Quadrio Joseph, priest, Venerable

Fr Joseph Quadrio was born in Vervio in Valtellina (Sondrio), of a faith-filled peasant family, on 28 November 1921. He spent his childhood at home in the quiet, dignified existence of a farming family who displayed the values that matter most in life; he went to the local primary school, played with his friends and grew in responsibility as he did the little jobs around home and the farm that a boy can do. But Joseph already showed an early maturity, a rare ability to reflect and especially to converse with the Guest within. His mother had already wisely prepared him for this kind of intimacy. His First Communion was a milestone and remained a point of reference for him for the rest of his life. He had already begun to draw up a code of behaviour for himself which was very close to Dominic Savio's resolutions in this regard, almost by instinct we could say. It was in such an atmosphere that the idea of consecrating himself fully to the Lord in virginal purity came to him.

His innate calling, we could say, began to take shape when he read the life of Don Bosco. The young shepherd boy from Vervio, following in the footsteps of another from Becchi, felt the growing inner desire to become a Salesian priest and leave for the missions. He entered the John Cagliero Institute in Ivrea on 28 September 1933, beginning his formation as an aspirant. In three years he had completed most of his secondary schooling, doing brilliantly, all with the idea of going to the missions. He made his first profession on 30 November 1937, at the end of his novitiate year. Because of his outstanding intelligence, at the end of his secondary studies at Foglizzo his superiors prepared him for teaching the clerics by sending him to do Philosophy at the Gregorian in Rome (1939-1941). After his two year practical training and while he was still with the clerics at Foglizzo as assistant and philosophy teacher, he returned to Rome to study theology, also at the Gregorian. He had to forget the idea of going to the missions, given his role in teaching in Italy. The Lord would be sending him to a new mission in the future, once he had completed his preparation. His clear intellectual superiority as recognised by his companions and teachers never became a cause for jealousy by others because he was able, in a simple and disarming way, to mask it through his meek approach and his attitude of service, as well as the easy way he treated others, always putting them before himself.

These were the difficult war years and a quiet heroism was just daily practice for him. He deprived himself of much of his daily bread to give it to more needy people, made the sacrifice not to study when it meant he could be with the clerics or the street kids around Rome, and gave his time generously to being secretary in Fr Peter Tirone's office: it was the case of an intuitive individual employed by someone meticulous about detail! But these were also years when his spirituality shone out. Many pages of his diary written up over this period show a depth and intimacy with the Divine Persons, 'his Three, his family' – pages worthy of the great mystics. It reached a peak on 28 May, Pentecost Sunday, sixteenth anniversary of his First Communion and a new Baptism in the devouring fire of grace: He took on a new, secret name: Docibilis a Spiritu Sancto He wrote: “My marriage with you, my kind Spirit, my Soul, my Instinct, my Yearning, my Love... you alone are the sweet yearning that makes my heart beat”. Once these notes were published, the already widespread belief in his holiness had a seal of authenticity, evidence that it was not just a case of a natural gift of a good character but came from a daily inner struggle and sometimes a blood-soaked one

It was at this time that we find the one event in Fr Joseph's life that we could call extraordinary. Because of his exceptional intelligence and his impassioned and diligent preparation for his future ministry, on 12 December 1946 he was chosen by Professors at the Gregorian as the chief speaker for a solemn public Debate on the Dogma of the Assumption and whether it could be defined. He was not yet a priest, not even a deacon. He was only 25 years old. Using Latin, he had to defend Our Lady's Assumption in front of an educated public which included many Cardinals and Bishops. Amongst others, Bishop Montini, the future Pope Paul VI. The modesty he showed on that occasion, which had become a regular practice for him, continued subsequently when confreres or students spoke of it as a moment of glory for the whole Congregation.

Joseph was ordained deacon on 2 February 1947 and priest on 16 March the same year. Again he had the joy of defending his doctoral thesis on 7 December 1949 at the same University, and in the presence of cardinals and bishops amongst whom, once more, was the future Paul VI. The thesis was the treatise De Assumptione Mariae Virginis by pseudo-Augustine, and its influence on Latin theology of the Assumption. This was the year before the dogmatic definition. Pope Pius XII asked Fr Quadrio for the results of his research, asking him for a copy of his earlier paper and responses to objections from the other speakers. Radio Vatican, never just interested simply out of curiosity, offered a report on this. Given that many priests were in Rome from all over the world awaiting the Definition, the young professor gained international fame. His was an enlightening contribution to research prior to the solemn dogmatic definition in 1950. After such a serious and scrupulous theological preparation, for which he won a gold medal for receiving top marks, Fr Joseph was sent to the Salesian Pontifical Atheneum at the Crocetta, Turin, as teacher in dogmatic theology. From 1954-1959 he was also dean of the theology faculty.

He immediately began a stage in life as theology lecturer first, then later still a young priest, as Dean. After the first teaching steps where we see some signs of dependence on his own teachers, almost as a natural reflex, he struck out decisively on new paths were marked by a deep personal spirituality which grew day by day through prayer and sacrifice. His contribution to theology courses immediately brought an atmosphere of renewal and enthusiasm to the students at the International Institute of Theology at the Crocetta. Ahead of his time and very much up with all his studies, he wisely and lovingly anticipated future directions which would lie behind Vatican Council II long before it was called. He fostered the study of Scripture as the basis for theology in all its branches, referred to the Trinitarian dimension and love for the Church, the 'Spouse of blood'; he understood the profound bond between liturgy and catechesis, hoped that moral theology would return to its biblical foundations and ancient tradition, peeling off the incrustations of self-indulgent casuistry; he fostered dialogue between science and faith, getting to understand the theory of evolution better such that he became one of the most requested specialists in that area (cf. his articles in the Enciclopedia Ecclesiastica); he became interested in the Church's social teaching, studied Marx's Das Kapital so he could dialogue with Communists, saying they were not enemies to fight but brothers to love; he made efforts to make known the beauty of Christian matrimony as a projection of the Universal Church in the bosom of the domestic church, also called to holiness, and anticipated the role that would be given to the laity in the Christian community and the dignity of woman. And above all he taught in a way that seamlessly combined science and wisdom of life.

A malignant tumour appeared in 1960 that cut off his teaching career but opened the way for a fruitful apostolate amongst the common people, an apostolate of example, sacrifice and apostolic activity as circumstances and strength allowed him. This illness lasted four years and forced him to spend long periods in hospital. It was there, mainly, that he discovered a mission of kindness, understanding, example, sacrifice and an apostolate of the pen through responses he gave to readers of Meridiano 12. They were full of humanity and Christian wisdom, dedication to everyone and an imperturbable smile. “The great miracle Fr Rua has done for me from the outset”, he wrote some months before the end, “is an undeserved and lovely peace that makes these long days of waiting the most beautiful and happy days of my life!” He was well aware of the illness but continued, as long as he could, to teach and take part in community life. He died on the evening of 23 October 1963, at just 41 years of age.

His holiness can be summed up in the fact that he was “Christ transparent”: Christ's merciful kindness, meekness, acceptance, tenderness, solidarity with humanity, but also martyrdom through sacrifice. Just as he taught others to do he was the embodiment of “Christus hodie” in his own person. One could say that “the goodness and humanity of our Saviour” was made present through him one again. He was truly and always amongst the “professionals of God's tenderness”. Deeply rooted in the Church's tradition, he lived during the time of the delicate cultural period that prepared for Vatican II, and he lived this time with an open heart and with prophetic insight. He had seen the responsibility of a complete formation of future Salesian priests and, outside of the academic timetable, dedicated himself to this tirelessly, simply and with a loving intelligence, always kind and always available in an outstanding approach to dialogue