2005_BoenziJ_PAlberas_Instructions-Early_Efforts_to_Inculcate_the_Spirit_of_DBosco-JSS-Vol13-Fall2005


2005_BoenziJ_PAlberas_Instructions-Early_Efforts_to_Inculcate_the_Spirit_of_DBosco-JSS-Vol13-Fall2005

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Journal
of Salesian
Studies
Fall2005
VolumeXIll
Institute of Salesian Spirituality
Berkeley, California, USA

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Paolo Albera's Instructions
Early Efforts to Inculcate the Spirit of Don Bosco
Joseph Boenzi, SOB
When Saint John Bosco died on January 31, 1888, there was
some concern in Church circles that the work he began would not
last another generation. The saint's own genius and charismatic
leadership had brought together an army of laity who promoted
the cause of poor and abandoned youth. He had gathered a group
of disciples. Many had become attached to him in their growing
years; others were attracted to a community where they could
work as a team on behalf of young people and children in need.
These core groups grew until he formed them into the Salesian
Society with the "aggregated institute" of the Daughters of Mary
Help of Christians: a flourishing religious family with over 1,500
members at the time of his death, but would it last? Many,
including the Holy See, had their doubts.
Among Saint John Bosco' s early disciples, Paolo Albera
(1845-1921) was one who was called upon to articulate and
defend the founder's spirit. Even as a youth, he had been
numbered among Don Bosco's most beloved. He served in a
variety of leadership positions from his teenage years until his
election as rector major in 1910.
Perhaps his most significant role before becoming
superior general was that of spiritual director general of the
Salesian Society, a post be held from 1892 until 1910. During
this period he was responsible for the spiritual and religious
formation of the membership. He saw to the general ordering of
all phases of formation among the Salesians, and exerted a major

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Journal of Salesian Studies
influence among the Daughters of Mary Help of Christians in
this same sector. Beyond the technical and administrative, Paolo
Albera promoted the spiritual renewal of Salesians through
pastoral visits, days of recollection, the Spiritual Exercises
(otherwise known as the annual retreat), and in his writings.
1. John Bosco Remembered in Paolo Albera's
Pastoral Visits
1.1. Trained in Leadership by the Founder
It is important to note that Don Albera came to his "office job"
on the Superior Chapter after many years of active ministry. The
change caused him intense moral suffering, for he was forced to
give up any ongoing direct contact with young people. However,
his early roles in both Italy and France had taught him how to
articulate the Salesian mission. While director in Sampierdarena
he had learned to be Don Bosco's spokesperson in Genoa's
ecclesiastical and civic circles. Increased authority and distance
forced him to perfect this role while provincial in France. It was
Don Albera who represented Salesian thinking and Don Bosco's
apostolic project before Marseilles' social and administrative
experts; Don Albera made the connections for funding, stirring
the Catholic public to embrace Salesian ideals on behalf of poor
youth, so that the Marseillaises saw him as a faithful
reproduction of Don Bosco himself.212
During his early years as provincial in France, Don
Albera was indeed present when Don Bosco came to engage in
negotiations with local bishops, civic authorities or business and
social leaders. He accompanied Don Bosco on his visits across
the country, and even though it was Don Albera himself who
had done the groundwork to arrange these encounters, he
withdrew into the background to let Don Bosco take the center
212 Cf. "Moteur et Motem," Bulletin Salesien 13 .4 (April 189 1): 67 .

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Paolo AJbera's Instructions
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stage. Those who were present on such occasions noticed the
provincial's humility,213 but for Don Albera such a stance was
only natural. Remembering Don Bosco's journeys in France, he
spoke of the universal enthusiasm with which the saint was
received. This enthusiasm was translated into concrete
support- financial, moral and political- for his work among the
yowig and the poor. Yet, more than social activism, it was the
holiness of the "good priest" that impressed him and the French
public most.
The echo of the enthusiastic reception Don Bosco received in
Paris, Lille, and the other great cities of France reached the
furthest regions of America. Humanly speaking, no one could
offer an explanation·either in America or in Europe why such a
prodigious movement should center on this foreign priest. He was
nothing to look at; he was incapable of preaching in French; he
coul.d not capture the hearts of the crowds with his eloquence. As
diverse as were the beliefs of individuals, everyone agreed that
the enthusiasm of the people was a response to the holiness that
shone on the face of the good priest, that was reflected in every
one of his acts, and inspired his every word. Now the reputation
for holiness of the father, spread throughout the world by the
newspapers of France, did much among the young nations in
America to increase the desire to have his sons launch his work
among their children.214
213 Cf. Domenico Gameri, Don Paolo Albera, secondo successore
di D. Bosco. Memorie biografiche (Torino: SEI, 1939), 78.
214 Paolo Albera, Mons. Luigi Lasagna, Memorie biografiche (San
Benigno Canavese: Scuola Tipografica Libreria Salesiana, 1900), 184.
NB: No English translation exists for this or any of the texts written by
Don Albera which I quote in this paper. All the translations of his
writing, published or unpublished, presented in this paper are mine.

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Journal of Salesian Studies
1.2. Believing in Don Rosco's Holiness
Don Bosco 's holiness: this was the key to Don Albera's
appreciation as he presented the life and words of the founder to
people. Even as a teenager, Paolino was convinced of Don
Bosco's holiness. This is what attracted all the young people at
the Oratory of St. Francis de Sales. This is what made them feel
as if they belonged, for it was Don Bosco's spiritual depth that
united young hearts to his own. "We were bis because each of us
was thoroughly certain that he was truly a man of God, in the
most complete, the most expressive sense of the word."215
One of Don Albera' s biographers claims that he
prudently refrained from formally speaking about Don Bosco
until Rome had accepted testimony forwarded by the
Archdiocese of Turin for his beatification and opened the
"apostolic process" in 1907. Presumably, any enthusiastic
promotion would jeopardize the Servant of God's chances for
canonization.216 This is a logical and legitimate presupposition,
but it simply was not the case. Paolo Albera did speak about
Don Bosco!
A case in point is the 1897 Silver Jubilee of the Salesian
presence in Sampierdarena and the Italian region of Liguria. The
steering committee for the anniversary events was composed of
Sampierdarena's leading past pupils. They invited Don Albera,
the founding director, to give the farewell address at the
conclusion of the three-day celebration on July 6, 1897. After
215 Paolo Albera, Lettere Circolari di Don Paolo Albera ai
Salesiani (Torino: SEI, 1922), 342.
216 Cf. Guido Favini, Don Paolo Albera, le petit D. Bosco. Secondo
Successore di S. Giovanni Bosco; Primo Visitatore delle Missioni
Salesiane in America nella vita e nella storia della Societa Salesiana
(Torino: SEI, 1975), 158.

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Paolo Albera 's Instructions
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citing many memories, Don Albera expressed his emotion at
hearing the love expressed by the past pupils toward the man
who had made the Salesian mission in Liguria possible. He
spoke of Don Bosco: the center of unity, who even after his
death continued to inspire numerous initiatives on behalf of
needy youth.
We, members of that Society which had a Don Bosco for Founder
and Father, it is as if we only live off his memory. We, who are
indebted to him for all that we are and have, we are happy when
he is the topic of conversation. For this reason, how could it not
be sweet for us to hear every pious sigh? How can we pronounce
his name without feeling unutterable joy and affection? What
delight to realize that neither time nor distance can separate us,
not even death has been able to lessen the affection you feel for
our common Benefactor and Father? When the speaker in the
name of all of you broke into that shout: "Don Bosco! We are and
will always be with you," we Salesians recognized you as
members of our family; we found on your lips the language of
true brothers: that word that more than any other finds a direct
route to our hearts and produces the deepest stin-ings of emotions
within us. Therefore I make bold to offer you the most heart-felt
thanks in the name of the entire Salesian Family and of the
Successor of Don Bosco himself, even if to another voice that is
much more authoritative than mine that mission is reserved. I
assure you that we are justly proud of pupils such as you, and we
are happy that you will continue to be our Cooperators in the
work of charity.2 17
We know that "in the family," Don Albera was already speaking
about Don Bosco. He prepared his talks for the Foglizzo novices'
"Exercise of a Happy Death" from February 5 to 7, 1896, around
formation themes dear to Don Bosco, and following "what Don
217 Paolo Albera, ''L'Addio," in Ricordo delle f este giubilari
celebrate dai Salesiani di S. Pier D 'Arena, introduced by Giovanni
Tamietti (San Pier D'Arena: Scuola Tipografica Salesiana, 1897), 148.

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Journal of Salesian Studies
Bosco prescribed."218 During that same month, Don Albera
celebrated daily mass in the founder's private chapel at
Valdocco, and preached on Don Bosco' s example.219 Speaking
frequently about Don Bosco was a way of measuring his own
zeal, Don Albera reasoned,220 and so in November 1898 he did
not hesitate to call his confreres in Nice to renew their religious
commitment to be representatives of Jesus Christ as true sons of
Don Bosco.221
If one wants to argue that these were closed
enviromnents, we fmd that Don Albera spoke increasingly of the
founder during his trips abroad. His secretary, Don Calogero
Gusmano, testifies that the more he spoke of Don Bosco, the
more his speeches impressed and thrilled his audiences during
the American tour of 1900-1903.222
Tbe characleristic note is, without doubt, the ever growing
enthusiasm experienced throughout his visit to the houses of
218 ASC, B0320102, entry for Feb. 6, 1896.
219 Cf. ASC, B0320102, entries for Feb. 11 and 25, 1896.
220 Cf. ASC, B0320104, enhy for Aug. 4, 1898.
22 1 Cf. ASC, B0320104, entry for Nov. 9, 1898.
222 Blessed Michele Rua (1837-1910), successor of Don Bosco as
rector major of the Salesian Society, sent Don Albera to Argentina as
his personal representative to mark the twenty-fifth anniversary of
Salesian presence on the American continent. Accompanied by the
newly ordained Calogero Gusmano, who acted as his personal
secretary, Don Albera visited every house, institute, mission,
dispensary, parish, school and agricultural complex conducted by the
Salesians and Daughters of Mary Help of Christians in South and
North America. The journey began in August 1900 and ended on Holy
Saturday 1903. The journey excited a lot of interest on the part of
Salesians and their benefactors. See: Calogero Gusmano, "Il
Rappresentante del Successore di Don Bosco in America: Relazione
della Visita del Rev. Sig. Don Albera alle nostre Case d America,"
Bollettino Salesiano 24-29 (1900-1905): published in monthly
installments.

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America. The demonstrations were incredible: ecclesiastical and
civil authorities led entire populations. As soon as he set foot on
American soil, at Montevideo in Uruguay, Bishop Cagliero from
Patagonia sent Don Albera a long, candid, enthusiastic telegram
that concluded with the phrase: "Visita nos in salutare tuo."
Gradually as he advanced during the course of the visit, that was
the common expression that greeted him. You couldn't have
found anyone who better represented Don Bosco.
And Don Albera had spent so many years at the founder's side
and he had learned his spirit so well and had accompanied him so
often: it was about Don Bosco that Don Albera always spoke.
Every speech be made was marvelous; every suggestion he made
somehow brought Don Bosco into the picture-his thought and
his word. Because it came from a heart that was convinced and
persuaded, his words were convincing and persuasive and after
eve1y one of Don Albera's conferences you began to see opinions
change and you especially began to see people change their ways
of doing things. Cooperators and others who approached him did
not know how to pull themselves away from hin1, for he
approached eve1yone in a way that was noble, polite, attractive
and at the same time full of humility.223
On his return from America, Paolo Albera was invited to address
Salesian Cooperators gathered at Turin's shrine to Mary Help of
Christians for the Third International Congress . of Salesian
Cooperators. In his spiritual journal, Don Albera wrote in broken
English that "the meeting of the Salesian cooperators began this
day with great solemnity. I took also the word. The hearers were
so patient that have supported my ignorance."224
Patient? According to accounts offered by the Bollettino
Salesiano, he received a colossal welcome and a thunderous
ovationl225
223 Calogero Gusmano, "Appunti alla rinfusa, 1935," AMsS, ASC,
Fondo Don Albera, B03303 l 5, 19-20.
224 ASC, B0320 I06, en tty for May 14, 1903.
225 Cf. "II terzo Congresso dei nostri Cooperatori." Bollettino
Salesiano 27.6 (June 1903): 165.

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The bulletin describes his words as simple and moving,
but they do not reproduce his speech. Therefore, we would have
no inkling of the contents of his address from contemporary
reports, except that the Central Archives of the Salesian Society
preserves the handwritten notes that Don Albera prepared for
that occasion. According to this text, we are certain that Don
Albera was by no means hesitant to extol Don Bosco.
When I was very young I often heard Don Bosco say that many,
many souls would be saved through his sons, who for this reason
would one day be so numerous that their institutes would cover
the face of the g lobe. Such words interpreted that pious, burning
desire of a heart that was as vast as the world, and manifested a
zeal that had no bounds. Now what jubilation for me, his
unworthy son, to see the words of this father come true not only
in old Europe, but even among the distant and young peoples of
the lands of Columbus! For as great and sublime an idea l may
have formed of Don Bosco and his works, once I visited the more
than 200 institutes of the Salesians and the Sisters of Mary Help
of Christians in America, my horizons have widened beyond
measure. Don Bosco's figure has become gigantic in my mind.
That tree which he planted has become immensely more majestic
in my eyes as l have seen its branches reach across the seas to
give abundant and delicious fruit. The activity of the Salesians
will have also contributed in a large part, but they do everything
in Don Bosco's name; he cleared the way, he overcame the
obstacles, he won hearts, he initiated relationships, and (why not
say it?) he loosened the purse-strings and found the means with
which to found houses, workshops, classrooms, youth centers,
churches, hospitals, and whatever was needed for the salvation of
innumerable souls. Nor has this been a passing enthusiasm that
with the passage of time has become less attractive. The name of
Don Bosco makes a salutary impression upon hearts in America,
and continues to be pronounced with veneration and gratitude by

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Prelates, Presidents, government ministers, by every class of
people, and by entire nations.226
All these speeches, liturgies and talks took place during the same
period in which our conscientious Spiritual Director General
became more deeply involved in retreat ministry. Consequently,
we are not surprised to find frequent and detailed references to
Don Bosco in the instiuctions Paolo Albera prepared for bis
confreres' yearly spiritual exercises. Let us now examine these
talks more carefully.
2. John Bosco in Paolo Albera's Retreat Instructions
The "Spiritual Exercises" became a vehicle by which to foster
renewed commitment among priests and religious, and much of
Don Albera's own ministry centered on organizing and
conducting the Exercises. With time, his retreat instructions
became the fornm for banding on the Salesian spirit. The present
study explores the content of Paolo Albera' s teaching on the
Salesian spirit as he voiced it in his spiritual conferences,
particularly in reference to the person and figure of Don Bosco.227
226 Paolo Albera, "Discorso del Sig. Don Albera durante ii Terzo
Congresso dei Cooperatori, Torino," AMs, May 14, 1903, ASC,
B0500329, 2-3 .
227 During the 18 years that Don Albera served as Spiritual Director
General, he preached retreats for many groups within the Salesian
Family. For our purposes, we narrow the field to 6 courses of spiritual
exercises in which Don Albera's purpose was to "Salesianize" his
confreres according to Don Bosco's legacy. These 6 retreats listed in
chronological order, are as follows:
Paolo Albera, "Tutto per Gesu: Istruzioni per gli Esercizi
Spirituali" [All for Jesus: Instructions for the Spiritual Exercises], 4
notebooks, AMs, 1893. ASC, Fondo Paolo Albera, B0480111,
B0480112, B0480113, B0480114, [Afterwards cited as "TG," and
followed by the volume number, e.g. TG I).

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Reference to Don Bosco is frequent in all the retreats.
Don Albera is apt to call him "our father" and "venerated
founder." Typically he refers to him simply as "Don Bosco." Of
course, there is a chronological point that is obvious. Paolo
Albera began his ministry as Spiritual Director General within
five years of Don Bosco's death. For preacher and retreatants,
Don Bosco was not a distant figure. They had been touched by
the founder personally. His words and writings carried the
warmth of a personal relationship.
2.1. Handing Down the Founder's Teachings
Early in his apostolic life, Don Bosco began to write and publish
popular works that would nourish the faith of the young and the
common people. Don Albera had grown up reading the Catholic
Readings, the monthly magazine-Jike series published by Don
Bosco. Even in his mature years, Don Albera made use of some
"Raccolta di Jstruzioni predicate dal Sign. Don Albera, Catechista
Generale de ' Salesiani, in occasione degli Esercizi Spirit[uali]. Tenuti
in Foglizzo agli Ascritti Salesiani il Marzo 1894" [Instructions given
to Salesian Novices in Foglizzo, March 1894], Ms, 1894. ASC, Fondo
Paolo Albera, B0480115 [Afterwards cited as "IA"].
Paolo Albera, "L' Esercizio della Buona Morte," [Recollection Day
Conferences, ca. 1896] AMs, 1896. ASC, Fondo Albera, B0480127
[Aftetwards cited as 'EBM" ].
Paolo Albera, "Istrnzioni Direttori," [Retreat Instructions given to
Salesian Directors: Valsalice] AMs, 1903. ASC, Fondo Paolo Albera,
B0480139, B0480137 [Afterwards cited as "ID" ].
Paolo Albera, "Ordinandi ," [Retreat lnsttuctions given to young
Salesians preparing for Ordination: Valsalice, September 9-16, 1909]
AMs, 1909. ASC, Fondo Paolo Albera, B0480137 [Afterwards cited
as " IO '].
Paolo Albera, "Esercizi Direttori 191 O," [Instructions for the
Spiritual Exercises preceding the Eleventh General Chapter of the
Salesian Society] AMs, 1910. ASC, Fondo Paolo Albera, B0480137,
B0480138 [Afterwards cited as "CGl l"].

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of Don Bosco's writings for his own meditation. He never ceased
to be inspired by Don Bosco's Giovane Provveduto.228 As the
decades progressed, he read all that was published on Don
Bosco, including Giovanni Bonetti's Cinque Lustri,229 and the
volumes of Giovanni Battista Lemoyne's Memorie Biografiche
as they were being prepared for publication.230
The most important of all Don Bosco's writings had to
be the Salesian Rule, or Constitutions of the Pious Salesian
Society.231 Don Bosco as Founder of the Salesian Society
228 Cf. ASC, B0320109, entiy for Jan. 3, 1910.
229 Giovanni Bonetti, Cinque lustri di storia dell 'Oratorio S.
Francesco di Sales (Torino: Tip. Salesiana, 1892). English edition:
History of Don Bosco 's Early Apostolate, (Declared Venerable, July
23, 1907), a ti·anslation from the work of G[iovanni] Bonetti, SC, with
a preface by His Grace [Francis Bourne] the Archbishop of
Westminster (London: Salesian Press, 1908). Don Albera read this
edition; see: ASC, B0320107, entries for Nov. 14, 18 and 26, 1908.
230 Giovanni Battista Lemoyne, Amadei Angelo and Eugenio Ceria,
Memorie Biografiche di Don Giovanni Bosco. 19 vols.; index (S.
Benigno Canavese/Torino: Tipografia Salesiana/SAID/SEI, 1898-
1917, 1930-1938, 1948).Cf. ASC, B0320107, ently for Jun. 7, Jul. 14,
1907; B0320108, entry for Jan. 16, Jul. 11 and 30, 1909.
231 "Regale o Costituzioni," in Deliberazioni dei Sei Primi Capitoli
Generali de/la Pia Societa Salesiana, precedute dalle Regale o
Costituzioni de/la Medesima, [edited by Paolo Albera], introduction
by Michele Rua (S. Benigno Canavese: Tipografia e Libreria
Salesiana, 1894). This edition reprinted the constitutions as approved
by the Holy See in 1874 and printed by Don Bosco in 1875. One of
Don Albera's first tasks assigned him by Don Rua after his election to
the superior chapter in 1892, was to assemble an integrated edition of
the acts of all the general chapters held to date. These were prefaced
with the Constitutions-"regole o costituzioni"- with all their
attendant introductions and appendixes, and with a prayer service for
religious profession. Each member of the Society received a personal
copy. Given that Don Albera worked on these texts during his first
months on council, he would often call his confreres, especially

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personally wrote the constitutions. Don Albera emphasized this
fact, citing the Rule as a channel of Don Bosco's convictions: an
invitation to share his own way of life. Considerations like this
were meant to evoke a warm attachment to the founder.
What was the relationship between Don Bosco and the
Rule? Don Albera refers to the Rule as Don Bosco's word, a gift
received from his hand. How many of Don Albera's confreres
had made their profession "in the hands" of Don Bosco himself!
This was motive enough for loyalty.232 Should they accept this
book reverently, Don Albera asks, as the key to peace in this life
and happiness with Christ forever?233 If Salesians value Don
Bosco' s words, his advice, relics and writings, how much more
should they value the mle and study it all their lives?234
Our Rule: from whom does it come? We can say that it was
inspired by the Lord who gave it to Don Bosco. This was his
thought all his life. A number of superiors keep copies of the
rules that were written or even printed, but which have many
co1Tections in Don Bosco 's own handwriting. He corrected
studied every way to give us in these few pages the quintessence
of holiness. How we should esteem them then! You think you are
fortunate to possess a little relic of Don Bosco: a piece of
clothing, for example. How much more fortunate are those who
possess a souvenir from him! Others remember some word of
advice, others read the books he wrote, but all these things are
nothing compared to the rule. It is this which is the greatest gift
that Don Bosco could have ever given us, the most precious relic,
the most significant piece of advice. All Don Bosco's spirit is
provincials and directors, to deepen their knowledge of the workings
and contents of the Salesian Constitutions.
232 Cf. TG 2:34. In an earlier statement, without specifically
mentioning Don Bosco by name, Don Albera highlighted his role at
profession, calling him "our most venerated superior, a living image of
Jesus." (cf. TG 1:23).
233 Cf. TG 2:7.
234 Cf. TG 2:61.

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contained in these rules, and whoever would not observe them
cannot love Don Bosco.235
In this "dear" book, Don Bosco explained the "ilmnense
advantages" of religious life. He took the teachings of
monasticism, specifically of Saint Bernard, and applied them to
his own small community. Through flight from the world, the
religious saved himself, but Don Albera added a mystical facet:
the religious who observed the rule made reparation for sinners.
Let me point out to you that in these unfortunate times in which
so many sins are committed, the Lord turns to us. As the Eternal
Father who saw his son on the cross and forgave the world of so
much sin, so now he also looks at us and through our prayers,
through our zeal perhaps, he will forgive so many poor sinners.236
Another aspect of "observance" is the duty of filial piety. Don
Bosco, venerated father and founder, gave the rule as his
testament to his spiritual sons much as did Saint Dominic,237
Saint John Leonardi,238 and Saint Vincent de Paul.239 Don Albera
tells stories of how the sons of these great founders knew how to
reverence their rule, even to the point of outward veneration.240
The Salesians will truly be Don Bosco's sons when they know
and live their Rule. 241
The Rule is binding on the Salesians,242 but this is not an
invitation to legalism. Religious life is not a matter of law: it is a
call to love; religious do not govern their conduct by the dictates
235 IA , 26.
236 TG l :96; see also: EBM, 1.
237 Cf. IA, 26.
238 Cf. TG 4 :43; IA, 109.
239 Cf. TG 2:7 .
°24 Cf. TG 2:5-6.
241 Cf. IA, 26-27 .
242 Cf. TG 1:98, 2:117 .

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of a text, but by the appeals of the heart.243 Thus, more than
regulating the life of the community or making explicit
applications of the commandments of God, the Constitutions
teach Salesian Spirit. Without this spirit, Salesians cannot help
but come up short in their ministry and in the very life of grace.
Like the apostles who went to fish without Christ, they can work
all night but come up empty handed, says Don Albera citing Lk
5:5. Those, on the other hand, who learn to love the Rule are
guided toward grace. The Constitutions teach the spirit, and the
"golden pages" that Don Bosco wrote to introduce the Rule are,
in Don Albera' s opinion, a condensation of all the best masters
of spiritual life. These instructions and Don Bosco's own
example are a deep well that can refresh and nourish every
member who approaches them. 244
Well aware of the anti-Catholic sentiment of his own
day, Don Albera told his confreres that the hallmark of Don
Bosco' s sons was not an outward religious habit or uniform
institutions. Their identity card must be the "Salesian spirit."
When this spirit flourishes, the Salesian movement grows;
without it, the Congregation will begin to unravel.245
2.2. Recalling the Founder's Example
Salesians need to model themselves on Don Bosco.246 It is not
enough that they remember Don Bosco' s goodness, they need to
imitate his example and implement his teaching in their own
lives.247 Even on this point, however, Don Albera wants to make
243 Cf. TG 1:7, 14, 24-25, 27, 58, 59, 97, 3:40; ID Q3 :42; CGll
Q3 :139; 142. These considerations would find their maturity in Don
Albera's tenth circular letter, "Contro una riprovevole ' legalita'," in
Lettere Circolari, 231-241.
244 Cf. TG 1:118-1 20.
245 Cf. TG 1:120-121.
246 Cf. ID Q3:39; CGl 1 Q3 :134, 142.
247 Cf. CGll ul .

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sure that his confreres do not limit themselves to the material
reproduction of Don Bosco's actions. Imitation is less a matter of
copying procedures than it is of assimilating the attitudes- the
mind and heait of the model. Don Bosco lived his entire life in
union with God,248 and this deep relationship helped him to
perceive God, not as distant or abstract, but as intimately close.
He realized that God's will was not arbitraiy in our regard, but
personal, trusting. He was convinced that God desired to plan
with us; that God wanted some special contribution from each
person for the good of souls.249 This is how he understood life
and vocation: each person was called to a specific role, and
whoever corresponded generously to his or her own calling
would be consoled at the moment of death.250
God offers us many helps so that we may remain ever
faithful to his call. First among these are the sacraments. Don
Bosco inculcated a sacramental spirituality by way of a myriad
of instructions, but more powerfully, he taught the value of the
sacraments by his own example. Don Albera highlighted Don
Bosco's approach to the sacrament of Reconciliation.251 This was
one of his constant themes, natural to retreat talks, and Don
Bosco had recommended that eve1y retreat feature an instruction
on this topic, for though Confession was, by rule, a weekly
practice,252 one must never approach the sacrament out of a mere
248 Cf. ID Ql :35.
249 Cf. EBM, 14.
°25 Cf. EBM, 3.
251 In keeping with the usage of the times, Don Albera spoke of the
sacrament of Penance (cf. TG 1:5, 88, 120 4:60, 52; IA, 5, 59, 61-62,
64, 66; CGll Q3 :124), or more colloquially, of Confession (cf. TG
1:45, 3:91 , 4:57-73; IA, 33, 53, 58-75; EBM, 1, 4, 20; CGll Q4:17,
19).
252 Cf. TG 4:69, IA, 67, ID Q3: 19; see also: [Paolo Albera, ed.], fl
Salesiano sotto le armi, non-commercial ed. (Torino: Scuola
Tipografica Salesiana, n.d) , 16.

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sense of obligation. It was a guiding light for those who wanted
to embark on the path of perfection.253
Don Albera' s great regard.for the sacrament grew out of
his personal experience: Don Bosco had been a wonderful
confessor that lifted his spirits. Don Albera transferred his love
for that wonderful confessor to love for confession itself; he
abstracts from concrete person to process.
Should we not love this Sacrament? We experienced so much
consolation when we could speak with Don Bosco. How our
hearts were made to feel light! We entered with so many
bothersome issues and came out with none. There was even a
secular priest who told us: "You really have a magic chamber
here, where you bring all your pain and leave it there, and when
you leave you are all ready to work." Don Bosco is no longer
here. We do have a successor who merits all our affection. Now
the confessor does what Don Bosco did for us: he relieves us of
our sufferings.254
Don Bosco believed in the power of the sacraments but trembled
at the thought of bad confessions. Both in the pulpit and in the
confessional, he did all he could to unmask the demon of fear
that gagged penitents and hindered them from making sincere,
integral confessions.255 Don Albera echoes Don Bosco's great
concern for young people whose virtue could be compromised by
bad companions,256 unguarded glances that might fire up the
imagination,257 unbridled speech,258 intemperate sensuality and
self-seeking.259 Whoever would conquer vice must sincerely
confess his sins, be finn in making and carrying out good
253 Cf. IA, 59.
254 IA, 65 .
255 Cf. IA, 84-85 .
256 Cf. IA, 82 , 86.
257 Cf. IA, 88.
258 Cf. TG 4:8 .
259 Cf. TG 2:19, EBM, 27 .

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resolutions of amendment, and be prudent in avoiding the "near
occasions" of immorality that are ever present in the world.260
Salesians who must navigate difficult waters in a world of
innuendo had best follow Don Bosco's advice. Like their founder
and father, Jet them cultivate a great love for the 'beautiful
virtue," both in their own hea1is and in the hearts of their young
people. 261
2.3. Characteristics needed to join Don Bosco
Don Bosco looked for certain qualities in young people whom he
invited to share his mission to the young. He valued obedience,
for he felt that even a handful of obedient young people could
take on the most difficult apostolic projects,262 whereas the willful
and critical became a roadblock to the mission.263 Don Bosco also
set high standards. He rejected the choleric and the proud; they
not only brought strife into community, they also became easily
exasperated at the least difficulty and consequently could never
truly minister to others.264
Nor should those seeking an easy life look to join Don
Bosco's ranks. The Salesians were not only to be poor, they
were to work hard! Each member must be ready to put in more
effort than the common laborer, to do the work of four men.265
This is not "workaholism;" it is asceticism. Don Bosco worked
hard all his life at the cost of great sacrifice, Don Albera
recalled:
°26 Cf. TG 1:17-18, EBM, 29; IO Q3 :107.
261 Cf. CGI l Q4:15-16.
262 Cf. IA, 109.
263 Cf. IA, 110-111.
264 Cf. IA, I 6-17.
265 Cf. IA, 17-18· ID Q3:45; IO Q3:116-l 17.

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Don Bosco sacrificed himself, his thoughts, his desfres, his
words, hi works. He never looked for his own pleasure, he never
set out to find bis own entertainment. Rest in Paradise.266
In a later retreat, Don Albera described Don Bosco's work in
graphic terms. The founder worked hard, sweated hard for God's
glory and the good of youth, so much so that the Salesian Society
was drenched with Don Bosco's sweat!267
The implication was clear. If the founder worked so
tirelessly, his sons must be ready to do likewise: to fight sin,268 to
"live, work and die" for Jesus,269 for the glory of God and the
good of souls. 210 Don Albera asserts that those who are afraid of
work can never call themselves Don Bosco's sons.211
As we might suspect, he showed extreme caution in
accepting those who are not chaste into the Salesian
congregation. They should not even seek admittance to his
Society, for according to Don Bosco, on the one hand, the weak
would be exposed to constant danger, and on the other, the
dissolute would be like ravenous wolves endangering the
innocent.272 Don Albera explains by sharing something he had
learned personally from Don Bosco.
Don Bosco was severe when it crune to the Lovely Virtue. You
can get an idea about this from what he told us in the admonitions
that precede the rules where he says to those who want to enter
the Congregation: "Whoever does not feel that he can be chaste
should not even ask to be admitted, because he would be exposed
to grave dangers." Don Bosco said sincerely that he preferred to
have few in the Society rather than have those who were not
266 EBM, 47.
267 Cf. CGl I Q3:125 .
268 Cf. ID Q3:44, IA, 65.
269 Cf. TG 1:27.
°27 Cf. TG 1:68, 4:82.
27 1 Cf. TG 3:74-75 .
272 Cf. TG 3:46-48; IA, 17, 90; ID Q3:44.

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trustworthy in matters of morality. Jsaw a young layman come to
speak with Don Bosco. He had already completed part of his
studies and wanted to become a Salesian. Outwardly he had
everything you would want to see, so to speak, and he was
someone who would have been accepted into the community very
gladly. He made his retreat and edified everyone. Don Bosco
spoke with him briefly, and then told me: "He's not for us." "And
yet," I answered, "he wants to enter."
"Yes, he asks to enter, but we should not accept him."
"But how come? What's the problem?"
"He does not have the virtue that every good Salesian should
have. He's not sure in the matter of his morals. Let him go
somewhere else to serve God."
And though it seemed that he had wonderful qualities and
could offer many services, Don Bosco did not believe that it was
opportune that he should join our Congregation, because he did
not have the Lovely Virtue.
My dear [brothers], if Don Bosco were to come down in your
midst, who knows if he would not be constrained to discard
many, obliged to say to the superiors and members of the
Chapter: "Send this one or that other one away." We do not have
the lights that Don Bosco had, but we must also say to all of you:
either be very chaste or else don't go ahead. You will do no good
to yourselves nor to others unless you practice this virtue well.
The goal that the Congregation sets for itself on behalf of young
people would not be attained. You have heard so much talk about
this virtue: let us love purity very much.273
2.4. Don Bosco: Director of Souls
Don Albera believed in "grace of state." One may approach
every confessor, but God appoints certain people to guide
specific individuals and groups: the pastor for his parish, the
director for his community. Reading between the lines, we
understand that Don Albera sees the director as the one graced by
God in a personal way to guide the persons entrusted to him.
273 IA, 90-91.

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Tum to the one who is assigned in each house, and don ' t let your
self-love triumph, which seems to have a habit of revolting. We
go g.ladly to visit that person who more than anyone else is a
father and friend to us. He is already this simply because he is our
superior, but he will be even more when he becomes the director
of our soul. Our sufferings are his and therefore he will direct us
with greater effect than any other priest. Be vigilant on this point,
and the first time that the devil tempts you to tum to someone
other than the one whom obedience has named to receive your
confessions, stand up courageously against him, for if you give in
once, you will give in other times, and soon you will not have the
religious spirit of good Salesians. That unity of direction that
should exist would cease to be, and the Congregation would be
pushed off center and some element of desolation would enter.
Please guard against this. If you want to make some good
resolution to feel the benefits of this reh·eat for your entire life,
write this down on a sheet of paper: I want to always turn to the
person that obedience will assign me as my confessor. He has the
necessary light he has more affection for me than all the others,
and he has particular graces for guiding me well.274
A model "director of souls," Don Bosco was ever a father and a
friend. As a confessor, he embodied the qualities of gentle
encouragement. Though he was demanding in calling penitents
to conversion and growth, he seemed to be their advocate in the
divine tribunal of the confessional. His almost motherly concern
inspired confidence in those whom he counseled, particularly in
the young. 275 Don Bosco chose directors as his representatives in
local communities, so to Don Albera it seemed crucial that they
pattern themselves on his experience if they expected to fulfill
their ministry.276
Becoming superior is not an award, nor does it afford a
life of ease. The director must work harder than his confreres,
274 IA, 69.
275 Cf. IA, 73-74.
276 Cf. CGJ 1 Q3: 125-126.

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first of all to save himself, for he is conscious that many look to
him for example: bis sinfulness becomes a license for others to
neglect their duties, but his holiness encourages his confreres to
strengthen their efforts to be faithful to their vocation.277 He must
work hard to impede abuse and sin among those in his charge.278
The director after Don Bosco' s heart knows that good
liturgy attracts people to love God, and so he fosters devotion in
worship.279 The foundation of pastoral work is the monthly cycle
of spiritual exercises and spiritual direction. Don Bosco
prepared these monthly retreat days well before hand, and saw
them as a remedy against discouragement. They renewed love
for God and zeal for souls.280
There is a certain spirituality of good example that Don
Albera calls a pillar of the great religious orders, drawing
inspiration from Saint Bemard281 and Saint Bonaventure. 282
However, "good example" must also be the hallmark of the
secular priest. Every apostle of souls must be conscious of his
own need to set a good example for the people and among his
fellow priests. This priestly spirituality is something that Don
Bosco learned from his own teacher and director, Fr. Cafasso,283
and he passed it on to his collaborators. He taught this to novices
and to directors alike. The principal role of the director: to give
good example.284 Unless one gave good example, one could
never invite others to repentance, or even growth.285 This is
277 Cf. ro Ql :14.
278 Cf. CG11 Q4:13.
279 Cf. ID Ql :39.
°28 Cf. ID Q 1:40.
28 1 Cf. ID Ql:14, 34, Q3:5 .
282 Cf. ID Ql:45-46.
283 Giuseppe Cafasso, formator of priest and counselor of prisoners,
was born in Castelnuovo d'Asti in 1811, and died in Turin in 1860. He
was beatified by Pius XI on May 3, 1925, and canonized by Pius XII
on June 22, 1947.
284 Cf. ID Ql:37-38, 40, 46; Q3:50, 58.
285 Cf. IO Q3 :101 ; CGll s2.

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Journal of Salesian Studies
because "zeal" is basically another word for "good example,"
and not the least of all reasons for religious observance is to
become a blessing for others.286 The young need to see the
upright lifestyle of their elders. Indeed, good example has been
the root of a tremendous amount of conversions and the source
of many vocations.287
Spiritual direction allows an evaluation component to be
added to one's life joumey toward virtue, spiritual and apostolic
progress. Don Albera presents Don Bosco's understanding of
spiritual direction as a time for accountability, but one that took
place in the fonn of an intimate conversation. 288 Don Bosco
himself learned from experience, but as time went on he became
more explicit in his own guidelines and recommendations for
spiritual direction. "Accountability" is the way to maintain
one' s vocation and to promote the spirit of the "Pious
Society."289 Beyond the guidelines, Don Albera recalls Don
Bosco 's style, taught through word and example.290 He always
welcomed his directees most cordially. He received them in his
room, inviting the directee to sit by his side in a comfortable
chair. He affably and gently put his visitor at ease. He allowed
the directee to speak without his interrupting. In this way he
inspired confidence to overcome the difficulties and move
forward, grounded in God's grace. 291 One left these sessions
affirmed, filled with consolation, and feeling encouraged to
resume one's work responsibly.292
286 Cf. TG 2:62; IA, 32.
287 Cf. TG 2:37, 40-41.
288 Cf. ID Q3:6.
289 Cf. ID Q3: 14.
°29 Cf. ID Q3:23.
291 Cf. ID Q3:23 ; ID Q3:25.
292 Cf. Paolo Albera, Mons. Luigi Lasagna, Memorie biografiche
(San Benigno Canavese: Scuola Tipografica Libreiia Salesiana, 1900),
254.

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2.5. A Comprehensive Check-list for Directors
For directors, Don Bosco was the model of all they should
become. They must take to heart that they are to be good
examples, as the Founder was. Don Albera feared that Don
Bosco's style was fast disappearing by the turn of the century.293
To remedy this, Don Albera offered Salesian directors a
comprehensive program for the correct fulfillment of their role.
He listed this in eight steps.
Step one: Directors must remain humble and maintain a
realistic opinion of themselves. Just as Jesus came to serve and
not to be served, directors must understand that they are called
to a ministry of service for the good of the community and not
for their own prestige. The call to leadership entails a call to
service.294
Step two: Directors must use their position to serve. Don
Albera reminded his listeners that honors can easily go to one's
head, but realism recognizes the contribution of others and the
gift of God's grace in one's own life. A superior is no longer
"his own." He belongs to the members of the community: their
needs shape his role, his time-table, his pastimes and pursuits.
Rather than take pride in his position, he would do well to see to
the needs of his confreres.295
Step three: Directors must cultivate humility and
simplicity. Humility is not just an attitude of mind, it is a manner
that is reflected in one's behavior, one's dealing with others.
Don Bosco reflected both of these attitudes: he always
recognized himself to be a poor cowherder from Becchi whose
dignity derived from his vocation and not his personal
293 Cf. ID QI :37.
294 Cf. ID Q1:16-17.
295 Cf. ID Q1:17.

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accomplishments or titles. He lived humbly and simply without
ever putting on airs.296
Step four: Directors must be community oriented. This
important ingredient for good direction derives from always
recognizing the contribution of others. The director must never
think of the school or center as his own: it belongs to the people,
to the community. He is only called to lead it for a period of
time. Don Bosco was not like a military commander who
claimed victory without acknowledging the sacrifice of the
fighting men. No, he always recognized the suffering, the efforts
and sacrifice of his confreres, coworkers, and young people. He
expressed his gratitude, affirmed their contribution, sincerely
praised their efforts. Every director must do the same.297
Step .five: Directors must seek to work collaboratively.
This fifth component in Salesian direction grows out of the
previous four. If the director is humble, simple, grateful, he will
never act out of whim or command imperiously. He will seek
cooperation from his confreres and coworkers, asking their help
as well as their input. Don Bosco directed by asking for help, not
by commanding, says Don Albera.298
Step six: Directors must recognize and admit their
mistakes. Again, realism is the basis for this component of
Salesian direction. The director knows his own limits,
recognizes that he can make mistakes. This means that, like Don
Bosco, he actively seeks the opinion of others, that he consults
his council and even the youngest members of his community
before he moves toward decision making.299
296 Cf. ID Ql :19-20.
297 Cf. ID Ql :20-21 ; cf. CGll Q3:133, 155.
298 Cf. ID Ql :21.
299 Cf. ID Ql:21.

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Step seven: Directors must put themselves into the shoes
of others. The Salesian works closely with young people and
remembers what it was like to be young or without a voice. The
director treats everyone with respect. Not only does he make an
active effort to listen to all the members of the community, but
to learn from each person as well. He leads the community in
response to their needs as well as the needs of the mission.300
Step eight: Directors must live and promote pastoral
charity. The eighth and final component to good direction
demands that the director always focus on the glory of God.
True charity, after all, is not self-seeking.301 Instead, as Don
Bosco exemplified all his life, charity is a virtue that prompts
concern for others while it centers everything on God alone. Don
Bosco was the model of "sweetness" in his concern for the
young and for his own collaborators. Their needs were always a
priority for him, especially their need for God. In this he gave an
example to all Salesian directors.302
2.6. The Heart of Don Bosco Director
Having listed the qualities of a director after Don Bosco's heart,
Don Albera used a personal anecdote to illustrate the founder 's
loving care for his "sons." He tells a story that he claims to have
heard directly from Giuseppe Buzzetti, who was among the
earliest of Don Bosco's boys and who remained one of his most
faithful collaborators. 303
°30 Cf. ID QI :21.
301 Cf. lCor 13:5.
302 Cf. ID Ql:21 ; CGl l Q3:133 . Don Albera offered a second list
of pointers during what seems to have been a more informal setting
during the retreat preceding GCl I, or during the Chapter itself; his
notes are not clear as to the specific occasion. See: CG 11 Q3 :155-156.
303 Giuseppe Buzzetti, coadjutor Salesian born on February 7, 1832,
and professed in 1877, he died in Lanzo on July 12, 1892.

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Giuseppe Buzzetti once told me that in 1860, when he saw that
the Cleric Rua and the Cleric Savio were coming close to
ordination, and the Cleric Cagliero and Francesia were already
helping Don Bosco very much, he thought of withdrawing from
the Oratory and looking after himself. He found a job in town, if
I'm not mistaken; it was with the Paravia Press. Everything was
set, except for the most difficult step; and that was to say good-
bye to Don Bosco. Finally he made up his mind. He went to Don
Bosco 's room and, as was typical of him, laid out his plans
concisely and waited for the answer. He knew Don Bosco well
and was not afraid of angry or bitter words, but he had a feeling
that Don Bosco would be within his rights if he were to be upset
by this sudden development. Instead, he saw that Don Bosco' s
face was as calm as ever. He asked with gentle concern if he had
found a job that would supp01t him, and then continued: "Go if
you like to work at Paravia, but if you need anything, if you
should be unhappy, remember that this is always yam- home, and
that Don Bosco is always your father. You can return here any
day, any time. " Buzzetti was not easily moved, and yet when he
heard these words he felt his heart pound, and he realized that his
eyes were filled with tears. He could no longer bear it and ran
from Don Bosco's room. He never again spoke about leaving.
To conclude this story, Don Albera adds his own explanation:
That 's a father for you; that's an older brother. That's the way he
comforted his sons in times of difficuJty. If we want to
understand our role as directors in the light of such shining
examples, let us examine the most hidden comers of our
consciences; let us keep humble and treat those wbo are entrusted
to our care as true brothers.304
304 ID Ql :22-23 ; see also : CGl 1 Q3:134, r3.

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2.7. Don Bosco: Man of Prayer
Don Albera brings up example after example from his
experiences with Don Bosco to drive home his point: one does
not advance along the path of virtue without determination and
effort. Granted, all is a gift from God, but once the gift has been
received, Christians must have courage and fight all their lives
long so that they may respond ever more generously to God's
gifts. Don Albera called his confreres to be "self starters," ready
to sacrifice constantly so that they might persevere in virtue. 305
However, he made it quite clear that even this spirit of sacrifice
was a gift of God sustained by a life of prayer. He cites Don
Bosco as a model, recalling the founder as he himself had seen
him on many occasions.
I hope that your virtue is solid. You will always have virtue, and
all your life long you will draw fruit from this retreat if you have
a frank piety like Don Bosco. When he prayed he had nothing
extraordinary or particularly noteworthy about him, because there
was nothing forced about him. His posture, his way of praying,
the tone of his voice-everything was natural. But it was obvious
that he had living faith and knew how to speak with God. The
many graces he received grew out of that way of praying, and so
he obtained all that he needed.
Before everything else, cultivate piety. Don Bosco was
accused of being so busy that he had little time for study and so
he couldn 't delve into piety. You instead know how much he
stressed studies. To continue to live with fervor, it is necessary
now that you have a fo1thright piety and that you w1derstand well
that this does not consist in pious looks or in reciting so many
devotions, but in doing well all that needs to be done in Don
Bosco's house. He didn't want us to do many things. Try to pray
well those few vocal prayers we have together; make an effort to
305 Cf. IA, 120-121.

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approach the Sacraments well. If we become cold in our piety, we
will not be able to advance in holiness. 306
The spirit of piety is not something abstract or accidental. It is
the result of strong conviction, substantial preparation, careful
implementation. The prayerful individual begins the day by
taking stock of the responsibilities that await him. According to
Don Bosco's spirit, he charts out the tasks and time slots that lie
ahead, and makes time for the moments he can spend with God
between one obligation and the next. Such a practice is essential
for the Director, whose day is filled with a variety of problems to
be solved.307
Young confreres and novices who pray fervently only
because the schedule allots time for prayer risk letting their
prayer-life depend on an atmosphere or convenience. Once they
are sent to an active community-which is the norm for
Salesians - will their piety dry up? No, Don Albera contends,
they must look to God alone as their Master in virtue. They must
nourish a deep personal piety while they have the opportunity. In
this way they can take on any mission and not be swayed by
inconvenience or difficulty.308 Directors who have no time for
piety may be great administrators, but they are not directors
according to the mind of Don Bosco. They must be the first to
drink deeply at the source of life so that they can share deeply
with those who are under their care.309 Let them look to Don
Bosco, who was a model of prayer from his earliest years, and
who knew how to school others in prayer.
Don Albera gives concrete examples:
306 IA, I 23-124.
307 Cf. ID Ql:28.
308 Cf. IA, 121-122.
309 Cf. ID Q 1:32.

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If Don Bosco wrote that prayer for a priest is like water to a fish,
air to a bird, a fresh stream to a deer- how much more is it
necessary for the Director?
Don Bosco was a model of piety as a young person, as a
cleric, as a priest. He edified all who saw him pray, say mass, or
participate in any practice of piety whatsoever. But more than
long prayers, what was admirable in him was his union with God.
After a long conversation with Don Bosco, Cardinal Alimonda
came out of Don Bosco's room and said: "I understand why Don
Bosco's works are so prosperous. He is always in union with
God, therefore his works are works of God. That's why they
produce such marvelous fruit."
He prayed much and he bid others to pray before beginning
any project. Then he'd throw himself into it completely. That's
how he began the work of the Daughters of Mary Help of
Christians. That's how he acted when involved in the nomination
of bishops. That's how he was in a thousand other
circumstances .3 10
An important element of Don Bosco's piety was his tender
devotion to the Virgin Mary. He was confident that his children
would find protection from the onslaughts of the Evil One as
long as they kept themselves united to the great Mother of God.
She would shelter them under her mantle, and they would be
peaceful as long as they remained attached to her, their mother
and help.31 1 Following Don Bosco' s lead, Salesians imitate Mary;
they must look to the Help of Christians as their mother and
guide. She sustains all their works, for they are really her work.312
All Salesians must look to Don Bosco, that intrepid
apostle, as their joyful model in his love for the young, and in
his tireless energy in promoting their welfare. He was always
smiling, calm, simple, joyful and hard working. Following his
footsteps, Salesians would never take the wrong road.313
310 ID Q 1:34-35 .
31 1 Cf. IA, 125-126; CGll Q3 :125 .
312 Cf. EBM, 47; ID Ql :42.
313 Cf. EBM, 34-35 .

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2.8. Don Bosco: Model of Christian Life
Paolo Albera's great affection for Don Bosco is evident
throughout his retreat instructions, and in many interventions he
prepared during the period that he served as Spiritual Director
General. His praise is not "band wagon" glory; it is rooted in his
deep gratitude for all that he expe1ienced from his boyhood
through his mature years. He links the Oratmy of Saint Francis
de Sales with his own religious vocation: a romantic to the core,
he reflects that Don Bosco rescued him and hundreds of his peers
at the Oratory from a drowning world. He calls his mentor
"another Noah."
We walked on the edge of a horrible precipice, and it was as if
our feet were slipping! God took us away from this danger. The
world is like a shipwreck in a universal flood of vice. How many
innocent doves did not know where to put their feet to find sure
ground. Another Noah reached out his hand and pulled us aboard
this Arc, which is the Congregation. How lucky we are! 314
Not only did the Lord choose Don Bosco and gift him with
extraordinary grace, raising him up as a father and teacher for
youth,315 God inspired Don Bosco to found the Salesian Society
and compose the rule of life that is nothing other than the
Salesians' link with Don Bosco and with Christ himself. By
observing these Rules, which were approved by the Church, the
Salesian conquers virtue and begins to resemble the divine
model, Jesus. 316
Don Albera compares Don Bosco to saints that were
considered great models for religious and apostolic ministers:
Aloysius Gonzaga, John Berchmans, Francis de Sales, Charles
314 TG 1:80.
3 15 Cf. TA, 8-9.
316 Cf. TG 2:57-58 .

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B01Tomeo, Francis Borgia, Vincent de Paul.317 He recalls with
his confreres how deeply Don Bosco impressed those whom he
met. Seeing or hearing Don Bosco, one understood that his heart
bumed with love for God and chaiity for neighbor, zeal for the
salvation of souls. 318
Don Bosco always saw the spiritual side of life . He had a
sense for all that was Gospel, and this was apparent in the way
he expressed his feelings and the way he spoke. He faced the
world and accepted the events of his life with great trnst in God,
for he looked upon everything with the eyes of faith. This trust
was born of a love for God, and that, says Don Albera, is
precisely what Saint Paul would define as sensum Christi- the
mind of Christ.319
This might explain what was so different about Don
Bosco. Those who knew him were not tantalized by his charm or
struck by his talent: they were moved by that atmosphere of
God's presence that pervaded his dealings, his relationships, his
ministry. Spending time with Don Bosco was like basking in
grace, for this unforgettable priest brought them into the
presence of Jesus himself. Even after his death, Don Bosco's
sons continued to feel his affection. In a piece written for the
Acts of the first American Chapter in 1901, Paolo Albera, in the
role of Don Rua's representative, records the sentiments of
directors and provincials who had, by that time, gathered for five
general chapters in Valsalice, near the tomb of the founder.
Echoing the words of the disciples on the road to Emmaus, Don
Albera implicitly compares Don Bosco with Jesus.
Undoubtedly profound sorrow was felt at not being able, as in
Valsalice, to drink in the spirit by praying near the mortal remains
of our unforgettable Father and Founder. However it seemed to
us that we were at least able to feel his sweet soul stirring among
317 Cf. TG 2:7, 3:74, IA, 120, ID Ql:6; CGl 1 Q3:126, 143, u3.
318 Cf. ID Ql:39.
319 Cf. IO Q3:95, expanding JCor 2:16.

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us when we read and commented on his precious Confidential
Reminders to the Directors, his recommendations to the
Missionaries and various letters written by him to the first
Supeiiors in America. As we left those sessions we found
ourselves repeating with the Disciples of Emmaus: "Were not our
hearts burning within us as he spoke to us?"320
This comparison between Don Bosco and Jesus was something
Don Albera had been toying with for some time. His beloved
father reproduced the attitudes of the "Divine Model." Like
Jesus, be communicated a deep love for the young and the little
ones. Like Jesus, he knew how to penetrate the hearts of those
chosen few whom he gathered around him as disciples for a
world-wide mission to evangelize youth. In his biography of his
own former student, Luigi Lasagna- a book written between
retreats- Paolo Albera describes the meeting between Don
Bosco and Luigi Lasagna in evangelical terms:
On hearing the distant sound of the musical instmments, those
lively boys raced in an instant to line up on Main Street along
which the music had to pass. It was not difficult for the man of
God to spot that child with red hair and a free and easy manner,
who more than all the rest seemed to enjoy the music and looked
over every member of the band from head to toe as each one
passed.
The scene was not very different from the story in the Gospel
that tells of how our Divine Savior Jesus, when he met a young
person, seei ng him and loving him was a11 the same thing: "Jesus,
looking at him, loved him." Don Bosco, moved by an irresistible
power communicated to him by the mission to which he had been
called to exercise among the young, approached that youngster,
looked on him with pa1ticular affection, put his hand on his head
320 Paolo Albera, "Confratelli carissirni in G. C.," in Atti del primo
capitolo americano de/la Pia Societa Salesiana (Buenos Aires:
Colegio Pio IX, 1902), iv.

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and in his own inimitable way, spoke a few fri endly words to him
that found their way directly to the boy's heart.321
All this is important for Salesians to consider, for the same God
who chose Don Bosco as the apostle of the young, also called
them into life, gifted them with faith and prepared them for a
sacred mission as members of apostolic communities.322
3. John Bosco in Paolo Albera's Circular Letters
3.1. Importance of Paolo Albera's Circular Letters
It was Don A1bera who stabilized the fom1 of the circular letter
as a forum for the rector major. Whereas Don Bosco and Don
Rua's letters were occasional, Don Albera gradually moved to a
regular schedule that saw him issue a new letter every so many
months. When in 1920 he established the "Acts of the Superior
Chapter" as the official organ of the Superior Chapter, Don
Albera set new expectations for the future successors of Don
Bosco: that they would animate the Salesian Society by means of
the circular letter, a practice that has continued to the present
time.
Naturally, this was a change in genre. He was no longer
preparing instructions for an enclosed group celebrating their
yearly spiritual exercises away from the bustle of school and
oratory. He was now addressing the world-wide community who
read or heard the letters read to them in segments as they carried
on a busy apostolate. This meant that his instructions must make
concrete and practical suggestions for converting Salesian ideals
into educational and religious praxis.
The germ of this practice lies in Don Albera' s concern to
communicate the Salesian spirit to the upcoming generation- a
321 Albera, Mons. Luigi Lasagna, 16-17.
322 Cf. IO Q3:95-96; ID Ql:7-8; CGl l Q3 :128.

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generation that had never met the founder yet were calling
themselves his sons. The shift in genres was not an automatic
step. Reflecting on Don Albera's experiences, we know that he
wrote some circulars and that he kept up a sometimes heavy
correspondence as spiritual director. His forte, however, was the
spoken word rather than written text. He bad already visited
every Salesian center in the Americas, and made extensive and
repeated visits through Northern Europe, Spain, the Middle East
and N011h Africa. When he spoke to communities, student
bodies, assemblies of Cooperators, and the public, he had the
ability to inspire and enthuse. "Le petit Don Bosco" spoke
softly, in measured tones, with a wannth that brought Don
Bosco to life among his hearers; they may not have remembered
his words, but they came away moved by the experience.
At the beginning of his ministry as rector major, Don
Albera appears to have intended to make traveling pa1i of his
approach. He visited Salesian works at a pace akin to his
pastoral visits as provincial and as catechist general. When the
first World War blocked his ability to cross borders, he traveled
with his pen, and easily doubled the written output of his
predecessor. His circular letters became as regular as the
calendar; he wrote as many as 20 personal letters a day at the
height of the war. If we listen to the members of the Salesian
Family on the Front during the war, his letters, both general and
personal, were much appreciated.
3.2. The "Monument"
After World War I, Don Albera wrote more emphatically about
Don Bosco. The monument erected in the plaza before the
Basilica of Mary Help of Christians in 1920 by the past pupils
became an important icon for the rector major. Here was what he
called " the symbol of love and synthesis of our work." That
representation of Don Bosco, he said, was more lively and
expressive than one would normally expect from inert marble
and bronze. And the reason? Don Bosco had dedicated his entire

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life to "seek souls and serve God alone." Those who had
benefited from an education received from him had kept his
spirit vety much alive in their own hearts. This is why the
monument appeared so alive. Yet, the real monument must be
the living out of Don Bosco's spirit.
There 's much to be proud about in being sons of Don Bosco!
Consider the sad contrast that still exists today among human
beings, who suffer and languish, almost at the end of their energy
after the terrible and tragic war that has just afflicted us. Almost
everywhere people discuss, argue, and are twisted with hatred;
instead an aura of peace, of love, of concord surrounds all the
children and admirers of Don Bosco who have come here from
every comer of the world to honor him. This deepens our
conviction that our Venerable Father was sent by God to
regenerate contemporary society, and to recall the world to the
source of love and Christian peace.323
The real monument to Don Bosco, however, was not made of
brick or bronze. Don Albera called upon provincials to put
behind them the hardships of the war years, and begin to
encourage a new type of soldier among their Salesians. He called
for a serious effort to prepare missionaries. This entailed a
massive commitment of financial resources, of formation
personnel, and included taking practical steps for recruitment of
new vocations. To provincials who were used to sacrifice, he
asked for still more, but any sacrifice made for the missions
would reap copious blessings.
The most beautiful monument to Don Bosco- the one most
worthy of his great heart as an apostle- is it not the Missionary,
who with the Crucifix and the Gospel in hand goes to win new
people to the faith and to civilization? Now it is your tum, my
good Provincials of Europe, to multiply these living monuments
323 Paolo Albera, Lettere Circolari di Don Paolo Albera ai
Salesiani (Torino: SEI, 1922), 323.

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Journal of Salesian Studies
in the most remote regions of the globe which he already visited
in his prophetic mind. Do this and you will be blessed by the
future generations of those converted to Jesus Christ.324
The monument and celebrations on one side, and the grave needs
of young people in the post-war years prompt the rector major to
stress what had been his life long conviction: to be worthy
children of such a great father, it is crncial to live "Don Bosco's
program" of the "Da mihi animas." This is only possible if the
Salesians "clothe ourselves in the spirit of our Venerable Father,
which is the spirit of faith, the spirit of piety, the spirit of
sacrifice and of constant, untiring work. "325
3.3. Formation in Don Bosco's Spirit
Only by forming themselves in the spirit of Don Bosco will
Salesians be able to make their educative work fruitful, Don
Albera asseLis. This "fruitfulness" will be seen in the spiritual
growth of the young whom they serve and in the regeneration of
society.
But for this to happen, it is important to know Don Bosco. Let us
say that there are many, even among our own ranks, who speak
about Don Bosco only as someone they have heard about. It is
truly necessary and urgent that Salesians read his life with loving
care. They must take a lively interest in his Jife story, follow his
teaching, and imitate his example with filial love.326
Formation in Don Bosco's spirit begins with knowing his story,
learning his teaching, and following his example. Directors
especially must cultivate this in-depth learning, in themselves, in
324 Albera, Lettere Circolari, 304.
325 Cf. Albera, Lettere Circolari, 324.
326 Albera, Lettere Circolari, 324.

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the Salesian confreres, and in the wider Salesian movement as
well, beginning with the past pupils or alumni .327
This "knowledge of Don Bosco" must not remain
academic, according to Don Albera. Every Salesian has the
"continual obligation" of bringing Don Bosco back to life
among the young and in the Church. Don Bosco gave an
example: he modeled his life on that of the "Divine Exemplar of
eve1y holiness." Salesians in tum find their way to Christ by
following the example of Don Bosco. In so doing, they "bring
him back to life," and develop new energy in reaching out to
poor and abandoned youth.328 Don Bosco found holiness in
serving the young. This makes him strikingly different from
other founders, who stressed the need for holiness first, and then
may or may not have endorsed apostolic outreach. For Don
Bosco, holiness and "apostolate" traveled side by side.329 This
can be seen, Don Albera asserted, in Don Bosco's own life and
in the "Rule" he prepared for the Salesian Society. The
apostolate is the "efficient cause" of Salesian holiness, for those
who dedicate themselves to the Salesian mission must practice
every viltue they seek to inculcate. "Those who do not feel this
need, cannot be apostles, for the apostolate is nothing other than
a continual effusion of sanctifying vi1tues for the salvation of
souls. If any apostolate does not ailn at spreading holiness, it has
no right being called by such a glorious name. "330
What can Salesians learn from Don Bosco? Don Bosco's
life was "one incessant, laborious apostolate," and to learn his
spirit, Salesians can begin by recalling those 'catch phrases" he
used to love to repeat:
Following his example, let us make ourselves familiar with one
of the many expressions that used to spontaneously escape his
327 Cf. Albera, Lettere Circolari, 326.
328 Cf. Albera, Lettere Circolari, 330.
329 Cf. Albera, Lettere Circolari, 333.
330 Albera, Lettere Circolari, 334.

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lips, true voices of his heart, the sound of which still seems to me
today to be a sweet caress: ''You need to always work for the
Lord! - As we work let us always lift our eyes to God! - May the
devil never find a way to steal the merit of even one of our
actions. - Courage! Let us work, let us work always, because up
there we will have an eternity to rest. - Work, suffer for love of
Jesus Christ, who worked so hard and suffered for you. - We will
rest when we reach Paradise! - A little piece of heaven will fix
everything. - We will make our vacation in paradise! etc." Work
and paradise were inseparable for him, as he wrote in his last
testament: "When it comes about that a Salesian shall cease to
live while working for souls, then you will say that the
Congregation has experienced a great triumph, and abundant
blessings sha11 fall upon it from Heaven!"331
What virtues must they learn from him in order to grow in his
spirit? Among Don Bosco's virtues that the Salesian should
cultivate in his own 1ife are that great spirit of work, which
includes a sense of initiative, ardor, channeling one's efforts for
the good of souls. 332 Linked with work is temperance: this is one
of the most precious "diamonds" on the Salesian mantle, a
column of the spiritual life.333 Yet, work and temperance fuse
together to forge the quality called zeal. Zeal to do the will of
God pushes Don Bosco to love and give himself unstintingly to
the service of "souls." It is a virtue that calls to action as it calls
to union. The Church encouraged Salesians to imitate Don
Bosco 's spirit of zeal, and Salesians who did so found that they
eventually won over many others to the love of God, Don AJbera
pointed out.334
33 1 AJbera, Lettere Circolari, 335.
332 Cf. Albera, Lettere Circolari, 26, 57, 198, 207, 210, 228, 230
238,338,431.
333 Cf. Albera, Lettere Circo/ari, 210, 338, 43 I .
334 Cf. Albera, Lettere Circolari, 240-241, 255; see also: 19, 26, 28,
56, 81, 87,111,166,184,187,281,214,226,228,229,257,284,298,
300,3 18, 363, 370, 375,377,3 79, 380,388,427, 468.

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Don Bosco's "most perfect act" was the fact that "he
threw himself totally into God's arms!" This was what made his
zeal, his spirit of work and temperance a virtue rather than an
excess. It implies that he had cultivated a relationship with God,
for he was habitually open to God's will and continually at ease
in God's presence. This is what gave him his sense of
"unalterable calm," evident by his invariable smile.335 Talented
and enterprising though he was, this was not the secret behind
his educational successes. He was prompted by charity and fear
of the Lord, two virtues that lie at the basis of his preventive
system.336 He was a "man of God," and this was evident to all
who dealt with him: union with God and perfect charity (love of
God and love of neighbor) were the secret behind his success.337
3.4. Don Bosco: Model of Holiness
Don Bosco's educative mission was grounded in goodness,
kindness and prudence. Salesians need to imitate their "good
Father" in the way in which he dealt with his neighbor and in
doing good to all, says Don Albera. Don Bosco was always a
gentleman, and his holiness was understood by the poor and the
powerful alike because he always treated others with respect. His
sense of good manners was realJy an expression of his modesty,
humility, self-control, availability and self-sacrifice, and his love
of neighbor. In fact, it was this love which shaped his gentle
courtesy, his readiness to sacrifice himself for the sake of others,
his ability to renounce his own comfort, opinions, advantage.338
"If we ," writes Don Albera, "could learn how to imitate him, we
would certainly bring Don Bosco back to life in our person and
335 Cf. Albera, Lettere Circolari, 334-338; see also: 34, 227, 336,
281 , 294, 336.
336 Cf. Albera, Lettere Circolari, 342-343; see also: 382-3 83.
337 Cf. Albera, Lettere Circolari, 341-343.
338 Cf. Albera, Lettere Circolari, 346-347.

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in the midst of the world, and we would gain a great number of
souls for the Lord."339
Don Bosco taught that "we must do good to all," and this
demands that his followers exercise the virtues of goodness,
kindness, gentleness, as well as prudence, a spirit of reflection,
great calm, a spirit of gratitude. He did not limit his love for
others to good thoughts; he prayed for them and prepared
himself in useful skills to assist them on their joumey.340 This
was his program, which he called the "politics of the Our
Father. .. thy kingdom come!" This was all that counted, Don
Bosco used to say, and the reign of God is brought about by
"doing some good for as many people as possible, and doing
evil to no one."341
3.5 Don Bosco: Model of the Salesian Priest
Don Albera wrote of the Founder as model- "Don Bosco our
model: in striving after religious pe1fection; in the education of
young people and leading them to holiness; in dealing with our
neighbor; in doing good to all"- in his circular letter of October
18, 1920. This date was personally significant for Don Albera: it
was the sixty-first anniversary of his first entrance into the
Oratory of St. Francis de Sales. The following March 19, 1921,
he addressed a letter to Salesians who were priests. He offered
the letter to the entire group of priest confreres, but wanted them
to receive it as if he had written to each one personally: Don
Bosco used to write a note to each of his young people
individually on important occasions; sheer numbers made this
impossible for Don Albera in 1921, but he wanted his priests to
know that "this is my intention."342
339 Albera Lettere Circolari, 347.
°34 Cf. Albera, Lettere Circolari, 347-348.
341 Cf. Albera, Lettere Circolari, 349.
342 Cf. Albera, Lettere Circolari, 388-389.

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Just as the Fathers of the Church spoke of the priest as
"another Christ," so the Salesian priest "should be in everything
and always another Don Bosco! "343 The statement, Don Albera
realized, might seem very strong, but he made it remembering
the Founder's own continual insistence that "the priest is always
a priest, and he should show himself to be such in every
instant! "344
Receiving the "the blessings of the Holy Spirit and the
grace of the priesthood" with the imposition of hands, Don
Albera tells his fellow priests, means that "the strength of the
Sacrament descends to pervade and penetrate deeply every fiber
of our being." But beyond receiving the "priestly character,"
Don Albera speaks of receiving a call to commit oneself to
greater diligence in cultivating a "familiar" relationship with
Christ the priest. This is what Don Bosco lived, and this is what
the Salesian priest must learn from him. Thus, whereas all
Salesians can look to the Founder for inspiration as a model "in
the acquisition of religious perfection, in educating and
sanctifying youth, in dealing with their neighbor, in doing good
to all," the Salesian priest has an obligation to follow in the
Founder's footsteps, and to read the events of Don Bosco's life
not as a history, but as a spiritual legacy that shapes and directs
his own response and his own growtb.345
Concretely, the Salesian priest must study, for learning
(scientia) is not a luxury but a requirement for priests.346 Lest salt
become insipid, the Salesian understands that he must cultivate
his spirit so that he can share a taste for God with others. Study
must be made into an act of deep recollection, of union with
343 Albera, Lettere Circolari, 389.
344 Cf. Albera, Lettere Circolari, 389, 390, 391.
345 Cf. Albera, Lettere Circolari, 389-392.
346 Cf. Mal 2:7: Labia enim sacerdotis custodient scientiam, et
legem requirent ex ore eius, quoted in Albera, Lettere Circolari, 392;
see also: CG11 Q4: 17.

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God.347 This is why the study of scripture is a formative
experience: "let the holy books be our daily pasture ... we would
be fortunate if we could form ourselves with language that is
entirely scriptural," says Don Albera.348 His point, however, is
not academic, but fonnative. "Worthy sons of Don Bosco" study
with "love and diligence," safeguarding "discipline and religious
perfection" so that they may perfect their "moral, religious and
apostolic life." Like Don Bosco, di.rectors must cultivate
learning among their confreres, even to the point of providing an
adequate and updated library in the house. 349
The scope of Salesian life is only one, says Don Albera:
"the glory of God through our sanctification and salvation." This
means "serving souls to win them to God," and doing this work
of reaching out, saving and sanctifying "in union with Jesus
Christ, the eternaJ priest."350 Here is where the priest learns the
most from Don Bosco, who lived "in intimate union with God"
and "never tired of inciting us to this same union on every
propitious occasion."351 Here Don Albera depicts a directive and
apostolic Don Bosco, and this image will lead him to speak of
the necessity of spiritual direction in the life of the Salesian.
Everyone must seek direction, and the Salesian director must
cultivate that attitude and those aptitudes that allow him to grow
into a spiritual guide-the kind of guide that "is steady and
completely filled with the Salesian spirit."352
Don Bosco was a man of courage, a man of action, and a
man of "devotion." He was 1ich in "human or natural virtues," a
man of heart, a man of character who was good, upright,
generous and constant. But, he rooted his nahrral qualities in
God. So Salesians must continually cultivate the Christian
347 Cf. Albera, Lettere Circolari, 393.
348 Cf. Albera, Lettere Circolari, 394.
349 Cf. Albera, Lettere Circolari, 401.
°35 Cf. Albera, Lettere Circolari, 402.
351 Cf. Albera, Lettere Circolari, 407.
352 Cf. Albera, Lettere Circolari, 420.

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vutues: "faith, hope, love of God and nei.ghbor, religion,
humility, mortification, poverty, chastity, obedience, justice, and
still others. The simple list of these vutues," says Don Albera,
"should remind us of what we heard from our Superiors as they
exhorted us and incited us during the years of our fo1mation. We
must continue our efforts, we must push ourselves to put these
virtues into practice."353
This is what Don Bosco taught and lived. He gave
himself entirely, and at great personal sacrifice, "to work
constantly for the greater glory of God and the good of his
neighbor." Salesians must do the same thing. They must live by
"work and temperance" in the service of others. In this they
must imitate their "Venerable Father" and give of themselves
continually.354 Salesian priests are on the same journey as all
other Salesians and the young people themselves, for priesthood
among Don Bosco's family is not a matter of status but of
service. They must "incite" others to continually set their sights
on God and on the goal for which they were created. In this, Don
Albera recalls what he had experienced in his relationship with
Don Bosco during his own youth. The goal was to learn to love
God ever more deeply, and to bring others to do the same. "Let
us never forget," Don Albera concludes, "that Don Bosco, even
from Heaven, continually asks us to help him to save our soul,
that is to become holy."355
Conclusion: Spiritual Experience
Paolo Albera described the "words of the founder" as "inspired."
He verifies that these words "burned within our hearts."
However, more than quote Don Bosco's words from written
texts, Don Albera prefers to cite the founder ' s example as well as
353 Albera, Lettere Circolari, 428.
354 Cf. Albera, Lettere Circolari, 430-431 .
355 Albera, Lettere Circolari, 431.

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conversations he himself and his peers had with their "common
father and benefactor." The impressions that the gentle and
fatherly Don Bosco made on Giuseppe Buzzetti, Giovanni
Cagliero, Luigi Lasagna, and ultimately on Paolo Albera himself
were worth far more than volumes of sermons and published
meditations.
Don Bosco comes alive in Paolo Albera's talks as he
tries to nurture his listeners in the Salesian spirit. This is not
something that can be transmitted through logical calculation: it
is experiential. At the same time, Don Albera urges his
listeners- be they novices or directors-to "study Don Bosco,"
study the constitutions, study their own role as religious and as
pastoral leaders, using Don Bosco's example as their measuring
stick. They must "learn from" their patron Francis de Sales, to
treat each person as a brother or sister, as a friend in the Lord,
helping them to grow in devotion, that is, in the holiness that
God wilJed for them.
This was not a question of technique or human genius. It
was a matter of God's grace at work in the Church, for
ultimately the Salesian mission was not a merely human
enterprise. It was a response to the Gospel call to announce the
Good News and baptize all nations. This perspective made it
clear that neither Don Bosco as founder nor Francis de Sales as
patron were the originators of the Salesian spirit. What they gave
they had themselves received from God for the good of the
Church and for the salvation of souls. Now their successors,
their spiritual sons and daughters were being entrusted with this
same spirit. To respond faithfully, they must cultivate those
same virtues that had typified the gentle Bishop of Geneva and
the peasant priest from Turin.