Acts_1972_266.ASC :: RM Letters

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ll. lnstructlons and norms (in this issue: nothing)

lll, Notiflcations

CaNnoedrwreipcntriootvhniesnciAensctth-seoNltfae2lwia0ntPhreoGdvietinlnoceniraalosl fC-thheaFpr"taeCtreor-nnsatliNtsueotiwloidnaSsraitalyen.sdlaBnegBulslahtioopns- ,

lV. Activities of the Superior Gouncil and prolets of general interest

V. Documents

Decree of S. Congregation for Religlous and Secular lnstitutes on the

manner of ordinary government and on the access of secularized religious

to ecclesiastical offices and beneflces.

Vl, Pontifical Magisterium

The presence of Church in te world according to the teaching of the

Councll - Prlest's ldentity found in Christ.

Vll. Necrology (1st list ol 1972)

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I. LETTER OF THE RECTOR MAJOR

My dear confreres and, sons,

- Turin, zSth March 1972

A liale more than two rnonths after the conclusion of our Spec.

ial General Chapter I am glad to be able to resume our meetings to

consider together through the medium of these pages matters that con

cern all the members of our Family, and so foster that uniry which is

its fundamental source of vitality.

I think that by this time every province will have received, at least

in the oftcial Italian edition, the new Constitutions and related General

Regulations, and also the Acts of the Special General Chapter.

I know that translations have already been made in many provinces

and that the individual confreres and communities are studying all this

rich material with great interest; I learn too that nearly everywhere

serious work has already stafted on the preparation of the provincial

chapters.

'We are all convinced that because of its new role this chapter is of

the greatest importance; in fact on its deliberations depends the con-

crete realization of the renewal of both the local and provincial comm-

unities. I shall not therefore repeat what I said in the introduction

to the Acts of the Special General Chapter; I only invite you to keep

in mind what is said in tlrose pages.

From confreres' letters

In connection with the Constitutions and the Acts, letters are al-

ready reaching me from confreres of all ages and every continent, in

which they give me their impressions after a 6.rst reading. I quote some

extracts which are representative of the opinions of many.

<< After a careful reading of the whole of the new Constitutions I

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feel I must write and tell you that they seem to me to be excellent and

to meet the deepest and most lively expectations of the confreres. It

is clear from the chronicle that the General Chapter had its moments

of dificulry and tension, and this was only to be expected. But the des-

ired results, to which all the diftculties and discussions undoubtedly

contributed, rise above any clashes. I really drink that Don Bosco had

a hand in th: work and guided it to a successftrl conclusion. A con-

clusion indeed, but it is merely the point of departure for the desired

renewal, because of which we now have to ro11 up our sleeves from a

salesian point of view >.

A young priest writes: << The wonderful riches I discovered made

me exclaim: < hic digitus Dei est! >>, and I felt again the joy of my first

profession: the desire to re-enkindle my enthusiasm for Don Bosco

who is still vibrant with life, and to renew my pledge of fidelity and

work. It is wonderful to think that in the Congregafion there is room

for all men of good will who want to tnrly love God in the service of

their fellow men... I bless divine providence for having let me exper-

ience dris re-birth of our Congregation and I assure and promise you

that from this very day there begins for me a time of action, perform'

ance and accomplishment, in the joyftrl obligation of being a sales'

ian... >>.

In this spirit and in conscious adherence and fidelity to the renewal

of the Congregation, both confreres and communities have renewed

their consecration using the new formula found in the Constitutions;

this is what makes one feel a soD of Don Bosco at the present day.

Attitude of the true son of Don Bosco

I am not unaware that here and there are some who, althouglr they

start from quite opposite points of view, adopt a completely negative

attitude or one of criticism in respect of the conclusions of the Gen'

eral Chapter. I shall not repeat what I have already said and written in

this connection, especialiy irr tfie presentation of the Constitutions

and the Acts. I ask you to read those pages carefully; but I think it well

to make two cpmments concerning such attitudes and especially con-

cerning their diferent motivations.

In the f.rst place those who now claim that they are presented with

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something completely different from what they originally professed

should remember that the Constitutions have always given to the Gen,

eral Chapter the right to change articles, always provided that such

changes were in harmony with the spirit of the Constitutions them.

selves (cf. afi.. 175 of the Consrns of 1966), This is what the recent

Chapter has done, in obedience to the clear norms of the Church.

We must convince ourselves that to be good salesians we must

follow the line of the Chapter, unless we want to be guilty of the same

error as those who call themselves catholics but oppose the pope arrd

the Council over certain norrns and

with their own point of view. 'What

changes

it meErns

which

in fact

do not correspond

is that such people

find themselves in agreement with those on the other side, who refuse

to recognise lawful authority at all.

This last group find their expectations disappointed in so far as the,

General Chapter did not, in their opinion, go far enough. I should like

to remind them that in any society when the supreme representative

and legislative organ (ike our own General Chapter), after lengthy

study, discussions, etc. makes decisions, all those belonging to the soc-

iety are obliged to accept and observe them; this is obvious and a

matter of social cornmon sense.

These reflections are based on arguments at an essentially human

level. One could say a lot more at the religious and salesian level. I

think that at the present time the attitude of a true son of Don Bosco

could only be one of sincere and concrete acceptance of the Special

General Chapter.

But while I invite each one to be quite clear about the obligations

nherent in the Renewal it calls for, it is my duty to remind you thati

before all else the Chapter unequivocally demands of each of us that

we react and, if necessary, put resolutely aside every form of comprom-

ise in our life of consecrated apostolate. If this were not done, how

could we speak seriously of renewal of the congregation? Renewa,l

unless we want to reduce it to something purely technical and external,

implies for each one, and hence also for the community, a mode of

life and behaviour which provides a consistent and authentic testimo-

ny to our fidelity to our vocation, with the frm exclusion of every

suggestion of compromise.

AsI have already said, the work of studying the capitular documents

in depth is going ahead in every province, the new Constitutions are

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being presented at appropriate meetings of the community, and intens-

ive preparations are being made for the provincial chapters, and all

this provides an effrcacious means of making fruitful the tremendous

work of the Chapter. Each one, whatever position of responsibility

he may hold, should take an active part in these operations, especially

by an attentive study of the documents and then by promoting in him'

self and in others that process of assimilation, and more particularly

of the spirit by which they are permeated, which is a necessary prere'

quisite for that comprehensive implementation which must give to

our communities a sryle of life, and hence a physiogrromy, renewed

from both a religious and salesian point of view.

The Sugreriors elected by the 2(hh General Chapter

But one of my objects in this letter is to discharge a duty which as

yet remains unfulfilled: to give official notification of the names of the

Superiors elected by the Chapter. It is tnre that through news-bulletins

and other means you are already aware of the results of the elections,

but the oficial intimation called for by art. lTL of the General Regu-

lations has not yet been made.

Here then are the names of those elected, with their respective

oftces:

Fr. Cajetan SCRIVO, Vicar General

Fr. Egidius VIGANO, Councillor for Formation

Fr. Rosalio CASTILLO, Councillor for the Youth Apostolate

Fr. John RAINERI, Councillor for the Adult Apostolate

Fr. Bernard TOHILL, Councillor for the Missions

Fr. Roger PILLA, E.onom"r General

Fr. Aloysius FIORA, Regional Councillor for Italy and the Middle East

Fr. Joseph GOTTARDI, Regional Councillor for Argentina, Brazil,

Paraguay, Uruguay (1)

Fr. Joseph HENzuQUEZ, Regional Councillor lfor the Antilles'

Bolivia, Central America, Chile, Colombia, Ecuador, Mexico,

Peru, Venezuela

Fr. Anthony MELIDA, Regional Councillor for Spain and Portugal

(t) Cf. tmportant note at end of this letter

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Fr. John TER SCHURE, Regional Councillor for Austria, Belgium,

Central Africa, France, Germany, Holland, Jugoslavia

Fr. George WILLIAMS, Regional Councillor for Australia, China,

England, India, Ireland, Japan, Philippines, Thailand, U.S.A.

For Poland, as you already know, the Rector Major will make pro-

vision; this will be done as soon as possible.

We are all at the service of the Congregation

I ought now to speak

from the obligation.

myself

but I would rather be dispensed

You know how things turned out. I am continuing to carry this

cross because it seemed to me that the wish expressed by the members

of the Chapter was an indication of the will of God who, despite ,11 *y

shortcomings, was inviting me to continue this service to our beloved

Congregation and to you all, and hence also to the Church.

I do not think it superfluous to repeat to you what I said to the

Chapter members: << Don't leave me on my own! > Go on helping me

by your prayers; give me the support of your willing collaboration,

and of your affectionate understanding and sympathy.

The daily problems we have to deal with are endless, and they are

often anything but simple.

Superiors and confreres, we all have the same ideals and interestsl

let us therefore take as addressed to ourselves the words which our

Father used to repeat to the first members: Live and work ( in unum >>!

Our << communion >> will enable us to overcome so many diftculties.

For my own part I repeat that all my energies are and will continue to

be dedicated to the service of the Congregation, and of each one of

you: I shall be h"ppy whenever I am able to give some help or comfort

to a confrere.

And in this the other Superiors are perfectly at one with me. Con-

vinced as we are of our responsibility for the carrying out of the renew-

al of the Congregation desired by the Chapter, we intend to fulf,l

the duties confided to us in the manner and spirit clearly indicated in

the Constitutions and all the documehts of the General Chapter.

In this connection there are some articles of the Constitutions (e.g:

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Nos. 93, L75, 126, L27,but not only these) which we need to meditate

on and study in depth, whether we be called upon to give our service

in posts of authority or collaborate with that authority for the well,

being of the community.

Love ofthe confreres, the first duty ofthe Superior

Allow me now to say a word to those who have the responsibiliry

of serving the community in the exercise of authority, extending my

remarks in the nature of the case to other confreres as well.

It seems to me that to love the confreres is the 6.rst dury of a Sup-

erior. Art. 125 of the Constitutions says that his <service> is aimed at

fostering chadty amongst the members. Such a task clearly supposes

that he gives the example hirs.lf, i.e. that he loves the confreres and

loves them as they are, with all their defects. Don Bosco tells us that

for such love to be eftcacious it must be shown'in some concrete man'

ner; it must be felt by the confrere, who remains always a man with

his ever.present humarr sensitivity and a heart that needs to feel itself

loved. There is no need for the Superior to go looking for opportun'

ities to show this love for the confrere; they occur continuously in com-

muniry life; it is suficient to grasp them as they arise. In such an a?

mosphere even correction, which is always a duty of service prompted

and inspired by love, will be more willingly accepted and rendered

efEcacious.

It is by love that the Superior will show the esteem he has for the

confreres and the tnrst he has in them. Don Bosco is our master also

in this, as is recalled in Docume* tZ of the Acts of the Chapter. By

the conf.dence he placed in men who were not always over€ifted he

got incredibly high results from them, as well as a dedication without

1imit.

But it must be remembered tlr.at to trust on the part of the Superior

t"here must correspond sincerity and fidelity on the part of the con-

frete. The man to whom is entrusted the financial adminisaation of

an estate can hardly expect to continue to enjoy the same trrst if he

stoops to embezzlement.

Finally it must never be forgotten that authority is received and

exercised to promote the good of the members, and not their wealv

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ness or unfaithfulness. Anyone who exercises authority at any level

must be prompted by charity, humility and understanding, but all

this must not be confused with its abdication in order. to lander to

those whom authority is called upon to guide. silence and inaction in

the face of evident abuses, arbitrary actions and wrong ideas, would

be to connive at them. This might temporarily create a halo of popu-

larity and win a certain amount of support for the one in authority,

but at what a price for the tnre interests of the community! It would

not be long before they felt the bitter fruits of such an abdication; ex-

perience teaches!

To serve the good of the community

A*. 54 of the new Constitutions presents a truly h"ppy synthesis

of the tasks which devolve upon the Superior in his < service > of the

community in an evangelical, conciliar and salesian spirit.

Whilst leaving it to you to meditate on this article, I should like to

underline here some of the essential points that emerge from it.

<< The Superior's 6.rst duty is towards the communify as such >>.

This idea was emphasized repeatedly during the Chapter. The Superior

is not primarily the great organiser; he is not an expert on technical

matters or on schools; he is not the skilled administrator or a genius

at building; the Superior has been placed by the Congregation at rhe

head of that community because he is before all else its shepherd.

The lengthy list of his duties, contained in art. 54, in respect of both

individuals and the community provides confirmation of this desire

of the Congregation, a desire that corresponds to an absolute necessity.

Amongst all these various tasks I shouid like to emphasize that which

is usually called the teachingrole of the Superior.

The Constitutions (art. 54) call him a << mentor and spiritual guide >

-fidealnitdy

such < he

the Rule

guides

>. But

and

how

prompts the

could he be

consciences of all towards

such with individuals and

with the community, especially ar the present day, if he did not exer-

cise that teaching.role which is one of the most important aspects of

the use of authority? How could he help tlre confreres (to an ever bet

ter realisation of their own vocation > (art. 54) if he were to deprive

them of this irreplaceable and precious service?

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It is obvious that in order to fulfil this task the Superior must be

assiduous and systematic in keeping himself up to date by means of

a deep and serious contact with at least those spiritual, religious and

salesian writings which no community can do without.

It hardly needs to be said that this updating can be achieved by re-

course not to those sources which provide only a bitter outflow, but to

those from which tlere flows, directly or indirectly, the pure doctrine

either of the Church or the Congregation.

I must confess that if a Superior does not follow this line I do not

know how he can feel himself to be truly at the service of renewal in

the community.

Again it goes without saying that the teaching of a Superior would

be all in vain were it not in harmony with his life and example and his

whole being. A shepherd (and a Superior is always such in respect of

his confreres) cannot restrict himself to pointing out the path, but must

clear the way by leading his sheep along it.

Again in art. 54, arrd in connection with the service which the

Superior is called upon to render to the community, we find another

passage which will repay careful meditation. The Superior (( is at the

centre of the community, a brother among brothers, coordinating

the endeavours of a1l and keeping in mind the rights, duties and

capacities of each one ).

There is therefore no question of a simple coordination or organiz'

ation of work, but of something much deeper and more precious'

It has been written: <<'!Tithout unlty it is vain to hope of serving

Christ fully and courageously ). And to the Superior belongs the

diftcult but wonderful task of promoting this unity, or in other words

the communion which has its roots deep in charity, and which thus

counteracts the effects of that disrupting individualism which springs

up so easily in man and affests the progress of the communiry.

Confreres and Superiors in communion

If this communion requires on the part of the Superior a constant

effort, animated by a supernatural spirit and interwoven with patience,

humility and discretion, it demands no less from every confrere that

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he should adopt a serene and objective outlook in assessing his

relationship with his Superior on a supernatural plane. An attitude

of hostility, of opposition, or even of vindication; the desire to

impose one's own point of view as being best; paying little heed to

the corrections and instnrctions of the Superior; all these are weapons,

and efEcacious ones at that, of puring asunder what should be

united, of knocking down instead of building up.

One of the mos-t efEcacious means of promoting and fostering

uniry is to use the individual confreres to their best advantopel con

sidering them always as adults. Another means is that of consulting

tl-le council frequendy and giving due weight to its opinions, without

being unduly disturbed if these are sometimes conflicting; it will

be the Superior's duty to evaluate them and then make of,po"rt*.

decisions. A third meErns is to keep the community interested and

properly informed about the many problems which in the last ana-

lysis are the concern of all the confreres and cannot be considered

< forbidden territory >>. This is the way co-responsibility is creared,

and with it the communion which is the source of peace, harmony,

order and tranquillity. And it is precisely in the exercise of this co-

responsibility that the confreres are able to find a training ground

for the right use of authority.

Naturally it belongs not only to the Superior but to all the members

of the community to contribute to the creation of this atmosphere.

As adult and consecrated brethren they will understand the di-ficult

task that the Lord has con6.ded to the Superior, and the anxieties

and dificulties that are inseparable from it, and they will bear with

his possible defects; in a word they will love him, and this not only

for his human qualities, which could easily lead to negative corse-

quences, but especially for the (( sacrament > of which he is the bearer

in the community.

It is no mystery that at the present day many find dificulry, often

insurmountable, in accepting the exercise of authority, whilst others

seek to be freed from this burden. Such a situation provides food

for thought for us all.

On the one hand no one can desert a post of responsibility to

which the Lord has called him, albeit through human means, for

the simple fact that today the service of authority is particularly

beset with dificulties. And on the other hand for this very reason

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,every Salesian should feel a special obligation, in a spirit of loving

brotherhood, to lighten the often truly heavy burden of the hard

task which the Superior has to carry out in the community.

The Superior c'reator of unity in the Congregation

In connection with unity, it still remains to be said that this is

something that concerns not only the local community, nor even

the provincial community, but the entire Congregation.

In art. 56 of the Constitutions it is stated that we all form a living

part of the world-wide community which is the Congregation, Partic-

ipating in that << communion of spirit, witness and service that the

Congregation offers to the Church D. This communion is increased

<< by our spirit of solidarity with one another, by communication

,and the exchange of information, and by our union with the Rector

Major and his Council >>.

This is a great reality which must be lived by every member of

the Congregation: it cannot remain a simple afflrmation, no matter

how sublime. Now those who, in the provincial or local community,

exercise authority in some way are certainly primarily and most

directly responsible for this communion which is made affective

through the four great forces of solidariry, communion, information

and interconnection; these enable us to enjoy the riches and apostolic

fertility of this community which is none the less real for being so

big. This communion must be the more intense in the light of the

prirt"ipl" of subsidiarity at d decentralization which has to be implem-

ented, a principle which in so far as it assigns new responsibilities

to provincial and local communities and to their respective superiors,

prtr

must

"nodtoleuabdletoobalilgacaktioonr

on t}em.

misuse of

On the one

power which

hand

could

the new tasks

be prejudicial,

and even gravely so, to the good of the respective communites. On

the other hand subsidiarity and decentralization require, for balance

and harmony in a real and living provincial and world communiry,

that those who exercise authority at different levels should cooperate

in the construction of that ideal bridge which will make solidarity,

communion, information and interconnection concretely efective and

fruitful. This is of vital importance at this moment of evolution in

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the general plan and in the style and manner of our whole community

life.

It is easy to understand what an irreplaceable role is played in

all this by those who exercise authority. I am confident that ih the

consciousness of their responsibility they will not seek to evade it

but will promote and encourage every effort to foster and stabilise

unity in the Congregation.

The divine will, meeti.B place of superiors and confreres

'What has been said to Superiors recalling them to their respon-

sibilities leads naturally to a reflection on the relation between authority

and obedience. Document LZ on obedience, in line with the best

ecclesial and conciliar doctrine and following the tradition and teaching

of our Father, sheds light on our argument and harmonises two values

which at the present day, with its too one-sided approach to matters,

tend to be put in opposition.

I know very well that it is not popular nowadays to talk about

authority and it needs courage to do so, but I like to think that none

of you would want to align himself with a conformism which, ac-

cording to Maritain, is often the fruit of < defective understanding >,

and would prefer to hear with a cool and open objectivity ideas,

explanations and comments which shed light on tlre problem.

I do not intend therefore to undertake a defence of the office of

authority, but I only want to put before you some useful points for

reflection on the subject, on the same lines of a well understood

renewal as were followed by our Special General Chapter.

Let us begin by saying, following some srrong observations of P. De

Lubac, that << the opposition between authority and liberry, authority

and obedience, as between charism and institution, unity and plu-

ralism, etc., rather than being sententious denotes a mode of thinking

born of reaction, of resentment, one might say of the adoption of

a fixed position because of some feeling possibly,not even adverted

to.'W.hen one thus becomes dissociated from reality, especially in

mafters of the spiritual life, one of the terms is misrepresented in

order to get rid of it; in this case even the other term that one wishes

to retain and endorse is inevitably misunderstood >>. But we have to

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aemember that < all of life is a slmthesis, and the life of the christian

mystery is a synthesis par excellence. It is always an equilibrium of

plenitude >.

In reality, precisely because of this slT rthesis and amplitude of

balance, both the Superior and the simple confrere find themselves

in a position of obedience to the will of God to which both of them

are cal|ed. It would make no sense therefore, especially at the present

day, for a Superior to say: << I'm the boss! >. No, authority is the

exercise of obedience and not of power. Only God commands!

Subject and Superior both obey the will of God: the Superior obeys

as he tries to discern it so as to be able to make it known, as his

duty demands, to the subject; and in so doing he will pay no heed

to his own desires.

The subject will accept it through this mediation which, of its

very nature, must be free of all emotion and every form of selfishness;

it must be exercised in sincere humility and, in order to be the expres'

sion of the will of God who is love, it must always be inspired and

accompanied by fraternal charity.

But if this limpid purity of mind and intention is required of the

Superior in the performance of his tremendous duty of being the

interpreter and medium througfu which the will of God reaches the

confrere, the latter has the no less serious duty of not opposing it

and not substituting his own will, for all the reasons that can be

thought up by a narrow selfishness (even thought it be disguised by

better motives), for the will of God. And this is a danger which,

especially at the plesent day, can be very deceptive and lead to totally

negative consequences.

Authority and the protection of liberty

Here one can speak at length about dialogue in relation to obe-

.dience, a dialogue which must 6nd both parties resolved in sincere

humility to discover what God wants, not for the exclusive good of

the individual but with respect to the community into which the

individual is cortsciously integrated and of which he forms a living cell.

<<Ve must be obedient, so let's take heart and go ahead! > This is

the wise and constructive attitude that authority, every authority,

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and also the confrere (whoever he may be) must adopt in common.

But on investigation," opposition to authority is found to have a

double explanation. On the one hand there is the respect for the

person, for participation and co-responsibility, felt so keenly today

but unfornrnately subject to dasy distortion; and on the other hand

there are all the mistakes and even abuses which have been committed

by those in authority, and which perhaps they are still committing in

its exercise. We cannot close our eyes to this fact, and it leads us to

make a serious examination of conscience. But we must recognize

that very often such opposition arises from a confusion of authority

with authoritarianism which is a distortion of it. In brief, author-

itarianism becomes identified with authority, and this gives rise to

all the broadsides against the latter. It would be like attacking justice

because there are corrupt judges, or the practice of medicine because

there are ignorant or negligent doctors, etc.

But what are the consequences of opposition to authority (I do not

say to authoritarianism), expressed in various ways from sharp and

violent criticism to resistance, disobedience and revolt?

A sociologist of Berkeley, Thomas Farber, in connection with

the demonstrations of young people in America which seem to

betray a certain weariness, recently made this telling pronouncement:

< The death of autfiority has created the curse of uncertainfy ). And

then he adds more explicitly: <Without rules there is no way of saying

"no"; and what is worse, there is no way of saying ,,yes" eithef >>.

And in simple terms this means something like paralysis of society.

Besides, everyone knows from his own greater or less experience

that in any environment, including that of the religious life, the

lack of effective authoriry leads automatically to arbitrary action and

abuses prejudicial to the fundamental nonns of collaboration and

of society, to the violation of the freedom of those who want to remain

faithful to the obligation of a mandate or vocation, and thus leads

to the deadening, the derangement and ttre disorganization of common

forces which, if they were properly directed and guided by competent

authority in their respective spheres, could be consfiuctive and bene-

flcial for the common good. How right Chesterton was when he

declared that << authority is the safeguard of freedom >r.

If we do not want to be linked with certain conformist attitudes

of the present day we must accept, vrith Maritain, that authority and

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freedom are. << really twin sisters, and you cannot have one without

the other >.

Authority therefore, not in a distorted form but understood and

practised according to the teaching of ttre Council, which was followed

by our Chapter in drawing up its clear directives as we are bound to

admit, is not only something necessary, but a source of good for all.

Authority, to adopt a phrase from the Council which has been

used so often (even outside the Church) that it is in danger of be-

coming a comrnonplace, is an indispensable service rendered to the

community, to every community.

I say << service ), and the rich and profound meaning of this

word should not be in any way distorted or played down. It is a service

which has as its source and object faith and charity; for this reason

whoever exercises authority devotes himself to the good of his breth-

ren. This is a noble concept that comes to us from the gospel, from

Christ in person. And we might add that this evangelical lesson and

example has been faithfully interpreted by our own Don Bosco.

Superiors responsible for renewal

And now to conclude. Taking a broad view of all that I have

said so far, it will be evident to everyone what part Superiors have to

play in the gradual implementation of all the directives and norms

of the 20th General Chapter.

It has been said more than once, and it was repeated during the

Chapter discussions, that the decisions of the 19th General Chapter,

positive and courageous though they were, had never got off the

ground at all or had been misinterpreted. If this is true, as it would

seem to be, it should serve as a warning for all Salesians but especially

for Superiors, whether at the centre, in the provinces or in the indiv-

idual communities. Renewal will become a reality if those especially

who bear the responsibility of government are convinced about it

and promote it methodically. A lukewarm attitude, a lack of enthus-

iasm or a semblance of discouragement, would be fatal. To this

end, I say again, it is essential tlrat Superiors, even more than other

Salesians, should have absorbed by diligent study the whole of the

spirit which animates.the Chapter documents.

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-75-

This is something we must all do, and we shall do it with attention,

with determination, with conf.dence and especially with a sincere love

of the Congregation which needs this transfusion of new blood, this

new breeze which, in fidelity to our Father, will renew it and impress

on it the enthusiasm of our origins for meeting the needs of the pre-

sent day.

My dear confreres, I have set before you ( in sinceritate cordis >>

some reflections that came to my mind as the new Superior Council

gets down to work after the great event of the Special General Chapter.

The willing reception that I am sure you will accord them will

contribute effi.caciously to the work of renewal of which we are all

called to be convinced architects and eager agents in the post Chapter

period.

To work then, shoulder to shoulder; and may Mary Help of

Christians bless your work in Don Bosco's name.

Alfectionatelv,

Fr. Aloysius Ricceri

Rec.tar Major

Important note

A few days after Fr. Joseph Gottardi had reached Turin and taken

up his work on the Superior Council the news was arurounced of his

nomination as Atrxiliary Bishop of Mercedes (Urugrray).

It therefore became necessary to provide a replacement for him,

in accordance with afi,. L47 of the Constitutions. The new Regional

Councillor for the Atlantic zone of South America is Fr. John Vecchi,

who was a delegate of the Province of Bahia Blanca at the Special Gen-

eral Chapter.

To the new Bishop, who has been called upon to undertake the

delicate and important mission of a Shepherd, and to Fr. Vecchi who

will work with us in the service of the Congregation go our best wishes

and prayers.

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III. NOTIFICATIONS

1. Corections in the Italian edition of the < Constitutions aad

Regulations > and in the Acts of the 20th Geaeral Chapter.

N.B. These have already been incorporated in the English editions.

They can be found in the Italian edition of these Acts of the Superior

Council.

2. New Salesian Bishop

The Holy Father has promoted to the titular See of Belcastro, the

Reverend Fr Joseph Gottardi, a member of the Superior Council of

our Congregation, appointing him at the same time Auxiliary of His

Excellency the Most Rdv. Monsignor Henry Laurence Cabrera Ur-

dangarin, Bishop of Mdrcedes (Jruguay).

3. New Provinces

By a decision of 22nd December 1971, the three Visitatories of

Dublin (lreland), T.agreb (Jugoslavia) and Bombay (India) were erected

into provinces.

4. New Provincials

Michael

Nicholas

EPgarvrric-ic

Dennis Duarte -

Dublil (Ireland)

Tagreb

Bombay

(Jugoslavia)

(India)

2.9 Page 19

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-17_

Ismael Mendizabal

HJCISgoeeansrdcaegtmtpioiuuhursssLSCVeBaucenieualgavovasanalcslatioi -----

-CarVaacalesnc(Viaen(eSzpuaeinla))

Santiago (Chile)

Genoa (taly)

Montevideo (Uruguay)

Rome (Italy)

5. Fraternal solidarity

The special General chapter repeatedly emphasised the varue of

solidarity in the Congregation.

In this connection the Rector Major expresses his own appre-

ciation and that of the Superior council, and also the sincere gratitude

of the communities in need of help who experience the concrete

fruits of fraternal charity. At the same time he invites every confrere

to make it ever more generous and effective, in the certainty that

this will lead to a greater awareness of the bond which unites us all

in the congregation. He recalls that Lent and Advent are the most

propitious times for giving an effective demonstration to our needy

bretlrren that we are concerned about their requirements, which are

often urgent.

It must not be forgotten that a simple glass of water given in char-

iry is a source of enrichement for both the giver and the receiver.

For this reason, even the poorest communities can do a good deal,

albeit in a modest way, for their other brethren.

communities are asked to send the fruits of their efforts at soli&

arity to the centre, even in cases where the-amounts concerned are

destined by the donors for specific works. But it should be remember-

ed that in general only the Superior council is in a position to know

the true needs of so many different works and activities, and is there-

fore in a position to give them adequate help. It is therefore d.esirable

that at least a part of the sum collected should be sent to the centre

without any strings attached.

Sums that have been sent in by individual communities have been

grouped together under their respective Provinces. The wishes of don

ors have been respected in every case.

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Provinces that have sent donations:

ITALY

7.000.000 Central

1.500.000 Subalpine

500.000 Ligure

350.000 Lombarda

6.500.000 Novarese

408.000 P.A.S.

160.000 Pugliese

680.000 Rome

1.222.000 Sicily

1.088.000 Venice S. Mark

148.000 Venice S. Zeno

EUROPE

479.020 Austria

400.000 North Belgium

560.000 South France

4.00.000 Holland

82,470 Portugal

906.409 Spain - Barcelona

276.700 Spain - Bilbao

ASIA

340.040 Middle East

10.000 Korea

951.875 Thailand

AFRICA

30.000 Central Africa

AMERICA

19.000 Antilles

633.500 Argentina - Cordoba

506.000 Bolivia

369.175 Ecuador - Cuenca

63.000 Mexico - Guadal.

t13.750 Paraguay

831.350 U.S.A. S. Franc.

Various chapter

2.797.?40 members

120.000 Non salesians

Total received from 10 Mar. L97l to

15 Man l97Z

Residue brought forward

Total sum available

29.39r.029

40.727

Lire 29.39L.029

3 Pages 21-30

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3.1 Page 21

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_19_

Destinations far money receiqted:

AMER]CA

Lire

Antilles Haiti: << Maison Populaire d'Education >> of Cap-

Haitien

Antilles Haiti: To Fr Bohnen for the poor at Porr-au-

Prince

Antilles Dominican Republic: Parish of St Dominic Savio

Argentina Parana: Salesian College << Enrique Carbo >>

Bolivia El Alto, La Paz for slum-dwellers

Bolivia VillasCochabamba: for slum.dwellers

Brazil Belem.Sacramente: Salesian Industrial School

Brazil Prelature of Porto Velho: Parish of Our Lady of

Fatima

Brazil Prelature of Rio Negro: Mission of Pari-Cachoeira

Chile College of Conception

Chile Santiago, for the Institute of Pedagogy

Ecuador Quito: Parish of Mary Help of Christians

Ecuador Cuenca: Oratory at the Technical College

Ecuador Cuenca: Organ, Mary Help of Christians

Ecuador Santiago,Morona Mission, for agricultural

machinery

112.000

1.000.000

600.000

590.000

1.000.000

200.000

4.000.000

590.000

112.000

1.875.000

1.000.000

870.000

t.475.000

1.000.000

ASIA

Philippines Cebu, Boys Town

Philippines Manila: Tondo: for youth centre

Hong Kong Coloane: Leper Village

Hong Kong Cheng Chau: Studentate of Philosophy

India Diocese of Krishnagar, Pakistan refugees

India Calcutta: Flood victims in Krishnagar

India Province of Gauhati, Pakistan refugees

India Azimganj (B.og"l, Calcutta) for irrigation pump

India Diocese of Shillong: new Mission at Dorange

Vietnam Mons. Paul Seitz, Bishop of Kontun, for social

works

312.000

951.875

20.000

112.000

2.387.175

1.000.000

2.387.175

500.00

600.000

L2+.000

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-20-

AFRICA

Algeria Oran: Hain El Turk

ROME To the Holy Father on the occasion of ttre special

audience to the members of the Special General Chapter

112.000

5.000.000

Total sum assigned from 10 Mar. 1971 to 15 Mar.

197?.

Residue carried forward

TOTAL

28.930.275

501.531

29.431.756

FratsnaL solid,arity. Qaleral Satement

Total received, to L5 Mar. L972

Total disbursed, to 15 Mar L972

In hand

138.028.076

137.526.545

50t.531

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IV. ACTIVITIES OF THE SUPERIOR COUNCIL

AND PROIECTS OF GENERAL INTEREST

Tha members of the Superior Council, having completed the more

urgent business after the ending of the General Chapter, left the Gener.

alate, Via della Pisana, Rome, for a period of rest, and in some cases

to arrange matters in the provinces they had to leave after the elec.

tions.

Some of the Councillors were able to make a first rapid contact

with the provinces and obtain information about the preparations

being made for the provincial chapters and the implementation of

the deliberations of the Special General Chapter, especially as regards

the study of the documents.

The 5th March found them all back in Turin, and they have since

been engaged in the ordinary and extraordinary work of the govern-

ment of the Congregation. To deal more systematically and more

exhaustively with the many and new problems which have to be faced,

various Commissions have been set up amongst the Council members

to study individual problems which later must be the object of consid-

eration and decision by the whole Council. The following items have

been examined, amongst others: the reorganisation of the complex

of works at valdocco consequent upon the transfer of the Generalate

to Rome; the Central Province; the Commission for the P.A.S. called

for by the Special General Chapter; the organisation of the different

Departments and their activities in the new Generalate and in con-

formity with the requirements of the S.G.C.; the drawing up of a

shortterm programme of initiatives and activity of direct interest to

the Superior Council and the whole Congregation for the gradual

and systematic implementation of the S.G.C.; the putting into effect

of the new stuctures, etc.

Because of this work which is urgent and of great importance for

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-22-

the entire Congregation the Regional Councillors cannot begin at

once their visits to the provinces of their groups.

The transfer of the offices from Turin to Rome will take place

as soon as the work on the new house, which was taken up again

after the General Chapter, is completed. It is dificult to be precise

about a date, but it would seem to be a matter of a few months only.

ln repetition of what was done after the 19th Genetal Chapter,

it was the desire of the Superior Council to inaugurate its service to

the CongSegation by a pilgrimage to Don Bosco's birthplace on l1th

March, so as to evoke there, where our work began, the remembrance

of those great ideals which are at the foundation of our renewal.

A surprise, at once welcome and unwelcome, came a few days

after the return of the Councillors to Turin: the nomination as Auxi.

liary Bishop of Mercedes (Uruguay) of His Excellency Mons. Joseph

Gottardi, who had been elected by the Special General Chapter as

Regional Councillor for Latin America (provinces of Argentin?,Braz'

il, Paraguay and Uruguay). He takes with him to his new and

responsible pastoral duties the prayers of the confreres who had

shown theit confidence in him by calling him to take part in the

goverrrment of the Congregation.

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V. DOCUMENTS

Sacna CoNcnroerro

PRO RELIGIOSIS

rr lNsrrrurrs Seecularunus

Prot. n. Sp. R. 90-70

DECREE

On tlw f* of ordinary gouernment and tfu eligibilit1 of seculanTed

religious men far ecclesiastical offces and benefices.

Experiments in forms of government have given rise to a number

of problems and questions especially in regard to the personal au-

thority of the Superior.

Furthermore, it has seemed opportune, at this time ,to r€-eX&rD-

ine the prohibitions of Can. 642 afrecttng secularized religious men.

Aftet preliminary study by Consultors, the Members of this Sac-

red Congregation, in the Plenary Assembly held on September 24

artd 25, 1971, weighed carefully the following questions:

1. Whether, contrary to the prescription of Can. 516, an exclusive

and collegial form of ordinary government may be admitted for a

whole religious institute, for a province, or for individual houses, in

such a way that the Superior, if there is one, is merely an executive.

2. Whether Can.642 may be suspended so as to permit religious men

who have been properly dispensed from their vows to be eligible for

or to hold ecclesiastical offices or benefces without the special permis-

sion of the Holy See.

After due consideration, the aforesaid Assembly, unanimously

adopted the following decisions:

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-24-

Answer to question n. 1: Negarrue .A'ccording to the mind of Vatican

Council II @ecr. Perfectae canu.tis, n. 14) and the Pontifical Exhorta-

tion Euangelica tesnficano, n 25, Superiors must have personal author'

ity, without prejudice to the practice of legitimate consultation and

to the limits placed by common on particular 14w.

Answer to question n.2: Affrmanve.

His Holiness Pope Paul M, in the Audience granted to the Secre-

tary of this Sacred Congregation for Religious and for Secular Instit-

utes on November 18, 19?1, approved the conclusions of the Plenary

Assembly.

By this present decree, the Sacred Congregation promulgates the

above decisions and declares them immediately effective without the

executory clause. They will remain in force until superseded by the

revised Code of Canon Law.

Given at Rorrie, February 2, t972.

>l Augustine Mayer, O.S.B.

Secretarl

I. Card. Antoniutti

Prefect

3.7 Page 27

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VI. PONTIFICAL MAGISTERIUM

1. The presence of the Church in the world according to the

teaching of Vatican II

An au.dience of the Holy Fatfur to Directors and of Secular lnstitutes,

Znl" Februarl 1972.

Beloved sons, members

of the Secular Institutes!

On this day, dedicated to the liturgical memory of the presentat

ion of Jesus in the Temple, we are glad to meet you to recall together

the XXV anniversary of the promulgation of the Apostolic Constitup

ion Prouida Mater, which took place on 2 Februar-y 1947 (cfr. A.A.S.

XXXIX, L947, pp, lI4-lZ4). Thar document was a very importanr

event for the life of the Church today, because in it our Predecessor

Pius XII of venerated memory accepted, sanctioned and approved

the Secular Institutes, specifuing their spiritual and juridical nature.

A day dear to you, a significant day, on whicfu in imitation of Christ

who, having come into the world, offered himself to the Father to do

his will (cfr. Ps. 39, 9; Heb. 10, 9), you too were presented to God,

to shine before the whole Church, and to consecrate your lives to the

glory of the Father

'!7e too are very

and to the elevation of the world.

h"ppy at this meeting, because we

well

remember

the circumstances in which the historic document, a rcal magna chara

of the Secular lnstitutes, matured. These Institutes, already gradually

prepared previously by the Spirit, who engenders secret impulses in

souls, saw in it their official acceptance by the Supreme Authority

(thanks especially to venerated cardinal Larraona), their birth certifi,

cate, and the beginning of a new thrust towards the future.

Twenty-five years are a relatively short time; nevertheless they

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-26-

have been years of particularly intensity, comparable to the years of

youth. There has been a magnif'cant bloom, confirmed by your pres-

.nce her" today and the meeting of the Generals in charge of all the

'WSeecuwlaisrhIn, sthtieturetefos,res,cthoedaudleddretsos

take place in Rome next September.

to you out word of encouragement,

confidence, exhortation, in order that today's jubilee may be really

fruitful in results, for you and for the whole People of God.

In tlle persPecnve of Vatican Il

A) The Secular Institutes must be set in the perspective in which

Vatican II presented the Church, as a living, visible and at the same

time spiritual reality (cft. Lrnnen Qentium, S). It lives and develops in

history (cfr. ib. 3,5,6,8), composed of many members and different

organs, which, however, are closely united and communicating with

one another (cfr. ib. ?). They participate in the same faith, the same.

life, the same mission, the same responsibility of the Church, and

yet are distinguished by a gift, a particular charism, of the life-bringing

Spirit (cfr. Ib. 7, l?.), given not only fot one's personal benefit, but

also for the benefit of the whole community. The anniversary of Prou-

ida Mater, which expressed and approved your particular charism,

invites you, therefore, according to the direction of the Council << to

return to the sources of all Christian life and to the original inspira?

ion behind a given community > (Perfecwe caritotis' 2), to check your

faithfuLless to the original charism characteristic of each one.

If we ask ourselves what has been the soul of every Secular Instit'

ute, (hat has inspired its birth and development' we must answer: it

has been deep concern for a synthesis. It has been the longing for the

simultaneous afflrmation of two characteristics: 1) full consecration

of life according to the evangelical counsels and 2) full responsibility

for a transforming presence and action within the world, in order to

mould it, perfect it and sanctify it. On the one hand, the profession

oisfhthaendevbaenagrewlicitanlecsosutnosetlhsa-t

a special form of

holiness to which

life that serves

all the faithful

to nour.

are call-

ewdith-

is the sigrr of perfect

her Lord and Mastet,

identification

and with the

with

aims

the Church, nay more,

he has entrusted to her.

On the other hand to remain in the world is a sign of the Christian res-

ponsibility of the man saved by Christ, and therefore committed to

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-27 -

<< illumine and organize temporal afairs... in such a way that they may

always start out, develop and persist according to Christ's mind, to

the praise of the Creator and the Redeemer >> (Lumen Qentium, 3l\\.

In this framework, we cannot but see the deep and providential

coincidence between the charism of Secular lnstitutes and what was

one of the clearest and most important lines of the Council: the pres-

ence of the Church in the world. In fact, the Church has laid strong

emphasis on the different aspects of her relationship with the world.

She has clearly stated that she is part of the world, that she is intended

to serve it, that she must be its soul and leaven, because she is called

to sanctify and consecrate it, and to reflect upon it the supreme values

of justice, love and peace.

Towards a rww world

Ihe Church is aware of the fact that she exists in the world, that

she << goes forward together with humanity and experiences the same

eafthly lot as the world does. She serves as a leaven and as a kind of

soul for human sociefy > (Qa.diumet Spes, 40). Therefore she has a real

secular dimension, inherent in her intimate nature and mission, the

roots of which plunge into the mystery of theword lncarnate, and

wanhdicTlhhae)h'ranpseanpbae-lenMaracegcaiolsirztdeeirdniugimntodhitafhfseernierenvotewfronrtimrcehsdafroiosrfmhs.eurmmmeomnbinegrsC-hrisptriaienssts,

parricularly in the last few years, to shoulder their own responsibilities,

effectively and sincerely, before the wodd.This is all the more necessary

today in that humanity 6nds itself at a vital turning point in itJ history

A new world is arising; men are seeking new forms of thought and

action, which will determine their lives in future centuries. The world

thinks it is self-suftcient, and that it does not need divine grace or the

Church to build itself up and expand. A tragic gap has arisen berween

faith and practical life, between technical and scientif.c progress and

the growrh of faith in the living God. It is stated, not without reason,

that the most serious problem of the present development is the pro-

blem of the relationship between the natural and the supernatural

order.

The Church of Vatican II has listened to this (vox temporis>>, and

has replied with the clear awareness of her mission before the world

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-28-

and society. She knows she is << the universal sacrament of salvation >,

she knows that there cannot be human fullness without grace, that is,

without theVord of God, who is < 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 heart, and the answer to all its yearn-

ings > (Qaudium et SPes, 45).

In a moment such as this, the Secular Institutes, by virtue of their

charism of consecrated life in the world (cfr. Perfectac cariwtis, ll),

appear as providential instruments to incarnate this spirit and transmit

it to the whole Church. If, in a certain way, they essentially manifest-

ed this aspect even before the Council, with all the more reason

must they today be specialized, exemplary witnesses to the attitude

and mission of the Church in the world. For the aggiornammfo of the

phurch today, clear directives or frequent documents are not sufEc-

ient: persons and communities, responsibly aware of embodying and

transmitting the spirit desired by the Council, are required. This is the

thrilling mission entrusted to you: to be a model giving an indefatig

able impulse to the new relationship that the Church is trying to em-

body before the world and in the service of the world.

DuaL reality

B) In what way? With the dual reality of your nature.

In the first place, your consecrated life, in the spirit of the evangel-

ical counsels, is the expression of your undivided loyalty to Christ and

to the Church, of the permanent and radical striving towards holiness,

and the awareness that, in the last analysis, it is only Christ who, with

his grace, carries out the work of redemption and transformation in

the world. It is deep in your hearts that the world is consecrated to God

(cfr. Lumen Qentitnn,34). Thus your life guarantees that your intense

and direct relationship with the world should not become worldliness

or naturalism, but should be the expression of Christ's love and miss-

ion.Your consecration is the root of hope, which must always support

you, even when the external results are few or non-existent. It is not

so much your external works that make your life fruitful for the world

as your love for Christ, which has impelled you to the complete gift of

yourselves, to which you testifu in the ordinary conditions of life.

In this light, the evangelical counsels - though common to other

4 Pages 31-40

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4.1 Page 31

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forms

ularly

of consecrated

relevant at the

plifrees-enttatikme eo.nCahnaestwirysibgneic6o.cmaenscet,hwehpicrahcitsicpearatnicd-

living example of selfrcontrol and of life in the spirit, straining towards

heavenly realities, in a wodd that is retiring into itself and giving vent

to its instincts in an unconaolled way. Poverty becomes the model of

the relationship one should have with created goods and their right

use, with an attitude that is valid both in developed countries, where

the eagerness to possess seriously threatens the evangelical counsels,

and in less well-off countries, where your poverty is the sign of solid-

arity and of presence with your sorely-tried brothers. Oied"ience be-

comes witness to humble acceptance of the meditation of the church

and, more generally, of the wisdom of God who rules the world

through secondary causes; and at this moment of the crisis of au-

thoriry, your obedience becomes a witness to the Christian order of

the universe

For thc satlctificanon of the natural order

In the second place, your secular character urges you, unlike

Religious, to emphasize your relationship with the world. This is not

just a sociological condition, an external fact, but an attitude: to be

present in the world, to know you are responsible for serving it, so as

to shape it, according to God, in a more just and more human order,

and thereby sanctify it from within. The first atrirude to assume before

the world is respect for its legitimate autonomy, for its values and its

laws (cfr. Qaudium et Spes, 36). This autonomy, as we know, does not

mean absolute independence of God, the Creator and ultimate pufpose

of the universe. One of the important dimensions of this special char-

acteristic of your secula:rity, is to take the natural order seriously,

working for its perfection and its sanctification, in order that its dem-

ands may be integrated in the spirituality, the teaching, the ascetic-

ism, the structure, the external forms and the activity of your Instit-

utes. Thus it will be possible, as is required by the Primo felicitn, for

(( your own specif.c, peculiar character, your secular character, to be

reflected in all things > (I).

Since the necessities of the world and the possibilities of action

in the world and with the instruments of the world are very varied,

it is natural that there should arise different forms of implementation

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-r0-

of this ideal, individual and associated, hidden and public, according

to the indications of the Council (cfr. Aposnlicam Acttnsita.tem, L1-ZZ).

All these forms are likewise possible for the Secular Institutes and

their members. The plurality of your forms of life (cfr. Vote on Plur-

alism. Wodd Congtess of Secular Institutes, Rome 1970) enables

you to set up different types of communities and to give expression

to your ideal in diferent environments and with different means, even

when it is possible to bear witness to the Church only in an individual,

hidden and silent form.

P r ie stly r e sp uuibility

One word more for the priests who join together in Secular lnstit

utes. The fact is expressly contemplated in the teaching of the Church,

from the Motu Proprio Primo feliciter and the conciliar Decree Perf

ectae ca:ritatts. In himself, the priests as such has al.so, like the Christian

layman, an essential relationship with the world, which he must.realize

in an exemplary way in his own life, in order to carry out his own vo-

cation, for which he is sent into the world as Christ was sent by the

Father (cfr. Jn. 20, 7.L). But as priest he assumes a specifically priestly

responsibility for the proper formation of the temporal order. Un1ike

ttwhhiee'thlraedycimerenectntE-apnisdcaopimpaarmtl efSrdoyinmaotedeax-ccteiohpentiodinnoaeltshcenasoteetsme, xpaesorrceaixslpeoretrhsdsieserd,rebisnuptoatnhvsoriobteuilgitoyhf

his ministerial action and through his role as educator in the faith

(cft. Presbyterorum Ordinis,6). This is the highest means to ensure that

the world should constantly be perfected, according to the order and

the signif.cance of creation.

Becoming a member of a Secular Institute, the priest, precisely in

his secular capacitv, remains connected in a deep union of obedience

and collaboration with the Bishop; and, togetler with the other mem.

bers of the Presbyterium, he helps his confrEres in the great mission

of being < fellow workers on behalf of tmth >, fostering the << special

bonds of apostolic charity, ministry, and brotherhood > (Presbyterarum

Ordinis, S) which must characterize this diocesan organism. As a mem-

ber of a Secular Institute, the priest is also helped to practise the evan-

gelical counsels. \\7e are well aware that this question of priests being

members of the Secular lnstitutes is a deeply felt problem. It must be

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-3L-

solved in full respect for the (( sensus Ecclesiae >. We know that, in

this connection, you are seeking adequate solutions; and we encour-

age this effort, which must be considered valid, in a very delicatesector.

There exists, in fact, a problem that is raised in terms of a triple

requirement, each of which is very important. There is the require-

ment represented by the << secularity > of the priest who is a member of

a Secular Institute; the requirement, too, that this priest should main-

tain close contacts with his own Institute, from which he expects spir,

itual nourishment, solace and support for his own inner life; and 6n

ally the requirement of remaining in close dependence on the dioc-

esan Bishop.

Points to consider

We know, as we said, that you are studying the matter, in order

to reconcile these apparently conflicting requirements. Seek freely,

along this line, placing your qualifications, your sensibility, your exper-

ience at the service of this study. We will take the liberty merely to

call your attention to the following points, which seem to us worthy

of peculiar consideration:

a) The solution, whatever it may be, must not encroach in the

slightest on the authority of the Bishop, who, by divine law, is alone

and directly responsible for his flock, a portion of God's Church (cfr.

Ac*,20,28).

b) In your studies keep in mind the following reality: man is a per.

sonal, psychological, active unit. The spiritual dimension and the pas-

toral dimension can be distinguished in him only on the conceptual

plane.

ion, far

less

not wish

to put an

tehnedretboyth-e

and allow us

study you are

to stress

carrying

oitu-t,

condit-

already

indicating to you a solution. We wish merely to invite you to keep

especially in mind, in your study, two points that seem to us of vital

importance.

Thus we have reached tlhe end of our considerations, even if a great

many more things could be said, and many developments remain

open. But with deep joy we express to you our desire and our hope:

that your Institutes may be more and more models and examples of

the spirit that the Council wished to infuse into the Church, in order

to overcome the devastating threat of secularism, which exalts only

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human values, detaching them from him who is their origin and from

whom they receive their significance and their defnitive finality; and

in order that the Church may really be the leaven and the soul of the

world.

The Church needs your testimony! Mankind is waiting for the

Church to embody more and more this new attitude to the world,

which must shine forth in a very special way in you, by virtue of your

consecrated life in the world. May our Apostolic Blessing, which we

willingly impart to you present here, and to all the members of the

dear and well-deserving Secular Institutes, encourage you in all this.

2. Priest's identity found in Christ

Audince of Paul VI to parish priests and Lentsr preachers of Rome,

rfth Fehunry ryzz

Dear Brothers,

This yearly meeting at the beginning of Lent, in ca.pite ieiunii, as

is the traditional expression in the Church's liturgy and asceticism,

places us straight away in a setting of conf.dence. I hope that this

confidence is mutual, even if this spiritual and family conversation

gives me, your bishop, the role of sole speaker, with each one of you

being called to reply to me in the silence of his soul. I perform that

role with the simplicify and affection that mark the heart of a priest.

Re-thinking ow priesthood

The heart of a priest: I think that your hearts too are at times

uneasy and disturbed by the many questions and problems that have

arisen since the Council even in our ordinarily tranquil minds. W'hat

has happened? The exploration of the causes and the examination of

the phenomenon of this state of mind which is unusual for a priest

precisely because of what he is and what he does, have given rise, as

you know, to much study, writing, discussion, and certainly also to

many personal reflections on your part. The aggressive tide brought

by the critical period that we were going through has reached us too.

From some points of view it is providential, from others it is danger.

ous and negative. It has obliged us to rethink our priesthood in all its

elements: biblical, theological, canonical, ascetical, and operative. The

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-33-

fact that this rethinking has been taking place face to face with the

challenges of the whirlwind of changes in modern life, both in the

practical, active, and social field, has made us foo ask whether the trad-

itional life of the priest should not be studied in a new historical and

spiritual contex. The world is changing, arrd are we standing there mo-

tionless, as though we were canonically mummif.ed in our crystallized

outlook and in our traditional customs, the meaning and value of some

of which are no longer understood by many, neither by the society

that surrounds us, nor at times by ourselves? Trust in a certain type

of renewal is given us not only by this formidable pressure from out-

side but also by the Council, which was authoritative and good, and

which spoke to

( aggiornamento

us of << aggiornamento ). Some have interpreted this

> as a justifi.cation, indeed as an apologia for orr €x-

tremely delicate criterion, that of historical relativism, of adaptation to

the times, to the famous << signs of the times > (as though these were

capable of being interpreted intuitively bv all) of conforming, in other

words, to the world, that world in which we find ourselves and from

which the Council urged the Church no longer to separate herself as

a matter of principle, but to immerse herself in it in order to fulfl her

mission.

The onslaught of this thrust towards novelty has often given us

ecclesiastics too a certain feeling of dizziness (cf. Is. L9 14) a lack of

confidence in tradition, a certain low estimation of ourselves, a mania

for change, a capricious need for << creative spontaneity ), and so on.

Intentions which are without doubt subjectively upright and generous

have also found a place in this vast and complex attempt at transform-

ing ecclesiastical life. 'We shall point out rwo of them to show you how

we follow these phenomena with loving attentiveness. First, there is

the intention, deeply and painfully felt, of escaping from the state of

what is now called frustration, that is, from a sense, experienced by

some, of the uselessness of one's being paralysed. in the discipline of

the ecclesiastical organization. What is the use, they ask, of being a

priest ?

Profounfl. changes affect us

It is a birter and anguished question in places where the community

to which these priests belonged has profoundly changed in numbers

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-34

and life style and where the priest's ministry, tied to a fixed place and

fxed customs, seems to have become either superfluous or ineffective.

The objection that one's life is useless is, especially today, when we are

so conscious of utilitarian efficiency, a very tormenting one. It deseryes

at the least loving understanding, even if an adequate remedy is not

possible. The other intention, which is likewise certainly inspired by

a good desire, is that of those who would like to remove every clerical

or religious distinction of a sociological nature, of dress, profession,

or state, in order to identifu with the ordinary people and to conform

tthoutshetolipfeensettyraleteosf ooctiheetyrsm-oreineasshiolyr.t,Tthoislaisic, iizfeytohuemwsilel,lvaesm, isinsioonrdareyr

intention, but what a dangerous and injurious one it is, if it ends up

with the loss of that specif,c power of reacting on society that is con-

cluded in our definition of << the salt of the earth >>, and if it reduces

the priest to a uselessness worse than that to which we have already

referred. This is what the Lord says: < What is the good of salt that

has become tasteless? > (cf. Mt. 5:13).

Dear brothers, read the introductory part of the document on the

ministerial priesthood discussed in the recent Synod of Bishops. There,

in a brief but comprehensive and vigorous synthesis, is described the

priest's situation today, with all its problems. You will see with what

an attentive eye, and with what an affectionate heart the Church is

considering the present condition of the clergy. Realism and love have

shaped this serious, but at the same time considerate and optimistic,

study.

'We now draw your attention to this important matter. Througlr-

out this situation with its internal and external problems, one question

concerning our priesthood stands out above the others. ln a certain

sense it sums them all up. It is that question which has become a corr'

mon one in the complex discussion concerning us; the question is

about the so-called identity of the priest: who is he? Who is the priest?

Is there really a priest in the Christian religion? And if there is a minis-

ter of Gospel, what is the role that he should assume? A11 the tempt-

ations of the early Protestant polemic have been revived. Perhaps

even deeper temptations springing from a preternatural source have

come to

not as a

lmifeet-hodthiosf

is a mystery, not

research, but as

afadnitsahseya-rtenteemd pretasptioonnsse

of doubt,

proceed-

ing from ungrasped tnrth and from uncertainty to the point of blind'

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-35-

naettsitsu-de

a response which is'assumed as a dramatic and condescending

by a person deprived of interior light. These temptations have

been felt even at the very centre of the intimate self-awareness of the

priest and have disturbed that blessed interior cerritude about his role

in the Church: Tu es sorerdos in aetenu,Lm; in its place there has been

substituted a nagging question: VIho am I? Does not the answer that

has always been given and that was taught to us from our years in the

seminary, the answer that has burned as an everlasting flame in the

centre of our heart and has become part of our personal outlook?

Indeed it is a question that at f.rst sight seems as superfluous as it is

dangerous; but the fact is that it is has been shot as an arrow into

the heart of many priests, especially of some young men on the

threshold of ordination, and of other brothers when they had arrived

at the fullness of maturity. The tendency of our brothers, when they

have found themselves in this difflcult siruation of doubt concerning

themselves and the authority of the Church, a tendency per se

hdeypvioatthioentic.baellcyaulesgeitoimf athtee,

but soon transformed into temptation and

impossibility of finding a satisfuing answer

-identhtitey

tendency has

in the wrong

been

place,

seek the defnition of

outside the household

the priest's

of the faith,

in the writings of sociology especially, or of psychology, or in the

comparison with Christian Churches separated from Catholic roots, or

finally in a humanism which has the axiom: the priest is above all a

marr, a whole man, like all others...

Document. on Catholic priestlwod

We do not concentrate on this analysis, except to follow spiritually

and with sorrowful regret the priests who have left us: how could we

not love them still? And in this we wish also to recall to you, beloved

brothers, who, we would say with Jesus the Lord, << have remained

with me in my mials >> (Lk.22:28), how much teaching the Church has

dedicated in recent times to her priests, and how much your own read.

ing in the scriptural, theological, historical, spiritual and pastoral field

has conflrmed and spread this teaching. The reading of a good docu-

ment on the Catholic priesthood will be a providential strengthening

comfort not only of your learning, but also your inner peace and fer-

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-36-

vour.'We cite one as an example: Saczrdoce et Cdlibat, by J. Coppens

and other prominent authors, Louvain, 1971.

Ve limit ourselves here to a fundamental a6.rmation: we must

search for the definition of the priest's identity in the thought of Christ.

Only

what

faith can tell us who we are

history, experience, society,

and

the

what we

needs of

should be.

the times,

eTthce. craenstte-ll

uansc-e

we will look for afterwards, with the

of the Church, as a logical derivation

responsible and wise assist-

from an encounter in faith

and from a commentary and application of it. Let then the Lord

speak to us. This is the theme of our discourse, which each one of

you can later develop on his own, in the ilner sanctuary of the meep

ing with God.

And so let us humbly ask Jesus, our Master: what are we? Should

we not perhaps consider what he thinks of us and what he wishes us

to be and what our identity is, in his eyes?

We get a first reply immediately. 'We are men who have been

called. Our Gospel begins with our vocation. It seems to us justifiable

to see in the history of the Aposdes the history of us priests. As for

the first men that Jesus chose to be his own, the Gospel story is very

clear and very beautiful. The Lord's intention is obvious, and it is

very interesting in the messianic setting and, later, in the context of

trhe economy of Christianity. It is Jesus who takes the initiative; he

himself points this out: << You did not choose me' no' I chose you >>

(Jn. 15:16; l5l9; cf. Jn. 6:70) and the simple and delightful scenes

whic.h porfray for us the calling of each disciple show fixed choices

being carried out with precision (cf. Lk. 6:13). It will be a pleasure for

us to meditate on them. Whom does he call? He does not seem to

take account of the social standing of those he chooses (cf. 1 Cor.

l:27); nor does he seem to want to make use of those who offer them-

selves with superf.cial enthusiasm (cf. Mt. 8,19-ZZ).

'We have bem call.ed

This design in the Gospels concerns us personally. I repeat: we

are men who have been called. The familiar question of vocation

concerns the personality and destiny of each one of us. How our

vocations developed and were formed is the most interesting factor

in the personal history of our lives. It would be foolish to try to

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-37-

reduce a vocation to a complex of trivial external circumstanceS.

On the contrary, we should note the ever more assiduous and carefrrl

attention with which the Church nurtures, selects and assists priestly

vocations. This is a factor providing ceftainty in the confirmation

of our identity-an identity that is often today subjected to specious

analysis with the aim of declaring it unauthentic. In fact today it is

an extremely dificult thing for a vocation to the Church to be based

upon internal and external motives that could be honestly questioned.

The saying of Paschal: < The most important thing in the life is the

choice of a profession: chance decides it > (cf. Pensd.es,97) does not

hold good for us. It was not chance that decided for us.

Always ministers of salvation

We ought rather to think about certain aspects of this vocation

which came to us. It marked the highest moment for the exercise

of our freedom: we freely thought, reflected; willed and decided.

It brought about the great choice of our life; like the words I<< do >>

spoken by the person contracting marriage, our response td it, in

contrast to the wordiness of the man lacking ideals greater than him-

self, was a commitment of our life: a commitment of the form, the

extent, and the duration of our self-offering. It is therefore the most

beautifirl and the most ideal historical page of our human existence.

It would be tragic to underestimate it. Our response at once qualif-

ied our entire life with its awesome ( yes ), making our life that of

one who is set aside from the ordinary manner in which others lead

their lives. St. Paul says it of himself: ( Set apart for the Gospel of

God >. It is a ( yes )) which in a moment tore us from everything

that we had: <they left everytling and followed him> (Lk.5:11);

it is a < yes > which placed us in the ranks of the idealists, dreamers,

madmen, even of those who seemed like fools, but also, thank God,

in the ranks of the strong, of those who know why they are living

and for whom they are living-< I know who it is that I have put

my ffust irr ) (1 Tim. 1:12)-of those who have set themselves rhe

task

This

of serving

is what we

aarnedcagllievdintgo.th'!e7ier

lives, their whole lives, for

are indeed set apart from the

others.

world,

but we are not separated from that world for which we must be,

with Christ and like Christ, ministers of salvation (cf. Ench. Cler.,

104,360, 1397).

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-38-

There is

were saying,

something else to

we are men who

say

are

concerning

called. 'We

our

are

vocation.

called by

As we

Christ,

called by God. That means that we are loved by Christ, loved by God.

Do we think about this? < I know, says the Lord, the ones I have

chosen > (Jn. 13:18). A divine plan conceived beforehand rests firml1

on each one of us, so that of us it can be said what the prophet Jerem-

iah says to Israel in the name of God: < I have loved you with an

evedasting love, so I am constant in my afection for you > (31:3).

An identity entered in heaven, < in the book of life > (cf. Rev. 3:5).

'We are called, therefore. But for what purpose? Our identity is

enriched by another essential characteristic: we are disciples. We are,

so to speak, the disciples. The term ( disciple >> necessarily involves

another term: ( mastet >. Who is our Master? It is absolutely essent

ial to remember this: << You have only one Master, and you are all

brothers, you have only one Teacher, Christ, (Mt. 23:8-10). Jesus

wanted to be known by this title Master (cf. Jn. 13:13). After speak

ing to the crowd after instructing everyone, Jesus taught the group

of his special followers, the disciples, recognizing that they had a

prerogative of supreme importance: << the mysteries of the kingdom

of heaven are revealed to you, but they are not revealed to them >>

(Mt. 13:11). Because those whom he called were disciples, they

were raised to the position of teachers, not of their own doctrine,

clearly, but of the doctrine revealed to them by Christ. In spite of

the infinite diference, this is analogous to what Christ said of him-

self: << My teaching is not from myself; it comes from the one who

Sent me > (Jn. 7:16); Therefore, in as much as we are disciples, we

can also say that our priestly identity carries with it a connotation

of magisterium: we are disciples and we are teachers; we listen to

the word of Christ and we proclaim that same Word.

Su.dying Christ's teorhing

This description of ourselves would involve a long and patient

study of its meaning in the Gospels. It will be interesting and essent-

ial for us all to make this study, in order both to know the Lord's

thought regarding ourselves and consequently to become conscious

of our nature: as pupils we must act as teachers.

The first characteristic. that of disciples, upon which we are now

5 Pages 41-50

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5.1 Page 41

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concentrating our attention, is a very important one. As you know,

dear brothers, this characteristic involves a twofold duty for the life

of the priest in search of authenticity. The first duty is tlat of study-

ing Christ's teaching. This study branches out in various directions,

all of which are concerned with essential aims for our definition as

priests. We hasten to say that this duty is that of listening, listening

to the voice of Christ's Spirit, that is to the inspirations that have

the mark of tme supernatural origin (cf. Rev. 2:6 ff; Mt. 10:19;

Jn L4'26).'We, must listen, therefore, to the voice of the Church,

when she speaks in the exercise of her magisterium, whether ordinary

or extraordinary (cf. Lk. 10:16). 'We must listen to the echo of Christ's

voice in the words of those who speak to us in the name of the Lord,

as do the bishop, the spiritual director or some good and wise friend.

We must listen also the voice of the People of God, when it recalls

us to our duties or occasionally asks from us some service which is

in accordance with our ministry. But we must act with due prudence,

which is so necessary in such circumstances, for here it is easy to

suffer from excess, from the pressure of publicity or the presence

of outside interests or methods. We must listen through the study

of the sacred sciencesl often lay experts are better informed about

their own subjects than we are about religious teachings (cf. Lk. 16:

8). Finally we must listen through mental prayer and meditation. We

are all well aware that this is meant for the nourishment of our per-

sonal spiritual life (cf. Jn. 8:31). rUUe can truly say with Jesus: << Blessed

are those who hear the word of God and keep it > (Lk. LL:28; cf.

8:21).

Following Jesus Christ

The second duty if we are to be true disciples, is to imitate. How

rnuch there is to say about this second consequence of the fact that

we are members of Christ's school. Precisely at this time when we

are assailed by secularization and the attempt to cause the clergy to

lose its external marks, and, unfortunately, its interior ones too.

Sorcalled << human respect >>, which caused even Peter to fall, could

tempt us also to hide what we are and make us forget Saint Paul's

exlhortation: << Do not model yourselves on the behaviour of the

world around you >> (Rom. L22).In fact the < imitation of Christ >

must be the practical study for our conduct. We will not say any-

5.2 Page 42

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thing further on a subject which is so well known and so closely conn-

ected with the intrinsic demands of priestly identity. In the thought

of Jesus there is still another essential characteristic needed for our

identity. It is the fact that he has promoted us from disciples to apos-

tles. As a synthesis of what we are saying, listen to the words of the

Evangelist Saint Luke: Christ < summoned his disciples and picked

out twelve of them; he called them apostles >r (Lk. 6z13). Suvati

servandis, it does not seem exaggerated to us that this supreme title

of apostle should be applied to priests, and indeed that ceftain powers

and functions proper to the priest of Christ should be looked for

in this very title.

Each one of us can say: ( I am an apostle >. What does apostl,e

mean! ,It means ( sent )). Sent by whom? And sent to whom? Jesus

himself gives us the answer to both these questions on the evening

of his Resurrection: < As the Father sent me, so am I sending you >

An. 20:2t). Think of it. Here is something that leaves us really

amazed. W.here

lead? 'W-hat else

does

is it

but

priesthood come from and where does it

the channel of the divine life, serving, by

an extension of the saving mission of Christ, God and Man, to corlrn-

unicate the divine mysteries to mankind? Let people considet us,

Saint Paul says, as ( stewards entrusted

(1 Cor. 4:1). 'We are ministers of God

with the mysteries of

(2 Cor. 6:4). We are

God >

friends

of Christ. Ours is a mission which sets up a personal relationship

with Christ, a relationship which is singular and different from that

which he has with all others: < I call you friends, because I have

made known to you everything I have learned from my Father. You

did not choose me, no, I chose you >> (n. l5:15-L6). This is a friend-

ship which has its roots in the uncreated love of the Trinity itself:

<< As the Father has loved me, so I have loved you. Remain in my

love > fln. 15:9). We are servants of the brethren; we will never

succeed in giving this term enough fullness of meaning with regard

both to ourselves and even more to our mission. Christ wished thus

to define his mission (cf. Mt. 20228) and he wished ours to be similar,

in deep humility and in perfect charity: << ... and you should wash

each other's feet! > (Jn. 13:14). But at the same time what dignity

and what powers such service involves! It is the servise of an ambass-

ador! << Ve are ambassadors for Christ; it is as though God were

appealing through us l> (2 Cor. 5:20). In addition we have the sacra-

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'-4L-

mental powers that make us instruments of the very action of God

in men's hearts. It is no longer just our human activity that marks

us, but the conferral of the divine power working through our ministry.

Minister of official warship

Once the meaning and sacramental value of our ministry, that is,

our apostolate, is understood, a whole set of other elements can

give shape to the spiritual, ecclesial, and even the social figure of the

Catholic priest, so as to identiry him as unique among all, whether

inside or outside the ecclesiastical society. The priest is not just a

presbyter presiding over the community on religious occasions. He

is truly the indispensable and exclusive minister of official worship,

performed in persona Christi (in the person of Christ) and at the

same time in rwmirw DoDuli (in the name of the people); he is the

man of prayer, the only. one who brings about the Eucharistic Sac.

ri6.ce, the man who gives life to dead souls, the dispenser of grace,

the man of blessing. The apostle-priest is the witness of the faith,

the missionary of the Gospel, the prophet of hope, the centre of the

communiry. From him it goes outwards and to him it returns. He

builds up the Church of Christ, which is founded on Peter. And

here we come to that title which is properly his, a title both lowly

and sublime: he is the shepherd of God's people. He is the worker

of charity, the guardian of orphans and little ones, the advocate of

the poor, the consoler of the sufering, the father of souls, the con-

fidant, the counsellor, the guide, the friend of all, the man for others,

and, if need be, the willing and silent hero. If you look closely at the

anonymous countenance of this solitary man with no home of his

own, you will see one who can no longer love just humanly, because

he has given all his heart, without witholding any portion of it,

to that Christ who gave himself for him even to the Cross (cf. Gal.

7:20) and to that neighbour whom he has resolved to love to the

extent that Christ does (cf. Jn. 13:i5). This is in fact the meaning

of his intense, happy sacrifice in celibacy. To put it in a single phrase,

he is another Christ.

This in the final analysis is the priest's identity: as we have so

ofte'Wn heellatrhdenre,pweahtaetd,grhoeunisd

another

is there

Christ.

for doubt

fear?

5.4 Page 44

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VII. NECROLOGY

Bro. Robert Samuel Angus

* Mile End, Adelaide (Australia) f 12.12.1923, Sunbury, Australia l.l0.l97l age47,

27 profession.

For several years he was farm.manager at Oakleigh and from

1965 agricultural instnrctor in our college at Sunbury. His character-

istic virtues were: obedience, which seemed natural to him because

inspired by tnre love of the Congregation and Superiors; charity,

made still more endearing by his great generosity; unperturbed

happiness of mind, which gave him the courage to face up to every

diftculty in life.

Frl MtchnB.l Arocena

f r La Plata, Argentina 18.6,1898, Bahia Blanca, Argentina 7.2.1972, age 73, 56 pro-

fesoion, 39 priesthood.

He wanted to be a missionary in Patagonia, and spent 30 years

in the College of Don Bosco at Bahia Blanca, first as a teacher and

then as a confessor and in visiting the sick. He also concerned himself

with the spreading of christian literature and was for many years

assistant to the Secular lnstitute < Mother Mazzarello >> founded by

Fr. Aloysius Pedemonte.

Fr. Alvysius Bacca

*Budrio, Bologna, ltaly 8,3,1914, f Faenza, ltaly 17,ll.l97l, age 57, {0profession,

30 priesthood-

He generously spent himself for the boys in various houses of

the province, and was a very good organiser. For many years he was

rector of the oratory, prefect and teacher, and left kind memories

amongst the past pupils.

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Fr. L-adtsla*s Baion

t * Smigiel Koscian, Poland 26.6.1914, Sepopol, Poland 2?.3,1971, age56,3? pro.

fession, 29 pdesthood.

He spent some years of his life amongst poor boys and then

carried out his apostolate as a salesian parish priest. His zeal in the

' sacred ministry would lead him to walk as much as four miles to

teach religion to the children. He was a tireless promoter of devotion

to Our Lady.

Fr. Riclwrd Banko

f * Siemianowitz, Silesia (Poland) 7.4.1898, Klagenfirrt (Austria) 2.1.1972, age 73,

{6 profession, 38 prlesthood,26 tecleot.

He was a zealous and hard working priest, rector and parish

priest in various houses, and a writer of popular books. He made a

loving study of the life of Don Bosco so as to make it known through

his publications; he prepared and distributed the << Don Bosco CaL

endar ).

Bro. ALdo Bastiani

* Farnetella-Sinalunga, Siena (Italy) 28.10.1918, f Siena 29.ll.l97l, age 53, 31 pro.

fession.

Fr. Siluio Biasoli

f * Sopramonte, Trento (ltaly) 1.9.1921, Trento (ltaly) 24.5.1971, age 49' 32 pto.

fession, 24 priesthood.

The Middle East was the field of his apostolate, and the better

to carry it out he successfully learned Arabic, French and English.

He was an enterprising and efficient organiser and founded the Anglo-

American catholic school at Beirut, which he directed with competence

and brought up to the level of the best institutes in the Lebanon.

Excessive work made inroads on his health and after a long illness

borne calmly and with strength brought him to his death on the

feast of Mary Help of Christians.

Bro. Adolphus Bocwinski

* Czerwonka. Sokolka Bialostocka @oland) 10.3.1896, t Gloskow-Piaseczno, @o'

land) 5.9.1971, age 75,20 profession.

God gave him late in life the vocation to work in our Congregation,

but his 20 years of profession were spent with serene generosify on

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-44-

the farm at our house of Gloskow. Pious and industrious, he gained

the goodwill of all.

Fr. Joln Bodensteircr

f * Puchersreuth (Germany) 18.8.1907, Memmlngen (Germany) l?.4.1971, age 63,

{0 profession, 37 priesthood, 6 rector.

After High School he entered the diocesan seminary and became

a salesian whilst a student of theology. Ordained priest in 1934, he

was a capable rector till the war of i939 during which he was a zealous

and self-sacrificing military chaplain. After the war he gave useful

service in various houses as a teacher of religion. He was esteemed

and loved for his humility and spirit of prayer.

Fr. Charles Boffa

* Diano d'Alba, Cuneo (Italy) f 14.5.1911, Torino-Valdocco (taly) 31.12.1971, age

60, 44 profession, 35 priesthood, 3 rector.

After filling important oftces in teaching, administration, the

formation of novices, and as rector, he found vast scope for his

apostolic zeal as delegate for the cooperators in the subalpine province.

He was struck down by illness whilst gathering the fruits of his work

carried out in true priestly and salesian fashion by personal contacts.

Good, simple and piofoundly rcligious in his cordial relations

with others, he demonstrated by his life the validity of the salesian

apostolate amongst lay people.

Fr. Ioseph Castiglioni

f * Sacconago-Busto Arsizio, Varese (Italy) 4.3.1917, Cerignola, Foggia (taly) 16.2.

1977, age 54, 38 profession, 29 priesthood, 5 rector.

He was a parish priest in a dense workingrclass area and was

distinguished for his christian and salesian optimism which he spread

about him quite spontaneously amongst the people. He knew the

young with priestly intuition and knew how to befriend them in

their diftcult preparation for life.

Fr. Peter Colombo (Crema.)

* Truccazzano, Milan (taly) 16.3,1886, f Mitan Qtaly)2.2.1972, age 85, 62 profession,

55 priesthood, 22 rectot.

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He left just afer the f.rst world war for the missions in Ecuador

and worked there to the point of exhaustion for more than 40 years;

he held the offices of rector, provincial economer and master of

novices. He always left behind him the memory of a zealous and

self-sacrificing priest, deeply pious and attached to the spirit of Don

Bosco, as is testif.ed by major superiors, provincials and confreres

who were close to him. On his return to Italy he used in the confess-

ional the experience and treasures of grace of which long contact

with souls had made him a master.

Bro. Charles Corcco

f * Verolengo, Aosta ([taly) 27.4.1913, La Plata (Argentina) 30.17.1971, age 58,

40 profession.

An exemplary religious and a tireless worker, he was a model

because of his total dedication to the Lord, doing good to all who

crossed his path. His generosity led him to leave his own country

to carry out a silent but fruitful apostolate in our agricultural schools.

He hid his great gifts and intelligence under a kind and simple exterior.

f *FrS. ,JDoahmniaDneomMaaricata, Cuneo (ltaly) 4,+,1912,, Intra di Vetbania, Novara (Italy)

9.1.1972, age 59, {2 profession, 32 priesthood, 8 rector.

His chief characteristics were: fidelity to the spirit of Don Bosco,

cordial human kindness, open and sincere friendship, observant in

all religious duties, and of deep salesian spirituality. After being

stricken down in 1955 the thought of death was familiar to him,

and it found him prepared.

Fr. Eraldo De Rossi

f * Ponderano, Novara (Italy) 7.6.1905, Alexandria @gypt) 16.1.1972, age 66, 48

profession, 41 priesthood, 5 rector.

He was one of the dearest and most characteristic figures in the

province. After being master of novices and rector, he showed great

activity as a teacher and especially as rector of the festive oratory at

Alexandria, where he did an immeasurable amount af good. His

ability and wiilpower helped him to acquire a perfect knowledge

of Arabic, French, English and a wide general culture. He never took

a holiday or a rest, and eventually wore himself out by unceasing

work amongst the sick and the very poor.

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Fr. lolm Donirc

f * Bablce, Rzeskow (Poland) 14.6.1897, Jaciazek, Makow Mazowle&i, (Poland)

26,11,1971, age 74, 49 profession, 4l priesthood, 15 rcctor.

He was the oldest confrere of the province. In his youth he had

a hard life with a lot of work and little relaxation, and he maintained

these characteristics. He was noteworthy too for his loy which app-

eared spontaneously in his meetings with others. He was exemplary

as a priest, teacher and confessor.

Fr. Lud.oqticus Englert

f *Wutzburg (Germany) 17.2.1912, Munich (Germany) 5.1.19?2, age 59,36 pro

fession, 24 priesthood.

Except for a short period at Buxheim, all his priestly life was

spent as rector of the oratory at Munich. He gave constant witness

of fidelity to our Lord and to young people in the spirit of Don Bosco.

f F* rC.hJieossaepVhalFMarawlenni co, Sondrio (ltaly) 22.8.L927, Linares (Chile) 17.2.1972, age

44,27 profeseion, 19 priesthood.

A priest in the fullest sense of the word, he combined the ofice

of professor of sacred scripture in the Catholic University of Santiago

with pastoral work at Santiago-Macul on the outskirts, where as a

humble assistant priest, always happy in the midst of dfficulties,

he dedicated himself to the poorest of the poor and especially to

the young to whom he brought not only true friendship but moral

and material help as well. He was outstanding for his love of work

and for his deep sense of friendship which he cultivated as a true

disciple of St. John Bosco.

Fr. Franris Febrer

f t Ferrarias, Menorca (Spain) 29.9.1916,

i{, 30 profession, 2l priesthood.

Barcelona-Mundet (Spain) 26,6.1971 age

The rule of his priesthood was the generous donation of himself

lo others. He worked in various houses, and especially at the << Ho-

gares Mundet >). He taught children, was a tireless assistant, saw to

the spiritual and pastoral needs of old men and women, spent long

hours in the confessional, and assisted the dying. Deeply humble and

exemplary in piety, he always sought the last place, but gained the

first in the esteem of the confreres.

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f B* rHoa.nCnolwverrle(GseQrmaarntnye) r12.6.1908, Rome-St.Callistus (Italy) 9.12.1971, age 63,

22 profession.

He was a late vocation, and was appointed almost immediately

to be a guide in the Catacombs of St. Callistus, where he remained

for 2l years fulfilling this service to the Holy See and to souls. During

his illness he never complained and showed complete conformity

to the last to the will of God.

Fr. Massimino Qasbani

* Grottaferrata, Rome (taly) 5.4.1894, f Rome (ltaly)2.8.1971, age77,48 professiofi,

40 priesthood.

His life was marked by simpliciry and joviality in untiring work

amongst the young. His apostolate was spent largely for the altar

servers' association, amongst the members of which he discovered

and cultivated many priestly vocations. His rather lonely later years

were lived in prayer and meditation.

Bro. Celesmw Qiacomuui

* Ziano, Trento (Italy) 18.5.1888, t MirabeUo, Novara (Italv) 8.7.1971, age 83,47

profession.

He passed his days in humiliry and almost in silence. A good

christian and a good religious he was exemplary in humility, work

and prayer. He had a true and deep-rooted love for Don Bosco and

the Congregation, and was most faithful in his observance of tlre rule.

f Bro.

* S.

Cawldo Qimw

Cataldo, Caltanlsetta

(taly)

26.1.1903,

Catania (Italy) 23.11.1971, age 68,

42 profession.

He came to the Congregation as an adult, and worked as general

assistant to the prefect in many houses, leaving an example of reg-

ularity, generosity and hard work wherever he went. After a serious

road accident he had to cut down on his activities. Finally after

being stmck down by paralysis and unable to speak, he died peacefully

with all the comforts of our religion.

4*FlrO.psLriinuesydtol@ovooicdlau. nsd)C3y.im2.1a9n01, f Cieszyn (Poland) 19.10.1971, age 70,51 proGssioo,

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He spent his salesian and priestly apostolate as a catechist, teacher,

prefect, parish priest, and chaplain to the Sisters, giving a great

example of zeal and work. A progressive paralysis curtailed his

activities. The large.number of confreres and faithful at his funeral

bore wirness to the esteem in which he was held.

Bro. Blaise Quastell.a

f * Ragusa, Syracuse (Italy) 9.7.1876, Messina (taly) 19.11.1971, age 95,66 profes-

sion.

He did his aspirantate at the age of 25 in the provincial house

at Catania, taking on the most humble tasks. His 66 years of profession

were marked by kindness, humility, hard work, and a great delicacy

in dealing with others. He was always serene, smiling and ready to

obey. Prayer, work and temperance was the programme of his salesian

life.

f *FrM, aJnacmheessterQ(uEnnngilnangd) 29.1.1900, Kiln Green @ngland 3).ll.l97l, age ?1, 39

profession, 30 priesthood.

He came to the Congregation at the age of 30 to begin his prepara-

tion for the priesthood.He then spent 40 years of apostolate inEngland

and Ireland, and for a brief period also in Iran. His last two years

were spent in a nursing home. A man of srrong will and solid piery,

he had a great devotion to Our Lady and St. Teresa of Lisieux. The

apostolate he most preferred was that of the confessional

f Fr. Thomas

* Hinojosa de

Qutienez

Duero, Salamanca

(Spain) 76,1.1902,

thete 2.11.1971, age 69, 5l

profession, 41 priesthood, 3 rector.

A dynamic and hard-working salesian, he spent many years as

an administrator. In this work, and also as a teacher, as a correspon&

ent, and even on the streets as his past pupils testifu, he exercised

an intense priestly and salesian apostolate. A great love of the Cong

regation and a deep spirituality based on the study of scripture,

on the presence of God and on devotion to Mary Help of Christians

characterise this exemplary salesian.

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Fr. Bemard Hen

t * St.Blasien (Germany) 1.1.1909, Munich (Germany) 23.1.1971, age 62, 42 profa.

sion, 33 priesthood, 23 rector.

'Well able to bear responsibility, he successfully filled many delicate

posts of responsibility for the Congregation. At Munich he had to

rebuild the house which had been completely destroyed. He was

later rector at Mannheim and Bergomiirrster, and was finally given

charge of cooperators. As a priest he was greatly esteemed for his

kindness and cordialiry.

Bro. Joseph Hundmeier

* Altdorf, Oberbayern (Germany) 24.L1.1903, f Vienna (Austrta) !.10.1971, age 6?,

{2 profession.

He came to the Congregation at the age of 24 aad first worked

in the houses of Bavaria, and later in Austria. Hard work and love

of the corrunon life were amongst his characteristics. Stnrck down

by a sudden illness he was operated on but died as he received the

last sacraments.

Fr. Joseph Jany

* Jalko ftIungary) 3.4.1891, f Taquari, fuo Grande do Sul @razil) 12.9.1971, age

80, 57 profession, 48 priesthood.

f *FrM. elosslaenph(FrKaenrcyez)ao2u6..e12n.1913; Caen (France) 21.9.1971, age 57,39 profession,

27 priesthood.

He did his tirocinium at the house of Caen, where his vocation

had been born, and where he took up the teaching of professional

subjects, which he never subsequently abandoned. Though small

in stature, he established his authority by his competence and dedicat-

ion, not only in schools but in many other places where he assisted,

and especially in the priestly ministry which he always carried out in

a spirit of fraternal charity.

Fr. loseph Klenoc,)sek

* Zurkov del 10, Sevnica Qugoslavla) 19.?,.1900, f Ivanovo Selo, (Jugoslavia) l6.t0.

1971, age 71, 39 orofession, 31 priesthood.

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Fr. Antlwq Mary Kuqerowski

f * Ra&lszow (Poland) 23.6.1899, Campo Grande @razil) 20.11.1971, age 72, 53

profesolon,,l2 prtesthood.

He dedicated himself especially to the parish apostolate and

showed himself a priest zealous in his duties, pious and completely

dedicated to the poor and the young. He considered it a great gmce

to die in a salesian house and on a day dedicated to Our Lady, to

whom he had a special devotion.

Fr. ALpirc l-awenn

* Atezzo (ltaly) 14.12.1921, f Ptetrasanta, Lucca (Italy) 18.10.1971, age 49,33 pro.

fesslon, 19 priesthood.

A delicate soul belongirqg wholly to God. Two apostolates marked

the time he had free from teaching and administration: assiduous

care of the past pupils, who will never forget him; and confessor

and spiritual director of many souls, and especially of many religious

communities of the area. [n his diary was found a thought iharac-

teristic of him: << I have only one thing to say to God, my Father,

and to men, my brothers: Thank you! >>

Fr. Anthany l-eo

t " Madras (Indra) 3.7.1937, Madms 15.10.1971, age 34, 15 professlon, 6 priesthood"

Fr. lgn*tius Lltc^s

f r Cieza, Murcia (Spain) 16.7.1910, Cabezo de Torres, Valencia (Spain) 15.6.1971,

age 60, 40 profeosion, 29 prlestlood-

As a priest he was 100 per cent apostolic. As a young perpetually

professed cleric he fled to his own village during the persecution

of the Spanish civil war and carried out a dangerous ministry carrying

the blessed Sacrament to those in hiding. As a priest he gave himself

generously to teaching and the ministry in various houses and ofices.

Don Bosco's promise: << Bread, work and heaven >> made his work

a pleasure, gave generosity to his apostolate, dedication to his relig

ious life, cheerfulness to his community relationships. He died like a

patriarch from the Bible surrounded by confreres and relations.

*FrG. eJnaoma e(sItaMlya)g2g7i.6.1890, t Bethlehem (Israel) 15.1.1972, age 81, 62 profession,

32 prtesthood.

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A product of the festive oratory of Sampierdarena, he brought

to the Congregation an ardent, pious and generous spirit, self-

sacrif.cing in the service of others.'With these gifts he did wonderful

work, especially in the festive oratories of Bethlehem and Haifa, An

esteemed spiritual director he led along the paths of virtue confreres,

the christian elite of Aleppo, and prominent members of the local

clergy. He tactfully cultivated priestly and religious vocations. A

period of suffering brought his fervent priestly life to an edifying end.

Fr. Lrcian Majchraycki

f * Blazejewo, Srem @oland) 7.1.1887, 'Wozniakow, Kutno (Poland) 31.5.1971, age

84, 64 profession, 58 priesthood.

He carried out his first apostolate in Mexico where he was placed

against a wall during the persecution to be shot. He escaped and

returned to his homeland where for 50 years he was confessor in

various houses and dedicated himself to prayer. He was very fond of

preaching on Mary Help of Christians and the Sacrifice of the Mass.

He underwent the purifi.cation of a serious illness during a long

period of his life.

Fr. JoseDh Malic

f * Pec (Austria) 18.3.188,1, Este (taly) 13.1.1972, age 87, 70 profession, 62 pries,

thood, 6 rector.

He worked as a salesian in Slovenia, in the missions of Patagonia,

and finally in Italy. Strong and energetic in character, he was at the

same time serene and cordial. He was particulady observant in matters

of poverry. He liked to be with boys and acted as confessor for them

and for various religious communities. Deafness caused a reduction

in his activities in his later years, a source of pain to his priestly soul.

Bro. Santi Mantano

f * Casalvecchdo, Messina (Italy) 15.3.1890, Shillong (ndta) 30.7.1971, age 81,51

profession.

Bro. Emilio Mareclwl

f * Liege @elgtum) 12.10.1903, there 20.2.197?,, age 68, 49 profession.

He spent many years teaching, and later was organist of our

parish church. He loved community life and had a gift for spreading

joy and confidence around bim.

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f *FrB. uJounloiussAMireasrt(iAnrigentina) 23.9.1906. there 9.12.1971, age 65, 47 profession,

38 prlesthood, 15 rector.

Pious, austere, and with an almost scrupulous delicacy, he carried

out various pastoral activities in our houses, winning the esteem

of the confreres. Eventually he was given charge of the houses in

the extreme south of the country, thousands of miles from Buenos

Aires, and he was tireless in helping them. He was the founder of

the periodical < Patagonia Austral >>. \\UUe had hoped to have his

generous service for a long time still to come, but at least his memory

serves as a stimulus to imitate him in his great love for Don Bosco

and the Congregation.

Bro. Sebastian Pius Merlim

* Chiusavecchia, Imperia (taly) 8.8,1903, f Alassio Qtaly) 5.4.1971, age 67,43 pro-

fesslon.

Fr. Hyacinth Molino

* Chieri, Turin (Italy) l.ll.L9l3, f Santiago (Chile) 29.10.1971, age 58, 37 profession,

28 priesthood.

He lived his missionary vocation with simplicity, first in teaching

the young, for whom he had a predilection, and in his later years

as parish priest of the salesian parish of Valparaiso. Always aftentive

to his priestly duties he won the goodvill of his parishioners and

accepted the cross of his last illness with christian resignation.

Fr. Mich.ael Molinski

f * Czernica-Btody (Poland) Z0.ll.l937, Cieszkow (Poland) L6.L2.1971, age 34, lZ

profession, rl priestLood.

An enterprising and practical salesian, he was most zealous in

his care for souls and was completely dedicated to the young, for

whom he had a special love. He was very cordial with others, and

showed a great sensitiviry fot their sufferings. He was tragically

killed in a road accident whilst going by motorcycle to teach catechism.

Fr. Ma:rio Mandati

* Mendoza (Argentina) 24.l}.lSg7, f Eugenlo Bustos, Mendoza (Argentina) t.6.1971,

age 73, 53 professlon, 45 priesthood, rector 16.

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Dynamic and enterprising by nature, he was generous and detached,

and tireless in work; he put all his energies at the service of souls,

especially in parish activities. Two of his characteristics were his

povety and his love for Don Bosco and the Congregation. He lost

his life in a tragic accident in the midst of his apostolic labours.

Fr. Qeoffrey Moroncelli

x Verucchio, Forli (taly) 30.1,1915, f Yarazze (ka7y) 7.2.L971, age 56,38 profession,

29 priesthood, 17 rector.

He was well know in the places where he exercised his apostolate,

and especially atVarese where he was twice rector. Under his direction

every activity of the house developed greatly: school, oratory, and

work in the local Church. Dynamic and cheerful, optimistic and

encouraging, with a profound religious and priestly spirit, Fr. Moron-

celli leaves behind him the memory of a true son of Don Bosco.

Fr. Daniel Mwpfty

f * Knockagree (Ireland) 28.11.1909, Battersea, London (England) 23.4.1971, age

61, 41 profession, 32 priesthood.

He was a man of great cordiality and kindness, and wherever he

went he made friends amongst young and old. His apostolate lay

chiefly in schools. Charity to all and a profound artachment to Don

Bosco and his salesian vocation were the characteristic qualities of

this good confrere.

Fr. loseph Mu.rplrl

* Newcastle, Northumberland @ngland) 4.4.1920, f Tirupamrr (ndia) 14.11.1971,

age 51, 33 profession, 23 priesthood, l0 rector.

Fr. I.oseph Mondejar

f * Cordoba (Spain) 14.3.1912, Las Palmas (Canaries) 24.11.19?1, age 59, 12 ptofes-

sion, 33 priesr:hood, 16 rector.

With great human gifts, an excellent teacher, great worker and

zealous priest, he sought after the perfection of the religious life

with all the ardour of his generous heart. Sincere and consistent,

he gave himself wholly to others and could stir up generosity in them

too. He both loved and suffered a great deal. He had great desires

bacause he always sought after what was best. Our Lord wilI have

satisfied his great soul.

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Br o. Cltarles Montecchio

t * Pernumia, Padua ([taly) 26.4,1892. Valdocco, Turtn (Italy) 28.7.1972, age 79,

48 profeesion.

For more than forry years he was the postman of the Major

Superiors. He was always ready to fetch and carry and meet every

emergency. He merited the trust of all the Superiors, beginning

with Fr. Rinaldi, because he realised in himself the ideal of the Brother

according to the heart of Don Bosco: pious, hard.working, cheerful,

tmstworthy and responsible.

Fr. Peter Mareno

f * Montevideo (IJruguay) 27.9.1886, there 12.6.1971, age 8,1, 67 profession, 58

priesthood, 14 rector.

His death was quiet, as was his life. His chief ministry was the

wise anci prudent direction of many religious souls on the way of

peffection, as master of novices, rector, a prudent confessor, and

professor of theology. Fraternal charity inspired all his relations

with others.

Fr. Joseph. Nalnno

f * Otan (Algeria) 18.3.1918, Lyons (France) 20.5.1971, age 53, 34 professlon, 24

priesthood.

As a teacher, catechist, assistant, and vice-rector Fr. Navarro

was loved for his approachability, optimism and kindness. His

apostolic zeal led him to much self-sacrif.ce in the care of the souls

confided to him, and in the work of spreading the gospel. His tragic

death in a road accident caused great sorrow amongst those who

loved him.

Fr. Aloysiru Odello

* Mondovl, Cuneo (Italy) f 17.1.L907, Cairo (Eerpt) 5.2.L972, age 65,48 profession,

39 prlesthood, 8 rector.

A great salesian who died at his work. Despite his age and asthmatic

condition he would never stop working with his youthful enthusiasm:

He was director of the Italian School at Ismalia, and later rector of

the Institute itself. He had been spiritual assistant to a.n internment

camp, a skilful teacher, and a promoter of scout groups for 25 years.

Everywhere he left an indelible impression because of his uncommon

gifts of mind heart and his desire for exactness in everything.

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Bro. Tlwmas Orsolin

* Siror, Trento (ltaly) 12.8.1907, f Belluno (Italv) 9.3.1971, age 63,35 profession.

He was a pious, humble, obedient and very hard-working salesian.

He gave himself for 32 years to the missions in China and the Philipp

ines, which he left most unwillingly because of failing health. Stnrck

down by an incurable disease he passed to his eternal reward.

Fr. Ferdina.nl. Ortega

f " Quintanilla, Burgos (Spaln) 20.8.1917, Bucaramanga (Colombia) 9.2.1972, age

54, 36 profession, 25 priesthood, 5 rector.

After having suffered through the hard years of the Spanish civil

war, he wanted to consecrate his life to the lepers and spent 5 years

at Agua de Dios. Then as prefect at Tapatoca he won the afection

of the confreres, pupils and outsiders by his efi.cacious collaboration

with the life of the parish. He was outstanding for his charity, his

spirit of sacrif.ce and his piety. His spirit of detachment and austerity

was such that he did not want to return to his homeland.

Fr. Aloyiw Pare

t * Montereale, L'Aquila (Italy) 18.7.1917, Rome 28.7.1971, age 54, 33 profession,

2,1 priesthood.

'Whilst still a student of theology at the end of the world war he

was already an apostle of the < shoe-shine boys >>, to whom he dedi-

cated all his energies. In the 6.rst years of his priesthood he had an

irresistible hold over such boys because of his kindness and cordiality,

his self-sacrifice, his approachability, and also his 6.rmness. But more

than for anything else he was accepted for his ardent faith and priestly

zeal. Don Bosco Boys Town had in him a great supporter and he

contributed to making it one of the best witnesses to our salesian

work for the poor. His pastoral zeal was also displayed first in the

salesian parish at Civitavecchia and then in that of Don Bosco in

Rome. In the latter, the biggest parish in Rome, the virtues and zeal

of Fr. Pace found full scope, and the affection and correspondence of

the parishioners, and the esteem of the ecclesiastical authorities, are

a measure of the success of his work. Great things were expected of

him when a tragic accident cut short his life, already afected by

work and sickness. Througtr the hands of the Rector Major who

visited him after the accident, he offered his life for the success of

the General Chapter.

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Fr. Blaise Paglia

f * Pescasseroli, L'Aquila (1t*) 22.3.1933, Rome 10.9,1971, age 38, 15 profession,

5 priesthood-

He was a young priest who brought to his salesian work a bound-

less generosity, a happy and serene spirit, and a cordiality with all

his confreres. He loved to work amongst the boys at Don Bosco Boys

Town, Rome, and for vocations. Great things were expected from his

apostolate, but our Lord called him to himself through an incurable

illness which purified his soul without in the least disturbing the sim-

plicity of his resignation. He offered his suferings for the General

Chapter.

Fr. John Pagliero

f * Turln (Italy) 7.11.1905, Pietra Ligure, Savona (Italv) 1.9.1921, age 65,49 profes.

slon, 39 priesthood.

He was a salesian of the old school, exemplary in work, religious

observance and obedience. For many years he was a wise and prudent

administrator, generous with others but rigid with himself. A past

pupil of the Oratory, he always maintained a striking love of Don

Bosco and his traditions. He ended his life as a curate at St. Paul's,

Turin, where he has been greatly missed as a confessor.

Fr. Joseph Pampin

f * S.-lvlaria delConjo, Corunna (Spaln) 26.8,1895, S. Isidro (Argentina) 7.7.1971,

age 75, 59 profession, 46 priesthood, 6 recror.

He exercised a self-sacrificing and eficacious pastoral activity in

Patagonia from 1917 to 1943, working like a hero. For 8 years he

he worked as a travelling missionary to reach the most far flung

villages of the Cordilleras and bring the light of the gospel and the

sacraments to groups of people living in isolation from the world.

In his later years, when his health was failing, he acted as confessor

in the houses of Buenos Aires. He always howed a great love for

ttre Church and the Congregation.

Bro. N azareno Pappalardo

* S. Pietro Clarenza, Catania (taly) 9.10.1905, f BarcellonaPozzo di Gotto, Mes.

sina fltaly) 14.8.1971, age 65, 44 profession.

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He became a salesian brother as a young man, and filled the most

humble roles in our housesl he practised the salesian spirit in the

apostolate of example and self-sacrifice for others. For more than 20

years a spinal disease made him cut down on his work, but despite

this he did his utmost to make the oratory boys happy and contented.

Fr. Ignatius Pardo

f * Choachd, Cundinamarca (Colombia) 1.12,L914, Cienaga (Colombia) 24,1.1972,

age 57,38 profession, 28 priesthood, 6 rector.

He was ordained priest in Italy during the last world war, and

was catechist at Montalenghe for three years. On returning to Col-

ombia he developed meningitis and was cured through the inter-

cession of Mary Help of Christians to whom he had a great devotion.

During his convalescence in a nursing home he began to teach neigh.

bouring boys, and little by little he founded an agricultural school

which is now acknowledged to be the best in the country. He

received a decoration from the government.

Fr. losephParodi

f * Paysandu CJrugury) 31.3.1922, Las Piedras (Jruguay) 8.11.1970, age 48, 3l pro.

fession, 23 priesttrood, 9 rector,

Parish priest for 13 years and rural dean of his area, he was always

attentive to the problems of his brethren and firmly adherent to the

teaching of the Church. He was well known in Las Piedras, where

he died whilst trying to rescue two boys of the parish school from

drowning; he was a true shepherd who gave his life for his sheep.

Cleric Stanislaus Pietryla

* Krzemlenica (Poland) 26.4.1945, f Mielec (Poland) 30.10.19?1, age26, I profession.

The life of this brother, professed little more than one year, was

rich in promise but was cut short by death. There remains to us only

a happy memory and the desire to realise the same hopes in our own

lives.

*FrS..JGoisuesDclhnaPiinnaCffoolleP, rePca)deduaallo(taly) 3.6.1887, f Altamira (Venezuela) 25,8.1971,

age 8,1, 63 profesoion, 51 priesthood, 23 tecl.ot.

He was a missionary in Thailand for more than 20 years, and

then worked for another 23 inYeaezuela, fi.rst as chaplain to Italian

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immigrants and tlen as a much sought after confessor byz communities

of salesians and Daughters of Mary Help of Christians and other

nuns. Before all else he was a priest, obedient and devoted to the

Pope and the Bishops, interested in liturgical Lnatters, and always up

to date about the life of the Church. Optimistic by nature, he had

a great love of Mary Help of Christians and Don Bosco.

Fr. Manarc Del Rio

f * Lucena, Cordoba (Spain) 7.5.1905, Medellin (Colombia) 25.10.1971, age 66,

50 profession, ,12 prlesthood, 9 rector.

He was a model salesian and an excellent teacher, combining kin&

ness with methodical preparation. To the end of his life he worked

for boys and prepared them for the future. He was greath esteemed

as a preacher and director of souls, whilst his fine voice and pleasant-

ries were the cause of continual happiness among the confreres.

Bro. Bentard Riuo

* Ormea, Cuneo (taly) 4.2.1896, f Bagnolo, Cuneo (Ialy) 5.2.1972, age 76,55 pto-

fesslon.

With him there passes an illustrious example of the salesian broth-

er. His technical abiliry led him to great responsibilities, first in

our own schools and then in the Vatican where fot 24 years he was

Technical Director of the Osservatore Romano and of the Vatican

Polyglot Press. Everywhere he left the impression of a serene and

coherent religious life, a kindness of manner, a great love of Don

Bosco and a convinced educator of the young. For many 1reors a ser-

ious illness, patiently borne in resignation to God's will, imposed on

him a lifeof retirement and sufrering enriched by unintermpted prayer.

Fr. Francis Romngnino

f * Selargius, Cagliart (Italy) 2.11.1905, Rosario (Argentina) 20.7.1971, age 65,46

profession, 38 prlesthood, 3 rector.

He went to Argentina as a young man and amongst other offices

fllled the posts of Rector of the Seminary of Cochabamba, Bolivia,

and of provincial secretary and vice.provincial at Rosario. The liturgy,

of which he had made a lifeJong study and which he lived intensely,

was the soul of his priestly life. He was steady and well.balanced,

faithful and methodical in his duties, and an authentic figure of a man,

a christian and a priest.

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Fr. Erminio Rosseri

f * Conegliano, Treviso (ltalil 20.9.L87{, Lisbon @ortugal Z7.ll.L97l, age 97, 79

profession, 72 priesthood-

He was one of the few remaining salesians who had known Don

Bosco, having seen him on occasion when he entered Valdocco as a

pupil in 1887. His life was extraordinarily apostolic; he went from

Italy to Timor, then to Australia, and finally to Porrugal. A man of

God and of faith, dificulties did not exist for him. He had a fervent

love of our Founder, was most delicate in his dealings with others,

and a true father of the poor. Cheerful by nature, he used this char.

acteristic as an aid to the apostolate, as did Don Bosco. Amongst

the confreres he served as a link befween them and our holy Founder

because of his kindness and his rich spirituality.

Fr. Lulovicos Rupal.a

f * Mlslowitz (Poland) 3.6.1888, Sokolow Podlaskl (Poland) 14.1.1971, age 82, 50

profesoion, 4rl prlesthood,

He dedicated his priestly life and work to the oratory boys, for

whom he had a love of predilection. He did a bit of everything:

referee, writer, producer of plays, teacher and assistant. He was always

serene and ready to help in the church, school or house. In his last

years when he could do nothing else, he heard many confessions and

began to write a history of the oratory.

Cleric Vincent Sajla

f * Ranjkovec, Slovenla Qugoslavia) 2.1.1949, Zelimlje ([ugoslavia) 10.8.1971, age

22, 2 profession.

f F* rS.cQhweaonrgdoerfS, aBlbaevcakria (Germany) 23.4.1902, San Francisco (J.S.A.) 17.6.1971,

age 69, 44 profession, 36 priesthood, 18 rector.

As a parish priest he was cordial, generous, always at the disposal

of the sick and the needy, and zealous for the house of God and for

liturgical functions. As a provincial councillor his advice was highly

valued. He did a great deal for the province and especially for

the houses of formation. For the last ten years of his life he en-

dured with patience and resignation a painful illness, which he

crowned with a serene and edifying death.

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Fr. Anrhony Sassi

t * Bibbiano, Reggio Emilia (taly) 28.8.1907, Milan fltaly) 19.12.1971, a1e 64, 48

professlon, 39 priesthood.

He passed the greater part of his active salesian life in the oratories,

to which he dedicated himself with efficacious zeal. Failing health,

which he accepted with serenity, compelled him to withdraw liale

by little from the activities which had filled his life and to draw nearer

in faith to God by humble prayer and resignation in suffering.

Fr. loseph Scheuermnnn

* Nlederklrchen (Germany) 12,8.1895, f \\Taldwinkel (Germany) 21.10.1971, a9e 76,

{8 professlon, 40 prieethood.

His vocation matured whilst he was on mitritary service in the first

world war. After ordination in Turin he left for the missons in Brazil,

where for 23 years he spent all his energies in the care of souls and

as confessot to the students of theology. Generations of salesians came

to know him to esteem his kindness and cordiality. For reasons of

health he returned to his homeland, where he again worked as a conf-

essor. He was killed in an accident whilst on his way to the parish

church.

Fr. John Slosarqyk

* Stara Nfies (Poland) 13.3.1895, f Kopiec (Polond) l8.lL.l97l age 76, 59 profession,

52 priesthood, rector 20, provincial 15.

As a salesian priest he gave himself whole,heartedly to educational

work in our houses, for which he had an unusual practical abiliry. Du-

ring the difficult war-years he was provincial and it fel1 to him to reorg.

, anise the apostolate of the confreres, which had to be confined almost

exclusively to catechetics and work in parishes. At the end of his term

of offi.ce he wrote a history of our houses in Poland, as well as several

ascetical works.

f *Fr. James Sueit

Monchstokleim, Bavaria (Germany) 19,12.1902, Teheran (Imn) 8,11.1971,

age 67, 44 profession, 35 priesthood.

From 1938 he was attached to the Apostolic Delegation in Iran,

where he was responsible for German-speaking Catholics in the whole

country. He was most zealous in the care of souls, especially in the

confessional, preaching, and assisting the sick. He was responsible also

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for the officidl recognition by the Iranian Goverment of the Salesian

Congregation as a work of charity in the country, and for the. develop-

ment of our work at Teheran.

Bro. Aloysius Szennik

* Budapest (Flungary) 14.1.1883, Madrid, San Fernando (Spain) 26.1.1972, age 89,

53 profession.

After making his novitiate and profession as adult in Mexico, he

was sent by Don Rinaldi to the aspirantate at Astudillo (Spain), where

he worked as in6,rmarian, teacher and factotum; his presence was prov-

idential in that very needy house. Cheerfulness, piety, respect for

the common life, and an imperturbable adaptability to changing

requirements were some of the characteristics of this outstanding 6.gure

of a salesian.

Fr. AnthonJ Tietz

f * Pelne.Hanover (Germany) 15.10.1900, Getolstein (Germany) 11.10.1971, age 71,

{6 profession, 38 priesthood, 6 rector.

Of solid piety, he was solicitous in fulfllling his duties and diligent

in preparing his classes for the aspirants. He lived in the faith of

Christ and was animated by a great trust in Mary Help of Christians.

Like Don Bosco he had a great love for boys. He was a zealous pastor

of souls, and for his confreres a zealous companion on the path of

religious life.

Fr. Anthany Tiranti

f * Vignaud, Cordoba (Argentina) 2.6,1928, Rosario (Argentina) 17.71.197L, age 43,

23 profession, 14 priesthood.

He was a priest full of life, which he consecrated unresewedly to

God and souls, and especially to boys. The last years, which he passed

in the full knowledge of his approaching death, made him ready for

it and in it he realised the fullness of that Pasch that he had inces-

santly preached by word and example during his life.

Fr. Henry Titrnrelli

* Mazzangrugno.Iesi, Ancona (Italy) 16.1.1885, f Castellammare di Stabta, Naples,

fltaly) 25.11.19?1, age 86, 68 proGssion, 60 priesttrood, 23 rector, 6 provincial.

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He was a great priest, salesian and educator, and he used his gifts

in posts of great responsibility in his salesian life. He treated everyone

with care and delicacy, was greatly in love with God and was domin

ated by his affection for Don Bosco and his mission. He wrote sev-

eral successful text-books for boys, including his < New Latin Gram.

rrar D. His outstanding services in the pedagogical field won him a

gold medal from the Ministry of Public lnstnrction. To the end of

his life he maintained a youthful outlook and amongst the confreres

radiated joy by his smiling countenance, his encouraging words, and

his fervent love of the Blessed Sacrament and of Our Lady. His last

greeting, repeated several times as he was dyiog, was that of Don Bo-

sco: (( See you again in heaven >>.

Fr. Hrrrry Torcatto

f * Flambro.Talmassone, (Jdine (Italy) 30.10.1900, Bernal (Argentina) 12.1.1972,

age 71,55 profession, 46 priestfihod, 6 rector.

His long salesian life was marked by unconditional dedication to

work, and especially to teaching, in which he found the most eftca,

cious means of practising his apostolate. His love for the young scatt-

ered across the vast regions of Argentina calls for special mention.

He spent most of his time in agricultural schools, of which he was a

great supporfer.

Fr. Miroslaa Vasirw

f * Banov, Moravia (Czechoslovakia) 12.10.1928, Verbania, Novara (Italy) 21.11.

1971, age 43,24 profession, 7 priesthood-

He had a strong sympathy for his countrymen living like himself

as exiles from their enslaved homeland, and lived a truly christian

life motivated by charity. He was a generous priest, with a great love

for the Church and the Congregation. His untimely death in an acc.

ident did not 6nd him unprepared.

Fr. Antlwny'Veis

f " Neburg (Germany) 6.3.1903, Penzburg (Germany) 25.8.197L, age 68, 45 profee.

slon, 41 priesthood.

His salesian vocation matured whilst he was a student in the dio.

cesan seminary at Dillingen. He served the Congregation faithfully for

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the rest of his life as an educator, prefect and an outstanding teacher

of mathematics. Vlhen declining health made such work no longer

possible, he willingly helped in the care of souls in our chaplaincies.

Despite his trials he always remained cheerful.

Fr. Hippolyats Wldnaq

* Plelgrcymowtce (Polan) 29.4.1W7, t 17.11.1971, age 64, 45 professlon, 35 ptes.

thood.

He passed the greater part of his priestly life at Szczyrd, where he

left a visible sign of his zeal by building the beautifrrl church of the

Black Madonna. He was very simple and straight forward in his deal-

ings with others, always smiling and serene, and oremplary in the

observance of the Constitutions and his priesdy duties. He suffered for

a long time from a painfirl illness which he endured with edifying

patience. He was ready and prepared when death called him to meet

his heavenly Father.

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lo Elenco 1972

COGNOME E NOME

LUOGO DI NASCITA

DATA DI NASC. E MORTE ETA LUOGO DIM.

ISP.

Coad. ANGUS Roberto Samuele Adelaide (AUS)

12.12.1923 1.10.1971 47 Sunbury (AUS)

2 Sac. AROCENA Michele

La Plata (RA)

18.6.1898 7.2.1972 73 Bahia Blanca (RA)'

3 Sac. BACCA Luigi

Budrio (1)

8.3.1914 17.11.1971 57 Faenza (I)

4 Sac. BAJON Ladislao

Smigiel-Koscian (PL)

26.6.1914 27.3.1971 56 Sepopol (PL)

5 Sac. BANKA Riccardo

Siemianowitz (PL)

7.4.1898 2.1.1972 73 Klagenfurt (A)

6 Coad. BASTIANI Aldo

Farnetella-Sinal. (I)

28.10.1918 28.11.1971 53 Siena (I)

7 Sac. BIASIOLI Silvio

Sopramonte (I)

1.9.1921 24.5.1971 49 Trento (I)

8 Coad. BOCWINSKI Adolfo

Cserwonka-Sok. (PL)

10.3.1896 5.9.1971 75 Glosk6w (PL)

9 Sac. BODENSTEINER Giovanni Piichersreuth (D)

18.8.1907 17.4.1971 63 Memmingen (D)

10 Sac. BOFFA Carlo

Diano d'Alba (1)

14.5.1911 31.12.1971 60 Torlno-Valdocco (I)

11 Sac. CASTIGLIONI Giuseppe Busto Arsizio (1)

4.3.1917 16.2.1972 54 Cerignola (I)

12 Sac. COLOMBO Pietro

Truccazzano (I)

16.3.1886 2.2.1972 85 Milano (1)

13 Coad. CUCCO Carlo

Verolengo (I)

27.4.1913 30.12.1971 58 La Plata (RA)

14 Sac. DEMARIA Giovanni

S. Damiano Macra (I)

4.4.1912 9.1.1972 59 Intra di Verbania (I)

15 Sac. DE ROSSI Eraldo

Ponderano (1)

7.6.1905 16.1.1972 66 Alessandria d'Egitto (ET) OP

16 Sac. DOMINO Giovanni

Babice (PL)

14.6.1897 26.11.1971 74 Jaciazek (PL)

17 Sac. DREESEN Rodolfo

Rekem (B)

12.1.1889 25.8.1971 82 Neerpelt (B)

18 Sac. ENGLERT Lodovico

Wurzburg (D)

17.2.1912 5.1.1972 59 Miinchen (D)

Mfi

19 Sac. FANONI Giuseppe

Chiesa Val Malenco (I) 22.8.1927 17.2.1972 44 Linares (RCH)

20 Sac. FEBRER Francesco

Ferrerias (E)

29.9.1916 26.6.1971 54 Barcelona (E)

21 Coad. GARTNER Carlo

Hannover (D)

12.6.1908 9.12.1971 63 Roma (I)

22 Sac. GASBARRI Massimino

Grottaferrata (I)

5.4.1894 2.8.1971 77 Roma (1)

23 Coad. GIACOMUZZI Celestino Ziano (I)

18.5.1888 8.7.1971 83 Mirabello (I)

24 Coad. GIUNTA Cataldo

S. Cataldo (I)

26.1.1903 23.11.1971 68 Catania (I)

25 Sac. GRIMAN Lodovico

Osiny (PL)

3.2.1901 19.10.1971 70 Cieszyn (PL)

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26 Coad. GUASTELLA Biagio

Ragusa (I)

9.7.1876 19.11.1971 95 Messina (I)

27 Sac. GUNNlNG Giacomo

Manchester (GB)

29.1.1900 30.11.1971 71 Kiln Green (GB)

28 Sac. GUTIERREZ Tomaso

Hinojosa de Duero (E) 26.1.1902 2.11.1971 69 Hinojosa (E)

29 Sac. HERR Bernardo

St. Blasien (D)

1.1.1909 23.1.1971 62 Miinchen (D)

30 Coad. HUNDMEIER Giuseppe

Altford (D)

24.11.1903 4.10.1971 67 Wien (A)

31 Sac. JANY Giuseppe

Jaiko (H)

3.4.1891 12.9.1971 80 Taquarl (BR)

32 Sac. KERYZAOUEN Giuseppe Meslan (F)

26.12.1913 21.9.1971 57 Caen (F)

33 Sac. KLENOVSEK Giuseppe

Zurkov (YU)

19.2.1900 16.10.1971 71 lvanovo (YU)

34 Sac. KUCZEROWSKI Antonio Radziszow (PL)

23.6.1899 20.11.1971 72 Campo Grande (BR)

35 Sac. LAURENTI Alpino

Arezzo (I)

14.12.1921 18.10.1971 49 Pietrasanta (I)

36 Sac. LEO Antonio

Madras (India)

3.7.1937 15;10.1971 34 Madras (India)

37 Sac. LUCAS Ignazio

Cieza (E)

16.7.1910 15.6.1971 60 Cabezo de Torres (E)

38 Sac. MAGGI Giacomo

Genova (I)

27.6.1890 15.1.1972 81 Betlemme (IL)

39 Sac. MA]CHRZYCKI Luciano Blazijevo (PL)

7.1.1887 31.5.1971 84 Wozniak6w-Kutno (PL)

40 Sac. MALIC Giuseppe

Pee (A)

18.3.1884 13.1.1972 87 Este (I)

41 Coad. MANTARRO Santi

Casalvecchio (I)

15.3.1890 30.7.1971 81 Shillong (India)

42 Coad. MARECHAL Emilio

Liegi (B)

12.10.1903 20.2.1972 68 Liegi (B)

43 Sac. MARTINI Giulio

Buenos Aires (RA)

23.9.1906 9.12.1971 65 Buenos Aires (RA)

44 Coad. MERLINO Sebastiano Pio Chiusavecchia (I)

8.8.1903 5.4.1971 67 Alassio (I)

45 Sac. MOLINO Giacinto

Chieri (I)

1.11.1913 29.10.1971 58 Santiago (RCH)

46 Sac. MOLINSKI Michele

Czernica-Brody (PL)

20.11.1937 16.12.1971 34 Cieszk6w (PL)

47 Sac. MONDATI Mario

Mendoza (RA)

24.10.1897 1.6.1971 73 Eugenio Bustos (RA)

48 Sac. MONDEJAR Giuseppe

C6rdoba (E)

14.3.1912 24.11.1971 59 Las Palmas (E)

49 Coad. MONTECCHIO Carlo

Pemumia (I)

26.4.1892 28.1.1972 79 Torino (I)

50 Sac. MORENO Pietro

Montevideo (U)

27.9.1886 12.6.1971 84 Montevideo (U)

51 Sac. MORONCELLI Goffredo Verucchio (I)

31.1.1915 7.2.1971 56 Varazze (I)

52 Sac. MURPHY Daniele

Knockagree (IRL)

28.11.1909 23.4.1971 61 Battersea (GB)

53 Sac. MURPHY Giuseppe

Newcastle (GB)

4.4.1920 14.11.1971 51 Tirupattur (India)

54 Sac. NAVARRO Giuseppe

Oran (Algeria)

18.3.1918 20.5.1971 53 Lyon (F)

55 Sac. ODELLO Luigi

Mondovi (I)

17.1.1907 5.2.1972 65 Il Cairo (ET)

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56 Coad. ORSOLIN Tomaso

Siror-Trento (I)

12.8.1907 9.3.1971 63 Belluno (I)

57 Sac. ORTEGA Ferdinando

Quintanilla (E)

20.8.1917 9.2.1972 54 Bucaramanga (CO)

58 Sac. PACE Luigi

Montereale (I)

18.7.1917 28.7.1971 54 Roma (I)

59 Sac. PAGLIA Biagio

Pescasseroli (I)

22.3.1933 10.9.1971 38 Roma (I)

60 Sac. PAGLIERO Giovanni

Torino (I)

7.11.1905 1.9.1971 65 Pietra Ligure (I)

61 Sac. PAMPIN Giuseppe

Conjo (E)

26.8.1895 7.7.1971 75 San Isidro (RA)

62 Coad. PAPPALARDO Nazareno S. Pietro Clarenza (I)

9.10.1905 14.8.1971 65 Barcellona P. di G. (I)

63 Sac. PARDO Ignazio

Choachi (CO)

1.12.1914 24.1.1972 57 Cienaga (CO)

64 Sac. PARODI Giuseppe

Paysandu (U)

31.3.1922 8.11.1970 48 Las Piedras (U)

65 Ch. PIETRYKA Stanislao

Krzemienica (PL)

26.4.1945 30.10.1971 26 Mielec (PL)

66 Sac. PINAFFO Giuseppe

S. Giustina in Colle (I)

3.6.1887 25.8.1971 84 Altamira (VZ)

67 Sac. del RIO Mariano

Lucena (E)

7.5.1905 25.10.1971 66 Medellin (CO)

68 Coad. RIZZO Berardo

Ormea (I)

4.2.1896 5.2.1972 76 Bagnolo (I)

69 Sac. ROMAGNINO Francesco Selargius (I)

2.11.1905 20.7.1971 65 Rosario (RA)

70 Sac. ROSSETTI Erminio

Conegliano (I)

20.9.1874 27.11.1971 97 Lisboa (P}

71 Sac. RUPALA Lodovico

Mislowitz (PL)

3.6.1888 14.1.1971 82 Sokol6w (PL)

72 Ch. SAJKO Vincenzo

Ranjkovec (YU)

2.1.1949 10.8.1971 22 Zelimlje (YU)

73 Sac. SALBECK Giorgio

Schwandorf (D)

23.4.1902 17.6.1971 69 S. Francisco (USA)

74 Sac. SASSI Antonio

Bibbiano (I)

28.8.1907 19.12.1971 64 Milano (I)

75 Sac. SCHEUERMANN Giuseppe Niederkirchen (D)

12.8.1895 21.10.1971 76 Waldwinkel (D)

76 Sac. SLOSARCZYK Giovanni StaraWies (PL)

13.3.1895 18.12.1971 76 Kopiec (PL)

77 Sac. STREIT Giacomo

Monchstockheim (D) 19.12.1903 8.11.1971 67 Tehran (IR)

78 Coad. SZENNIK Luigi

Budapest (H)

14.1.1883 26.1.1972 89 Madrid (E)

79 Sac. TIETZ Antonio

Peine-Hannover (D)

15.10.1900 11.10.1971 71 Gerolstein (D)

80 Sac. TIRANTI Antonio

Vignaud (RA)

2.6.1928 17.11.1971 43 Rosario (RA)

81 Sac. TITTARELLI Enrico

Mazzangrugno (I)

16.1.1885 25.11.1971 86 Castellammare di S. (I)

82 Sac. TONEATIO Enrico

Flambro (I)

30.10.1900 12.1.1972 71 Bernal (RA)

83 Sac. VASINA Miroslao

Banov (CS)

12.10.1928 21.11.1971 43 Verbania (I)

84 Sac. WEIS Antonio

Neuburg (D)

6.3.1903 25.8.1971 68 Penzberg (D)

Mii

85 Sac. WLADARZlppolito

Pielgrzymowice (PL)

29.4.1907 17.11.1971 64 Mikol6w (PL)