2.3.1.2. “Allow me again to share with you something which wrenches my heart
(permettetemi ancora che accenni una cosa che mi stringe il cuore).” (p.
241).
3. Synthesis and Assessment of Principal Contents
3.1. Models and Teachers
3.1.1. Models
3.1.1.1. In itself the office of superior demands being a good example to one’s
subordinates. But Don Albera brings out a practical reason for being a good
example, the issue of credibility. Indeed how can a superior expect respect
and obedience from his confreres if he is not a good example?
3.1.2. Teachers
3.1.2.1. Don Albera seems to have the young confreres in mind when he wrote this
part of his letter. In the novitiate, they learn the theory. In the houses, they
need to be helped to learn the ropes of real religious life. The Rector as father
should take this seriously. Don Albera singles out a duty that might have
been neglected or might not have been carried out well (because it is
unprepared), the monthly conferences.
3.2. Spirit of piety
3.2.1. Working much is characteristic of the Salesian. For both superior and confreres, the
danger of a diminished or even extinguished spirit of piety is all too real. Hence, there
is a need to pay attention to it.
3.2.2. Don Bosco seemed to be particularly concerned about how the manner of carrying out
sacred functions in church. Don Albera continues this particular concern by singling
out the following: how priests celebrate mass (digne, attente et devote), how the
sacred ceremonies are performed, and the teaching of sacred songs.
3.3. Constitutions
3.3.1. Don Albera must have become aware of abuses starting to creep in. Or based on his
experience as superior, he must have become aware of how abuses begin. And so he
hits the nail on the head by pointing out that one of the reasons for this is because
Superiors let things go. They want to avoid confronting confreres in order to avoid
annoyance and vexation (per non crearsi noie e fastidi, p. 239).
3.4. Poverty
3.4.1. The section on poverty is the longest section in the circular letter perhaps because it is
the vow against which a lot of abuses happen.
3.4.2. Among the examples of which Don Albera writes, there are two which seem to be more
about the family spirit than the vow of poverty.
3.4.2.1. Confreres who seek hospitality are asked to pay.
3.4.2.2. Sick confreres who need a change in climate find it difficult to find a house
willing to accept him.
3.5. Chastity
3.5.1. Don Albera points to the practice of the preventive system (which includes vigilance)
as a means of maintaining morality.
3.5.2. The cinema was already a reality at the time of Don Albera. But he judges the films of
his time as inappropriate for schools. Consequently, he seems to be against the use of
film and thus advises the use of ‘proiezioni fisse’. Is he referring to slides? Don Albera’s
time is certainly different from our time and thus, from my point of view, his treatment
of purity and sexuality look prudish, if not funny.
3.5.3. Don Bosco referred to purity as a delicate virtue. Consistent with this concept, Don
Albera was right in expressing caution about the following:
3.5.3.1. Investigation of cases regarding morality should be reserved to the Rectors.
3.5.3.2. Confessors should be careful about questions they pose to their penitents as
well as about how they respond to doubts expressed by them.
3.5.3.3. Rectors who see evil everywhere so much so that when they feel compelled
to talk against the perceived evil, they tend to go to particulars which may
prove harmful to youngsters who are still innocent about these things.
3.6. Obedience
3.6.1. Provincials and Rectors should not only sacrifice their own will but their judgment as
well. They should not persuade themselves that their opinion would lead to the greater
glory of God and the salvation of souls.
3.6.2. Our practice of obedience is based on the fact that superiors are supposed to act as
fathers. Hence, when they give an order the tone should be one of request. Moreover,
Don Albera, Salesian Spirit, Page 2 of 3
