10 10 Oct eng ONGFB :: Formation

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10 10 Oct eng ONGFB

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10 10 Oct eng ONGFB

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San Francisco Province, USA

Dear Friends,

The bulletin has been absent

for several months as materials were

being prepared for publication. Fr.

Lenti has done original research which

has been now been divided into five

segments which will take us all the

way to February. Then the plan, Fr. Ar-

thur informs me, is to start on the his-

tory of the rectorate of Don Rua. Once

we have finished the series we are

hoping to unite it into a book on Don

Rua to be jointly published in English

and Spanish. The Regional Formation

Center in Quito has already expressed

the desire to publish the Spanish ver-

sion.

Again I want to express my

thanks to Fr. Arthur for his contribu-

tion to our knowledge of Don Rua,

and to Fr. Horacio Macal who has

done the translation into Spanish.

Gael E. Sullivan, SDB

Don Bosco Hall at Berkeley

Institute of Salesian Spirituality

Father Michael Rua,

Prefect General of the Society

and Don Bosco’s Acting-Vicar

(1877-1884)

by Arthur J. Lenti, SDB

After mid-seventies, certainly by

1877, Fr. Rua’s contribution to the

Society’s life and work loomed

larger and more important, as with

the passing years Don Bosco, fully

relying on Fr. Rua’s fidelity and

ability, placed on his shoulder ever

greater burdens of government

and administration. In reality, if

not officially, Fr. Rua stood at Don

Bosco’s side as Vicar, and for good

reasons.

In the special investi-

gation of the Bosco-Gastaldi

conflict ordered by Rome in

1914-1918, during the process

of beatification, 1 Bishop

Giuseppe Re of Alba, as cited

by Fr. Peter Stella, gave the

following testimony:

After Don Bosco’s death

on January 31, 1888, I

learned from the Salesian

Father Julius Barberis

that for ten years prior to

that date [italics mine]

the responsibility for the

government of the Pious

Salesian Society actually

rested on Fr. [Michael] Rua’s

shoulders. Don Bosco would

in fact refer to Father Rua all

priests and young men who

applied to him for advice.

Bishop Re learned the reason

for Don Bosco’s quasi-

retirement from authoritative

sources for he adds:

I also learned from Cardinal

[Gaetano] Alimonda [of Turin]

that, according to a report

made to him by Dr. [Giuseppe]

Fissore, Don Bosco suffered from

progressive paralysis (paralisi

progressiva) caused by a slow

sclerosis (ossificazione) of the

brain.2

1This special investigation, which

goes by the name of “secret little process,”

was instigated by Archbishop Gastaldi’s

fiscal lawyer, Emmauele Colomiatti. In

an attempt to derail the cause Colomiatti

accused Don Bosco of complicity in the

writing of defamatory pamphlets against

the archbishop, for which see below.

2Cited by P. Stella, Don Bosco

nella storia della religiosità cattolica, Vol,

October 2010

In view of the above (if factual) Fr.

Rua, prefect general of the Society,

naturally stepped in as Don Bosco’s

acting-vicar as early as 1878—

unofficially, but practically so in

reality. In 1884 (as related in the first

paper of this Ongoing Formation

III: La Canonizzazione (1888-1934) (Roma:

LAS, 1988), 179-180, from Positio super

dubio…, Summarium ex officio, 135. Stella

describes this disease by citing medical

dictionaries. — Archbishop Cardinal

Alimonda, Gastaldi’s successor, was a

great friend of Don Bosco; he visited and

comforted him during his final illness. — Dr.

Giuseppe Fissore was the head physician

who attended Don Bosco through that

illness.

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series) Pope Leo XIII, shocked by Don Bosco’s advanced

physical deterioration, acted to place at Don Bosco’s

side an official Vicar with right of succession in the

person of Fr. Michael Rua.

In the paragraphs the follow we shall briefly

describe Fr. Rua’s activity as Don Bosco’s acting-vicar

prior to his official appointment in 1884.

First, a word on the death of Fr. Rua’s mother,

who passed away just as he was assuming the position

of Don Bosco’s alter ego.

1. The Passing of Giovanna Maria Ferrero (Mrs. Rua,

1800-1876)3

In a previous paper we saw that Mrs. Rua accompanied

her son Michael on his appointment as director of the

first Salesian school at Mirabello. There she governed

the house as mother to those young people. She

was 63 years old at the time. When, two years later,

her son was recalled to Turin to replace Fr. Victor

Alasonatti as prefect at the Oratory, she opted to stay

on at Mirabello, where her help was much needed and

where she remained until the school was transferred

to Borgo San Martino in 1870.

She then returned to Turin and, as Mamma

Margaret had done years before her, she devoted the

last years of her life to the service of the much larger

family of the Oratory.

The circumstances of her death are not

recorded (apparently Fr. Rua left no memoir on the

subject). But it is known that she died at the age of 76

on June 21, 1876 (feast of St. Aloysius).

Her funeral was celebrated in the church of

Sts. Simon and Jude, her original parish. The whole

community of the Oratory, led by her grieving son,

followed the hearse to her final resting place. Her

burial, like Mamma Margaret’s, was a burial of the

poor, a simple grave in a common lot of the public

cemetery. On July 21 a solemn month-mind Mass was

celebrated at which, most of boys, boarders and day

pupils, received Holy Communion and offered prayers

of suffrage for her soul.

In a letter of July 27 to his half-brother Anthony,

director of the gun factory at Brescia and the only other

surviving Rua of the family, Fr. Rua writes:

In a subsequent letter to Anthony, Fr. Rua describes his

mother’s extreme poverty, and the few things she left

behind.

The money in her strongbox amounted to 58 lire and

50 centimes.4 Her few jewelry items, thought to be gold

and worth perhaps 40 lire, turned out to be gilded silver

and of very little value. The furniture would fetch no

more than 80 lire all told, but it is hardly salable because

of its age and poor condition… In view of the above, I

am sending you 70 lire, which you might divide among

your children. They would thereby have a souvenir of

their dear grandmother. But please do as you see fit.

This is vintage Fr. Rua—the ever the painstaking and

conscientious “accountant!”

2. Fr. Michael Rua Don Bosco’s Alter Ego

In the preceding paper we spoke of Fr. Rua activity

as visitor-inspector of the Salesian foundations in

Piedmont and Liguria. For each inspection Fr. Rua

entered a fairly stereotyped report in his Notebook. At

the end of his brief visits, he would hold a conference

with the community, and later he would address

a letter of evaluation and advice to the director

in question. Such letters did not survive with the

exception of the one to Fr. Lemoyne, director at Lanzo,

dated march 10, 1875. It is a frank, detailed evaluation

of actual conditions in that Salesian school. The text

of this letter was given in the preceding paper, but it

is repeated here as germane to our brief discussion of

the monthly circular letters that follow below. Fr. Rua

writes as follows.5

March 10, 1875

Dear Director:

This letter aims at conveying to you the impressions

I brought back with me after visiting your school. I as-

sure you that I left highly satisfied with the outcome of

the examinations, the demeanor of the clerics as well as

the behavior of the boys. May the Lord continue to bless

you and help you grow ever better. However, I did notice

some things that could be improved:

1. The altar cloths on some of the altars were not

too clean.

2. I learned that the day students have no Mass on

weekdays, whereas it would certainly be very desirable

to have it, as is the practice here [at the Oratory], at

“I hope you will continue to pray for her… Let us

always remember her and the good example she has left

us. And in order that you may always have a reminder

of her presence I am enclosing two prints of the photo-

graphs that were taken of her.”

3 Auffray, Rua-It (1933), 128-130; Auffray-Klauder, Rua-

4 At the time (1870s), the Lira may have been worth 1/5

of a US dollar (20 cents).

5 This strongly critical letter, not found in the Notebook,

is edited in Braido, “Rua Visitor,” RSS 16 (1990), p. 116-117,

transcribed from IBM XI, p. 336-337 (poorly translated in EBM XI,

p. 314-331). [Correct the reference to IBM XI, 530-531 that Braido

En, Typescript (1940), 127.

gives in RSS herewith above].

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Varazze, Alassio, and other places.

greater desire to make progress in their studies, for their

3. You have hardly any classes in sacred ceremonies

own benefit.

whether for the clerics, the altar boys, or the boys in

14. You lack several registers, and I shall see that you

general. You should insist with the one in charge that

get them.7

this be done on a regular basis: if he cannot do it all

Dear Director, many of the things I have mentioned

himself, get some one to help him.

are for your subordinates to look after. Nevertheless, it

4. Also, the teaching of religion in the high school

is your responsibility to keep abreast of everything and

is very limited, yet it is the most important branch of

to be the mover of everyone’s activity. You are the head,

knowledge.

the Prefect is the arm; and the two of you are the eyes

5. You have no classes in Gregorian chant, so much

and hears that must see and hear everything that goes

desired and insisted upon by our good father, Don

on.

Bosco.

May the Lord bless you abundantly, together with —

6. Your evening class is no longer in keeping with

Yours affectionately, Father Rua

what Don Bosco would want, namely that everyone

Prefect of the Congregation of St. Francis de Sales

take part in it. If you want to hold it before supper, as

we agreed at the fall conferences, then supper may be These inspections ceased with the first General Chapter

delayed by half-an-hour or three-quarters of an hour,

and put off to 8 or 8:15 P.M. This evening class, open to

all, would offer the opportunity of teaching the prayers

to those who do not know them, of teaching the boys to

serve Mass (not everyone at your place knows how), of

preparing boys for first Communion, etc.

7. I saw the need that you have putting the various

youth associations (St. Aloysius, Blessed Sacrament,

Altar Boys, etc.) on a sound basis, grading the boys [by

(1877) as well as with the subsequent division of the

Society into “inspectorates” (provinces), presided

over by an “inspector” (provincial).8 Nonetheless, as

prefect general and acting-vicar, Fr. Rua continued to

take a personal interest in the religious observance

of individual communities and their directors. He

presided at the General Conferences of directors that

had been held periodically since the mid-fifties, and

their age] as to membership.

that also ceased in 1877. This provided him with the

8. The coadjutor brothers need to have some one opportunity to reconnect and to continue the dialogue

be with them often at night prayers and address a few on religious observance initiated in the earlier visits-

words specifically for them as a Good Night.

inspections of 1874-1876.

8a. It would also be desirable that, if possible, clerics

have classes more frequently, especially in philosophy. 3. Fr. Rua’s Monthly Circulars to Directors of Salesian

9. As we said during the conference, it might be very Houses

beneficial to clerics if they came together at least once a In spite of the prospective establishment of provinces

day under the guidance of a priest, the ones for medita- and provincials, the directors remained responsible to

tion, the others for spiritual reading.

10. All the cells of the clerics should be reduced by

two feet (0.60 m.), apart from the bed, by using rods for

the curtains like the many you already have in place.

11. Reading during meals is too frequently neglect-

ed. It is important to teach the manner of putting time

to good use, even by taking advantage of time that is

the General Council. Fr. Rua reminded them of that

fact through regular monthly circular letters. These

circulars were handwritten—with the heading, date,

greeting and signature being in Fr. Rua’s own hand.

Normally the body of the letter was by a secretary,

with appropriate marginal or interlinear annotations

spent eating dinner.

7 The 15 registers and their norms are listed as follows:

12. I observed that in various classes there is a

(1) Register of Masses; (2) R. of conduct of seminarians and

failure to test [pupils] on a monthly basis, and that in

some classes even the “decuries” are non-existent.6

Each month the grades of each class must be entered

by “decuries” in the general register—to be kept in the

custody of the Director or the Prefect.

13. One would like to see in the young people a

lay brothers; (3) R. of the young people’s conduct and monthly

achievement in studies; (4) R. of postulants; (5) R. of yearly

enrollment; (6) R. of boarders’ and personnel’s fees; (7) R. of

boarders’ deposited money; (8) R. of goods store; (9) R. of invoices

received; (10) R. of expenses; (11) R. of drawing accounts. (12) R.

of offerings; (13) R. of wardrobe of lay brothers on entering; (14)

R. of sums owed to individual providers. (15) Manual or handy

In ancient Rome’s military practice the soldiers

were organized, for better discipline and management, in groups

of 10 (“decury”), of 100 (“century”), etc. led by a “decurion,” a

“centurion,” etc. In like manner, the nineteenth-century classroom

notebook to mark transactions periodically to be entered into

the appropriate register. Fr. Rua promises to make the needed

registers available (Braido, “Rua Visitor,” RSS 16 (1990), 141-147)

8 Such restructuring was dictated by the expansion of the

was organized in groups of 10 (“decuries”) led by “decurions” Society beyond Piedmont and Liguria and other parts of Italy, and

appointed or elected.

to nations of Europe and South America.

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by Fr. Rua himself. The body of the letter was in the

form of a questionnaire covering the principal areas of

religious life and administration.9

From 1881 on, the monthly circular letters to

directors contained a printed questionnaire, signed by

Fr. Rua. The nine questions regarding the running of

1. & 2. (Number of Masses offered; surplus inten-

tions to be sent to Turin).13

3. Accept in advance our good wishes for the up-

coming retreats. Please let me have information on all

participants in each retreat, if it’s not too much trouble.

4. What’s more important, in fact necessary, is that

the house and school were the following:

you send me information on all those that will don

1. How many boarding students have you? — 2.

How many day pupils? — 3. How is the students’ con-

duct generally speaking? — 4. What is the health situ-

ation among the boarders? 5. How many Masses have

been said during the past month for my intention (inten-

tion of the undersigned, Fr. Rua)? — How many Mass

intentions did you receive? — 7. Have all the required

reports been completed? —8. Has the monthly Exercise

for a Happy Death been made as prescribed? — 9. Have

the two monthly conferences been held as prescribed?10

the clerical habit. For this purpose, please fill out the

questionnaire in the “delegation document” that I am

enclosing.

5. Also send us, if you can, a brief note on the per-

sonnel after their [initial] formation. This will be helpful

for their inclusion in the General Directory. Make sure

the surnames [last names] are spelled clearly and cor-

rectly.

6. In the event that Fr. Milanesio has not yet left

for Patagonia, give some further thought to the advis-

ability of such a transfer, since his presence in the house

On this subject, Fr. Amadei (without giving date or of Boca seems important. Don Bosco himself has some

reference!) transcribes a note by Fr. Rua to Fr. Joseph doubts regarding the advisability of a transfer, unless

Lazzero lamenting the fact that this director of the this is meant to be a temporary arrangement.

Oratory never took the trouble of responding to the

questions asked:

It is regrettable that you never comply and never fill

out the monthly questionnaire. The excuse you bring,

that I being on the scene can obtain first-hand informa-

tion, won’t wash with me. The various questions are

formulated expressly to force directors to keep well

informed of what goes on in the house they direct. So,

take up your pen with courage, and take the trouble of

replying to my questions—past and future!11

7. With regard to the request from San José pen-

insula, I cannot give you a reply, since the matter has

not been discussed in Council. However, you may send

someone to investigate and report, if it’s not too much

trouble.

8. With regard to Zaninetti’s application for perpetu-

al profession, Don Bosco leaves it up to the local house

council to judge and decide.

9. Now regarding your requests for directives: — (1)

[Q:] You state that one needs permission at least from

the provincial before one accepts to serve on the City

To liaise specifically with the newly established

foundations in Argentina and Uruguay, from 1876 on

Fr. Rua corresponded regularly with acting-provincials

Frs. Francis Bodrato and James Costamagna. A number

of these monthly circular letters, some times running

to many numbered paragraphs, are in the hand of

secretaries but signed by Fr. Rua; others on the contrary

Council. [R:] I cannot give you a directive in the matter

because I am not familiar with the circumstances. — (2)

[Q: regarding building or restoring premises to let.] [R:]

It seems inappropriate to build or restore premises just

to offer them for rent or lease. For such a transaction

the permit from the Rector Major is required. — (3) [Q:

regarding the establishment of a mutual aid society.]

[R:] It appears that the establishment of mutual aid

are in Fr. Rua’s hand in their entirety. An example of societies is possible and appropriate if their purpose is

this latter type is the circular letter in 11 numbered religious. But this should happen only after a start in a

paragraphs addressed to Fr. Costamagna.12

foundation has been made, since such a venture is de-

Turin, November 21, 1880 signed to help the work’s development, and not of itself

9 Desramaut, Rua-Cahiers I, 98; Amadei, Rua I, 305. See

for example Fr. Rua’s monthly letters to Fr. Lazzero, director of

the Oratory, in FDRM 3909 C12 - 3911 D5.

10 Desramaut Rua-Cahiers I, 99. For a printed template

of this questionnaire see FDRM 3910 B1. It is entitled: “Report –

from the House of (the Oratory of St. Francis de Sales) – for the

month of…. 188….”

to have priority. In any case, the provincial’s agreement

should be sought.

11. [10.] When Fr. Cagliero returns, I hope to be able

to discuss with him [legal and social aspects pertaining

to] the acquisition and management of properties and

immovables. In these matters we must ward off difficul-

ties and dangers.

11 Postscript in Fr. Rua’s hand, circular letter Rua –

Lazzero, May 27, 1884, transcribed in Amadei, Rua I, 306.

12 FDRM 3976 E2-4, Cf. Desramaut, Rua-Cahiers I, 98.

13 All circular letters by Fr. Rua to provincials in

Argentina and Uruguay open with brief inquiries about Masses

offered and surplus Mass intentions.

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12. [11.] Don Bosco is postponing his trip to Rome, criticism of him at the Salesian school of Alassio while

and therefore also the matter of the parish priest of

Flores is delayed. Let’s be patient.

Happy and Holy Christmas! Happy ending and Happy

New Year! Happy and holy vacation! May you advance

in holiness through the upcoming spiritual retreats!

So long, dear friend! Remember me to all our

friends, and say a prayer for—

—Yours affectionately in Jesus and Mary,

Fr. Michael Rua

vacationing in the area, and had written to her uncle,

who had reacted unfavorably.18 Also the Archbishop

suspected Don Bosco of having abetted disgruntled

diocesan priests to write to Rome against him.

Generally speaking, the previous Archbishop

Riccardi di Netro’s grievances against Don Bosco for

the latter’s “irregular” practices were taken up with

greater intensity by his successor, Archbishop Gastaldi.

For example, the Archbishop was very demanding (in

P.S.: Please do me the favor of delivering without the way of preparation) before admitting candidates

delay all the letters herewith enclosed. But read the one to ordination, Salesian candidates included. In this and

addressed to Fr. Pignolo, then seal it and deliver it to

other matters the Archbishop suspected Don Bosco

him.

of currying the favor of Pius IX and of his secretary

Desramaut adds that Fr. Rua’s insistence on having

information on the condition of the houses sometimes

elicited reports that caused him much grief and worry.

Replying on September 4, 1879, Fr. Bodrato (provincial)

reported four instances of sexual child abuse: two at

San Nicolás de los Arroyos (Argentina) and two at Villa

Colón (Uruguay).

In this connection, he exclaims, “Fr. Chiara has

betrayed us.”14 Replying to Fr. Bodrato, Fr. Rua writes,

“Of Vergnano, of Foligno, of Chiara, of Farina, of

Comollo, etc. what’s the news?”15

Again writing to Fr. Rua on March 18, 1880,

Fr. Bodrato laments the “hasty marriage” of a certain

Brother who had been “deceiving everybody;” and

he pleaded, “For God’s sake, please, do not send us

of state, Cardinal Giacomo Antonelli, much to his

chagrin. In one of his laconic letters to Fr. Rua Don

Bosco inquires: “What about our ordinations? Are we

experiencing any difficulty on the Archbishop’s part?”19

To make matters worse, whenever possible Don Bosco

would seek to have his candidates ordained by some

other friendly bishop.

On various occasions throughout the conflict

Fr. Rua would have to deal with the Archbishop and the

men of his chancery. But, as Fr. Desramaut remarks,

“Unlike two of his confreres in Don Bosco’s entourage

(Gioacchino Berto and Giovanni Bonetti), Fr. Rua did

his best to smooth out difficulties. He never lost his

self-control, but he calmly explained, presented his

reasons, or simply kept silent.”20

individuals that are morally unreliable!”16

4. Father Rua a Moderating Voice in the Bosco-

Gastaldi Conflict.

Here we deal selectively with Fr. Rua’s role in the

conflict (between Don Bosco and Archbishop Gastaldi)

that continued and intensified after the approval of the

Salesian Constitutions in 1874.17 But even before that

date the Archbishop had shown his displeasure for

personal reasons. For example, in a letter of August 27,

1873 to Fr. Rua Don Bosco says that the Archbishop’s

niece [Lorenzina Mazzè de la Roche] had heard some

5. Fr. Rua’s and Archbishop Gastaldi’s Chancery

In the Salesian biographical tradition, the personnel of

the Archbishop’s chancery (especially Canons Thomas

Chiuso and Francis Maffei) are cast in the role of

cunning enemies. On the contrary, Fr. Rua’s letters to

them that are preserved in the Salesian Archive show

without any exception that they dealt with one another

in terms of genuine mutual friendship.21

18 Cf. Motto, Epistolario IV, 152-153.

19 Cf. Motto, Epistolario IV, 562.

20 Desramaut, Rua-Cahiers I, 102.

14 Fr. Bodrato does not indicate what Fr. Chiara’s

betrayal may have been, unless it was connected with the child

abuse just mentioned.

15 Letter of November 13, 1879, FDRM 3976 D2,

postscript 2.

16 Rua-Cahiers I, 99.

17 For a description of the conflict between Don Bosco

21 Cf. letters in FDRM 3938 as follows: [Fr. Rua to Canon

Chiuso], November 15, 1872 (C2); February 17, 1875 (C4-5);

October 25, 1875 (C6-7); [Fr. Rua to Theologian Maffei] November

4, 1877 (C8-10); After the reconciliation between Don Bosco and

Archbishop Gastaldi enforced by Pope Leo XIII and signed on

June 1, 1882: [Fr. Rua to Canon Chiuso], August 14, 1882 (D2);

September 9, 1882 (D3; December 23, 1882 (D4); February 27,

1890 (D5). — Invariably the style of these letters is that of genuinely

and Archbishop Gastaldi after the approval of the Salesian close friendship: (1) The familiar “tu” (you) is used throughout; (2)

Constitutions in 1874 see A. Lenti, Don Bosco — History and Spirit, The initial address is equally familiar: “(My) Dearest Theologian;”

Vol. 6 (Rome: LAS, 209), pp. 271-378 (Ch. 6 and 7).

“Dearest (and Most Reverend) Canon;” (3) The closure is no less

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Fr. Rua’s letter of October 25, 1875 to Canon conflict.

Thomas Chiuso is a good example.22

In 1867 a group of proprietors formed a

My dearest Theologian,

October 25, 1875

[1] Please be good enough to convey my apologies

to His Grace for not replying sooner to the sheet that

dear Theologian Maffei sent us on order from the Arch-

bishop. Both Fr. Savio [the administrator] and Don Bosco

have been absent, and I did not know what to reply.

This past Saturday, however, I had a chance to talk with

Don Bosco, and am now able to respond to your inquiry.

committee to build a church in the district of San

Secondo. The City granted a building permit (January

2, 1868), and donated land and a subsidy of 30,000 lire.

But the project stalled until 1871 when the committee

and the diocesan vicar prevailed on Don Bosco to take

it over. On March 27, 1872 the preliminary work began

for the preparation of the ground and materials. But

Don Bosco meanwhile had persuaded the architect to

modify the plans to include a facility for an oratory. The

Please convey it to His Grace.

City rejected the proposal, and Don Bosco resigned

[2] The plans about which you inquired by your

from the project.

welcomed letter have not yet been submitted to City

Hall for a definitive approval; nor are we thinking of

proceeding with to the work at this time, since we must

first meet several requirements demanded by the [City]

government before we are in a position to begin.

[3] In any case, before beginning the plans will be

submitted to the Archbishop so that we may have his

wise comments, and he may see on his part what needs

to be done.

[4] Accept my heartfelt regards and good wishes and

All the while Don Bosco had been purchasing

land piecemeal for the construction of St. John

Evangelist Church in the adjoining district of San

Salvario. The church was to be built at the site of St.

Aloysius Oratory as a tribute to Pius IX. But one of

the locals (a Waldensian Protestant) would not sell;

consequently Don Bosco resorted to the legal device of

“expropriation in view of public need,” and on April 16,

1872 he submitted a petition to the king to that effect.

convey the same to Theologian Maffei. Please kiss for us City Hall took two years to establish “public need” and

the hand of His Grace, always dearest and most revered three additional years for the expropriation of the

in the Lord, and believe me, in the Sacred Hearts of

Jesus and Mary,

land. — Meanwhile the recently appointed Archbishop

Gastaldi revived the St. Secundus project under the

Your Affectionate Friend,

sponsorship of the diocese, and began to publicize it

Fr. Michael Rua

as tribute to Pius IX. Work was resumed in 1875, and

A comment on the references and content of

paragraphs two and three of the above letter will

clarify its historical context. Specifically, paragraph

two refers to the church of St. John Evangelist planned

by Don Bosco, and paragraph three by the mention

of Archbishop Gastaldi alludes to the church of St.

the church was consecrated in 1882. Don Bosco began

construction of St. John Evangelist Church in 1878, and

Archbishop Gastaldi consecrated it in late 1882. By this

time Pius IX had died, and both churches, planned as

tributes, were consecrated as memorials to Pope Pius,

hence the “rivalry” and the problems.

Secundus sponsored by the Archbishop. Both churches

are located in the same general area south of the

city, and both were built first as tributes and then as

memorials to Pius IX at the height of the Bosco-Gastaldi

6. Don Bosco’s Supposed “Suspension” from Hearing

Confessions

The year 1875 was to end with a sensational incident:

Don Bosco’s “suspension” from hearing confessions.

familiar: “(Most) Affectionately Yours (in J and M – in J, M, and That is what the Salesians thought; the chancery

J); Your Most Affectionate (Servant and) Friend.” — Of interest is instead maintained that there had been no suspension.

a statement by Fr. Rua to the archdiocesan chancery (February

10, 1878. FDRM 3938 C11-12) regarding priests in good standing

who cannot show a permit to hear confessions and to preach

for having recently been transferred. A double list of priests

requesting faculties to hear confession and to preach is attached

(Ibid. D1). Don Bosco also dealt on friendly terms with Canon

What really did happen?

Faculties for confessions were renewed

routinely every year or every six months, and the

document would routinely be picked up at the

chancery or delivered. Don Bosco’s faculties had been

Chiuso, using the same familiar forms of address and closure (Cf. renewed in March for six months; but for some reason

Don Bosco to Canon Chiuso. August 8, 1875, in Motto, Epistolario the document was held back at the chancery and was

IV, 495, regarding Work of Mary Help of Christians)..

22 Fr. Rua to Canon Chiuso, October 25, 1875, in FDRM

3938 C6-7. I number the paragraphs for easier reference.

delivered to Valdocco only in October. His faculties had

by then expired. Father Cagliero and Father Rua, who

1.7 Page 7

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received the envelope by messenger, not wanting to

upset Don Bosco withheld the information from him.

In the absence of the archbishop, the Vicar General

Canon Giuseppe Zappata, contacted by Father Rua,

granted temporary renewal. But Father Rua for some

reason notified Don Bosco, of the expiration of his

faculties only on Christmas Eve. Availing himself of a

special concession obtained from Pius IX, he heard the

confessions of many penitents that night. But, believing

himself suspended, on December 26 he applied to the

archbishop for a renewal, before retreating in great

distress to Borgo San Martino (in the diocese of Casale)

Don Bosco truly believed that he had been the object

of that severe canonical penalty.23 But there was no

canonical suspension, and the archbishop’s reply

through Canon Chiuso is additional proof of that.24

The incident, however, caused anger and

consternation in Salesian circles. The fiery Father

John Bonetti, having learned of the “suspension”

from Don Bosco at Borgo San Martino, wrote to the

pope directly, decrying “the unjustifiable measure of

suspending this worthy priest from hearing confessions

[...], a punishment usually given only to priests guilty of

scandalous conduct.”25

It is hard to see clearly into this murky affair.

Fr. Rua’s failure to notify Don Bosco immediately is

puzzling; but so was the chancery’s handling of the

matter.

7. Fr. Rua’s Defense of Don Bosco with Archbishop

Gastaldi

On December 29 the Archbishop, through Canon

Chiuso, summoned Fr. Rua. He responded that very

evening and did his best to defend Don Bosco and

his charitable pastoral practice. The following day

he continued his defense in a fairly extended letter,

which though excerpted in the Biographical Memoirs,

deserves to be reported in full.26

23 For the story, cf. EBM XI, 449-459. Don Bosco’s letter

to Archbishop Gastaldi, December 26, 1875 reflects Don Bosco’s

conviction that there had been a suspension: “I respectfully

implore you to let me know the reason [...] in order that I may

make amends for any fault I may be guilty of” (p. 451f.).

24 Canon Chiuso to Don Bosco, December 27, 1875, EBM

XI, 456: “Your faculties for confession are still valid. [...] These

faculties would never have expired, if what is customary in such

instances had been done at the proper time.”

25 Fr. Bonetti to Pope Pius IX, December 28, 1875, EBM

XI, 453-454.

26 Fr. Rua to Archbishop Gastaldi, December 30, 1875, in

FDRM 3903 D6-9; excerpt in IBM XI, 475-476, EBM XI, 446-447.

December 30, 1875

Your Grace:

Yesterday evening I meant to speak to you about an-

other matter, namely about our priests who need your

permit to preach; but on second thought, not want-

ing to take advantage of your kindness and patience,

I refrained. I am writing now to assure you that all the

priests listed in the note herewith attached are worthy

and exemplary. Therefore I humbly request for them the

faculty to proclaim the work of God. I am also provid-

ing the explanations that Your Grace requested, and we

hope to have a [favorable] reply from Your Reverence.

When I got home yesterday evening, I tried to figure

out who the young man could be whom the Reverend

Don Bosco allegedly accepted to spite Your Grace. I

realized that we do have in reality a pupil from Vinovo

that was accepted during the past summer holiday. But I

feel bound to bring to your attention that the Reverend

Don Bosco played no part in accepting him. I was the

one who accepted the young man. When he applied, as

a layperson, I accepted him on recommendation of one

who is known to me as a trustworthy person. Unaware

of his prior history [that he had been dismissed from

the diocesan seminary], I accepted him to allow him to

pursue the vocation to which he aspires. I had no idea

this would incur in any way Your Grace’s disapproval.

We regret this because you are dear to us, and we aim

at being of service to you, avoiding anything that may

displease you.

What causes me most pain is the cleavage that

seems to have come between Your Grace and our con-

gregation, its Founder in particular. I believe the reasons

that caused Your Grace to form such a sinister opinion

of our congregation would dissipate if Your Grace could

hear an objective explanation of things.

Forgive me if, in speaking or writing, inadvertently

I lapsed into not quite so reverent expressions. When I

hear someone speaking disparagingly of our Superior I

feel pangs to the heart, and as strenuously as my weak-

ness will allow I rise to his defense, especially when I see

that the facts of the case are poorly known or distorted.

I have lived at his side for many years now and had

the opportunity to learn by experience and admire the

many virtues that grace his character. Everyone can see

the good things he is doing and how the Lord blesses

his undertakings; and I am amazed when I see the most

unlikely projects devised and directed by him come

to fruition. I cannot but conclude that the Lord makes

available to him the grace of state. By this I mean that,

having destined him to carry out a providential mission,

the Lord generously provides the help that is needed

to ensure success. This remains true in spite of the fact

that, as is the case with other holy founders, he might

come into conflict with persons that are in every way

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worthy of respect.

no right to have young people in its schools wear the

This is the reason why yesterday I dared to speak in

cassock without permission from the bishop in whose

Don Bosco’s defense, perhaps a little too boldly. For this, diocese the school is located.”

as I said above, I humbly beg your kind forgiveness in

[R] I believe that we have never countermanded

the hope that it shall not be faulted to me.

the bishop’s rights in the matter. Neither in this nor in

Your Grace, kindly accept our sincerest good wishes, any other diocese do we have schools where the young

which we tender to you for this coming year and for

people wear the clerical garb.

many years to come. Please bless this Oratory, its Head

—[3] [You say:] “Only recently a young man from

and the last of its members [Rua], who is honored to be Vinovo was vested with the clerical habit without per-

able to profess himself with deepest veneration —

mission from the bishop of Turin. This was a serious lack

Of Your Grace’s

of respect, quite contrary to the deference that is owed

Most Humble and Devoted Servant,

to the diocesan Ordinary.”28

Fr. Michael Rua

[R] If there was anything wrong in this the fault is

9. Fr. Rua’s Responds to Serious Charges Brought

against the Congregation

The “conversation” resumed on more serious

mine entirely. I hope, however, it will not be imputed

to me in view of the fact that I acted with the intention

of doing the right thing. I accepted the young man as a

layperson on recommendation of a pious and zealous

grounds in early January. On December 31 (1875) clergyman whom I trusted implicitly. He received the

the Archbishop’s chancery had leveled a number of clerical habit after he submitted his petition to join the

serious charges, duly documented, at the Salesian Congregation, and on the strength of a faculty granted

Congregation. Fr. Rua rose to its defense by responding

to the accusations point by point with a long letter

addressed to the Archbishop.27

January 8, 1876

Your Grace:

I feel it my duty to tender heartfelt thanks to you for

your remarks of December 31. They confirm our belief

that Your Grace’s displeasure with the Salesian Con-

gregation is due only to our failure to offer you clearer

explanations. I have reason to believe that once matters

are seen in their proper light, and our good will is made

clear, difficulties weather non-existent or not intended

will disappear.

As prefect of the Salesian Congregation I have

always kept abreast of everything that’s happened, and

therefore, if you will allow me, I shall give you my take

on things, leaving the ultimate judgment to your wis-

dom and enlightened understanding.

—[1] You say: “The Salesian Congregation cannot

accept anyone any one, unless his bishop’s testimonial

letters are presented beforehand.”

[R] We see no difficulty in complying, as this is a

prescription in Ch. 11 of our Constitutions. On the first

day of each year, in the presence of the whole Salesian

community we read the Decree Romani Pontificis issued

by the Congregation of Bishops and Regulars, where

we find directives to follow in the matter. Moreover we

keep in touch with that Congregation’s frequent re-

sponses issued to solve doubts and to address inquiries.

—[2] [You say:] “The Salesian Congregation has

to me I admitted him together with a few others to the

reception of the clerical habit. You yourself were good

enough to assure us that you had no objection whatso-

ever if we accepted lay young people who afterwards

asked to join our congregation.

I should like to add also that when the Salesian

Congregation was definitely approved (March 1, 1869) it

was granted also the faculty to issue dimissorial letters

on behalf of those young men who had been accepted

into our school before the age of 14 and later opted to

join the Congregation. And when the Salesian constitu-

tions were approved (April 3, 1874) the same faculty

was extended on behalf of those who had been ac-

cepted in a Salesian house over the age of 14 and later

opted to join the Congregation. Archbishop Vitelleschi

of happy memory, when consulted, repeatedly con-

firmed this interpretation.

—[4] [You say:] “The Salesian Congregation harbors

individuals dismissed from the archdiocesan seminary,

and does so not only without permission but against the

very objections of church authority.”

[R] Your Grace knows better that I that a diocesan

bishop cannot prevent any of his priests or seminarians

from leaving the diocese and enrolling in a religious con-

gregation. Not so very long ago (January 13, 1875), the

Sacred Congregation of Bishops and Regulars declared

as much. Of this, no doubt Your Grace received official

notification. Living as we do in troublesome times, our

chief concern has been for the good of souls rather than

for the prescription of law. However, when you raised

objections we stopped accepting such individuals. Your

27 Fr. Rua to Archbishop Gastaldi, January 8, 1876, in

FDBM 673 B4-7. Everything in square brackets has been added

Grace in the colloquium of February 6, 1875 named two

28 Cf. preceding letter of December 30, 1875, second

to facilitate reading.

paragraph.

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such seminarians, the clerics Mondina and Macocco.

the favors that your predecessors had granted to our So-

True, they were received and assigned to a house of

ciety over the last 30 years is seen as an act that has few

ours far from Turin, but after a few months they were

parallels in the history [of religious congregations(?)]. [ii]

dismissed.

The fact that the faculty to hear confessions and absolve

—[5] [You say:] “In letters and conversations the

penitents, reserved to our Superior, was restricted and

Salesians fail to show due respect to their Archbishop,

denied to him is viewed as an unwarranted humiliation.

etc.”

Though he had never requested the faculty, it had been

[R] Your Grace, all the Salesians, myself included,

graciously granted to him.29 [iii] Your negative reply to

would like to have someone point to any letter or con-

our invitation to come and honor with some special

versation of ours that could be construed as being irrev- church service the seventh anniversary of the consecra-

erent to our Archbishop. We would like to know this so

tion of the church of Mary Help of Christians was espe-

that we can make amends and offer official reparation.

cially painful — as was your refusal to administer the

In the conversation you and I had on December 29, if I

sacrament of Confirmation to our young people. It did

took the liberty of bringing to your attention certain [of- not seem appropriate to invite another bishop. [iv] At

fensive] words and expressions of yours about our Su-

the beginning of the current year the faculty to preach

perior [Don Bosco], it was solely to recall gratefully the

was denied to four of our priests, one of whom is direc-

friendly sentiments your Grace once nourished [toward

tor of our school for day pupils and of the weekend

him]. I made a mistake and humbly beg your pardon if

Oratory of St Francis de Sales.

that gave you offense. It shall not happen again in the

No doubt such strict disciplinary measures were

future.

motivated by serious reasons, which however were

Let me add that we have frequent exchanges with

never made known to us. In spite of this, our Superior,

over forty bishops who act and speak as true fathers

who has to bear the brunt of such measures, was never

and benefactors toward us. With none of them do we

heard to speak, write or support anything improper

have to watch the least word we speak or write for fear

against his ecclesiastical Superior.

of offending them.

On the other hand, I can assure Your Grace from

I would very much like to know what in particular

personal knowledge that he was insistently requested

motivates your complaint [that the Salesians fail to

to lend his name in support of accusations against Your

show you due respect].

Grace, which were actually delivered in Rome. He flatly

—[6] [You say:] “Let the Salesian Congregation abide and disdainfully refused.

strictly by Canon Law, etc.”

Having discovered that a reporter for an anticleri-

[R] I ask you again, Your Grace, to allow me to

cal paper had prepared a series of articles against Your

make a simple comment. Our Congregation was born

Grace, [Don Bosco] decided to approach the writer with

in stormy times and is still in its infancy. Hence it needs

a sum of money and the promise to accept one of his

the help of everyone and of everything, and particularly sons into the school on condition that he would surren-

the greatest possible leniency that is compatible with

der the infamous manuscript and not ever publish any

the authority of the Ordinaries. Accordingly, we beg not of that material. He succeeded.

to be treated rigorously by the letter of Canon Law but

Only this past October (1875), some people who

with the greatest possible charity and leniency in its ap- believed what was being bruited about, namely that

plication. It is with this hope that the Salesian religious

Don Bosco was against the Archbishop, came to him

have always worked and continue to work, over 100

with an infamous biography of Your Grace and a large

of them, in the diocese of Turin. They persevere in the

sum of money, asking him to edit it for the press. Once

work not because they feel obliged by law or because

Don Bosco had that manuscript of over 1000 pages in

they are looking for material advantage, but solely

his possession and saw what kind of biography it was,

because they are aware of the great need the Church

he shredded it and burned it. This caused him plenty of

has of evangelical workers. Nevertheless my Salesian

trouble, and he is still involved in a settlement. But he is

confreres have asked me to represent them in assuring

happy whenever, even at the cost of personal sacrifice,

you that anything Your Grace may bring to our attention he can protect the honor of his Archbishop whom he

as not being in conformity with Canon Law we will strive has always loved and revered.

with all our might to practice or avoid, as the case may

I realized now that this letter has gone to an exces-

be.

sive length, but I hope you do not mind my giving vent

I beg you further to allow me a remark about some

to my feelings. I just meant to give you assurance that

matters that have greatly dismayed and humiliated us

the Salesians have never lost their esteem and venera-

poor Salesians. [i] The decree of November 17, 1874 by

which Your Grace saw fit to abolish the privileges and

29 Cf. above: (2) Don Bosco’s Supposed “Suspension”

from Hearing Confessions.

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tion toward Your Grace—not when you were a simple

canon in this city, not when were bishop of Saluzzo,

nor when Divine Providence saw fit to make you our

Archbishop.

It is a great honor for me whenever I can

declare myself with deepest gratitude,

Your Grace’s most humble and devoted

servant.

Fr. Michael Rua

On reading these documents of Fr. Rua’s forthright

defense of Don Bosco with Archbishop Gastaldi, and

reflecting on the conversations that preceded them,

one can only admire Fr. Rua’s courage on the one

hand, and the archbishop’s wiliness to dialogue with

Fr. Rua, a person whom he evidently trusted.

vvvvvvvvv

OCTOBER

MESSAGE

OF THE

RECTOR

MAJOR

THE FORMATION OF THE DISCIPLES

To change people it is necessary to love them.

Our influence only reaches as far as our love.

(Johann H.Pestalozzi)

We have already reflected on the call of the disciples

which was a watershed in their lives, determining the

“before” and the “after” which continues with their fidelity

“until death.” Now we are going to look at the common

life of Jesus and his disciples. He invites them, not to learn

some teaching or to discuss religious ideas but to share his

mission: passion for the Kingdom and for the Rule of God/

Abbà which give meaning to his whole life. However, it is

not only a matter of a job to be done, but of being, at the

deepest level, believers/disciples/apostles. “He summoned

those he wanted … he appointed twelve … to be sent out

to preach, with power to cast out devils” (Mk 3,13-15). The

invitation to be ‘Jesus’ friends’ does not change the dis-

ciples automatically. The future columns of the Church had

limitations, defects and sins. The Lord begins with them a

long process of formation which will end only with Pente-

cost: “When the Spirit of truth comes He will lead you to

the complete truth” (Jn 16,13).

One of the difficulties Jesus meets with in his follow-

ers as regards their discipleship is pride and the desire for

power. While He begins to announce his future death they

are discussing who is the greatest (Mk 9,30-37). The sons

of Zebedee even get their mother to put in a good word

for them: “Promise that these two sons of mine may one

sit at your right hand and the other at your left in your

kingdom” (Mt 20,21). The others are angry, but Jesus does

not condemn this very human desire, but points out the

real path to follow to be successful: “Anyone who wants

to be first among you must be your slave; just as the Son

of Man came not to be served but to serve” (v.26-27). It is

not easy for them to understand. On other occasions they

show the intransigence of someone who feels he is superi-

or to others: Jesus corrects them after they have prevented

some one who did not belong to their group from doing

good in his name (Mk 9,38-40); he reproves them when

in the face of the opposition of the Samaritans in crossing

their territory, they call down fire from heaven to consume

them (Lk 9,51-69). In the face of these human weaknesses

Jesus shows understanding, patience and compassion. But

he does not compromise on the essential: faith. This is

not ‘negotiable’. He is not interested in having a crowd of

followers who go away when faced with his ‘hard’ words

(Jn 6). Their little faith also shows itself in their inability to

understand the parables (Mt 13,10s) which he is forced to

explain, and when he announces his passion: “They did

not understand what he said and were afraid to ask him”

(Mk 9,32). It was the attitude of someone who realises that

it is better not to know …

At Caesarea Philippi, Jesus questions them about the

opinion the people have of him, and then puts to them the

decisive question: “And you, who do you say that I am?”

(Mk 8,29). It is not sufficient to know what the others say;

nothing can take the place of the personal option of faith

and devotion to the Lord Jesus. This lack of faith, which

finds expression in their not wanting to accept the plan of

God, and to the extreme degree in fact in the head of the

apostolic group, Simon Peter, whom Jesus reproves with

the most forceful words he has ever used: “Get behind me

Satan...the way you think is not God’s way but man’s.” (Mt

16,23; Mk 8,31-33). There are situations where one cannot

compromise: at stake is the very essence of what it means

to be a disciple. The Gospels do not hide even the most de-

plorable attitude: the cowardly abandonment of the Mas-

ter by the apostles on the night of his arrest, including the

shameful denial by Peter. And yet, even in the dark night of

the flight and the denial the flickering flame which burns in

their heart is not extinguished: love for Jesus which leads

Peter “to weep bitterly” (Mk 14,72) and which, after the

death of the Master, will enable them to encounter the

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2.1 Page 11

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Risen One and the power of the Holy Spirit (Acts 1,8). We

don’t know a great deal about their lives, but we do know

that they were faithful to the Lord and sealed this fidelity

with their blood. Except Judas: his “physical” closeness to

Jesus did not become devotion. But the Church has never

expressed a definitive judgement about him. We leave in

silence what God Himself has chosen to keep quiet about.

Don Bosco, with his first Salesians, knew how to follow

a pedagogy similar to that of Jesus. He wasn’t an indulgent

grand-dad who puts up with everything; he was an affec-

tionate and understanding father, but also demanding. “He

used to close an eye, sometimes both, to the defects and

the imperfections of his young collaborators,” but he was

inflexible when it came to morality, because what was at

stake was the good of his boys. He was not satisfied with

mediocrity, but put to them a “high measure” of holiness.

In this way he succeeded in producing masterpieces such

as Dominic Savio and the other youngsters who died in the

odour of sanctity.

Lookly concretely at the apostolic school, we contem-

plate that small group, insignificant in human eyes, who

gathered together in the room of don Bosco on December

18, 1859, became the pioneers of the Congreation and the

Salesian Family: the small mustard seed that has become a

great tree that extends its branches throughout the world

to welcome the poorest and most abandoned youth.

(Courtesy of sdb.org)

vvvvvvvvv

Ongoing Formation Bulletin

Institute of Salesian Spirituality

Don Bosco Hall

Berkeley, CA, 94709, USA

Editor, Layout and Design:

Gael E Sullivan, SDB, Director

sullivangael@aol.com

Articles: Arthur J. Lenti, SDB,Professor

artlenti@aol.com

Translation: Horacio Macal, SDB

macalsdb@gmail.com

A collaborative effort for the service

of the Interamerican Region and beyond.

Un esfuerzo colaborativo para el bien

de la Región Interamericana y más allá.