Acts_1971_263.ASC :: RM Letters

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ll. Special General Chapter

Letter of the Precapitular Commissions to the confreres.

ll[. lnstruction and norms (nothing in this issue).

lV. Notiflcations

EHroelcytiFoanthoefrthaend"

Don Bosco

the Bector

MVoaljuonrt'seelrestt"erinotno

Saleslan Bishop - New Provincial - Fraternal

UasnoSdlideearcdruietlyav.er lolnpsmtietuntte--

The

New

V. Activities of the Superior Gouncil and proiects of genoral interest

Vl. Documents

URnedsecrrdipetverleo:pm" eDnot.n Bosco Volunteers D - Letter of Cardinal Vlllot re:

Vll. Pontiflcal Magisterium

Flfth anniversary of the closlng of Vatlcan Council

atheism and the formation of semlnarians to dialogue

wllith-

The study of

the secularized

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of man (Pope Paul at

Spotlight on youth -

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Vlll. Necrology (1st list ol 19711.

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I. LETTER OF THE RECTOR MAJOR

Turin. March 1971.

My dear conlreres and sons,

In the last issue of the Acts I gave you news of the beatification

of Father Rua in l97l and I said I would return to the subject later.

That is the purpose of my present letter and I fulfil it not metely as

a duty but through a sense of great joy at being to treat with you on

this matter, since this event is rich in significance for our Family and

indeed for each one of us.

Don Rua's Cause has been a slow and laborious one, during which

ewsevhveeernyreilotyeu-mr Casonsndluglariensgipzaegtcdito.noNfisohwiesn,lgiafaetgtehwdiasisnmthothomreeonuptgrohinclyesth-seolifIfesmeoeigfkhitnhtgeegvCeehnnuursicnahey

renewal, our Founder's first successor is to receive the ecclesial seal of

sanctity. This seems to me to be a loving and bountiful gesture of

Providence ofiering us this gift of great price; at the same time it is

a warning and a reminder of those perennial and essential values that

are at the root of all Chdstian life and especially religious life.

A recall to sanctity

Let me state clearly that Don Rua's beatification is a recall to our

fundamental vocation to sanctity. In saying this I anticipate an objection

that

dear

ccoounlfdreateriss.eIsinn'cteirttaoinutqoufarptelarcse-,

f,u1, I hope, not

even anachronistic,

among you, my

to speak about

sanctity today?

Admittedly the word << sanctity >>, with all its implications, seems

to have disappeared from so much so-called religious literature. Never-

theless it cannot be expunged from the life of the Church and still

less from the life of consecrated religious. To do that would be to

obliterate the word, with all its values and obligation, from the Gospel

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itself and from the constant dortrine and life of the Church which

inherits and fulfils the Gospel message.

But there is more to be said than that. In our very own times,

more than two thousand Fathers of that same Vatican Council II

that << flung open the windows of the Church > did not by any means

delete sanctity in its documents. How could they without betraying

theit mandate? On the contrary, they re-studied and re-established the

teaching of the Gospel, of the Apostles and of the unbroken line of the

Fathers of the Church, recalling the entire People of God to its primary

vocation to sanctity. That call, in fact, consists in living the Gospel,

the whole

witnessing.

Gospel

a life that in itself is a marvellous form of

At the Council a certain bishop had this to say: << In the United

States the only Gospel many atheists came into contact with was the

Sraerisoatudesrnesdothrienpyrethmaecehmteidntobhugoetstpseittoeanlsk.innTohwaectmiimoonprae-cat bwoofaustthatihsttoe<s<seGtewodsopbmeylent>he-drceus1sr1iesoid1stirtsiny1

white. That first curiosity led on to wanting to hear about One who

was still unknown to them and in whom these good women believed

so much as to consecrate their lives to Him, giving up everything that

life, beauty and ease could promise them so as to dedicate themselves

to the service of others. twhat a marvellous way to start constructive

dialogue with those who are f.ar avtay! >>.

Even a mere glance at the documents of Vatican II cannot hide

the recurring summons to pursue holiness addressed to even the most

diverse ranks of God's People. To bishops, workers, contemplatives,

mCoisusniocnilardieosc,ummeanrrtisedrepceaollptleh,epnrieecsetsssaityndorfesligainocutsity-,

to all alike the

indicating always

the ways and means thereto. Let us refer to at least some of these

conciliar statements.

Luraen Gentium affirmed clearly and solemnly: < All the faithful,

whatever their condition or state, are called by the Lord, each in his

own way, to that perfect holiness whereby the Father Himself is

epveerfnecmt o"re(Lfo.Grc.e1fu1ll)y.

In another passage the same Constitution expresses

this commitment of the simple but genuine Chris-

tian: << All of Christ's followers, therefore, are invited and bound to

pursue holiness and the perfect fulfilment of their proper state )>

(L.G. 42).

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Ptofessionals of holiness

-4-

\\7hat of us consecrated religious? The Church of the Council

declares us professionals in that {ollowing of Christ, that conformity

to Christ which consists substantially in holiness and which conse-

quendy renders us capable of witnessing to the sanctity of the Church

by imitating the poor and obedient, virginal and praying Master. Here

again Lurnen Gentium says verbatim: < Religious should carefully

consider that through them, to believers and non-believers alike, the

Church truly wishes to give an increasingly clearer tevelation of Christ >>

(L.G. 46).

If we desire to be bravely sincere then we must recognize that the

fundamental problem, nay the very raisolt d'€tre of. the religious life

is the sanctity of its members. The primary and palpable purpose of

those so-called structures and of the persons who exercise authority

in religious life is precisely to make the path of holiness easier for those

in theit care. A spiritual writer gives this interesting definition of the

exercise of authority in religious life: << To command means to help the

religitrus do the will of God, in other words to become holy > (Padre

Anastasio, Ascolto di Dio).

It is on these evangelical and conciliar lines that so many souls in

the Church of God move and work even today. True, they don't seek

notice, they find little space in newspapers, but their presence is none

the less real, none the less effective their action. A careful and attentive

look reveals them, however, and they provide faith and hope in the

midst of 'so many signs that could lead one to think of a humanism

which, according to one writer, one might identify rather with

fusthand diabolism.

Providentially such souls are found in all ranks of God's People,

among those who have the highest responsibilities in the Church's

hierarchy, among humble religious and hidden apostles, among layfolk

dedicating themselves through a sense of dutiful Christian commitment

to the difficult tasks of social and political progtess, among unassuming

workers, among those who often endure acute daily sufiering, and

even among men immersed in business a{Iairs who do not allow them-

selves to be imprisoned or contaminated

a sense of justice and evangelical charity.

them

all these convey

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Two modern examples of holiness

Among the many names we could mention I would like to dwell

on two: Pope John and Cardinal Bea. tWe can speak tranquilly about

these not merely because they are known to all but also because we

are no longer restricted by that sense of respectful reserve which is

natural when talking of the living. These two great figures were our

contemporaries; there u/as a big difierence between them but both,

we may say, thirsted after holiness. Convincing proof of this was not

merely their exteriorly impressive lives bur, more so, their interior

spirit.

l7hoever reads Pope John's Journal ol a Soal and Cardinal Bea's

Diary finds himself confronted by two giants of living holiness in our

very own times. Indefatigably.and with youthful ardour, even in old

age, they multiplied their activities for the Kingdom of God; they

systematically nourished themselves by simple, filial contact with God,

ceaselessly polishing and purifying their human personality to conform

it as much as possible with that of Him who represented the vivid

and thrilling ideal of their lives, Christ Our Lord.

Following the life of Joseph Roncalli one sees on almost every

page, we might say, of the Journal ol a Soul his obvious and constant

pfeoccupation concerning his personal sanctification. Take, for example,

this extract during his retreat for his 80th birthday in 196l: << I am

very f.at from attaining this holiness in fact, although my desire and

will to succeed in this are whole-hearted and determined >>. In order

to bring his will to bear upon actual practice he then quotes and

applies to himself some excerpts from a precious little booklet by the

gevreeantmAonrtehosonyfoRr othsemhinoilin-essgorefahtisnolifteo: nly intellectually but perhaps

<< Reflect on this thought, that sanctity consisrs in being willing to

be opposed and humiliated, rightly or wrongly; in being willing to

obey; in being willing to wait, with perfect serenity...; in acknowledg-

ing all the benefits you receive and your own unworthiness; in feeling

a gteat gratitude to others; in respect for others and sincere chaity;

in tranquillity, resignation, gentleness; in the desire to do good to

all

a'Sn7dithineuxntrceemaesinsgimwpolircki.t.y.

>> (Stresa, 1840, La perlezione uistiana).

and naturalness Pope John adds: < I find

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it comforting to note that these are simply the applications of my own

special motto, which I took from Baronius: Oboedientia et Pax. Jesus,

You are always with me. I thank You for this doctrine, which seems

to follow me wherever I go ,r.

I think it impossible to gauge Pope John accurately merely by

those unforeseeable and courageous gestures of his that u/ere so pregnant

with goodness; one needs to know also the source of nourishment from

which he constandy drew in his ever-firm determination to get close

to Christ,

holiness.

his

Model

in other words, his actual efiorts after personal

I mentioned Cardinal Bea and it is interesting to read what he

said to Fr. Schmidt, his private secretary who also edited his Diary.

\\il7hen he was elected President of the Secretariate for Christian

Unity the Cardinal had already turned eighty but that did not prevent

him from making numerous journeys in Europe, four to the United

States and one to Constantinople. In the fust nine months of 1962

alone he gave twenty-five interviews to the press, radio and television.

At the Council he read four oficial reports, besides speaking on nineteen

occasions in his personal right as a Council Father. After his election

as Cardinal he presented 260 difierent publications to the press, includ-

ing eight books that have been translated into four or five other

languages. Here certainly we face a man of extraordinary activity, all

the more amazing on account of his age. After his death the discovery

of his regularly kept Spiritual Diary brought to light and revealed the

source of the marvellous energies of this man who was one of the

central personalities of the Council.

The notes he made on his life and on his understandably arduous

spiritual progress were written with sincerity, constant diligence and

humility, revealing spiritual depth and richness, with an unwearying

concern and daily effort to approach Christ his Model. He never tired

of repeating to himself before God that in the midst of the vast work

confronting him each day, the determining element was to be a profound

care for

for the

shuisccsepssitiorufahl ilsifeap-ostnoolict

merely for his own salvation but

activity. Repeatedly he remarks

also

that

apostolic action is the more deep-rooted the more intimately it is

tinked with Christ, whose docile instrument he must be.

Other ideas arise constantly in his Diary, e.g. Christ must be the

centre of his life, but for him the love of Jesus signified also the

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constant eflort to become Christlike and this above all in genuine love

of neighbour, in humility and in serene acceptance of the Cross.

Don Bosco's message

Deat confreres, here we are faced with a perennial reality which

unfortunately all too often today is either ignored or, u/orse, twisted.

The most fervid activity is truly successful and a rcal apostolate

only when it is the projection of out love for Christ. Jesus, for the

apostle, is at once the source, guide and goal of his whole life: this

substantially is sanctity. Thanks be to God, even today we have in

todhwiveninCeChouunrrggcrehegw-ahtiioc2nhpd-is,

even if in diIlerent forms and situations, in our

not a few souls who are energetically living this

in practice the fulfilment of the Council's exhor-

tation to us religious: As <,< they seek God before all things and only

Him, the members of each community should combine contemplation

with apostolic love. By the former they adhere to God in mind and

heart; by the latter they strive to associate themselves with the work

of redemption and to spread the Kingdom of God >> (Perfectae Cari-

tatis, 5).

But for us as faithful sons it is natural to 's/ant to hear what our

Father says about sanctity. Don Bosco has indeed something worthwhile

saying.

At the dawn of the Congregation Don Bosco said to Don Rua,

who was the first Novice Master at Valdocco: << The first aim of our

Society is the sanctification of its members. Let each one impress this

well on his mind and heart, starting with the Superior General and

right down to the last confrere. No one is necessary in the Society.

God alone must be the head, the absolutely necessary Master >>.

As you see, on this point our Father speaks with a clarity and

decision that leave no room for doubt. Nevertheless it is well to recall

that Don Bosco was no mere die-hard, fearful of change, a severe

ascetic of mediaeval monasticism. He was a man consumed by dynamic,

untiring and enterprisingzeal for the good of his neighbour, but precisely

on this account he understood, and desired his sons to realize that the

point of departure and arrival for everyone who enters, lives and works

in the Congregation, is God. As he himself clearly repeated on numetous

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occasions and confirmed by his own example, all t}is is identified with

the sanctification of the members of the Society.

Don Rua's reply

At this stage we may ask how Don Rua responded to this precise

programme of sanctification given him by Don Bosco. The reply is

given us by people who knew him well and who rwere at the same

time experts regarding holiness.

Before quoting authoritative judgments passed after his death on

Don Rua's sanctity I would like to recall the observation of Mama

Margaret on young Michael Rua in the early heroic days of the Oratory.

Speaking to Don Bosco she said: << John, all the boys here are good but

Rua excels them all >>. This judgment was to hold good throughout

Don Rua's life.

The great Archbishop Andrew Ferrari of Milan, whose own Cause

for beatification is in progress, often repeated that if the ancient

custom of public proclamation of sainthood by the voice of the people

still held, he himself would at once have taken the initiative regarding

Don Rua.

Cardinal Cagliero (a man not so easily pleased), who Iived alongside

Don Rua for so many long years, could say of him at the Process:

<< In Don Rua there ,il/as no such thing as -[ or my, but only God >.

Finally, Fr. Rinaldi testified thus at the Process: << Pius X spoke

with great veneration to me of Don Rua, whom he knew well, and

concluded by saying that Don Rua was a wise man, emphasizing the

word and adding, << He was a saint! >>.

But what were the features of this sanctity now recognized by the

Church, what aspects can interest us who live at a period so greatly

difierent from the one in which Don Rua lived and worked? I shall

select a few which seem particularly relevant.

<< Ineffable goodness r>

The Milan daiy L'Ossert)atore Cattolico of 6 June 1902 gave this

portrait of Don Rua: << Going on for 64 yearc of age, he is tall and

thin, with t}re face o{ an ascetic, radiating inexpressible gentleness and

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kindness. His voice is slight and modest, recalling that of. the Founder

who in his simplicity knew how to seek the most delicate fibres of his

heart and make them vibrate. He is a man of inefiable goodness and of

exttaordinary activity r>.

\\7hen hardly twenty-eight years old, Don Rua was the Rector at

Mirabello and Fr. Cerruti later declared: < I always remember his

indefatigable industry, that fine and delicate prudence of his in govern-

ing, his zeal for the religious and moral, the intellectual and physical

welfare of the confreres and boys. I still recall so vividly the, I shall

not say fatherly but maternal charity with which he nursed me when

I fell ill in 1865 >>. Especially in that last sentence of that early portrait

I feel there are aspects of Don Rua's sanctity which are much valued

by modern spirituality, elements that obviously presuppose others

that are perhaps Iess noticeable but even more essential.

That < inefiable goodness > inherited from the Father and mentio-

ned by the newspaper was always preserved and became ever more

obvious and impressive as Don Rua gradually took over the government

of the Congregation. There were innumerable witnesses to this, people

most worthy of trust who often gave their testimony under oath.

Ptofessor Piero Gribaudi of the University of Turin, who enjoyed

$eat f.amiliarity with Don Rua, declared: ,.r His greatest afiection went

out to the lowly, whom he treated exactly as he did persons of high

rank. It even appeared that the more lowly a person was the more

courteously he treated him >> (Process, pp. 654-7$).

Among so many facts about this < inefiable goodness >> I would

like to quote two that seem to me to be significant.

In our archives we have 115 letters written by Don Rua all in

reply to other letters sent him over the course of some years by a poor

confrere who was sick and depressed. lWhat is most impressive about

them is the fact that each reply was written with an exquisite charity

that disregarded all his previous letters. Not much efiort is needed

surely to appreciate all the patience, understanding and goodness in

him that could only arise from a charity that was deeply lived.

The other episode reveals an obvious and delicate understanding

and a loving condescension that only an exceptional mother could have

for a child who asks for something beyond the limits of all discretion.

A certain cleric could not succeed in composing the words of a hymn

he was supposed to sing on the feastday of his Rector, Fr. Guidazio.

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He got the incredible idea of writing to Don Rua, the Superior General,

asking him to compose urgently a hymn metrically adapted to the

music already in hand! A few days before the feast the cleric received

the hymn so boldly commissioned from the Rector Major. Each one

can draw his own conclusions.

We can understand therefore how Don Rua could declare to the

Salesians in the Argentine immediately after the death of Don Bosco:

<< The great charity which infused the heart of our beloved Don Bosco

of holy memory animated his example and words and sparked ofi the

love which God placed in mine so that I felt galvanized by his love.

Hence if in succeeding him I have not inherited the great virtues of

our holy Founder, I feel that Our Lord has granted me his love for

his spiritual sons... I consecrate all my days and all the moments of

each day to you... And so I pray for you, think of you, and act on

your behalf as a mother does for her only child >.

Extraordinary activity

The other aspect of Don Rua's sanctity which I wish particularly

to bring out is that extraordinary activity mentioned in that Milanese

newspaper.

It seems incredible that a man of his fragile frame and of such

delicate health could stand up to such'intense and vast daily activity,

interesting himself in the widest range of Salesian apostolate, promot-

ing and actuating enterprises which at that time appeared extraordinary

and daring. His example is a valid intimation and spur to us also today

not to tarry in static and sterile forms of activity which obviously do

not respond to the needs of souls.

The mainspring of all Don Rua's activity is to be found above all

in the teaching and example of Don Bosco which he absorbed over

the long years spent at his side. Don Bosco repeated in word and

work: << Not penance and discipline, but work, work, work >>.

Needless to say this spirit of work propagated and exemplified by

Don Bosco is an element of sanctity linked with prayer. The Acrs of

the XIX General Chapter speak very meaningfully in this regard,

stating: << Prayer and work are the two joined hands which must never

be separated, still less opposed. Jesus Himself has given us the example

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in this >>. Don Rua had assimilated the Salesian asceticism of work

really well.

As a young Salesian he himself had come close to death on account

of overwork and on that occasion the good Father said to him, I<..

don't want you to die: you still have much work to do >>. Don Bosco

was right, and who could measure from then onwards the bulk of

Don Rua's incessant work and his innumerable achievements? Even

beyorid the government of a Congregation still in its infancy Don Rua

found time for many other enterprises.

Whilst busying himself above all as spiritual guide of the confreres

through his edifying circular letters and numerous meetings, he gave

his attention also to the Oratories (for which he had inherited Don

Bosco's love), the Missions, the Cooperatots, the Past Pupils, and to

all sectors of the Salesian apostolate.

Not content with all this activity he somehow managed to undertake

numerous journeys in order to meet his sons in their actual field of

work. He was called the << salesman of charity >> and in the course of

twenty years covered many thousands of kilomeues. How much indeed

those journeys cost him! He never got used to the sea travel (one

long torment for him ), the wearying nights endured as a third-class

passenger of the poor trains of those times, the continual changes of

bed, food, uses and customs which gave his fragile body unimaginable

fatigue and sufiering.

Sensitivity and openness to the problems of the times

Allow me to mention some of the enterprises which demonstrate

Don Rua's open-mindedness, sensitivity and dynamism.

He promoted and organized six congresses for the Salesian Coop-

erators, starting with the international gathering at Bologna. On that

occasion the Ciuiltd Cattolica said: << The international Congress of

Salesian Cooperators at Bologna has been a splendid example of religious

industry and the Salesians deserve praise for knowing the times and

how to work in them, having chosen the poor and the workers as

their apostolate >>. For the first time in the history of such congresses

cotrespondents of sixty neu/spapers were present: 39 ltalian, 4

Spanish, 7 Austrian, 4 French, 1 German, 3 Swiss, 2 English.

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Perhaps few Salesians, particularly among the younger generations,

know the great and practical interest Don Rua took in the workers

and their problems. He was on very friendly terms with Lion Harmel,

a gteat leader in the workers' movement in Eutope at that time. At

Valsalice in 1891 Don Rua welcomed 4,000 workers who, under

Harmel's direction, stopped ofr. at Turin to pay homage at Don

Bosco's tomb before going on to Rome. In a speech at their lunch

that day he brought out the conspicuous place that labour and the

Christian worker held in the life of Don Bosco, expressing his own

lively admiration for their social efforts. That these words of his were

not mere facile compliments can be proved by one fact among many.

During the last yearc of the nineteenth century and the first of our

own, Italy went through difficult and sometimes very grave times on

account of the social and labour disturbances taking place in the

newborn industrial society. At Turin in 1906 the labourers in the

big Poma textile factories went on a strike that lasted several weeks

and gravely harmed the workers themselves. The two sides could not

reach an agreement and Don Rua, a personal friend of the director,

set himself to the task of using his influence until finally, on Sunday

10 July, after a long meeting he was able to announce to all the

workers that a teasonable and advantageous settlement had been

arrived at by both sides and work could be resumed next day.

Regarding u/orkers it is worth recalling the fine eflorts Don Rua

made to help and direct Cesarina Astesana, a great social worker in

Turiri. Avoiding any effort to make himself a substitute trade-unionist

or mob-instigator he acted always as a priest, a wise counsellor and

a Christian guide to the leaders of the workers' movement. On the

social front Cesarina Astesana fought against three enemies: Sunday

v/ork, excessive hours of labour, grossly inadequate wages. Behind

this great trade-unionist stood Don Rua, ofiering prudent advice and

even economic aid.

The wellspting

In the midst of his intense and extraordinary activity, and often

surrounded by grau. dificulties, Don Rua had to confront complex

problems and situations that were frequently extremely painful. One

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_x3_

might ask, then, how ever he found time for all this enormous mass

of work and enterprises without becoming exhausted, maintaining

instead that serenity of his attested to by so very many witnesses. I

think the reply can be found in this affirmation of Fr. Francesia: << Don

Rua found his rest in prayer >>. One could perhaps go further and say

that in prayer and contact with God Don Rua found not only rest

but also renewed strength to practise daily that motto of Don Bosco's,

per

seek

cent

souls,

by his

and

most

sfoauitlhsfuallodniesc>i>p-le.

a programme

adopted

one hundred

Actually, in spite of varying shades and characteristics, the dynamism

of the saints always has one only source of energy: faith. They have

a faith that sees the Invisible, the supernatural, and brings about

continual communion with God. This communication is a colloquy,

inflamed by charity until it explodes into that unquenchable thirst to

give oneself to one's neighbour, in order to bring him along to Him

whom one loves and to whom one has vowed one's life explicitly

through love.

That was precisely Don Rua's case. Only when one sees how

impregnated his life was by the supernatural can one explain all the

dynamic force of his unwearying activity and its success. Within the

compass of this letter it is not possible to exemplify and document all

this fully, but whoever commendably reads the biography of Don Rua

will see at once the truth of what I have said.

<< The Pope's Ptiest >>

I think it would be a serious omission to say nothing about an

aspect of Don Rua's sanctity that seems to me to be intimately bound

up with his spirituality, with the very source of all his activity as a

Salesian, priest and superior. If in fact it is true that, following his

Fathet's example, Don Rua found in the Eucharist and the Blessed

Virgin the strength and assurance to be able to respond with serene

and joyful generosity to the call that each day resounded in his heat,

it is no less true that in his daily life he saw and found in the Pope

the clear light and guide of all his action.

Don Rua always looked to the Pope with the eye of faith but

ever, like Don Bosco, with the heart of a devoted and faithful son.

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Providence reserved for Don Rua even more than for Don Bosco very

hard and even heroic trials to prove this loyalty and docility. During

his rectorship the Holy See issued various decrees that seemed to

strike at the very roots of certain raditions in the Congregation that

were considered important and characteristic of our spirit. Don Rua

felt deeply the blow caused by these unexpected arrangements but in

spite of his grief he at once became a champion of obedience to the

dispositions of the Holy See, inviting the Salesians, as mue sons of

the Church and of Don Bosco, to accept them serenely and with faith.

In 1959 in front of the caskets of Don Bosco and St. Pius X in

St. Peter's Square, Pope John defined Don Bosco as << the Pope's

priest >. In an autographed letter to our dear Ft. Ziggiotti the same

Pontifi affirmed: <.< One cannot fully understand the spirit that always

animated Saint John Bosco if one forgets his very special devotion to

the Chair of Peter >>. Even in this Don Rua reproduced the spirit and

likeness of his Father, for he was another Don Bosco.

St. Pius X, who unwittingly put the faith and obedience of Don

Rua to the test, was able later (24 July 191,4) to say of him to Mgr.

Salotti, defender of several causes of beatification: << Don't forget

Don Rua. I find in him all the heroic virtues that malce a saint. \\tr7hy

are the Salesians delaying in starting his Cause? In him we are con-

fronted by a great Servant of God! >>.

But to round ofi this papal re-affirmation of what Don Bosco himself

thought of Don Rua, I would like to recall your attention precisely to

the constant attitude of Don Bosco, Don Rua and all their successors

concerning the Pope and the Holy See, their obedience based on faith

and love translated into humble but heartfelt service. That attitude is

the irreplaceable prerogative transmitted by Don Bosco to the Con-

gregation and to all his sons.

In these times of easy but not always logical contestation and

criticism in the Pope's regard, we who feel and boast of being heirs

of our Father's spirit should feel ourselves committed to being filially

docile and faithful to the teachings and directives of the Pope. Let

us state clearly that

would be not only

foanreyigdnifiebruetnct oomrp-letewlyorospep-osedantyocoriuticraslpairttitituadned

definitely un-Salesian. Don Rua gave magnificent example of this,

born of suffering, proving once more that when obedience is accepted in

a spirit of faith it always ends in triumph.

2.5 Page 15

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Don Rua's invitation

-15-

But now we must conclude.

At the beginning of this letter I said that the beatification of Don

Rua comes to us at this juncture in our history as a gift and as a wam-

ing. Precisely in view of our impending Special General Chapter it is

our duty and in our true interests to evaluate both the award and the

message implicit in Don Rua's being raised to the altars.

Even though Don Rua lived in an environment and in an historical

and cultural clime difierent from our own, that is no excuse for

disregarding the message. As a modern writer, Carlo Snider, says, the

spirituality of our times, even though difiering from the past, does not

reject sanctity (Osseruatore Roraano, I-2February l97l). The Christian

of today knows that in the lives of the saints < God vividly manifests to

men His presence and His face > (Lurnen Gentium, 50). Snider

continuesl << The man of today looks to the saint not only for the

stimulus of example but also for the support and evidence of a witness

of life and action analogous to what he himself as a Christian must

render each day of his earthly life to God, the Church and men >>. That

statement is true for every Christian and especially binding on religious

and Salesians.

Precisely in view of our Special General Chapter I feel we should

take note actively of the reality to which the image of Don Rua's

Salesian sanctity recalls us. At the beginning of his rectorship, in outlin-

ing his objectives to the Salesians, he expressed the complete loving

commitment he felt towards each of them and concluded; < One thing

alone I ask of you: Become holy! >>.

My dear confreres, we can be assured that both Don Bosco and Don

Rua would say the same thing to us today. The first and ultimate aim

of our Congregation is, and should be in fact, our sanctification in

harmony with all the other objectives, means and modes of apostolate

to which we are called. The vitality, nay the very life itself of the

Congregation is subservient to and ultimately bound up with the

presence of holiness in it. An echo of the sentiments of Don Rua and

Don Bosco can be found in those of Paul VI: < The Church needs

your sanctity >r. Such appeals can be neither ignored nor underestimated.

Let each of us, in his own r6le of responsibility, pray and work

towards ensuring that the Special General Chapter recall the message

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-16-

iootswf eonlfutr-imFeasathnadenrtdhanethdneogffiuvhteuisrfeuf.ilrlTsathnissducwecfeiielslscobturea-lthreetshrpeeopnmlsyeesostoafgteihteofofvrethrteyheCssoheuulorcuohrf

the Congregation renewed. \\Tithout it, all the fine work done before

and during the Special General Chapter risks nullification. May God

assist and comfort us in order that this animating force may happily

mateialize in the Assembly of the Congregation.

I send you my afiectionate greetings in the Lord.

Fr. L. Ricceri

Rector Major

P.S. From various provinces I have received replies to the invitation

to prayer in preparation for the Special General Chapter, and I thank

God and those responsible for the many fine ideas adopted. Very many

of our bishops, the Mother General of the Daughters of Mary Help

of Christians, and the President of the Don Bosco Volunteers have

also replied with fervent generosity to the request for prayers. The

whole of our great Family is mobilized spirituallyl \\Thilst awaiting

word from tlre other provinces, I would like to express sincere thanks

to all, confident that these prayers will be intensified with the approach

of the Chapter.

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II. SPECIAL GENERAL CHAPTER

Letter of the Precapitular Commissions to the Confreres

Resumé of work

On the eve of the momentous Special General Chapter we feel a

compelling need to inform the Congregation of the ultimate preparatory

stages. Possibly what we say in the brief space and time allowed may

permit certain confreres to send final suggestions towards planning the

lines of our renewal clearly and perceptively.

I. Initial organization of the Commissions

As arranged, on 10 December 1970 the thirty confreres of the five

Precapitular Commissions arrived at the retreat house of the Roman

Province, « Villa Tuscolana », near Frascati. Even those from a great

distance arrived on time, the only absentee being our Polish confrere,

Fr. William Nocon, who could not obtain a permit to come to Italy.

Work commenced on 11 December with concelebration, Fr Scrivo

presiding. At 9 a.m. the first discussions centred on fixing the purpose

of the work and defining general criteria concerning it. This at once

brought to light the type of service needed. By working very intensely

the Commissions would have to draw up by the end of February

working instruments for the members of the General Chapter -

instruments which, on the one hand, could help towards the direct

reading of the whole mass of documents and, on the other, could

provide a basis for the eventual deliberations at the Chapter itself.

This was the objective kept in mind and on that same day means were

studied for making it the coping stone of the previous work carried

out by the Congregation for the Special General Chapter itse!f.

2.8 Page 18

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----- 18 -

Judging by trends already previously discussed at Turin by the

Moderator, Fr. Scrivo, with sorne members of the Pre-Capitular Com

missions, it seemed that the most practica! work would be the drawing

up of a document destined at the Chapter itself to be submitted to

questioning, discussion, specification or even fundamental objection.

The idea, then, was to compose a « guinea-pig » text, bearing in

mind all possible kinds of rearrangements to which it might be subjected.

Necessarily such a text would have to correspond to certain valid

and practica! criteria. Above all it would have to be. the outcome of

all the documentation elaborated by the Congregation. Moreover, it

must respond to the fundamental appeal for « renewal ». Facing the

fact of various conflicting opinions, at times there would have to be a

choice corresponding to the deepest desires beyond possible contrasts

dictated by various local needs. Reasons would have to be given for

the preference made and hence it was agreed that in addition there

would be a commentary pointing out the various alternatives contained

in the previous documents and stating the motives for the choice made

in the text.

In this way all the written . matter drawn up by the single com

missions would have a composite nature: a) A report summarising

the opinions of the confreres and especially those of the Special

Provincial Chapter; b) A blue-print ( Scheme/text); c) A commentary

supporting the choice made in the blueprint and indicating the alter

natives not adopted.

The report and the commentary involved a special task. If the

text prepared were to be rejected because of basic objections, the

voice of the Congregation could still be found in the original documents

indicated by the text. The commentary would give the arguments for

and against any definite choice made. In this way the reasons given

in the commentary could be discussed and elaborated by the Chapter

members in order to give substance to an eventual new fundamental

text.

II. The « thumbnail sketch» of the 2nd Special Provincial Chapters

and ·previous Documents (12-31 December 1970).

Éach commission was provided with the following documents:

a) The original texts of the lst Special Provincial Chapters;

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-1.9-

b) The printed << thumbnail sketch >> (radiografia) drawn up by

the commission assembled at San Tarcisio, Rome, July-August 1969;

c) The booklet << Problems and Proposals > composed at San Tar-

cisio and revised at Caselette by a limited commission in September

1969;

d) The rnodi or individual proposals or points at issue in the order

given in <,r Problems and Proposals >>;

e) The cards with the contributi di studio drawn up by the 2nd

Special Provincial Chapters or by individual confreres according ro rhe

suggestions contained in << Problems and Proposals >>.

Also available to the various commissions were the Acts of the

Special General Chapters of other orders and congregations, theh ad

experimerutum Constiutions, commentaries on Vatican II, renewal

studies on religious life, the Biographical Memoirs of Don Bosco, the

Acts ol tbe Superior Council, and other relevant matter concerning

Salesian history and life.

Even in the first few days it began to be felt that it would have

been very useful to have had the help of previous studies thar concen-

trated on the urgent reasons for renewal. Hence during Christmastide,

in addition to the Precapitular Commissions, certain confreres were

temporatily co-opted for the purpose of drawing up studies on the

three {ollowing subjects. a) Signs of the times, i.e. the outstanding

characteristics of our era which, taken in the Gospel context, permit

us a glimpse of the reality which should control them, viz. the advent

of the Kingdom of God, the historic plan of salvation today; b) Yaticau,;r

II's dynamic directives for renewal; c) Actual religious life in the

Church today.

These special studies helped to give clear definition to the termi-

nology which one could foresee being much used in the written matter

of the Precapitular Commissions and then in the actual work of the

Special General Chapter.

It was also feli that it would have been useful to have had a

thumbnail sketch of the 2nd Special Provincial Chapters analogous to

that of the First. Unfortunately this would entail a certain loss of

time and energy and involve the risk of rushing the work abeaAy

scheduled. However, considering the tasks of the Precapitular Com-

2.10 Page 20

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-20-

missions, it was considered worthwhile and wotk was commenced at

once on drawing up such a report.

The weeks preceding Christmas flashed by, some confreres sacrific-

ing their holiday time in order to make up on work to be done by the

commissions.

III. The work ol tbe single commissions, January-February 197L

The commissions were composed according to the five basic Themes

which formed the framework of the 2nd Special Provincial Chapters,

viz. a) Nature, End and Works of the Congregation; D) Life.conse-

crated to God in the Salesian Congregation; c) Salesian formation;

d) The btructures of the Congregation; e) The new Constitutions.

1) Around Epiphany the 5tb Commission completed its thumbnail

sketch based on material concerning the Regulations and Constitutions

-witthhethfiersLt sgtroCuopmtmo igsseitoanbrwehasict hofwitasswfionrdki.nIgt

thereupon joined

itself submerged

forces

by an

enormous mass of documents which seemed likely to hamper its

keeping up with the programme of work.

2) Up to January 14 the 4th Contmission spent its time going

through the material of the 1st Special Provincial Chapters, integrating

the radiografia drawn up at San Tarcisio and mapping out that of the

2nd Special Provincial Chapters. Simultaneously it went ahead with the

provisional condensed draft of the blueprint on << Structures )> accord-

ing to the scheme aheady advanced in << Problems and Proposals ,,

and in the 1st Special Provincial Chapters: a) General criteria for the

renewal of structures; b) Local structures (Houses, etc.); c) Provincial

structures; /) Regional structures; e) Global structures; l) Coadjutors

in the compass of structures. Typed copies of the Schemes \\)r'ere then

discussed. After this it was possible to draw up and duplicate a first

&aft which was distributed to all the members of the 4th Commission

on 7 February and submitted to the examination of the Superior

Council, whose view could thus be added to those arising from difierent

local situations.

Between 7 and L4 February the material was again discussed within

the commission and two technical problems emerged; a) A choice had

to be made from among the hundreds of different alternatives, and

3 Pages 21-30

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3.1 Page 21

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-2t-

yet the other available alternatives had also to be presented fully and

clearly; b) lt was noted that the problem concerning the coadjutor

confrere could not be thoroughly dealt with in the theme on structures

and hence it was agreed that it be taken up by the lst Commission.

The underlying principles guiding the 4th Commission in drawing

up its basic blueprint and its corresponding commentary were:

a) To draft structures that would be practicable in persons, corl;

munities and the specific Salesian mission;

b) To ensure that the organisation would correspond to the

requirements of co-responsibility and collegiality.

Delicate problems of the spirit in connection with the projected

renewal came to light: certain types of collegial structures would

necessitate re-thinking on the idea of the Salesian Family, brotherliness

and fathediness in the family, and on obedience. These points were

indicated to the commissions entrusted with the theme from the

angles of mentality, relationship with the Founder and living tradition,

viz. the lst,2nd and 3rd Commissions.

3 ) The 3rd Commission succeeded during the Christmas season

in finalizing its thumbnail sketch of the 2nd Special Provincial Chapters,

at the same time taking note of the Acts of the 1st Special Provincial

Chapters.

On 11 January a first rough copy of its material was ready and in

the meantime it was able also to draft a first outline of its Scheme or

blueprint and its commentary. By splitting up, one group was able to

busy itself with the aims and general trends concerning formation,

whilst the other studied practical suggestions. This work was completed

on 7 February. As a result of the discussions held it was found necessary

to eliminate from the document of the first group what was abeady

contained in that of the second, so as the better to coordinate the two

texts. The final edition of the combined text or blueprint appeared

on L9 February and each member of the Precapitular Commissions

received a copy.

The guiding-lines for the drawing up of this blueprint were almost

entirely those suggested by the Special Provincial Chapters. In accord-

ance with their desires the commission exerted itself to propose meth-

ods that would cause formation to be based on practical Salesian life.

It sought moreover to blend elements that would lead to unity of

3.2 Page 22

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-22-

spirit with others that would leave provinces the possibility of training

their men according to the necessary diversifications demanded by local

apostolate.

4) The 2nd Comrnission could only conclude its re-examination of

the lst Special Provincial Chapters and the radiografia of the 2nd by

the end of January, considerable work being caused by the contributi

di studio in regard to the <( Praying and Apostolic Salesian community >>.

In early February it determined its guidelines for the drawing up

of its Schemes, choosing as its pivot not mere theory to be applied

but the existential human problem itself, i.e. thp needs of the Salesian

today as a man andas a membe-r of a community.

Discussions on this ended only towards mid-February and on the

21st duplicated copies of the proposed Schemes were distributed among

all the Precapitular Commission members.

5) The Lst Comrruission combined with the 5th Commission in

early January. From among the

the Special Provincial Chapters

multiplicity of themes dealt with by

it selected those which it considered

to be of capital importance for the renewal of the Congregation:

a) The charism of the Salesians of Don Bosco; 6) Mission; c) Salesian

spirit; d) The Salesian family as made up of persons committed to

the implementation of Don Bosco's mission today; e) The proper

l) << form > of the Salesian Congregation; The Oratory of Don Bosco

as a criterion for renewal of Salesian activity; g) Salesian pastoral

action; b) Schools; i) Parishes; l) Missionary activity; A) Forms and

means of social communication.

The work involved was complex and fatiguing, with fear of not

being able to finalize all the texts within the fixed time. In early

February, therefore, it was decided to split into two groups: the one

to discuss and polish up the general themes, the other to deal with

Salesian activities. !florking intensely, the members of the Ist and 5th

Commissions succeeded in presenting, between 2l-26 Februaty, the

blueprints drawn up and approved by the two sub-commissions.

IY. Firual stage

The Precapitular Commissions now sought to utilize the remaining

days in the best manner possible for the advantage of the General

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-D-

Chapter by means of small group meetings, conversations, mutual

checking of documents, observations, suggesting alternatives, additions,

indicating useful facts for each of the commissions.

Y. Salesian laruily lile aruong the comrnission mernbers

At Villa Tuscolana mutual good feeling came about at once with

the greatest naturalness. If anyone found he h1d any spare time he

would at once give it to someone else who needed help in research

work, documentation, typing, etc. Prayer united all. The Goodnight

was given in turn by the commission members, with information on

the state of pr6vinces in the various continents. Constantly present

was the keen will to make an efiective contribution towards renewal,

the dominant desire being to reject whatever could,result in a mere

re-varnishing of the old, .concentrating rather on the precious seeds

to be found in living tradition and with an ear to the voice of the

Congregation today, ever keeping in mind the contribution of the

young.

On a very brief afternoon visit to Frascati the Rector Major found

there a community that was Salesian, lively, hard-working, open, united,

cheerful, intent on utilizing whatever could be serviceable for the pro-

found renewal towards which, by the designs of Providence, we have

been able to make our own joyful contribution.

And now the work at Villa Tuscolana must draw to an end so

that the working instruments drawn up by it may reach the members

of the General Chapter in good time. The members of the Precapitular

Commissions are convinced that they have fulfilled the service requested

of them by the Congregation in a spirit of total dedication. They return

to their Houses bearing in mind the words of St. Paul, <( some sow,

others reap )> and the hope that < God will give the increase >>.

Signed:

The Members ol the Precapitular Cornnaissions

3.4 Page 24

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IV. NOTIFICATIONS

1. Erection of the << Don Bosco Volunteers > into a Secular Institute

By a rescript dated 5 December l97O and addressed to the Arch-

bishop of Turin, Cardinal Michael Pellegrino, the Sacred Congregation

for Religious and Secular Institutes has conceded its <, nulla osta > for

the erection of the Association of << Don Bosco Volunteers > into a

Secular Institute. The text of the rescript can be found in section VI,

Documents.

2. The Holy Father and the Rector Maior's lettet on Underdevelopment

Cardinal Viflot, Secretary of State to His Holiness Pope Paul VI,

has notified the Rector Major of the Holy Father's satisfaction at the

letter on underdevelopment sent by the Rector Major to the Salesian

Congregation. The text of Catdinal Villot's letter can be found under

section VI, Documents.

3. New Salesian Bishop

The Holy Father has promoted the Rev. Mario Picchi to the titular

episcopal see of Orea, appointing him Auxiliary to Most Rev. Eugene

Santiago Peyrou, Bishop of Comodoro Rivadavia, Argentina.

4. New Provincial

Fr. Thomas Panakazham has been appointed Provincial of Madras,

India.

3.5 Page 25

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5. Fraternal Solidarity

'\\U7e present here the fifth list, which comprises the ofierings between

November last and 10 February. As usual, the destinations are also

named. Ofierings from individual houses or persons have been includecl

in their respective provinces. In all cases the wishes of the donors have

been respected.

Offerings trom prouinces :

Italy

Liguria

Rome

Subalpine

St. Mark, Venice

America

S. Paolo, Brazil

Buenos Aires

Central America

New Rochelle, U.S.A.

New Rochelle Mission Office

TOTAL: Noaernber - 70 February

Preaious residue

TOTAL auailable on 70 Februar"y

Lire

100,000

221,050

350,000

160,000

3,150,000

300,000

625,000

310,000

3,225,000

8,441,050

3,849,677

12,290,727

Destinations:

America

Antilles - Haiti: To buy land for the << Maison

populaire d'Education >> at Cap-Haitien

Argentina: Construction of classrooms, paro-

chial school, Ushuaia

Brazil - Campo Grande: enlargement of radio

installation

Lire 1,000,000

500,000

3,150,000

3.6 Page 26

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-26-

Braztl To Fr. Giaccaia for printing of Cha-

vantes EncycloPaedia

Bolivia: Construction of aspirantate La Paz,

Calacoto

Equador - Cuenca: Study burse for clerics in

Europe

Asia

Vietnam: Construction of phiiorophate, Tram-

hanh (Dalat)

Burma

India and Pakistan

Alrica

Congo: Agricultural Training Cenre, Kansebula

Europe

Countries in Eastern.Europe

TOTAL ol sams assigned

Residue

GENERAL TOTAL

FRATERNAL SOLIDARITY movement in

general up to 10 February 1971:

Total ol offerings

Total ol sams assigned.

Residue

1,750,000

1,000,000

2,000,000

1,000,000

500,000

,00,000

600,000

45o,ooo

L2,250,000

40,727

12,290,727

108,637,047

108,596,320

40,727

3.7 Page 27

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V. ACTIVITIES OF THE SUPERIOR COUNCIL

AND PROJECTS OF GENERAL INTEREST

During the last three months of 1970 the Regional Counsellors made

their last visit of provinces before the Special General Chapter.

Fr. Castillo visited the provinces of Rosario and La Plata in the

Argentine; Fr. Garnero those of Recife and Campo Grande in Brazil;

Fr. Giovannini the Central Province; Fr. Segarra visited various houses

of Spain and Portugal; Fr. Ter Schure visited the Austrian Province

and also had meetings with confreres of Czechoslovakia, Hungary and

Jugoslavia; Fr. Tohill made the visitation of the Visitatory of Bombay.

Besides this, the Regional Consultors held various meetings with

Provincials and Provincial Conferences and presided at various gatherings

of confreres to discuss special problems of the religious life and our

apostolate.

The Rector Major spent most of the three months at Turin prepar-

ing for the General Chapter, but during December he took paff in a

meeting of the Union of Superiors General for the study of problems

of religious life.

The Prefect General, who has charge of the Missions, held a meeting

from 28 to 30 October for confreres in charge of Mission Offices in

Germany, United States, France, Belgium, Holland, Spain and Switzer-

land, seeking for a more efEcient running of their department and a

greater means of help for our Missions.

Fr. Bellido and Fr. Pianazzi have visited various houses of formation,

especially in Italy.

Fr. Pilla has been busy with the work on the new Generalate in

the endeavour to have it fully ready for the coming Special General

Chapter.

Fr. Scrivo has presided at the work of the pre-capitular commissions

for the drawing up of the guide-lines for the General Chapter and for

its actual organization.

Fr. Fiora presided over various meetings of Rectors and Delegates

of. Italy concerning the up-dating of the Cooperators' movement.

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-28-

VI. DOCUMENTS

1. Resctipt of the Sacted Cortgregation for Religious and Secular

Institutes for the erection of the Association of Don Bosco Volun-

teers into a Secular Institute

SACRA CONGREGATIO

PRO RELIGIOSIS

ET INSTITUTIS SAECULARIBUS

Prot. N. I.S.285

Romae, die 5 Decembris 1970

Em.me ac Rev.me Domine,

Sacra Congregatio pro Religiosis et Institutis saecularibus, mature

perpensis omnibus expositis circa canonicam associationis vulgo dictae

<< Volontarie di Don Bosco >> erectionem in Institutum saeculare iuris

dioecesani, dum suscipit vota, ut novum perfectionis evangelicae virgul-

tum magis in dies crescat et floreat, quae sequuntur rescribit:

1) Nihil obstat, quominus, iuxta Constitutionem Apostolicam

<< Provida Mater Ecclesia >>, ipse ad canonicam dictae associationis

erectionem in Institutum saeculare iuris dioecesani procedere valeas.

2) Erectione rite peracta, omnes sodales consectationem seu pro-

fessionem in associatione emissam propere renovent ratione temporis

praecedentis professionis ad omnes efiectos canonicos habita.

3) Singuli Coetus ad associationem iam pertinentes per canonicam

erectionem Instituti ipsius membra evadunt.

4) Bona temporalia, quae Institutum possidet forma iure civili

valida quamprimum in tuto collocentur.

3.9 Page 29

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-29-

Editi a Te decreti erectionis ad hanc Sacram Congregationem exem-

plar una cum Constitutionum textu iuxta animadversiones emendato

transmittere velis.

Quae dum Tecum communico, meam in Te observantiam profiteor

ac libenter permaneo.

Eminentiae Tuae Reverendissimae

E. Heston, c.s.c.

addictissimus in Domino

J. Card. Antoniutti

prael.

Secr.

Em.mo ac Rev.mo Domino

Card. Michaeli Pellegrino

Archiepiscopo Taurinensi

Augustam Taurinorum

2. Letter of Cardinal Villot expressing the pleasure of Paul VI at the

Rector Maior's letter on Underdevelopment

SECRETARIATE OF STATE

N. 171591

Very Rev. Father,

Vatican City.

) December 1970.

The Secretariate of State has received the Acts ol the Superior

Council ol the Salesian Society (July 1970 - N.261) which contains

the full text of the letter sent by Your Reverence to all the members

of your Congregation and which received due and ample comment in

the Catholic press.

I am pleased to inform you that the Holy Father has given great

attention to this document which treats the subject so serenely and

realistically, clearly outlining the attitude of the Salesian Family concern-

ing Underdevelopment in the light of Don Bosco's teaching which is

so highly adaptable to the solution of modern problems and contains

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-30-

that practical sense of charity which, more eflectively than mere words,

can do so much good especially among our poorest and most needy

'brethren.

In tracing out this programme of action for your sons You have

divined also how to point out sincerely and candidly those defects

that can arise in the multiple activity of your Institute, exhorting the

members to a deeper commitment that is more coherent with the

specific vocation indicated by your holy Founder'

In expressing his lively appreciation the Holy Father desires to

encourage all the enterprises and efiorts that your well-deserving Con-

gregation wishes to take on in this new and important field of apostolate,

at the same time sincerely invoking on you, as a pledge of heavenly aid,

His Apostolic Blessing.

I take this occasion of adding my own personal respects.

The Very Rev. Fr. Luigi Ricceri

Rector Major of the Salesians

Turin.

Yours sincetely in Our Lord,

J. Cardinal Villot

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4.1 Page 31

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VII. PONTIFICAL MAGISTERIUM

1. Apostolic Exhortation to dl the Bishops on the fifth anniversary

of the closing of the Second Vatican Council

Beloved brothers,

Health and our Apostolic Blessing.

It is now five full years since, after intense working sessions lived

in prayer, study and fraternal exchange of thought and opinion, the

bishops of the whole world returned to their dioceses, resolved to

ensure << that nothing would block the great river whose streams of

heavenly graces tday " refresh the city of God " and that there would

be no lessening of the vital spirit which the Chrrrch now possesses )>.

Thanking God for the work accomplished, each bishop took back

with him from the Council not only the experience he had of collegialjty,

but also the doctrinal and pastoral texts which had been painstakingly

perfected. These texts were spiritual riches to be shared with our co-

workers in the priesthood, with the religious and with all the members

of the People of God. They were sure guides for proclaiming the word

of God to our age and for internally renewing the Christian communities.

That fervour has known no slackening. The successors of the apos-

tles have worked unreservedly to apply the teaching and directives of

the Council to the Church's life, each of them where the Holy Spirit has

placed him to feed the Church of God, and all of them together in

many ways, but especially in the episcopal conferences and synods of

bishops. In accordance with the hope expressed in our first encyclical

<< Ecclesiam Suam ,> the council deepened the Church's awareness of

herself. It shed more light on the demands of her apostolic mission

in the world of today. It helped her to engage in the dialogue of

salvation with a genuinely ecumenical and missionary spirit.

But it is not our intention here to try to draw up a balance sheet

of the researches, undertakings and reforms, which have been so numer-

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ous since the Council ended. Devoting our attention to reading the signs

of the times, we would like, in a fratirnal spirit, to make tcigether with

you an examination of our fidelity to the commitment we bishops under-

took in our message to humanity at the beginning of the Council: << We

shall take pains so to present to the men of this age God's truth in

its integrity and purity that they may understand it and gladly assent

to it >>.

This commitment was made unambiguously clear by the pastotal

constitution << Gaudium et Spes ,>, tuly the Council's charter of the

presence of the Church in the world: << The Church of Christ takes her

itand in the midst of the anxieties of this age, and does not cease to

hope with the utmost confidence. She intends to propose to our age

over and over again, in season and out of season, the apostolic message )>.

It is of course true that the shepherds of the Church have always

had this duty of handing on the faith in its fulness and in a mannet

suited to men of their time. That means trying to use a language easily

accessible to them, answering their questions, arousing their interest

and helping them to discover, through poor human speech, the whole

message of salvation brought to us by Jesus Christ. It is in fact the

episcopal college which with Peter and under his authority, guarantees

the authentic handing on of the deposit of faith, and for that purpose

it has received, as Saint Irenaeus expressed it, a << sure charism of

ffuth )>. The faithfulness of its witness, rooted in Sacred Tradition

and Holy Scripture and nourished by the ecclesial life of the whole

People'of God is what empowers the Church, through the unfailing

assistance of the Holy Spirit, to teach without ceasing the word of God

and to make it progressively unfold.

Increased effort needed

Nevertheless, the present position of the faith demands of us an in-

cteased effort in order that this word may reach out contemporaries in

its fulness and that the works performed by God may be presented to

them without falsification and with all the intensity of the love of the

truth which can save them. In f.act, at the very moment when the

reading of God's word in the liturgy is enjoying a wonderful renewal,

thanks to the Council; when use of the Bible is spreading among the

Christian people; when advances in catechesis, pursued in accordance

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with the Council's guidelines, are making possible an evangelization in

depth; when biblical, patristic and theological research often makes a

precious contribution to a more meaningful expression of the data of

revelation-at this very moment many of the faithful are troubled in

their faith by an accumulation of ambiguities, uncertainties and doubts

about its essentials. Such are the Trinitarian and Christological dogmas,

the mystery of the Eucharist and the Real Presence, the Church as

the institution of salvation, the ptiestly ministry in the midst of the

People of God, the value of prayer and the sacraments, and the moral

requirements concerning, for instance, the indissolubility of mamiage

or respect for life. Even the divine authority of Scripture is not left

unquestioned by a radical demythologization.

Bishops are authentic teacbers

\\Vhile silence gradually obscures certain fundamental mysteries of

Christianity, we see manifestations of a tendency to reconstruct from

psychological and sociological data a Christianity cut ofi from the un-

broken Tradition which links it to the faith of the apostles, and a ten-

dency to extol a Christian life deptived of religious elements.

All of us, therefore, who through the laying on of hands have received

the responsibility of keeping pure and entire the faith entrusted to us

and the mission of proclaiming the Gospel unceasingly, are called upon

to witness to the obedience we all give the Lord. It is an inalienable

and sacred right of the people in our charge to receive the word of

God, the whole word of God, of which the Church has not ceased to

acquire deeper comprehension. It is a grave and urgent duty for us to

proclaim it untiringly, that the people may grow in faith and under-

standing of the Christian message and may bear witness throughout

their lives to salvation in Jesus Christ.

The Council reminded us forcefully of this: << Among the principal

duties of bishops, the preaching of the Gospel occupies an eminent

place. For bishops are preachers of the faith who lead new disciples

to Christ. They are authentic teachers, that is, teachers endowed with

the authority of Christ, who preach to the people committed to them

the faith they must believe and put into practice. By the light of the

Holy Spirit, they make that faith clear, bringing forth from the treas-

ury of revelation new things and old, making faith bear fruit and

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vigilantly warding ofi any errors which threaten their flock. Bishops,

teaching in communion with the Roman Pontifi, are to be respected

by all as witnesses to divine and Catholic truth. In matters of faith

and morals, the bishops speak in the name of Christ and the faithful

ate to accept their teaching and adhere to it with a religious assent... )>.

Certainly, faith is always an assent given because of the authority

of God himself. But the teaching office of the bishops is for the be-

liever the sign and channel which enable him to receive and recognize

the word of God. Each bishop, in his diocese, is united by his office

with the episcopal college, which, in succession to the apostolic college,

has been entrusted with the charge of watching over rhe purity of faith

and the unity of the Church.

Let us unhesitatingly recognize that in the present circumstances the

urgendy needed fulfi.lment of this preeminenr task encounters more dif-

ficulties than it has known in past centuries.

In fact, while the exercise of the episcopal teaching office was rela-

tively easy when the Church lived in close association with conrempo-

rary society, inspiring its culture and sharing its modes of expression,

nowadays a serious efiort is required of us to ensure that the teaching

of the faith should keep the fulness of its meaning and scope, while

expressing itself in a form which allows it to reach the spirit and the

heart of all men, to whom it is addressed. No one has better shown the

duty laid upon us in this regard than our Predecessor Pope John XXIII

in his discourse at the opening of the Council: In <,r response to the

deep desire of aII who are sincerely attached to what is Christian, Cath-

olic and apostolic, this teaching must be more widely and more deeply

known, and minds must be more fully permeated and shaped by it.

Vhile this sure and unchangeable teaching must command faithful

respect, it should be sti:died and presented in a way demanded by our

age. The deposit of faith itself-that is to say the truths conrained in

our venerable teaching-is one thing; the way in which these truths are

presented is another, although they must keep the same sense and sig-

nification. The manner of presentation is to be regarded as of great

importance and, if necessary, patient work must be devoted to perfecting

it. In other words there must be introduced methods of presentation

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mofe in keeping with a magisterium which is predominandy pastoral

in chatacter >

Saleguard tbe trutb

In the present crisis of language and thought, each bishop in his

diocese, each synod and each episcopal conference must be attentive

lert this ,r"...rury eflort should iver betray the truth and continuity of

the teaching of the faith. \\il(e must beware, in particular, lest an atbittary

selection should reduce God's design to the limits of our human views

and restrict the proclaiming of his word to what our ears like to hear,

excluding on purely natural criteria what does not please contemporary

taste. <( If unyon. ,. suint Paul warns us, << preaches a version of the

Good News difierent from the one 'rr/e have already preached to you,

whether it be ourselves or an angel from heaven, he is to be condemned >>.

In fact it is not we who are iudges of the word of God' It is his

word which judges us and exposes our habit of conforming to this

wodd. < The **k ... and insufficiency of Christians, even of those

who have the function of preaching, will never be a reason for the

church to water down the absolute nature of the word. The edge oj

the sword can never be dulled thereby. The church can never speak

otherwise than. as Christ did of holiness, virginity, poverty and

obedience >>.

b"tt.r

p-daisrs.oinvg-,erleintgus remember

the thought

this: if sociological surveys are

patterns of the people o{ a

useful for

particulat

place, the anxietils and neeJ, of those to whom we proclaim the word

or cod, and also the opposition made to it by modern reasoning through

the widespread notion that ou6ide science there exists no legitimate

form of Lnowledge, stil1 the conclusions drawn from such surveys

could not of themselves constitute a determining criterion of truth.

All the same, we must not be deaf to the questions which today

face a

ing of

believer rightly-*aon.xt ious to acquire

his faith. fu.

lend an ear to

a more profound understand-

these questions, not in order

tJcast suspicion on what is well-founded, nor to deny their postulates,

but so thai we may do justice to their legitimate demands within our

own proper field which is that of faith. This holds true for modern

,un'. g..u, questions concerning his origins, the meaning of life, the

happinfss ,o *hi.h he aspires and the destiny of the human family. But

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it is no less ffue of the questions posed today by scholars, historians,

psychologists and sociologists; these questions are so many invitations

to us to proclaim better, in its incarnate transcendence, the Good News

of christ the Saviour, a message which in no way contadicts the discov-

eries of the human mind but which rather raises that mind to the level

of divine realities, to the point of allowing it to share, in a still inartic-

ulate and incipient yet very real way, in that mystery of love which the

Apostle tells us < is beyond all knowledge >>.

E ncoura ge t beolo gians, e xe ge te s

To those in the church who undertake the responsible task of study-

ing more deeply the unfathomable riches of this mystery, namely theolo-

gians and in particular exegetes, we shall manifest encouragement and

support in order to help them to pursue their work in fid-lity to the

great stream of christian Tradition. In the recent past it has quite

{fignbdttiytsbneoenrmsainid:th<<eThcehoulorcghy,,

being the science of the faith, can Lnly

the community of the believers. !7hen

twhaeyo,loigtyloresejesctistsitbsapsoisstaunladteistsaonbdjeucntd.eTrshtaenrdesligitisounsofrrmeeidnoma

different

affirmed

by the council and which rests upon freedom of conscience is valid for

the personal decision in relation to faith, but it has nothing to do with

determining the content and scope of divine revelation >>. In rike

manner, the utilization of human scientific knowledge in research in

hermeneutics is a way of investigating the revealed data, but these

data cannot be reduced to the analyses thus provided, because they

transcend them both in origin and content.

In this period which follows

rich attainments of biblical and

a Council which was prep-caornesdidbeyratbhlee

theological knowledge, a

amount of work remains to be done, particularly in the field of develop-

ing the theology of the church and working our a christian anthroporojy

tfing into account progress made in human sciences and the quistions

the latter pose to the mind of the believer. we all recognize, not only

how important this work is, but also that it makes partiiular demands;

we understand the inevitable waverings. But in face of the ravages

being inflicted upon the christian people by the difiusion of venture-

some hypotheses and of opinions that disturb faith, we have the duty

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to recall, with the Council, that true theology << rests upon the written

word of God, together with sacred Tradition, as its perpetual founda-

tion >>.

Dearly beloved brothers, let us not be reduced to silence for fear

of criticism, which is always possible and may at times be wellfounded.

However necessary the function of theologians, it is not to the learned

that God has confided the duty of authentically interpreting the faith

of the Church: that f.aith is borne by the life of the people whose

bishops are responsible for them before God. It is for the bishops to

tell the people what God asks them to believe.

This demands much courage of each one of us; for, even though

we are assisted by exercising this responsibility in community, within

the framework of the synods of bishops and the episcopal conferences,

it is none the less a question of a personal and absolutely inalienable

responsibility for us to meet .the immediate daily needs of the People

of God. This is not the time to ask ourselves, as some would have

us do, whether it is really useful, opportune and necessary to speak;

rather it is the time for us to take the means to rnake ourselves heard.

For it is to us bishops that Saint Paul's exhortation to Timothy is

addressed: << Before God and before Christ Jesus who is to be judge of

the living and the dead, I put this duty to you, in the name of his

Appearing and of his kingdom: proclaim the message and, welcome

br unwelcome, insist on it. Refute falsehood, correct error, call to

obedience-but do all with patience and with the intention of teaching.

The time is sure to come when, far from being content with sound

teaching, people will be avid for the latest novelty and collect themselves

a whole series of teachers according to their own tastes; and then,

instead of listening to the truth, they will turn to myths. Be careful

always to cheose the right course; be brave under tdals; make the

preaching of the Good News your life's work, in thorough-going

service >>.

III

Therefore, dearly beloved brothers, let each of us examine himself

on the way in which he carries out this sacred duty: it demands from

us assiduous study of the revealed word and constant attention to the

life of men.

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How in fact shall we be able to proclaim fruitfully the word of

God, if it is not familiar to us through being the subject of our daily

meditation and ptayer? And how can it be received unless it is supported

by a life of deep tuth, active charity, total obedience, fervent prayer

and humble penance? Having insisted, as is our duty, on teaching the

doctrine of the faith, we must add that what is often most needed

is not so much an abundance of words as speech in harmony with

a more evangelical life. Yes, it is the witness of saints that the world

needs, for, as the Council reminds us, God << speaks to us in them, and

gives.us a sign of his kingdom, to which we are powerfully drawn >>.

Teach tbem Jesus Cbrist

Let us be attentive to the questions that are expressed through the

life of men, especially of the young: << \\Vhat father among you >>, Jesus

says to us, << would hand his son a stone when he asked for bread? >.

Let us listen willingly to the questionings that come to disturb our

peace ahd quiet. Let us bear patiendy the hesitations of those who

are groping for the light. Let us know how to walk in brotherly friend-

ship with all those who, lacking the light we ourselves enjoy, are

nevertheless seeking through the mists of doubt to reach their Father's

house. But, if we share in their distress, let it be in order to try to

heal it. If we hold up to them Christ Jesus, let it be as the Son of God

made man to save us and to make us sharers in his life and not as a

merely human figure, however wonderful and attractive.

In being thus faithful to God and to the men to whom he sends us,

we shall then be able, with prudence and tact, but also with clear vision

and fumness, to make a correct assessment of opinions. fhis is, beyond

any doubt, one of the most difficult tasks for the episcopate, but also

one of the most necessary today. In f.act, ia the clash of conflicting

ideas, the greatest generosity runs the risk of going hand-in-hand with

the most questionable statements. << Even from your own ranks ,>, as

in the time of Saint Paul, << there will be men coming forward with

a travesty of the truth on their lips to induce the disciples to follow

them >>; and those who speak in this way are often convinced of doing

so in the name of God, deluding themselves about the spirit that ani-

mates them. In the matter of discerning the word of faith, do we

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rake sufficient note of the fruits that it brings? Could God be the source

of a word that would make Christians lose the sensd of evangelical

self-denial or which would proclaim justice while forgetting to be the

herald of meekness, mercy and purity? Could God be the source of

a word which would set brothers against brothers? Jesus warns us

of this: << You will be able to tell them by their fruits >>.

Let us demand the same from those co-workers who share with us

the task of proclaiming the word of God' Let their witness always

be that of the $rord who stirs up faith and, together with faith, love

of our brorhers, bringing all the disciples of christ to imbue with his

spirit the mentality, the manners and the life of the terfestrial city.

ti is in this way that, to quote the admirable expression of Saint

Augustine, < God, not men, brought you this; thus even through the

ministry of timid men God speaks in full freedom >>.

Dearly beloved brothers, these are some of the thoughts suggested

to us by ihe anniversary of the Council, that < providential instrument

for the ir'.r" ,.t",*ut of the Church >. In joining with you in all fraternal

simplicity to examine our fidelity to rhis fundamental mission of pro-

claiming the word of God, we have been aware of responding to an

imperative duty. Someone perhaps will be surprised, may even protest'

In the serenity of our soul we call upon you to witness to the necessity

that urges us on to be faithfut to our charge as shepherd; we call upon

you likewise to witness to our desire to join with you in taking the

means most adapted to our days and at the samq time most in conformity

with the council,s teaching, the better to ensure its fruitfulness. As

we join you in entfusting ourselves to the sweet motherly care of the

Virjin M.ry, *" invoke *itf, uU our heart upon you and your pastoral

misiion the abundant graces of < him whose power, working in us,

can do infinitely tror. ihan we ask or imagine; glory be to him from

generation to generation in the church and in christ Jesus for ever

and ever. Amen >>.

May these wishes be supported by our Apostolic Blessing, which

we impart to you with affection.

Given in Rome, at Saint Peter's, on the eighth day of. December, the

solemnity of the Immaculate Conception of the Blessed Virgin Mary,

in the year nineteen hundred and seventy, the eighth of our pontificate.

Paulas PP.VI

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40-

2 The study of Atheism and the formation of seminarians to dialogue

with tlre secularized wodd

(A note by the Secretariat for non-belieaers).

PREAMBLE

1. In the vaster programme of an organic and global restructurization

of ecclesiastical studies and a more adequate formation of candidates

for the priesthood, the S. Congregation for Catholic Education, in the

document << Ratio Fundamentalis Institutionis sacerdotalis > lays par-

ticulat stress on the urgency of educating these youths in good time-for

the dialogue with non-believers and on greater attention being paid by

teachers and pupil to the phenomenon of the progressive t.nd.r.y oi

the contemporary world to atheism and secularization.

2. The Secretariat for non-believers is in complete agreemeflr with

the S. Congregation for Catholic Education in this efiort to reneu/

ecclesiastical studies, which it considers necessary to meet the needs

and the expectations of society today. It agrees particularly with that

part of the document of the S. Congregation for Catholic Education

which devotes special attention to atheism and dialogue.

3. lTithout going into the question of the concrete implementation

of that programme, whicl is the exclusive competence of the S. Congre-

gation for Catholic Education and of the Episcopal Conferences, the

Secretariat considers it expedient, however, (for the purposes of the

renewal of ecclesiastical studies and of the formation of the clergy) to

underline the importance of a more thorough knowledge of the secu-

lafizing and atheistic forms of modern culture and a more responsible

preparation of the clergy for dialogue with nonbelievers. It trusts that

the Commissions that will be set up by the Episcopal Conferences for

the elaboration and adaptation of the < Ratio Studiorum >> to the needs

of their own diocese, will follow the suggestions indicated below on the

study of atheism and formation to dialogue, gauging in each separate

case to what extent these suggestions may be useful in their countries,

and will diligently examine what other aspects, more in keeping with

the requirements of their regions, should be kept in mind in drawing

up the << Ration Studiorum >.

5 Pages 41-50

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Reality ol atbeisrn and secularization

4. In this connection it will be useful to reflect first of all that the

phenomenon of secularization and atheism in society is a reality today.

It is met with more and more not only at the level of an intellectual

6lite, but also to a vast extent among the masses.

Atheism, the outcome of many and different causes, is becoming

increasingly widespread, more deeply rooted and aggressive. In the

Eastern world, where it is nourished and imposed by political and

social ideologies, it concerns hundreds of millions of persons, and it is

winning over peoples and nations more and more every day. In the

lVestern world, where it has its most virulent roots in neopositivism

and pragmatism, it has become a mentality that is more and more

operative and ingrained in culture today. And its presence seems to

be felt in the developing countries to the same extent as in l7estern and

Eastern peoples, in proportion as they reach the level of culture of the

developed peoples.

5. Potentially, atheism and secularization ate leavens working in

the whole of humanity, not excluding that portion that is considered

more specifically and traditionally Christian and believing.

The reality of this phenomenon cannot be ignored any longer. It

was stressed by Vatican II, which indicates its causes, the variety of

its forms and the remedies that can be adopted to safeguard Christian

faith and culture. And all the pontifical and ecclesiastical documents

following that great event have not failed to refer to it constantly,

calling everyone's attention to the impact it has upon the future of the

whole of mankind.

Urgency ol adequate inlormation on tbis reality

6. If these considerations are true, as it seems, candidates for the

priesthood must be given the opportunity to become fully aware of

this reality, in order that they may be prepared to cope with the needs

of a world that is further and further estranged from God, but perhaps

athirst for God all the same.

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How this preparation of candidates may be carried out.cannot be

determined once for all, nor in the same way for everyone. The type

of secularization and atheism varies with peoples, cultures and times.

The methods, therefore, used to prepare suitable means with which to

tackle this phenomenon and to prepare the clergy for the specific tasks

awaiting it in the contemporary world, must also vary.

Anyone who is to work in a world that is underdeveloped on the

cultural plane will not need the same type of information as is, on the

contrary, required by one whose activity will be carried out among the

workers or in University circles with a high level of culture. But in

both cases it is necessary to know the problems and questions in the

mind of those to whom they are speaking.

7. It will be incumbent on the Episcopal Conferences and on those

in charge of education to direct and prepare the programmes of study

according to the various needs of the cultural rcgions and the commu-

nities in which they operate. It will also be for those in charge of

education to decide, in accordance with the difierent circumstances, if

the study of atheism and secularization should be dealt with in specific

courses or included in the normal courses on history, philosophy and

theology.

What is certain, in any case, is that the candidate for the priesthood

should become fully aware of the seriousness of the phenomenon and

be suitably prepared to understand the reasons that seem to be driving

mankind towards more and more radical atheism. In this way he will

not be disarmed before this reality but will be able, on the contrary,

to make his contribution to the clarification and affirmation of the

Christian faith in the world.

From this point of view, both specialized courses on atheism and

secularization, and their inclusion among the various yearly subjects,

can be equally eficacious or inefficacious. Everything depends on the

eflort made by teachers and pupils, and on the relevance of the spe-

cialized or non-specialized courses to the requirement and the reality

in which the candidate for the priesthood is living and operating. In

the last analysis, it will always be the sensitiveness of the teachers,

more than the specific or generic programming that decides the success

or failure of that preparation in keeping with the times, which is

required in aspirants to the priesthood today.

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8. It might also be said that the problem of whether to deal with

atheism and secularization in specialized courses or not, is of secondary

importance. The real problem is that of creating a new mentality, a

keener awareness, among students and in the teaching stafl, of this

vast human reality which is tending more and more towards atheism

and secularizatioi. A humanistic formation more in keeping with the

new times is necessary to bring the priest nearer to modern man, who,

as such, finds it more and more dificult to accept the faith.

In this connection a remark is useful. One gets the impression that,

since the Council, there has been a growing tendency, at least in

certain regions, to reduce the philosophical training of candidates for

the priesthood in order to have more time and more space for the

study of theology and for personal scientific research work. This

tendency seems a very dangerous one. If the formation of aspirants of

the priesthood is organized according to this criterion, the result may be

that future priests will be able to dialogue with dissident believers,

particularly Protestants, but will be disarmed in the dialogue with

modefn non-believers.

Hence not only must philosophical formation not be reduced, but

care must also be taken to focus the programmes and the teaching of

philosophy on man and on his ultimate problem, that is, his openness

to the Transcendental or not. The fundamental subjects of the future

priest's philosophical studies should be: Man (philosophical anthro-

pology) and the dimensions of human existence, in which signs indic-

ative of trascendence appear ( among which history is becoming more

and more important). Today knowledge of human culture is a necessary

premise for knowledge of man himself.

III

Marxism

9. As regards Marxism, in particular, it must be dealt with separately,

not only because it concerns wide strata of mankind, as has abeady

been mentioned, but also because it presents quite peculiar characteristics

both in its social, political and philosophical doctrinal content and in

its methods of introducing itself into culture and into society.

The preparation of candidates for the priesthood must therefore

include as wide and precise information as possible on Marxism' This

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44-

information must include not only exact knowledge of the thought of

the founders of Marxism, c. Marx and F. Enlels, *a or its rootsln the

philosophy of George V. F. Hegel and above all Ludwig A. Feuerbach,

but also those mansformations of their doctrine which are particularly

important today: in the first place Marxism-Leninism, thi doctrinar

basis of all communist movements, with its derivations (such as Mao-

ism and Castroism ), its various revisionistic movements ( that is,

Yugoslavian communism, the 1968 czech experiment, opposition think-

ers such as Roger Garaudy, Georges Lukacs, Ernest Bloch...), and

finally the difierent neo-Marxist movements such as the structuralistic

Marxism of Ludwig Althusser, the <.. Frankfurt school >> and Herbert

Marcuse, which have inspired the .< new left >> youth movements, the

ideological content of which is vague.

This knowledge should not be limited merely to the atheism

contained in Marxist docrine and to its materialistic philosophy, but

should also be extended to the whole set of Marxist-Leninist d-ocirines,

including those of the social and political order. Exacr knowledge of

political doctrines is highly necessary in carrying on dialogue with

Communists. Dialogue, especially public dialogue and the dialogue of

collaboration, is always a fact of political order for them; foi such

dialogue is always set by communism in a system of political doctrines

and in an over-all strategy, created by Lenin and aiming at the conquest

of power by means of alliances with other political foices.

Now, to be able to judge the expedienry o{ oflering oneself as an

ally, and to avoid becoming an ally without wishing to or unknown to

oneself, it is absolutely necessary to know exactly the strategy and

tactics of communism. This necessity is particularly urgent in times

such as ours so characterized by dialogue.

Secularization

10. As regards the complex problem of secularization and its

introduction into the curriculum of candidates for the priesthood, the

considerations put forward for atheism in general and Marxism in

particular arc patly applicable. The problem of secularization is distinct

from the problem of atheism, but it is connecred with it in some ways.

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It is necessary, however, to keep in mind the ambivalence of

secularization, as a result of which it presents, together with some

negative aspects, also positive ones which may have consequences for

the updating of pastoral rvork. A suitable distinction must also be

made between secularization as a fact and secularism as an ideology.

Rather than insist on the formulation of a theory of secularization,

it is necessary to gather its multiple elements and show their progressive

development in the last four centuries.

One of the greatest shortcomings of the clergy is the deficient histor-

ical and cultural information that can sometimes be noted in them.

This shortcoming is the origin of their inferiority complex before the

world of today. The gap between the wealth of historical informa-

tion that the lay Universities supply to students and the poverty that

somedmes characterizes, in this field, the culture of aspirants to the

priesthood in the Seminaries, is the cause of a certain mortification

for the latter. Candidates for the priesthood will never be able to under-

stand the contemporary world, unless they know its historical formation.

Every thought is embodied in life, and life is established in history. The

very teachings of the Church on social matters cannot be understood

unless in reference to the times and the human experiences in which

they were expressed.

Dialogue

11. Finally, as regards formation to dialogue, rather than set up

separate theoretical courses, it is a matter above all of accustoming the

pupils to an open mentality ready to listen to every opinion. It is a

question of a form or type of life, which must be lived and perfected

at all levels and at all moments of human experience.

School is certainly the most suitable environment, where the

relationship between teacher and pupil, particularly outside the lessons,

can be developed and perfected. Candidates for the priesthood must

feel they are engaged, together with the teachers, in a scrupulous search

for the truth, in a respectful assessment of contrary opinions, in a

criticism, preferably from the inside, of the doctrinal positions of

others, in a serene and disinterested comparison of their own and

others' opinions, even if the latter seem almost or quite unacceptable,

ftom a personal or revealed standpoint.

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This approach cannot be communitated to pupils with exclusively

doctrinal and theoretical information, even though a specialized course

may be very useful. It is particularly the outcome of continuous, lived

experience.

It is clear that dialogue implies difficulties and dangers that are by

no means uifling. The candidate must know them, forestall them,

avoid them. Dilettantism and improv'aation must be avoided. The

candidate must have a solid doctrinal basis in theology and particularly

in philosophy, so that he will not find himself disarmed in meeting the

secularized and atheistic world.

It is necessary to discern where dialogue is really possible and where

on the contrary, it is a purely < political >> expression, openly or deviously

used to attain aims quite extraneous to the quest for truth and mutual

human understanding. This should be kept in mind particularly when

it is a question of public dialogue with the Communist wotld both on

the theoretical and practical level or on the level of collaboration.

Care must be taken not to make an idol of dialogue, fostering the

illusion that it gives us the capacity of understanding everything and

solving everything, dispelling problems and prefabricating adequate

answers. It is certainly not possible to have, always and everywhere,

instant solutions for all problems, nor is dialogue able to provide

entirely.

Rome, from the Secretariat for nonbelievers, July 10th, 1970.

3. Pope Paul at F.A.O.

(Pope Paul's discourse to delegates ol more than 700 cowntries at

tbe Conlerence ol tbe Food and Agriculture Organization, Ronte,

Monday, Nouernber L6tb).

Brotberly loue and solidarity can bring about a ruew world...

Mr. President.

Mr. Director General,

Gentlemen,

It is a profound joy for us-2nd also an h6nsu1-1q bting in our

turn to this rostrum the debt of gratitude and the cry of anguish and

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hope of millions of men and women, on this twenty-fifth anniversary

of FAO. \\flhat a road has been travelled since that far-ofi day, the

sixteenth of October 1945, when the representatives of forty-four States

were invited to sign the act which set up the United Nations Organization

for Food and Agriculture. Historians will point out the remarkable

accomplishments of FAO, its progressive influence, its unflagging

dynamism, the boldness of its views, the variety and breadth of its

activities-since << it is above all else an institution orientated to action >

qeul2ge

-u1nihvesrsal sense

its pioneers

brotherhood

and finally the love of man and the

which are the driving force behind its

undertakings. They will point out also the extraordinary challenge

thrust at you today: as your efforts increase and become organized,

so the number of men multiplies, the misery of many is intensified

and while a small number of people is sated with ever-increasing and

ever-diversified resources, an ever greater part of mankind continues

to hunger for bread and education and to thirst for dignity. The first

decade of development-it would be vain to conceal i1-rq72s marked

by a certain disenchantment of public opinion in the face of frustrated

hopes. Would it thus be the case, as with Sisyphus, to grow tired of

rolling the heavy stone and give in to despair?

The Pope's and.the Church's support lor the aims of FAO

Such an idea could not be expressed in these precincts, in this

meeting of persons q/ho face the future with the aims of harnessing

it for the seryice of mankind, notwithstanding the obstacles which

may present themselves along the way. From the time of his first

meeting with FAO, our predecessor Pope Pius XII, highly praised the

deep insight << of your institution, specialized for food and agriculture,

the magnanimity which characterizes its economy and application, and

finally the wisdom and the circumspect method which determine its

rcalization >>. His successor, good Pope John XXIII; would seize every

opportunity to express to you his sincere admiration. Fot our part,

we first knew the International Institute of Agriculture in its modest

quarters in Villa Borghese, before seeing FAO <( traverse the entire

road which has led it to the magnificent developments which it knows

today >>. From that time on we have not ceased to follow with sym-

pathetic interest your generous and disinterested initiatives-particularly

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the campaign against hunger-to render homage to your many activities

and to call upon the Catholics of the entire world to collaborate

generously therein, together with all men of good will. Today we are

happy to come to the headquarters of your Organization, situated

within the very territory of our Diocese of Rome, and thus to rerurn

to FAO the many visits which the members of your working sessions

have paid to the Vatican.

How could the Church, solicitous for the true good of men, not be

interested in an activity so clearly orientated as is yours to the alleviation

of the greatest distress? How could the Church not be interested in

your activity, which is engaged in a merciless combat to provide each

man with enough to live-to live a truly human life, to be capable

by his own work of guaranteeing the upkeep of his family and to be

able through the exercise of his intelligence to share in the common

goods of society by a commitment freely agreed to and by an activity

voluntarily assumed? It is at this higher level that the Church intends

to give you her disinterested support for the great and complex work

which you carry out. Your work consists in stimulating international

action for providing each person with the nourishment he needs, both

in amount and quality, and thus promoting the progressive lessening

of hunger, undernourishment and malnutrition. It means eliminating

the cause of many epidemics, preparing trained labour and finding for

it necessary employment so that economic growth may be accompanied

by social progress without which there is no true development.

A courageous and cornplex undertakirug. Tbe enuironmeit.

By what means do you intend to attain these goals, which we

approve with all our heart? The absorbing study-as we can well

describe it-of the many dossiers furnished us on your multiple activ-

ities have revealed to us the extraordinary and growing complexity of

your efiorts otganized on a world-wide scale. A more intelligent utili

zation of. basic physical resources, a better use of land and water, forest

and oceans, an increased productivity from farming, livestock raising

and fishing-all this certainly provides commodities in greater quantity

and better quality. At the same time nutritional needs grow under the

double pressure of a demographic increase-at times very swift-and

of a consumption whosegraphic curve follows the progression of income.

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The improvement of soil fertility, the intelligent use of irrigation, the

redivision of plots of land, the reclaiming of marshes, the efiort at planr

selection and the introduction of high-yield grain varieties almost seem

to fulfil the vision of the ancient prophet of the agricultural era: << The

desert shall rejoice and blossom >. But the carrying out of thesb technical

possibilities at an accelerated pace is not accomplished without dangerous

repercussions on the balance of our natural surroundings. The progres-

sive deterioration of that which has generally come to be called the

environment dsks provoking a veritable ecological catastrophe. Already

we see the pollution of the air we breathe, the water we drink. \\U7e

see the pollution of rivers, Iakes, even oceans-to the point of inspiring

fear of a true <( biological death ,, in the near future, if energetic meas-

ures are not immediately and courageously taken and rigorously put into

practice. It is a formidable prospect which you must diligently explore

in order to save from destruction the fruit of millions of years of

natural and human selection. In brief, everything is bound up together.

You must be attentive to the great consequences which follow on every

intervention by man in the balance of nature, whose harmonious

richness has been placed at his disposal in accordance with the living

design of the Creator.

The control ol growth: a rnoral problem.

These problems surely are familier to you. We have wished to evoke

them briefly before you only in order to undedine better the urgent

need of a radtcal change in the conduct of humanity if it wishes to

assure its survival. It took millennia for man to learn how to dominate,

<< to subdue the earth > according to the inspired word of the first book

of the Bible. The hour has now come for him to dominate his dom-

ination; this essential undertaking requires no less courage and daunt-

lessness that the conquest of nature itself. Will the prodigious progres-

sive mastery of plant, animal and human life and the discovery of

even the secrets of matter lead to anti-matter and to the explosion of

death? In this decisive moment of its history, humanity hesitates,

uncertain before fear and hope. W'ho still does nor see this? The most

exffaordinary scientific progress, the most astounding technical feats

and the most amazing economic growth, unless accompanied by authentic

moral and social progress, will in the long run go against man.

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Aru essential acquisition: international soiidarity

\\7ell-being is within our grasp but we must want to build it together:

individuals for others, individuals with others and, never again, in-

dividuals against others. Ovet and above the magnificent achievements

of these twenty-five years of activity is not the essential acquisition of

your Organization this: the consciousness acquired by peoples and

their governments of international solidarity? Are you not, sometimes

without knowing it, the heirs of Christ's compassion before suffering

humanity: < I feel sorry for all these people )>? Do you not constitute

by your very existence an efiective denial of the descredited thought

of ancient wisdom << Homo homini lupus >>? No, man is not a wolf

to his fellowman; he is his compassionate and loving brother. Never in

the millennial course o{ the inspiring adventure of man have so many

peoples, so many men and women, delegated such a number of repre-

sentatives with the unique mission of aiding men-all men-to live

and to survive. For us this is one of the greatest motives of hope amidst

the many threats that weigh upon the world. Those who in the years

2000 will bear the responsibility of the destiny of the great human

family are being born into a world which has discovered, more to its

advantage than to its disadvantage, its solidarity in good as well as

wil, its desire to unite in order not to perish and, in brief, to work

together to build a common future for humanity >. We hope that

soon the circle of your family will widen and that the peoples that

are now absent from this meeting may also sit down at your table so

that finally all may contribute together to the same unselfish goal.

Always at tbe seruice ol man: lbe demograpbic problern.

Certainly in the face of the difficulties to be overcome there is

a great temptation to use one's authority to diminish the number of

guests rather than to multiply the bread that is to be shared. \\7e are

not at all unaware of the opinions held in international organizations

which extol planned birth conmol which, it is believed, will bring a

tadical solution to the problems of developing counries. I7e must

repeat this today: the Church, on her part, in every domain of human

action encourages scientific and technical progress, but always claiming

respect for the inviolable rights of the human person whose primary

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guarantors are the public authorities. Being firmily opposed to a birth

control which according to the just expression of our venerable pre-

decessor Pope John )OilII would be in accordance with << methods and

means which are unworthy of man )>, the Church calls all those re-

sponsible to work with fearlessness and generosity for the development

of the whole man and every man; this, among other efiects will u,n-

doubtedly favour a rutional control of birth by couples who are capable

of freely assuming their destiny. On your part, it is man whom you

help and whom you support. And how would you ever be able to

act against him, because you do not exist except through him and

for him and since you cannot succeed without him?

Encouraging the lree cooperation ol all those inuolued

One of the best assured invariable principles of your action is that

the finest technical achievements and the greatest economic progress

cannot eflect by themselves the development of a people. However

necessary they may be, planning and money afe not enough. Their in-

dispensable contribution, like that of the technology which they spon-

sor, would be sterile were it not made iruitful by men's confidence

and their progressive conviction that they can litde by little get away

from their miserable condition through work made possible with means

at their disposal. The immediate evidence of results creates, as well as

legitimate satisfaction, the decisive commitment to the great work of

development. In the long run, if nothing can be done without man,

with him everything can be undertaken and accomplished; it is truly

the spirit and the heart that first achieve true victories. As soon as

those concerned have the wifl to better their lot, without doubting

their ability to do it, they give themselves fully to this great cause,

with all the gifts of intellect and courage, all the virtues of abnegation

and self-sacrifice, all the efiorts of perseverance and mutual help of

which they are capable.

Presenting an ideal to youtb: a lruitlul earth lor all men

The young in particular are the first to give themselves with all their '

typical enthusiasm and earnestness to an undertaking which fits their

capabilities and their generosity. The youth of the rich countries, bored

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because they lack an ideal worthy of claiming their support and gal-

vanizing their energies, the youth of the poor countries, in despair

at not being able to werk in a use{ul way, because they lack the

proper knowledge and the required professional training: there can be

no doubt that the combination of these young resources ian change the

future of the world, if we adults can prepare them for this great task,

show them how to approach it and furnish them with rhe means to

give themselves to it with success. Is not this a plan that will claim

the support of all young people, rich and poor, ransform their out-

looks, overcome enmity between nations, heal sterile divisions and final-

ly bdng about a new world: a world that will know brotherly love and

solidarity in efiort because it will be united in the pursuit of the same

ideal-a fruitful world for all men?

Putting an end to scandals: arrilarnents, wastage, commercial malpractices

A lot of money would be necessary, certainly. But will the world

not finally graEp that it is a question of its future? < When so many

peoples are hungry, when so many families are destitute, when so many

men remain steeped in ignorance, when so many schools, hospitals,

and homes worthy of the name remain to be built, all public and

private expendifures of a wasteful nature, all expenditures prompted

by motives of national or personal ostentation, every debilitating

maments' race becomes an intolerable scandal. It is our duty to denoun^cre-

it. Vould that those in authority would listen to us, before it is too

late! >. How is it possible not to experience a deep feeling of distress

in face of the tragic absurdity which impels msn-and whole nations-

to devote vast sums to armaments, to fostering centres of discord and

rivality, to carrying out undertakings of pure prestige, when the

enormous sums thus wasted would have been enough, if better

employed, to rescue numbers of countries from poverty? It is a sad

fate which weighs so heavily upon the human race: the poor and the

rich are for once treading the same path. Exaggerated nationalism, racism

engendering hate, the lust for unlimitated power, the unbridled thirst

for domination: who will convince men to emerge from such aberrations?

lVho will be the first to break the circle of the atmaments' race, ever

more ruinous and vain? Who will have the good sense to put an end

to such non-sensical practices as the brake sometimes applied to certain

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a'Wgriicllumltuarnal,

products because of badly orgaruzed

who has learned how to hamess

transport and markets?

the atom and conquer

space, finally succeed in conquering his selfishness? UNCTAD--ve like

to hope-will succeed in putting an end to the scandal of rich'countries

buying at the lowest possible prices the produce of poor countries, and

selling their own produce to these poor countries at a very high price.

There is a whole economy, too often tainted by power, waste and fear,

which must be transformed into an economy'of .service and brotherhood.

Need for an effectiue world autbority and international law.

In view of the worldwide scale of the problem, there can be no

fitting solution except on the international level. In saying this we

do not in any way mean to belittle the many generous initiatives both

private and public-suffice it to menrion our indefatigabTe Caritas

Internationalls-whose spontaneous appearance keeps alert and stimu-

lates so much disinterested good will. Quite the conmary. But, as we

said in New York, with the same conviction as our revered predecessor

John

XXIII

his

encyclical

Pacern

Terris:

Iil7ho

can

fail

see

the need and importance of thus gradually coming to the establishment

of a world authority capable of taking effective action in the juridical

and moral spheres? >>. This you have in fact understood, and you have

undertaken this lWorld Indicative Plan for agricultural development

(PIM), which is intended to integrate in one worldwide view all the

various factors in this sphere. There is no doubt that freely entered into

agreqments between states will assist its being put into practice. Nor

is there any doubt that the transition from selfish and exclusive profit-

based economies to an economy which will voluntarily undertake the

satisfaction of mutual needs calls for the adoption of an international

law based on justice and equity, at the service of a truly human universal

order.

It is therefore necessary to be brave, bold, preserving and ener-

getic. So many lands still lie fallow, so many possibilities remain unex-

plored, so many human resources are as yet untapped, so many young

people stand idle, so much energy is squandered. Your task, your re-

sponsibility and your honour will be make these latent resources bear

fruit, to awaken their powers and to direct them to the service of

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the common good. Here lie the breadth, the vastness, the urgency

and the necessity of your role. Among tesponsible statesmen, pub-

licists, educators, scientists, civil servants-indeed among u11 ,rrsn-you

must untiringly promote study and action on .a world scale, while all

believing men add their prayers to << God who gives tl-re grovrth )>.

Already there are appearing important results, which yesterday were

still unhoped for, but which today are the guarantee of solid hope.

In these recent days who has not acclaimed as a symbol the award

of the Nobel Prize for Peace to Norman Borlaug, << the father of the

green revolution >>, as he is called? How true it is that i{ all men of

goodvill throughout the world could be mobilized in a concerted

efiort for peace, the tragic temptation to resort to violence could then

be overcome.

Final appeal: brotherly loae. The suffering Cbrist.

More than one, perhaps, will shake his head at such prospects. Yet,

permit us to say it plainly, on the human, moral and spiritual level

which is ours: no strategy of a commercial or ideological nature will

soothe the complaint which rises from those who are sufiering from

<, undeserved misery >>, as the young, whose <( protest tesounds like

a signal of suflering and an appeal for If justice >>. need and self-

interest are powerful and often decisive motives for men's actions, the

present crisis can only be surmounted by love. For, if < social justice

makes us respect the common good, social charity makes us love it >>.

<< Charity, that is to say brotherly love, is the driving force behind all

social progress >>. Preoccupations of. a mtTitary natufe and motives of the

economic order will never permit the satisfaction of the grave demands

of the men of our time. There must be love for man: man devotes him-

self to the service of his fellowmen, because he recognizes him as

his brother, as the son of the same Father; and the Christian will add:

as the image of the sufiering Christ, whose word moves man in his most

I hidden depths: << was hungry and you gave me to eat... >>. This word

of love is ours. \\7e present it to you as your most precious treasure,

the lamp of charity whose burning fue consumes hearts, whose shining

flame lights the way of brotherhood and guides our steps along the

paths of justice and of peace.

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4. << The rights of man > for all the world's poor

(Discourse to the duellers in Tondo, Manila, 29 Nouember 1970)

Oru 29 Nouernber 1970 Pope Paul went to Tondo, a poor quarter

ol tbe city ol Manila, and be gaue tbe follouing address to tbe

inbabitants.

I am grateful to those who brought me to this section of the city,

because it is here I have been sent. It is my duty to come here because

I have to have the same mission as that of Jesus Christ; and God, the

Father in heav,3n, sent him, as he has told us, t6 bring to the poor the

good news, the Gospel (Lk 4:18).

Coming among you, I become aware of my mission; and so I thank

you too for welcoming me and for listening a while to what I have

to say.

I come among you as one sent by Christ; this means as a shepherd

to his flock, as a friend and as a brother. I am head of the Catholic

Church and its servant and I feel it my duty to proclaim here before

you that the Church loves you, loves you who are poor.

Itr7hat does it mean to say that the Church loves you?

1. It means that the Church recognizes first of all your dignity as

human beings, as children of God. She recognizes your equality with

all other human beings. She recognizes, moreovet, that preference is

due to you because your needs are many in order to give your lives

suficiency and well-being, both mateial and spiritual. I feel obliged,

here more than anywhere else, to proclaim the << rights of man >>, for

you and for all the world's poor.

2. And so I must also say that the Church must show you love,

give you assistance and aid you also in a practical way and with her

generous service. She must promote your economic and social liberation,

reminding herself and civil society to give real recognition to your

fundamental human rights and to advance in every field your opportu-

nities for attairitg the development and well-being of modern living,

through the dignified ways of assistance (which we call charity), and

then through the ways of honest labor and civil order.

3. I must also remind you, in virrue of my apostol-ic ministry, that

apart from material bread, apart from the temporal well-being to which

you rightfr:Ily aspire, and for the attainment of which all are obligated

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to you in solidarity, you, like all true men, have other higher needs.

It is, as Jesus Christ taught: A << man's life does not consist in the

abundance of his possessions >> (Lk L2:15). This is the great illusion

of our time, to think that the supreme aim in life consists in struggling

for and winning economic and social, temporal and external goods. You

were created for a highet good, for a << kingdom of heaven ,. Only

there can one have fulness of life, present and future, iust as Jesus

taught us. You are also called to be Christians by faith, grace, honesty

of life and by belonging to the Catholic Church. This is no vain

imagining. It is truth. And like all the poor, all the sufiering, all who

long for justice and peace, you are the ones who are first and truly

called to this destiny of redemption and happiness.

Permit me therefore, as the humble Vicar of Christ, to make his

human and divine message resound here for you and for the world:

<< How happy are the poor in spirit; theirs is the kingdom of heaven >

(Mt 5t3).

I So, coming to you, arrived < with rich blessings from Christ >>

(Rom 15:29).

5. Message for rle missions of the world

PaalVl's homily at Samoa.

Dear sons and daughters,

Here I am in your midst! I come from far away, from Rome, from

the place where the great Apostles Peter and Paul and so many other

saints and martyrs are buried; I come to bring you their blessing.

It is not a desire for travel nor any self-interest whatever that has

dtawn me to you. I come because we are all brothers and sisters; or,

to put it anotherway, you are my sons and daughters and it is fitting

that I, as father of the family that is the Catholic Church, should

show each one that he has a right to equal afiection. Do you know

the meaning of << Catholic Church >>? It means that the Church is for

the entire world, that she is for all, that nowhere is she an alien. Each

man, whatever his country, his race, his age or his education has a

place in the Church.

How can I say such an astonishing thing? Because that is what

Jesus Christ, the first-born of all men, has wanted. He is the Son of

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God, our Father, in heaven, and, at the same time he is the Son of Mary,

our sister, a human being like ourselves. It is he who saves us, it is he

who is our teacher. He has sent me just as he sent your missionaries.

More nissionaries needed

It is on behalf of Jesus Christ that these men and women of God

have come to your islands. They have given you the same teaching

that I bring; they were impelled by the same Iove as I have.

Missionary work in the name of which I am among you, began

on the day of Pentecost and is still being carried on in our own day.

It is always necessary and always urgent. There are still many men in

the world who have not found the truth. For want of someone to teach

them, the seed that God has put in their hearts has not found soil

where it could grow and flower to its full exrent.

And so I have a favour to ask of you. It is this. Let us together

send a message, I mean a letter, an invitation, to all the Catholics of

the whole world. Let us tell them that there are still many people,

many peoples indeed, who have not yet received missionaries, or else

have received too few of them. Let us say rhat they must send new

men and women missionaries here and to all the islands and all parts

of the world that still do nor know Jesus Christ. They are needed to

preach the Gospel, and to baptize all who desire to become Christians.

They are also needed to educate the people, to teach the children, to

instruct the youth in what is good and beautiful, to labour, and to

give your life the chance to grow and develop. They are to come in

order to proclaim to all the duty to respect every human being, to

show to all the lvay to live well, in justice and peace, and to recall to

all who the Risen Christ is, and that we must love God and love all

men.

Do you like this idea?

The missionary message

I give-you this sheet of paper. On it is written the missionary

message. I7e will all sign it. It will be the Catholic Message from the

Missions of Samoa for the Missions of the whole world. The whole

world will listen to you.

\\7e, Paul VI,

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arou-nd

'With tbe Catholic community

its Bishop, Pio Taofinu'u, and

its

tbe Island

clergy;

Upola,

gathered

Ros-si,

Vith our collaborators,

Archbishops Giovanni

Cardinals EugEne Tisserant

Benelli, Agostino Casaroli

and Agnelo

and Sergio

Pignedoli, and Bishop Jacques Martin;

scat-tereLdatuoncthheanfoauprpceoarlntehrsatowf othueldebaertha,

call to the whole Church

from this privileged land,

lost in the immensity of the Pacific Ocean, but long since open to the

Gospel message;

who-

Responding to the

beg us: << Come across

anguished voices of those eager

and help us >, (cf. Acts l6t9);

for

light

\\7o-rd

Seized uitb pity for the multitude hungry for the

and the Bread of the Eucharist but with no one

bread of the

to give them

these;

m- enF'sitlehdeaurtistbanaddmthiraetiownqnbdeeforrfculthperormicihseess

which God has placed

of a harvest for the

Gospel;

g-enerWoues

repeat the

hearts: <<

call which,

Leave your

from distant times, God has addressed

country, your family and your father's

house for the land I will show you >> (Genesis l2tl).

t-he

To you, bisbops ol tbe Holy Catbolic

collegiality of the episcopate share the

Cburch,

concern

who by virtue

for the welfare

of the whole Church (d. Lumert Gentium,23), extend your apostolic

ardour to the holy cause of spreading the Gospel throughout the wodd

(cf.. Encyclical Fidei Donurn);

wid-er

To you, priests, whose

fields, come and bring

faith aspires to communicate itself on

the fire of your zeal to those whose

simplicity of life has safeguarded their sensitiveness to the values of

the spirit;

the

-tordT,ojoyionu,threelvigaioliau.nr,t

whose life

generations

is totally directed to

of missionaries who

imitation of

for centuries

have become, each in his turn, messengers of faith, peace and progress,

by proclaiming Christ, their Model, their Teacher, their Liberator, their

Saviour (Ad Gerutes,8).

justi-ce

To yoa, yoang men and u)omen' whose heart, eager for

and love, seeks noble causes to defend by disinterested

truth,

efiort,

we say: Listen to the call to become heralds of the Good News of

Salvation; come with the riches of your faith and your youthful enthu'

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siasm, teach men that there is a God who loves them, who waits for

them, and who wishes them to be close to him Iike children gathered

round the head of the family; come to nurse the body, enlighten the

intellect, teach how to live better and grow in humanity, and build

the Church for the greater glory of God.

plac-ed

You who are ricb,'

in your keeping that

give of your possessions which God has

the apostle may live and that his pastoral

undertakings may prosper;

brea-d,

You wbo are poor, give your

that al7 may share that bread;

struggle

and

toil

for

your

daliy

suffe- dngY,otuhawt bthoesaBfofedry,

you who

of Christ

weep or are persecated,

may grow in justice and

give your

hope (cf.

Colossians 124).

spac-e

To tbe whole ol Catholic Christerudont we

of your tent, stretch out your hangings freely

say: < Widen the

> (Is 54:2); give

the world, as it advances towards unity, the indispensable nourishment

of harmony. For, while seeking the truth together brings men closer,

only the meeting of hearts cements their unity. In the Spirit of Jesus

Christ build up the immense Mystical Body which is the Chutch in

process of being formed. It depends on you that peace and brotherhood

should tomorrow scatter the darkness of death. God has need of you

that about Christ the Saviout there should be raised and joined in

harmony the hymn to the Creator, God who is Father of. all, (Epb 4:6).

Unknown brothers and sisters, listen to our voice. And the grace

of the Lord be with you. Amen.

6. Spotlight on youth

Homily ol Paul VI,2 Decernber L970 to 150,000 boys and. girls

frora Catbolic schools all ouer Australia present at the Mass.

Dear sons and daughters,

It was our wish to include in the programme of our meetings this

special contact with your world: that of the young people of Australia.

It was not that you are not a part of the Catholic conimunity-of

course you are, since you share in tl-re one baptism and the one faith

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(Eph 4t5). But it seemed to us that within this people, itself so young,

you are the young amid the young, and you have a right to a special

message.

\\7e would like you to see this talk as a sign of the special liking

the Church has for youth. It is not that the Church feels old and looks

for support in the strength of the young and vigorous. Certainly she

can be glad of her long history, and the rich experience she has gained

from contact with many generations of all races and cultures. !7e

do not think that this is any hindtance to her taking an interest in the

rising generation of today, or seeking their support. Her reason for

existence and her justification is to extend the presence of Jesus Christ

among men, to spread his \\)ford and to communicate his life. Did

Christ not call himself <( thd !Vay, the Truth and the Lif.e > (Jn l4$)?

Is he not the Light for all men (Jr 1:9)? He is the new and perfect

man, eternally young because he has mastery over the changing events

of time. In our time just as in the first ages of Christianity he is the

one who fully reveals man to himself and makes it possible for man

to be completely fulfilled. The Council rightly called Christ << the goal

of human history, the focal point of the longings of history and of

civilization, the centre of the human race, the joy of every heatt, and

the answer to all its yearnings >> (Gaudium et Spes,45).

Tbe ray ol light

The Church's mission is directly related to Christ's will to go

towards each person, in order to help him fully to develop his inmost

being in accordance with his talents, and in order to raise him up and

save him by making him a son of God. It is from Christ that the

Church teceives a power beyond that of any merely human society,

the power to be the full answer for your young hearts; for she is

<< the real youth of the world ,, (The Council's Message to Youth, 8

December 1965). She renews herself unceasingly, ofiering each new

generation and each new people the good news which saves them, as

she draws from tle infinite treasure of the rWord of God the ansver

to the most puzzling situations.

That is why the Church comes to you in complete honesty and

simplicity. She knows what values you possess-yout enthusiasm for

the future, your strength in numbers, your thirst for what is just and

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ffue, and your aversion for hatred and its worst expression which is

war, even your rejection of the out-o{-date elements in present-day

civilization. God placed these virtues in you so that you might meet

a new situation with a new attitude. He who created life, he who

wished by his Incarnation to share fully-except for sin-in our

human condition, has likewise the ability to make human history go

forward towards its goal. He can save this world from division and

chaos by leading it, with the free cooperation of each individual, to-

wards the wonderful destiny of the Kingdom of God.

There is an intimate connection, dear young people, between your

faith and your life. In the very dissatisfaction that rorments you and

in your criticism of that society-which today is rightly called a

permissive society-there is a ray of light.

In that society there are unfortunately every day more aggressive

'aWcthse, nneywouadtteitnuoduensceanthdebmehaanvdiouarskpathttaertnssocwiehtiychelaimreinnatoet

Christian.

them and

teplace them with values authentically based on real justice, real sin-

cerity, real moral rectitude and real brotherhood, you are indeed right.

You have not only the approbation but the full support of the Church.

Sbarirug man's adaance

But be attentive to the manner in which you treat this matter and

make this effort, for if you turn back on yourselves, i{ you set yourselves

up as supreme judges of your truth, if you reject the past wholesale-

that is to say, if you reject what has been built up by the efiorts of

representatives of the same human race to which you belong, people

with fundamentally the same qualities and defects-then the world

of to-morrow will not be noticeably better, even if it is difierent; the

root of the uouble will not have been extirpated: namely, man's pride.

<< Man can organize the world apart from Gd ,r, we said in our

encyclical Populorurn Progressio, << but without God man can organize

it in the end only to man's detriment. An isolated humanism is an

inhuman humanism t, (42).

If on the other hand you agree to encounter the one who more

than all others gave proof of his love for man by delivering himself up

to death to save him, then you will light the flame of your ideals at

the fire of his infinite love: in that case you will share in man,s advance

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towards the light. < For of all the names in the world given to men,

this is the only one by which we can be saved >> (Acts 4t1,2).

For or against

That is yout vocation, dear sons and'daughters. That is where your

duty lies. You must make the choice: you will be either for man'with

Jesus Christ, or against man. It is not a mattet of a sentimental or

superficial choice. It is a matter of your lives and those of others'

It is up to you, with the help of your parents, educators and

friends, among yourselves and within organizations suited to your age

and your studies, to deepen your knowledge and understanding of these

realities of your faith. It must not be that your lives as young people

should now depend on the light of the faith you had as children'

Besides, it is not a matter of you alone. It is a matter of all your

brothers and sisters of Australia. It is a matter that goes beyond your

frontiers; it is a matter of the world's salvation. It was not as isolated

individuals that God saved us; his plan for us \\I/as to form a united

and peaceful people. You will find your happiness essentially in sharing

it with others. There is no lack of opportunity to do so' They come

from among your own numbers, from your companions in the same

course. They come from your parishes, from the poor, from the sick.

They come from beyond the seas, from the world which surrounds

you and which is trying to find the real reasons of living.

Itr7ith great fervour and affection we beg the Lord to enlighten

those who doubt, to comfort those who sufier and to reveal himself

to all of you. Ifle pray that he who is so good and so close to each of

you will give peace and jov to your hearts' With very deep afiection

we give our special apostolic blessing to you who are gathered here

and to all the youth of Australia.

7. << Every man is my btother >...

(Pope Paul's < Day of peace )> message)

Listen to Us. It is worthwhile. Yes, as usual, Our word'is: peace.

But it is the word of which the world is in need, urgently in need, and

that makes it new.

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Let us open our eyes at the dawn of this new year, let us observe

two orders of general facts and events, which afiect the world, its

peoples, families and individuals. These facts, it seems to Us, influence

our destinies deeply and directly. Each one of us can be their horoscope.

Observe the first order. In truth it is not an order, but a disorder.

For the facts which IUTe assemble in this category all indicate a return

to thoughts and needs which, it seemed, the tragic experience of war

had, or should have, wiped avtay. At the end of the war everyone

said: Enough! Enough of what? Of everything rhat gave rise to rhe

human butchery and the appalling devastation. Immediately after the

war, at the beginning of this generation, humanity became suddenly

conscious that it was not enough to bury the dead, heal the wounds,

rebuild what was destroyed and renew and improve the face of the

earth; the cause of the conflagration we had undergone must be removed.

The causes: this was the wise plan: to look for the causes and to elimin-

ate them. The world breathed again. Indeed it seemed that a new era

was about to open, the era of universal peace. Everyone seemed ready

to accept radical changes, in order to avoid new conflicts. For the

political, social and economic structures a perspective of wonderful

moral and social innovations was presented. There was talk of justice, of

human rights, of betterment of the weak, of orderly co-existence, of

organized collaboration, of world union. Great gestures were made:

the victors, for example, came to the aid of the vanquished. Great

institutions were founded. The world began to organize itself on prin-

ciples of eflective union and common prosperity. The way ro peace, as

a normal and fundamental condition of life in the world, seemed ro

have been finally planned.

lYars still rage

And yet, what do we see after twenty-five years of this material and

idyllic progress? We see, first of all, that, here and there, wars still rage,

and seem to be incurable plagues, which threaten to spread and grow

worse. 'S7e see a continuation of, and in places an increase in, social,

tacial and religious discrimination. We see a return of the old mentality;

man seems to entrench himself in situations of the past, first psycho-

logical and then political. The demons of yesterday rise up again. The

supremacy of economic interest, with the all too easy exploitation of

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the weak, once more returns; so does class hatred and class watfate,

and thus is born again international and civil strife. The struggle for

national prestige and political power is back; the inflexible conflict of

opposing ambitions, and of the rooted and uncompromising ptejudices

of races and ideologies had returned; recourse is had to torture and

terrorism; recourse is had to crime and violence, as a burning ideal,

heedless of the conflagration that may ensue. Peace is again thought of

as no more than abalance of mighty forces and of terrifying armaments.

Once again people feel a tremor of fear lest some catastrophic impru-

dence might lead to incredible and uncontrollable holocausts. \\7hat is

happening? N7here are we going? lWhat has gone wrong? Or what has

been lacking? Must we resign ourselves to doubting that man is capable

of achieving a just and lasting peace, and to renouncing the task of

implanting into the education of the new generations the hope for,

and the mentality of, peace?

Progressiue Peace

Fortunately another set of ideals and facts appears before out gaze;

and it is that of progressive peace. For, notwithstanding everything,

peace marches on. There are breaks in continuity, there are inconsisten-

iies and difficulties. But all the same peace marches on and is estab-

lishing itself in the world with a certain invincibility' Every man is

conscious of it: peace is necessary. It has in its favour the moral prog-

ress of humanity, which is indisputably ditected towards unity' Unity

and peace, when freedom unites them, are sisters. Peace benefits from

the growing favour of public opinion, which is convinced of the

absurdity of war pursued for its own sake and believed to be the only

and unavoidable means of settling controversies among men. Peace

avails itself on the ever closer network of human relations in the fields

of culture, economics, commerce, spott and tourism. I7e must live

together, and it is good to know each other, and to respect and help

oni arrother. A fundamental cohesion is taking shape in the world.

This favours peace. International relations are increasingly developing,

and they form the premise and also the guarantee of a certain concord.

The great international and supranational institutions are seen to be

providential, at the source as well as at the perfection of humanity's

peaceful coexistence.

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Tuolold question

Before this double picture, on which are superimposed phenomena

contrary to the pufpose closest to Our heart-that is, peace-it seems

to Us that a single, ambivalent observation can be &awn. Let us ask

a two-fold question, concerning two aspects of the ambiguous scene the

world presents today:

*hy, todaY, does Peace recede?

- and why, today, does Peace Progress?

-'$V'hat is the element which emerges, in a negative sense or indeed

in a positive sense, from this simple analysis? The element is always

man. Man abased in the fust case, man upraised in the second. Let

us venture to use a word, which may itself appear ambiguous, but

which, given the thought its deep significance demands, is ever splen'

did and supreme. The world is << love >: love for man' as the highest

principle of the terrestrial order. Love and peace.are correlative enti-

iio. P.u." is a product of love: true love, human love. Peace supposes

a certain << identity of choice >>: this is friendship. If we want peace,

we must recognize the necessity of building it upon foundations more

substantial than the non-existence of relations ( relations among men

are inevitable; they grow and become necessary), or the existence of

relations of self-interest (these are precarious and often deceptive),

or the web of purely cultural or fortuitous relations ( these can be

double-edged, for peace or for combat ) .

Founded on jastice

True peace must be founded upon justice, upon a sense of the intan-

gible dignity of man, upon the recognition of an abiding and lappy

Iqr4ity-b.t*een men, upon the basic principle of human brotherhood,

that is, of the respect,tJ lorr" due to each man, because he is man' The

victorious word springs forth: because he is a brother. My brother, our

brother.

This consciousness of a universal hlman brotherhood is also happily

developing in our world, at least in principle. \\Thoever works to edu-

cate the rising generations in the conviction that every man is our

brother, is building from the foundation the edifice of peace. lflhoever

implants in public opinion the sentiments of human brotherhood with-

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out reserve, is preparing better days for the world. rvhoever conceives

of the protection of political interests without the inciternent o{ hate and

combat amongst men, as a logical and indispensable necessity of social

life, is opening to human society the ever efiective advancement of

the common good. \\Thoever helps in discovering in every man, beyond

his physical, ethnic and rucial charucteristics, the existence of a being

equal to his own, is ffansforming the earth from an epicenre of div-

ision, antagonism, treachery and revenge into a field of vital work for

civil collaboration. \\flhere brotherhood amongst men is at root dis-

regarded, peace is at root destroyed. And yet peace is the mimor of the

real, authentic, modern h ,manity, victorious ovef every anachronistic

self-injury. Peace is the great concept extolling love amongst men who

discover that they are brothers and decide to live as such.

Spirit of brotberhood

This then is Our message for the year !971,.It echoes, as a voice

arising anew from the conscience of civil society, the Declaration of

Human Rights: << All human beings are born free and equal in dignity

and rights. They are endowed with reason and conscienie and should

act tov/ards one another in a spirit of brotherhood >. This is the summit

reacled by the teaching of civilization. Let us not turn back. Let us

not lose the treasures of this axiomatic conquest. Rather let us all

give rational and resolute attention to this formula, this goal of human

p.rogress: << Every man is my brother >>. This is peace, in being and in

the making. And it avails for all.

For us, brothers of. faith in Christ, it is especially valid. To the

human wisdom, which, with great effort, has reached such an eminent

and difficult conclusion, we believers can add a needed support-before

all, the support of certitude (for doubts of all kinds may besiege it,

weaken it, destroy it), that of our certitude in the divine word of Chrirt

our Master, as inscribed in his Gospel: << You arc a17 brothers ,, (Mt

23:8). Sfe can ofier encouragement as to the possibility of applying it

(for, in practical reahty, how diffcult it is to be tnrly biothers to

everybody!).\\7e can do this by turning ro another of Christ's funda-

mental teacJrings, as to a practical and standard rule of action: <<Trcat

others as you would like them to ffeat you; that is the meaning of the

Law and the Prophets>> (Mt 7:L2). How philosophers and saints

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have meditated on this maxim, which implants the universality of the

precept of brotherhood into the individual and positive actions of

social moralityl And so, finally, we are in a position to provide the

supreme argument: the concept of God's Fatherhood over all men,

proclaimed to all believers. A true brotherhood, among men, to be

authentic and binding, presupposes and demands a transcendental Fa-

therhood overflowing with metaphysical love, with supernarural charity.

We can teach human brotherhood, that is peace, by teaching men to

acknowledge, to love, to invoke our Father in heaven. rDTe know that

we shall find the way to God's altar barred if we have not fusr removed

the obstacle to reconciliation with our brother man (Mt 5.23 tf..,

6:14-L5 ). And we know that if we are Promoters of peace, then we

can be called sons of God, and be among those whom the Gospel calls

blessed (Mt 5:9).

![hat strength, what fruitfulness, what confidence the Christian

religion bestows on the equation of brotherhood and peace. \\Dflhat joy

it is for us to find, at the lneeting point of these two terms, the crossing

of the paths of our faith with those of the hopes of humanity and

civilization.

14 November L970.

Paulas PP.VI

8. The Education of Youth

Speaking belore the < Angelots )> ortr 3L lanuary tbe Holy Father

relerred to tbe growing importance ol the educational problen.

The Sunday worship, wholly reserved to God, according to the

liturgical reform, does not forbid us to recall the feast of St. John

Bosco which occurs today. First, the memory of this Saint has interest

enough for our time, and it serves as a model and provides the driving

force of a Ereat religious f.amily, the Salesians, who are spread throughout

the wodd and are so well-deserving in the Church. Secondly, the work

of this Saint was directed principally to one of the most serious questions

of our society, namely, the education of youth, with a preference for

the children of the working class.

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Thus, recalling the feast of St. John Bosco, we are called to reflect

upon this problem, now that youth has greater need and is more

impatient than ever before to be initiated into modern culture by

means of a complete, intellectual, moral and professional formation,

and at a time when the schools are in process of reform and development.

Like Don Bosco, all of us must have a Ereat love, esteem and confi-

dence for youth, in whatever way they present themselves to us. By

their numbers, their liveliness and their needs they constitute the

dominant factor in the social community. It is a duty to wish them well,

and to have a care for them and to be interested in them.

The educational problem is everywhere assuming immense propor-

tions, new and complex demands. We must all recognize it as a matter

of prime importance. lWe should wish that ths family, society, the

Church, and young people themselves were fully aware of their respective

functions in regard to the education of youth and that their united

moral fotces be harmoniously encouraged.

As regar& methods, science and experience can well suggest the

best. As regards the means, we hope that these will not be lacking for

any schools of proven worth whether public or free. As regards teaching

personnel, we hope that the teaching vocation will always find many

geherous souls faithful to it. Finally, as regards principles, the Chris-

tian concept of life can furnish a unique treasure of wisdom on true

anthropology, true deontology, on man's real capacity to reach his

perfection as a person and in society, his destiny. Likewise, that

Christian concept of life can avoid the danger that young people, living

in the modern, agnostic and pluralistic climate, may grow sceptical and

uncertain without rightly knowing where to find their bearings.

We repeat: youth, that enormous wave of the rising generations,

must be for all a cherished, actual and pressing problem, At least let

it be so in our prayer today.

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VIII. NECROLOGY

F* rC. oFrrsaicnac,isFrAanlecse,sa1n8.d5r.i1877, f Morges, Switzerland, 22.5.1970, age 91,69 profes-

sion, 64 priesthood.

f *CoAagldia.nVoirgd'iAliosti,AIltuaflty. , 10.7.1,897, Buenos Aires, Argentine, L6.12.1970, age 7),

44 profession.

From the end of his novitiate until his last illness he fulfilled the

duties of infirmarian admirably and &ligently. His charity and patience

made him a real Good Samaritan, quiet and self-abnegating. A man of

deep piety, his laborious life'was interrupted only by visits to the

chapel and by the tosary. His confreres and those he helped rememkr

him with gratitude and admiration.

* f Fr. Francis Alaarez Cantacho

Caracas, Venezuela, D.2.1874, Caracas, $.8,1970, age 96,50 profession, 58

priesthood, 6 Rector.

He died a saintly man, characterized by his ascetical life and morti-

fication, his active holy life, strict religious observance, great spirit of

prayer (he spent long and intimate hours before the tabernacle), his

authentically evangelical poverty, his dedication to the poor and needy

whom he helped through sacrifices and charity; his humility and self-

abnegation in everything.

F* rNMicae,rioFraGnicues,e2p5p.1e2A.1n90lo2s, sfi Sion, Switzerland, 1.6.1970, age 67,47 profession,

38 priesthood.

F* rM.IascahieatriA, Cuiolalombia, 9.2.1895, f Bogotri, Colombia, 4.12.L970, age 75,33 profes-

sion, 43 priesthood.

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He worked on the Missions for fifteen years before returning home

to dedicate himself zealously to the education of youth. His life was

cut short unexpectedly by an illness that lasted only two days.

t F*'r.SSoraslou,atIotarely,2B4a3ra.1ca891., Cagltari, Sardinia, 7.L.1971, aee 79,50 profession,

46 priesthood.

\\[ith love, diligence and enthusiasm and as long as he could, he

devoted himself to teaching and apostolate, especially confessions. He

spent practically all his Iife in his native Sardinia, esteemed by his

confreres and numerous past pupils, his cordial manner a fine memory

in the comunity.

* t Fr. Bernard Barreda

Caime, Peru, 24.8;1886, Arequipa, Peru, 16.11.1970, age 84,63 profession,

49 priesthood, 6 Rector.

As rector and prefect he occupied posts of responsibility for many

years. From 1950 onwards he was confessor of the house and of many

other religious communities. His lovable character u/on the sympathy

of all. He nourished religious and Salesian vocations, seeking means to

help the poor in order to fulfil the Gospel precept. He was esteemed

by all fot his zeal, priestly piety and fidelity to his religious duties.

Fr. Clodomiro Boae

t " Casalduni, Italy, 11.1.1908, Vico Equense, Italy, ).1.197L, age 62,39 profes-

sion, 30 priesthood.

His meekness of character was reflected in his work as a priest

and as a Salesian and he was ever available to all. For many years he

was confessor to the novices and to religious communities; he was also

prefect in various houses. His gifts of simplicity and goodness encouraged

others to open their hearts to him.

Fr. Cbarles Braga

t o Tirano, Italy, 23.5.1889, San Fernando, Philippine Islands, 1.1.197L, age 81,

65 profession, 57 priesthood, Rector 14, Provincial 23, 5 Provincial Visitator.

Serene-minded, an optimist, an ardent lover of souls and of the

Church, enthusiastic about Salesian and missionary life, he gave great

encouragement to a multitude of young people from many countries.

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As Provincial of China from 1930 until 1953 he caused the work to

flourish until the Communist persecution came. Then he became first

Visitator o( the new Salesian work in the Philippines, with the same

spirit. His patriarchal li-fe ended in the aspirantate of San Fernando.

F* r.PaAlenrdmroe,wSiCcialyp,o2b5ia.4n.c1o922, f Messina, Sicily, 14.1.1.971., age 48, 30 profession,

21 priesthood.

A humble and modest confrere he always promptly fulfi.lled his

duties as a priest, teacher and assistant, esteemed and appreciated by

confreres and boys alike for his goodness and piety.

Fr Emanuel Cataluccio

" t Floridia, ltaly, 10.2.1907, Palermo, Sicily, 21.11.1970, age 63, 43 profession,

37 priesthood.

Even as a young professed he showed rare qualities as a teacher

and assistant following the Salesian method. Soon, however, exhaustion

caused him to limit his activities and, in recent years, to suspend it.

He gave the example of resignation to God's will right until his call

to eternity.

Fr. Antbony Cianlriglia

f *" Palestrina, Italy, 18.10.1884, Rome, 3.7.1970, age 85, L9 profession, 53

priesthood.

He entered the Congregation at a rather late age, becoming a

diligent teacher and an esteemed director of souls in various Salesian

houses, characterized by his gentlemanliness, attachment to poverty,

promptness and diligence at his various duties.

f F*r.FrJaossseinpehttoCoPgog,ioItlaaly, 15.6.1899, there 8.12.1970, age 71, 55 profession, 46

priesthood, 4 Rector, 11 Provincial.

A fine Salesian figure, he was deeply attached to Don Bosco, to

his spirit, to the Congregation. He was an intelligent, dynamic and

enthusiastic worker who served the Congregation with deeds of exmaor-

dinary generosity. \\Thilst still a young priest he was sent to Bohemia

and Moravia where he began the Salesian work, temaining there until

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1938 when he was made Provincial of Peru and Bolivia. He ruled

the ptovince with his rare gifts and sense of balance, developing it

marvellously, increasing the works, and above all vocations. \\n 1949

he was sent as Rector, then as Economer and con{essor to Buenos

Aircs. His last years were upset by grave cardiac troubles which failed

to change his serenity and the strong religious spitit of his soul.

Fr Emilio Colombo

f *' Buenos Aires, Argentina, 6.10.1893, there L9.10.1970, age 77,60 profession,

52 priesthood, 18 Rector.

He was distinguished as a teacher and educator and, like Don

Bosco, used his conjuring abilities and his sympathetic approach in

attracting boys towards good. He formed generations of boys in the

dramatic arts. For L5 years he was a parish priest and a wise and

sought-after ditector of souls for 40, Ieaving a fine memory of goodness

and priestly zeal.

F* r.CDasaanrsieal

Colussi

della Delizia,

{Jdins,

ltaly,

L5.4.1911,

Cape Town, South Africa,

19.12.t970, age 59,41 ptofession, 31 priesthood.

He spent 18 years in the missions of Assam, India, before returning

to Italy on account of his health. Recovering somewhat he worked for

ten years in Italy and then ofiered himself for the work in South

A{rica. Among the confreres and boys he left behind the memory of a

good and exemplary priest right to the end.

F* r.FrAoslbsainscoo,

Corruba

Italy, 5.3.1888,

Shillong, Indta, 1.L2.1970, age 82, 58 profession,

50 priesthood.

After being a teacher in the State schools he entered the Congre-

gation. ln 1929, in spite of his age, he succeeded in being sent as a

missionary to Assam, where he worked in the theologate and other

houses of formation as teacher and confessor. Those who knew him

loved him because he was a man of God, good to all, always cheerful

and ready to help. No one ever heard him utter a word that sounded

offensive, impatient, irritated.

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f F*rS. aArmngeoelalo,

Conti

ka[y,5.12.1907,

Pordenone, Italy, 79.L.1971, age 63,45 profession,

36 priesthood, 4 Rector.

Fidelity to Don Bosco was the constant norm of his life as an

qducator and priest. He had a high sense of mission in his priesthood

wherever obedience sent him: as Delegate of the Cooperators, pioneer

of the ACLI movement at Vetona, first parish priest of our parish at

Padua, and finally as confessor in the church of Don Bosco at Pordenone,

where his life ended with ahyart attack. He is greatly mourned by the

confreres and by numerous souls whom he directed spiritually.

Fr. Achille Cotta

f o Milan, [tdy,22.9.1923, Macau, East Asia, 13.L2.1970, age 47,31 profession,

21 priesthood.

He passed a great part o{ his priestly life at the Yuet \\7a College

at Macau, where he was greatly appreciated as a teacher and very much

liked by the pupils and past pupils. As a priest and religious he was

exemplary in everything and showed a natural inclination towards order

and regularity. He was greatly devoted to Our Lady.

f *FrC. aVcahloeenitriaru, eBtaCzrrilc,c1o7.9.189J, Vitoria, Brazil, 19.1.1971', age 77, 57 profession,

48 priesthood, 15 Rector.

In his way of. speaking and acting, << Padre Valentim >> showed the

Salesian characteristics.of joy and optimism, winning over the hearts of

those who approached him. Open-minded, full'of life and enthusiasm,

he worked among the boys right until the last day, when death took

him ofi unexpectedly.

Fr. Paul Csik

f *' Kirbalov-szabokti, Hungary, 4.2.7898, Vest }laverstraw, U.S.A., 20.6.1970, age

72,44 profrs;sion, 38 priesthood, 9 Rector.

A Salesian well esteemed and appreciated by all, he was a man of

great work and sacrifice. His generosity and goodness knew no bounds,

especially when working for poor and neglected youth, whom he con-

quered by his kind heart and pleasant smile. He spent his last yearg

energetically in the erection of our Lady's shrine at \\flest Haverstraw.

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F* rR. oGvueridedooDine

Mattia

Piano,

Italy,24.8.1899,

Santiago, Chile, 28.1.1971,

age 7L, 42

profession, 31 priesthood.

Simple and cheerful he was a worker and a man of sacrifice, spending

25 yearc among youth and in the huge parish of Gratitud Nacionq,l,

Santiago. His work was silent but deep, especially in the sacrament of

penance, where he was a most appreciated and much sought-after

spiritual director to very many priests and religious.

f F*'rY. pLruecsi,aBrueolgDiumem, o3l.d6.,Le9r08, Jacquet River, Canada, j.4.l97}, age 6!,4I profes-

sion, 14 priesthood, S Rector.

He was a gteat missionary apostle who put into practice each day

Don Bosco's motto, << Give me souls... >. He liked to be called << Don

Bosco's vagabond >> when he had charge of the propaganda among the

Cooperators and benefactors at St. Pieters-\\7oluwe. In 196) he was

sent to Montreal to the parish of St. Clare, where he was a real apostle,

sensitive to the needs of others and especially to rhose of the neglected

poor. He was always animated by the true charity of Christ.

I f Coad. Josepb Di Bella

Bronte, Sicily, 27.1.1881, Goshen, U.S.A., 20.6.1970, age 89, 8 months of

profession.

He became a Salesian <( at the eleventh hour >>, but for many years

before that he worked with the aspirants at the house at Goshen,

assimilating and practising the true Salesian spirit especially in his

spirit of apostolate and sel{-sacrifice on behalf of others. Quiet and

humble, he was admired by all, and especially by the young aspirants,

because of his piety and joviality.

F*r.LoFnrdaonnc,isEDnogrlaunnde,lly10.2.1894, t London, 28.12.1970, age 76, 49 profession, 42

priesthood.

After taking part in \\7orld War I he felt called by God to the

Salesian Congregation. He was edifying for his obvious piety and his

almost scrupulous love for the rules and traditions. His weak health

did not permit him to take part in great apostolic works, but after

various surgical operations which he bore with great strength of mind

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and abandonment to God, the mission of his last years was that of

prayer and sacrifice.

f C* oOabde.rlHahungshteiFn,asGsebremnadneyr, 10.5.19L4, Helenenberg, Germany, 5.L1.1970, age 56,

37 ptofession.

Because of his military service and being a prisoner-of-war, he was

absent from community life for twelve years but returned full of

goodwill and enthusiasm to fulfil his religious duties regularly. He

adapted himself willingly to all the material duties of the house but

also involved himself in the apostolate of youth, sacrificing himself

personally and meriting the title of << Father > that they gave him.

Coad. Adolf Foris

f *' Useras, Spain, 15.10.1946, Yakncia, Spain, 16.1.1971, a1e 24, 4 profession.

The Superiors accepted him into the Congregation in spite of his

ailing health on account of his excellent virtues and disposition. His

fervent piety, his optimism, his self-dedication to others, were all

indications of the high standard of perfection he had attained to.

* f F r. D ominic G iannan tonio

Limosano, ltaly,26.7.1.886, Frascati, kaly,6.6.1970, age 8),66 profession,

57 priesthood, 4 Rector.

He was a valiant elementary school teacher for more than 40

years, diligent, methodical, quiet, calm

numerous vocations and worked for the

M- issaionnsedauncdattohre.

He fostered

Pious Work

of the Sacred Heart with real dedication. In the confessional he guided

numerous souls who listened to him with confidence as he gave a word

of fatherly comfort. A true son of Don Bosco, he was always poor,

humble, cheerful, active, and most attached to the genuine Salesian

spirit.

f F* rD. eCeyrlrijikl ,GBoeelmgiuamer,e20.9.1912, Liege, Belgium, L8.1.L971, age 58,37 profession,

28 ptiesthood.

!7ith humility and serenity he earned the confidence and esteem

of many, especially in the confessional. His fine character and competence

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in teaching won over the hearts of very many pupils who often returned

to visit him latet. A long illness prepared him to meet his God.

F*rT. uVrainle,nlttiarulye,

Grasso

1.3.1889,

Astudillo, Spain,7.l2.l970,

age 81, 63 profession, 55

priesthood, 5 Rector.

The funeral of this most faithful son of the Church and of the

Congregation showed the high esteem he enjoyed and the gratitude

of so many for the life of one who knew how to deal simply with the

young and so wisely in the confessional. He was delighted to give up

the ofices of Rector and Novice Master in order to dedicate himself

better to others with goodness of mind and optimism in everything.

f F*rS. aFrrroecdae, rSicpkainJ,or1d4a.7n.1a889, Barcelona, Spain, 9.1I.1970, age 81, 62 profession,

53 priesthood.

He passed almost all his Salesian life at Sarrii, showing a special

spirit of sacrifice amid his numerous pupils. On Sundays and feasts he

used to go ofl to the Oratory in the nearby town of Badalona; there,

with charity and. zeal, he laid the foundation of a great social Salesian

work that is much esteemed in the place. Confined for years to his

room by a long illness he prayed constandy for the Congregation and

for vocations.

F* r.MFerraknocviicseK, rCpzeeccoslovakia, 25.1.1916, t Terni, Italy, 25.7.1969, age 53, )5

profession, 25 priesthood, 3 Rector.

* f Fr. Frarucis Xaaier Li Ang (Likbil Chauaprapban)

Bangkok, Thailand, 2r.9.1929, Bangkok, 4.10.1970, age 41,21 profession,

11 priesthood.

He was the first Thai Salesian to pass away. His ptiestly apostolate

was mainly that of Catechist. Humble, pious, obedient and generous,

he exercised an eficacious apostolate in our houses and missionary

residences. He was an example to all in his life of prayer and his

eucharistic and marian piety.

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Fr. Joseph Gomdz

" f Allatiz, Spain, 16.5.1881, Orense, Spain, 8.10,1970, age 89, 61 profession,

55 priesthood.

He was one of the oldest Salesians in the province. He did not

enjoy good health but appeared always quiet and serene. Unable to do

heavy work he dedicated himself generously to the delicate ministry

of the confessional, meriting there the confidence of the confreres,

pupils, outsiders, and particularly priests.

f *FrZ. oJludleiur,sBMelogeiurmm,a2n6s.1.1899, Groot Bijgaarden, Belgium, 4.9.1970, age 71, 50

profession, 4l priesthood, 22 Rector, 9 Provincial.

His whole life was characterized by an unconditioned love of Don

Bosco, whose example and teachings he -carried out particularly as

Rector and Provincial. An assiduous reader of the Mernorie Biograficbe

he practised those Salesian virtues that urged him to work unceasingly

for the Congregation.

t F* rV. lTiehrzeeoled,uBlueslgMiumo,rt2ie4r.9.7918, Kortrijk, Belgium, 14.6.L970, age 56,35 profes-

sion, 28 priesthood.

Gifted with great qualities of intellect and heart, he gave himself

totally to the service of religious and priestly vocations whom he

guided to God above all by spiritual direction, teaching by example as

well as word. Numerous priests and religious were thus formed by him.

t C* oNaada.sA, Inretblaonndy,

Murphy

19.r.1907,

Oxford, Eng.land, 30.12.1,970, age 63,30 profession.

He entered the Congregation already a qualified carpenter and after

his profession he directed the construction of the grand new school of

agriculture at 'STarrenstown, Ireland. Transferred to Oxford he spent

his last years at the service of the boys, whom he helped and edified

by his good example. He was a man of good judgment, cordiality and

simple faith, whose favourite devotions were the Holy Mass and the

Rosary.

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* f Fr Luigi Nemet

Pertoca, Jugoslavia, 25.1L,1905, Trstenik, Slovenia, 22.8.7970, age 64, 45

profession, 35 priesthood, J Rector.

A promising apostle with excellent human gifts that were Salesian

and ecclesial, he was called the Job of the community because of the

illness that struck him down and gradually extinguished all his activities.

f F*r.PiManaorkd'PIsaorlaac, ckhainlyo, 12.5.1924, Rome, 10.11.1970, age 46,29 profession, 19

priesthood.

Knowing that his poor health could take him to the grave suddenly

he created for himself a serene familiarity with death in an attitude full

of f.aith. Obedience gave him mostly administrative charges which he

carried out bravely and with a deep undetstanding of the most varied

and sorrowful situations, always prompt to welcome with joy and

dedication any occasion of apostolate that was specifically priestly and

teligious.

Fr. Joseph Paz

t *' Martinopole, Braztl,8.6.l9J8, Fortaleza, fuazil,26.10.L970, age )2, 13 profession,

3 priesthood.

He had commenced a fruitful activity in apostolate and teaching

when his life ended suddenly in a tragic motor accident right in front

of the House he worked in. His priestly life was very brief but the

memory of it will long endure in the hearts of his confreres, the boys

and the families of the area on account of his intelligence, zeal and

goodness as a Salesian worker.

t F* rP. aHleesntrrinya,PIintaclyi ,83.1884, Rome, D.7.1970, age 86,69 profession, 60 priest-

hood, 35 Rector.

He worked zealously during his Salesian life, teaching, preaching

and in the parochial ministry. Deeply attached to Don Bosco and the

Congregation, he was kind and cordial to all. In his last years he

doubled his activities on behalf of his Salesian vocation.

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* f F r'. N icb ol as Place rut iruo

San Giovanni Rotondo, Itaty,6.5.L920, Naples, Italy, 15.11.1970, age 50, )4

profession, 24 priesthood, 6 Rector.

Good, strong, generous, habitually serene, he knew how to infuse

his own optimism into others. Don Bosco and the Congregation were

the abiding passion of his life as he spent himself in various houses

and particular\\ at Tarsia, working with total dedication and lively

charity among the deaf-and-dumb boys, especially those most in need

of affection and understanding. With exemplary resignation he accepted

a long and painful illness, ofiering it up for vocations and for the boys.

t *F r. Aa gas tine Rarn s po t t

London, England, 5.12.1881, Beckford, England, 11..1.1971, age 89, 69 profes-

sion, 62 priesthood.

He was the oldest confrere in the English Province. He worked for

many years in the novitiate and in parishes; he loved music, singing,

and to play the organ for liturgical functions. His goodness, his optimism

and perennial good humour reflected a soul rich in the interior life

and created about him an atmosphere of serenity and faith which

contributed no little to make him esteemed and loved in the Congre-

gation.

* t Fr. LudwigR6fi.

Bakonysag, Hungary, 6.1.1900, Balatonfenyves, Hungary, 22.9.1970, age 70,

33 profession, 25 priesthood.

At a mature age, after having been a lawyer, he came to know Don

Bosco and entered the Congregation, adapting himself with exemplary

humility to the demands of common life, distinguishing himself by his

piety, prompt obedience and indefatigable spirit of work. After the

suppression of our communities he earned his living as a night-watchman

for more than 75 years in a State factory, finding great consolation in

the Holy Mass he celebrated privately in his room.

Fr. Paul Srnets

*" Overpelt, Belgium, 24.7.1,885, t lflfuijk-Hoboken, Belgium, 22.4.7970, age 84,

68 profession,50 priesthood, 17 Rector.

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He made his first profession ten years after the Salesian work began

in Belgium. A true Salesian, he spared no labour when it was a matter

of contributing towards the development of Don Bosco's work. A

truly poor and obedient religious, he was also truly good, occupying

posts of responsibility and always ready to give service to all. His life

showed him to be a true son of Don Bosco.

t F* rA. mFreasnraciits,

Stbglehner

Austria, 12.2.L904,

Liru, Ausmia, 3.2.L970, age 65, 42 profession,

13 priesthood, 20 Rector.

Like Don Bosco, he was zealous and indefatigable in the care of

souls. He was much esteemed as parish priest and Recror, working

mosdy for apprentices, among whom he enjoyed great sympathy as a

friend rather than as a superior. Heart attacks ended his priestly

activities within a few days.

Fr. Villiaru Vagac

t *'starri Turd, Slovakia, 18.8.1887, Pezinok, Slovakia, 1,.7.Lg70, age 82,60 profes-

sion,5L priesthood, 9 Rector.

At 19 he came to Italy for his Salesian formation and n 1924

began the pioneering Salesian work in his fatherland by going with the

Slovak aspirants from Perosa Argentina (Torino) to Sastin. He vowed

to go on tJre Missions for ten years if the Salesian work became estab-

lished in his nation and hence Fr. Vagac left for Mato Grosso, where

he worked as Rector and as parish priest for 15 years. He returned to

his homeland to find a flourishing province with 1l houses and more

than 250 confreres. Unfortunately the dispersion out ofi everything and

this he felt far more sorrowfully than the fact of having to go to

prison at the age of 70.

I F*rJ. aCvra6nddiidVoilVlaaRleenntdineni a, ltaly,25.6.L884, Godaia, ltaly, ).2.1971, age 86, 68

profession, 58 priesthood.

His was a long and hard-working life illuminated by faith, good

conscience and a sense of duty and punctuality. Don Rua gave him the

cassock at Foglizzo and this encounter remained vivid to him throughout

his 68 years of religious life. In his last illness everyone was impressed

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by his great serenity, which indeed was characteristic of his whole life

and noticed by all with whom he had dealings

Fr. Ulric Steen

" f Capelle St. Ulrich, Belgium, 5.7.1906, Reus, 9pain,28.12.7970, aee 64 44

prcfession, 34 priesthood.

In spite of his poor health he always tried to do good in his contacts

with pupils, past pupils, lay teachers and Cooperators, always ready to

give advice or help where this was possible, thus expressing his fidelity

to Don Bosco.

F r. G eo f rey V andeuinkel

t *' Neeroeteren, Belgium, 12.12.1908, Bree, Belgium, L.11.L970, age 6L,43 profes-

sion 33 priesthood, 17 Rector.

Soon after ordination he went to the Congo, working there in

many capacities as a travelling missionary, undertaking works of

responsibility, planning and actuating necessary constructions for the

development of the Mission. He was unable to finish all his generous

plans but his dedication to the lepers, to the poorest and most unhappy

of his flock will certainly have earned him a great reward.

* f Fr. William Van Ek

Hilversum, Holland, 9.6.1.914, Korbeek-Lo, Belgium, 2.1.1971, age 56, )5

profession, 27 priesthood.

The greater part of his apostolate as a priest was spent at Kortrijk

where he gave himself indefatigably to the education of youth. He was

distinguished by his cordial treatment of the past pupils and right until

the end he did all he could to help especially the poorest boys. He

endured a serious illness with serenity.

t F*'r.BoJoldsoegpkbtivVariarlajal,jaHi rngary, 5.6.1898, there 7.10.1970, age 72,54 profession,

43 priesthood, 9 Rector.

From his early youth right until the end he fully observed the

motto <( \\7ork and Prayer >>. As an assistant he was attentive and self-

sacrificing; as a superior an illuminated guide of consciences; as a

confessor indefatigable and of high spirituality in directing souls. His

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prudence was particularly manifested during the last war, in the

subsequent occupation and in the closing down of our houses. As he

so ardently desired, at the end he was assisted by a confrere priest.

C* lVeriIicIa

J ulian V enturini

del Bosco, Italy, 4.7.1944,

Milan,

Italy,

L7.9.1970, age

26,8

profession.

He had just finished his second year of theology. Although struck

down by an inexorable illness, he clung to life and dreamt of vast

fields of youth apostolate in the Philippine Islands where he had already

generously spent the years of his tirocinium. Young, intelligent and

gifted, he knew how to win over the boys and lead them on to good.

He had a special predilection for orphans and was totally dedicated to

the saving of the poor.

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lo Elenco 1971

COGNOME E NOME

LUOGO DI NASCITA

DATA DI NASC, E MORTE

ET),, LUOGO DI M,

ISP,

Sac. ALESSANDRI Fancesco Piana (Corsica) (F) 18.5.1877 22.5.1970 93 Morges (CH)

2 Coad. ALUFFI Virgilio

Agliano d'Asti (I)

10.7.1897 16.12.1970 73 Bs. Aires (RA)

3 Sac. ALVAREZ Francesco Caracas (VZ)

23.2.1874 13.8.1970 96 Caracas (VZ)

4 Sac. ANFOSSI Mario G.

Nice (F)

25.12.1902

1.6.1970 67 Sion (CH)

5 Sac. AVILA Isaia

Macheta (CO)

9.2.1895 4.12.1970 75 Bogota (CO)

6 Sac. BARAGA Salvatore

Sorso (I)

24.3.1891

7.1.1971 79 Cagliari (I)

7 Sac. BARREDA Bernardo Caime (Peru)

24.8.1886 16.11.1970 84 Arequipa (Peru)

8 Sac. BOVE Clodomiro

Casalduni (I)

11.1.1908 3.1.1971 62 Vico Equensa (I)

9 Sac. BRAGA Carlo

Tirano (I)

23.5.1889 3.1.1971 81 S. Fernando (Fil)

10 Sac. CAPOBIANCO Andrea Palermo (I)

25.4.1922 14.1.1971 48 Messina (I)

11 Sac. CATALUCCIO Eman. Floridia (I)

10.2.1907 21.11.1970 63 Palermo (I)

12 Sac. CIANFRIGLIA Antonio Palestrina (I)

18.10.1884

3.1.1970 85 Roma (I)

13 Sac. COGGIOLA Giuseppe Frassinetto Po (I)

15.6.1899 8.12.1970 71 Prass. Po (I)

14 Sac. COLOMBO Emilio'

Bs. Aires (RA)

6.10.1893 29.10.1970 77 Bs. Aires (RA)

15 Sac. COLUSSI Daniele

Casarsa d. Delizia (I) 15.4.1911 29.12.1970 59 Cape Town (S. Af.)

16 Sac. COMBA Albino

Frossasco (I)

5.3.1888 1.12.1970 82 Shillong (ID)

17 Sac. CONTI Angelo

Sarmeola-Rubano (I) 5.12.1907 19.1.1971 63 Pordenone (I)

18 Sac. COTTA Achille

Milano (I)

22.9.1923 13.12.1970 47 Macau (East Asia)

19 Sac. CRICCO Valentino

Cachoeira (BR)

17.9.1893 19.11.1970 77 Vitoria (BR)

20 Sac. CSIK Paolo

Kirbalov-Szab6ko (H) 4.2.1898 20.6.1970 72 W. Haverstraw (USA) NR

21 Sac. DE MATTIA Guido

Roveredo in P. (I)

24.8.1899 28.1.1971 71 Santiago (RCH)

22 Sac. DEMOLDER Luciano Ypres (B)

3.6.1908

3.4.1970 61 Jacquet R.' (Canada)

23 Coad. DI BELLA Giuseppe

Bronte (I)

27.1.1881 20.6.1970 89 Goshen (USA)

24 Sac. DONNELLY Francesco Londra (GB)

10.2.1894 28.12.1970 76 Londra (GB)

25 Coad. FASSBENDER Ugo

Oberlahnstein (D)

10.5.1914 5.11.1970 56 Helenenberg (D)

26 Coad. FORES Adolfo

Useras (E)

15.10.1946 16.1.1971 24 Valencia (E)

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27 Sac. GIANNANTONIO Dom. Limosano (I)

26.7.1886 6.6.1970 83 Frascati (I)

29 Sac. GOEMAERE Cirillo

Deerlijk (B)

20.9.1912 18.1.1971 58 Liege (B)

29 Sac. GRASSO Valentino

Torino (I)

3.3.1889 7.12.1970 81 Astudillo (E)

30 Sac. JORDANA Federico

Sarroca de Ballera (E) 14.7.1889 9.11.1970 81 Barcelona (E)

31 Sac. KRPEC Francesco

Merkovice (Cecosl.) 25.3.1916 25.7.1969 53 Terni (I)

32 Sac. LI ANG Francesco S. Bangkok (Siam)

23.9.1929 4.10.1970 41 Bangkok (Siam)

33 Sac. LORENZO Giuseppe Allariz (E)

16.5.1881 8.10.1970 89 Orense (E)

34 Sac. MOERMANS Giulio Zolder (B)

26.1.1899

4.9.1970 71 Groot Bijgaarden (B) Wo

35 Sac. MORTIER Teodulo

Vlierzele (B)

24.9.1913 14.6.1970 56 Kortrijk (B)

36 Coad. MURPHY Antonio

Naas (lrlanda)

19.5.1907 30.12.1970 63 Oxford (GB)

37 Sac. NEMEC Luigi

Pertoca (YU)

25.11.1905 22.8.1970 64 Trstenik (YU)

38 Sac. PARACCHINO Marco Piano d'Isola (I)

12.5.1924 10.11.1970 41? Roma (I)

39 Sac. PAZ Giuseppe

Martinopole (BR)

8.6.1938 26.10.1970 32 Fortaleza (BR)

40 Sac. PINC! Enrico

Palestrina (I)

8.3.1884 23.7.1970 86 Roma (I)

41 Sac. PLACENTINO Nicola S. Giov. Rot.ondo (I) 6.5.1920 15.11.1970 50 Napoli (I)

42 Sac. RAMSPOTT Agostino Londra (GB)

5.12.1881 11.1.1971 89 Beckford (GB).

43 Sac. REFI Lodovico

Bakonysag (H)

6.1.1900 22.9.1970 70 Balatonfenyves (H)

44 Sac. SMETS Paolo

Overpelt (B)

24.7.1885 22.4.1970 84 Wilrijk-Hob.(B)

45 Sac. STOGLEHNER Franc. Amesrait (Austria)

12.2.1904

3.2.1970 65 Linz (Austria)

46 Sac. VAGAC Guglielmo

Stara Tura (Slovac.) 18.8.1887

1.7.1970 82 Pezinok (Slovac.)

47 Sac. VALENTINI Candido Javre (I)

25.6.1884

3.2.1971 86 Gorizia (I)

48 Sac. VANDERSTEEN Ulrich Capelle ST. Ulrich (B) 5.7.1906 28.12.1970 64 Reus (E)

49 Sac. VANDEWINKEL Gof. Neeroeteren (B)

12.12.1908 1.11.1970 61 Bree (B)

50 Sac. VANEK Guglielmo

Hilversum (ND)

9.6.1914 2.1.1971 56 Korbeek-Lo (B)

51 Sac. VARALJAI Giuseppe Boldogkovaralja (H) 5.6.1898 7.10.1970 72 Boldogk. (H)

52 Ch. VENTURINI Giuliano Villa del Bosco (I)

4.7.1944 17.9.1970 26 Milano (I)