Project:Francesco Motto (Istituto Storico Salesiano, ACSSA - Rome)

tel. 06656121 e-mail: fmotto@sdb.org

Collaborators: J. Graciliano González, Mathew Kapplikunnel, Grazia Lo parco, Pablo Marín, S. Zimniak

Historical Photos: Salesian Central Archive, FMA Photographic Archive - Rome

Art direction: Nevio De Zolt (Salesian Institute Pius XI - Rome)

Preparation: Tecnocopy Adda (Trezzo d’Adda, Milano)

DON MICHAEL RUA

Historical profile

by Pietro Braido and Francesco Motto

“Another Don Bosco”

Cardinal José Calasanz Vives y Tutó, in charge of Don Bosco's Cause for Venerability, said to Fr Arturo Conelli, provincial of the Roman province, on 15 August 1907 as the cause concluded:

“I am very happy to have had the duty of studying Don Bosco's life in depth, because I came to know that he was a great Saint.. He was extraordinary in ordinary things... Studying Don Bosco I have learned to esteem Don Rua more: I have seen God's special providence in his regard, firstly by calling him, preparing him, getting him to follow Don Bosco step by step, so that he would be another Don Bosco. And Don Rua has such intimate rapport with Don Bosco that we can say he was a "living relic of Don Bosco". Oh, write, write to Don Rua. If at first I liked him (and he knows I did), I do so much more now, because studying Don Bosco's life, I have seen what rapport he had with the new Venerable Servant of God. If it ever happened to Don Rua that he could do nothing more, it doesn't matter, it is enough for him just to be there, to keep him in their midst and at their head, since he is a living relic of Don Bosco” (n. 1).

But the Cardinal was not the first to declare that Don Rua was “another Don Bosco”; in fact almost twenty years prior, on 10 February 1890 the assistant to the 'Circolo cattolico', Nice, Capuchin Friar Anton Maria, said so in public in Don Rua's presence:

“I have seen a miracle: Don Bosco resuscitated! Don Rua is not only Don Bosco's successor, he is a repeat of him, the same gentleness, humility, simplicity, greatness of soul, radiating the same joy around him. Everything in the life and work of Don Bosco is a miracle: but this perpetuation of himself in Don Rua seems the greatest miracle of all. Which of the great men and saints has been able to provide a successor so like himself?”.

But perhaps the first to prophetically anticipate the title and role of Don Rua was one of his friends at the Oratory in 1860, cleric Francesco Vaschetti at his priestly ordination in 1860:

“Loved and admired by all, you bear within you the heart of another Don Bosco, and already everyone is pointing to you as a worthy successor. From now on you will be a tireless collaborator in the vineyard that the Lord has entrusted to you to cultivate!”.

The definition “other Don Bosco” does not, however, seem particularly original, if it is true that Don Bosco, although somewhat mysteriously, had already foretold as much to young Michael even before he had stepped foot into Valdocco: “We two will go halves”. In effect Don Rua spent much of his life at his side gradually taking on more important roles, before succeeding him as Rector Major. And if Don Bosco is undisputably the unique founder of the Salesian Society such was and so much was Don Rua's part in this, as a living Don Bosco, so often did he share the responsibility, work, joys and sorrows with him, so great was Don Rua's capacity as his first successor in bringing the Society to full maturity, that we could say perhaps, historically speaking, that Don Rua was in a certain way a “co-founder”.

But also “different” from Don Bosco

He was “different” from Don Bosco; faithful, but not a simple photocopy or slavish imitator of the master. The historical context in which he lived was different (he was born and died 22 years after him), his family origins and physical makeup were different, his temperament, bearing, style of intelligence, way of being, acting, way of reading the signs of the times; he had had a different education, spiritual and priestly formation, life experiences... (n. 2).

Having spent decades as the alter ego of Don Bosco, having spent a long period of obscure daily grind in his shadow, or better, within his cone of light, he acted in such a way that we could easily swap the name Don Rua as a simple reflection of the blazing sun of “Don Bosco”.

In reality if ‘God's peasant’, Don Bosco, shone like the brightest star in the firmament of the so-called ‘social saints’ of the 18th century, this was thanks to the tireless and meticulous work of the ‘city-dweller’ Don Rua who, beside him, made him shine all the brighter. Only that, in contrast to his master, the disciple did not cultivate any ambitions to hand down to history, did not write about himself, did not have people gathering up his memoirs.

From the beginnings of Salesian work, Don Rua had understood its inherently expansive nature and developed it consistently and creatively. The intuitions of the charismatic founder became an institution in Don Rua. Don Bosco “dreamed” big; Don Rua put this into practice. Don Bosco “revealed”; Don Rua gave practical indications. Don Bosco visited the palaces of the powerful seeking support, and for particular political purposes; Don Rua was a direct or indirect part of many social occasions including the frequent and well-populated Congresses, a complete novelty in Salesian history. Don Bosco was far from any kind of direct political action; Don Rua did otherwise in a more flexible way. Don Bosco, already a student-apprentice, prepared workers in his workshops; Don Rua, from a working family, had to face up to the previously unknown challenge of “the worker question” and the “social question”. Don Bosco “invented” his Oratory; Don Rua enriched it with new expressions. Don Bosco pointed out precise works to the Salesians for the young; Don Rua sent them out on unkown paths. Don Bosco “created” his own preventive system with his young clerics; Don Rua, with the same collaborators now as adults, developed the educative and spiritual inheritance he had received. Don Bosco sent missionaries ad gentes and for migrants; Don Rua widened out the missionary and social endeavour.

As an attentive pupil of Don Bosco's, Don Rua made himself an appreciated teacher for teaching and developing what he had learned: “Of the Saint's example he made a School, of his personal work an extended institution, we could say, around the world; of his life, a history, of his rule a spirit, of his holiness a type, a method. Of a spring welling up he made a river” (Paul VI). This is rather more and something other than the simple unattractive image of the “living rule” that has been handed down!

Don Rua's life can be divided into five precise stages which we will present briefly here, spending time with the most important, the final stage as successor to Don Bosco.

1. Fifteen years of not so easy life at home (1837-1852)

Michael Rua was born on 9 June 1837 in Turin, not far from where the future Oratory at Valdocco would be: son of Giovanni Battista Ruà (sic), who married a second time, this time to Giovanna Maria Ferrero by whom he had four children amongst whom was Michael, the last, plus five from his first marriage

(n. 3).

His was a simple working-class family which experienced the sorrow of a number of bereavements: at 8 years of age he lost his 60 year old father, and at 14 his 17 year old brother Luigi Tommaso; at 16 his 23 year old brother Giovanni Battista. He remained alone with his mother; his two step brothers had already married and were living elsewhere (but stayed in close contact with him just the same). He did not lose time despite the bereavements: at the school run by the chaplain at the Artillery Forge where his father worked and he and his brothers would have had to work, he diligently learned to read and write as well as learning his catechism; From 1848-1850 he attended the local school which was excellently run by the Brothers of the Christian School (de La Salle) and began some private courses in Latin. Meanwhile with his brother Luigi Tommaso he occasionally turned up at Don Bosco's first oratory at Marchioness Barolo's Refuge. In 1847 he joined the St Aloysius Sodality at the Oratory, and this way was able to be closer to Don Bosco, before choosing him as his confessor while he was attending the Brothers' School. In 1850 and 1852 he took part in the retreat for young people which Don Bosco was holding at Giaveno, not far from Turin.

2. Eleven years of formation of undoubted influence alongside Don Bosco (1852-1863)

Once he had come to the Oratory at Valdocco halfway through September 1852, Michael continued his secondary studies with good teachers and in July 1853 was admitted to the two year philosophy course which he attended as an external student at the archbishop's seminary in Turin (1853-1855). At the same time he also attended the five year theology course (1855-1860) which brought him to his priestly ordination on 29 July 1860 (n. 4).

He came there with a flattering curriculum of studies full of optime, plusquam optime, egregie made even more brilliant by his attendance at free courses in Greek, French, Italian literature and some Hebrew. His lucid mind, basic organisational culture, his fine handwriting which he had learned at primary school foreshadowed the precision with accounts and balances, the accurate keeping of registers, the correct and ordinary administration of goods that would keep him busy for a good twenty years while he was working alongside Don Bosco.

At the Oratory the very young cleric Rua - he had received the cassock a few days after he had entered the Oratory, on 3 October 1852, in the chapel at the Becchi near Castelnuovo - was entrusted with the task of general assistant of the students, weekly catechism, management of the library. In 1854 he offered and his companions generously offered themselves to assist cholera sufferers. From 1856 he presided over the St Vincent de Paul Conference first of all at the Oratory in Valdocco, then later at St Aloysius; in 1856 he was also president and cofounder along with Dominic Savio of the Immaculate Conception Sodality and personally directed the St Aloysius Oratory at Porta Nuova; the following year he was given responsibility for the Guardian Angel Oratory in Borgo Vanchiglia.

At the same time, thanks to his studies and his contact with good priests, young Rua refined his natural spiritual sensitivity helped by his deep piety, and set out on Salesian life. On 26 January 1854 he took part in an informal meeting to bring into being a charitable association called the “Salesians”, and on 25 March 1855 he made, as the first of these Salesians, private vows of poverty, chastity and obedience into Don Bosco's hands; in February 1858 he went with Don Bosco to the Pope in Rome in the historic journey that then gave rise to the Salesian Society, which came about on 18 December 1859 (n. 5). On that occasion, still a deacon but with an evident reputation for being an obedient and intelligent disciple, he took up the first role to which the incipient society elected him - spiritual director. From then on there was a half century of growing responsibility in government and animation for him in the society.

Seeing his success as a simple cleric in assisting and teaching the boys, as soon as he was ordained priest, Don Bosco appointed him as director of the secondary schools at the Oratory, with 300 boys, as well as teaching ancient and sacred history in the lower secondary. The very little free time he had during the week Don Rua dedicated to drawing up a Church History text, mindful of a similar one by Don Bosco. Sundays he devoted to the city oratories. In the Guardian Angel's he replicated the atmosphere at the first oratory at Valdocco, preaching there twice every Sunday, founding a St Aloysius Sodality, organising solemn processions, the month of May, fireworks, games...

During the early 1860s Rua enjoyed unquestionable prestige as a young priest amongst the boys and the young Salesians at Valdocco. Not for nothing in 1861 was he also elected president of a kind of historical commission which had the task of gathering “the great and shining gifts of Don Bosco” as well as “the extraordinary deeds which had occurred in the past and could also be seen in the present”.

3. Two years as Rector of a Salesian House (1863-1865)

When the first Salesian House outside Turin opened - the minor seminary at Mirabello Monferrato (Alessandria) - Don Bosco thought of sending Don Rua as the Rector, his most assured and trustworthy collaborator. He was the only priest, but he was assisted by a band of daring and enthusiastic twenty year olds, clerics who found the setting at Mirabello ideal for their development along with the youngsters, and for putting the preventive system they had learned at Valdocco into practice. Obviously Don Bosco kept an eye on his twenty six year old Rector, watched over him from a distance, went to see him, sent him useful messages and interesting letters. The first of these was a splendid example which after being further enriched by bits and pieces, then became an almost official document for Rectors of Salesian Houses, a document called “Confidential memo for Rectors”. Exceptionally tender encouragement:

“I am speaking to you as a tender father opening his heart to one of his dearest children. I wanted to write to you personally so you could always keep a token of the great affection I have for you, and a permanent reminder of the strong desire I nurture that you can win over many souls for the Lord”.

Then came a list of rules and suggestions, some very personal in nature and others already known and experienced at Valdocco.

In his two year stay at Mirabello (1863-1865) Don Rua was a capable Rector, an attentive former of consciences, a careful manager of financial goods with an eye to school legislation. Filled as he was with Don Bosco's spirit, he drew his inspiration from that for all his activity, recreating another Valdocco Oratory, following the same Rule put together with great confidence of constant, happy presence, faithfulness to duty, yearly, monthly and daily religious celebrations. He worked at nurturing a deep spirit of piety and faith, even to the point of taking the severe step of sending away boys who were intolerant of the way of life in a minor seminary. The House looked after thosing aspiring to priesthood, amongst whom was the future second Salesian bishop in Latin America, Luigi Lasagna. Don Rua kept notes on everything in his book of experience.

His mother, Giovanna Maria, kept an eye on him and the boys. After three years of close collaboration with Don Bosco's mother (1853-1856), she took her place at Valdocco for nine years before going to Mirabello with her son. Until her death in 1876 she looked after the kitchen and wardrobe fully at the service of Don Bosco's and Don Rua's youngsters as “another” Mamma Margaret (n. 3).

4. Twenty three years as a real alter ego of Don Bosco's (1865-1888)

When the Prefect Don Vittorio Alasonatti fell ill and subsequently died (7 October 1865), Don Bosco did not hesitate to replace him with Don Rua, calling him back from Mirabello. The two of them would never again be separated. But meanwhile the first experiment as Salesian Rector in a new House without the physical presence of Don Bosco was a successful one, and Don Rua had happily opened the way for countless Rectors who would follow in his footsteps.

On 29 October 1865, still in triennial vows - he made his perpetual vows on 15 November - Don Rua was elected by the Superior Chapter as Prefect of the Salesian Society. As such he had to follow up and control the entire administrative development of the Society, be at the side of the Superior General as his close collaborator and faithful spokesman, take his place, within certain limits, in cases of prolonged absence and when he was overly busy, often preside at sessions of the Superior Council translating into practical norms, after Don Bosco's approval, the complex pedagogical and spiritual organisation of the Salesian educational system and the formation of Salesian personnel.

At the same time he also took on the role of Vice Rector (Don Bosco always remained the Rector) of the Oratory and the “house attached” to Valdocco, which meant looking after the maintenance of the work, discipline, the Brothers, taking a direct role in giving conferences to personnel in the house for the complex management of the Work, seeing to the religious and professional formation of the working boys, keeping contact with the 800 boys via Good Nights, homilies, conferences, 'strennas', Sunday school, Retreat conclusions...

During 1865-1868, with Don Bosco who poured more of himself than he really had into building the Church of Mary Help of Christians, and was always surrounded by people who wanted his blessing, sought graces from the Madonna, brought an offering, Don Rua helped out in every respect, organising, leading, administering, looking after the till, the accounts, trying to keep the precarious financial balance truly 'balanced'.

It was a tough job which halfway through 1868 nearly brought him to his grave, but Don Bosco was not overly concerned: he had known from heaven that his disciple would work beside him and long afterwards.

In 1873 Don Rua gained qualifications for teaching in the two upper secondary classes and as well as school, found time to devote himself to promoting the “Biblioteca della gioventù Italiana” (Italian Youth Library) and the “Letture Cattoliche” (Catholic Readings), correct drafts, prepare some editions of classic works, with a view to digests useful for young people, but always much great attention to the correctness of the language. He also contributed to the revision which was taking place of the Salesian Constitutions (n. 5).

As the years passed, little by little his collaboration with Don Bosco grew: he took his place as confessor for the Salesians, the older boys, the Salesian Sisters and he was given other tasks of buying, selling, managing goods, bequests etc. In practice he gained considerable power over the formation of Salesians and Salesian Sisters - of whom he was also the Director General in 1875 after Don Cagliero left for Argentina - and all the management of Valdocco and the Congregation which had now spread beyond Turin.

Over the five years from 1869-1874 he was novice director without actually bearing that title officially for prudence' sake. From 1873 he was in charge of assigning personnel and from March 1874 to March 1876 he visited Salesian Houses as laid down in the Constitutions. Precise, meticulous and orderly in preparing and carrying out his visitations, Don Rua began a model for visitations which would then became normal practice.

In 1876 he left the role of Vice Rector of Valdocco to others in order to have more time for being Don Bosco's right hand. Don Bosco gave him an enormous quantity of work both when he was around, and when he was absent and could only reach him by mail. Some of these jobs and requests were onerous and delicate. He often travelled throughout Italy and beyond (France, Spain) with Don Bosco or alone to tackle new foundations, visit and animate the confreres, meet up with Cooperators and seek support and charity.

With the development of the missions in 1878-1883 (n. 10) he was constantly called upon to handle administrative, legal, financial and personnel issues. He took Don Bosco's place also to send off those going out to the missions.

From the beginning of the 1880's, with a Don Bosco who was by now a mere shadow of his former self, he had a perfectly symbiotic relationship, wrote his letters and circulars for him, took his place in just about everything, so much so that on 27 November 1884 he was appointed by Pope Leo XIII, at Don Bosco's suggestion as his vicar with full powers and right of succession (n. 2).

Don Bosco however preferred to remain on the bridge of the 'Salesian ship' for a further year, fully in command, until 8 December 1885 when the appointment was made public.

On his journey with Don Bosco to Barcelona in 1886 (n. 1) He met Doritea de Chopitea with whom he had had dealings for the opening of the House of the Daughters of Mary Help of Christians (Salesian Sisters). The same year he presided over the 4th Salesian General Chapter, with Don Bosco present. In May 1887 he went with him to Rome for the consecration of the Church of the Sacred Heart and a papal audience. He also assisted him, shortly before his death, in November 1887, at the Church of Mary Help of Christians when the Polish Prince Augustus Czartoryski received his cassock. (n. 26).

5. Twenty two years as Don Bosco's first successor (1888-1910)

Similarly to the Prophet Elias who left Elisha with his spirit on his departure for heaven, so, as the tradition goes, did Don Bosco do with Don Rua, who in 1888 had to personally see that the Salesian Society kept on as it had in the past as indicated by the founder, guaranteeing and consolidating the continuity of its fruits. This was a delicate and difficult exercise, where other authoritative members of the Roman Curia, fearing for the Congregation's future, had even given thought to having it merge with another existing Congregation!

This did not happen and Don Rua went from being a faithful and wise collaborator of Don Bosco's to a courageous and enterprising Rector Major. He set to work and in his first official letter to the Salesians on 19 March 1888 he had already outlined a programme of action, with three key points all based on the person and work of Don Bosco:

“We should regard ourselves as being very fortunate in being sons of such a Father. Therefore our concern must be to maintain and in time develop the works he began even more, faithfully following the methods he practised and taught, and in our way of speaking and working seek to imitate the model the Lord in his goodness has given us in him”.

We see, then, Don Rua in action, this “powerful worker” in the “Lord's vineyard” entrusted to the Salesians.

He maintained and developed Salesian works

The major and more perceivable dimension of Don Rua's governance is certainly the growth of Salesian work. If Don Bosco was the origin of its prodigious fruitfulness, Don Rua was its continuity and development.

At the founder's death the Salesian Society had 58 Houses, in 4 European nations and 5 South American ones. Don Rua brought to 387 the number of foundations, increasing their number in countries where they already were, and extending them to a further 28 countries: in 1889 to Switzerland, in 1890 to Colombia, in 1891 to Belgium, Algeria, Israel, Peru, in 1892 to Poland and Mexico, in 1894 to Portugal, Tunisia andl Venezuela, in1896 to Egypt, Bolivia, South Africa and Paraguay, in 1897 to the United States, 1898 to the Antilles, in 1899 to El Salvador, in 1901 to Slovenia, in 1903 to Austria, Malta and Turkey, in 1906 to Honduras, India and China, in 1907 to Mozambique Costa Rica and Panama (nos. 17, 19, 21). The Salesian Society grew by 520% and a few hundred Salesians in 1888 reached four thousand. Over 22 years he had sent off a good 31 mission expeditions (194 men and 25 women in 1904 alone!) and he set up missions amongst the Kivari (Shuar) in Ecuador and the Bororos in Brazil (nos. 10, 15).

The Salesian Sisters also spread very widely (nos. 18, 20, 22). In 1910 there were 2716 Sisters, 320 Houses in 22 countries: Italy, France, Spain, Uruguay, Argentina and Chile during Don Bosco's time, to which were added Belgium, Israel, Peru, Brazil, Algeria, Mexico, Tunisia, Colombia, Switzerland, Paraguay, Ecuador, Great Britain, El Salvador, Albania, United States, Honduras. The Cooperators for their part reached 300 thousand (n. 8).

Not only the traditional oratories, technical schools, and ordinary secondary schools, hostels for poor youngsters, church and chapels grew in number, but also new forms of apostolate such as agricultural schools, day schools, boarding establishments, after-school centres, houses for late vocations, social services... (nos. 11-16).

There are many reasons for such Salesian development (as for other Congregations of active life): amongst which demographic growth, lowering of infant mortality, industrial development in many countries with the subsequent request for a hand with specialised works, increasing need for basic education, demographic surplus and economic crisis which encouraged emigration, incapacity of political parties, state instituions to respond due to their ideological models, to the needs of the adolescent and youth world (n. 2). We can add to this the fascination for Don Bosco and his sons as modern, capable educators, right up with their times.

Such development on the part of the works of both Salesians and Salesian Sisters - an intricate network especially in Italy, Argentina and Brazil, difficult to represent on a map - occurred despite the decision, oft repeated, not to go ahead with opening new works but to consolidate existing ones and give adequate preparation to personnel who were always of insufficient number for the demands. But how could one say no to precise requests from the Holy See and other highest religious and civil authorities in a country, especially in mission lands? It wasn't for just any reason that at the Cooperators Congress at Bologna in 1895 (n. 8) Don Stefano Trione noted that while Don Rua at one of the General Chapters had asked the Rectors there to help him deal with Don Bosco and slow him down, now it was a case of asking their help to deal with Don Rua and slow him down: “If I could say this, I would say that if Don Bosco seemed imprudent, I think Don Rua may be more imprudent than Don Bosco”.

Since from childhood he was always in close touch with working class families Don Rua moved quite naturally within the working world which he gave much attention to, riding on the wave of the famous encyclical Rerum Novarum by Pope Leo XIII in 1891 and also faced with the rapid development of socialism and the social question (n. 2). He encouraged oratory groups for the older boys to help them fit in, with due religious preparation, to the world of work (n. 11) and fostered worker hostels amongst the Salesian Sisters’ works (n. 12). During his journeys he did miss out on visiting Catholic worker groups or encouraging them. He set up contacts which were more than merely formal ones with the French social apostle, Lèon Harmel: he often went to meet French Catholic workers at the station in Turin; he once addressed two thousand of them and in 1891 went with them to pray at Don Bosco's tomb at Valsalice. In Turin in July 1906 he succeeded in reaching an agreement between an industry and its striking workers. He was an honoured member of worker societies and some Catholic Congresses spoke highly and appreciatively of him and the Salesian Congregation.

Don Rua's creative fidelity also showed itself in the great re-launching of the Oratories (n. 11) through an extensive reflection which involved not only the “Salesian Family” but also sectors of civil and ecclesiastical society. Don Rua insisted particularly on the religious dimension of oratory activity. If Don Bosco liked speaking to gatherings of people for the possible value they offered for financial assistance for his works, Don Rua at a time particular favourable to group activity, transformed into fundamental high points of Salesian history any kind of mass gathering, like the series of Salesian Cooperator Congresses (1895, 1903, 1906) and the Festive Oratory and Schools of Religion Congresses (1902, 1907, 1909) (nos. 2, 8).

During the 20th century a sad and very widespread new challenge was that of migration, which saw Don Rua inviting Salesians and Salesian Sisters, Cooperators, to take up spiritual and material assistance of tens of thousands of Italians (but also Germans, Poles, Portuguese...) who had migrated either temporarily or permanently particularly to the Americas and within Europe (n. 15).

Don Rua addressed particular requests to the Cooperators (n. 8). As an expert administrator he wanted them to work in very closely with Salesian works. Salesians were to be regarded as the managers, the “delegate administrators” rather than the owners of the houses, who instead were the Cooperators who financed them. In effect their functioning and setting up was possible only because of offerings and donations. The circulars on the first of January every year (n. 9) gave an “account” of what the Salesians and Salesian Sisters had been able to achieve in the year just past and the ideal request for approval of what they were planning for the coming year in Italy, Europe, the missions: new foundations (nos. 17-22), maintaining and developing already existing works, completing churches and houses being built over the years (n. 14), preparing personnel (n. 6), missionary expeditions (nos. 10, 15)

All of this obviously posed huge financial problems also given the recurring financial crises of the era. At a time of scarse monetary circulation the amount spent would in today's terms run into millions of Euro, all evidently collected from charities, encouraged by Don Rua with dozens of tiring trips through Italy and half of Europe (no. 23-24), with his circulars and through the Salesian Bulletin, published in nine languages during his time (n. 16). Despite all this, a real financial development never actually occurred: budgets were always in the red given the impressive and uncontrollable development of the Saesian Work.

One of Don Rua's major interests was the good literature (n. 16). He fostered the SAIED (Società Anonima Internazionale per la Diffusione della Buona Stampa) based in Turin (where SEI came into existence in 1919) with branches in Nice, Barcelona, Liege, London and Vienna. His activity was to counter the irreligious press by “spreading good books, leaflets, pamphlets and printed matter of every kind”. During Don Rua's time as Rector Major more than fifty informative, publicity-minded, scholastic, weekly and monthly periodicals, were produced. It is sufficient to recall some Italian titles “Letture cattoliche” with 15,000 subscribers, the “Letture ascetiche”, the “Letture amene ed educative”, the “Letture drammatiche”, the “Biblioteca della gioventù italiana”, the “Nuova collezione di classici italiani”, the “Collezione di classici Latini cristiani”, the “Collezione di classici latini pagani” in two editions (“one low cost and another for the better-healed”), “Saggi di classici greci”... Then “Don Bosco” in Milan and “L’amico della gioventù di Catania”. Some of these collections were also published in Spain, Argentina, Chile, Brazil…; the missions published monthlies and weeklies and also magazines for migrants (Argentina and the United States); in Spain Don Ricaldone saw to the “Biblioteca agraria solariana” with 14 volumes over a few years, also throughout Latin America.

He faithfully followed up the practical approaches taught by Don Bosco, , developing and improving them.

A second theoretical and practical dimension of Don Rua's activity was his fidelity to the educational method practised by Don Bosco. Don Rua was the custodian of Don Bosco's charism, and he saw that the guidelines traced out by him were continued unaltered (nos 11-16). Aware of the value of his pedagogical legacy, having been alongside him for decades, he was committed to preserving it, sustaining and spreading it, without prejudice to innovative forms however, made necessary by legislation at the time and the needs of a new century. The famous motto of the General Councillor, don Giuseppe Bertello in 1910 remains significant: “with the times and with Don Bosco”.

Don Rua made himself promoter of the “preventive system” (n. 13): he developed its virtues, plumbed its intuitions thanks to the hard work and cooperation of other early Salesians like Don Giulio Barberis, Don Francesco Cerruti, Don Paolo Albera, Don Filippo Rinaldi and so many others. He highlighted its educational and disciplinary aspects (assistance as a means of preservation and protection) and fought against “the plague of the century” (education without religion) by recalling the preventive system's religious and moral aspects. He recommended surveillance over “dangerous reading” and denounced the “vice of impurity”, turning to sacramental means rather than dubious 'modern' means. He did not however overlook its social aspects: Salesians had to be concerned with the education of neglected youth and the faith of the ordinary folk (n. 14); festive oratories were to be the first work of charity of the Salesian Congregation (n. 15), thus serving the Church and civil society, taking in young people at risk to form them as “good Christians and honest citizens”.