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AGCRM293

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AGCRM293

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of superior council

year LX - july - september 1979

Ns 293

official organ

of animation

and of communication

for the

salesian congregation

ROMA

DIREZIONE GENERALE

OPERE DON BOSCO

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ACTS OF SUPERIOR COUNCIL

OF THE SALESIAN SOCIETY

YEAR LX. JULY-SEPTEMBER. No. 293

CONIENTS

1. LETTEH OF THE RECTOB MAJOR

2. DIHECTIVES:

2.1 Matters of Beligious Discipline

2.2 Preparation for Priestly lvlinistry

3. DISPOSITIONS AND NOBMS:

Comunications on the Nomination of a Rector

4. ACTIVITIES OF THE SUPERIOR COUNCIL:

4.1 From the Rector lVlajor's Chronicle

4.2 Vicar of the Bector Major

4.3 Department for Formation

4.4 Department for youth Apostolate

4.5 Department for the Salesian Family

5. DOCUMENTS AND NOTICES:

5.1 The New Province of Bangalore

5.2 Appointment: New provin,cial

5.3 Missionary Personnel of 1979

5.4 Ten Years of Fraternal Solidarity

5.5 Fraternal Solidarity: 28th Beport

5.6 Statistics of Personnel

5.7 Directory, 1979: Corrections and Updating

5.8 Deceased Confreres

5.9 Necrology: Chronological Order

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Edittice S.D.B.

Extra-commercial edition

Direzione Generale Opere D<.rn Bosco

Via della Pisana, 1111

Casella Postale 9092

00100 Roma-Aurelio

Esse Gi Esse - Roma

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1. LETTEB OF THE RECTOH IUAJOR

Rone

Wbit Saturday

Jane 2, L979

My dear Confreres,

As May runs out this years we are left in the company

of Mary and the Apostles in that climate of prayerful expectation

characteristic of the days between the Ascension and Pentecost;

they are days of contemplation and seeking, days of ffusting

prayer, days of communion in the presence of the mystery. It

recalls the early days of the Church, still small and lacking

experience of other peoples, but with its own faithful followers

and with the highest possible potenrial for the furure.

If it is true that today we are all called to breathe a new

air of Pentecost, let us try to imitate Mary and the Apostles

as they wait for the Holy Spirit and strive to pur themselrr.s ut

his disposal.

As my contacts increase with the confreres of so many

provinces I become evet more convinced that the Congregation

is in harmony with the present moment, rvhich is a privileged

one of the Spirit of the Lord.

The relaunching of our devotion to Mary Help of Christians

and the "strenna" on Don Bosco's Preventive System are every-

where giving rise to initiatives in depth which lead us to rust

in our hearts.

The Holy Father, in his first encyclical "Redemptor Homi-

nis", tells us that "we also are in a certain way in a season of

a new Advent, a season of expectation" (RH 1), and he asks

us: "lWhat should we do, in order that this new advent of the

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Church connected with the approaching end of the second mil-

lennium may bring us closer to him rvhom Sacred Scripture calls

'Everlasting Father', Pater luturi saeculi?" (RH 7).

"To awake the dawn"

So many recent ecctresiastical events (the election of the

two successors of Paul VI, the dynamic ministry of John Paul II,

the Bishops' Conference at Puebla, as well as various earlier

events connected with the Ecumenical Council Vatican II and,

for us, also the last two General Chapters and other initiatives

of the Salesian Family) are manifesting on a worldwide scale

a very positive process of resurgence in the christian and religious

vocation.

Thus is born in the mind of the believer a spontaneous

sense of jubilee which leads him to repeat with the psalmist:

"Awake my soul, awake lyre and harp, I will awake the dawn"!

(Ps 56).

lruly we have reason to believe that we are witnessing

in the Church the dawn of a new era of genuine christianity

and evangelical growth.

Now the beginning period in a history in which we ourselves

are involved in the role of protagonists must mean more to us

than being passive bystanders watching in poetic fashion what

nature is doing. \\7e too, in hatmony with God's Spirit, are

called on 'to awake the dawn'. A nerv era in history is never

the result of mere evolution, but is the fruit of conscious effort,

or of a firm and definite will; it is up to us to make the effort

to build it.

And so to our perception of the initiatives of God and the

novel atraction surrounding the birth of a new period of eccle-

siastical life, there is urgent need to and the realisation of our

own responsobility,

the drawing up of

taherenaeliesdtictoanfidndpra^cwtic^ayl

of taking part, and

plan for our colla-

boration.

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Prepare a Plan for Active participation

For the constfuction of a fast and safe aeroplane an exact

and sophisticated technology is required; for the prop.. training

of an astronaut many personal qualitie. ,t" n.id.d, together

with a long and rigorous training period; to change the structure

of a society it is indispensable not only to be able to formurate

a courageous plan but also to be able ro program its realization

in a concrete manner and adhere to it at the cost of great sacri-

fice; to renew the world and save man divine wisdom devised

the paschal mystery which includes at its centre self-renunciation,

even to the giving up of life itself. There is no salvation, no

true love without sacrifice; tbere is no rebirtb in the Church

utithout tbe lree acceptafice of tbe cross. The true disciple of

christ watches the birth of a new day not from an armchair but

from Mount Calvary, and this not for the purpose of playing

down__the

for filling

magic and the beauty

the subsequenr hours

but to accepr

of light wiih

th.

acts

."rp'roo^vieb;irity

and

this rneans an effort needing daily sruggle and sacrifice.

At a moment

experiencing, it is

of nerv beginning and

indispensable from a

hope, such as we are

pedagogical point of

view to centre our attention on a f.act aithout-uhlcb ue could

not be

It is a

protagonists ol the neu er, uhicb

question of a methodology which is

coming to birth.

sine q"u, non for

christian love: discipline ol tbe spirit.

Ascetical commitment, which implies the practice of love

and renunciation in self-donation, forms an esseitial part of the

v€ry nature of religious life; no Institute has been able to develop

the charism of its Founder without the asceticism of concrete

discipline.

To have a clem understanding of this very practical ele_

ment, on which all the saints have laid such stress and about

which our own dear Founder has spoken to us in forthright

fashion, is of immediate importance.

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Don Bosco a Diligent Promoter of Discipline of the Spirit

Don Bosco wanted his Salesians to live a concrete disci-

p^olifn'-eoor{k're,l.irg-dio'ut.s-pli.frea.ncIne',adhdeitiinosnisttoedhoisncahafrraecetearinsdticsipmepdlaegobguyt

none the less conclete adherence to the Constitutions' "The

observance of our rules will cost us a gteat deal of effort", he

wrote in a circular to the confreres in 1884'.' "My sons, do

we expect to go to heaven in a catiage and pair? nfle did

not bJcome religious for our enjoyment, but precisely to suffer

and gain merit for the next life; we are consecrated to God

not t; command but to obey; not to attach ourselves to cfeatures

but to practise charity to

love; not to lead an easy

our

life

neighbour

but to be

moved solely by

poor with Jesus

C-Ghorids'ts,

to suffer with Christ here on earth so as to render ourselves

worthy of his glory in heaven" (MB 17, 15'71\\.

And in his first circular letter (to which we teferred last

-Jinasniusaterny,cec.f."TAhSeCprnim. a2r9y1a)imDoonf oBuorsScoociwetaysisvethrey

clear -in his

sanctification

of its members. On entering it, therefore, everyone must discard

any other intention and concern. It would be wrong to enter

in order to enjoy a ttanquil life, to look to one's own conve-

nience;... this would hardly be a response to Christ's call: 'Follow

me'. Such a person would be seeking temporal advantages, not

his spiritual good... Out basic motive must stem from the

Lordis words that whoevef wants to be his disciple must follow

him in prayer, in penance, especially in self-denial, in accepting

daily uosses... And how far must we follow him? Till death,

and if necessary even to death on the cross." (MB 8, 828-9;

BM 8, )54-5).

To the Oratory boys themselves, whom he rvas so skilful

in guiding to holiness, Don Bosco recommended the highway of

happinett coupled with the fulfilment of each one's duty as the

prih to travel (cf . for example, 'Life of Dominic Savio', Chap' 18)'

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And we know that in his work of education Don Bosco,

"though remaining always pleasant and agreeable, did not easily

cverlook indiscipline" (MB 6, 306).

We may also recall his strong warning about the future

of our Family: "As long as the Salesians and the Daughters of

Mary Help of Christians dedicate themselves ro prayer and work

and practise temperance and poverty, the two Congregations will

do much good. But if by some mischance they become lax and

shy away from work to seek life's comforts, they will have run

their course; they will begin to decline and to disintegrate" (MB

1.0, 651-2; BM 10, 296-7).

And there is the strong remark he added at the end of

his hand-written Memoirs: "\\7hen comfots and ease begin to

take root among us, then our Pious Society will have run its

coufse."

I thought it well ro quote these warning words, but nor

indeed to give rise to depressing lamentations which would in

any case be at variance with what I said earlier on. It will always

be necessary to recall the meaning of the cross in the life of

faith and that of. asceticism and discipline in religious life, even

though it remains true that there will always be defects to correct.

New Aspects of Gommitment to Religious Discipline

I want to invite you therefore to reflect on this important

matter of 'religious discipline', not because I have been dismayed

to learn of any situation of laxity or decline, but rather because

I feel impelled by the urgent need we have to take up quickly

and intelligently the indispensable positive aspects of a renewed

asceticism.

Rather than a lack of fidelity, it is the big changes now

taking place that seem to have contributed to a t.mporrry eclipse

among religious of the deep gospel sense of a concrere discipline

of life, almost like a reaction to a kind of too formal moral

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system, to a lack of sensitivity to the new process of personality

development, to a certain alienation from the big present-day

over-valuing of what is positive in the signs of the times without

being on guard against certain ambiguities contained therein,

and without paying sufficient attention to the great confusion

caused by a secularist attitude on whose flat horizon the outline

of the cross no longer stands out.

From a similar reaction can also stem quite easily a state

of laxity as the sad consequence of a confused mentality in

urgent need of conversion. History and experience, in fact,

teach us that religious life regains its suength when it witnesses

a rebirth of the consciousness and practice, at both a personal

and community ievel, of the kind of ascetical discipline desited

by the Founder.

Pope Paul VI said to the General Chapter of the Rogatio-

nists: "May the love of discipline, which a changed understanding

of this term at the present day would present as a limitation

rather than a guarantee and backing for the apostolate, sustain

like an unshakable rock the ideals of prayer, of teligious life,

of formation and ministerial activity" (28 August 1974).

"In unity is sttength", said Pius XI, speaking of the im-

portance of shared responsibility and the ability to work to-

gether, "but it is discipline that wakes unity possible" (12 June

L929, to the French National Catholic Federation).

So that our vocation and the intensity of our communion

in the Congtegation may go from srength to srength, we must

lend all our endeavours to check up on and restore Don Bosco's

practice of salesian discipline. To help us in this practical reflec-

tion I have

General, to

awshkoedmm"iys"celnotsreussttecdoltlahbeocraatroer',ofFar nSdcrrievosp-onsVibiicliatyr

for religious life and discipline" (Const. 138), to indicate some

of the more essential points that this constructive discipline

seems to call for at the present day.

It is precisely because we want to ensure the fine day

presaged by the ptesent dawn that we must give fresh vigour

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to certain ascetical values stemming from our religious profession.

As prophetic and topical witness we may call to mind the

authoritative appeal for discipline in the life of the Church made

by the two new Popes.

John Paul I referred to it explicitly in his {irst address to

the Cardinals, and again when speaking to the clergy of Rome.

He did not speak of the 'little' discipline limited to purely for-

mal observance, but to the 'great' discipline which exists only

if external observance is the fruit of deep convictions and the

free and joyful projection of a life lived deeply with God... This

'great' discipline requires a suitable atmosphere" (Oss. Rom.

8 Sept, t978).

And John Paul II in his inaugural radio-message emphasised

the same idea: "Faithfulness implies also respect for the great

discipline of the Church... Discipiine in fact is not aimed at

mortification, but is a guarantee of the correct ordering proper

to the Mystical Body; it assures the customary and natural rela-

tionship among all the members who make up that body" (Oss.

Rom. 18 Oct. 1978).

We Are "Disciples"

In the last analysis, dear confreres, the fundamental meaning

of discipline (which goes beyond the etymology of the word) is

linked to the concept of "disciple". Our religious discipline

belongs on the one hand to our root quality of follotaers of Christ,

and on the other to the historical fact, fi'eely and publicly entered

into by our act of profession, that we chose to stay uith Don

Bosco, according to the Constitutions of the Society of St Francis

of Sales (cf. Const. 73, 74).

To be disciples of Christ, in the religious life, implies an

enlightened adherence to the paschal mystery of the cross, rein-

forced by a concrete plan of life drawn up by the Founder and

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witnessed to both by him and by the living tradition of the

Institute concerned: hence lor us it implies being disciples of

Don Bosco. There is question here of a chatismatic kind of

discipline which leads us to heed and follow our Saint as Teacher

and Guide, not only as regards the wide objectives of his mission

but also in respect of the demands of the practical directives

stemming from "his particular style of sanctification and aposto-

late" (MB 11), which makes incatnate in the Church a specific

charism of the Holy Spirit.

Reasons are not lacking to support this manner of being

disciples.

the

c-onceInpt

the first place, when

of the Couenant (and

Holy S*ipture presents

the religious vocation is

interpreted in this connection), it bases it on two columns: inti-

nacy usith God, who is the soul of the covenant and helps to

mould in man a neu/ heat; and the obseraance ol the cornrttand-

rilents, as an existential reply and concrete measure of adherence

to the covenant. The vital centre of the covenant is found in

"friendship", but "law" is the pedagogue that accompanies and

defends it.

In this way discipline appears as the pedagogy of a freedom

historically committed to a love arising from a solemn pledge.

In such circumstances obsetvance without love is dead, but it is

equally true that there is no uue love without observance.

Remember what St John says: "'We can be sure that we

know God only by keeping his commandments. Anyone who

says 'I know him' and does not keep his commandments is a

liar, refusing to admit the uuth. But when anyone does obey

what he has said, God's love comes to perfection in him"

(1 John 2, 3-4).

demp-torAHosmecionnids"r,eiansownhciacnh

be found

the Holy

in the

Father

encyclical "Re-

insists on the

central place occupied in the life ol the Church by the Eucharist

and Penance.

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Now the Eucbarist expresses the vertex of the mystery of

the paschal covenant in the words of consecration which proclaim

the highest expression of love: "this is my body and this is

my blood which is given for you": i.e. the sacrifice of oneself

for othets.

And then Penaruce is the sacrament of conversion to an

asceticism which demands repentance and purification of heart:

be converted and believe the Gospel! "rWithout this constant

epvaertra-rkeinngewoefdtheendEeuacvhoaurrisftout,ocuolndvlearcskioints-fullsareydsetehmeinPg oepffeec-ti-

veness" (RH 20). In addition to the humble acknowledgement

of one's own failings, Penance implies the firm intention to

behave as a disciple.

Rightly therefore the Pope asserts that "the Church of

the new Advent, the Church that is continually preparing for

the new coming of the Lord, must be the Church of the Eucharist

and of Penance" (RH 20).

youth-

Anothef reason, not to

uborn ue are sent baue

be discounted, is that

need ol our uitness to

tbe aery

religious

discipline, at both a personal and community level, as an evident

and tangible sign of our ecclesiastical mission for their service.

They must be able to deduce from our mode of life that for us

baptism is a radical commitment to a spiritual combat which sets

us as Christ's disciples on the road to martyrdom as the highest

expression of the gift of ourselves to othets; and that religious

prolession has incorporated us into an organised apostolic com-

munity which realizes within the Church a well-ttied objective

of a pedagogical system. The keen and penetrating eye of the

pupil soon discerns the need for a wise discipline to permeate the

whole educational process, so that "to be trained" automatically

implies "to be subject to discipline"; for a mature man, in {act,

discipline is something which accompanies him as a permanent

quality ensuring a harmonious conuol of his gifts and strength.

This need to see witness borne to a ftee and balanced disci-

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pline, which strengthens a life of communion and enhances the

effcacy of a commitment to service, is greatly felt in modern

society, tossed about as it is betrveen the two extremes of totali-

tarianism and anarchy.

tb-e

Finally, a therapeutic ruotiae (il you like) can be lound

auoidance ol tbat "sinister eail ol indiuidualisrn" about

which the worthy Fr Ricceri spoke to us in a circular of 1977

(ASC n. 286, April-June 1977). Individualism is closely linked

with indiscipline, and is a cancer which destroys the very possi-

bility of renev'al in religious life. There is great need at the

present time for the solid riches of religious obedience to be

translated into daily living, and for the realistic significance of

the corresponding vow to be rerieved; these lead logically to

the ptactical dernands of religious discipline, in the concrete

imitation and follor,ving of Christ who "was obedient to God

unto death, even death on a cross" (Phil. 2, 8). The upswing

to a middle-class way of life and the breaking up of the com-

munity through individualism are the result of a lack of disci-

pline linked with neglect of the paschal mystery.

Deat confreres, the Pope concludes his first encyclical with

basaeyhssuo-mgbolIeodibmaupstlotfroeerpvMeeransretyvi,nertvehiteawthiitoehanvuetsonliynpMrtahoyistehrep:rra"AoyefbrothovefeChauhlmul ra-cnhit,yht'soe

new Advent" (RH 22).

She who lived with joy the wonderful dawn of the history

of salvation, who embraced so generously the far from easy disci-

pline of her ministry of Mother of Christ, even to the extent of

accompanying him to Calvary, has shown us also by her personal

witness that the most sublime love is attained only by following

this same road. IUTith great confidence let us ask her to be with

us, as the Help of our covenantal vocation, to help us to fenew

and intensify both the closeness of our friendship with God and

our practical commitment to our religious discipline.

My greetings to you all, and I ask you to complement

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these reflections of mine on religious discipline by a deeper study

of the practical points set out by Fr Scrivo.

May Don Bosco obtain for us both light and courage!

Fraternally in Christ,

Fr Eororus VlceNd

Rector Maior

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2. DIRECTIVES

MATTERS OF RELIGIOUS DISGIPLINE

2.'l The Vicar General

Following on the Rector Major's request to give some

practical indications of what seem to be the more essential

demands made by religious discipline at the present day, I think

it opportune to emphasize the more significant points which give

to our religious discipline that positive solidity which Don Bosco

rated so highly.

L. Fidelity to the Cburcb. As salesians we see in the

Church, the People of God, the linking together of all those

forces which work for salvation; she is their centre of unity

and of animation. In patticular we must have a special vene-

ration for and adherence to Peter's successor, and a sincere love

and obedience for the Bishops... \\7e are concerned about working

together to promote the Body of Christ. \\7e acknowledge the

Sovereign Pontiff as our highest superior; we are docile to his

magisterium, and we help the young and the faithful in genetal

to accept his teaching (cf. Const. 44,128).

These two articles of the Constitutions indicate in no ambi-

guous terms a first point in our religious discipline. In his

intervention at the end of the discussion on the second document

of the GC2I, the Rector Major illusttated it with authority and

verve: "I feel there is need of a discovery of a vital assumption

and global intention of what may be called salesian herrnen'eutics

that precedes and directs the oitical capacity and reflexive ana-

lysis; it is an attitude of virtue, a natural inclination of our

own particular spirit. It was something so strongly lived by

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Don Bosco and we have seen it preached so often that faith in

Peter's ministry is one of the columns of the salesian spiritual

riad: the centrality of the Eucharist, the Marian aspect of our

apostolic spirituality, and the ecclesial reality of a conscious and

active adherence to the Pope" (AGC2L, 228).

I will refer only to a few areas in which our duty of fidelity

to the Church is today especially meaningful, as can be deduced

from recent documents of the Magisterium.

after

Irnechailslinfgirstht aetn"ciytcliiscaal n"ReesdseenmtipatlotrruHtho,mniontiso"nJlyohonf

Paul II,

doctrine

but also of life, that the Eucharist builds the Church, building

it as the authentic community of the People of God", goes on

to add: "And although it is true that the Eucharist always was

and must continue to be the most profound revelation of the

human brotherhood of Christ's disciples and confessors, it cannor

be treated merely as an occasion for manifesting this brotherhood.

When celebrating the Sacrament of the Body and Blood of the

Lord, the full magnitude of the divine mystery must be respected...

This is the source of the duty to carry out rigorously the liturgical

rules and everything that is a manifestation of community worship

offered to God himself, all the more so because in this sacra-

mental sign he enrusts himself to us with limitless trust, as if

not taking into considefation our human weakness, our unvrof-

thiness, the form of habit, routine, or even the possibility of

insult" (RH, 20).

The invitation made to us by the GC2l to renew our

prayer life by an openness and well balanced spontaneity and

creativity in prayer both at a personal and community level, to

meet the desire for greater authenticity and avoid the danger of

routine (AGC21, 45), can obviously not justify improvizations,

dreariness or lack of thought, but must be carried out in accor-

dance with our duty to observe in full the liturgical norms of

which the Pope reminds us.

of-

The same encyclical

c-hristian ascetics: "fn

also recalls

the Church

another fundamental aspect

the need for penance must

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be keenly felt... The Chtist who calls to the Eucharistic banquet

is always the same Christ who exhorts us to penance and repeats

his 'Repent'... In these last years much has been done to highlight

itenasdptiheticeoianCllhyouofrctfhhe'tshCperhasucartccichream--entthineocfcooPnmefomnraumnnicittyey.wa\\sfiptlheecttchoaenf mnpoeontsathnoacwneceiavenendrt

forget that conversion is a particularly profound inward act in

which the individual cannot be replaced by others and cannot

make the community be a substitute for him... In faithfully

observing the centuries-old practice of the Sacrament of Penance

-sofrtohwe

Churcfi

practice of individual confession rvith a personal act of.

aisndthtehreefoinrteendteiofenndtoingamtheendhuamndanmsaokuel'ssaitnisdfaivcitdiounal-righthte:

man's right to a more personal encounter rvith the crucified

forgiving Christ, rvith Christ saying, through the minister of

the sacrament of Reconciliation: "Your sins are forgiven"; "Go,

and do not sin again". As is evident, this is also a right on

Christ's part with regard to every human being redeemed by

him: his tight to meet each one of us in that key moment in

the soul's life constituted by the moment of conversion and

forgiveness. By guarding the sacrament of Penance, the Church

expressly affirms her faith in the mystery of the Redemption as

, liuing and life-giving reality that fits in v'ith man's inward

truth, with human guilt and also with the desires of the human

conscience. 'Blessed are those who hunger and thirst for righ-

teousness, for they shall be satisfied'. The sacrament of Penance

is the means to satisfy man with the righteousness that comes

from the Redeemer himself... It is certain that the Church of

the new Advent, the Church that is continually preparing for

the new coming of the Lord must be the Church of the Eucharist

and of Penance. Only when viewed in this spiritual aspect of

her life and activity is she seen to be the Church of the divine

mission, the Church in statil rnissionis, as the Second Vatican

Council has shown her to be" (RH, 20).

These words of the Pope provide us with exceptionally

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-77 -

compelling reasons for following the practical directive of the

GC?L: "Every salesian should rene'w his effort to be faithful

to personal prayer, to the sacrament of reconciliation..." (AGC21,

60), the better to appreciate the educative value of the sacrament

of Penance so characteristically taught by Don Bosco, which

ensures "the continuity of style between involving the boy more

closely in the educational process and in leading him to the

sacraments" (AGC2L, 93).

In connection with this matter of our fidelity to the Church,

particular attention needs also to be given to the document

"Mutuae Relationes", issued jointly by the Sacred Congregation

for Religious and Secular Institutes and by the Saoed Congre-

gation for Bishops. After a brief doctrinal synthesis, practical

directives and

nor set aside,

nsionrcmesoaurreCgoivnesntit.uTtiohnesseacsasnerbt:e,,nOeuitrhmerisigsnioonreids

fulfilled within and at the service of the local church. \\7e bring

our own special contribution to the joint pastoral action for

which the bishop is responsible and whose wider organization

depends on the directives of the Conference of Bishops. Our

work is largely governed by this principle, collaboration with

the various organs of the apostolate and of education', (Const.

33).

I quote from "Mutuae Relationes" t$,o norms which seem

more relevant in the context of our present theme: "fn order that

the relations between bishops and supedors may produce increa-

singly more fruitful results, they must be developed in cordial

respect for persons and institutes, in the conviction that religious

must give witness of docility towards the Magisterium and of

obedience to their superiors, and with the mutual understanding

to act in such a,way that neither ffansgress the limits of compe-

tency of the other" (MR, 45).

_ "A9 to reiigious who engage in apostolic activiries beyond

the works of their own institute, their participation in the life

of the community and their fidelity to their rule and the consti-

tutions must be safeguarded - 'bishops should not fail for their

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-18-

part to insist on this obligation'(CD 35,2). No apostolic com-

-it-.tt should be an occasion to deviate from one's vocation"

(MR, 46).

2. Tbe Constitutions. Reiecting the unjustified accusation

about "law for law's sake", and overcoming a widespread allergy

to anything that appears in any way 'normative', we must be

convinced that our future existence as teligious is linked to the

Constitutions, not as an easy expedient but as a way which leads

to Love. \\Ue shall acquire the living and authentic sense of the

Constitutions only to the extent that we see them from a

threefold point of view, which will ensable us to discern their

indispensable tole.

From an euangelical point of view, the Constitutions enshrine

a 'salesian reading of the Gospel' which leads to a sure and

certain way of living the Gospel in salesian fashion: "Open to

the Holy Spirit and alive to the events by which he guides us,

we accept the Gospel as our supreme rule of life, the Constitu-

tions as our sure path" (Const. 91). They provide a specific

means by which we can correctly interpret God's will through

the many signs by which it is made known, signs rvhich are not

always clear and easy to decipher (cf. ASGC, 630).

From a cbarismatic point of view the Constitutions derive

from a gift of the Holy Spitit who willed to enrich the Church

with the chatism of the Founder Don Bosco. They provide

therefore a touchstone o[ our identity in so fat as they indicate

the true and authotitative features of our vocation'

In his closing discoutse to the GCzt, the Rector Major

said: "(The Constitutions) precede and qualify out manifesta-

tions of pluriformity; they are the platform of unity that define

our common spirit and our common objectives and set limits

to both the setvice of authority and the initiatives of cteativity.

Only the Holy See, the General Chapter and the Rector Major

with his Council can authentically interpret these Constitutions

(cf. Const. 199); thus a pluralism would not be lawful if it put

3 Pages 21-30

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3.1 Page 21

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_19_

itself above them

to the mentality

tried to

fashion

manipulate them in

at a particular time

a>n(yAwGaCy 2a1cc,ojrgdilntg

From an ecclesial point of view the Constitutions both

indicate and vindicate the essential components of our mission

in the Church. Don Bosco's apostolic project rvas the product

of divine initiative: "By approving the Constitutions and by

canonizing the Founder, the Church bears witness to the hand

of God" (Const. 1). The local churches in which we work expecr

us to

kind

insert ourselves into them

of witness proper to the

isnonasvoitfalDfoasnhBioonstcoo:pr,o,tvoidbeethine

true salesian fashion the signs and bearers of the love of God

{or young people, especially those who are poorest,, (Const. 2).

Any manner of insertion which lost sight of this targer

would only deform our identity and would ar the same time Le

an impoverishment for a local church.

_ In this triple perspective the GC21 states: ,,Living the

Constitutions therefore is for every salesian an act of faith in

Jesus christ and in his Gospel, a pledge of fidelity to a vocation

received as a gif.t in the Church..." (AGC2L, 378).

On the occasion oI the Centenary of the approval of the

Constitutions, Fr Ricceri wrote a letter which is today more

relevant than ever. I refer you to that letter for a synthesis of

the_ thought of Don Bosco and his slrccessor concerning our

Rule (ASC 279, Aptll-June 1974).

And I end this section u,ith Don Bosco's words: ,,If you

have loved me in the past, continue to love me in the future

by the exact observance of our Constitutions,, (MB 1,7, 2i.g).

3. The General Regulations. It is evident that the Consti-

tutions cannot foresee every circumstance and problem that life,

in the dynamic unfolding of its history, will never cease to pose

for a religious and a community. The purpose of the General

Regulations is to meet this situation as far as is realistically

possible. That they come within the ambit of religious discipln!

can be clearly deduced from AGC2L, 381,: "The general It.g"-

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_20_

lations represent the collection of prescriptions which apply the

general piin.ipl.t of the "Rule ol Life" in a mannet adapted to

changeable situations. Thus they contain the concrete, practical

applications ol tbe Constitutions to ffiattets ol aniuersal inport

and are consequently ualid tbrougbout tbe Congregation... Jwi'

dically the Regulations form rvith the Constitutions a single

body of binding norms. They both have legal value, even though

their binding force may differ because of their specific content

or because of the explicit dispositions of the legislator" (AGC21,

,81).

4. Decisions ol Superiors in tbeir respectitte lields ol cona'

petence. This is the final matter coming under the heading of

religious discipline to which I want to tefet. Don Bosco wanted

, Cotg."g"tion in which each one would be "ready to make

great sacrifices... not of health or by undergoing privations,

penances or exffaordinary fasts, but by making sacrifices of the

*ill" (MB 7,47; BM 7,35: Don Bosco to his first collaborators).

On the other hand Fr Caviglia writes: "I can affirm that

although Don Bosco demanded the kind of loving discipling

prop". to a christian and religious, in all other respects he left

,-pt" scope to each ones individuality in ideas and desires"

('Don Bosco', pP. 25, 169).

The SGC (in Document t2) spelled out the lines of today's

salesian renewal following the indications of the Council, the

thought and practice of Don Bosco, and in response to the signs

of the times. But nevertheless there have been some tendentious

interpretations and atbitary deductions, some uncertainties about

various points in that document and associated atticles of the

Constitutions, and other defects of a practical nature.

\\7hen it was dealing with obedience in its work of verifi

cation, the GC21 went back to the Report of the Rector Major,

Fr Luigi Ricceri: "Among the confreres there is a great sense

of availability. The vast majority of salesians, even in cases of

obedience which verge sometimes on the heroic, show a selfless

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-21 -

detachment based on love and faith which is most edifying. In

fact I take this opportunity of expressing to these genlerous

confreres the Congregation's great gratitude. As long as there

are such men in our ranks we can look to the future *ith hop.

and confidence" (RRM 122).

Yet the Chapter recognizes that "there are also some defi-

ciencies

theory.

-Thefraeilinisgssoamned

crooked lines, more in practice than

evidence, in fact, of an insensibility

cooperation and solidarity; a growing tendency for individuals

to work on their own and independently; the feeling that working

within and together with the community is a res=traint and ai

impediment. We have to note a lack of understanding in some

cases of the gospel meaning of authority and its relattnship to

fraternal union. To make our rvirness credible, our life of iaith

must be seem as obedience to God and a personal participation

in the death and life of Christ. And we must reiognize our

urgent need of mediation to reach him, the mediation of the

Church, of men, of brotherly union. Finally, this must take

place in the spirit and in the renerved ways of common life and

obedience, in dialogue, in coresponsibility and in mutual colla-

boration on all levels" (AGC21, 41).

\\7ith dl this in mind, the GC21 thought it well to reaffirm

and clarify what the SGC had already said about religious obe-

diencg at the present day. It did so at rv/o different points.

The first is in the fundamental document "salesians, Evangelizers

of the Young", when it spells out the role of the Rector in the

animation of the community for the work of evangelization, and

establishes an order of priority, among his various functions. He

is the preserver of unity and the custodian of our salesian identity;

he is the pastoral guide of the salesian mission, with the threefoid

function of teacher of the Word, sanctifier through the ministry

of the sacraments, and coordinator of apostolic activity; he directs

the work of human development required of his community in

the scholastic and pedagogical fields, and in cultural, social and

cooperative projects; and he bears the principal responsibility in

3.4 Page 24

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-22-

the ovetall operation of the u'ork (finance, otganization, disci'

pline, public relations, buildings) (AGC?L, 52). To carry out

these tasks "he undoubtedly possesses true religious authority

in respect of all the confreres" (AGC21, 54).

"On their part the confreres clearly demonstrate their de-

termination to be a part of the community by their cooperation,

each according to his proper role, in the initiatives undettaken

by the community, avoiding any plea to be excused and inclination

to passivity. Only by the active participation and by sharing

of responsibility by all the members, in fact, can the community

be assured of the lasting and effective inspiration needed for

the accomplishment of the Rule of Lile that all have professed.

In those cases in which, after an open and patient dialogue,

there remains opposition betureen personal points of view and

the decisions of the supetior, the individual confrete should

accept the outcome with obedience, with the maturity of an

adult in the faith remembering the example of the obedience of

Christ fot the sake of the Kingdom of God" {AGC2L, 57).

These directives led the Chapter at another point to revise

Art. 94 of the Constitutions (AGC21 , 392), so as to make

clearet both the importance of shared responsibility and the

service of authority. In his concluding intervention the Rector

Maior observed: "This will help us to remember that we made

the vow of obedience not to the community but to the Superior,

to whom we submit outselves in a spirit of faith" (AGC21, ,80).

And I think it is clear that what has been said of the Rector

can be applied analogically to the Provincial in respect of the

Provincial Community.

Finally, at the level of the entire Congtegation it is suffi-

cient to quote two fundamental thoughts of Don Bosco. In his

spiritual testament we read: "Your Rector is dead' But there

will be another elected, who will have care of you and of yout

eternal salvation. Listen to him, love him, obey him, pray for

him as you have done for me." And in an important conference

to the Rectors after presenting the first text of the Constitutions

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-23-

he said: "Let everyone give the Rector Major a helping hand;

let them uphold him and help him in every way. Let everyone

be united around him", and he went on immediately: "The

Rector Major has the Rules; let him nor deviate from rhem,

otherwise there will no longer be one centre but two, i.e. that

of the Rules and that of his own will. Rather musr the Rector

Major be the embodiment of the Rules: let the Rules and the

Rector Major be as one and the same thing" (MB 72, gl).

In this way Don Bosco reveals what we might call a real

'passion' for unity: between his own charism of Founder, the

Rector Major, and the Constitutions he establishes an identity

which ensures a living centre of unity for the entire Salesian

Family.

Fr CepreN Scnrvo

2.2 Councillor for Formation

PREPARATION FOR PRIESTLY MINISTRY:

CONFERRING OF MINISTRIES

It will be useful to briefly call your attention, above all

to the attention of provincial councils and communities of for-

mation, the steps in the conferring the minisuies of lector and

acolyte for the candidates preparing for the priesthood.

The documents which reach the secretary general often

show that these minisries are not given their due importance.

This is manifested by the fact that they are conferred either at

the same time or very close to the diaconate or even omitted in

some cases.

It will, thetefore, be useful to recall the meaning of these

two ministries and the conditions set down bv the Church.

3.6 Page 26

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_)a-

1. The Actual Discipline of the Ghurch

As of Januaty 7, 1,97 3 the norms of the Latin Church

went into effect. These norms are contained in trvo Apostolic

Letters, Ministeria Quaedam (dealing with the minisuies of

lector and acolytes) and Ad Pascendum (norms for the order of

diaconate). The litutgical rites rvere published by the Sacred

Congtegation for Divine Cult on December 3, 7972. These

document need to be consulted.

2. The Meaning of These Ministries

The meaning of the ministries of lector and acolyte are

to be understood in the ministerial dirnension of the Church

itself----community, communion, and participation for the setvice

of chatity, the proclamation of the gospel for the sanctification

of all. Those who assume these functions must understand

their meaning; become mature and nourished through constant

ascetical efiorts, since to the ofice and the gtace received there

ought to be a cotresponding witness of life: "know what you

do, imitate that which you handle"; "may the exercise of the

ministry spur you to a more intense apostolic life." r

These minisffies are confemed as cornntitment and mission

tor tbe benefit of tbe community and ol the Churcb. In no way

are they to be lessened or to be conferred as a reward, or as

a stage in the life of a chtistian, or as a well earned ptize called

for by an organization, or simply as a required step uithoat

sulficient preparation to the diaconate or priestbood.

I Rito della Istituzione degli Accoliti, Editio Typica, Tipografia Poliglotta

Yaticana, 1972.

3.7 Page 27

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_25_

3. Norms and Directives

3.1 In general

In the new reform 2 for the Latin Church two minor orders

are retained: lector and acolyte. Tonsure and the subdiaconate

(the functions of the latter are assumed by lector and acolyte)

are no longet in use. In the Latin Church these functions are

no longer called "minor orders" but "ministries." Their con-

ferring will no longer be called "ordination" bur "installation".

Only those who have received the diaconate will be, and will

be called, clerics.3

3.2 Functions and duties of lector and acolyte

).2.1 The lector: The ruotu proprio states:

"The office of the lector, and it is proper to him, is to read

the word of God in the liturgical assembly. According it will

be his task to read the lessons from the scripture (but not the

Gospel) at Mass and at the other saoed functions; when there

is no psalmist, he will recite the psalm between the readings;

he will announce the intentions at the prayer of the faithful

when the deacon or cantor is not present; he is to instruct the

faithful in the worthy reception of the sacraments. He may

also, when necessary, pfepare the faithful who are temporarily

appointed to read the scriptures in the liturgical celebration.,,a

Assiduous meditation on the saoed scriptures, a living love

and knowledge of them are the principal duties of the lector.s

2 Peur. YI, motu proprio, Ministeria Quaedam, Editio Typica, Tipogafia

PoliglorttiabiiYl.,atNicoasn.a,1,129,724..

a ibid., No. 5.

5 ibid., No. 5.

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-26-

).2.2 Tbe acolyte: The tnotu proprio continuesz

"An acolyte is appointed to assist the deacon and to minister

to the priest. It is his duty therefore to attend to the service

of the altar, to assist the deacon and the priest in liturgical

celebration of the Mass. It falls also to him to distribute holy

communion, as extraordinary minister, whenever the ministets

listed in Canon 845 of the code of canon law are not present,

or are themselves unable to distribute holy communion because

of sickness or old age, or because they have to perform some

other pastoral function at the same time. It can also fall to the

acolyte to distribute holy communion when the number of com-

municants would otl-retwise be considerable enough to prolong

the celebration of Mass unduly." 5

It is the duty of the acolyte "to participate in the holy

Eucharist with every-increasing fervor; is nourished by it and

deepens his understanding of it." 7

Tlte ruotu proprio continues:

"He should familiafize himself with everything which pertains

to divine worship; its spirit and its inner meaning. He will in

this manner be able to ofier himself entirely to God and in the

church will be an example of gravity and reverence to all. He

will also have a sincere love for the mystical body of Christ,

the people of God, especially for the weak and the sick." E

3.3 Obligation of conferring the ministries of lector and acolyte

3.3.1 The obligation of confering the minisries of lector

and acolyte on candidates lor deaconate and priestbood, the rnotu

proprio Ministeria Quaedam states: "Candidates for the diaconate

and the priesthood must receive the ministies of lector and

I Ol.l., No. 6.

ibid., No. 6.

8 ibid., No. 6.

3.9 Page 29

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-27 -

acolyte and must exercise them for a suitable length of time

so as to be better fitted for the future service of the word and

of the altar." e

The motu proprio, Ad Pascendum, explicitly stresses tbe

t I a s e d uc ati o n al s t a ge ( s p ir i t u al- as c e t ical-li t ur gi c al) of the minisuies

of lector and acolyte for the diaconate and priesthood:

"ft is especially fitting that the ministries of lector and

acolyte should be entrusted to those who, as candidates for the

order of diaconate and priesthood, desire to devote themselves

to God and to the Church in a special rvay. For the Church,

which 'does not cease to take the bread of life from the table

of the word of God and body of Christ and ofier it to the

faithful,' considers it to be the very opportune that both by study

and by gradual exercise of the minismy of the word and of the

altar, candidates for sacred orders should through intimate contact

understand and reflect upon the double aspect of the priestly

ofice. Thus it comes about that the authenticity of the ministry

shines out with greatest effectiveness. In this way-the candidates

accede to sacred orders fully aware of their vocation, fervent

in spirit, serving the Lord, constant in prayer and aware of the

needs of the faithful." 10

3.3.2 For the candidates to tbe diaconate and the priestbood

it is important to keep in mind:

- the conferring of the ministries of lector and acolyte is

an obligation; its dispensation is rcserued to the Holy See;tt

- that such candidates must " exercise then (minsuies of

lector and acolyte) lor a suitable lengtb ol tine so as to be better

fitted for the future service of the word and of the altaf 'l2

' ibid., No. 11; Cf. Peur YI, motu proprio, Ad Pascendum, Editio Typica,

Tipografia Poliglotta Vaticana, 7972, No. 2.

t0 Motu proprio, Ad Pascendum, Introduction.

n ibid., No. 2; Cf. fuIinisteria Quaed.am, No. 11.

" ibid., No. 10.

3.10 Page 30

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th-e

" 41 interoal ol tine to be determined by the Holy See

episcopal conference, must elapse between the conferring

oacfotlhyete.m" 1in3istTryheofsalemcetoirsatnod

the confeming of

be said between

the

ministry

minisffy

acolyte and the order of the diaconate: "between the ministry

of acolyte and the order of the deacon (an interval) must be

obsefved." la

The confeming of the minisry of lector and acolyte without

there being between them an interoal of some montbs, is illicit

and irregular. The understanding of these ministries is lost. The

same may be said of too short an interval between the ministries

of acolyte and diaconate.

4. Ministries and Salesian Vocation

I believe that we must make a last reflecdon, one hardly

mentioned up till no\\r/; namely, how is the Salesian lector and

acolyte to live his ministry in terms of salesianity; how is the

salesian community, like the Church itself in its ministerial role,

to receive and value the gift rvhich God has given it through

the confrere who is lector or an acolyte?

For the confrere it means for him to live the very minisry

which the Church has confered on him in terrns ol the Salesian

spirit and nission to be gradually realized as a pastor-educator.

For the local and provincial community it will mean to feel

enriched in its growth for the ministerial service of announcing

the gospel and the sanctification especially in the world of the

young.

It is a reflection which all of us together must continue

to make; one which starts from the clear experience of the

minisuies which the Church today presents.

'3 Ministeria Quaedam, No. 10.

't Ad Pascendan, No. 4.

4 Pages 31-40

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4.1 Page 31

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3. DISPOSITIONS AND NORMS

Communications on the Nomination of a Rector

Accotding to our Constitutions the nomination of a rector

is made by the provincial with the consent of his council and

with the approval of the Rector Major (cf. Const., 183).

The offcial communication of the nomination of a rector to

the interested community will from now on be made by the

provincial after he has received the rvtitten approval of the Rector

Majot.

The provincial has to make the same communication in the

case of the confirmation of another three-year term of the rector

in the same house. For such a confirmation, however, the

anticipated approval of the Rector Major is not necessary.

'Ve take the occasion ol this disposition to renzind the

proaincials tbat uben a rector is confirmed for a three-year ternl

in the sane house the prouincials are to notily the setetary

general.

'Vhen a serious reasofi uarranls it, il tbe proaincial and

his council tbink tbat an extension ol a tbird terru of a rector in

the same house is necessary, then a lorrnal reqilest ntust be nade

to the Rector Maior. In tsirtue of tbe pontilical rescript, Cum

Admotae (n. l9), he uith tbe approual ol the Superior Council

cdfi grafit tbe request.

In an indispensable case il it is necessary to ask t'or the

extension ol a fourtb ternt ol a rector in the sarne bouse, the case

is presented to tbe Rector Maior wbo can ask lor a dispensation

from the Holy See.

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4. ACTIVITIES OF SUPERIOR COUNCIL

4.1 From the Rector Atlajor's Chronicle

On April 28, at Parma, the Rector Major presided over a

cultutal reunion of the alumni of that city. Before an audience

of 2,000 gathered in the famous Church of St. John

for its Corregio frescoes

On the following day,

-Aphreil

delivered a conference

29, he went to the

o- n

famous

Puebla.

Manfredini

College, Este. Here he attended the solemn closing of the

centenary, a fitting academic ceremony highlighting the renewal

of Catholic schools. On this occasion Fr. E. Viganb contacted

and counselled the vatious groups of confreres, FMAs and students.

During the months, March 23-Apil 7, the Rector Major

visited North America; May 2-1,0, Ireland and Great Britain.

Fr. George \\Tilliams, the Regional Councillor, worked out the

details of the

Sangalli who

mtriept .wFitahthtehreseFrvMedAsasinhisthtersaenscloautonrt,rieFsr.aJlsooseapch-

companied Fr. E. Viganb.

Fr. E. Viganb was welcomed with gteat ioy and cordiality

in the houses of California and the provinces of Albeta and

Quebec. He presided over the historic celebration of the fiftieth

anniversary of Don Bosco College at Newton, New Jersey. He

visited the formation communities especially that of the students

of theology at Columbus, Ohio. On these visits the Rector

Major met Salesians, FMAs, students, cooperators and alumni.

His conferences and talks covered a gamut of topics: hope which

has its roots in the Risen Christ; the reality of Don Bosco for

man and hence fot the youth of today; in-depth work in pastoral

apostolate, studies and reflections; promotion of vocations; neces-

sity of improving ongoing formation and formation in its initial

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-31 -

stages; dimension of prayer as contemplation, especially for reli-

gious in the active life. He discussed special problems with

specific groups. At a sport rally and youth assembly he received

enthusiastic rounds of applause from the students. In a visit

Terence Cardinal Cooke of New York presented a request for

Saiesian presence among the blacks at Harlem. The request was

happily received by the provincial and his council.

On May 2, the Rector Major was in Ireland. He travelled,

from Limerick to Dublin and to Knock. The highlight of the

visit was Saturday, Ivlay 5. The Salesian Family met at the new

Marian national sanctuafy at Knock. Here more than 5,000

"Salesia.n pilgrims" gathered around the Rector Major and the

Reverend Mother of the FMAs. Fr. E. Viganb was especially

impressed by the deep sense of christian spirit so characteristic

of the Irish people. The

has six Salesian centers

missionary .on...., of

in South Africa; the

Athferiiparnovvinocceat-ionaitl

desire expressed by the novices and those confreres in ffaining;

the organization and efficienty of the agricultural schools; the

solution reached for the formation community at the center of

oecfcaleROsieancsttMoicraaMlysa6tuj,odFrierts.oE-S.cVoaitgllalannthdbe. swFearowsmearteSGcgloarteslaganotdlwyha-edmbetirhgeeadn.fihrsist

visit

of the confreres in Great Britain. He visited tu,o centers of

formation, Ushaw and Shrigley. The house of formation of

Shrigley, well known for its English vocations, is in its fiftieth

year. Father then visited important schools and centers of pastoral

activity. At the gathering of rectors and of the provincial council

fraternal and gentelmanly manifestations were clearly evident. The

pastoral apostolate for vocations and interest in bominic Savio

especially pleased the Rector Major.

On May 11, while speaking to the confreres of the Generalate

of these events, Fr. E. Viganb pointed out the enthusiasm, the

applause and the gratitude accorded to the presence of the suc-

cessor of Don Boscco in his ministry for unity renewal; that

happiness manifested in the Salesian vocarion is indeed universal,

4.4 Page 34

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This is evidently expressed in Itish, English, Scottish and North

American cultutes and in all people.

4.2 Vicar General

During the month of April the Vicat, Fr. Cajetan Scrivo, visit-

ed Brazil and Argentina. During a short stop he met with the

confreres of the communities of Rio de Janeiro in the province

of Belo Horizonte, He visited the centers of formation: the

theological center of Belo Horizonte, the philosophical center at

Sao Joao del Rei and the novitiate at Barcacena.

Father C. Scrivo then visited Argentina. Here he held two

courses: one on spirituality, the other on updating. Some 160

rectors of Argentina, Uruguay and Paraguay attended. The trvo

courses, each of seven-day duration, took in the presentation

and study of the fitst document, "Salesians, Evangelizers of the

Young" of GC 21..

Father met with all the novices of the Argentine provinces

who had gathered at the novitiate of San Miguel, La Plata. He

also met with the students of philosophy and theology who are

doing their studies at Buenos Aires.

After his visit to Argentina he returned to Btazi. to take part

in a week of updating for the confreres of the Manaus province.

The courses were similar to those given in Argentina.

4.3 Department for Formation

The Department of Formation with the assistance of other

departments held at the Generalate a Marian \\fleek of Spirituality

from January 22-27. Nearly 150 members of the Salesian Family

representing all Europe teflected on the topic: "Mary Help of

Christians, the Renewer of the Salesian Family."

On March 5, the Salesianum, annexed to the Generalate,

Rome, began the course of ongoing formation. This course lasted

three months since the Salesianum had to be left free to host

4.5 Page 35

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-3)-

the

Symposium of European Bishops for

IUTith the assistance of Fr. J. Aubry

the

month of June.

members of the

department have been meeting and working on the drafts of

the Ratio Institutioni.s and the Ratio Studiorutn. It is hoped

that the first revision will be presented to the Superior Council

in July.

From February 9-70, the Councillor for Formation presided

over the meetings of those in charge of formation in the Italian

provinces' At the Generalate Fr. J. Dho also held from March

26'28 a meeting for those in charge of pre-novitiate, novitiate

and post-novitiate formation in Italy. Both meetings were or-

ganized by the department.

i-n

E_ uDruorpineg.

this period Fr. Juvenal Dho

From February z3-March 5

attended several meetings

he visited the centers ;f

formation at Salamanca and at Mati Codolar, Spain. Here he

met with those responsible for formation of the students of

theology and philosophy. He likeu,ise spoke with the stafi mem-

bers and students. At Madrid Fr. Dho took part in a four-day

meeting with the personnel in charge of training for the provinces

of Spain and Portugal. During these four days so-me sixty

confreres reflected on the themes: spiritual formation, salesian

dimension of formation, studies, intellectual formation and the

apostolate.

From March g-12, he met with the rectors in Sicily. He

also visited the junior seminarians at Dingli, Malta.

Finally in Portugal from March 29-Aprrl7, Fr. J. Dho met

with the communities of formation; that of the junior ieminarians

and that of the students of philosophy-theology. He also chaired

I fo-"r-4"y meeting on religious formation which was organized

by the Portuguese Federation of Religious.

4.4 Department for Youth Apostolate

The Councillor for Youth Apostolate, Fr. John Vecchi, visited

Spain to take part in a conference of Salesians working in parishes.

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)4-

This meeting \\r,as sponsored by the Provincial Conference of Spain

and coordinated by the National Committee for Youth Apostolate.

Fr. J. Vecchi attended a meeting of the National Committee

during which several points on the subject of animation of the

ptovinces were cleared up. A program of work was set up fot

the coming years; the program followed the guidelines of GC 21.

The animatots {or Youth Apostolate belonging to the eight

provinces of the region agreed upon basic ctiteria and likewise

on some duties mandated by the last General Chapter.

Father made flying visits through several provinces and met

with provincial animators; he also went to visit the junior semi-

narians.

Vith the assistance of Fr. Celestine Rivera, a members

of the department, special help was rendered to one of the

provinces in working out a program on the pastoral educational

apostolate.

4.5 Department for the Sa/esian Family

During the past months, Fr. John Raineri, Councillor for

the Salesian Family, took part in a series of programs connectd

with the salesian family and salesian social communications.

1. Gongress V of Latin American Alumni

1. This Fifth Congress took place at the Don Bosco Technical

Institute, Panama, from January 27 to February The topic

discussed was: "Ongoing Formation of the Alumni, to Maintain,

Deepen and Live the Christian Principles Received at the School

of Don Bosco." The general topic was subdivided into three

subtopics:

(1) Formation of salesian alumni fot the scope of evangelizing

and for the apostolate

(2) Formation of directors of alumni

(3) Formation of young alumni.

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These arguments which had been treated and discussed at

the provincial and national federation levels created lively debates.

Mr. Licenciado Josd Gonzales Torres, president of the con-

federation, presided. Present also were: Fr. U. Bastasi, delegate

of the federation; Dr. Thomas Natale, secretary general; presidents

and delegates of twenty national federations with the ixception

of Brazil which was represented by Fr. Quilici. To this lisi may

be added: Fr. S. Cuevas, Regional Councillor who accompanied

F . J. Raineri; the provinials, Fr. Vallino, Bolivia; Fr. Valverde,

Ecuador; Fr. Reyes, Paraguay; Fr. Sosa, Peru; Fr. Mellano, An-

tilles; Fr. Odorico, Venezuela. The Minister of Social Action

and the Minister of Education represented the governmenr. Mo-

ther provincial, Sr. Ana Mieza, was present; several directresses

of the alumnae made valuable contributions as well.

In his opening speech at the Congress, Fr. J. Raineri, traced

out the lines of cooperation between the alumni and Salesians

and the other groups of the salesian family. His sources were

the deliberations of GC 21. The opening as well as rhe closing

speeches of the Congress can be found in the "!7orld Confederat-

ion Bulletin." The results are useful for provincials and directors;

they will find valuable pastoral directives to animate the alumni.

2. Meeting at Costa Rica with the Rector Major and provinciats

of Latin America

Four days were spenr to study the theme of the Latin Ame-

rican Conference of Puebla. All the Salesian provincials of Latin

America and four mother provincials of the FMAs took par.t.

After the meeting Fr. J. Raineri presented to the entire assembly

a program for the animation of the salesian family and a program

of the secretary for social communications. This latter program

entailed the formation, pastoral apostolate and exchange of ideas

and material on social communications according to the delibera-

tions of the GC 21. At this meeting the provincials of the

two Latin American regions elected their representatives for the

4.8 Page 38

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-)6-

cootdination of personnel for the uforld Office of Social Com-

munications.

3. Visit to Some American Provinces

Fr. J. Raineri made

keep the provincials

visits to some provinces of the Americas

abreast with the results of the depat-

ment and the secretariate of social communications. He visited

the provinces of Mexico, Guadalaiaru, San Francisco, New Ro'

chelle, Caracas, Ecuador, Bogotd, Chile and Buenos Aites' He

took part in meetings of provincial councils and commissions

entrusied rvith the various tasks of his field. He met with those

responsible at the ptovincial and national levels to review the

activities, programs and problems so as to coordinate the depart-

ment in the formative, pastoral and promotional fields.

The outstanding need is that of dialogue, exchange of infor-

mation and collabotation at the initial and training stages of

Salesian formation to carry out the aim of the salesians family

and social communications.

During this same trip Fr. Raineri took part in the National

Council of the Alumni and Cooperators of Argentina and Chile.

He likewise attended a gathering of ptovincial presidents and

of councils of alumni and numerous meetings with cooperators,

alumni and DBVs. Father spoke on the salesian family and social

communications to some salesian communities, groups of FMAs

and many formation communities.

4. Meetings with ltalian Provincial Delegates

On March 6 Fr. J. Raineri few back to Italy. During

March 10-11 he presided at a meeting of the executive committee

of 1trilorld Ofice of Cooperators. At the UPS he chaired a three-day

study session, March 1,2-L4, on the deliberations of the GC 21

with provincial and national delegates of the salesian family, de-

4.9 Page 39

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-37-

legates of cooperators and alumni of Italy. The results of these

meetings u/ere entered as resolutions for the Salesian C,onference

of Italian Provincials (CISI) to sensitize rhe communities and

those responsible at the local levels to animate their communities

according to the deliberations of GC 21, nos. 6i-79.

5. Visits to Spain, Portugal and Switzerland

Fr. Raineri then made visits to Madrid-Alcall on March

17-19 with similar aims as those of Italy. He met with the

national directors and delegates of cooperators, alumni and some

delegates of the FMAs and DBVs. The resolutions will be

examined by the Spanish Conference.

During the same trip a visit was made to the publishing

houses of Barcelona, March 16; Madrid and Oporto on March 20.

Father visited Lugano, Sv'itzerland. He took part in a

program featuring freedom in schools in the canton of Ticino.

This ptogram was organized by the Sviss alumni with Bishop

Javierre of the Sacred Congregation of Catholic Education as a

guest speaker. This occasion served as rhe kick-ofi for the IV

"Eurobosco" to be held at Lugano in 1981.

6. Visit to Poland

On April 3 the Councillor for the Salesian Family attended

the meeting of the directors of the Confederation of Alumni.

At his meeting several important matters were stressed. Father

teviewed the crux of the resolutions taken at the Latin American

C,ongress; approved the annual financial budget of the confedera-

tion; examined the program for the Asian Alumni Congress of

1980; encouraged active participation in the Year of the Child

and examined the position taken at the rDforld Conference of

Catholic Alumni ad Alumnae (OMAAEEC). After these matters

were attended to, F . J. Raineri flew to Poland. Here he had

4.10 Page 40

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a clear picture of the Salesian dynamism for the growth of the

salesian family especially among the young who form an apostolic

contribution in the Church. He visited the Salesian houses of

formation and those of the FMAs. He met with the rectors

and parish priests of the two provinces who were making their

spiritual retreats at different centers' He had an oportunity to

speak to a number of Salesian communities. Father attended a

gathering of lWorkers of Christ the King, a movement founded

by Cardinal Hlond whose cause for beatification is being considered.

At the conclusion of the visit Fr. Raineri with the delegate

of the Rector Major for Poland and the two provincials, on

May 3, took part in the celebration of the feast of the Blessed

Virgin of Jasna Gora.

7. Symposium and Study Session for Animators of the Salesian

Family

The following members who form the committee: the dele-

gate of the Rector Major for the FMAs; the assistant of the

DBVs; the delegate of the con{ederation of the alumni; the

world delegate of the coopetators; Fr. J. Aubry and Fr. M.

Midali, met on several occasions to work out a program in prepa-

ration fot a symposium and study session for animators of the

salesian family. This symposium is scheduled for September 8

at Villa Tuscolana, Frascati, Italy. The symposium is intended

for those qualified members responsible to direct their tespective

groups of this salesian vocation.

Towards the middle of July each group will, after having

reflected on the main issues, send in the results to the depart-

ment. The department will gather the tesults and prepare the

work for the Septembet symposium. It is hoped that from this

symposium there will emerge competent pastorally orientated

salesian animatots for "the many u'ho with salesians are bearers

of the Founder's desire"; so that we may rcalize "an animation

which, considering its srongly spiritual initial expression demands

5 Pages 41-50

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5.1 Page 41

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-)9

'the charism of priestly ordination"' (cf. SGC, no. 151.; GC 21,

no.588; Const.5: Reg. 30).

8. Secretary for Socia! Gommunications

The sectetary for social communications has prepared with

other members of the stafi a program. This program is in com-

pliance with the mandate of GC 21. The secretary has published

and sent a Notebook, a si:mmary of the program, to the provin-

cials. This program contains plans for the training, animation,

link-up and ptomotion of social communications and salesian in-

formation with deadlines for the various programs.

Fr. H. Segneri, the cenral delegate, has attended several

meetings with those responsible for the training of personnel

for the mass media. These meetings were held at Porto Alegre

and Buenos Aires. He visited centers of Porto Alegre, Belo

Horizonte and Sao Paulo.

The secretafy continues his interest in salesian information

on social communications. The results and findings of the program

eithet sent in or btought back by the superiors will be examined

during the plenary session of the superior council for the months

of June through August. After the data have been examined, a

schedule of projects and responsible personnel for social commu-

nications in the Congregation will be compiled.

9. Appointments and Visits

After consulting with the Rector Major the following ap-

pointments of cooperators have been made: Miss Annabel Clark-

son for the English speaking regions and Mr. Wiily Baumgartner

for North Europe.

The word delegate of cooperators invited by the provincials

of Ljubljana and Zageb visited the rectors, parish priests, young

salesians in formation, animators of the cooperators and other

groups entrusted with salesian activities.

5.2 Page 42

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5. DOCUMENTS AND NOTICES

5.1 The New Province of Bangalore

O Hydonbrd

Guntur

Ardrr Ld.3h

cudd.9.h

8.ng.lolb I

Pelivola

5.3 Page 43

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-41 -

INDIA

Province of Bangalore

Sacred Heart of Jesus

Canonically erected with decree of March 19, 1979

Provincial: Fr. Thomas THAYIL

Vicar: Fr. Joseph Kevrrpune:DATHrr,

Economer: Fr. Mattherv UznuNNrerrr

Councillors: Fr. John Lur.rs

Fr. Matthew Me,nuverHRArL

Tenporary address ol prouincial residence:

Kristu Jyoti College

Bangalore 560 036

India

Telephone: 58212

Houses ol tbe new proaince:

- !nN5n1orB: Kristu Jyoti College

Cocurx: Don Bosco Oratory with dependent centers:

CocsrN Penunurnv: Don Bosco'Veffare Center

CsBcer,ewr: St. Joseph Parish

QurroN: St. Stephen's Parish

- Cuopepeu: St. Anthony's Industrial Institute with dependent

centefs:

Hyosneseo: St. Theresa's Church

GuNtun: St. Michael's Indusrial School with dependent

centers:

Guntun MaNceracrnr: Don Bosco Prem Nivas

BneHuexeKoDUR: Catholic Church

PerrvBre: Sacred Heart Church

- InTNJIIAKUDA: Don Bosco High fthool

5.4 Page 44

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-42-

- Korecrnr: Mount Don Bosco

- MurreKARA: Don Bosco High fthool

- Per,rvrre: (to be opened)

5.2 Appointment

New Provincial

According to article L69 of the Constitutions the Rector

Major with his Council has named as provincial:

Fr. Matthias Lara Diez for the Province of Bilbao, Spain.

5.3 Missionary Personnel for 1978

1. Neu Missionaries lor t978

1.1 During the yeat of. 1978,45 Salesians left for the missions:

26 priests, 9 brothers and 10 clerical students.

7.2 Our missionaries came from the following countries: Belgium

1 (1.0.0); France 4 (4.0.0); Ireland 1 (1.0.0); Italy 15

(10.2.3); Mexico 1 (1.0.0); Middle East 1 (1.0.0); Phillipines

1 (1.0.0); Poland 5 (3.0.2); Portugal 2 (0.2.0); Spain 12

(2.5.5.); Yugoslavia 2 (2.0.0).

1.3 Of this number 2I (I4.6.L) were sent to Latin America;

t8 (9.2.7) to Africa; 6 (3.L2) to Asia.

Five missionaries reached Brazil; 4 Central Africa; 4 the

Middle East (3 will be destined for Africa); 4 Mexico; 3

Bolivia; 3 Cape Verde; 3 Marocco; 2 Argentina; 2 Japan;

2 Petrt1' 2 Zaire.

One missionary was sent to the following nations: Chile,

Columbia, Ecuador, Ethiopia, Gabon, Macao, Parugaay,

South Africa, Philippines for Timor, Thailand and Venezuela.

1.4 These provinces have contributed the following numbers:

Lo&, Poland, 5; Milan, Paris and Verona 4 each; Barcellona,

5.5 Page 45

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-43-

Bilbao, Leon, Madrid, Napoli and Venice 2 each. Each of

the following provinces conributed one missionary: Belgium

(North), Ireland, Italy (Central), Mexico (Mexico), Middle

East, Phillipines, Roman-Sardinia, Valencia (Spain), Ljublja-

na, Zagreb ( Yugoslavia ).

Our missionaries have come from 10 nations and 2L difierent

provinces; they rvere sent to 22 provinces and 22 diflerent

counffies.

2. Requests for Missionaries

2.7 During the year 1978 more than 80 confteres requested to

be sent to the missions.

2.2 From January 1, 1979 to date (May 15, L979) 47 requests

have reached the Rector Major's desk: 23 priests, 1 deacon,

1 brother, 15 clerical students and 7 novices.

2.3 It is worthy of note that 22 of those requests came from

India and 2 fuom the Phillipines.

2.4 Vhile it is evident that a good number of those who have

made their fequests cannot leave fot the missions fot reasons

of their studies, yet we hope that others will make requests.

Now more than ever the words of Our Divine Lord ring

true: "The harvest is plentiful, but the laborers are few."

3. Inaitations lor Missionaries

3.L Every month there are requests from bishops of Africa

for missionary petsonnel.

).2 \\Tithin the next few months definite plans will be taken

for a Salesian presence in Liberia, Benin and Senegal. Our

presence at Addis Abeba is also being considered.

The Superior Council will pronounce itself on requests made

from Sudan and Kenya.

3.3 After the visit of Fr. G. \\7i11iams to Papua-New Guinea,

the Ptovincial of the Phillipines was invited to make an on

5.6 Page 46

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-44-

the spot visit to study the requests and the possibility of

our presence amid those promising and primitive people.

Our presence is not only a possibility but advisable and

ufgent.

3.4 During the month of January 1979, a priest confrere went

from Australia to the western side of the Island of Samoa.

Here he worked at a school and a youth center in the

meantime studying the possibility of our presence among

the young people of the island.

Two ptiest confreres from India have already been slated

for this mission should we decide by the coming fall to

enter this field.

4. Conclusions

4.1 It is disconcerting and a motive of serious reflection when

one considers the problems of the missions. Looking at the

entire missionary picture of Asia and Africa in terms of

statistics we find that 96.3Vo of Asia and 72.l5Vo of

Africa is non-Christian.

Catholics of Africa comprise l2.2Vo of the population, while

Asia only 2.6Vo. In other rvords, the non-Catholics total

more than 2 billions

with )13357,000. It

-is

Asia vith 2,218,571,000; Africa

wonhy of note that u,hile Europe

averages 5.4 priests for every 10,000 inhabitants, for Latin

America it is only 2.0, Affica 0.4 and Asia 0.1.

4.2 IUore than a century ago the great missionary Lavigerie

searched for volunteers with the invitation which is more

discouraging than inviting: "I need men of faith and courage.

I can only promise poverty, rials and suflerings of every

kind. It is exactly this which gives me the courage to

ask fot petsonal sacrifice."

4.3 The Church even today needs men of such caliber. Thank

God that there are such men in the Congregation. To

5.7 Page 47

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-45-

this end the GC 21 has desired to push the new frontier

of our missionary presence and of renewal of the confereres

to the sorrow-filled appeal of Our Divine Lord.

5.4 Ten Years of Fraternal Solidarity

1. On March 1969 the first contribution to the Fraternal

Solidarity Fund was made to the Economer General. The sum

of L. 150,000 by the Don Bosco Institute, Borgomanero, was

soon followed by another of L. 500,000 by the Bearzi Institute,

Udine.

2. On

contributions

tMo athrechfun1d97h9av-e

reaecxhaecdtltyhetesnumyeoaf rLs.7afjtj,eOr )-j,29th4e.

The distributions are as follow:

Africa:

L. 61,000,000 (plus)

Latin America: L. 300,000,000

Asia:

L. 210,000,000 (plus)

The remaining sum has been distributed to Eastern European

counries and non-Salesian u,orks over the world.

3. What follows is a province by province account of the

total contributions received and distributed. Anonymity is kept

by the prefixed-initials.

Province

Contributions received (1)

XA (3)

19.996.040 (4)

3.850.000

2.500.000

1.000.000

1.068.125

690.000

10.s65.14s

4.370.000

(1) Sum sot by prcvince to Center for Solidarity Fund

(2) Sum sent by Center to province

(3) Convmtional prefired-initial

(4) Sum in Italian Lire

Contributions dfutributed (2)

36.s90.3s2 (4)

19.222.600

3.032.000

20.235.193

6.100.000

17.492.150

25.883.000

21.711.750

5.8 Page 48

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Prcvince

XxUv

xxwx

Contributions received

560.000

30.1 13.430

19.249.863

18.105.410

1.452.940

5.320.000

1.170.000

9.193.000

4.130.000

1.119.139

1.900.000

1.300.000

3.040.000

40.194.105

1 1.758.100

8.964.000

19.815.000

56.335.000

1 1.026.050

10.027.000

38.435.280

48.488.000

1.374.000

1.030.000

3.160.500

6.411.000

10.805.214

3.585.500

167.000

942.000

3.358.780

2.117.719

32.760.000

8.227.000

12.418.020

1.200.000

1.s00.000

138.000

1 3.557.500

2.1s2.540

502.600

2.720.000

39.719.800

798.750

Contributions distributed

112.000

3.600.000

2.890.000

3.564.300

29.974.000

32.445.13s

51.642.900

500.000

1.000.000

2.825.000

2.450.000

1.000.000

6.187.500

7.600.000

27.489.000

21.735.750

9.740.000

1.950.000

2.317.s00

1.590.000

1.208.450

1.000.000

26.564.500

8.304.305

15.254.190

1 5.877.300

11.080.000

3.500.000

2.737.000

12.060.000

2.500.000

7.375.000

15.349.000

5.9 Page 49

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Province

zzZHll

-47-

Contributions received

1.808.500

2.997.740

5.685.666

3.656.700

700.000

4.798.342

8.007.399

6.248.750

5.321.000

29.419.206

78.553.270

2.851.875

1.000.000

13.545.625

500.000

10.035.000

50.000

500.000

Contributions distributed

8.800.000

1.500.000

7.800.000

10.400.000

500.000

1.021.286

10.469.300

I 1.067.000

500.000

16.198.000

32.882.427

7.672.500

30.723.400

1.450.000

4.495.000

Our missionaries are grateful for these generous con*ibutions

which have been instrumental in carrying out evangelical projects

and humanitaian assistance.

Good has been done not onlv to those who have benefitted

but also to those who have given in a spirit of fraternal solidarity.

5.5 Fraternal Solidarity (2Sth Report)

L. CoNrnrnurrNc PnovrNcps

Arurcnrcl

Argentina, Buenos Aires

Argentina, Bahia Blanca

U.S.A., West

L. 8,150,000

1,209,176

8,175,000

5.10 Page 50

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Asre

India, Bombay

Eunopr

Belgium, South

Italy, Addatic

Italy, St. Matk

Holland

Total contributions lrom Nooenber 23, L978-

May L5,1979

Cash on band

Sutn distributed on May L5, 1979

500,000

561,000

,0,000

7,600,000

L4,552,400

40,997,586

48,888

4L,046,474

2. DrsnunsEMENT

Avrenrce

Argentina, Cordoba: hospital needs

L. 3,150,000

Antilles, Haiti: ieeding and education of

poor children

Argentina, Bahia Blanca: support of mis-

500,000

sionary

1,000,000

Argentina, Bahia Blancaz for a poor parish

and Youth Center at Trelew

1,00o,ooo

Brazil, Campo Grande: catechetical center

,00,000

Brazil, Manaus: for the Holy Family Mis-

sion

Chile, Puntarenas: fot a scholarship

1,3oo,ooo

835,000

Colombia, Ariari, Puerto Lleras: work

equipment

500,000

Ecuador: scholarship for missiology

1,000,000

Mexico, Mexico: scholarship

1,000,000

Uruguay, Las Piedtas: various needs

900,000

6 Pages 51-60

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6.1 Page 51

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-49-

Asre

Burma, Prefecture of Lashio (from Hol-

Iand)

Korea: (from the United States, rU(est)

India: Calcutta: for a parish (Holland)

India: Calcutta: for catechetical equipment

for the festive oratory of Sonada

India: Gauhati: for the poor farmers of

Umsning

India, Gauhati: for the development of

the Haflong mission

India, Gauhati, Damra: for the consffuc-

tion of chapels in the villages

India, Gauhati: for the lepers of Nong-

poh and Tura

India, Gauhati: for the house of theology

of Mawlai (from Holland)

India: Gauhati, Bengtol: support of young

natives

India: Madras, Tiruvannamalai: for cas-

settes for the young

India; Gauhati, Golaghat: for needs of

the mission (from Holland)

India: Madras, Madurai: for the school

desmoyed by cyclone

India: Madras, Brahamanakodur, for the

construction of a chapel

India: Madras, Pulianthope: for the poor

of the parish

India: Madras, Veeralur: for the econo-

mically and socially deprived

India: Madras, Poonamallee: medicine

for the poor sick

Middle East: for the restorarion of the

church, Nazareth

4,172,000

100,200

1,041,000

500,000

1,000,000

416,000

1,000,000

1,,077,500

1,000,000

300,000

500,000

L,000,000

6.2 Page 52

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-50

Philippines, Cebu: for Pasil (from Hol-

land)

Philippines, Manila: for Tondo (ftom

Holland)

4,L72,500

4,172,500

Eunopp

Italy: for medical assistance to a priest

Italy: youth apostolic activity

Total disbursernefit lrorn Nouernber 2), 1978

and May Lr, 1979

Casb on band

General Total

500,000

400,000

L. 41,037,600

8,874

L. 41,046,474

3. Grrvpnal coNTRIBUTIoN oF FnerunNlr Sorrpenrrv FuNp

Suru reached by May 15, L979

Sunt distributed by sarue date

Sun on hand

L. 7)4,10),284

734,094,420

8,874

6.3 Page 53

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-51 -

5.6 Sfafistics of Personnel

Up to December 31, 1978

PROFESSED

Novices

Brothers

Clerics

o ?E

fla

=r\\E3-

-Ho 0r

=sEg

'E'E

.FEoEa

C) tr

Houses dependent on the Rector Major

Rome,

Ro-e,

Turin,

GUenniverearlastiety

Mother House

III

I 22

I 18

I 23

105

Italian and Middle East Region

Adriatic (Ancona)

Central (Turin)

156 I

40 2

213 5 1 159 7

tl I 2 202

6 11 402

Liguria-Tuscany (Genova) 199 6

Lombardy-Emilia (Milan) 343

86 J

11 J 275 I

9 457

Southern (Naples)

Novara-Swiss (Novara)

282 4 2 63 4

191 J

lt 9 t6 380 4

5 2 274

Roman-Sardinian (Rome) 285

Sicilian (Catania)

342

Subalpine (Turin)

343

9 I 81

111

22 26 426

14 36 445

16 t6 494

42622

Venetian (Mogliano-Ven.) 210 2 1 70 1 t2 15 311

Venetian West (Verona) 203 1 2 58 I 10 6 28t

Middle East (Bethlehem) 113

5 165

Central European Region and Central Africa

Austria (Vienna)

143

Belgium North (Brussel) 217 1

Belgium South (Bruxelles) 113

France South (Lyon)

147

France North (Paris)

224 I

Germany North (Cologne) 127

Germany South (Munich) t7t 5

Jugoslavia Slov. (Lj ubljana) 97 5

Jugoslavia Croat. (Zagreb) 75 2

Holland ('s-Gravenhage)

75 I

Behind Iron Curtain

2t I

36 I

4l 6

84 6

24 1

35 7

Afr. Central (Lubumbashi) 127

21 J

176 J

I 20 266 J

129

186

268

184

288

43322112

5 35 167

)

115

42 ,, 12 165

6.4 Page 54

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PROFESSED

Brotherg

Clerics

*ii

.FEoEa

=qoT

^oa

irq;

UAi

Proainces d.ependent on Rector Maior through delegate

I l,fl i I I

Poland North (Lodz)

Poland South (Krakow)

335

304

1l 89

Novice

FoF

Q lq

lit 483

397

Iberian Region

Barcelona

Bilbao

C6rdoba

Le6n

Madrid

Seville

Valencia

Portugal (Lisbon)

198 6

51 2 17 35 309 2

I 129

1 62 9 26 62 290

146

t2 7

6 171 2

183 2

69 t6 l3 38 321

25t

156

177

4 2 106 42

1 44 I

4t J

25 65 495

4 12 2t8

13 25 264

52l11t4

31 121 2 1 60 4 l4 7 209

English SPeahing Region

Australia (Oakleieh)

Great Britain (Oxford)

Ireland (Dublin)

U.S, (New Rochelle)

U, S, (San Francisco)

72 {

170 4

r25 1

189 8

95 2

Latin Amcica: Atlantic Region

Argentina

Bahia Blanca

Buenos Aires

C6rdoba

La Plata

Rosario

Brazil

Belo Horizonte

Campo Grande

Manaus

Porto Alegre

Recife

Sao Paulo

Paraguay (Asunci6n)

Uruguay (Montevideo)

151 J

199 J

134 I

118

127 1

123 2

94 4

134

65 1

138 4

4 13 118 3

3l 3

25 I

9 15 232 10

2 22 176 10 I

59 8 t2 48 324 18 5

36 J 10 18 164 4

18 2

23 I

27 1

25 J

13 I

22 2

13 I

8 185 2

5 32 263 6

18 166 3

6t 2 4 120 6

1 11 150

,, 2l 182 4

5 19 177 5

4 14 137 I

3 13 128 8

9 102 2

8 39 213 4

83 4

6 162 3

6.5 Page 55

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-53-

PROFESSED

Novice

Brothen

Clerics

a lOA" 6J

UA tr]F

o lq

Latin America: Pacific-Caribean Region

Antilles (Santo Domingo) 118

Bolivia (La Paz)

22 I

18 I

Central Am. (S. Salvador) 727

26 2

Chile (Santiago)

155 1

30 1

Colombia (Bogori)

130

Colombia (Medellin)

Mexico (Guadalajara)

98 1

Mexico (Mexico)

Perri (Lima)

110 4

Venezuela (Caracas)

t92 2 I 34 J

Ecuador (Quito)

181

1 27 170 8

4 1t

99 2

5 24 184 12 I

8 24 219 13 I

4 18 200 3

5 11 133 12

9 15 135 J

3 22 120 5

1 13 144 6

5 26 263 10

7 26 253 15 J

Asia

China (Hong Kong)

Phillipines (Makati)

Japan (Tokyo)

India: Bombay

Calcutta

Gauhati

Madras

Korea (Seoul)

Thailand (Bangkok)

Vietnam

109

48 I 7 4 169 l2

103

8 82

24 49

ll2sM0s2

lltsz

lrs

112

28 7 26 66 23s lzz 2

140 I

2t3 2

t7 1

56 2

34 8

39 15

29 120

27 123

7 13

332 lZ+

4ts lzs

lI +

19 4

loe

TOTAL

11.035 152 15 2.7s8 212 574 712 16.458

lo,,

6.6 Page 56

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-54

5.7 Directory, 1979, First Volume: Corrections and Updating

Change the telePbone numbers olz

p. 169

p. 170

p. 172

p. 17)

Frascati Capocroce: 942.03.94

Frascati Lituani: 942.05.07

Giel: (31) )5.01.02

Montesson: 952.$.80

Paris Aligte: )45.68.75

Paris Turbigo: 274.L0.2)

Fribourg: 24.19.77

Correct addresses of:

p. 168 Caen: add 60, tue d'H6rouville

p. 169 Epron; Foyer Ptre Robert

Gdex J 15

Epron

14510 Thaon

p. 169 Giel: E.S.A.T.

Giel

61210 Putanges

p. 172 Paris Residence Don Bosco Rdsidence Don Bosco

393 bis, rue des Pyrdn6es

75020 Pans

p. 17)

Saint Dizier: Estic

1 bis, rue du MarCc.,hal de Lattre de Tassigny

B.P. 3

52101 Saint Dizier

p. 173 Fribourg: Alricanum

Route de Yrgnattaz, 57

CH - 1700 Friboutg

p. 272 Gerona: Casa Salesiana

P, San Juan Bosco, 1

Gerona

p. 4t1 Macau: Instituto Salesiano

P.O. Box 455

Macau

p. 4t7

Cebu Lawa-An: Don Bosco Missionary Seminary

Lawa-an, Talisay, C'ebu 645)

Phillipines

(Please note

that

Lawa-an

the

name

district,

6.7 Page 57

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-55-

Talisay of a zone and Cebu, island and province. Cebu

is written without an accent.)

Correctio,tts:

Antonini Alfonso, priest: in community of Roma Tuscolana

Guerriero Antonio, priest: in community of Casa Generalizia

Pialliazzi Archimede, priest: pro teftporc in Shillong

Rasmussen Arigo, priest: in community of Casa Generalizia

Romaldi Renato, brother: in community of Casa Generalizia

Zanardini Giuseppe, priest: in province of Paraguay, Colegio Salesiano Sagrado

C.oruz6n, Asunci6n

Deletionst

Confreres whose information has been sent in according to insffuctions

given in ASC (Cf. "Dispositions and Norms", ASC. no. 29l, r.L).

Confreres whose names appear in ASCs under "Deceased Confreres."

Coalreres uho

'Wiera Stefano.

entered.

diocesan

clergy:

Goggi

Attilio,

Tuzzolino

Filippo,

Confreres who baue obtained dispensation lron oowsz Alonso Giovanni,

Alvaro Rodrigo, Angelino Alberto, Cantarella Antonio, Dockweiller Ermanao,

Espejo Alberto, Fenoglio Michele, Guedes Aginaldo, Gutierrez Raimondo (Leon),

Martin Ges (Martin), Mujica Luigi, Pereira Ignazio, Santamarta Filippo, Poltronieri

Ilario, Uthai Giusepe.

Confrere uho terminated his uoto: Vidacit Nicola.

Suspensiont

The two folloving houses have ceased operation

Saarbrucken, p. 181

Sevilla-Macarena, p. 318.

6.8 Page 58

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-56

5.8 Deceased Confreres

AGRA Anthony, priest; b. Palmares, Pernambuco-Brazil, 10.5.1899; d. Niteroi,

Brazil, 15.2.1979 at 80 yrs; 58 prof; 50 yrs. priest.

BAJUK Anthony, priest; b. Bozjakovo, Jugoslavia, 1.3.1913; d. Zagreb, Jugo-

slavia, 2.2.1979; 66 yrs; 46 prof; 36 yrs. priest.

BAOUERO Joseph, priest; b. Cieza, Murcia, Spain,25.3.1910; d. Villena,

Spain, 1.2.1979; 69 yrs; 50 prof; 38 yrs. priest.

BABONE Biagio, priest; b. Foglizzo, Turin, 2.2.1902: d. Sordevolo, Vercelli,

8.3.1979; 77 yrs; 60 prof; 50 yrs. priest.

BEJNAROWICZ John, priest; b. Grasnogorka, Polan, 16.2.1931; d. Szczecin,

Poland, 9.12.1978; 37 yrs; 27 proft 16 yrs. priest.

BBIGATO Joseph, Bro.; b. Bedizzole, Brescia, 21.'1.1912; d. Brescia, 12.3.1979:

67 yrs; 31 yrs. prof.

BUSON

Padova,

L3u0c.1ia.1n9o7,9p;ri4e9sty; rbs.;S3.2Pipetrrool

Vimirano, Padova,

21 yrs. prlest.

10.5.1929;

Conselve,

CABRINI William, priest; b. S. Sisto, Reggio Emilia,'l 1.3.1892; d. Ramos

Mejia, Argentina,21.2.1979; 87 yrs; 71 prof; 64 yrs. priest; provincial 13 yrs.

CAPECCHI Lawrence, Bro.; b.

nova-Sampierdarena, 22.3.1979;

Borgo S. Lorenzo, Firenze,

67 yrs; 44 yrs. prof.

2i.3.1912;

Ge-

qLEGG Henry, priest; b. Accrington, Great Britain, 29.10.1903; d. Cowley,

Oxford, Great Britaln, 25.4.1979; 75 yrs; 58 prof; 48 yrs. priest.

C_OLL,Joseph,

16.3.1979; 68

Bro.; b.

yrs; 50

yErsst.acphro, f_.Lerida,

Spain,

8.11.1910;

Barcelona,

Spain,

DA ROLD Henry,

65 yrs; 47 prolt

priest; b. Belluno,26.5.1914;

38 yrs. prlest.

Loreto,

Ancona,8.4.19Z9;

DOMITROVITSCH

San Paulo, Brazil,

S1t8e.2p.h1e9n79, ;p7ri2esytr;s:b' .49Supmroeft;en4dloyrfr,sA. uprsietrsiat.,

19.10.1906;

FILUSTEK Ladislaus, priest; b. Povazska, Czechoslovakia, 7.5.1907; d. Lima,

Peru, 16.2.1979; 55 yrs; 34 prof; 25 yrs. priest.

GRIGNON

29.3.1979;

Albert, priest; b.

55 yrs; 34 prof;

Quedillac, France,

25 yrs. priest.

29.10.1924;

Caen,

France,

JESTIN Andrew, priest; d. Plouguerneau, Finist6re, France,22.8.1930; d.

Angers, France, 1.3.1979; 48 yrs; 28 prof; 15 yrs. priest.

LECOMTEG Julius, priest; b. Gien, France, 9.5.1910; d. Dormans, France,

23.3.1979; 68 yrs; 45 prof; 42 yrs. priest.

LENDVAY Julius, prlest; b. Goganfa, Hungary, 27.7.1903: d. Sumeg, Hungary,

20.4.1979; 76 yrs; 52 prof; 45 yrs. priest.

LUONI Celso, Bro.; b. Busto Arsizion, Milan, 6.11.1903; d. Genova-Sampler-

darena, 12.1.1979; 75 yrs; 54 prof.

MOLINA Emanuel, priest; b. Pichi Leuff, Argentina, 29.1 .1905; d. Bahia

Blanca, Argentina, 28.3.1979; 74 yrs; 57 prof; 46 yrs. priest.

6.9 Page 59

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-57-

MONTI Louis, priest; b. Mazz6,

74 yrs; 55 prof; 47 yrs. priest.

Turin,

13.6.1904;

Genoa-Ouarto,

21.4.1979t

PAGNIN

33 prof;

IVarcellus, priest;

23 yrs. priest.

Camin,

Padova,

20.11922,26.3.1929;

52 yrs;

PEREIBA

24.'1.1979;

Joseph, priest;

67 yrs; 50 prof;

Aracajri, Brazil,

yrs. priest.

1.9.191i;

Lorena,

Brazil,

dPE. RVEaZlenEcmiaa,nuSepl,aipnr,i1e8s.t3;.1b9. 7S9.;9P2edyrorsd;e70lapMroefz;-g6u0itay,rOs.repnrsiee,itS.'paln, 1.i.1g82;

PRIETO Emanuel, Bro.; b. Sandianes, Orense, Spain, 8.12.i890; d. Malaga,

Spain,30.10.1978; 88 yrs; 65 yrs. prof.

PRIMO Joseph, Bro.; b. Pinerolo, Turin,28.12.1907;

Turln, 3.4.1979; 71 yrs; 31 yrs. prof.

d. Luserna S. Giovanni,

PULEO Joseph ,priest; b. Misterbianco,

tania, 17.2.1979; 61 yrs; 44 prof;34 yrs.

Catania,

priest.

10.6.1917;

pedara,

Ga-

RAUCO

62 yrs;

Mario, Bro.;

33 yrs. prof.

Leonessa,Bieti,7.8.1916;

Leonessa,

Rletl,8.l.i9Z9;

ROLDAN Julian, Cl;_ b.

31 yrs; 12 yrs. prof.

Cuenca,

Spain,

25.2.1948;

Alcoy,

Spatn,

i0.S.i9Z9;

BOUMMAN Spiridion, priest; b. Beirut, Lebanon,

Israel, 11.2.1979;94 yrs; 74 prot;65 yrs. priest.

14.12.1884;

Bethlehem,

29_5C.4+.1tI947l!-9N; l

4-J6oysersph; ,3- 8prpierosft;;

Busto Arsizio,

yrs. prlest.

Milan,

22.10.1932;

Rome,

S.CHMIDT.\\,tjcfr-ry-l,

Hungary, 16.2.1979;

priest;

72 yrs;

b-._

Dpororofg; ,47Huynrgla. r-yp,rie2s0t..12..t906;

Szombathely,

SCOLARO

Amazonas,

ABnrtahz,olln, y1, .4-p.1r9ie7q9;t;

b. Montagnana,

43 yrs; 26 prof;

Padova,

16 yrs.

26.8.1935;

priest.

Juaret6.

5917NylSrsl ;V4in1cpenrot,f;p3ri0esytr;sb. .prVieesnt.osa, Potenza, 7.9.1921; d. palermo, 26.3.1979;

glt|F.!!^Viqt9r, priest;

5.12.1978; 78 yrs; 52

b. Piotorwtce, poland,

prof; 33 yrs. priest.

23.1.t.1900;

Jaciazek,

poland,

I145!!.^4U.1_9E7_9L;L

Gaetano, priest-;

67 yrs; 50 prof;

b. Cervera, Spain,

39 yrs. prlest.

6.6.1912;

Guayaquil,

Ecuador,

I2E4r.y1L0E.1N97C8a; s7im6iry, rBsr;o3.;8by. rZsu.cpierloefc. , poland, t; 8.1.191 d. Sabinowo, poland,

T1R9A79Z;ZE6R5AyrSsa;lv4a4toyr,rsB.rop.r;ofb. . Bandazzo, Catanla, 6.1 1.19,l3; d. patermo, 11.2.

TR^EGGIA

988 yrs;

Alfred, priest; b. Vedrana,

76 prof; 69 yrs. priest.

Bologna,

fi.4.1881

; d. La Spezla,23.4.1979;

VIET, Anthony,^prigs!

Recife, Brazil, 9.8.'1978;

b. Pfaffschwende, Saxony, Germany,

94 yrs; 69 prof; 62 yrs. priest.

14.12.1884;

yVqLL4qTOry Douglas, priest; b. Sittwe, Burma,

India, 17.1.1979; 76 yrs; 54 prof; 48 yrs. priest.

11.12.1902;

Shillong,

6.10 Page 60

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7 Pages 61-70

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7.1 Page 61

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-59-

5.9 Necrology (chronological order) - list of our deceased

confreres to be inserted in the necrology

January 8

Brother: Rauco Marlo f Leonessa, Rieti, 1979: 62 yrs.

January 12

Brother: Luonl Celso f Genova-Sampierdarena, 1979: 75 yrs.

January 17

Fr. Wollaston Douglas t Shillong, 1979: 76 yrs.

Ianuary 24

Fr. Perelra Joseph f Lorena, Brazil, 1979: 69 yrs.

January 30

Fr. Buson Luclano f Conselve, Padova, 1979: 49 yrs.

*Pr:r.1..

Fr. Baquero Joseph f Villena, Spain, 1979: 69 yrs.

February 2

Fr. BaJuk Anthony I Zagreb, Jugoslavia, 1979: 66 yrs.

February 1l

Fr. Roumman Splrldur f Bethlehem, Israel, 1979: 94 yrs

Brother: Trzzera Salvador f Palermo, 1979: 65 yrs.

February 15

Fr. Agra Anthony f Niteroi, Brazil, 1979:80 yrs.

February 16

Fr. Fllustek Ladlslaus f Lima, Peri, 1979: 72 yrs

Fr. Schmidt Mlchael f Szombathely, Hungary, 1979: 72 yrs.

February 17

Fr. Puleo Joseph f Pedara, Catania, 199: 6l yrs.

7.2 Page 62

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7.3 Page 63

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February l8

-61 -

Fr. Domltrovitsch Stephen f S. Paulo, Brazil, lglg:72 yrs.

February 21

Fr. Cabrlnl Wlllam f Ramos Mejia, Argentita, 1979;97 yrs; provincial 13 yrs.

March I

Fr. Jestin Andrew f Angers, France, 1979: 48 yrs.

March 3

Fr. Barone Biagio t Sordevolo, Vercelli, 1979: 77 yrs.

March l0

Cl. Roldan Wllllam f Alcoy, Spain, 1979: 3l yrs.

March 12

Brother: Brlgato Joseph f Brescia, 1979: 67 yrs.

March 16

Brother: Coll Joseph f Barcelona, Spain, 1979: 68 yrs.

March 18

Fr. Perez Emanuel f Valencia, Spain, 1979: 92 yrs.

March 22

Brother: Capecchl Lawrerrce f Genova, Sarnpierdarena, 1979: 67 yrs.

March 23

Fr. Lecomte Jultus f Dormans, France, l9Z9: 68 yrs.

March 26

Fr. Pagnln Marcellus f Padova, 1979:, 52 yrs.

Fr. Slnlsl Vlnc.ent f Palermo, 1979: 57 yrs.

March 28

Fr. Molfna Emanuel f Bahia Blanca, Argentina, lg79: 74 yrs

March 29

Fr. Gr{gnon Atbert f Caen, France, 1979: 55 yrs.

7.4 Page 64

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7.5 Page 65

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63-

April I

-lr

Fr. Scolaro Anthony f Juaretd, Brazil, 1979l.43 yrs.

April 3

Brother: Prlmo Joseph f Luserna, Turin, 1979: 71 yrs.

April 8

Fr. Da Rold Henry t Loreto, Ancona, 1979: 65 yrs.

April 15

Fr, Tarnrel Gaetano t Guayaquil, Ecuador, 1979: 67 yrs

April 20

Fr. Lendway Jultus f Sumeg, Hungary, 1979: 76 yrs.

April 2l

Fr. Monti Louls f Genova, Quarto, 1979: 74 yrs,

April 23

Fr. Treggia Alfred f La Spezia, 1979: 98 yrs.

April 25

Fr. Clegg Henry f Cowley, Oxford, England, 1979: 75 yrs.

Fr. Scaimplnl Joseph f Rome, 1979: 46 yrs.

August 8

Fr. Vlet Anthony f Recife, Brazil, 1978: 94 yrs.

October 24

Brother: Tekien Casimir f Sabinorvo, Poland, 1978: 76 yrs.

October 30

Prieto Emanuel f Malaga, Spain, 1978: 88 yrs.

December 5

Fr. Splnek Victor f Jaciazek, Poland, 1978: 78 yrs.

December

Fr. BeJnarowlc'z John f Szczecin, Poland, 1979: 37 yrs.

7.6 Page 66

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7.7 Page 67

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7.8 Page 68

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