you

this news which we are sure will bring satisfaction and joy not only

to the Catholics but to all the Czechoslovakian people".

2. Intetcontinental meetings for the implementation of the directives

of the Special Geneml Chapter

The Superior Council has now decided on the procedure for the

intercontinental meetings envisaged by XX SGC. The Acts of the

Special General Chapter (761:1.2) speak

a convenient time the Rectot Major and

osfomtheesme emmebeetirnsgos fththues:S-upe"r[io1r

Council will arrange m€etings with the Provincials of the different

regions to take stock of the progress that has been made in the

implementation of the directives of the General Chapter".

This section of the Acts also provides in a general way for the

necessary programme to be adopted in the preparation of such meetings.

The Superior Council has now further detailed this procedure, dividing

it into four phases.

1.) In every Province the Provincial and his Council will prepare

a report on how the Province has implemented the directives of the

Special General Chapter and the deliberations of the Special Provincial

Chapter.

2) An intermediate Provincial Chapter will be held between the

two General Chapters (cf. Acts SGC 761:10). Its scope is to examine

the report prepared by the Provincial with his Council and to approve

the definitive text.

3) When the report is apptoved it will be forwarded to the

Supetior Council for examination.

4) Finally the intercontinental meetings will be held, with the

Rector Major, some Council members, and Provincials with their

Provincial Delegates.

In broad lines and subject to unforeseen problems the Superiot

3.3 Page 23

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( 1867)

Council has fixed the places for these meetings: Rome, Brazil and

Bangalore.

The dates for the different phases of preparation are here

tabulated:

Meetings

ROME

BRAZIL BANGALORE

1) Preparation of re-

port of Provincial

and his Council

2) Intermediate Pro-

vincial Chapter

3) Forwarding of re-

port to Superior

Council and exam-

ination thereof

4) Intercontinental

meedngs

for end

o[. 1974

January

197 5

Feb-Mar

197 5

first 10 days

of April 1975

by January

197 5

February

t97 5

Mar-Apr

1975

by May

197 5

June

1,975

Aug-Sept

1975

last 10 days second 10 days

of. May 1975 of. Oct 1975

3. The PAS: specialized and up-dating cources

The PAS at Rome has publicized the specialized and up-dating

courses it has organized for the next few years. These specialized

coutses ate: a) a two-year course of theology, b) a two-year course

in spirituality and c) a yearly course in up-dating.

a) The tuo-year course ol specialized tbeology is open to those

who have completed their institutional theological course. It offers

a choice of dogmatic theology and pastoral theology (the latter special-

. izing further into pastoral-moral, pastoral-liturgy and spirituality). The

course carries the "Licentiate in Theology" degree.

b) Tbe tuo-year coarse ol specialization in spirituality is open

to all members of t}e Salesian family (SDB, FMA, VDB, Co-operators,

Past Pupils), the mininum study requirements being the successful

completion of the pre-university yeer (licenza dalla scuola media supe-

riore). The course awards a "Diploma in Spirituality".

3.4 Page 24

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( 1868)

c) Tbe twelue-rnontbs course in up-dating is suited to Salesians

who have spent some yeats in the ministry and is based on four main

themes: knowing modern man and today's world; study of the renewed

theological thought of our times; examination of pastoral action; and

deepening and up-dating of the Salesian vocation.

\\7ith these initiatives the PAS is offering an ever-increasing

service and guidance to the Salesian family.

4. Coutses of "On-going Formation" at the Salesianum (Genetalate,

Rome)

The Salesian Formation Commission is preparing courses of on-

going formation at the Rome Salesianum.

These courses aim at offering Salesians a "renewal experience"

along the following lines: deep spiritual dedication; Salesian community

li{e; pastoral searchings and new attitudes; cultural up-dating.

The first course of on-going {ormation is planned for next October

and will last four rnonths.

5. The world-gathering of Salesian Brothers

The Superior Council has fixed the date and procedure of the

meetings of the Brothers which (in compliance with SGC 76):4) are

to be held at the Provincial level, then regional, and finally world level.

The organization of these meetings has been entrusted (according

to the level) to Provincials, Regional Councillors and the Commission

for Salesian Formation.

In these meetings the Congregation will study in depth how the

Salesian Brother was envisaged by the Special General Chapter and the

practical directives the same Chaptet gave in his regard.

The world meeting of Salesian Brothers will take place at Rome

in the last week of March 1975, coinciding with the opening of

Holy Year.

6. The wotk ptogramme of the Supedor Council

This programme has been scheduled to suit the members' alternat-

ing presence at the Generalate and absence on regional visits.

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-25-

Up to 1976 the general scbedule is as lollows

(186e)

On regional uisits

At the Generalate

15 Feb - )0 June 1973

1 Oct. 1973 - 14 Jan 1.974

16 Mar - 30 June 197 4

I Oct 1974 - 15 Jan 1975

16 Mar - 30 lute L975

1 Oct 1975 - 15 lan 1976

1 July - 30 Sept 1973

15 Jan - 15 Mar L97 4

1 July - 30 Sept 1,974

16 Jan - 15 Mar r975

i july - 30 Sept t975

7. Mgt. Coronado: new Salesian bishop

The Holy Father has appointed Mgr. Jesris Maria Coronado Caro,

SDB, Prefect Apostolic of Ariari, to the residential see of Girardot,

Colombia.

8. Prcvincial appointments

Father Gennaro Honda has been appointed Provincial of the

Province of Japan.

Father Robert Falk has been appointed personal delegate of the

Rector Major for the Delegation of South Korea.

9. Study Centte for the history of the Salesian Congregation

A Study Cenre for the histor), of the Salesian Congregation has

been set up at the Generalate under the aegis of the Theological

Faculty of the PAS (Rorne).

Its aim is to fill an obvious gap in this sector, and to collect facts

and trends that may be of use not only in understanding the past

but also for projecting the future.

The Superior Council has assigned to the Centre turo tasks: the

wtiting up of Salesian history in general, and the particular history

3.6 Page 26

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( 1870)

of the Salesian missions (which will celebrate their centenary in 1975).

This latter work will be direced by Father Raphael Farina (Dean of

the Theological Faculty at the PAS) with the collaboration of the

Commission for Salesian Missions at the Generalate. The Centre aims

to collect and catalogue published and unpublished material from

missionary centres or lying in various archives; to set up a library of

missionary reviews and magazines; prepare a monograph on the history

of the Salesian missions (to be ready for 1975); and publish various

scientific contributions on the Salesian missions.

The Centte is already at work and has enlisted the aid of Regional

Superiors in the organizing of men and suitable initiatives in various

parts of the Salesian missionary world for the collection of material

for study and publication.

10. Salesians in the Managua eatthquake

The violent earthquake which struck Nicaragua 23-24 December

last, destroying its capital Managua, also involved the Salesian work

in that city. Buildings were seriously damaged, but confrBres and all

other persons in our houses escaped harm.

The Salesian foundation v/as on the outskirts of the city in a

working-class area that was developing rapidly. It consisted of a school

building and work-shops (for printing, mechanics and carpentry) with

1500 pupils; also a free elementary school. Many other works of a

social nature were

suffered damage to

about to

the value

be opened in

of g 150,000.

January.

The

buildings

During those tragic days the confrBres spent themselves utterly

in helping the homeless, and the Salesian houses of Masaya and Granada,

not far from Managua, were placed at the disposal of the authorities as

emergency bases.

Through the good offices of the Superior Council, a few Salesians

from the Missionary Office of New Rochelle travelled immediately

to the disaster area. Venezuela also sent confrbres;and practically all

parts of the Salesian world showed their solidarity by doing or sending

something in the way of help.

As a result of these efforts, and especially due to the dedication

of the Managua confrdres, the youth centre is once more engaging

3.7 Page 27

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( 1871 )

in some of its activities. News is to hand that in the usable parts of

the centre two crash courses in arc-welding for apprentices and workers

arc already in progress. The idea of these courses is to train men

in a hurry to help in the prompt rebuilding of the ruined capital.

For the same purpose there are further crash courses in electricity,

carpentery, joinery, etc. Meanwhile, the youngsters are drifting back

to the youth centre, and life round about is gradually returning to

normal.

These pages record and renew the lively solidarity of the Salesian

family towards these stricken confrEres and especially towards His

Grace, Michael Obando Bravo, Salesian Archbishop of Managua.

1 1. Donations for Managua

After the earthquake tragedy and the damage to our Don Bosco

School of Arts and Trades (as described above) various Provinces have

hastened to forward to the Rector Major thefu contributions to the

solidarity fund for these confrbres so hard-hit. Below are details.

North Belgium

United States East

Quito

Portugal

Bahia Blanca

United States ril7est

South Germany

Madtid

Lire

Pesetas

130,000

309,000

1,240,000

1,064,000

300,000

1,335,165

1,goo,o0o

176,385

From the general BROTHERLY SOLIDARITY FUND the

Rector Major has sent to His Grace, Obando Bravo, Salesian Archbishop

of Managua, L 1.,000,000 to help in the many needs of his stricken

people.

3.8 Page 28

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IV. ACTIVITIES OF THE SUPERIOR COUNCIL

AND IVIATTERS OF GENERAL INTEREST

1. Superior Council meetings

Half way through February the Regional Councillors began their

second journey to their respective Provinces. From the thitd week

of last October till then, the Superior Council was in full strength at

the Generalate and was busy with many of the Society's problems.

During these four months at Rome it held meetings at various

levels: meetings with the Commissions, both separately and together;

meeting with the Regionals; with various committees; and sixty-seven

general meetings.

The general meetings dealt with a vatiety of matters. First there

was the ordinary governing of the Congregation, and with modern

times presenting special problems calling for exceptional decisions, time

for ordinary governing is greatly reduced; nevertheless government

must proceed: for many decisions (regarding persons, works, Provinces)

the Rector Major wants the opinion of his Councillors, or must have

their consent.

The Council's first item was the examination of the Regionals'

reports on the Provinces they had just visited. These visits, though

rapid, were nevertheless sufficient to highlight some questions of

moment, and the Council discussed way and means for suitable

solutions. The teports covered the whole of the Salesian world.

The Superior Council also appointed eight Provincials. The choice

of a confrdre to take on the responsibility of a Province is a grave

one, especially in these times of renewal; and for that very reason the

procedure for appointment is now a more lengthy and detailed matter.

According to the Acts of the Special General Chapter the Regional

Councillor must see that there be an opinion poll conducted among

the confrdres of the Province. The Superior Council then carefully

examines the confrBres' prefetences and proceeds with the appointment.

Besides the ordinary work, the Superior Council examined the

various Special Provincial Council deliberations. The procedute of this

3.9 Page 29

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-29

(1873)

new and difficult task was described in the last number of the Acts

(page 54). Fortysix out of the seventyfour Special Provincial Council

deliberations have now been examined. They are herewith listed.

Italy and tbe Middle East.

Adriatic, Ligurian-Tuscan, Southern, Novarese, Romano-Sarda, Sicilian,

Subalpine, East and \\fest Veneta, Middle East.

Central America €s Soatb Ameica (Pacific side).

Antilles, Bolivia, Central America, Messico-Mexico, Venezuela.

South Arnerica (Atlantic side).

La Plata, Belo Horizonte, Manaus, Recife, Pamguay.

Iberian Peninsula.

Barcelona, Bilbao, Cordoba, Leon, Madrid, Seville, Portugal.

Nortb €v Central Earope and Cerutral Africa.

Austria, North & South Belgium, North France, Ljubljana, Zagreb,

Holland, Central Africa.

En glisb-s peakin g Re gion.

Australia, Hong Kong, Bombay, Calcutta, Gauhati, Madras, Ireland,

Japan, Thailand.

The examination of the Special Provincial deliberations has proved

very helpful to the Superior Council, putting the members in close touch

with the realities of the Provinces and the confrdres' obvious desire and

efforts for renewal. The work will be resumed in July when the

Regionals retufn from abroad.

2. The work of the Commissions

Each Commission has made practical proposals to the Superior

Council and received approval for several.

in Tbe Commission lor Salesian Formation is helping the PAS (Rome)

the programming of the new academic courses mentioned in

"Communications", page 23. It is also preparing for the \\)7orld

Congress of Salesian Brothers (v. page 24).

3.10 Page 30

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(t874)

-30-

More generally, the Commission is studying ways and means for

a constant increase in the effectiveness of the work of formation

in the Provinces (for it is to the Provinces that the Special General

Chapter has entrusted the immediate and practical matters of confrBre-

formation).

Finally the Commission has made considerable progress with a

document on on-going formation which the Constitutions describe as

the right and duty of every Salesian. The matter is treated as a typically

modern fact, aimed at attaioing "formation through change". The

prevailing stability in the past could have fostered the idea that a

formation once acquired lasted for good. But these days see our whole

social fabric subjected to constant and regular changes. The grorvn-up,

as well as the youngster, will not survive if he does not "learn how

to learn", if he does not form himself "for change and in change".

Thus (the document-in-preparation continues), on-going formation will

always need to be extended to span the whole of our existence from

infancy to old age. This study of the Salesian confrEre is not treated

as a matter of broad ditectives, but delves into practical situations: for

it is of ever-increasing importance that the Congregation take its on-

going formation seriously if it wishes to fulfil its Salesian mission

today.

This is why courses of on-going formation are being organized

at the Salesianum as described on page 24.

Tbe Coramission lor Youth

Council with its programme of

"Pastoral" has presented the

action and the objectives it

Superior

plans to

achieve.

On J and 4 February it organized a meeting at the Generalate for

Salesians representing schools and youth apostolate in Italy and Spain'

The problem of the Catholic school in a pluralistic society was dealt

with and an outline of proposals for Salesian schools drafted.

The Cornmission lor Adults also presented its plan of action to

the Council. It has set in train a two-fold enquiry into Salesian

Bulletins and Salesian publishing houses. It plans to make an estimate

of the situation, examine the problems that come to light, and, where

possible (in line with the directives of the Special General Chapter),

co-ordinate initiatives for common action.

Also part of the Commission's scope is information regarding the

4 Pages 31-40

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4.1 Page 31

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-31 -

(1875)

internal affairs of the Congregation (communications that are mutually

beneficial, exchange of experiences, questing for new methods), especially

the Provincial newsletters (now widely in use), and the need to increase

the exchange of informadon at the inter-Provincial and wodd levels.

The Commission is also working on two documents close to the

heart of the Salesian {.amily: the new past pupils statutes and the

new Regulations lor salesian co-operators. The preparation of the

latter is still in the initial stages, and the commisslon, together with

the National Councils of Co-operators, is mapping o,rt i1s [nes of

procedure.

On the other hand, the Statutes of the pasr pupils are well

advanced. A first draft has been forwarded to the National councils

and their observations are already to hand. A meeting of the con-

federated committee of Past Pupils will soon be held to ]inalize details

and arrive at a definitive text as soon as possible. The meeting will

also deal with two other matters of general interest: the coigress

of Past Pupils in Latin America (themes, programmes , organization),

and the seting up of an international news bulletin.

Tbe Cornmission for tbe Missions has also put its programme to

the superior council and received approval. Its aim is missio"n renelval,

and the approaching centenary of the Salesian missions will be u gooi

occasion for the launching of various initiatives now in pr.p"ruiiorr.

One of these latter is the founding of a study centre foth. ;,Hirrory

of the Salesian Missions" (v. page 25).

3. Other activities of the Superior Council

Foa-fthth_eDer uRcroainuingnetcrhiilelaotprtseenrmdioeaddnaomgfeetdehteitnoggsevniose(irtapvlaamsrteioeputuisnpgpilsrooavf innthdceecsoC-"oonpudenrcaHilt,oors.srorm"irne.

Spain and Portugal. Father castillo took part in the Inter-American

Catholic Education Conference in January at panama.

For the first time the new Generalate celebrated the feast of Saint

John Bosco. on the eve of the feast many salesians, co-operators and

past pupils accepted an invitation to be present at the concelebrated

Mass presided over by Cardinal Confalonieri.

4.2 Page 32

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( 1876)

On 9 February the members of the Superior Council marked the

conclusion of their work in Rome by repairing to St. Peter's to con-

celebrate Mass at the tomb of the Apostle.

During the next few days the Regional Councillors set out on

their visits; and the Councillors for the Missions and Youth "Pastoral"

also left for important journeys: Father Tohill to spend four months

in the ten missionary territories of the Congregation in Latin America,

and Father Castillo to visit all the aspirantates in Italy.

The Rector Major, too, journeyed to the Iberian Peninsula and

was there from the 14th. to the 26th. of February.

4. The Rectot Maiot in Spain and Portugal

During the period 14-26 February the Rector Major visited the

Salesians ir, Spui" and portugal in company with Father M6lida

(councillor for the Iberian Peninsular) and Father vigand (who also

attended the various meetings scheduled)'

The visit included Madrid (14-18 Feb), Lisbon and Oporto (18-21

Feb) and Barcelona (21-25 Feb).

At Madrid the Rector Major attended the < Iberian Conference >>

and also met the five novice mastefs. He gave a conference on vocations

to the Daughters of Mary Help of christians and addressed three

hundred Salesians on the subject of renewal.

In Portugal he met the Provincial Council, spoke with the Nuncio

and visited a number of Salesian Houses'

At Barcelona he addressed two hundred confrEres on the subject

of renewal and spent a few quiet days of prayer at the monastefy of

Monserrat.

The Rector Maior worked to a tight schedule that was crowded

yet calm. (Among other things, Father Ricceri had to front up to an

,U-orr, attack of 140 aspirants atCarubanchel Alto - all fierce autogfaph

hunters.)

The Salesian family in the Iberian Peninsular enjoyed meeting the

successor of Don Bosco and saw in his urging and encoutaging directives

the continuation of that dialogue which was begun so many years ago

by Don Bosco himself.

4.3 Page 33

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V. DOCUNIENTS

1. The Salesian Otdo

On 13 March 1973 tbe Sacred Congregation lor Dioine'Vorsbip

approued tbe Salesian Ordo. Tbe text in Latin and English follous.

a) Latin text

SACRA CONGREGATIO PRO CULTU DIVINO

Prot. N. 476/73 socrETATrs sANCTT FRANCrscr sALEsrr

fnstante Rev. Domino Decio Baptista Teixeira, Procuratore Gene-

rali Societatis Sancti Francisci Salesii, litteris die 28 {ebrualiri L973

datis, vigore facultatum huic Sacrae Congregationi a Summo Pontifice

Paulo VI ributarum, Calendarium proprium eiusdem Societatis, prout

in adiecto prcstat exemplari, perlibenter probamus seu confirmamus,

ut ab iis qui eo tenentur in posterum servetur.

Huiusmodi Calendadum servatur etiam in ecclesiis et oratoriis

Instituti Filiarum Beatae Mariae Virginis Auxiliatricis et inseri potest

sive in Calendarium Romanum generale sive in Calendarium Ecclesiae

localis, iuxta electionem a Superioribus competentibus singulis in regio-

nibus faciendam.

Contrariis quibuslibet minime obstantibus.

Ex aedibus Sacrae Congregationis pro Cultu Divino, die 13 manii

1973.

Anrunus Card. TesBxt, Praelectus

A. BucNrNr, Archiep. tit. Diocletianen., A Secretis

4.4 Page 34

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( 1878)

34-

SOCIETATIS SANCTI FRANCISCI SALESII

CALENDARIUM PROPRIUM

IeNuenrus

24 S. Francisci de Sales, ep. et Eccl. doct., Societatis Tituli, lestunt

3l S. Jouemvls Bosco presb., Societatis Fundatoris, solernnitas

FrsnuRRrus

L Commemoratio sodalium defunctorum Societatis

Merus

6 Dominici Saaio, lesturn

1,3 S. Mariae Dorninicae Mazzarello virg., Instituti Filiarum Mariae

Auxiliatricis fundatricis, lesturn

24 B. Manrlr Vrnc. titulo Auxrrruru CnntsrteNonuu, Societatis

Patr. Princ., solemnitas

ItrNrus

23 S. Iosepb Calasso presb., menoria

Ocrosen

29 B. Micbaelis Rua presb., menoria

&) English manslation

SACRED CONGREGATION FOR DIVINE TTORSHIP

File no. 467 /73 soclEry oF sAINT FRANCIs oF sALES

At the request of Rev. Father Decius Baptist Teixeira, Procutator

General of the Society of Saint Francis of Sales, in his letter of 28

February !973, and by virtue of the faculties accorded to this Sacred

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( 1879)

Congregation by the Supreme Pontiff Paul VI, we willingly approve

and confirm the calendar proper to the said Congregation u, ,.t o.rt

in the copy attached, so that it may be used henceforth by all rvho

are bound thereto.

This calendar is also for use in churches and oratories of the

Daughters of Mary Help of Christians and may be inserted into the

general Roman calendar or the calendar of the local Church according

to the choice of the competent superiors in each region.

A11 things to the contrary notwithstanding.

From the Office of the Sacred Congregation for Divine \\7orship,

13 March 1.973.

Anrsun Cardinal TearRe, Prelect.

Archbp. A. Bucurxr, Seuetary.

SALESIAN "PROPERS"

JeNuenv

24 St. Francis ol Sales, Bp & Doctor of the Church, Titular of the

Society: Feast.

3l St. Jonu, Priest, Founder of the Society: Solemnity.

Fpnnueny

1 Commemoration of the deceased members of the Societv.

Mev

6 St. Dominic Saoio: Feast.

13 St. Mary Mazzarello, Virgin, Founder of the Institute of the

Daughters of Mary Help of Chistians: Feast.

21 N{eny Hrrp or CnnrsrreNs, Principal Patroness of the Society:

Solemnity.

Jurve

23 St. Joseph Calasso, Priest: Memorial.

OcrosBn

29 Blessed MrcHer,r Rue, Priest: A[emorial.

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2. Lettet of the Rector Maiot to the Salesians in Mexico

On tbe occasion ol tbe 8Oth. annittersary ol tbe arriual ol tbe

Salesians in Mexico, the Rector Maior sent tbe lollowing letter to tbe

conlrires ol tbe two Mexican Prooinces.

Beloved confrBres and sons,

The glory and serenity of Don Rua's Beatification is still with

us as I take up my pen to write to you on the occasion of the 80th'

anniversary of the arrival of the first Salesians in your magnificent

country which, from the dawn of its histoty has been blessed with

the ever-abiding presence of its patroness, Our Lady of Guadalupe.

It is a happy coincidence that I am able to sign this letter on the

very day on *hi.h

eighty years ago, in

we can

October

honour Don Rua at the

1892, he decided to send

altar. Exactly

the (irst group

oisul.iirnr to Mexico. This coincidence fills our hearts with joy and

confidence.

The first day of December 1972 is a date that is memorable for

Mexico and for the whole Congregation. We look with joy over the

first eighty years since the first small group of five Salesians arrived

in Mexico under the leadership of their energetic rectot, Father Angelo

Piccono; and the presence of a cletic and brother in that tiny party

gave it the characteristic of an authentic Salesian community.

In a way such a small group seemed out of all proportion to the

-vast work ahead, and but a small offering to the deep affection of so

many Mexicans anxiously awaiting their arrival. But Don Rua (like

Don Bosco) knew that a small community of Salesians with a deep

love for the young could imbue their activities with a boundless energy

and enthusiasm. Don Bosco used say, "In things that will help

youngsters in peril, in things that will bring people to God, I forge

ahead to the point of rashness" (MB XIV 662).

My dear confrEres, this great Salesian occasion prompts us to

ponder both past and future.

The past evokes the great pioneers: magnificent men like Mgr. Piani

and so many other generous Salesians who worked and sweated in the

making of the vivid history of the Congregation in Mexico' They have

left you the spirit of those eady days as your heritage; they opened

up tire way for yout Salesians activities. Let us never forget this:

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( 1881 )

we must be deeply aware of our vital links with those who blazed

the trail of this grand Salesian adventure.

As we think back we recall the unforgettable magedy that caused

kthneelpl aoinffuthl edisCpoenrsgarel goaftioonurinconMfredrxeisco-.

it seemed to sound the death

Those were tough and heroic

years: but a glorious resurrection was in the making, and we were to

witness the rebirth of the Mexican Provinces and watch them forge

ahead with renewed vigour.

O_ur

The past obliges us to thank from the very depths of

Father who is in heaven, Mary Help of Christians

our being

,,who hai

accomplished everything of us", and Don Bosco who was the inspiration

for this vivid page of Salesian history.

An we have to look forward too. The future presents an obvious

pattern as we page through the Acts of the Special General Chapter.

To build a future true to the mark and create a "new world',, our

Special General Chapter urges us to rapid renewal along the lines of

the three-fold aspect of our Salesian vocation: youth, the ordinary

people and the missions.

There is no need for me to detail these matters: this is done

magnificently by the special General chapter and the deliberations of

the Special Provincial Chapters. However, in view of the work to be

done in the next few years, I wish to point out and emphasise a matter

of top priority and fundamental importance: the need to intensify

our vocational and formative work.

Like all Latin-American countries, Mexico is young, and its hectic

development means that we have to multiply our preserrce (which, after

all, is the presence of the Church) for the sake of the young. Our

missionary traditions in Mexico and the urgent needs of the Church

and the Congregation all call for a speedy answer. This among other

things is the justification of my behest.

I call on the Mexican Provinces to take practical and energetic

steps in the matter of vocations. This, of course, presupposes a carefully

planned post-capitular Youth Apostolate and spicific iffortr to create

a vocational mystique round the Salesian mission. Far more basically,

in- every vocational apostolate there is the need for a deep awareness

of the priority that must be given to formation, and how vitally

important is the personal and community realisation of one,s own

vocation,

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Furthermore, this awareness of our Salesian vocation presupposes,

today more than ever, that both individual Salesians and communities

,.rccied in discovering the presence of God in their lives and actions.

I pointed this out when I presented the practical guideJines of the

Spicial General Chapter (cf. Doc. page XIV). This is simply discovering

what Don Bosco used to call in his day the supernatural. Our

Salesian mission will achieve the full force of its srength when the

individual Salesian is seen by the young as "a man in whom the Holy

Spirit dwells,,, and when the community shines forth as a reality solidly

o.r. with God. In this v/ay the life of the Salesian and the work

o^rf the community will constitute a compelling call for those for whom

we work and wiil fulfil their iresistible role in the Salesian apostolate

for vocations and in the creation of a Provincial community that is

g" enuinely

Thi;

formative.

is the thought

offer

the Mexican

Provinces;

and I

know

that the Mexican Salesian will shape up to his wonderful future and

will be able to render help to his brothers in other latitudes'

The answer lies with you. As I make this appeal on the occasion

of the arrival of the first salesians in Mexico, my prayer is that it

will result in a vigorous activity along the lines I have indicated.

Before conclrrding, I must make special mention of the tremend-

ously important role our salesian co-operators played in the event we

are commemorating. Before the salesians came to Mexico the co-

oinpdeereatdo,rsthebyuiwltourpke"d

,t.ong affection for Don

without stint to make it

Bosco among the

possible for Don

people:

Bosco's

sons to come. To them goes our deepest gratitude; to them our request

ro carry on with their comforting presence that is evidenced so actively

and generously in our Salesian mission.

As Don Bosco's successor I want to be very near you on this happy

occasion; and in joyous hope I bless all the Salesian family in Mexico

-of

q6nf1|1gs, pupils, past pupils,

my fatherly affection for all.

co-operators

and

friends

in token

Affectionately youts,

Father AroYsrus RIccrnr,

Rector Maior.

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VI. PONT]FICAL IVIAGISTERIUM

1. Church Unity: divine gift, human obligation

, On 24 January 1973, on the

Cbristian Unity", Paul VI gaae

occasion ot' tbe,,Week

the lollowing address

ol prayer

on what

for

described as "ofie ol tbe two great problems ol tbe cburch, ecurnenisrn".

(Translation taken frorn English edition of ,,Osseruatore Rornano',

dated I Feb 197)).

Today, beloved Brothers and Sons, a thought-an idea, a Truth,

a- Reality-lights up before the eyes of our mind, attracts our gaze,

absorbs us, fills

gain our love.

us both

lwhat is

with

this

enthusiasm and worry, as do things that

thought? It is the unity of the Church.

As soon as this thought is grasped in its general significance, it

takes hold of us, dominates us. Unity: immediately it imposes itserf

orr account of its logical and metaphysical force. It refers to the church,

that is, to mankind called by Christ to be one thing only with Him

TanhdeninitHtoimrm.enIttshuosldbseucasussepeollbf oitusndhisbetocraiucseasopef citt,syiehsetoelrodgaiycaarnddeipttihll.

today, bleeding and suffering like that of Christ crucified. it ."prorr.,

us and awakens us, like the sound of a trumpet, calling us rviih the

urgency of a vocation, which becomes relevant and characteristic in

our times. The thought of unity irradiates over the world scene,

scattered with the magnificent rent limbs and the ruins of so many

churches, some of them isolated as if selfsufficient, others broken

r'nto hundreds of secrs. All of them are now invaded by two conflicting

forces, in a rnoving tension; one centrifugal, fleeing, in its pursuit of

autonomy, towards schismatic and heretical goals; the other centripetal,

demanding with reborn nostalgia the recomposition of unity. Motherly

and fearless, Rome, certainly not faultless, and burdened on her own

account with immense responsibility, stubbornly affirms and promotes

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this unity as her own duty, smacking of witness and martyrdom. It is

the authentically ecumenical and unitarian force, which is seeking

its principle and its centre, the base, which Christ, the real cornerstone

of the ecclesial edifice, chose and fixed, in his stead, to signify and

perpetuate the foundations of his kingdom." And again it reverberates,

this thought of unity, in the conscience of so many thoughtful, religious

souls, raising in them a spiritual problem: how do I respond to this

imperative of unity?

I belieue in the one Churcb

"I believe in the One, Holy, Catholic and Apostolic Church"'

How often do these words of the Creed rise to our lips during public

or private prayer; and how often we must considet them and meditate

on them because they express the great truth that "Christ established

and ceaselessly sustains here on earth His holy Church, the Community

of. {aith, hope and charity" (Lumen gerutiurn, n. 8), and communicating

his Spirit through her works in us and with us in the world for its

salvation. "By her relationship with Christ, the Church is a kind

of sacrament or sign of intimate union with God, and of the unity of

all mankind" (Luraen gefltiilm, n. l).

S0e have frequently read and heard the words of the Apostle

Paul: "There is one body and one Spirit, just as you were called to

the one hope that belongs to your call, one faith, one baptism, one

God and Father of us all, who is above all and through all and in all"

(Eph. 4, 4-6); "You are all one in Christ Jesus" (Gal. 3, 28); "Now

there are varieties of gifts, but the same Spirit; and there are varieties

of working, but it is the same God who inspires them all in every one"

(1 Cor. 12,4-6); "And let the peace of Christ rule in your hearts,

to which indeed you were called in the one body" (Col. 3, 15).

And above all the sublime words of the Lord urge us irresistibly:

"that they may all be one; even as thou, Father, art in me, and I in

thee, that they may also be one in us, so that the world may believe

that thou hast sent me". (Jn. 17, 2I).

These words of our Lord and of his great Apostle have a universal

value. They are destined to touch the minds and the hearts of all

Christians, to be a source of inspiration and to guide the actions of

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all those who bear Christ's name. The remind us of the divine gift

of unity, but at the same time also of the obligation that is incumbent

on men, unity. The II Vatican Council, almost summing up its orvn

doctrine on the mystery of the Church, says: "This is the unique Church

of Christ which in the Creed we avov/ as one, holy, catholic, and apost-

olic. After His Resurrection our Saviour handed her over to Peter to be

shephetded, commissioning him and the other apostles to propagate and

govern her. Her He erected for all ages as "the pillar and mainstay of

the truth". (Luruen gentiuru, n. 8).

Christian comtnunities ntirror tbe unity ol tbe Church

The epistles of St. Paul quoted above contain a deep theology,

but they do not constitute a theoretical treatise. They had in mind the

concrete situation in the churches of Ephesus, Corinth, Colossae. In

the priestly prayer for unity Jesus was speaking in the intimate circle

of his Apostles, referring, however, to all those who will believe in

Him through the word of the Apostles.

Therefore if the principles enunciated by Jesus and the Apostle

have a universal value, for all Christians of all times, they are put into

practice concretely in pamicular communities and through these comm-

unities.

Unity, which is a real gift from Christ, develops and glows in

the concrete situation represented by the lives of the Christian commun-

ities. Understanding of the important role of the particular commun-

ities, of the particular churches, was clearly formulated by the Council:

"The individual bishop is the visible principle and foundation of

unity in his particular church, fashioned after the model of the universal

Church. In and ftom such individual churches there comes into

being the one and only Catholic Church" (Luneru gentium, n. 23).

In fact the unity of the Chutch, as we said, in the historical cha-

rism of the whole Catholic Church and the Roman Church particularly,

is already ateality, in spite of the deficiencies of the men composing it.

However, it is not complete, it is not perfect in the statistical and social

framework of the world, it is not universal. Unity and catholicity are

not equal, either in the sphere that calls for this cotrespondence most,

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the sphere of the baptized and believers in Christ, or, even less, in that

of the whole of mankind on earth, where most do not yet adhere to

the Gospel. These are the two great problems of the Church, the

ecumenical and the missionary, both dramatic.

Today we are speaking of the first one, that is, the union of

Christians in one Church.

n7e would like to indicate as one of the ways to the solution,

even though it is a way that is already known, long, delicate and

difficult, the duty and the possibility of interesting the local churches

in the ecumenical question, in harmony, of course with the universal

and central Church, (if we do not want to make the situation worse

instead of better).

\\il/e see how important it is that the particular churches of the

Catholic communion should keep in mind their tasks and their

characteristic ecumenical responsibilities.

Through the particulat church the Catholic Church is present in

the same local and regional environment in rvhich other Christian

Churches and Communities also live and work. The establishment of

contacts and brotherly relations often turns out to be easier in this

context.

!7e therefore exhort all our Brothers and Sons wholeheartedly

to bring it about that the commitment for the unity of Christians will

become an integral part of the life also of the particular churches.

Communities open to one arrotber

"The dialogue of charity", the expression so dear to our brother

of venerated memory, the ecumenical Patriarch of Constantinople, Athe-

nagoras, can be fully realized between persons and communities that

have frequent mutual contacts, share sufferings and hopes, open to

one another and, together, to the Spirit operating in them in the course

of the concrete experiences of their lives.

The catholicity and the unity of the Church are manifested in the

capacity of the particular churches and of the whole to take root in

different worlds, times and places; to find themselves in reciprocal fellow-

ship in every wodd, time and place.

Unity at the local level is always a sign and manifestation of the

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mystery of the unity which is the Lord's gift to the Church. The

particular churches can enrich the ecumenical movement as a whole

with their experiences, can make a conribution fruitful for the whole

Church. At the same time they will receive suggestions and directives

coming from the centre of unity, that is the Apostolic See, "universo

caritatis coetui praesidens" (Ignatius ad Rom. Inscr.), to be helped

in their problems and to be able to judge the validity and fruitfulness

of their own experiences.

us,

"I believe

therefore, to

idnedthiceatOe noeursCehlvuerschto...t"he-

this profess,ion of

cause of the unity of

faith urges

Christians,

with all the ardour of which we are capable, and with all the possibilities

that the life of the Church offers us at many levels.

Dear Sons, we all ask for forgiveness for the faults committed

against this great gift of unity, greater than any merits of ours. Let

us join wholeheartedly in the sublime prayer of Jesus, which He, as

priest and victim, addressed to the Father for his Church: "that they

may all be one; even as thou, Father, art in me, and I in thee, that

they may also be one in us, so that the world may believe that thou

hast sent me".

2. We must halt the sptead of drugs

On L8 December 1972 the Holy Fatber receiued in audience a

group ol 150 persons engaged in the anti-drug campaiglt arnong school

children. His address uill be ol delinite interest to Salesians working

lor the youltg.

(Translation taken lrorn English edition of "Osseruatore Romano"

dated 4 Jan 1973).

\\7e extend to you our fathedy welcome, and we thank you for

offering us, with this meeting, the possibility of setting forth to you

our concern, which is also youts, with regard to a problem which we,

too, have so much at heart: the problem of drugs.

\\We do not wish to lose the opportunity of associating our voice

with yours to call public attention to a fact of morals that cannot

be neglected. It is an appeal which we also address to all men of

goodwill.

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(1888)

The distressing spread of the use of drugs among the young and

the very young is a motive of deep sadness for us, especially on

account of that undermining of spiritual and intellectual energies which

they cause in their lives. If the phenomenon is not checked somehow,

it will soon be directed against the human community, when the new

generations, their ideals and their energies it fatal disorder, in their

turn occupy the posts of responsibility.

A danger ot' colossal propoltions

It is an established tact that drugs, beyond their more immediate

effects, which are akeady grave in themselves, such as the distortion

of sensory perceptions, the weakening of the central psychic functions,

longafter-effects of apathy and depression, with forms of lack of balance

which can even reach manifestations of the psychotic type, lead before

long to a psychic dependency which ties the subject to drugs as the most

enjoyable and simple solution of his difficulties, in the beginning, but

later it becomes dramatic. Hence the step to complete spiritual aridity,

to the loss of all ideals, to the subsequent contact with increasingly

strong drugs and with their criminal background, is a very short one.

On the plane of scientific research the hypothesis has already been put

forward that some drugs may leave painful traces even in the offspring

of the victims. You are well aware of all these things.

Before a danger of such insidious and colossal proportions, we

would like to make known some obvious reflections of our own to

you, social animators, who with intelligent timeliness have chosen this

specific field as the expression of Christian charity and human solidarity;

to all those who, directly or indirectly, by means of study, assistance,

proposed laws, initiatives of prevention or of rehabilitation, wish to

play your part in the struggle against this new social evil.

Let us leave aside the analysis of the hedonistic attraction, namely,

the temptation of pleasure and the curiosity of the experience, that

drugs, like other things pleasing to the senses and forbidden, may

exetcise on the inexperienced minds of youth.

Let us look rather at the phenomenon of drugs. Nour gro$/n to

alarming proportions, it has certainly been prepared and encouraged

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for some time by deep motives the importance of which had perhaps

escaped pedagogical investigation, as sometimes happens in the case

of the early symptoms of serious diseases.

Tbe real causes and people mainly responsible

It seems that the real causes are to be sought in the discontent

and distrust of the young in regard to the adult generation, whom they

accuse of indulging in things which they forbid to them (cf. "no admit-

tance to minors"), of highlighting false values, of inconsistency of life,

exclusive concern with gain, tolerance and insensitivity with regard

to their own hedonism and injustice to others. Under these conditions

of disgust, unable to change the system by themselves, perhaps after

seeking dialogue and answers within the family, they have chosen

escapism and complete imesponsibility,. they have looked for groups in

which they could recognize themselves and to which they could belong.

And it is here that they may easily meet with drugs, turned into a

symbol of rejection, used as a factor of compensation and as an

instrument of comradeship. A good dose of curiosity and exhibitionism

accelerates this phenomenon of detachment.

The call of the young to their elders to face up to rheir responsi-

bilities is not always objective; but it undoubtedly induces us to re-

examine our conduct, our educational systems, our ideals, our ideas.

Perhaps people have been too much concerned with providing for their

children's prosperity and the possibility of studying, and too little con-

cerned about raining them gradually to the responsibility of life, and

making them enthusiastic about ideals and active interests from their

earliest infancy. Today youth's encounter with reality calls for training,

commitments of value and a certain aptitude for sacrifice.

Perhaps, too, there has been a wrong approach to the dialogue

between parents and teen-agers. Parents, perhaps, have not succeeded

in making it possible for their children to ask questions with frank

and serene {reedom and in offering them proposals that are morally

uplifting. Sometimes they refuse to broach moral ,subjects as if they

had been attacked. The outcome has been a situation of mutual mistrust,

which has led to the emotional detachment of the young from their

parents, inducing them to look, often without any control, for a group

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outside the family, where feeling themselves at their ease, they have

no possibility of escaping its negative influences.

The drug problem, however, would still not exist, at least in

its present proportions, if there did not also exist a whole network of

responsible conspirators: the clandestine producers and drug peddlers,

whose earnings, it is said, are incalculable. These are the people on

v,hom responsibility falls in the first place for the hundreds of thousands

of lives that are irremediably undermined. 1We find it almost incredible

that these traffickers should pay couriers and distributors to give free

samples of the drugs, in the perverse conviction that after trying

them the young people will become regular customers.

Drugs are no tDay to reacb God

Furthermore, a certain ideal justification and a flavour of adventure

is given to drug taking among the young by a set of ideas that are

apparently philosophical and even mystical in content. Man, it is said,

is about to be overwhelmed by his technical advances and his inner

unrest. The only way to emerge from this state of dissatisfaction in

order to find more personal and authentic horizons is drug taking,

which intensifies consciousness, digs deep down and leads to interior

horizons, which modern life has made inaccessible. It is then that

there takes place, they say, the encounter with superior worlds, which

put the subject in a dream state that has something divine about it.

Everyone can see the subtle danger of these auto-suggestions.

In this connection it would be enough to recall what science teaches

about the biochemical action of the drug introduced into the organism.

lWe would like to learn from you, who are extremely well informed,

the description of these phenomena. riTe are told that it is as if the

brain were violently struck: all the structures of psychical life are

upset by the impact of these exceptional disordered stimuli' The subject

emerges from these experiences with his mental capacities still in a

state of confusion; he remembers only a few absurd and fantastic

scenes, which vanish as quickly as figures in a dream. Now it is

impossible to think that a subject for whom these conditions are

almost habitual will be able tomorrou/ to dictate the lines of a new

society, much less offer his collaboration in sectors of commitment.

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As for the religious and mystical character that the experience of

drugs is claimed to assume, to the extent, according to somi theorists,

of leading to the hearing of God, we wish to warn people of the

glaring ambiguity on which this statement is based. Realty religious

experience and spiritual contact with God are fruits of lucidity and

mental activities in full consciousness; they are tensions and ascents in

the rvays of intuitive knowledge, which in most cases cost sacrifice

and always call for the exercise of self-control. On the contrary, drug

taking "deeply affects the human spirit, and compromises its delicate

receptiveness to the mysterious interior influence of the divine Spirit,,.

If in archaic and prescientific cultures, some drugs were thoutht to

be capable of putting one into a state of ecstasy, that was because the

psycho-active principles of some plants were not yet kno'qrn. Today

it is known that those sensorial and psychic states of exaltation were

only modifications of the nerve centres, produced by chemical stimuli.

Therefore it is no longer possible today, by way of support for the

thesis of the use of drugs in order to reach the ascetico-mystical plane,

to put forward the use made of them by primitive peoples before and

during prayer to the divinity.

Drugs a form ol escapism

At this point, a matter of fundamenal importance arises spontane-

ously. Granted that the young turn to these forms of escapism to

manifest their dissent with society, we can see that the way they have

chosen is quite unsuitable to get out of the present social situation.

Owing to drugs, they are becoming poorer and poorer in ideals and

energies; their attitude is limited to a hostile and idle criticism of a

society that ought itself to know that it is sick; they are unable to

propose alternatives and rcmedies. It is, therefore, a squalid and almost

cruel dissent, from which the community certainly cannot expect

anything consffuctive.

These drug addicts, in fact, do not seem to have been able to

emerge from their hallucinating experiences strengthened in their ideals

of good, enriched with programmes, for example, against poverty and

hunger. None of them has gone to the Third Vorld to dedicate him-

self completely in helping those needy peoples; no young drug addicts

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have ever been found alongside spastics, congenital defectives, old

people, attentively giving assistance and comfort.

In this context, the comparison with another category of young

people is very significant. Those rich in spiritual and human ideals,

precisely because they wish to correct the errors and injustices of the

iommunity of which they are responsible members, feel the need of

clarity of purpose, ideals of understanding and commitment; theirs is

constructive criticism, made up of proposals and personal sacrifice.

Drugs seldom take root among such people.

First duty: accurate inlorming

Having said this, the question always arises: what can be done

to control and reduce this terrrible tide of poison. In the first place, it

is indispensable to mobilize public opinion, as is being done, by you

especially, by means of clear and exact information on the nature and

the rcal and deadly consequences of drugs, against those misunder-

standings that are circulating about their alleged harmlessness and

beneficial influences.

This task of information rests mainly on those who run schools

and youth associations of whatever kind; recourse must be had to any

medium of social communication specially suited to drive home the

danger to the young. There should be instruction for parents, so that

they will know to prevent situations of detachment from the family

and assist their children if they should take drugs. Courses on toxi-

cology should be made compulsory for those training to be teachers;

up-to-date knowledge on the problem should be available in secondary

schools.

Well-planned radio and television programmes could be helpful,

or simple Looklets in keeping with the spirit and tastes of youthful

readers-. It would also be useful, in youth clubs or parent'teacher

associations, to arrange meetings with experts on the matter so as to

be constantly informed about the evolution of the phenomenon and

the ways in which drugs make their way into our environments

of life.

\\7e do not share the opinion of some people that this type of

early and planned information, if it is carried out with great judgment,

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( 18e3)

can become a form of propaganda and stimulation to drug taking.

Confronted with a phenomenon which the young p€rson will almost

inevitably come up against,sooner or later, the most constructive remedy

is to give him timely warning, thereby instructing and strengthening

him to defend himself in a responsible way. The effect of the informa-

tion will also certainly depend on the way in which it is given. As

happens in every other type of preventive instruction, there may always

be some one who will take advantage of the alluring news out of

curiosity or a spirit of adventure. But at least young people will be

prevented from getting involved in drug-taking without realizing it.

Special legislation needed

A decisive contribution in this programme of containing and

curbing drug addiction should come from special legislation for the

various drugs, which are very dicerent from one another in nature and

effect, and for the ways in which they are peddled among the young.

n(/e hope furthemore that, alongside an agreed contol and repression of

clandestine producers and distributors, a modern programme of preven-

tion and treatment will be undertaken, duly organized also locally,

by means of cenmes for the detection of those who are using them,

specialized medical wards distinct from psychiatric hospitals, or by means

of treatment at home or in dispensaries. Some norms of special assist-

ance for young drug addicts will perhaps be necessary, such, however,

that while ensuring the health authority the possibility of initiating and

completing a serious detoxicating treatment, do not constitute for

the young person concerned a motive for evading the necessary therapy.

Specialists in the matter will know what measures to take.

For the purpose it will be opportune to legislate in such a way

that, while recognizing that also the occasional consurner of drugs

has a certain responsibility, a cleat distinction is made between the latter

and the trafficker for the sake of gain. In the first case, a state of

physical and psychical illness is very often prevalent, from which he

must be freed; in the second case th€re is the will to spread evil, while

knowing that very high personal and social values are at stake.

This is what we wished to say to you, even if you already know

all these things, in the pastoral distress that afflicts us, like a thorn

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in the side, at the thought of a calamity now so widespread and

menacing.

We trust we have, with our reflections, confirmed you in the

resolution of commitment and assistance which distinguishes you;

and while we congratulate you on the attention you devote to the

problem, we, together with you, rally all the forces of good to check

an evil that endangers our beloved young people, and the society of

tomorrow.

May our special Apostolic Blessing encourage everyone in this

noble effort.

3. Common teachings but formidable truths!

"Dear sons and daughters, they are, as you see, teachings that

are very common and more or less well-known to all; but the truths

contained in them are indeed formidable and sublime. ..". On 7 February

last Paul Vl tbus described tbe addrcsses be was giuing at bis usual

'Wedruesday aadiences.

These aadiences ale always crowded, lor tbe Pope expresses bis

thoughts to tbe Faithlul in sirnple language and uith a fatber's con-

lidence, ollering decisiue answers to the distressing problems ol

rnodern xzan.

Tbe lollowing are lour ol the Pope's more receflt "meditations".

a) Has modetn man no longer any need of God?

(Address of Paul VI at the audience of 17 January 1973)

(Translation taken lrorn Englisb edition ol "Osseruatore Romafio"

dated 25 lan 1973).

\\7hy do you come to this meeting?

Vhat do you seek from him who is happy to receive you, make

your acquaintance, speak to you, feel he is with you? An unusual man?

A historical phenomenon? A witness crying in the desert?

\\7e know that you come here not so much to seek, as rather to

find. To find one whom, perhaps, you have never seen, nor approached,

but whom you know very well, as a father, a brother ot all, a friend,

a teacher, a representative of that Christ to whom you yourselves belong

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and whose name and likeness you bear, as Christians, a minister of

his, a successor of the one to whom Christ entrusted the keys, that is,

the powers of that kingdom of heaven, of that religion He had come

to set up, and to found as a new society, visible, spiritual and universal,

the Church, and to build it on that same humble man, since then called

Peter, the foundation, the centre, the principle constituting the building,

the servant, the pastor of humanity, which is really linked with Christ

himself. Yes, you come to us, because you believe and know that

hete is the Church in her most genuine and characteristic expression,

as St. Ambrose said: ubi Petrus, ibi Ecclesia, where Peter is, there

is the Church. And this, of course, is independent of the littleness

and the unworthiness of the physical person that is speaking to you

norv; rather, precisely because of the religious sense that guides you

here, it is all the more beautiful and consoling.

Why beautiful and why consoling? Because it contrasts with

an attiude, which is also characteristic and widespread in certain cases

in the modern world: the negative attitude to all that is connected

with religion, f.aith, the Church, Christ, God.

Absence ol God

\\ffe would like you, at this moment of intimate conversation, to

read in our heart one of the most constant and painful thoughts

imposed on us, on the one hand,by our apostolic and prophetic office

as upholder and promoter of the kingdom of God, and on the other

hand, by observation of the absence of God in such alarge sector of the

rnentality and life of contemporary man.

1i7ell, consider for a moment with us this fact that seems to

characterize the history and civilization of our times: the absence of

God. So much has been said and written about this fact, atheism, in

its many expressions, secularism, namely, the exclusion of all religious

reference from the actual life of man and of society, the intentional and

in practice radical negation of God's very name from the expressions

of culture and of the scientific conception of the world and of human

existence. A famous French review, for example, has informed us in

the last few days of the ban that a certain country, despite its great

religious traditions, has placed on writing the name of God with a

capital letter. At what a point we have arrived, even today!

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Have certain representatives of modern man become enemies even

of the holy and ineffable name of God? This is nothing but the

extreme and external aspect of modern atheism. But there are other

aspects that deserve our reflection. Modern man, it is said, is allergic

to religion. He is no longer disposed to think, to seek, to Pray to God.

He is indifferent, he is spiritually insensitive. At bottom, there is a

more serious objection, which is tacitly, but strongly, operative, we,

men of today, do not need God; religion is useless, it serves no purspose,

on the contrary it is a restraint, an embarrassment, a superfluous and

paralysing problem. Today man has broken free from the old

theological, mythical, pietistic ideologies; and convinced that he is

winning a higher freedom, he has put out the lamp of religion: better

the darkness of unbelief than the mystification of superstitious

speculations.

How many people think in this way? And is it true-but

we do not want to believe it-that youth, the new generation,

is turning to this facile and victorious irreligiousness? Today minds

are filled with concrete knowledge, both empirical and scientific,

and are completely taken up with mastering useful things,

machines for example, or with interest in trivial things, amusement,

for instance; one would think they lack nothing. The world of

economy and of pleasure, the experimental and sensible world, the

so-called world of the real, tangible and commensurable realities of

experience, suffice for them, and they neither wish nor need to seek,

in the sphere of the invisible, of the ttanscendent and of mystery,

the completion and fullness for the inner emptiness, which, it is said,

no longer exists.

This absence of God deeply distresses us, and gives us the desolate

impression of being alone, anachronistic.

Perbaps an unconscious qilest

This, brothers and sons, is one of the reasons that make your visit

most welcome to us. It brings us the comfort not only of your pres'

ence atound our ministry, surviving down the centuries and in modern

human vicissitudes, but also of God's presence in contemporary life'

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And so the dialogue with you, though casual and very short,

confirms to us, on the one hand, the supreme and harmonious necessity

of religion, faith and prayer, and insructs us, on the other hani,

about the origin and nature of certain frightening phenomena of mod-

ern mentality: the anguish, the confusion, the rebellion, the deep unhap-

piness of a part of mankind today. Man has lost the profound, meta-

physical sense of things, the meaning of his own life, hope in any

I'ind of destiny. Yes, rhe light that illuminated the whole suiroundings

has been put out, and people are all groping like blind men in search

of a point of orientation and support, bumping into one another and

embracing one another, as if by chance. Is Babel rising again? And

is that "spirit of confusion", of dazed bewilderment, of which the

prophet Isaiah speaks (19, L4), blowing through mens minds? Or does

this denial of God's name hide, indeed, an iconoclastic intention, but

against the false conceptions of divinity, against imperfect or corrupt

religions, and which can therefore be solved in the quest, perhaps an

unconscious one, of the unkown God? (cf. Acts 17, 23). Of a God

who is Truth? A God who is Goodness? A God who is Life? In other

words, is not the absence of God today an obscure and tormenting

aspiration to the presence of a God who is salvation? That is, ultimately,

a Messiah, a Christ, light of the world, in whom the man of today

can find again at the same time himself and God the Father, his

beginning and end? His hope and joy?

Let us think about it: it is the great problem of our times. As

for us, we have this confidence; and in this painful absence let us

stand firm and straight, stretching out our arms again to suffering

mankind, and repeating the words of Christ: "Come to me, all you

that labour and are burdened; I will give you rest" (Mt. 11,28).

b) Ftom the absence of God to the search for God

(Address of Paul VI at the audience o{. 3l lanuary 1973)

(Translation taken lrorn Englisb edition ol "Osseruatore Romaruo',

dated 8 Feb L973)

Let us pick up again the thread of a reflection that can never and

must never end: reflection about our attitude to the question of God,

the religious question. This is what is happening: the boldness, rash

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or unconscious, with which the negation of God imposes itself today,

reinvests this question with a tormenting urgency. God is absent,

we have said, fiom modern life, because He is forgotten, because He

is excluded; is nothing happening in the world? Is nothing happening

in human culture? Is nothing happening in the conscience of the living,

thinking person? Ve will not ry now even to make these questions

explicitl we will merely mention them, to stimulate you to a search

that can take any of the hundted paths that open up before-you,

precisely because of the immense and indefinite emptiness produced

Ly th. ubr"rr.. of God. It is enough for us to drive home this explosive

word: the search. \\What shall we put in God's place?

That is to say, the absence of God, which characterizes modern

life with certain macroscopic aspects, is followed, willy nilly, by the

search for God. Let us simplify this phenomenon, by classifying it into

some of its elementary categofies, beginning with the one that seems

the most obvious and the most convenient.

Knowledge increases the enigrna

The first search returns at once to the original denial, namely, the

search suffocates itself, trying to convince itself that the religious ques-

tion is a pseudo-question;

of shadow gather around

it is useless, harmful. Even if

the human mind in this way,

immense areas

and if no one

now claims ihat science can satisfy the supreme aspitations of the human

mind, people are resigned to live within its horizons, which are con-

tinually expanding, but without rcalizing that the more the marvellous

field of scLntific knowledge is extendend, the more the enima of the

being that pervades them all, grows. This being of himself urges

us tJ rise to a higher sphere, where it is necessaty to arrive, the sphere

of the ,...rrury, the absolute, the sphere of creating causality, the

sphere of God.

lWe are well aware that the logical effort to arrive at this first

pale knowledge of the first principle often does not suceed in establishing

ihat vital relationship between man and God, which we call religion,

but is its premise: the subjective premise, because the window of

transcendeni reality is thrown wide open before thought, which is

made humble and exalted; and the objective premise, because above

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the mystery, which can always be explored, of finite things, we see

the ineffable and inexhausible mystery of the infinite Beingl with this

incomparable discovery, which is fundamental for the whole religious

order:__ that ,our thought is made to reach the peak of divinity) A

marvellous discovery: we are essentially destined for a personai rcra-

donship with God. Let us recall the ever quoted words of 51. Augustine:

"Thou hast made us for Thyself, O God, and our heart will ,r*.. ,.rt

until it rests in Thee" (Conf. 1, 1). To deprive man of this goal would

clip the wings of hi." spirit, lowering his stature to the level o{ beings

without spiritual souls, deceive his supreme aspirations with objects of

insufficient dimensions, feed his religious hunger with food that

increases it, but cannot satisfy it.

The ancient altsueri "Seek bigber up',.

Does the search for God stop here? It is so deeply rooted in

our nature that in some way even those who forget Him and deny Him,

continue the search, deflected to false, incomplete, or impersonal and

abstract representations of God. \\X/e moderns, ffained to think, are

particularly predisposed to this mystification, this idolatry: we make

every desire, every ideal abstraction of unity, of truth, of goodness, every

conception, real though it may be,of happiness, power, art, beauty and

love, we make them a supreme good, an absolute that dominate, ,rr. W.

fall back again into the human sphere, often no less childishly than

the ancient worshippers of sensible things or of natural ph..rom.na.

Now man is not enough for man. If we really listen to the voice of

this humanistic sphere, we must record the ancient ansv/er: seek higher

vp; qaaere supla ltos. And above man, supposing u.e arrive at the

threshold of the religious world, is our search finished, we repeat?

No, we ansv/er. It rather begins on a nev/ plane, in a new

kingdom.

or doubt

s7e

that

would like this to be understood by those who think,

to give one's spirit to the religious experience may

rrustrate its freedom,

myths, scruples and

its autonomy, its energy;

fears. \\We must admit

fill it with ghosts and

that not a[ refigious

expressions are valid; but we have the good fortune and the duty

to affirm that there exists a real religion, subjectively modelled according

to the measures and the needs of our spirit, objectively set up by that

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God whom we are seeking, with the surptise, here too, of discovering

that even before we moved in search of God, to an infinitely greater

degree, God came in search of us (cf. Abraham Heschel, Dieu en quite

de I'bomme, Seuil, 1968).

So the search continues. And, as you know, in an ocean of truths

and mysteries. In a drama in which each one has his own part to play.

This is life. Can it be exhausted in this temporal existence of ours?

No. In spite of the immense light of our Catholic religion, the search

and expectation of futther revelation afe not complete: on the contrary

they are still at the beginning. Faith is not complete knowledge, it

is t'he source of hope (cf. Hebr. 11, 1). Now we see religious realities,

even in their incontrovertible reality, in mystery, in their impossibility

of being reduced to the purely rational yardstick; we know these

realities "in a mirror dimly" (1 Cor' 13,I2). Study, research, let us

say the word that comprises the whole human-religious process, love,

remain active and dynamic'

Is it possible that man today, ever stiving, anxiously, elatedly, for

conquest, is not able to listen again to this perennial stimulating invita-

tion to seek God?

Let us repeat to ourselves the exhortation of the Prophet: "Seek

the Lord while He may be found, call upon Him while He is near"

(Is. 55, 6).

c) The teligious rebith of modern times

(Address of Paul VI at the audience of 21 February t973)

(Translation taken lrorn Englisb edition ol "Osseraatore Rornano"

dated I Mar 1.973)

When we go in search of traces of religion, and more specifically

traces of the faith, our Catholic faith, in the modern world, we are

often struck by the negative aspects that we find. \\X/e see the religious

sense diminish, and in certain sociological contexts even die out; the

fundamental conception of being and of life necessarily related to God,

is dimmed; ptuy.i is silent and worship and love of Christ and God

is replaced by indifference, profanity, and even hostility to religion,

,o-ii-., ofiicial, active and fierce, that pseudo-security that sensible

and material experience can offer us, those substitutes for real spirituality

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with which criticism, doubt, self-autonomy, fill the mind of man over-

confident in his own culture (cf. J. Dani6lou, La culture trabie par le

sens, Epi 1972). Statistics speak clearly: religion is losing ground.

This may be true, and, unfortunately, it often is. But if we limit

our observation to the purely sociological level, we commit an error

of method; that is, we forget to consider the objective reality of reli

gion, authentic religion, at least. This is a composite, bilateral reality,

that is, it consists not only of man, but also and in the first place of

God, who is not absent, nor inert in the realm of religion.

God seeks us rnor€ than we seek God.

In the plan of revelation and faith, God has the main part and

the initiative, while man has certainly a necessary and not purely

passive part but one which, if we look more carefully, is rather

dispositive and cooperating. The true religious relationship consists in

the gift that God, on the one hand, makes of Himself, limited, of

course, in form and extent, were it only by his own mystery and

by the need of faith on our side (cf. 1 Cor. 13, l2); and it consists

on the other hand in man's acceptance. God seeks us, we can say,

even mote than we seek God; because God is love and it is He who

has the first initiative; He loved us first.

This realistic vision of the religious world is a source of gratitude

and tenderness for the faithful who breathe the atmosphere of God's

house, and can be a source of surprise for anyone who considers reli-

gion only from the human, historical and earthly standpoint. Let us

recall the dialogue of Jesus with Nicodemus by night: "...you must

be born anew. The wind blows where it vrills" $n. 3,7-8).

Here, then, we have a question which may be answered by facts that

cscape positivistic analysis. Religion may arise from spiritual processes

that lie outside purely scientific processes. It is indeed a miracle; but it

is, in a certain sense, normal, because it is part of the economy of the

kingdom of God. The meeting with God may take place outside any

calculation of ours. Hagiography offers us admirable examples, and

the chronicles of our times record some sensational ones (cf. A. Frossard,

Dieu existe, je l'ai rencontr4, Fayard, 1969), and innumerable other

silent ones. '$7e are in the charismatic sphere, cf which there is so

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much talk today: the wind blows where it wills. We will certainly

r-rot quench it, r.ecalling the words of St. Paul: "Do not quench the

Spirit" (1 Thess. 5, l9). Only we must remember at the same time

the following words of the same Apostle, "but test everything; hold

fast what is good" (ib. 2l); the famous "discernment of spirits" is

necessary in a field in which deception can be very easy.

Tbe Cburch: bighway ol tbe Spirir

But the fact remains that the marvellous meeting with God can

take place in spite of the modern world's refractory attitude to religion'

\\We see strange and also consoling symptoms of this in various countries.

And the crucial thought returns: has our religion no longer a

power of its own to testify to itself, to preserve itself, to renew itself

in traditional and extraordinary ways? Does the Spirit breathe only

outside the usual framework of canonical structures? Has the Church

of the Spirit left the institutional Church? Is it only in the so-called

spontaneous groups that we will find the charisms of the real, original,

pentecostal Christian spirituality?

\\We do not wish now to open a discussion on this subject, which,

however, is worth a respectful examination. \\7e wish, on the other

hand, to say two things. The ordinary and institutional sructure of

the Church is always the highway by which the Spirit reaches us.

T'oday, too, and more so than ever. Only it is necessary that the idea

of the Church, the "sensus Ecclesiae" should be re-established in us,

rectified, deepened. Anyone who alters the conception of the Church

with the intention of renewing religion in modern society, spoils in so

doing the channel of the Spirit established by Christ, compromising the

religion of the people.

In this connection our times have had the gtace to see t'il/o elements

of prime importance for the refloutishing of religion in our days, gush

forth from the Tradition of the Chutch by means of the Council: the

conciliar doctrine on the Church and the liturgical reform.

Let us remember this well, let us all remember.

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d) Prayer: dialogue with God

(Address of Paul VI at the audience of 14 February 1973)

(Translation taken lrom Englisb edition ol "Osseruatore Romanc"

d"ated 22 Feb 1973)

This is a subject that extends to the whole psychology of the man

of our times; and so we examine it, not indeed, to offer you an exposi

tion befitting the merit both of the subject and of the immense literature

concerning it, in the past and today; but only to point out one of the

characteristic, and perhaps essential lines of the profile of modern man.

Do people pray today? Do they rcalize what significance prayer

has in our life? Do they feel the duty, the need, the consolation of

doing so? Its function in the framework of thought and action? 1il7hat

afe the spontaneous sentiments that accompany our moments of prayer:

haste, boredom, confidence, inner recollection, moral energy? Or also

the sense of mystery? Darkness or light? Or finally love?

1We should try in the first place, each one on his own account, to

make this examination, and to think out a definition of prayer for our

personal use. \\7e could propose to you a very elementary one: prayer

is a dialogue, a conversation with God. We see at once that it depends

on the sense of the presence of God, whom we manage to represent

to ourselves, either by natural intuition or by a certain conceptual

form, or by an act of faith. Ours is an attitude like that of a blind

man who cannot see, but knows he has before him a real, personal,

infinite, living Being, who observes, listens to and loves the person

praying.

Then the convetsation begins. Another Person is here; and this

othet is God.

Dialogue, not monologue

In the absence of this realization that God is to some extent

in communication with the man who is praying, the latter would be

holding a monologue but not a dialogue. It would not be a rcal act

of religion, a t6te-A-tete between man and God, but only a monologue,

beautiful, perhaps, superlative at times, like a supreme effort to soar

towards a dark and boundless sky, crying out and, in this case, often

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vreeping,in the void. We would be in the realm of the most lyrical

and profound phenomenology of the spirit, but without certainty,

rvithout hope; a desolation, rather, and music swallowed up in silence.

It is not so for us, who know that prayer, the meeting with God,

is a possible and real communication. Let us put this affirmation

among the unquestionable certainties of our conception of the ttuth,

of the reality in which we live. In simple terms: religion is possible;

and prayer is a par excellence religious act. 1We spoke about this on

another occasion, concluding, in fact, that there exists not an absent

and insensitive God, but a provident God, a God who watches over

us, a God who loves us, and who expects from us love, above all.

Hence a primary and very important state of mind can be produced

in the one who prays, the result of the synthesis of two different and

apparently opposite sentiments, that of the transcendence of God,

dazzling, overwhelming, and that of his immanence, that is, his im-

mediate nearness, his ineffable presence; two sentiments that complete

each other in the poor little cell of our spirit, and at once kindle there

an extraordinary religious intensity, which can at once stammer out

its twofold prayerful expression, praise and invocation, or, in certain

mystical souls, can remain absorbed.

This is the genesis of prayer, which, raised to the plane of faith,

issuing from the school of the Gospel, assumes a quiet, soft voice,

almost of the same nature as our human language, authorized as it is

to call the God of the abysses by the sweet and confidential name

of Father. "Pray then like this, our Master Jesus teaches us: Our

Father who art in heaven..." (Mt. 6, 9).

The dilliculties tbat exstinguish prayer today

Sublime. But we must admit that the wodd today does not ptay

willingly, does not pray easily; it does not usually seek prayer, it

does not enjoy it, often it does not want it. Analyse for youtselves

the difficulties that uy to extinguish prayet today. Let us list some

of them. Incapacity: where there has not been any religious instruction,

it is very difficult to have prayer: the man, the child, remains dumb

before the mystery of God. And where belief in God has been denied,

has been declared vain, superfluous, harmful, what other voices take

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the place of prayer? And after the insistent lessons against spirituality,

both natural and that educated by the faith, lessois of naturalism,

secularism, paganism, hedonism, lessons, that is, for the benefit of the

desired religious aridity, with which such a large part of modern

pedagogy has paved the soul of the masser, ,"t,rr"t.d with materialism,

how can the poetry of prayer bloom in hearts?

Two difficulties are typically contrary to it today. One is of a

psychological nature, stemming from the overwhelming, fantastic and

profane profusion of sensible images, unfortunately too often polluted

ri'ith sensuality and licence, with which the modern instruments of

social communication, marvellous in themselves, fill social psychology.

The room of sensible experience is not in itself the one suiiable ior

religious life; it may serve as an ante-room, if it is wisely connected with

the one set aside for the life of the spirit and reverence for the sacred.

The other difficulty is the pride of man striding along the ways of

science and technology, which are also marvellous, but charged with

the illusion of self-sufficiency. Prayer, it is true, is an act of humility,

which calls for higher but easy wisdom in order to find its logical

;ustification and its magnificent apologia.

But fortunately outstanding contemporary examples still srengthen

our innate tendency to seek in God the one, infinite complement of

our limits, and the blessed fulfilment of our desires and our hopes.

Here we will end. But we trust you will continue the study of

prayer; it is a study of one of the factors of our salvation.

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VII. NECROLOGY

Brotber Filello APrili

t * Bologna (Italy) 25.11.1882, Mother House, Turin 5.10.1972, 89 years of age,

68 profession.

His long Salesian life was spent at the Mother House, Turin. His early

work was ai bookseller at the SEI when the publishing house was in its

infancy. Then he was put in

owfortkhefroMmissLio9n2a4ryonTwraarndispo. rt

charge of the delicate and complicated task

& Shipping Office, putting in good, solid

a period of intense missionary development.

His poverty and spirit of work were an inspiration. He patiently offered

to God the increasing blindness that afflicted the last tv/enty years of

his life.

Brother Etnanuel Baeza

t * Fuentes de Andalucia (Seville - Spain) 15.2.1885, Carmona (Seville - Spain)

).9.L972,87 yeats of age,70 profession.

He spent his long life completely dedicated to teaching the young' His

services ai music-master and band-master were much appreciated. A great

love of Don Bosco and a deep desire to be of help to others formed the

basis of his life: he was a genuine first-generation Salesian.

Fatber Paul Bazzichi

* Stazzema (Lucca - Italy) 30.6.1888, f Pietrasanta (Lucca - Italy) 6.2.1973, 84

years of age, 64 profession, 53 priesthood, 21 rectot'

Ftom the tradionally austere example given him in his eatly days he

derived a solid piety and Christian and human training that gave his long

life a faith that stood the test, an activity that was tireless, and a love of

souls that was prudent and unassuming. He spent his last years in the

confessional "nd i, silent and solitary prayer, in complete acceptance of

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(1e07)

the will of God in all things. He will be remembered with gratitude by

his innumerable past pupils and the many priests who were hefied in their

vocations by his example and advice.

Brotber Josepb Bianconcini

* f Firenzuola (Florence - Italy) D.4.LBB6, Mother House, Turin, 2i.11.1972,

86 years of age,6l profession.

SalesAianTlirfel

of prayer,

was spent

simple, serene,

at Guayaquil,

optimistic and untiringly active. His

Ecuador, then at the iatican poliglot

Press, and after the war at valdocco, Turin. He is remembered with

pleasure for his zealous work in the mission fields, his dedicated care of sick

confrares when infirmarian, his regular and fervent prayer at the urn of Don

Bosco and his persuasive way with words.

Fatber Peter Bolognani

f * P-att! (Messina - Italy) 24.8.1880, Messina 26.12.1972, 92 years of age, 7l

profession, 53 priesthood, )2 rector.

A sincere and apostolic missionary. Soon after ordination he went to

tsthielerlviFc1ea9r5d2Eu,ariwsntghmesins7sohiorelndsc\\a(V1ma9er11bI.)a; cbAkafcttokerihntihsIetaSwlyiacrhilyeh.ewpraehstyucsraincleaedldlytuoepxthhfaoeursmmteisidsliitoabnursyt

spiritually alert, he continued to work, true missionary thai the was, giving

generously of his services as confessor to confrdres, sisters and bolis tili

God called him to his reward,

Fatber Albert Bouchet

f * Opglabbeek (Belgium) 2l-5.191i,

38 profession, l0 priesthood.

Hasselt (Belgium) L.1.197),57 years of age,

Most of his life was spent teaching in technical schools, where his

deep understanding of his charges made his apostolate a fruitful one. He

died unexpectedly on New Year's Day, and his loss is a bitter one indeed

for the Province.

Brotber Josepb Bilcherl

* Rtitz-oberpfalz (Germany) 18.i.1908,

29.10.1972, 64 yearc of age, 40 profession.

waldwinkel Kraiburg (Germany)

He never spared himself

rvoodwork and art. He was

in working for his charges; his subjects

noted for his obedience, simplicity and

were

great

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spirit of work. His free time was sPeflt doing jgbs about- the house and

for the boys, who were greatly atrached to him. \\flhile at the Front duting

the war he contracted a sickness r.vhich caused him much suffering and

rvas responsible for is untimely death.

F ather N azarene Carnilleri

f " Sliema (Malta) 20.71.1906, PAS (Rome) 13.197),66 years of age,49 profession,

38 priesthood.

From his early days he showed he was ascholar of note, with a leaning

toq/ards the speculative studies. Degreed in philosophy and theology, he

q'as much esteimed as teacher and spiritual guide by generations of students,

priests and sisrers. He was Dean of the Faculties of Philosophy and

Theology. His ffeatises in philosophy and theology 'il/ere. noted.for acuity,

..."u..f,- and speculative penetfation; and his work in the hagiographical,

spiritual and pastoral field was invaluable. He gave his-services unstintingly,

rvas utterly loyal to the magisterium of the Pope; and his insatiable thirst

for the knowlidge of God was the basis of his research and his apostolate.

Father V itus CarnPobasso

f " Triggiano(Bari - Italy) 27.9.L908, Lanuvio (Rome - Italy),28.10.1972,64 years

of age, 48 profession, 39 priesthood'

A brilliant man with a prodigious memory. He taught for many years

till his health broke down, and bore his many illnesses with patience.

He was a great help with the boys' confessions and was endowed with deep

humility, for..ty and meekness' FIe died a happy death on the vigil of

the Beatification of Don Rua.

Brotber Florentius Celdrin

f " Benijofar (Alicante - Spain) 7.L1.1899, valencia (Spain) 14-12-1972,73 yeats

oi age,45 profession.

A good, simple soul, whose love for others u/as gfatefully teciprocated.

He hal lost an arm, but still worked without stint in the class-room, in

the theatre and in the playground with pupils and past pupils' In his last

years, blind and too wiak io work, he was still to be seen surrounded by

irl, fri.ndr, big and small, patiently going over their schoolwork with them.

It was only na-tural that his life of work prayer and love of God should end

in a courageous facing uP to the difficult tials of his long illness'

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( 1909)

Brother Francis Chiappello

f * Dronero (Cuneo - Italy) 13.4.1888, Bagnolo, Piedmont (Cuneo - kaly) 27.11.1972,

84 years of age, 40 profession.

He orked for 10 years in Brazil as driver, mechanic and electrician.

Then he looked after the maintenance at Valdocco for as long as his health

held out. After that he was in charge of the sacristy of St. Francis of Sales

and the the chapel of relics. His deafness made his life lonely and he gave

himself much to meditation and prayer. His death was neither sudden nor

unexpected, and he faced it with serenity, being well prepared.

Fatber John Del Degan

* Faibano (Udine - Italy) 24.6.1912, I Gotizia (Italy) D.LL.1972, 60 years of age,

42 profession, 34 priesthood.

He was a gifted thinker and deeply versed in Rosminian thought and

imitated his mentor in his search for truth and goodness and was a real

cusader for this philosophical discipline. r7hen failing health prevented

his working further, he offered his trials to the Lord, being particulady

sensitive that he could no longer help others with his great talents of heart

and mind.

Brotber Cbailes Dell' Acqua

* San Vittore Olona (Milan - Italy) 22.9.L906; t there L2.L0.1972, 66 years of

age,41 profession.

He worked for nine years in India then for twentyfive in Burma. The

u/ar and its aftermath caused him great sufferings, especially because of

under-nourishment and illness. He spent his energies helping refugees and

fugitives, giving them milk, eggs and rice and whatever his work produced.

His labour was dedicated and intelligent, and he added serenity to the

community; he was strictly observant and had a great love of Don Bosco.

Brother Isidore De Snet

* Ghent (Belgium) 1.4.7891, f Sleidinge (Belgium) 21.6.L972, 81 years of. age,

60 profession.

The oldest Brother in the Province In his long Salesian life he fulfilled

many duties and was a good, simple soul, always readily available.

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F atber Laurence D'Heygere

* t lfattrelos (North France) )0.6.L902, Montigny-Lencoup (France) 22.2.L973,

70 yeats of age, 42 profession, 35 priesthood, 6 rector.

A late vocation. He was assistant and socius in the novitiate. He also

undertook tasks of great responsibility in other houses. Finally he rvas

chaplain of the prison at Fontainebleau. His work was always accurate,

responsible

faiihfulness

and

lpoeyrasletyverreincegi,vaedndtohpepcroioulrditya.lwAalythsobueg-hrenlioedt

on: for him,

demonstrative,

he appreciated any'small sign of friendship and v/as always deeply concerned

for the good of others.

Fatber Nicholas Endres

" f - Limbach (Renania Germany) 10.12.L904, a Benediktbeuern (oberbayer -

Germany), 25.8.7972, 67 yearc of. age, 47 profession, 37 priesthood'

I{/ar and imprisonment interrupted his studies (which he eventually

completed with a thesis on Don Bosco). The Episcopal conference of

Germany appointed him Education Liaison officer. His area of activity

u,as in ih.^ dio..r. of Bavaria. For many years he was president of the

"Catholic Villages Committee" for the youth of all Germany. Those- who

knew him r"-..b"r him as always kind and gentle. His excessive labours

slowly wore him down and he died unexpectedly, mourned by all'

Patber Angelo Fidenzio

* Turin (Italy) 4.6.1879, f Taranto (Italy) 19.11.1972,91 years of age,75 profession,

69 priesthood, 26 tectot.

In his early priestly life he v/as fector and master of novices at san

Gregorio di Caiania and Genzano, Rome. Later he was ffansfeffed to

Tarinto, where he edified all by his lively faith, prayerfulness, prudence,

deep understanding of the Salesian mission and balanced adaptability to

the times. He was a man of action rather than words and left an imposing

educational monument (the Don Bosco Institute at Taranto) where the young

receive a magnificent preparation for life and where there is a fine spirit

of study.

Brotber Angelo StePhen Fossati

* Novi Ligute (Alessandria - Italy) 26.12.1899, t Mother House, Turin, 7'l'L97),

t-3 yeas of age, 35 Profession'

Certain happenings during his military service of \\7orld \\Var I and

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( 1e11 )

immediately afterwards convinced him that he was under the very special care

of Our Blessed Lady. He vowed to give himself to God, and enteted the

Salesian Congregation. He made his novitiate in Mato Grosso, where he

worked as a missionary {or 32 years. He was a good Religious, with a

lively faith, a filial trust in his Superiors and a sincere piety.

Father Louis Franceschini

" Romagnano di Trento (Italy) 1.6.1904, f Casale Monferrato (Italy) 24.L.1973,

6ti years of. age, 46 profession, 38 priesthood.

He is temembered for his simple, reserved, sincere, consistent and

completely dedicated life: he had the knack of helping others without

ostentation. He took a childlike delight in God's world and constantly

thanked him for his wonderful creations. In his long years as a teacher

he sang the praises of "brother sun, sister moon, brother fire, brother wind"

and finally of "our sister death", putting a fitting seal on his religious

consecration.

Brotber Meinrad Frey

* - f Dielmannsried (Baviera Germany) L3.7.L899, Benediktbeuern (Germany)

28.10.1972, 73 yearc of age, )6 profession.

A man of simple and deep piety, he worked hard and gave a faithful

account of his religious duties. His great spirit of sacrifice was sorely tried

during the 19 years of illness that preceded his death.

Father Peter Gil

* Valdealc6n de Rueda (Leon - Spain) 5.5.1911, f Madrid (Spain) t5.12.L972,

4L years of. age, 19 profession, LL priesthood.

He gave his best to his apostolate and was a man of fine human and

religious qualities. God permitted the purification of his spirit by a painful

illness borne with religious resignation.

Fatber Richard Giooannetto

* Fobello (Novara - Italy) 16.6.188r, f Biella (Vercelli - Italy) 17.L.L97r,89 years

of age,72 profession, 63 priesthood, 2 rector.

A man whose faith was great, simple and childlike, ransforming itself

into hope and love while he waited expectantly to enter "the Kingdom".

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(1912)

-68-

He is remembered for his meekness, kindliness, poverty and incapability

of giving offence to anyone. He eschewed the limelight and spent himself

for others.

Fatber Francis Glon

f * Malestroit (Motbihan - France) 30.L.L%1, Sion (Switzerland) 16.12'1972, 4l

years of age, L9 profession, 10 priesthood.

He became a Salesian "to make Christ better known and loved, to

consecrate his whole life to the young". Despite poor health, he fulfilled

the duties of catechist and prefect of studies, but was prematurely stricken

with Parkinson's disease. He underwent surgery and came out of the

operation well: however, the disease progressed rapidly. Sflhen he realised

that he was cut off from the active life, he resigned himself alter an

obvious interior sruggle and turned his illness to good account by forging

a chain of friendship with the other sick confrBres of the Ptovince.

Fatber Loais A. Gorosito

t * Roldtin (Santa F6 - Argentina) 2).L.1901, Alta Gracia (Cordoba - Argentina)

2l.1L.l972,7L years of. age,55 profession, 46 priesthood.

fIe was known as author and poet under the pen-name of "Nice Lotus".

His most famed works were "Namancurd", "Amor Azul" (dedicated to

the Blessed

belonged to

Virgin Mary), and

the National Cultural

"CEosmpimritisusaiolidn,adthedAergSeanntiJnuearnWBritoersscSoo"c. ieltlye,

and the La Plata Literary Academy. To the pupils and in artistic and

literary circles he was known as the Priest-Poet.

Fatber Casto Gaede

* f San Martln de Nogueira de Betan (Orense - Spain) 19.8.1899, Arcos de la

Frontera (Cddiz - Spain) 31.8.1972,7) yeats of age, 53 profession, 44 priesthood'

He devoted his life to teaching and training youth and in his last years

he made the confessional

p-aarrteardioeschliesroqsuisaplirtioevsedanad

his apostolate. He was a Salesian who

lived a solid interior life. Progressive

healy trial for him, gradually depriving

did not

cerebtal

him of

all movement.

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(Let3)

Fatber Loais Hern,indez Ledesna

* Ciudad Rodrigo (Salamanca

years of age, 50 profession, 40

- Spain) 17.4.1904, t

priesthood, 1, rector,

Seville

(Spain)

1j.L.L972,

A humble man in the service of humble people. !7hen catechist and

rteoctaorllh. isHaisutghioftritoyfwuansiteinnghahneceadrtsbyanhdismhiunmdsblegaavnedhsisaccroifimcimngunaivtyailaabtirluitye

family atmosphere. In his work for vocations he knew how to make real

Christians out of his pupils and nurture excellent vocations. The city of

Mor6n de la Frontera, where he spent many years, honoured him with

special citizenship and called one of the state schools after him.

Fatber Henry Heyns

* I7eelde

62 years

(Anvers -

of age,28

t Belgium) 5.5.L9L0, Saint-Pieters-\\floluwe

profession, 21 priesthood.

(Belgium)

20.8.197 2,

He became a Salesian at the age of 33, a timid and kind man always,

enjoying the affection of both confrBres and youngsters. As confessor and

infirmarian he was always available and willing.

Father Aagaste lamaux

* Sain M'Herv6 f (France) 29.4.1897, La Guerche (France) 7.L2.197L,80 years of

age, 51 profession, 48 priesthood.

After the war (during which he was awarded the Croix de GuBrre),

he decided to give his life to the service of the young in the family of

Don Bosco. At La Marse (Tunis) he worked enthusiastically in things

religious, sporting, musical, educative and scholastic. As parish priest he

was greatly loved by his flock; and for many years he worked for the

Co-operators and proved a valuable bond of union between the various

Salesian gtoups. His life was a wondetful example of Salesian work.

Father Josepb Klaanann

* Calmesweiler (Saar - Germany) 3L3.L91.3,

years of age, 37 professon, L7 priesthood.

Kassel (Germany) 24.1.1973, j9

As a young Salesian he had to intemupt his studies for military service

when war broke out. Ten years of prison life in Russia undermined his

health; but he returned to his studies and was ordained. Bad health dogged

his whole life, frustrating his generous dedication - there v/as so -rr.h to

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(1914)

-70-

do and he had so little strength to do it. Nevertheless he continued till

his death, rvhich was caused by thrombosis'

Fatber Anthony Macik

f * Vystuk (Slovakia) 25.IO.lgO7, Muran (Slovakia) Jl.8'1972,64 years of age,

42 profession, 34 priesthood, 6 rector.

He worked with great success in the education of young Salesian

clerics. As an educator he was methodical, understanding and fatherly and

his teaching and formation of the clerics cafried the stamp of his earnestness.

In the last ten yeafs he was parish priest and in all kinds of difficulties he

always proved himself a true pastor, totally given to the good of souls.

He Lad a gre t interest in the research and study of folk songs, and to

have them known abroad he translated many (even into Latin).

Father loseph Marti Sena

f * Barcelona (Spain) 9.6.1882, Algeciras (c6diz - Spain) 2.5.1972, 89 years of

age, 74 profession, 67 priesthood, 18 rector.

He was the Provincial doyen in age, profession and priesthood. He

worked in various houses and at various pastoral and educative tasks. More

than once the Salesians used his delicacy and tact in the unpleasant task of

closing certain houses. Contact with Salesians who knew Don Bosco perso-

nally, left in him a deep love o{ our Society.

Father lulius Morelli

f o Genazzano (Rome - Italy) 9.9.1909, Ravenna (Italy) 16.1.1973,63 yearc ol age,

47 profession, 39 priesthood, 12 rector.

He carried out the delicate tasks of economer, rector and teacher, al-

ways the priest and educator in his dealing with the boys, their families and

the stafi. He found his greatest consolation in prayer and the Mass, and he

contiflued celebrating Mass even when his sight was failing. To a

by his death-bed he confided, I<< have loved the Church: on this

conftEre

point I

have nothing to reprove myself >.

Brotber Tbeodore Mooelldn

* Fuentes de Valdepero (Palencia - Spain) 23.10.L9L2, f C6rdoba (Argentina)

6.2.797r,60 years of age,28 profession.

After an apostolate of a few years in his own country he went to Uru-

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( 191r)

guay, but his poor health necessitated a ransfer to a better climate and he

v/as sent to Argentina. He ofiered the sufierings of his last illness for the

success of the Special Provincial Chapter and the good of the Congregation.

Fatber George Nitscb

t * Nieder-ohlisch (Silesia - Poland) t4.i.L9oo, oberthalheim

72 years of age,53 profession, 46 priesthood,24 tector,12

(Ausuia) 29.r.L97i,

provincial.

From a large and deeply Christian family he entered the Society at 17

years of age. In 38 years he fulfilled the duties of rector, proviniial and

again rector. He is remembered by all as a man of deep faith, always serene

and imbued with zeal for souls.

Fatber Ferdinand Palkoait

f * Hmcatovce (Trnava - Czechoslovakia) 6.12.L908, Marseilles (France) 9.12.1972,

64 years of age, 40 profession, 32 priesthood.

He left his country to work for North Africa: Tunisia, Algeria, Moroc-

co. He also worked in various houses in the south of France. He laboured

hard, and had a generous, sensitive nature, and was always understanding

and attentive to his confrEres.

Brotber Josepb Paoli!

f * Velkd I-evdr'e (Bratislava - Slovakia) 31.L.L902, there 20.9.1972,70 years of

age, 46 profession.

A humblh and hard-working son of Don Bosco, he remained faithful

to his vocation amidst great dificulties and persecution. Fidelity to his

vows and to the spirit o{ Don Bosco were the mainspring of his life, even

when he had to live << in the world >> without the help of community life.

Father John Perouiek

* Krnce - S. Gregorio (Jugoslavia) 21.10.1880, t Zagreb (Jugoslavia) 14.L.I973,

92 yearc oI age,75 profession, 66 priesthood.

Simplicity, kindness, understanding and apostolic zeal marked his Reli-

gious life. Most of his priestly ministrations were devoted to the confessional:

he was available from 5.30 a.m. for confrdres, novices, students of theology

and parishioners. He was a shining example of complete apostolic serviie

for others.

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-72-

Father Blaise Re

f * Pedalino (Ragusa - Italy) 16.4.1974, Modica Alta (Italy) 6.12.L972,58 years of

age, 35 profession, 25 Priesthood.

Health reasons demanded his return from the Ecuador missions in t961.

His first assignment v/as to Ragusa, then to Modica Alta as confessor and

in charge of ihe infant parish of Mary Help of Christians next to the Insti-

tute. H"e $/as a man of simple methods and truly christian charity and he

soon v/on the goodwill of ihese humble people on the city outskirts. He

rvas lagically t nea in a road accident, and the huge gowds at his obsequies

demonstrated the deep sorrow of his parishioners.

Fatber Jarnes Riuera

f S*pJauinn)q-ufOe.rSa.fdge72A, m42blaye(aorrseonsfeag-eS,2p4ainp)roDfe.s6s.i1o%n,01,5

Puerto de

priesthood'

S.Maria

(c6diz

He died on the anniversary of his profession in an accident at sea.

His first apostolic activities were with thi aspitants in whom he inspired

enthusiasm- for theit vocation, theit studies and their work. As a priest his

apostolate was with the students of philosophy. He lvas childlike, genetous

and humble, and he was happy in helping others' He had a great devotion

to Mary, who substituted foi-him his own mother lost in his childhood.

r" ath er Ram 6n Rodri guez

* t Durazno (Uruguay) 26.L2.7896, castillos (Rocha - utuguay) L5.6.1972, 75

years of age, 54 profession, 40 priesthood, 3 rector'

He died suddenly in Castillos where he was in charge of the padsh'

His apostolic, priestly aod Salesian work was perfotmed in various places.

He wi. "lwayt ut "ur. among the young, like a good son of Don Bosco'

Brotber Bernard Rui

f * Sampeyre (Cuneo - Italy) 5.5.1880, Bagnolo, Piedmont (Cuneo -IttLy) l0'L'197)'

92 years of age 48 Professioo.

He entered the Society at

profession he had written, "If

iould not have the hardihood

t4oI 4wmyeaekraeercttohoifscoarngeseqi.udIeensrtm;hbiysuoat wpapnsli,IcpacotoioonrnstiadfoelerrnftthusasItt

in this congregation there are many tasks, and one of them will be possible

for me, f tuf." courage to make tlis application." This was the style of

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_ 73 _

(tet7)

humility, untiring work and sttict poverty that accompanied him to a grand

old age.

Brotber Accursias Schinelli

t l2_6l.a9.l1tl9le72ll,o4tt3aye(Aagsriogfe. nagtoe,

- Italy) 30.r0.L929,

L4 profession.

Araguaiana (Mato Grosso, Brazil)

i.n

.hi.sHgfiewldasofbawreolyrka.

year

in Mato

possessed

Grosso when

a joyousness,

lost his life tragically

optimism and a great

F&udciscaatniodnF_atothethrePeptoeor rs.aHcileotrtei,sttws onobwravceiomr"istsoionthareietsoairmbsonogfthFeatxhaevraJnotehsn,

Fatber Louis Uhl

f * Gltit (Germany) L.L7.1902, Los Teques (Venezuela) 23.12.1972, 70 years of

age,45 ptofession, 38 priesthood,

wor.kA.nH_eexwamilpllea.lwoafyps iebtey,recmomemmbuenreitdy

life and tireless and

by the great number

self-sacrificing

of workers to

whom he dedicated much of his Salesian life.

Fatber Benignus Vacca

t * lVluravera (cagliari - Italy) 10.8.1888, Fossombrone (pesaro - Italy) 29.12.L972,

84 years of. age, 65 profession, 58 priesthood.

A diligent and tireless worker in the Lord's vineyard. He has passed

on in its completeness the genuine Salesian spirit he received from Don

Rua and the first salesians. Through his teaching and his music (inst,u-

mental and vocal), he helped in the formation of great numbers of Salesians

and boys. He sleeps the sleep of the just,a serene old pariarch.

Fatber Adolpbus Vagli

- f - (i_ItaI-lsyg)la1.1S.a1n9t7a3-,

Careggine

55 yeats

(Lucca

of age,

Italy) r6.8.19L7, Geona

profession, 25 priesthood.

Sampierdarena

- His life was a programme of serene humilit'yh,isrel,igious observance, si-

lence, and the constant and careful fulfi"lment of priestly ministry. He

was stticken with illness as he was resuming his teaching uciiuiti.s, uo o..o-

pation he ca*ied out with great dedication and deep love for many years.

He had a great afiection for the society and had the gift of infusini the

young with love and stiming up in them great devotion to Don Boscol

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-74-

Father Jobn VogelPoth

f ,. Essen - Berge (Rheinland - Germany) 17.9.1909, Essen (Germany) 7.12.1972,

63 yearc ol age, 44 profession, 35 priesthood.

After ordination he went to the central A{rican missions and wotked

with zeal and self-saoifice' Health problems brought him home again

urhere he

f-Ut".,

v/orked as economer and in the pastoral ministry'

of his poor health with fortitude till called by the

He bore

Lord on

the

vigil of Mary Immaculate.

Fatber losePb Volek

f * velk6 Scirovce (Bratislava - Slovakia) )3.lgll, Sinovce (slovakia) l).10.1972'

61 years of. age, 42 profession, 33 priesthood.

he reAfnuseexdemtJplacorynSfoarlmes, itahnewghoovneernvmeresnwt efrovrebaddfreomhihmisidtheealcsa'Breecoafussoeuls'

However, his was a completely apostolic life alt the time he lived among

the working people. He had if,. gift of seizing on opportunities for giving

instruction and was a convincing ind eficacious speaker. He was t help

and a spur to his confr6res, coirpelled as they are to live scattefed here

and there. He will always be remembered for his dedication to the Salesian

cause in such dificult times.

Father John Luis Zuretti

f * Mesenzana (Varese - Italy) I7.L2'1,880, Mother House, Turin, 2l'11'1972' 9l

years of age,l) profession, 68 priesthood.

He was the good

candour, solid wiork

and

faithful servant,

frugality. For

a man of

60 years

complete faith, disatming

he dedicated his life to

iihi".adf,rap.a"ftlta,h.ierf.f*jooyiofwotfrhiteteinacgclah,sin'stgrivotiohliie,snaVnteiaonenisrarFberlveaenrZgeenapciieehd"ytbi(nayusatenNx-taarmumsayendocfuinptda'ssetHcpoeunpdaaillssroy'

,lhoolr),

ar.. ft.

th*ue ,peurliroodicaa'kl e"eGnymmonuanstiauimne"e(rtewachhoerws'etnetxitn)

and a French Gram-

search of sun' fresh

air... and to be a priest among the mountain-climbers'

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