Acts_1972_267.ASC :: RM Letters

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l!. lnstructions and Norms (page 40)

lll.

lV.

GOatJoao1hodfnfon.emudmPbltrPnrheimnostAseavaputtStioliinnidrtfciluiou(cctteOhutraasfiaeraottgiitmolonai-aonnnCcns-oote3aifov.(nndfpi'OTtttdihairtheeceng-ceomseaetaonhnprotP4eeood2wVenrif1nacirazarmotGlyamhdmaetoieevonnpcnoneelcetwSronoat--)iustolTapDn-aute8enrioai.rdnli6cfonB.ot-frhrNonBoerGaootmhmmt5soeesu.eiurnpl-nA"ya-e9ctlrslo"iSloo4n2laera'sid'nlTcnea-dhotdcrvemit"ltoyh7lphBd.t."eell.soCftlmtedcoanayurstltscifoeaotonoslrf

general lnterest. ('page 49)

V, Documents (page 51)

v5bo1Mie..frataNuOtzthezolnfaesmiortelaoPhnltlfaAelootZS.inoierni-fsofitroif-in7tfDuo.dtoiNeoNnlneeagRwmoauuftlaenittcuh-ufreorgAriPc3P-ae.orl Dmlta4eean. xcndTtresre-anentfosDo6fre.niartOchtoohnefnetatfhhetheeeaes-rGrteoeoiocnr2figet.yarSanOltolazntMfaetttalhho-reony

VI.

Pontlfical Maglsterium

1. Facing thd human

(page 80)

shadows ln

the

pilgrim

church.-

All

tsoo.fg-Tteohtdheaebyr-u-alttuwr4a.ol "raTknhidinngptshedeaarcgehoutghriccehisn-amthePeatosetdcoacralyelsawiasosttrhikceaiylnwutnheivreeercsthhitueierncsh"..

Vll. Necrology - Second list for 1972. (page 122)

1.2 Page 2

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- s.G,S. ROMA

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I. LETTEH OF THE RECTOR MAJOR

Rome July 7972

Dear Sons,

I confess that in dating this letter from Rome I am deeply

moved. You will understand immediately the reason why. I7ith

the mansfer of the seat of government of the society from Turin

to Rome a

Turin saw

cthheapftiersr todf aoruinrghlyistionrsypiirsedcloesnetder-prisaendofwDhoant

a chapter!

Bosco on

behalf of poor and needy youth. It was in Turin that the congre-

gation was born and grew-up through all manner of &fficulties

and obstacles; it was from Turin that Don Bosco and his congte-

gation set out on the road which was to lead them across the

caonndtintheentsexotraf othrdeinwaroyrldc.ha-rismssmofgtohuinrgfawthheicrhcaonnleyxtphelaihno.linVeassl-

docco, with all it holds and keeps safe of the memories of the

father and of his best sons for more than a hun&ed years has

baencdomtheouasamndasgnoefticsocuelnstrweh-o

the end of journey

have found there in

for thousands

the << land of

his dreams and of his achievements )> motives for strengthening

their vocation. Generation after generation, has left the basilica

of Valdocco for the mission fields of the world, radiating the

enthusiasm and creative optimism of the father, with their hearts

filled with the memory of these places truly blessed. They have

translated this into a loving fidelity that distance, however grcat,

did nothing to dimininsh but rather grew the stronger and the

mofe genefous.

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( 1538)

-4-

Valdocco is for us all. It is our home, the place of our father

- and mother our birthplace. The place also which for so many

years was the scene of the temarkable enterprise of Don Bosco,

the place also where on January 31st, 1888, he was to breathe

his last, and after his death was to witness that evet increasing

run of notable happenings which began on the very day of his

funeral.

Leave-taking of Turin

Such immense richness, accumulated over more than a

hundred years could not be left behind without feeling the pang

of parting. This sense of pain we share with the confrBres of

Turin, especially those of the mother house, as also with the

Tutinese people themselves, who through the highest civil authority

expressed their sense of great loss at the transfer of the Superior

Council and the void it would cause for the city, which has

always considered Don Bosco and his congregation as one of its

spiritual riches to be shown proudly to the wotld.

- - With all this in mind and how could it be otherwise?

our departure \\ras not without sorrow. But as I have repeatedly

written and said in recent times, if our Superior Council has to

come to Rome, our hearts are forever where Don Bosco is. Our

spirit, now that we have left Turin, must ever be that left us

by our f.ather. Before the actual departure, the Council proclaimed

this publically, when in the basilica, before the urn containing

the remains of Don Bosco and in the presence of the confrEres

of the local communities, we declared: <<lttLay we rernain laitbful

sons: nou not only do ue promise personal lidelity but togetber

we bind ourselaes to raaintain and foster in the congregation a

reneued sense ol lidelity to the genuine spirit of Don Bosco. >>

This indeed is clearly our duty and something indispensable for

the vitality and fruitfulness of that mission which divine provid-

ence has confided to the congregation, the more especialTy at

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(1,539\\

this present moment when all salesians are committed to that

spiritud rebirth we call renewal.

\\[hat will become of Valdocco? Valdocco esteemed as the

historical and spiritual centre of the congregation will be zealously

cared for and all its salesian ricirness preserved to become the

centfe of attraction for members of t}e salesian family from all

over the world and to which they will be drawn to find there

the possibility of re-living awhile the golden years of the con-

gregation to restore their spirit exhausted perchance by work or

by the passage of years.

Reasons for the transfen to Rorne

As you already know, since L June, the Superior Council

together with dependent offices has been at work, exercising its

function of government from Rome. I do not consider it a

waste of time to recall to mind the solid reasons which have

brought us here. It was n L965 that the General Chapter

proposed this transfer. The Superior Council therefore had the

obligation of carrying our its decision. Indeed this was not some-

tling new. Given the development of the congregation and the new

situation, there was motivation not to be undervalued. It is also

very interesting to note that Don Bosco himself, as is to be seen

in the Memorie Biografiche, before the approval of the rule,

played with the idea of an active presence of the congregation

at the centre of the catholic world and near the Pope (.&4.B. < Cen-

tre ol uruity, ol tbe rzagisterium and ol authorinty> XIV,570).

Rome held a special fascination for him. There was nothing he

wanted more, after the seal of providence on his work than that of

the Holy See. As a memento for the first mass of Don Rua, and

seeing as he did the mission of the congregation in his own

li{etime

manus >

and

(Be

after

loyal

his

Rdeoamthe,).hPeowperoJteohtnheUseIIwI,ordlsoo-king<(

Esto

back

ro-

Don Bosco's life, rightly summed it up when he declared him

to be a << sacerdote romano a >> (<< truly Roman priest >>).

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(1540)

-6

If our presence near to Peter is in line with the desire of

our father, it is clear that it is demanded today by the very

universality of the congregation. This point was made by Paul VI

in the general audience at which the Superior Council was present

immsdialsly after its arcival in Rome from Turin.

The congregation, especially at this moment of time has both

the need and the duty of entering deeply into the life of the

church and taking its part in all the apostolic and spiritual move-

ments, which go out from the centre and rudiate to the whole

world. It cannot remain on the side-lines receiving only at second

hand that vital stimulus; it must be in close contact and be

fruitfully committed to the many rich enterprises which originate

at the centre and thence spread ourwards.

It is the importance of her mission in the church of today

that brings the congregation to Rome, rather than a more adequate

service to its own special spiritual and apostolic aims; it is an

awareness of its responsibility and of its ecclesial service flowing

from the status it has in the world.

There is no need to elaborate or put in evidence the ad-

vantages there are fot frequent and easy contacts with the many

ecclesiastical minisries with which we always have important

problems to discuss.

Audience with the Pope

These notes on our presence in Rome I believe received

most authoritative and significant approval when it was refemed

to in the above mentioned audience. Let me speak with simplicity.

As soon as we reached Rome, I hastened to send a telegtam

of courtesey to the Holy Father and at the same time I requested

permission for the Superior Council to take part in the general

'a!7uedieanllcefouonf d!7oeudrsneelvsedsayin,7thJeunfreo.nTt hroiswwinasthimemeneodriamteoluys

conceded.

Audience

Hall, with thousands of the faithful of every tongue and every

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(t54t)

-t-

nation. The surprise came when, as soon as the Holy Father began

to speak, he presented the Superior Council of the salesians to the

immense assembly, saying at the same time that he would have

liked to have met them in a special audience, but he was very

huppy to see t}em << among the people >> because the salesians by

reason of their vocation preferred to be for and with the people

for whom they worked.

There was more to come. At a certain point in the presen-

tation he invited the Rector Major to stand up so that all. might

see who t"he successor of Don Bosco was. You may imagine my

feelings!

Reflecting on what was said and on the gesture called for

by the Holy Fathet, I seemed to detect both a sign and an admo-

nition, evident and to the point The congregation represented

by the Superior Council with the Rector Major received tihe

official sanction from the Holy Father for its transfer from

Turin; not only this, but it was presented to the People of God;

as a congregation dedicated to work for the people. The Rector

Major, and with him the congregation, is thus committed by the

word of the Pope before that mass of people, visibly representing

itthseowwhnomleiscshiounrcahmtoongathtwe osfoonlsdafniddedlaituyg-hterstoofththeePpoepoeplea.nd to

Dear sons, those moments at the audience moved me deeply

and the sentiments they provoked I would like to share with you

all. The Holy Father never ceases to show our modest congfe-

gation signs of esteem, confidence and gteat good-will; this

demands from us all our recognition and in a special way our

unswerving fidelity - with hearts as that of Don Bosco.

With Don Bosco: hence with the Pope

It is no rare thing today to hear serious and imeverent

opposition to Paul VI, not only to him as a person, but to him

as the Pope, Vicar of Christ, and to his magisterium. This

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(1542)

-8-

attitude is not restricted to matters of just discipline or of marginal

importance.

To members of our own family I have just this to say,

and, quite independent of other equally valid arguments, it is

rooted in values which form part of our spiritual tradition. He

who declares that he is and wants to be a son of Don Bosco

and yet does not love the Pope, uligniog himself with the critics

and those who oppose him, is beyond the pale of our true

tradition; Don Bosco could not tecognize him as a son.

It is sufficient to have only a superficial knowledge of

Don Bosco's mind, his feeling and his way of actlng to be aware

of his position. The Memorie Biografiche has page on page

reflecting Don Bosco's attitude to the Pope, whether as a simple

priest or as a founder. Here are just a few quotations from among

the hundreds spread over the nineteen volumes.

< Faith to be living and fruitful must always be illumined

by the Vicar of Christ.>> (M. B. IX 228-l)

<< He who does not build with the Pope pulls down and

destroys to the very bottom of the abyss.>> (II/LB. XII l7L).

I<< stand by the Pope and I'm proud of it.> (\\uI.B. XII 423).

Speaking to his salesians these are his feelings and his fears:

<< Remember well, we stand with the Pope; our salvation

- stands here alone

577).

with the Pope and in the Pope.>> (M.8. V.

<< The word of the Pope for us is our rule in all and for

a11,.>> (M.8. YI, 494).

< The prime aim of the Salesian Society is to sustain the

authority of the Pope.>> (M.8. VII, 562; X,762, 946).

On his death-bed he confided his papal testament to Card.

Alimonda: <<...I have always loved the Holy Father and have

obeyed him as a son... and my congregation vras always and

everywhere at the service of the Holy See.> (M.8. XIX, t5).

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(1543)

It is therefore not merely by chance that Pope John )OilII

1,959 wrote in his own hand to Don Ziggiotti: << One cannor

fuIly understand the spirit that animated St John Bosco, if one

leaves to one side his very special devotion to the Roman See.>>

This was Don Bosco, and this is his legacy to us, this the

path he taught and pointed out with such clarity tlat there is

no room for doubt at all in the mind of anyone who feels

himself to be his son.

But you, my sons, I am sure of it, are with Don Bosco

and therefore with the Pope: in the classroom, the confessional,

in what you write and print, in the pulpit, in the doctrine you

hold, in your pastoral work, in the sacraments and liturgy, with

young people and adults, with the ignorant and with the learned.

\\07e all offer him our intelligent following as our master, bur we

also want to give him the comfort of our affection as sons, just

as Don Bosco did and as he teaches us by word and by example.

Fidelity and

makes to us

laosvethfeorcothngerePgoapteion-

see in this the call our Father

comes to Rome, near the Vicar

of Christ; it is the very same exhortation Don Bosco gave to

his salesians on his death-bed, the seal on his whole life and

on his mission he left his sons then and for all time.

Encouraged by this meeting and blessing of the Holy Father

we are down to work in the new site in Rome. The confrBres

called to vrork with the superiors and in the various offices are

in good parc aheady here; others will shortly arrive. Indeed there

are signs that a17 is well on the way to the creation of a new

community in such a way as to fulfil as f.ar as possible that

envisaged by the Special General Chapter and laid down in the

new constitutions.

I just add this: whether at Rome or in Turin the new Ge-

neml,ate is the home of all salesians. You will always be very

welcome!

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(1544)

-10-

Two items of good news

Since our arfival here we have received two pieces of good

news, as pleasing to us as they have been long expected. rU7e

received them within a few days of each other.

On 22 June the Holy Father declared the heroicity of the

virtues of the Servant of God, Zeffirino Namuncuri. This decree

you can read for yourselves in the present issue of the Acts.

It is the official recognition that he practised the virtues of the

chtistian life to a heroic degree. His personal holiness is there-

fore recognised by the church. The next step is beatification!

May the Lord hasten the day!

The motives

is a particular

fogrraoceurfoiorythaet thceonngerwesgaatriconrc.aIdtt7yisuendneorusgtohotdo.

reflect a little at the time at which this declaration was made

known to us. 1il7e are into the post-capitular period in which

there is a common effort throughout the society to bring into

effect a genuine renewall and all around there are the rumblings

of crises. IWe are within two years of the centenary of our mission

work in America. It seems to me that the Lord may be planning

to seal and confirm with this < flowering of holiness >> the power

of our salesian method and the fruitfulness of our missionary

work, in a word the goodness of the way pointed out by Don Bo-

sco to us to fulfil the mission providence has given the congre-

gation in the church.

There are circumstances in this happening which increase

our joy and our gratitude to the good God:

- recognised,

here is

sprung

the

out

first flowering of holiness, now

of our own missionary work and

officially

from out

of our own preventive system. Zeffirino entered the College of

St Charles, Buenos Aires when he was eleven years old;

ninetee-n.

genuine model for boys: he died when he was

model too for those wanting to become priests

-Chrhiset

used to dream of the

to his own people;

time

when

priest

might

bring

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(t545)

world

w-hichheisistoadlsaoy

the son of

the centre

that continent

of the efforts

and

of that third

hopes of the

church; still more, he is the son of that Patagonia called by Don

Bosco his second native land, whither he, with his usual foresight

sent the very best sons he had.

What is our response to be to this very special grace? Stand

up and be counted with those who are committed to a more

consistent religious life, to new missionary effort, to an effective

and practical striving after holiness; committed also ro the preven-

tive system along the lines pointed out by the Special General

Chapter (n. 188).

To be very practical, I suggest that each province give well-

planned coverage of this event, spreading information of this life

so rich in interest. It can have value even for the youth of today

and can be fruitful in obtaining rhe two miracles required for

the beatification. Let us all. pray and get others to pray the Lord

for the good of the church and especially for the good of the

youth in South America that he deign to glorify soon this candidate

for

canonization

The second

-piecteheofVneenw. sZ, eafwfiarnitoedNwamithunscoumrei.

impatience

the whole salesian world came from the office of the Secretary

of State in the early days of July. The Holy Father has so

disposed that the beatification of the Ven. Don Rua will take

place on Sunday, 29 October this year.

I have abeady spoken of this event so rich in significance

for us. I shall have occasion to retufn to it agatn and again during

the coming year. In the meantime while those responsible arrange

how best to participate in the beatification and how celebrate it

worthily and best profit from it, let us fnd a way of making

contact with the new <( Beatus > and seek to know him more inti-

mately, in his life, in his ideas, in his spirit which he received

from the father in their daily life together and their extremely

close collaboration. Let us make him known wherever we are,

especially among young people. He is a person of great srature

and not only on account of his sanctity but for the inestimable

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(1546)

-L2-

work he did for the consolidation and development of the congre-

gation.

These events taken together lead me to touch on a matter

which has special interest and is of exceptional importance.

The Missions our way to renewal

Provincial chapters ate at this moment almost everywhere

in various stages of preparation or in actual discussion at com-

munity level how best to apply to their provinces the programme

of the five ways outlined by the Special General Chapter. In

this work I hope that no one has overlooked the one I have in

mind to talk

When I

apbreosuet n-tedththeemAiscstisonos.f

the

Special

General

Chapter,

I spoke of the <<way of the missions )> as one of the highways

along which we have to ffavel to renew our mission towards

youth and the people, and thereby to renew the congregation.

It is not a mattt.r of a rhetorical agreement, or to give some

consolation to our missionaries or just a unslaterul and superficial

interprepation. It is rather what results from the deliberations of

the Special General Chapter and from our long uninterrupted

tadition.

In this letter I invite you to reflect with me on the implication

of what we have said above.

Iflhat follows from the fact that the missions are the highroad,

and obligatory, for the renewal of our mission in the church?

\\Vhy and to what measure does the revival of missionary

enthusiasm involve the whole congreation and touch its very life?

Let us reflect together in the first place on the second

question.

To be << missionary >> is a characteristic of the salesian con-

gregation... In the article 15 of the new constitutions we find

this clearly affirmed: << ...mission work is a mark of our society... >>

The evident sense of this af{hmation is that missionary wotk is

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_L3_

(1547)

not a marginal element in the congregation as if it were something

added, superficial, something which need not be, not touching its

nature; but it is an indispensable element; it characterizes it

I and touches its very life as had occasion to say once before:

...<< the congregation was born and grew up and has always advanc-

ed as a missionary congregation > (Discourse to the Volunteers of

Don Bosco for Latin-America - Ponte Mammolo: 24 September

1.e6e.)

The rmissionary vocation of Don Bosco

Let us try to go deeper into the historical and charismatic

foundation for this relationship between the congregation and the

missions.

This foundation must obviously be sought in the intention

of Don Bosco and in the things he actually did as a founder.

This makes it quite certain that we are not dealing with a pureh

personal charism but with a << charisma fundationis >>. Development

of this 6act of. history reveals the measure of its belonging to the

very essence of the congregation.

Let us recall some of the fundamental data: the idea of being

a missionary he never abandoned, writes Don Lemoyne of Don

Bosco. (M.8. tL,203)

Right from childhood the two ambitions ran side by side,

the call to work for poor boys and the no less strong call to

become a missionary. Th.y had the same roor and sprang from

- - the same soil the love of God and zeaJ. for his kingdom

zed. fed by the very needs of the abandoned youth he found in

the gaols of Turin or on the streets of the city or in the desperate

condition of people living without the Iight of the gospel, a condi-

tion he became aware of while reading the Annals of the Propa-

gation of the Faith to which he was devoted. There was a rime

in his life when the missionary caTl seemed stronger than the

other, but counselled by Don Cafasso under the guidance of divine

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( 1548)

_14_

providence he discovered a way to unite both. This synthesis

was not just a matter of putting them both together side by side,

but rather a kind of < symbiosis > As we shall see later he made

of the missions a place where he could exercise his special

vocation as an apostle of boys and (with a missionary zeal) know

how to approach them, and viceversa. Through his special vocation

towards youth he made boys and young people the object of his

special care everywhere, including the missions, and he used his

own method of education as a means of evangelization.

The dream he had when he was nine, in which he was

convinced he received an indication of his mission from God,

contains sufficiently clearly his twofold call. This became more and

more explicit with the years and with the later indications from

the Lord.

This is the thought of Don Albera and of Don Rinaldi who

saw the missionary vocation of Don Bosco implicitly contained in

germ in that first dream.

To send misssionaries to primitive people was always near

the heart of Don Bosco; and he did not feat being counted wrong

when he affirmed that Mary Help of Christians, from the very

earliest of her manifestations, granted him while still a young

man a clear intuition of it. >> (Don Albera, Circulars p. L32\\'

And now to Don Rinaldi. \\flhile commerlmorutkry the first

dream of the then ven. Father we have implicitly celebrated the

beginning of all salesian work: it was at that very moment when

on. .oold say he was consecrated the apostle of youth, father of

a new religious f6mily, missionary of primitive people: then it was

that therelrose within him the ardent desire for the religious life

and for the evangelization of the infidel >> (A.S.C. 6,119251 364)'

And even more explicitly: << Litde by little as he grew in years

and progressed at itudy he came to understand ever better that

,1r" is-iand received in a dream to work for youth referred

to primitive youth as we11.> (ibidem p. 366).

This Don Bosco affirmed decisively in a report to Leo XIII

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(154e)

in 1880. << the foreign missions were always something longed

for by the salesian congregation.>> (M.8. XIt, 624).

And when the moment ordained by providence came he

launched the project with quite extraordinary and even disconcert-

ing daring, he spared neither expense nor sacrifice and with a

courage that went well beyond human prudence in favour of

the enterprise he himself called it: << tbe great undertaking of tbe

congregation... >> the missions in America.

The source of this missionary activity was his ardent apostoric

ze,al, his longing to save souls which literally made him- suffer

when faced with the situation of people *m Aa no, y., Lo*

Jesus Christ. << ...I hear voices which come from afai off and

cry out... "Come save us!" They are the voices of so many souls

who await a helping hand to save them from perdition and set

tshcehmoo_l oant

the path of

Lanzo (Ep.

salvation >, be wrote

1.L, 438). And in a

to the pupils

cfucular leiter

the

salesians:

abundant

1, ...My

harvest

dear sons, I am profoundly

which everywhere is ripl

sad thinking

but must

of the

remain

unreaped through lack of workers > (Ep. l7l 7). His biographer

makes this comment: <<If he listened to what his zeal tolld-hi-

he would have embraced the whole world with his charity.>

(M.8. XI, 409).

His first successors tell us just what the missions in America

meant to him, revealed in his interest, anxieties and the yearnings

o! 4. apostolic heart: << ...from then onwards (after the iepart,rre

of the first missionaries) the missions were << his heart's iesire ,,

wrote Don Albera, << ir seemed that he lived for them alone. It

was not that he neglected his other numerous works, but he gave

preference to his poor primitive sons in Patagoni a and Terra- del

Fuego... those who heard him speak of them remained astonished

and highly edified at the ardour he showed for the salvation of

souls.>>

<< ft seemed that each beat of his heart repeated << Da mihi

animas > when speaking of the missions his voice had a fascinating

quality which instantaneously stirred a prodigious number of voca-

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( 1550)

-16-

tions

rous

for the apostolate and

offering, ior the work

his

tbheenesfaalcvtaotrisonpooufresdou9lsr.>t>he(Cir.irgceunlaer-

letters p. 134).

Don Rinaldi recalling his earliest memories: << ...in his gteat

heart over the years therl accumulated the apostolic ardour of a

St Francis Xavier fed

clear to him through

hii

adreliavminsg...flaspmeeakwinhgicfohrmmaydseetlhf,eI

futute

don't

think there has eveibeen a missionary seeking to make his mission

I known who was more zealous and indefatigable than he. I can see

him now, a well loved father in those early memories have

of my siesian vocation in those very years of his keenest mis-

sionary fervour; he was a true missionary, an apostle eaten up

by a passion fot souls.r, (ASC. n. 6, p. )67).

Don Ricaldone, that vigorous power behind the missionary

campaign launched in the thirties, after he had cited: << ...the mis-

,ioiury" rrul which consumed Don Bosco and which drove him

to mak. s,rch great sacrifices in those early days of the congre-

gation to send hi, ,ott to work for the conversion of pagans,

Iffir-, thrtr << the missions, as you well know, held the fitst

place in his heart.> (A.S.C., n. 67, p. L%).

Mlssionary work as the rnandate of Christ

In addition to his ceaseless apostolic I zeoJ. would like to

underline another facet both theological and ecclesial which to

my way of thinking influenced in no small way Don Bosco in

slraping the missionary aspect of the congregation'

I refer to Don Bosco',s profound conviction that the mandate

of our

world

Lord to the apostles to preach the gospel

<( euntes in mundum universum r>, while it

to the whole

committed all

christians, was applied much more to organized groups who would

foin the ur-y oi'Christ under the leadership of the popes and

bishops.

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The sense of << mission )> and of the apostolate as an impe-

rative to evangelize from christ, through the apostles, to tfie sol-

diers of Christ, was very vivid to Don Bosco.-

In his final farewell talk to rhe first missionaries this point

of view and motive become very clear. Don Bosco relates the

mission he is about to undertake with the mission of the apostles

and the mandate of Christ. After having recalled the words of

Christ: << Ite in mundum universum... >> he went on, << these words

of the Saviour are not a counsel, but a mandate so that they go

out into the whole world to bring the light of the gospel... th-n

he showed them how the apostles, faithful to the charge, pur inro

practice this precept of the Master.>>

And forestalling the objection of anyone who should consider

the missions as a work supererogatory in the church, to be un-

dertaken when christianity had been consolidated at home,

he asks: << Bur would it not be better if the apostles had

remained where they were to win over the inhabitants of palestine

and Jerusalem, especially as that would have given them a chance

o{ meeting together and of discussing the fundamental points of

the christian f.aith and how best to spread it so that .o one r.-

mained in the region who did not believe in Jesus Christ?, He

ansvers that objection by showing that the apostles kept faith-

fully to the mandate of Christ and what they could not do them-

selves they did through orhers as did rhe successors of St peter.

And then he adds: << ...now looking to see how best ro carry out

the precept of Christ within the limits of our own modeit re-

sources: when the possibility of this mission was being discussed,

then the very first thing to do was to find out the mind of the

head of the church.. .r, (M.8. XI, 376).

Later when departure was inminent he sent his first mis-

sionaries with the same thought in mind to receive the << mandate >>

from the Holy Father...>> (M.8. XI, 376).

Here is rhe reason why Don Bosco in the discourse abeady

cited affirms: I<< feel a great sense of consolation to see th;

congregation consolidated... >> (M.8. XI, 386). For him his mis-

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-18-

sionary enterp-hriased

congregation

was the crowning

finally grown up

achievement, a sign that

and become fully adult

the

and

fully catholic by reason of this missionary enterptise.

There is nothing to wonder at if Don Albera called the

missions the second end of the congtegation (Circular letters 3L

May l9l), p. L33). Don Rinaldi, continuing along the same- line

of ihoughi, p"t tlr. Institute of the Daughters

Christians *d th" coopefators in close relation

wofith-Mthrye

Help of

missions

insofar as they were instituted << ...to assufe (to the missions) more

abundant life now and in the future.>> (A.S.C., n. 6 p. 368)'

In harmony with this manifest and constant will of Don

Bosco, the congiegation has never ceased to considef the missions

as one of its principal interests as the numefous missionary pro-

vinces, the many missions accepted and the uninterrupted expe-

ditions of missionaries show.

Along this same line of thought the XIX General Chapter,

following Ihe constitrtion "Ad Gentes" of Vatican Council II, uras

to affirri: << ...the salesian congregation shares the aspirations of

the church of today and relives the ideal of Don Bosco and desires

that the work of the missions should become the petmanent

concern of the congregation in such a way as to become part of

its nature and final purpose.)> (A.G.C., XIX, p. 178)'

The missions the specially favoured field for our MlssloN

in the church

From what we have said above on the thought of Don

Bosco and his successors regarding ouf congregation it is helpful to

rbeeflethcteohnigthherofairdcttoqureesntieownaalsokefdth-e

in what sense

congregation?

can

the

missions

In this connection we find a very explicit affirmation of

Vatican Council II: << ...the grace of renewal cannot have any

growth in communities, if each does not enlarge the scope. of its

Iharity to the very ends of the earth, showing those who are

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(1553)

distant the very sa-e sollicitude it has for those who are its

own members.> (.4.G., 37).

This is said of christian communities, but with still more

reason it can apply to religious communiries who enjoy the same

rich spiritu al gik to which they are committed by reason of their

vocation to live the christian life more intensely.

The Special General Chapter therefore did not hesitate to

apply it to our own congregation (n. 463) and to emphasize it

in these words: ...<< missionary revival will be the thelmometer

of the pastoral vitality of the congregarion and the efficacious

antidote to the blight of easy living. (ibidem)

To understand better the full import of the council and

chapter ju.lgement, it is necessary to look deeper into the implica-

tions of what has aheady been said above: the missions are at

the centre of the salesian vocation. It is full of substance demand-

ing fuller enquiry. The missions are nor merely a work (even though

very impotant) and cannor be aligned with other << works >> such

as schools, colleges, oratories, hostels, etc.; they cannot be consi-

dered as spheres of action which could include a number of

enterprises.

I think that in the salesian madition the missions have to

be seen in a

but rather as

different

a specially

wfaavyou-rednefiiethlderinaswwhiochrkstonfourlfialsthaectwivhitoieles

salesien MrssroN endowed with the spirit to carry it out.

It is in this sense a synthesis which englobes all our MrssroN.

_At _first sight it

clearly engrossed

seems a conrradiction

in education such as

that a congregation

ours should 6. ,o

completely involved by vocation and by charism in missionary

activity. It could seem to be a loss in specialization and in

character.

That would be the case perhaps if we think of it as one

of- the many works undertaken by the congregation, but it is quite

otherwise if we see it as a favoured field where our missiot can

be fully accomplisrred.

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In ad&tion to the obvious comment that it is on the mis-

sions that those to whom our work is directed are to be found

in vast numbers, young people... the poor... the abandoned, it

is an historic fact iooted in the explicit will of Don Bosco as he

directed the activity of his first missionaries, that he wanted them

to undertake work which would be very largely educational and

to use it as their means of evangelization and human advancement.

In this connection one could bring a most abundant docu-

menration, not only directly from Don Bosco himself but still

more from the salesian activity on

results have come from our work

t'he nrissions where our best

in education. It is enough

to cite the following.

Don Bosco reporting to Cardinal Franchi, Prefect of the

Sacred Congregation of the Faith, 10 May 1876., on the work

begun the previous year, writes: << The work which seemed to

be preferred is that of the establishment of reception areas, colleges

and boarding schools and houses of education in the ptimitive

areas. Relationships begun with the children facilitate commu-

nication with thefu parents: in this way we slowly move ahead >>

(Ep. III, 59).

Let us think a moment of the actual development of our

missions, for example, among the Kivaros Indians of Ecuadot,

where Mgr. Comin affirms that the only efficacious way to obtain

positive *d p.r.unent results in convetsion has been the boarding

school for the children.

It gives me a special pleasure to quote from what Don Ri-

naldi writes on his conversation with Pius XI: I<< was very much

struck by his insistence that we should at all times and everywhere

extend our

ferent ways

system of

he urged

tehdaut cwaetiodnevoenlotpheoumriswsaioynos f-runtnwinicge

in dif-

schools

on the missions, with the system of Don Bosco, his means, in

his spirit, which everywhere has given good tesults>> (Act of Sup.

Council, n. ). p. 77).

It seem to me that the new constitutions clearly imply this

conception of our missions, the field so well favoured for out

3 Pages 21-30

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(1555)

mission in the church. In at. 24 we read: << The essential mis-

sionary task is <( to plant the church through the patient preaching

of te gospel. It offers us an ample fiel dfor the exercise of every

aspect of our educative and pastoral mission.>>

The missionary spirit is essential for renewal

The missions stand at the very centre of our salesian vocation,

and for this reason, that genuine missionary activity has a spirit

- all its own that missionary spirit which seems to identify itself

with the nucleus of the salesian spirit. In art. 40 of the constiru-

tions it is stated: << pastoral love, young and alive, is at the very

heart of our spirit, iust as it was for Don Bosco as seen in the

very beginning of our society. It is this ardent apostolic drive

which makes us << seek souls and serve God alone.>>

\\U7herefore, from all we have said of the apostolic zeal of

Don Bosco, which was for him, as it should be for every salesian,

the prime motive of all missionary activity, we may conclude

that the missionary spirit should be present as a fundamental

attitude in all our pastoral work pointing to an indentity bet-

ween <( apostolic charity >> and << missionary spirit >.

I do not wish with this to misunderstand and confuse the

concept of missions in the stricr sense, which is the preaching of

the gospel, founding the church among people who do not yer

believe in Christ (A.G. 6); but in our congregation it has always

been used from the time of the first expedition in 1875 in a

iwtidpeurtsantdhemaocrceefnat noiniatansednscehaarnudctfeonrzevsertywgooofdunredaasmone,nbtaecl aaunsde

- indispensable elements in every missionary acriviry

and zed..

availabtlity

From this point of view, those who have left their native

land moved by apostolic zeil. to help new groups of christians or

those in special need (as for examFle is the case of the many

salesians now working in Latin America) have alslays been con-

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- 22 -

sidered as missionaries by us. This is our taditional way of con'

ceiving the missions in the wider sense as one of the elements

which underlies what we have said of the missions as a favoured

field for the fulfilment of our mission in the church on behalf

of youth and the common people.

The other point to emphasize is that the missions interest all

t}e congregation, and if one is permitted to use the expression

they are all the congregation, not just the business of this or that

province nor just the concern of the Superior Council.

This observation emerges clearly from the demee "Ad Gentes"

with reference to the universal drurch and its local churc-hes; it

applies also to the congregation, and the Special General Chapter

)O( rryr, << The missions are an object of general concern to the

whole congregation.>> (Acts S.G.C., )O(, n. 480).

These considerations put in evidence the close relationship

between the missions and the congregation and serve also to

explain why it is not possible to speak of true renewal without

at the same time accompanying it (or better, anticipating it) by

a flowering of missionary initiatives in their widest extension.

Indeed, a strong growth in missionary work in quantity, and

still more in qualiry, supposes and demands missionary spitit of

the congregation because it demands:

and a w-----hoalaaaaeDfvslssoiparsevvwiirreoisiaetnnrfseootonofrdeffseswfasvsaociiirrortretkhiuff.icfetoehsr,eadthunefetdgacekdhniinsmcgpyedonoostmiftiaoennvdasnswgoehlliidizcaahrtiiotsynignal the

spiritual renewal of the congregation.

Gall of the Gouncil

I7e must now recall to memory the appeal made by the Vati-

can Council II to amplify what we have already said. Towards

the end of the decree "Ad Gentes," the Council turns to afl. cate-

3.3 Page 23

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_21 _

(1.557)

goties in the church, to the People of God, to religious cofirmu-

nities, to bishops, priests, religious institutes to call them to their

<< missionary duty rr.

life,

It puts a

inviting

series of questions to the religious institutes of

a serious examen of conscience. 'We are

active

asked

to examine ourselves on the following points:

expandin- g

whether we cannot broaden our activity

God's kingdom among the nations;

favour

that

-we

whether we might not leave certain minisffies to others

ourselves can spend our energies on the missions;

in miss-ionawryheatchteivritoyu; r members are involved as much as possible

accomm-odatwedhettohetrheouchr atyrapceteor falnifdecboenadristioton

the gospel a witness

of the people (A.G.,

n. 40).

Previously the Council had teminded all the faithful as living

members in Christ that they are in duty bound to co-operate in the

expansion of his body so that they may bting it to fulness. Having

therefore: << a lively awareness of their tesponsibility to the world.

They should foster in themselves a truly catholic spirit and spend

their energies in the work of evangelization.>>

And it srressed thar << their first and most imFoftant obligation

towards the spread of the faith was to lead a profoundly christian

life. For theit fervout in the service of God and their charity

towards others will cause new spiritual inspiration to sweep over

the whole church. From this renewed spirit, prayer and works of

penance will be spontaneously offered to Gold that he may make

the work of the missionaries fruitful by his grace. Then missionary

vocations will be generated and the resources whicl the missions

need will be forthcoming.>> (A.G., 40).

Turning then to priests the Council exhorts them: <( to

understand fully that their life has also been consectated to the

service of the missions; > and therefore << to organize their pastoral

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-24

activity in such a way that it wifl serve to spread the gospel

among non-christians and stir up and preserve amid the faithful

a zeal for the evangelTzation of the world; instructing them

in catedrism classes and in sefmons about the church's task of

- announcing Chtist to all nations by teaching christian families

the necessity and the honour of fostering missionary vocations

among young people so that from among them may atise future

heralds of the gospel.>> (A.G. n. )9).

Gall to the congregation

(or the congregation moblllzed on missionary footlng)

mbCSepoisteuwscnieoHiacenlainalGvrIyrieInenncg-eheriawanralaaclCmntahedinrnadapdoctfmecatreih,lsplesItiitnohcignnoeatneargmynbredoowgvtibaeovtyariaoktitnlohl-ni-tshoeltehfthftdeeteeeralreci,bpdlopeinseraaeabttlhoiroeovinsleafstdYi-oeoancftsiischttihhavipeeen

moment in the life of the congregation, to issue an urgent invitation

to all confrbres to effect a rebirth of the salesian spirit and mission-

ary work in a way which is practical, courageous and enthusiastic,

through the reawakening of the best energies to co-responsibly

unite all the forces of all salesians together who love their congreg-

ation.

To this end I call for the collaboration and effective help

of all salesians in whatsoever position and responsibility they find

themselves. Let no one consider himself free not to respond accord-

ing to

I call

his

amlel aenqsu-allyw.itOhuthr emeoxtchuesret-he

Icocnagnrneogtatbioenbnoetheedrsedit.-

therefore beg that you give your generous support to bring into

effect those things I shall point out, and those other initiatives

whicl

will

vbeerysewt aeflol oatw-areIohfotphee

adbiuffnicdualntitelys,-theinbtuhredepnroovifncperos-.

blems and anxieties of the present time; I am fuIly aware that

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(155e)

we feel crushed beneath problems which here and now seem

insoluble. I know the many urgencies there are to be faced

in the normal run of life. And then we are fighting ar the

same time on too many fronts. But not on this account would

I want this appeal to be heard as a facile poetic gesture, or as a

passing burst of enthusiasm as are so many of the nice things

wnortihttiegnne-ss

they may

alongside

serve to arouse a good thought but

so much other wishful thingin.

end in

Before

writing these lines I prayed much. I am comFletely convinced

that our Lord wants this from us.

Some may say that the whole congregarion is already com-

mitted to the renewal proposed by the Special General ihupt.r

and that this call for a revival of missionary endeavour could

find itself at cross purposes with the pastoral alignments and

programming abeady in progress in the provinces.

T9 this objection I would reply by saying that what I

am calling for is already a way and a means to hilp the renewar

of the provinces along the lines demanded by the Special Generar

Chapter; what I am asking gives general direction for all the

congregation towards what is expressed or conrained in the deli

berations of the SGC.

In the name of Don Bosco and for the good of the congreg-

ation I ask:

a decisive and generous effort to bring to life within you

and in the communities of the congregation the missionary ,pirit;

and this presupposes a chain of spiritual attitudes which I would

call to your attention.

A) Vision ol laith

The genuine missionary spirit has its roor as a foundation,

source and motive power, in a clear vision of faith which enables

one to perceive the urgency of the kingdom, of its coming and of

the need for evangelization which produces an apostolic enkindling

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- 26 -

in face of the need of souls, the scarciry of workers and the need

to pteach Christ.

This vision of faith is a quality necessary for evangelization

and still more for every priest or religious who would follow

Christ, who would share his lot and announce his love to man.

It is the lack or the weakening of this perspective of faith

that is to be found so often at the root of many defections; it

also explains the me&ocrity of so many lives conseoated to God;

they drag their feet sadly without enthusiasm and without drive,

their lives entangled liki prisoners of so many evasions and infi-

delities, incapable of any flight ut all towards new apostolic hori-

zons where the air is purer and thete is mote promise.

rU7ith that sincerity which the matter demands I must con{ess

with sorrow and with keen preoccupation that from recurring

signs I see that the level of. f.aith is dangerously low in certain

sirata of. our congregation. Of course it is true that it is very

&fficult to give a judgement on a mattef so personal and intimate.

But unfortunately I find myself in front of things I cannot

but fear... defections... d1s diminution of zeal, of spiritual impetus,

the abandonment of. any form or means that nourishes piety and

faith; they arc al). warning bells.

It is true that luth today is mote than ever exposed to so

many dangers and a continued cross-fire that gives no tespite.

There is also a change in culture with so many consequences

for thought patterns; there is need to deepen and to re-think the

daa of. revelation which demands a new theological vision, a

thing not easy to come by; there are not a few pseudoscientific

and one-sided publications which distort the presence of God

in history; in some sectors we afe swamped in a sea of opiniqas,

audacioui and personal and opposed to the teaching of the

magisterium.

It is not difficult to see the security of one's own teligious

convictions diminish and become lost, right to the point of the

explosion of a crisis of faith.

In many cases the problem is a f.aith insufficiently protected

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(156t)

and not cultivated by real prayer either personal or in community

and more often than not compromised by behaviour in no way

in accord witl one's profession, and that also goes for the quality

of belief. For these reasons faith languishes dangerously and ends

up by becoming a non-faith. Mury sad letters come, and a

large number end up on my desk; they announce almost incredible

failure in very splendid vocationsl but be that as it may, 90Vo

say that it all began and little by litde got worse with pto-

gressive negligence and then finally with the total abandonment

of the means both positive and negative which defend and nourish

the faith.

Dear sons, faith must come alive agan, whatever the cost.

I7hoever looks at his own life and hisown work in the

congregation and there finds the purpose of his vocation obscure

and his relationship with God in a fog, and begins to feel a dis-

taste for all apostolic work, needs to hasten to put things right,

to bring himsel-f at once to a renewal, of. f.aith. Means to do so

are not lacking, but they have to be used. It is necessary to

develop faith, and nourish it theologically with study and reflec-

tion. But I have to say agun, there is need to defend it, sustain

it; and this is done primarily by humbly asking for it by real

prayer. Pride and presumption arc the fatal enemies of faith.

It is against this background that the force of what the SGC

says is to be taken when, speaking to all salesians, it says that

each salesian be urged to the "rediscovery" by his personal

experience of the profound sense and dimension of our mission

to reacquire and to keep alive the sense of being sent by the

Father and united intimately with him in love and filid,

dependence.

B) Pastoral or apostolic cbarity

The "vision of faith" in our consecrated life in our mission

of apostles of youth, must lead to pastoral charity rightly defined

by the Special General Chapter as "centre" of our salesian spirit.

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This "pastord, chaity" is the love of God which tends

- - towards action. it is fervour, drive passion for souls. It

is the choice agarn today with renewed unde$tanding and enthu-

siasm of being "signs and bearers of the love of God for young

people" It is the discovery with all the freshness of our first

"yes" to the call of God, that we are in the hands of God

"efficacious instruments for the salvation of the needy."

Urged on by the imminence of the kingdom which makes

its advent every day, we must dedicate ourselves with fervour to

their total salvation, and accept being "consumed" by this work.

1il7e must also discover through the heart of Don Bosco, immense as

the sea-shore, the consrrming zeal of Christ." (Acts ol Spec.

General Cbapter., n. 91 sqq).

It is finally to choose Christ definitively and allow him to

dominate absolutely and exclusively our life, to give him really,

not only by word, everything, to be happy to sacrifice ourselves

and spend ourselves for him.

C) Witness

There is still another element which is both consequence

and sign of an authentic faith, especially today.

Faith which flowers in apostolic charity must be sealed

by << witness >> of one's own life, to proclaim by example the

truth and authenticity of what we believe. As we have seen

above, the council itself invites this revision to see whether the

life religious live can be considered witness to the gospel

(A.G., 40) and turning to all the People of God it affirms

without distinction: << ...let a77 rcalize that their fitst and the

most important obligation toward the spread of the faith is this:

to lead a ptofoundly christian hf.e.>> (A.G., 36).

\\Tithout descending to details, which will be the object of

specification and will be able to be studied and determined with

care and precision at provincial and local levels, I cal1. your

attention to three areas in which there is ample space for

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(t563)

witness and unhappily also real danget of the very opposite; this

demands courageous vigilance, examination and conversion.

I refer to poverty, work and temperance. These things

are closely bound together. They were central to Don Bosco's

preoccupation, causing him great anxiety. On this point I invite

you to meditate on the rich content of the text of the Special

General Chapter to be found in Document II on salesian poverty

today. In my letter on Poverty in 1968 you will also find

abundant material for reflection and study.

This vast area o{ our life is the most menaced by the teal

danger of middle-class comfort. It penetrates without being

noticed, introduced by the level of life with its comforts and

pleasures enjoyed by those who are around us, justified by the

specious reason of progress, of convenience at work, of advantage

to the apostolate, etc. And when we stop to look at our own life

we find ourselves immersed in a life that has the standards of the

well-to-do; slaves of so many demands and comforts, we have

become so{t, languid, without spiritual energy and drive, swayed

here and there by a host of temptations; rtre live suffering the

asatcrsuettneegritslheeltafop-ogsetotdlaiostuea!tpporfovital-

of our inconsistency but without the

for we are dried-up and parched in

In the dream of t88t Don Bosco summed up in three short

words the characteristics of. middle class comfort lectas,

babitus, potas. On the other side, in the predictions he made

of the future of the congregation the very first places were given

to work and temperance. On them depend the development, the

continued life and the very existence of the congregation. Here

are the words of his spiritual testament: << On the day we begin

to live an easy and comfortable life our society will have run its

course. r, (M.8. XYII, 272). These words should make a man

memble who feels that he carries on him the signs of the tomb!

For Don Bosco the danger of the << good life > was not ima-

ginary. In 1876 he already had this to say: I<< see a tendency

towards the easy life so accentuated, it frightens me!>> (&I.B.

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-30

XII, 383). In conversation with Don Barberis he said: << There

are three things which can bring the congregation down. The

first

well

is sloth

beyond

-ourtopoolwitetlres

wanodrkth-uswfoercheavoeutroseslveetsoutorsedlvoesaltlaswkes

possibly can do. The second cause is the excessive search for

abundance in food and drink. Beware when the custom begins

fot bottles, strong drink, biscuits and sweets to be kept in one's

owtowhengnoroIaolowmnag.nBtthetihwsiaspreaatnwhdhamennodrteIhiosf.efbaetrhgiaitntsg-rteoawtslyhe.o,hw,a(ivtMese.a8lfh. eaXat dItIay,bbl3ee8g4-u)n.

And yet we all know how poverty was the mark of the life at

the Oratory in 1876. 'S7e need courage to ask ourselves what

Don Bosco would say at the present level of work and temperance

in many of our communities and then draw some salutary

conclusions. The << scrutinium paupertatis > is an exercise for

our own safety to be gone through seriously from time to time.

This vision of faith, apostolic charity and the witnes of a

poor laborious life lived in our o\\rn salesian way ought to blossom

among us to bring us joy, which is the fruit of interior peace and

the love of God.

P. Masson, expert on mission aftafus, speaking of the mis-

sionary church says that it must become a church of hope. He

adds: << Our own world in spite of. its organszation, its arsenals,

its universities, its laboratories, its projects and its planning, shows

itself so often a sad world; it lives but does not know any longer

why it lives... it is left for the promise of the resurrection.>

(Conference for Missionary Day L965).

Our Special General Chapter, following the same line of

thought, but with the stress on our way of doing things, says

this: <<

is the

in Document 3.

source of joy,

Evangelization and Catechgsi5

and joy always accompanies

-tea<l<

Faith

faith.

Consequently one of the characteristics of catechesis must be our

ioyful witness in our work in the liturgy, in the community,

in life and even when we have to suffer. Our faith must show

us that the gospel is the breath of hope... it is necessary to

4 Pages 31-40

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4.1 Page 31

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-3L-

(t565)

rediscover the genuine spirit of Don Bosco which enabled both

the salesians and the boys to experience faith as happiness... >>

(Acts S.G.C. nn. 327-8).

Suggestions for missionary revival

I call also for an effective generous revival of our missionary

enterprise.

<< The Special General Chapter appeals to all the provinces

and even to those who are poorest in numbers of salesians,

that, by obeying the invitation of the Council and following the

the courageous example of our Founder, they may contribute,

even in a temporary manner, to the spread of the kingdom of

God.>>

I repeat today this same appeal to the whole congregation.

It must not remain a dead letter, or a moment of enthusiasm,

or be soon forgotten in face of what is thought to be more

urgent, only because it is more immediate or because it touches

us more closely.

How great the need is for men of apostolic work in all

our missionary outposts is known to everyone.

But what I am asking for is not to be done as a matter of

forrogmaniazamtiounch-

a planned distibution of forces. It should

deeper motive like that which urged Don

come

Bosco

in 1875 to send out the first ten missionaries when the congre-

gation had only 171 men all told; this was zeal for souls. I

hold that no cofirmunity, provincial or local, can count itself

huppy and at peace if it does not collaborate effectively to

provide personnel and vocations for the spread of the kingdom

of God in the mission field. And what if they lack something

as a result? I have to tell you that each year now the number

of those destined for the missions grows smaller; it is an alarming

indicator. This yeat only twenty will go.

4.2 Page 32

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(1,566)

Don Bosco sent his best

I know all the objections, reasonable enough on the purely

human

works

wpleanhea:v-e

\\7e do not have sufficient staff to maintain the

in the province; how can uze think of sending;

men to the missions! If those who ask to go are the best, how

can we so impoverish our communities in quality! Or... each

province must adjust itself to the means it has... it has to make

fire with its own wood... hence the wotk being done is limited

to the men we now have...

All these objections and others like them have elements

which are true objectively and under cettain aspects plausible

enough, but along this line of thought vre come to the point

when we are no longer inspired by faith and by apostolic charity.

Let me help you to see how Don Bosco would have seen and

judged this problem and how his immediate successors in word

and deed did same, so that you too may see it from a different

point of view, the view held by the Vatican Council and by out

own Special General Chapter.

As you know Don Bosco chose his first missionaries from

among the best men he had. Particularly significant is his choice

" of John Cagliero. IWe read in our Annals: <( ...many salesians

asked to be chosen... Don Caglieto, with his degree in theology

from the University of Turin, taught moral theology to the

clerics of the otatoty, he was the spiritual director of several

convents in the City, he was an incomparable teacher and a

gifted composer of music, he was called upon to take part in

discussions of. ail, the,,important business of the house, so tlat

no one imagined for a moment that he could be spared even for

a short time; yet Don Bosco had his eye on him... >> (Annals

of the Sal. Soc., I, 252-3). In the succeeding expeditions he

continued to send salesians

magna, Lasagna, Vespignani,

of special

etc...

merit

Fagnano, Costa-

Let us listen to Don Rinaldi: << They were the mainstay of

his flourishing oratories and Colleges at that time, so that to

4.3 Page 33

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-fi-

(1567)

lose their services by sending them on the missions was a great

sacrifice, because he had so litde personnel. But he let them

go serenely and without hesitation,> (Acts Sup. Coun. n. 6,

p. 368).

It could be considered a foolhardy thing to do to take away

valuable staff from work which was just beginning. In fact such

an objection was made to him in just that sense. Don Bosco on

the evening of 10 december 1,875 explained his mind to the Su-

perior Chapter: << As far as the congregation is concerned, althougb

it is repeated,ly said, tbat ue haae need to consolid.ate, 1 also

see that uhen we work uery hard things go better. The con-

solidation we can attend to at a slower pace and it may prove

- be more lasting we

tbis great nzoaement,

see it with our

ue go abead

eyes

uitb

shut! 'While there

tall sail anil the

members ol tbe congregation baae indeed, great good uill to

uork!> (M.B., XI, 409).

Tbe first resalt: increase in aocations

The very fitst result of the missions to America was to be

of great advantage to the congregation: it began to be known

even abroad, vocations increased in exffaordinary proportions,

the spread of new foundations undertaken v/as breath-taking.

It is mote than interesting to follow this remarkable explosion

in the letters of Don Bosco to Don Cagliero and his sons in

America. Through the brief tense items of news you can sense

the astonishment of Don Bosco at such massive intervention of

Providence. Let me cite and 4n slample or tvro. It is a good

thing to hear our story told by Don Bosco himself.

Letter to Cagliero 12 December 7876 << ...great stirrings to

go to the missions: lawyers, solicitors, parish priests, professors

ask to become salesians

1876 still to Cagliero:

ad hoc...

<< Listen

"to(Etph.isIIwI,on9d5e)r.fu3l0nNeowvesm. bSeixr

priests leave for America, six other priests enter the congre-

gation; seven clerics go with them, seven clerics ask to enter

4.4 Page 34

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(1568)

-14-

and are already here. Twelve lay religious go to America, to

Albano and to Triniti, twelve new religious brothers, very zealous,

ask to enter and are received by us. See how God guides our

affairs! ,, (Ep. III, 72L). In another letter he adds: << If you

could but see with your own eyes what our congregation is doing,

you would say it's a fable. May God help us to correspond... >>

(Ep. lII, 102 - L3 Oct. 1876).

It is indeed true that Don Bosco profitted by each new

happening to << enkindle zeal. and enthusiasm among his sons, to

smengthen the spirit of his young salesians, for in the quite exma-

ordinary expansion, in this turning point for the congregation

thete was something of the prodigious. In that farewell discourse

of Don Bosco we can find words which now sound ptophetic:

<( ... in this way we set on foot a gteat work, not because we

ourselves have any pretensions or that we imagine that we are

going to convert the whole world in a few days. No, but who

knows that this departure of this small group is not like the

small seed which will gtow into a great ttee? Who knows that

it is not like a seed of millet or a mustard seed which little by

little will spread out to do great good? n7ho knows that

this departute has not awakened in the hearts of many the

desire of consecrating themselves too to God on the missions,

of to become one

reinforcements for our company? >> (M.8.,

xI, 383).

The effect to which we have aheady refemed temained

indelibly imFressed on his sons and on his successors, who, when

the missions called, followed the same pattern of daring

- - generosity total trust in God who would know how to

supply in abundance replacements for the missionaries who had

left, since he is the Lord of the harvest.

To confirm this it is sufficient to remember the more than

one hundred expeditions since that first departure, and some of

them with 200 names to their credit.

4.5 Page 35

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-15-

An objection: lack of personnel

(t56e)

But first listen to Don Albera, who tn L920, in the diff-

iculties and the penury in personnel that followed the first world

war, exhorted the provinces to be generous with the missions,

not counting the cost.

<< Prepare many good missionaries >> this was his word of

command, << and there will be some who will say, how can we

answer trhis call, if we lack personnel for our own needs? >>

I teply it is in order that you shoud have abundant personnel

that

the

nIutmeblleyrouof-

prepare many good missionaries!

missionaries a province sends to

The

the

greater

distant

Americas, to the primitive savage people of Terra del Fuego,

to Patagonia, to Paragaay, to BtaztT, to Ecuador, to Africa, India

and China and wherever else we have missions, the greater the

number of vocations the Lord will send to that province.>

<< This is no rhetorical assertion, it is the genuine mind of

our Father Don Bosco. He himself answered those who said that

to do as he asked would mean the closing of houses through

lack of trained staff: << have no Lear, for every missionary you

send, I am certain, quite sure, that two of more vocations will

come to you.)> And this really came about and it is artested by

Don Rua, who through his long period of office as Rector Major

never ceased to instil in his sons, as his father had done before

him, love for the missions and preparation annually for a mis-

sionary expedition.> (Circalar letters, p. 327).

Other forms of missionary work

Dear sons, the example and words of Don Bosco and the

unanimous and constant sense of our ffadition ought to move

you to receive this invitation of mine with open and generous

hearts and to look to the future with the eyes of faith and fulI

of hope.

4.6 Page 36

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(1570)

)6-

Now I turn to those confrBres whom God may have

called to make known his kingdom on the frontiers of the

church, so that they keep themselves avaiable and attentive to

the voice of God. I have great hopes that this coming year

we shall have a good number of generous hearted missionaries

from our provinces.

It is clear that this special vocation can have no othet

motive than that of. faith, the love of God and apostoltc zeal'.

It cannot be just a way of escape, curiosity, a tourist adventure

or scientific research. Any purely human motivation would

falsifu in the root something which is and must remain a choice

made for God alone. ConfrEres with the help of the confessor and

with the advice of their superiors should make this choice with

discernment. But once a confrete is satisfied that it is God

who calls him he should not close up his heart for motives ot

interests that have little to do with faith.

I now turn to provincials to help us carry the buden,

weight and anxiety and responsibility of the << mandate >> to

announce the kingdom in foreign lands, and I ask it in the spirit

of co-responsibility and communion whic} inform our structures

of government. And above all I ask loyal generosity to encou-

fage, even at the cost of great sacrifice, those who seriously

desire to go to the missions.

But it is clear that the work cannot stop here.

For this reason I wish to invite also our communities to

demonstrate concretely and systematicalTy the sense of ftaternal

solidarity with the missions, paramissions and work economically

in need.

It is true that there are provinces which show sensitive

awareness of the need and they have been very generous; we

arc a17 gratefrrl to them and and for the example they show.

It is also true that some participate litde in this mission wotk

which is doubly fruitful. This brotherly solidariry shown towards

confrbres who work and suffer not a little beyond the n{urow

circle of our own small world is a very helpful way of enlarging

4.7 Page 37

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-17-

(r571)

the vision of

congregation

out members to

taken togethef.

the

world

community

the whole

Lent, one of the great moments in the liturgical year, is

a very good time in which to promote the missions, and the

confrbres, as experience shows, will know how to respond with

sacrifice and with that generosity which is a source of joy to

him who gives as for him who receives'

It is important to arouse real missionary enthusiasm by

fervout leading to action. This is the purpose of my letter; it

is also the message of the Special Genetal Chapter to the congre-

gation. It is not now a question of solving personal problems

but of putting the whole congregation in the mood of one who

lives for the coming of the kingdom of God and who senses

the urgency of its needs and is prepared to risk his life that

Christ be preached to all men.

May I quote Don Albera again who insisted with rectors

and provincials that they shared with him the burden of taking

to heart the missions: << Yout work will reach others either

speaking with enthusiasm of our missions (avoid) repeating

<< it is possible to be a missionary anywhere >>; this is absolutely

false for one called to the apostolate among the pagans)

or by describing the beauty of this apostolate to the boys in

our Oratories, that they may at least give a litde to the missions,

while our co-operators offet all they can spare.

Many houses complain that offerings are becoming scarce.

The real reason is not that benefactors are not there, but that

the temptation to divert alns and offerings to local needs becomes

too strong, to the neglect of the needs of the missions...>> (Circular

letter, p. L36).

The Special General Chapter offers considerations which

provide matter for reflection in depth and for the programming

of the local and provincial communities. Let us go ovef some

of them.

The Salesian Bulletin

is well adapted to this

-purpuonshea;piptilyisigimnoproerdtainnt

many parts

to f.acihtate

4.8 Page 38

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(1572)

- tlre reading of it especially on the part of the con{rBres but

the boys and benefactors should nor be forgotten. (Acts S.G.C.,

n. 4476).

Among the practical directives you find

- provincials should be generous in allowing such con-

frBres as have the necessary qualities ro consecrate themselves

to missionary work if they so desire;

- each province should cultivate missionary vocations

by presenting the salesians as a missionary congregation and

promising the fulfilment of their ideals to those who want to

do such work:

- the different communities should keep themselves

informed of the missionary problems of the church and of the con-

gregation; let them create a true salesian spirit in eadr house

and thus fotm an atmosphere in which missionary vocations

can develop; let projects be also undertaken for the benefit of

the missions.

Don Ceria referring to the effect produced when the first

missionary expedition was announced makes this commenr: <( vo-

cations to the priesthood and the religious life multiplied and

there was a notable increase in the nrr-ber of those who wanted

to join the congregation, a new fervour in the apotolate took

possession of many who became novices.>> (M.8. XI, l4B).

In the Annals he writes: < And truly for the Oratory and

for the congregation there began a new page in its history.r>

(Annals I, p. 249).

Dear Sons, the times in which we live demand from each

of us and from the whole congregation, another page in. our

history, through personal spiritual renewal calling for generosity,

enthusiasm, apostolic work. It is a matter of fideliry to our

vocation. That rediscovery of stupendous values made by

the Special General Chapter has to be followed up in our lives,

in the way we work to build up to this << new page of our history. >>

4.9 Page 39

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-19-

(1573)

One secure road we have seen is the way of the missions.

Let us be united together, in the name of Don Bosco, and

inspired by the Holy Spirit who renews us and promises us

viciory, to set out on the road with the zeal and. daring of out

Father.

And may. Out Lady Help of Christians be with us always

along the toad.

affectionately in Dno.,

Lurcr Rrccrnr, Rector Maiot

4.10 Page 40

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11. INSTRUCTIONS AND NORMS

1. On the duation of temporary vows and the superior aompetent to

admit to them

The instruction of the Sacred Congregation of Religious and

Secular Institutes, "Renovationis Causa-", 6 January 1969, n. 37,

gives to the General Chapter of every religious institute the right of

determining the duration of temporary vows or promises, from a

minimrrm of three years to a maximum of nine years consecutively.

Our own Special General Chapter making use of this faculty has

establised in art. 117 of the constitutions that the duration of the

temporary vovr's "may not be less than three nor more than nine

consecutive years in duration".

In addition afi.. L15 of the same constirutions establishes a

preterence for annual vows during the first ffienniu.n, and for trien-

nial vows during the second ffismirrm. For the period of vows

after the six years, as can be inferred from the wording of. att.

t17, it is left to direction of provincials and their councils the

decision to admit to annual, triennial and perpetual vows.

Conceming the supedor competent to admit to vows, as the

Instruction "Renovationis causam" so also ouf constitutions do not

Iay down any special procedure for the continuation of vows for the

third triennium, so one concludes that the competent superior is the

same one according to the constitutions as he who admits to first

and second triennium

council, having heard

-thefoorpiunsiontheofptrhoveinhcoiaulsewcitohucnocnilsceonntceorfnehdis.

Therefore from now onwards it will not be necessary to have

recoufse to the Rector Major for the prolongation of temporary vows

after the second triennium.

To avoid mishaps and inconvenience will the provincial secretaries

send in as soon as possible the form of the profession,

5 Pages 41-50

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5.1 Page 41

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-41 -

(1575)

2. On the completion of form ,.gf,'d', 4h,

To proaincials concerning tbe cornpletion ol lorm " g" (proposal lor

tbe nornination ol aice-proaincial, ecoruonler, proaincial councillor)

and. of torn " h" (request to approae tbe noraination ol tbe

rector and noaice rnaster)

1) let the right forms be used exclusively: the secretariate general

has already sent provincials a supply;

2) it is important to note the difference between the "Proposal

for the nomination of..." and uRequest of approval for the nominat-

ion of..."

l) when it is a matter of reconfirming a rector irr the same house

for a second tirennium, there is no need to complete the form "h"

because in this case there is no need for the approval of the Rector

Major and his Conucil;

4) concerning the opinion of the provincial required by n. 7 of

the form "g" this is not to be limited to one or more qualifying

adjectives, it must express positively the assessment of the provincial

on the candidate proposed for nomination;

5) concerning the result of the consultation of which n. 6 on

form "h" speaks:

a) the relationship musr be clearly shown between the number

of the preferences shown for a candidate and the number of those

who have replied to the consultation;

b) for uthe synthesis of judgement" it is to be understood

that what is required is a summary of the motives and of the com-

wents which accompany the choice of the candidate which clearly

reflect the opinion of the confrEres;

6) concerning the "judgement and the voting of the provincial

council of which n.7 of. the form "h" speaks, let it be explicitly shown

how many there were voting (including the provincial), how m"rry

positive votes and how many negative and how many abstensions;

in addition the judgement of the council fully expressed.

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III. COMMUNICATIONS

1. Institution of the Permanent Diaconate

In reply to the request o{ the Superior Council on the mandate

given it by ifr. Special General Chapter, The Sacred Congtegation for

h.eligious,-by its rescript has permitted in the salesian society, the

instiltution oi the pefmanent diaconate among the other categories of

members.

The principles

underlying the

institution

the

permanent

diaconate are to-be found in the text of the request and the concession

of the same reported under the rubric Docuruents.

Ptactical ditectives to put into effect what has been said above

will soon be issued by the Superior Council.

2. Modification of provinces

a\\ Tbe Pontilical Salesian Atbenaenum no longer a prouince.

The Superior Council has decided that the PAS should no longet

be a province and that a clear-cut demarcation be made within the

Athenaenum itself between the Centre of University Studies and the

religious co-munity;

The complex of the Crocetta-Turin, and the community of

srudents that the province of the PAS has now in Rome will be

incorporated into the Central Province.

Under the rubric Docantents will be found the text of the com-

munication to the salesians of tfie PAS from the Councillor for Salesian

Formation.

b) Reunion of tbe proainces ol Soutbern ltaly

On 8 June 1972 the Superior Council, decided

CeJabllra and Pugliese-Lucana into one province,

to reunite Carpano-

now to be known

the "Southern Province".

5.3 Page 43

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-$-

(1577 )

The decision was taken after the results of the consultation

of the confrBres, the councils of the houses and of the provinces

and the finding of an "ad hoc" committee at national level had been

made known.

This decision reflects the mind of a large proportion of the

confrBres

province

oin..t.ethreescteodn,diwtiohno

see now

necessafy

realized in- the new and larger

and sufficient...,' as requiredly

art. 162 of the constirurions for the efficacious carrying out of thl

Iife and mission of the congregation in a specific ;"daiJ area, with

the autonomy that belongs to a province according to the constitutions.

l. The new Generalate in Rome

In the early days of June the new generalate began to function

in its new home. Here are the principal data:

Address: Via della Pisana 1111, 00163 Roma

Post Box (Casella postale) 9092, 00100 Rome

Telepbone; (06\\ 64.70.241.

Postal Current A/c: l/5115 and addressed to Direzione Generale,

Opere Don Bosco.

The confrBres of the Procura Generale have been transferred to

the new site.

Don ITilliam Bonacelli has been called to be rector of the

generalate.

4. Valdocco . Turin Histodal and Spiritual Centrc

The old Motfier House at valdocco - Turin is to become the

"Historical and spiritual centre" of the congregation. Its purpose

will be to present in the best way possible those places hanowei by

the presence and the work of Don Boico and his firsi sons: The Rooms,

Pinardi chapel, and especially the Basilica of Mary Help of christians.

The centre will also provide space for the office.-of the salesian

Bulletin and also the Travel and Dispatch Office.

The Centre will be directly under the care of the Rector Major

and will be administered by his delegate.

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( 1578)

-44-

Valdocco: The already existing Patish with its Oratory and Youth

centre, the Technical college and Apostolic School for vocations to

the priesthood and the religious life will become part of the local

Subalpine Province.

5. select Body for the co-ordination of the PAS (de coodinamento)

The Rector major, the Grand Chancellot of the PAS t}ought it

well that there be .reated a Select Body of co-ordination for the PAS

which will search together in a collegial manner to find the best way

for an effective renewal of the PAS.

The Select Body has the task through reflection and collegial

dialogue of offering opinions and suggested decisions to the compe-

tent authority.

It will be the principal instrument of collaboration between

the superior of the salesian world f,emmunity and the Academic

Authorlty of the PAS. To achieve its end it will maintain close and

systematic communication with those bodies concerned especially

during the initial period of renewal.

The Rector Major has chosen tlose who will be members of

this select body for the PAS based upon representative function and

the following way. The members will number seven. Three will be

members of the Superior Council (Councillors for Formation, the Pas-

toral Care of Youth, and the Pastoral care of Adults) and four mem-

bers of the Academic Faculties; the Rettore magnifico, the "Decani"

of Theology and Philosophy, and the dean of Pedagogy.

the

Before

Rector

the "Organo di coordinamento" came into being at all

Major consulted the Sacred Congregation for Catholic

Education which issued a tescript bearing the signatures of Card' Gar-

rone and Mons. Schoffer giving an affirmative reply.

6. Nominations

a) As fie secretary of the Saperior Council, Don DounNrco

Bnrrscru has been called by the Recror Major to succeed Don Tibur-

zio Lupo as Secretary General of the Superior Council.

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-45-

b) Delegate ol tbe Rector Maior - Valdocco.

Spiritual Centre - Turin

(157e)

Historical and

Don Ancnrvmor PreNezzt has been nominated by the Rectot

Major as his personal delegate

c) Delegate ol the Rector Major lor Poland, Don Sr^exrsr.eus

Roxrre has been nominated by the Rector Major his personal delegate

for the provinces of Cracow and Lodz.

The letter announcing this nomination to the Polish salesians is

to be found under tlre n)btic "Documents"

/) New provincials

ConfrBres nominated provincials:

Father Peseuer,B LrspRAtoRE for the Southern Province;

Father Josuen Pwzr. f.or the Austrain Province;

Father MaunrcB Quentrnn for tte Province of North Belgium;

Father Pesquer,n Pounaey for the Province of South Belgi',m;

Father ANtsowy Cer.Bno for the province of Cordoba, Spain;

Father Euvrar.ur, Lon-r,llzo for the Province of Leon Spain;

Fathet ANtrouy Rrco for the Province of Madrid - Sprin;

Father IInNny RBuuBns for the Province of Central Afica;

Father Jorw Anrals for the Province of the Antilles;

Father Qunnnrxo Stnrucenr for the Province of Pomo Alegre;

Father Joseeu ANrorvy Romano for the Province of Sao Paolo -

Braztl,

7. Causes of beatification and canonization

a) Tbe beatilicatioru ol Don Rua

Notice has reached us from the Holy See that the date for the

beatification of the Ven. Don Rua as been fixed for 29 October 7972.

The rubric "Docunzents" caffies the full text of the communic-

ation.

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( 1580)

-46-

b) Decree on tbe beroicity ol tbe oirtue of Zellirino Namuncurd.

On June 22 Pope Paul VI approved the "Decree" on the hero-

icity of t}e virtues of the Servant of God Zeffiuno Namuncuri. The

rubric "Documents" carries the Latin text of the Decree and its un-

official translation.

8. Brctherly solidarity

a) Prooinces uhicb baae sent ollerings

ITALY

Central

Subalpine

Adriatic

Ligure-Tuscan

Roman

Sicilian

Venetian St Mark

Lire 8.4rr.000

200.000

1.3r0.000

800.000

715.000

1.228.000

1.220.000

EUROPE

Germany North

Great Britain

Portugal

Spain-Leon

910.000

180.000

27,083

452.500

AMERICA

United States East

Total amounts received

from 15 march to L0 luly L972

Amount brought forward

Amount available on 10 luly 1972

t.17t.480

16.689.92)

50L.531

17.191.454

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-47 -

b) How tbe naoney uas distributed

ASIA

Korea for a Youth Centre

Korea for a house of raining

India - Krishnagar for the diocese

India - Calcutta to the Past Pupils to

build five houses for tle poor

India - Assam to Mgr. Marengo for the

mission to the Garos

Vietnam to Mgr. Seitz for the refugees

of Kontum

Vietnam for vocations and house of

formation

(1581)

Lire 240.000

1.000.000

49.300

600.000

1.000.000

250.000

t.525.000

AFRICA

Madagascar to Don Sabbi for a dispensary

Zute fot the "Maison des leunes" oI

Lubumbashi for a lotry

100.000

2.000.000

AMERICA

To Don Melani Terra del Fuego Argentina

Campogrande - Brazi for a leper colony

Campogtande - Branl for an evening school

Santiago - Chile for a chapel for a retreat centre

Ecuador for mission for Don Casiraghi

Mexico to Fr. Enzo Canonici Comboniano

for the poor

Uruguay for student burses for priests studying

in Rome

1.000.000

500.000

60.000

700.000

4.000.000

200.000

1.500.000

5.8 Page 48

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(1582\\

- 48

Total amount distribued from

March 15 to JuIy t0, t972

Ctedit balance in hand

Total

14.724.300

2.467.t54

L7.19L.454

c) General bahance of Brotherly solid.arity to LO ialy L972

Amounts received total

Lbe 154.7L7.999

Amounts distributed total

L52.250.845

Credit balance in hand

2.467.t54

5.9 Page 49

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IV. JOURNAL OF ACTIVITIES OF SUPERIOR COUNCIL

AND ITETMS OF GENERAL INTEREST

The last few months, first in Turin and then in Rome, have been

more than usually busy, at times reaching a feverish pace. As long

ago as March commissions wefe set up within the Council itself to

study some of the more urgent of the many problems facing us, as

Vfoarldeoxcacom;phleow-

how to order the future complex of the work ar

best to re-strucflue the Pontifical Salesian Athenaeum,

what was to be the

the overall plan and

future of the Central

function of the newly

cPrreoavtiendceof-ficeTs u(driinca,swtehria),t

what of the

ultrandbook"

o"pf epremrsaonneanltadnidaccoonmamtso"n-praaynedr.thSeonmethoef

study on the

the problems

eventually demanded the setting up of enlarged commissions calling

for confrEres ftom much further afield. The work of these g6mmis-

sions proved to be extremely demanding and in some cases had to

be continued to the very end of May (the fruit of some of this work

can be seen in paft in the present Acts under the rubrics Conzmuni-

cations or Docunents).

During this time the Superior Council paid a number sf imFor-

mnt visits. One of them was to the Leumann Catechetical Centre,

then a pilgrimage to Colle Don Bosco and on 10 May another pilgrimage

to Mornese to pay our respects to the Daughters of Mary Help of

Christians who were solemnly keeping the centenary of their foundat-

ion. On that occasion the C.ouncil stayed near rhe small cottage of

Mary Mazzarello (which in its poverty called to mind that of Don

Bosco himsel{ at Becchi) and we visited the new Temple dedicated to

the

saint

The

-Couitncwilliollr

be dedicated during festivities.

for the Adult Apostolate called

for

the

annual

"get-together" of the presidency of the Past-Pupils' Confederation at

Caselette - Turin, The agenda was a very heavy one: among other

things, thete was discussion on the renewal of the Statues and on

the prepatation of the Latin American Congress due to take place

in Mexico in October.

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-50

From May 18th to 23rd the Rector Major was able to pay

a short visit to the Province of Lebn in Spain.

Rector

MMaajoyr-ansdalhesisianCsooufnTcuil.rinThaendBaPsieilidcam,ofniltlepdaywhiothmabgoeysto, wthite-

nessed a solemn concelebration with a very large number of priests

taking part. There followed a reception in the theatre and a meal

- followed a1 q agape fraterna".

The feast of Mary Help of Christians was the occasion of a last

meeting with the civil and religious authorities of Turin; there were

many Turinese friends of salesian works present.

The transfer to Rome of the Generalate took place at the end

of May 28th-30th. The work of the Council was recommended

immediately and so heavy was it that meetings had often to take place

twice a day.

Indeed on 21 June for the fitst time in the new house the feast-

- day of the Rector Major was kept alnost as a private affair only

the rectors of the salesian houses in Rome were invited.

Towards the end of June the six regional councillors began their

journeys to visit the provinces of the salesian world. The visits will

iake four months to complete and will permit them to make their

first contact with the confrBres since the close of the Special General

Chapter and to become aware of the problems to be faced at local

level.

6 Pages 51-60

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6.1 Page 51

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V. DOCUMENTS

1. On the institution of tfie permanent diaconate in the salesian

congregation

a) Letter ol tbe Rector Maior, Don Aloysius Ricceri, to Card. Hilde-

brand Antoniatti, Prefect ol tbe Saued Congregation of Religious,

dated Turin May lTtb L972.

Your Eminence,

In conformity with the provisions ser out by the Sacred Congre-

gation of Religious and Secular Institutes with regard to the institution

of the permanent diaconate, I present to you the desires of the Special

General Chapter )O( of the salesian society, and also the answer to

the questions formulated by the same Sacred Congregation in the docu-

ment of November 1.97L on the matter under consideration.

1. The Special General Chapter inrroduces the permanent dia-

conate among the salesians for reasons which are both pastoral and

salesian as teported in numbers 150 and 183 of the Acts (which for

convenience are here attached).

The renewal of the post conciliar church which has reassessed

both the figure and function of the deacon, finds us (in line with

the teaching and example of our founder) always open to enlarge our

capacity to collaborate in the apostolate of shared responsibility accep-

ting the modifications the church offers us.

r07ithin the congregation the desire to introduce the permanent

diaconate is wide-spread in many sectors, especially in the parishes

and on the missions.

2. The Special General Chapter has looked into the marter to

see if the figure of the "permanenr deacon" would be compatible with

the nature, the end and the spirit of the institute and it came to

the conclusion that the permanent diaconate could be considered today

6.2 Page 52

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-52-

as a development of the charism of the foundation that inspired St

Don Bosco to give life to the congregation.

Indeed within the church, the salesian offers youth and working

of people the very service the permanent diaconate is intended to supply

(e*rangelization, catechesis, liturgical-sacramental, care catholic

groups, etc.).

l. In the salesian congregation the state of the permanent dia-

conate will be that of brothers among brothers, who, eadr one with

his own special gift of the spirit, rcahzes our common mission. The

congregad;n, *hi.h is made up of ecclesiastics and laymen and whose

.o.to' life is inspired by the spirit of the family, has place wherein

the vocation of a deacon could mature and grow in statue.

It seems a good thing to us to recall, by way of illustration the

variety and the vast spread of the parochial commitment of our con-

gregation. There are 665 parishes confided to us and they serve a

total of 7,44O,OOO inhabitants. I7e also have considerable missionary

commitments: at the moment of writing we have 3L8 mission centfes,

with 2,500 salesians at work among 15,000,000 spread over five

continents.

4. \\7e consider the preparation of the permanent deacons as a

matter of principle to be tied strictly though flexibly to the local

church where they wifl exercise their ministry. However where the

local church cannot provide fot the preparation of the deacon this can

easily be supplied by our houses of theological srudies geared as they

are for the maining of candidates to the pristhood. For the preparation

of deacons under all aspects the general directives of the Motu Proprio

"Sacrum diaconatus ofdinem", as also norms suggested by the various

bishops' conferences, will be applied.

5. The duties of the deacons, within the body of the congre-

gation will develop in this way; close collaboration with the ministry

of the priest, especially on the missions (in the smict sense), in the

pastoral care of parishes and in the animating of apostolic youth

groups and adult movements amidst working people.

6. The condition of a salesian deacon who is sent to another

country will be analogous to that of a priest in a similar situation,

that is, he will exercise the specific ministry of the permanent diaco'

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-53-

( 1587)

nate always in harmony with the mission of the congregation. This is

particularly within reach now that the congregation has a world-wide

rande and the requests are ever more urgent for the kind of services

a deacon can render. It is clear that the disposition of n, 34 of the

Motu Proprio will always be respected.

7. The repercussion of the permanent diaconate on the nature

of the congregation can be nothing bur positive, for here we have an

internal enrichment of our congregation exffemely useful to our con-

gregation in the fuffilnent of the specific mission of the salesians of

Don Bosco.

Based on these observations of the Special General Chapter, and

following tlre norm of the Motu proprio "Sacrum Diaconatus Ordi-

nem" I seek from you, Your Eminence as Prefect of the Sacred

Congregation of Religious and Secular Institutes the authorization to

institute the permanent diaconate among the religious of the Salesian

Society in the spirit and with that purpose which corresponds to the

directives of the church.

Your respectfully,

Don Lurcr RrccBnr

b) Tbe affirmatiue response of Cardinal Hildebrand Antoniutti to tbe

Rector Major, Don Luigi Ricceri giaen in Rorne 2 lune 1972

(Prot. n. t581,0/72 Sp. R. 40/70).

Reverende Pater,

Capitulum Generale speciale Societatis Salesianae Diaconatus per-

manentis ordinis instaurationem opportunam duxit, ita ut sodales Insti-

tuti Diaconi ordinari possint secundum normas ab eodem Capitulo Ge-

nerali statutas.

Haec Sacra Congregatio, ad normam n. 32 M.P. << Sacrum Diaco-

natus ordinem > omnibus quae ad rem pertinent rite servatis, eiusdem

Capituli Generalis vota rata habet atque approbat.

Superiores quorum interest curam habeant ut deliberationes a

competenti Auctoritate ecclesiastica prolatae citca candidatorum neces-

6.4 Page 54

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(1588)

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sariam praeparationem et Diaconatus Ordinis exercitium adamussim

serventur.

Occasionem nactus meam in Te observantiam profiteor ac libenter

permaneo addictissimus in Domino

I. Card. ANroururrr praef.

c) Translation ol tbe loregoing letter ol Card. Antoniutti

Reverend Father,

The Special General Chapter has judged it opportune to institute

the order of the permanent diaconate in such wise that members of

the congregaion may be ordained deacons asselding to the norms

established by the Special General Chapter.

This Sacred Congregation in accordance with the norm n. 32M.P.

uSacrum Diaconatus Ordinem" judges this request of the Special

General Chapter acceptable and approves it, with the provision that

all the prescriptions of the case be observed.

Let the superiors responsible see that the directives emana irg

from competent authority be faithfully observed to assure the necessary

preparation of the candidates and the exercise of the order of deacon.

I take the occasion to profess myself your servant in Dno.

I. Card. ANtoNrurrr prefect.

2, On the date of the beatification of Don Rua

Letter of Card G. Villot to tbe Rector Major, dated Vatican 3 July

1972 (Secretariate ol State, n. 2141,14).

Very Reverend Signor,

I hasten to in{orm you that by the dispositions of the Holy

Father the date for the beatification of the Servant of God, Don

Michael Rua has been fixed for Sunday 29 October 1972.

!7hi1e communicating what I have written above I take occasion

to send respectful greetings in Domino.

C. Card. Vrr-rot

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-55

(158e)

3. Desree on tte hetoicity of the virtues of Zeffirino Namuncurl

a) Latin text ol tbe "Deree on tbe beroicity ol tbe airtues of the

Seraant ol God Zellirino Narnuncurl, gitten by tbe "Sacred Con-

gregation for tbe cause ol tbe Sai.nts" and approued by Pope Paul

VI. 22 lune 1972.

Decretum super dubio: << An constet de virtutibus theolo-

galibus Fide, Spe et Cafitate cum in Deum tum in ptoxi-

mum, necrlon de cardinalibus Prudentia, Iustitia, Fortitu-

dine et Temperantia earumque adnexis, in gtadu heroico,

in casu et ad effectum de quo agitur >.

Onnes cbristilideles ad sanctitatern propriiqne statas perfectio-

neTn proseqaendaru inaitantur et tenentar (Lanten genti.am, 42). Hloc

Concilii Vaticani II pronuntiatum doctrinam Ecdesiae Catholicae transla-

ticiam repetit, quae praeterea non adultos solos attingit eosve qui ad

consilia Evangelica profitenda vocantur, venrm etiam iuvenes, qai' spes

sunt Ecclesiae (Graoissinzum ed,ucationis, 2) quosque ipsa nunc prae-

seftim fidenter amanterque contuetur et cohortatut: Magno estote

II anino, corde pari, reaerentes, siruceri (Conc. Vat. ad' Iuaenes Nun-

tiurn).

Quorum ad iuvenum agmen, qui in regtro quoque caelorum

<< amicti stolis albis... sunt ante thronum Dei >> (Apoc. 7, 73-L5), merito

pertinet Zephyrinus Namuncurl civis illius Araucanae gentis bellica

virtute praestantis, quae in Christi ovili sub finem superioris saeculi

est ingressa.

Natus est ipse die 26 mensis Augusti anno 1886 in oppido orae

Eluminis Nigri cui nomen Chimpay, in septentrionali Patagonia, eo sci-

Iicet tempore cum inter Rei Publicae fugentinae magistratus et tribus

indigenarum, qui multa saecula a vitae humanioris cultu christianaque

fide arcebantur, pax conciliabatur et coagmentabaat optata. Pater eius

Emmanuel nomine Pamparum ducum mavimus simulque suae gentis

- - caput suprem rm vulgari sermone 6asl66 efat; mater autem na-

turalis Rosaria Burgos. Hi vero ofllnes, quamquam baptismate sancto

abluti, ethnicorum plane ritu moreque vitam ducebant, cum in remotis

iis ac longinquis locis Evangelii deessent praecones, qui Dei verbum

prae&carent et instituta Christiana animis inculcarent. Araucana gente

imperio demum subdita Rei Publicae, Dominicus Milanesio, missionalis

6.6 Page 56

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-56

Salesianus atque Araucanorum apostolus, in pervigilio Nativitatis Do-

mini aruro 1888 Servum Dei sacro fonte lustravit, qui ad undecimum

dein aetatis annum domi suae deversatus est patremque tum secutus

ad occidentem solem commigrantem in Andium nenpe iugum mon-

tium. Etsi infans et puer ad christianam doctrinam perduci haud

potuerat, tamen ab ineunte aetate mitem et lenem, impigram et navam

ostendebat indolem, praesertim in paternis gregibus custodiendis et

pascendis. Parentes sunmo amFlectebatur amore itemque suam uni-

versam nationem, quae morum emendatione luceque Evangelii tam

indigebat.

Anno 1897 Zephyrinus, quippe qui unus esset in quo spem Arau-

cana ttibus poneret a senescente iam paffe deductus est in urbem

Bona6rensem, ubi pro aliquorum olim Rei Publicae magistrorum bene-

volentia, is veluti delibatus flos et autochtonum meridianorum legatus

sodalibus Salesianae Societatis concreditur instituendus et perdocendus.

Ibi profecto divina eum exspectabat gratia, quem quidem virtuti-

bus, quae christianos iuvenes decerent, penitus informaret. Araucanus

enim hic adolescens suofl.rm aequalium longe dissimilis insolitam vim

ingenii aciemque exhibebat, et promptum ad discendum atque oboe-

diendum se ipse praebebat. Sua fere sponte cor eius ad pietatem in

Deum et ad superna trahebatur, dum librum drristianae doctrinae

praecepta continentem ceteris omnibus anteferebat. Caelestis insuper

convivii diu particeps fieri sitienter concupiverat; cuius voti die 8

Septembris a. 1898 ds6rrm compos est factus. Postero anno, die 5

Novembris, sacro chrismate obsignatus est. Fervor antem quo haec

- - Sacramenta recepit ita testes {ide digni confirmant in eius animo

ac vultu resedit, eique imaginem paene angelicam indidit, atque auxilio

fuit ut aequalibus semper pietate sg diligentia, seseque gerendi modo

et grato erga superiores animo antecelleret. Tales praeterca ac tanti

fuerunt per quinque annos in urbe Bona6rensis eius progressus, ut aemu-

lus habitus sit optimorum Salesiani instituti adolescentium.

Anno 1903, iam valetudine minus comm6d4 utens sed vehementi

ardens studio Christi sacerdotii suscipiendi, ur propriae genti Evangelii

lumen adferret, a Rev.mo Joanne Cagliero, Patagoruae Vicario Aposto-

lico et patris Servi Dei amico, in urbem Viedman Vicarius principem

sedem translatus est. Ibi una cum aliis sodalibus, qui Salesianorum

Institutum intrare cogitabant, gymnasfi, ut aiunt, studia iniit et in

eodem collegio virtutum exercitatione eminuit, praesertim catitate,

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(15e1)

oboedientia, mansuetudine et perfecta castitate, Araucanae genti pro-

pemodum ignota.

Quo autem suae valetudini aptius certiusque consuleret et stu&is

facilius operam daret, anno 1904 Rev.mus D. cagliero Famulum Dei

in Italiam duxit eumque Venerabili Micha6li Rua et S. pio Decimo,

capitibus nempe Societatis Salesianae et Ecclesiae, tamquam gemmam

et proprii apostolatus inter autochtonas Patagoniae trophaeum, fami-

Iiarem fecit.

Tum Servus Dei studia Augustae Taurinorum prosequebatur apud

primariam Salesionorum domum, in qua memoria Dominia Savio, qui

ibidem scholas obiverat, adhuc vigebat vehementerque adulescentes

alumnos ad perfectionem christianam adipiscendam inflr--abat. Inde

autem paulo post transiit in Collegium, cui nomen << Villa Sora >>, in

amoenis Tusculanis collibus situm. Utrisque tum moderatoribus tum

aequalibus praelu-i1 suae probitatis virtutisque exemplo, praesertim

vero eucharisrico fervore et coridiani officii perdiligenti functione er

mirlbili latientia in tuberculorum tabe, qua liborubit, toreranda. euo

quidem ingravescenre morbo die 28 Martii a. 1905, studiis relictis, in

Romanum Fratrum S. Ioannis a Deo valetudinarium deratus est, ubi

dolores hilari vulru et animo pertulit, totum se Dei voluntati permit-

tens. Mox morientium sacramentis pie munitus hic adolescens et sancti-

tatis fama exornatus, die L1 mensis Maii, aetatis undevicesimo nondr-

expleto anno, obdormivit in Domino.

Religioso funere facto, corpus eius in Urbis sepulcreto ad agrum

i' vetanum prius humatum est; deinde, anno L924 patriam transvec-

tum, nunc ap'd Fortin Mercedes, in antiqua salesiana Missione re-

quiescit magnoque fidelium honoratur et celebratur frequentia.

do-beirbuesmaantloacrttueitmadtiisfcfuafasemalitaua,mrqquuheaocnDaoeerliiebsFutaisbmuesuidluseisgmnviisvdeecncosenfrhfnuoemnnaedtsaitsa.braatg.tuiQr,.,opiuo.ppsrto"ep*itut..,s

Instructis processibus ordinariis in curia vicariatus urbii et p.r ,ogu-

torias, in Curiis ecclesiasticis Taurinensi, Viedmsn5i et BonaErenii,

atque edito super scriptis decfeto, Pius Papa XIf commissionem intro-

ductionis causae die 3 Martii a. 1.957 adsignavit. Apostolici deinde

processus instituti sunt in curiis viedmensi, Taurinen., Moronensi et

apud urbis vicariatus super virtutibus in specie, atque de eorundem

iuridica vi decretum prodiit dte 29 Ianuarii a. L962.

Servatis itaque omnibus de iure servandis, die 6 Aprili s a. l97l

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-58-

Peculiaris Congressus S. Congregationis pro Causis Sanctorum habitus

est, in qoo d1rbi.rm &scussum est An constet de airtatibus tbeologa-

libus Fide, Spe et Caritate curn in Deum turn in proxirnunz' flecF?o?tr

de cardinalibis Prudentia, Iustitia, Fortitudine et Temperantia, earun'

qae adnexis, in gradu heroico, in casu et ad' ellectuy de qao agitur'

t)uod dubium itirom, die 6 Iulii eodem anno, in Congregatione_ Ple-

n-aria Patrum Cardinalium, Ponente seu Relatore Aloisio Cardinali

Truglia, expensum fuit, iique cuncti unanimi consensu affirmando

vI responderunt.

Facta de praemissis omnibus summo Pontifici Paulo

relatione

per in{rascriptum Cardinalem in Audientia eidem concessa die 7 lanua-

,ii ,nlli huius L972, Sanctitas sua sententiam S. Congregationis pro

Causis Sanctorum ratam habens iussit decretum super Servi Dei heroicis

virtutibus apparari.

Hoc denique die idem Summus Pontifex, accitis subscripto car-

dinali Praefecto necnon Rev.mo Cardinali Aloisio Tragha, Causae Po-

nente, meque a secretis ceterisque vocari so]itis, iisque adstantibus

pru"r.n, d".."t,rm promulgavit, idi..rrrt Constare de uirtutibus theo-

logatibus Fide, Spe et Caritate cum in Deum turn irt proxinzurru' nec?tro\\|'

d.i cardinatibus Prudentia, lustitia, Fortitudine et Ternperantia, earunz'

que adnexis, in gradu heroico, serui Dei zepbyrini Namuncurd, in casu

et ad eflectum de quo agitur.

Hoc autem decrefum publici iuris fieri et in acta huius Congre-

gationis referri mandavit.

Datum Romae, dte 22 iurui t972.

Peulus Card. Brnrou;, Praelectus

{. Ferdinandus Antonelli, Archiep. tit' Indicren., a Secretis

b) TJnolticiat translation of the aboae deqee

Dectee on the doubt "whether it has been ascertained that

the theological virtues {aith, hope and charity towards God

and towards his neighbour and also of the cardinal virtues

prudence, justice, fortitude and temperance

Ln"*.d ,ri.to"t were exercised in a heroic

and

d- egtee

the

this

case and in the sense it has been treated'

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(t5e3)

"All the faithful are invited and all musr seek for that horiness

vcaahntduicrpacehnrfaecncotduionintciplrerIogIaprrederspteonaotstthaeoginraliysntaathdteeul.ct"so(noLsr.taGtnh.tos4tee2a)cchaTin[hgJisotafoftfhipremroacfeatisotshnothloicef

evangelical counsels, but also young people who are the hope of the

church and who are especially roday cherished and exhorted with love

II and trust: "Be men of courage, pure of heart, repectfrrl and sincere.,,

(Vat. Coun. Message to youth.)

To that band of youth who in heaven "stand clothed in white

before the throne of God" (Apoc. 7, !3-15), Zeffbno Namuncur)

rightly belongs. He was a descendant of the Araucan indians, a proudly

yar_nor people, who towards the close of the last century entered the

flock of Christ.

- - His father (named Emmanuel) was a cacique a native chief

and stood ar the very head of all his people in ihe pampas. FIis mother

was known as Rosaria Burgos.

. The Araucan people, although baptized, lived alnost as pagans,

because in t}ose far-distant and inaccessible regions there was no or.

to preach the gospel

In 1888 the indians

and it was ar this

to them and lead them to a christian way of li[e.

had made peace with authorities of the irgentine

time that the salesian missionary and apo"stle of

rhe Araucans, Don Dominic Milanesio, baptized zetfino oo th. christ-

mas eve of that same year. The child remained with his famiry until

eleven years of age, and used to follow his father in their migrations

along the western slopes of the Andes.

Although it had nor been possible ro have christian instruction

from his earliest years, yet, as a young Iad he showed himself of a

gentle disposition, obedient, acrive, diligent. His special task was to

guard and find pasture for his father's flocks.

For his father he had a deep affection and this he shared for arl

his people who had a gteat need to change their ways and receive the

light of the gospel.

fore

him alone was the hope of the Araucan indians,

1897 he was brought by his father to the'city

and there-

of Buenos

Aires where, through the offices of the civil authorities he was placed

in the care of the salesians to be instructed and educated.

For a long time he had desired to receive the Lord in holy com-

munion, and at length on September 8th 1898 he was able to do so;

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in the following year he was confirmed on 5 November, The fervour

with which he ieceived rhese sacramenrs, and this is confirmed by

trustworthy witnesses, produced a visible radiance on his countenance

to give an almssl *g.li" look; it certainly helped him to become the

berl among his friends in piety 6d rliligence, in his general conduct

and in his gratitude ro those who taught and guided him. His progress

in the five-years he spent in Buenos Aires was such that he was held

to be the oot-ttanditg pupil among the boys of salesian schools'

Although his health was

pteach to his own people

not

the

good, he longed to become a priest

good news of the gospel. ln 1903

Oon lohn Cagliero the vicar apostolic of Patagonia and a friend of

the father of ihe servant of God, took him to Vied'a which was the

seat of the vicariate. There, together with other companions who

wanted to enter the salesian congregation, Zeffittno cottenced his

secondary studies. There again he distinguished himself by his good-

ness, especially by

his chaitity which

his charity and

was something

obedience, by his

quire unknown

meekness and by

to the Araucan

indians.

To improve his health and to give him better opportunity for

n progress in studies, l9O4 Mgr Cagliero brought him to Italy where

he was presented to Don Michael Rua and to Pope Pius X as a

triumph of the apostolate among the indians of Patagonia. He conti-

nued his schooling in the Oratory of Tutin, where the memory of

Dominic Savio who attended the same school was still fresch. How-

ever it was not long before he passed on to the college of "Villa Sora"

in the favoured climate of the Tuscan hifls. Here he was highly thought

of by his teachers and companions alike, proving himself a model of

righi living and virrue, fervent in his approach to the holy eucharist

and noted for his diligent ful{ilment of his duties. It was now clear

that he was the victim of tubetculosis and his patience in suffering

had to be seen to be believed.

The disease increased its hold and on 25 March 1905 he ceased

all studies and went to the hospital in Rome under the care of the

Brothers of St John of God

smile, reflected his complete

where he awaited the end. His ready

serenity and abandonment to the will

of God. There was not long to wait; he receivede the last sacraments,

and peacefully passed away on L1 May. An extraordinary boy who

radiated holiness. He was nineteen years of age.

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After the funeral he was buded in the Roman cemerery of Campo

Verano, but years later in 1.925 ltrs body was transferred to his native

land and now rests in Fortin Mercedes in the old salesian mission

where it is honoured by the faithful.

The good fame of holiness by which the Servant of God was

surrounded while yet he was alive, after his death became still more

wide-spread and was confirmed by heavenly graces received. Because

of this one began to think of his cause for canonization.

The ordinary process was instituted by the vicariate of Rome;

the "rogatoria" by the Curia of Turin, Viedma and Buenos Aires. The

decree on his writings was rhen promrrlgated. On 3 May 1957 Pope

Pius XII set up the commission for the introduction of the cause.

From then onwards the Curia of Vie.lma, Turin, Morbn and that of

the Vicariate of Rome have completed the various processes usuper

virtutibus in specie" and an assessment of these processes as to their

juridical value was issued by decree dated 29 January L962.

On 6 April, l97I the Sacred Congregation for the cause of Saints

held a meeting in which the doubt "\\Thether rhe existence of the

theological virtues has been ascertained... and the same doubt was

taken again

session of

into consideration on 5 July of the

Cardinals, Card. Aloysius Trugha

same year in

holding the

a plenary

office of

modetator. There was a unanimous consent to the affirmative judge-

ment.

Then Card. Berroli, in an audience granred him by pope paul VI

on 7 January 1972 reported to the Pope on al the findings. His

Holiness considered the judgement of the sacred congregation for the

cause of Saints, and ordered the preparation of the decree on the

heroic virtue of the Servant of God, Finally to day the Holy Father,

summoned the undetsigned Cardinal Prefect, Card. Aloysius Traglia

who proposed the cause, the secretary and others who are by custom

present, and with all in attendance promulgated the present decree

thereby dedaring:

"It has been ascertained that the theological virtues of taith, hope

and charity towards God and towards his neighbour and also the car-

dinal virtues of prudence, justice, fortitude and temperance and the

annexed virtues were exefcised to a heroic degree in this case and

within the Iimits of its puqrose."

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He then ordered that this decee be made public and be registered

in the Acts of this Congregation.

Given in Rome 22 June L972.

Peul Card. BrnrolI, Prelect

4. On the transfer of tte Generalate ftom Turin to Rome

a) Letter of the Rector Maior on leauing tbe city ol Turin 24 May

L972.

I)ear Sir,

I have the duty of informing you that in a matter o( days the

Direzione Generale Opere Don Bosco w171 be transfetred to Rome.

This decision has been undet discussion for a long time and on

the eve of its

ties that our

realiration it

congregation

is particulady painful by reason of the

has enioyed with the ciry of Turin'

It is

a vitoJ exigency that sends us to t}le centre of the catholic world.

Also we have to carry out the decision of the supreme authotity of the

congregation.

I At this moment as I write my mind passes rapidly over the story

of more than a hundred yeards of salesian life and think now with

deep feeling of the generosity that the city of Turin has always shown

ro the sons of Don Bosco.

For this reason, Valdocco and Turin will also be a cenre of

out-going and of convergence, of inspiration and of spirituality for

all the salesian family.

\\rith these sentiments I would Iike to e{press my personal grat-

itude and that of the congregation for the benevolence always shown

towards us, sustaining us in our mission of doing good.

I would now wish to have the heart of Don Bosco himself to

make this attestation of thankfulness; you yourself have been by our

side as, in his own time others were his friends and helpers'

On this her feast day, I pray to the Help of Christians that she

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pour down her blessings on you and on those dear to you and on

all your intentions

!7ith heart-felt gratitude

Don Aloysrus fuccrnr

b) Telegram of Rector Maior to tbe Pope, 3l May 1972 His Holiness

Paul VI Vatican City.

As activity is about to commence in our new house in Rome I

send your Holiness my first thoughts and those of the Superior

Council, renewing sentiments of complete fidelity to the heritage of

- our founder, revitalized by our coming to Rome

blessing.

request apostolic

Aloysrus Rrccrnr, Rector Major salesian

c) Reply ol Card. Villot to telegram ol tbe Rector Maior.

In showing fatherly $atirude for the message sent in name

of the superior council in the circumstance of the work to begin in

new generalate in Rome, His Holiness replies at once with good

wishes for fruidul work, for a happy increase of the worthy Religious

family, invokes continued divine assistance under patronage of foun-

der willingly imparts the desired apostolic blessing.

Card. Vruor

5. On the nornination of the delegate of the Rector Maior for the

provinces of Poland

Letter of tbe Rector Maior to conlrires ol tbe prouinces ol Poland

18 June 1972.

Dear ConfrEres,

Following the request of the provincials and delegates of Poland

who represented the desire of the respective provincial chapter, the

Special General Chapter in its study of the constirutions of the Region-

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al Groups gave particular attention to your provinces and decided

matters in this way, that for the fwo provinces Cracow and Lodz

there should be a personal delegate of the Rector Maior.

In giving you this official communication I invite each and every-

one to give it his tesponsible collaboration so that the provision of

the Special General Chapter have the positive result this measure

provides for, the sustaining and development of the religious life and

mission in the two provinces and so that the "delegate" may make

known to us at the centre the problems to be solved and at the same

time your forge a still closer bond of charity between your provinces

and the understanding of your difficulties by the Rector Major and

the Superior Council.

I assure you of my daily remembrance at the altar and I call

down upon our provinces the constant help of the Virgin Help of

Christians and of out Founder.

Don Ar-ovsrus Rrccrm

6. On tte organization of the PAS

Text ol the comrnunication draun ilp by tbe Councillor for Salesian

Formation, Don Egidio Vigartd to tbe salesians of the PAS and

d,ated. 19 June 1972.

First of all I send the regards of the Rector Maior the Grand

Chancellor and the confrere members of the Supetior Council.

1. I now comunicate to you the general provisions relating to

our Centre of Higher Studies. I do this as Councillor.for Formation

c{ the salesian congregation.

The Special General Chapter )o( hid down "practical directives"

of positive character for the renewal of the PAS. The bringing of

these directives into effect was left to the Superior Council aided by

a post-capitular commission. Now having brought to an end the all'

over study of the principal problems, the Superior Council has charged

the Councillor for Formation with the duty of presenting to you

officially the principal decisions.

I would like to give public thanks to the {ive members of

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the post-capifirlar commission for the work it has known how to

accomplish with such sober and sound practical judgement.

2. The all'over significance of what I say is to be understood

against the background of the "Practical Directives" of the Special

General Chapter. I think it useful to dwell awhjle on 'this point.

A Special General Chapter is the collegial, supreme and authen-

tic voice of the congtegation at world community level (cfr. C. 75t,

I52, 158). The General Chapter )fr was also our "Special" General

Chapter, demanded by the Council by the "Motu proptio" "Ecclesiae

sanctoe". As such it has the precise objective of renewal of tte sales-

ian vocation in the cleurcle.

It has been said the Special General Chapter (cf. Acts pp. 596-

597) has been a gtace of God for the congregation. fts orientative

deliberations have given depth to the re-acuahzing of out identity

as salesians of Don Bosco today.

In harmony with its quality as nSpecial" the General Chapter

has faced up to the principal themes of out vocational existence,

undertaking witlr courage the critical revision and reform of the most

important instrument serving the very life of the congregation. Thus

it was committed to total reconsideration of the constitutions, regulat-

ions and of the structure of govemment and also the whole process

cf formation.

Among the elements taken into examination has been the PAS

for its importance and also for the problems it has raised. The Capi-

tular Assembly have faced the study of the problems of the PAS

with the conviction of fulfilling a duty and of contdbuting to the

renewal and revitalizing of the principal Centre of Higher Studies and

of salesian reflection in the world. To prepare its deliberations the

assembly desired a commission specifically instituted "to sfudy in the

context of renewal, the nature of the function of the PAS arid its

service to the congregation and the church." (cfr. Voting of. 24.YI.'71).

3. The life of the PAS interests the whole Salesian Family at

world level and is very closely tied to its renewal...

In the actual process of decenttalization and cultural change

and when studies of the church are re-examining its minisries and

charisms, it was important to re-examine our great institution.

Salesians throughout the world have a great need of a well-

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oryarizea centre vhere tle society can achieve, scientifically based, a

degree of self-awareness trhat will let it show how best to fuIfil it

own commitment today.

Be that as it may, as all the congregation must be committed in

order to achieve renewal with a psychology of "re-birth" then the

PAS must re-examine itself in the climate of a "beginning" of a new

foundation: in no sense is there a pretense of suppressing the past,

but we do want to begin a truly new epodr.

\\7e all of us have to put ourselves in the state of seeking "re-

birth" and realistically accepting the consequences.

There is a need in the PAS to renew structures to leave aside

anadrronisms, to avoid deviations, to overcome prejudices, to leave

aside the distrust of not a few and then to dare in a salesian way.

The attentive reconsideration of the origin of this centre, the

loyal recognition of the much progress already achieved, the awareness

of the needs of the times, and the tesponsibility of a "neyr" future,

all invite us to choose options not as brakes to hindet, but as

prospectives which give us hope. I7e must now find a way to

work together in salesian solidarity sincerely, with intelligence, dedi-

cation and dialogue, each section 2g6s1ding to its competence and its

special function.

4. The Superior Council, in its special field has determined

some fundamental conditions which will assure the identity of the

PAS described by the Special General Chaptet (confirming the new

statutes) as that of a "Pontifical Salesian University" (Cfr. A. n.702).

The chapter desites that the PAS become in a true sense a

"Centre of Study" at university level and for this its specific autonomy,

with all the implications, scientific and economic implicit at such a

level, is recognized.

To determine this "university" status, implies that the PAS

is considered in a way quite distinct from the organization typical

of a studentate as ordinarily conceived. For the PAS a revision of

its eisting actual strucfi)re, a clarification of its essential purpose

and a precise definition of the service it should render the congre-

gation the &urch and the world, is very necessary.

At this point, to my way of thinking, it is important to remember

the concrete meaning of a "university" structure is to be conceived

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through its existential relationship with the human community from

which it springs and which it serves with a specific purpose.

fn a non-individualistic society the university status is considered

as a specially qualified service. Those responsible for the university

structrre must feel themselves at one with those also involved not

only individually but as a living organism whose purpose is study

oryanized precisely like a laboratory for the common good and pro-

ductive of a service through scientific means.

Science has its own laws, its own methods and has need of it

own surroundings, it has need of a true autonomy, and it has such

needs only in view of a better service. In this case it seems a good

thing to remember that "autonomy" is not synonymous with "inde-

pendence". The interpretation of its producive powers is subordinate

to the specific finaliry of the centre of study under discussion.

Autonomy without any doubt, demands the aur.henticity of scien-

ce, and the due consistency to the academic responsibility. But it is

not however an absolute value sfaading by itself, although it is a

quality inherent in a determined mediation of service, and it has

also the need to be illumined and given direction. And there you

have tlle reason why you cannot speak of "Autonomy" in an abstract

and universal fotm. One must always conceive it in concrete form

and in relation to the human community which it serves and for

whic.'h a rrniyslstigy centre exists.

From this point of view and for this our centre of studies the

qualifying words "Pontifical" and "salesian" are particulady deter-

mining.

5. These two terms concur to form very closely the identity

of the PAS determining the living community to which it is bound

and which clarifies the concrete purpose.

'!7e are dealing with a "Pontifical" university centre that implies

the scope of determined ecclesiastical institutions, dependent upon

the Sacred Congregation for catholic education. The limitations it

brings need not be enumerated here.

The qualifying word "salesian" defines more precisely still the

sense and range of the university centre. The Holy See has approved

it at the request of the salesian society; it wants it and encourages

it as a scientific service o{ a specific value offered by the salesians

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of Don Bosco; t}ey are to oroganize it, maintain it and direct it as

an instrument of service attuned and in harmony with their vocation

in the churc,h.

It is therefore a university centre existentially linked to a pafii-

cthrrelarchcuormchmaunsitcyie-ntifiocusrecrovincgereingatliionne -witwhhiitcshodwensirmesistsoiobnriinngthtoe

world. Behind this concept the Special General Chapter declares

that the activities of the PAS must be developed in harmony with

our mission to youtl and to the working people, and in consequence

"each single faculty and institute of the PAS in its content, method,

programming must be clearly directed to this end" (A. n. 703).

6. Here then is the reason from the point of view of "voca-

tion" and the "chatism" of the wodd salesian community which the

university centre of the PAS is to serve, and why there is a level

which we may justifiably call "transacademic".

This level has to co-exist and to consult with the level of

"university autonomy" and it should illumine and give direction to

the definition of general objectives and it should serve to help,

especially in times of emergency in the planning of its renewal.

There is not question of unwarranted intrusion, but there is a duty

of "vocational" collaboration and salesian fidelity. I would like to

rrnderline this aspect.

"Collaboration in line with vocation" is not stricdy speaking

an "academic activity": it touches neither the method of science

nor the structural consistency proper to a university. All the same

it is for l6ls university cenme an indispensable presence, that assures

the existence, the final purpose, the general direction and the con-

crete functioning.

This a collaboration "more than academic" that must be present

at the PAS to sustain its permanence, authenticity and vitality.

There could be the complaint that such a presence of "vocational

collaboration" is unduly limiting: precisely to avoid that thete are

clear dispositions in the new statutes: but it may be equally com-

plained, and still in practice it could prove to be down-right dele-

terious that one should lessen, or attempt to eliminate dialogue and

reasonable participation of those responsible in the world salesian

community in the life of the PAS.

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It is dearly alien to the mind of t}e Special General Chapter

to consider our congregation as a simple corporation responsible for

a university srructure totally independent.

The capitular directives demand from us a very different posi-

tion in relation to the renewal of the pAS. Either we are committed

1s vsalizg

(even the

the will of the

renunciarion, if

chapter, even with sacrifices hard to

this should be indispensable, of the

bear

very

titles of prestige)

jeapardy. Here it

we put the very existence of the centre in

a quesrion of putting into effect the explicit

mandate received from the supreme authority of the congregation.

Of this we shall have to give an accounr before the ne"i Glneral

Chapter.

7. The renewal of the PAS demands a greater unity and internal

"organicity" between the separate Institutes and Faculties; a true

convergence and actuality of service in view of a single and common

purpose; v/e must overcome compartments in insolation; have a new

look at certain institutions; reshape some initiatives; harmonize ot

suppress certain reduplications and establish cleady some priorities

and cenue t'he all-over direction of the studies, as the Special General

Chaptet desires, in the fields of Education, the Youth Apostolare,

Catechesis, salesian spirituality, specially in the form given it by

Don Bosco (A n. 702, d).

A thing to be stressed (especially in this mansirion period so

- difficult and future oriented) is the delicate task given by the S.G.C.

- to the P,A.S., viz., to beat the service of the congregation to promote

at the teadring and scientific research level, the mission and the unity

that belongs to the society; also to give a priority to the formation of

salesian personnel.

8. In view of such capinrlar direcives and of the material ela-

borated by the post-capitular commission, the Superior Council has

taken some initial decisions to serve as a platform for the later

reforms to study and to bring them to effect, through dialogue with

those involved and with the competent authorities.

The communication I set out below will have t}e scope of

setting on foot a long process on which we work together. I have

no list of magical formulae, and no one makes any pretence of

having resolved the problems of the PAS, what has been done

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is to bring together a number of initial conditions which will make

- - it possible to do so. The coming academic year L972-1973

is {oreseen as a period of intense dialogue, reorganization and creative

initiative.

9. Here are the principal points of the communication:

the

reli--giouCCselecsaosram-tcimountusoneiftpyat.hraeTtihoPenAeSbxeiatswstienaegnpcroothmvienmcCuen.eintimese

of Studies

of students

and

will

belong to one of the other provinces.

and

Ins-tituTtehse

Roman Centre of

will have annexed

Studies with its existing Faculties

to it a co--unity o{ professors

which will not depend on any province; this community will be

"sui juris" and its members will remain incatdinated to their provinces

of origin.

Studi-es

The PAS will thus remain constituted by the

and by this special co--unity; together they will

Cenue of

be direcdy

linked with the Superior Council.

rhe

com-mutnhitey

Rector Major will

of professors; the

be the major religious superior

or&nary government will be in

for

the

hands of a rector.

- The administration of the Cenffe of Studies wifl be restruc-

tured and unified in a form separate and independent of the single

religious communities and also that of the professors. Economers will

be appointed for each separately.

- ('A Select Body for Co-ordination" (Organo di Coordina-

mento) will be constituted having three representatives at world level

of "salesian vocation"', i.e., three members of the Supedor Chapter

and four members representative of the academic activities reflecting

the scope of

renewal. In a

tphaertPicAuSlat-watyothsiest

will

foot and direct the work

demand the redistribution

personnel and systematic dialogue between the fnstitutes.

twrahnosfwer-irlel dcTotmhometehfneicresCttrhocceyeicrtltesatu-odfieJspght1hiil1ios1s,oybepeahgryin(1an9inn7dg2wt)h.ietThohloetghreye

will be

students

must be

a reshaping of the Faculties of both philosophy and theology, espe-

cially in their advanced cycles to become more pastoral in character.

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own pr-opeTr hsetatDutoesn. Bosco Study Centre wifl be instituted with its

10. Ife are all convinced that what is proposed is note some-

thing simple and easy of attainment. On the other hand the congte-

g'Wateionhasvtaentdos

at a

ask

critical iuncture of

outselves seriously

both personnel and of finance.

whether indeed we have the

kind of courage needed to face the problems, and enough love of

the congregation to be fully available and sufficent capacity to resolve,

in the best way possible the difficulties facing us as we go forward

albeit step by step.

The response we have to bring about together will demand

from us our best energies. I am the first to feel the weight of

this task. I am not here from personal choice nor for the pleasure

of it. I am here by reason of a duty conscientiously accepted as a

full member of the world salesian community. I see concrete diffi-

I culties and serious risks, but also see clearly enough that in these

coming post-capitular years the PAS has to acquire, not only the

prestige and the trust to which it has a right, but build itself up

as one of the principal instruments for the awareness of and for

deepening of our vocation, and this in preparation for our mission

to youth and to the working people. The task is as vast as it is

necessary today. It will unite the congregation, it wiII produce

formed personnel which will then multiply.

This is an ardous enterprise but the gaol has great promise.

There is no room for doubt that Don Bosco and Mary Help

of Christians will obtain from the Lord both the light and the energy

tor us to meet the challenge.

I conclude by thanking all for the generous service towards the

PAS and by inviting a renewed collaboration to this initiative and to

the sacrifice involved.

!7e {ind ourselves only at the beginning of the process of

renewal; let us take the present situation as a call from on high

and commit ourselves whole-heartedly to this re-birth of our salesian

presence in the world which is changing so very rapidly.

Ecrpro Vrceud

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7. Ney litutgical texts for the feast of St Mary Mazzarcllo

a) Texto latino

AD MISSAM

Antilona ad introitum (Ps 117, 1,6-29)

Ddxtera D6mini fecit virtdtem, d6xtera D6mini exaltrivit me.

Confitdmini D6mino qu6niam bonus; qu6niam in sa6culum mise-

dc6rdia eius. (T. P. Allelfia).

Vel (Sir 5L, 1.8b.20)

Quaesivi sapi6ntiam in orati6ne mea; laetdtum est cor meum in

ea; ambul6vit pes meus iter rectum; a iuventfite mea investigdbam

eam. (T. P. Allelfia).

Collecta

Deus, qui bei'tam Mariam Dominicam vlrginem, humilitr4te prae-

c6lsam et cafitdte flagrdntem, christirinae ptofessi6nis et religi6sae con-

versti6nis spdcimen fecisti, fac nos veritdtem tuam et simplicit6te

cordis qu6erere et op6ribus irigiter profit6ri.

Per Dominum...

Super oblata

Sriscipe, qudesumus, D6mine, salut6rem h6stiam, quam tibi in

bedtae Mariae Domlnicae festivitate off6rimus, et illo nos igne caritdtis

infl6mma, quoi ipsa nobis ex6mplar praec6ssit insigne.

Per Christum...

Antit'orua ad communioneru (Ps 72,28)

Mihi adhaer6re Deo bonum est, p6nere in D6mino Deo spem

meam. (T.P.Allehiia).

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Vel (Lam 3,25)

Bonus est D6minus sperrintibus in eum, rinimae quaer6nti illum.

(T. P. Aflehiia).

Post communionern

D6mine Iesu Christe, qui nos ad mensae tuae induxlsti dellcias,

praesta, qudesumus, ut, ex6mplo bedtae Mafiae Dominicae, te semper

esuridmus et sitidmus, qui es via, vdritas et vita.

Qui vivis...

LECTIONES MISSAE

Lectio prior tempore paschali

Ldctio Iibri Apocalypsis bedti Iodnnis ap6stoli (19, t.5-9a)

(Beati qui ad cenam nuptiarum Agni vocati sunt)

Ego Io6nnes audlvi quasi vocem tffb6rum multdrum in caelo

dic6ntium: << Allehiia, salus et gl6ria et virtus Deo nostro est )>.

Et vox de tfuono exlvit dicens: << Laudem dlcite Deo nostto,

olrnes servi eius, et qui tim6tis eum, pusflli et magni >.

Et audlvi quasi vocem turbae magnae, et sicut vocem aqudrum

multdrum, et sicut vocem tonitru6rum magn5rum, dicdntium: <( Al-

lelfia, qu6niam regn6vit D6minus Deus noster omnipotens. Gaudedmus

et exsult6mus et demus gl6riam ei, quia ven6runt nriptiae Agni, et uxor

eius praepardvit se. Et datum est illi ut coop6riat se byssino splend6nti

et ctindido >; byssinum enim iustificati6nes sunt sanct6rum.

Et dixit mihi: << Scribe: Bedti qui ad cenam nuptitirum Agni

vocdti sunt >>.

Verbum D6mini.

Lectio prior extra tempus paschale

L6ctio libri Sirdcidae (51,, 17-27; gr. t2-20)

(Danti mihi sapientiam dabo gloriam)

Confit6bor et laudem dicam tibi, et benedicam n6mini D6mini.

Cum adhuc ifinior essem, prifsquam oberrdtem, quaesivi sapi6ntiam

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palam in orati6ne mea; ante templum postul6bam pro illa, et usque

in novissimis inquiram eam; et effl6ruit tamquam pfaecox uva, laet6-

tum est cor meum in ea.

Ambul4vit pes meus itet recfum; a iuventdte mea investigdbam

eam. Inclindvi m6dice auem meam, et exc6pi illam. Multam invdni

in melpso sapi6ntiam, et multum profdci in ea.

Danti mihi sapi6ntiam dabo gl6riam. Consili6tus sum enim ut

fdcerem i7am, zelfittts sum bonum et non confdndar.

Collucttita est dnima mea in illa, et in facidndo eam confirmdtus

sum. Manus meas extdndi in altum, et insipi6ntiam eius luxi.

Animam meam dirdxi ad illam, et in agniti6ne invdni eam.

Verbum D6mini.

Psalrzus responsorius (Ps 51, 10.11, ry: d, 2b)

g. Spero in miseric6rdia tua, D6mine. Vel: Nlehtra.

Ego sicut oliva virens in domo Dei.

Sperrivi in miseric6rdia Dei

in sdeculum et in sdeculum sdeculi. &.

Confitdbor tibi in sdeculum, quia fecisti;

et exspectdbo nomen guu.n, qu6niam bonum est,

in consp6ctu sanct6rum tu6rum. ry.

Lectio altera

L6ctio Eplstolae ptimae be6ti Pauli ap6stoli ad Corlnthios (1,

26-31).

(Infirma mundi elegit Deus)

Ftatres: Vid6te vocati6nem vestram, fratres; quia non multi

sapidntes secdndum camem, non multi potdntes, non multi n6biles.

Sed quae stulta sunt mundi eldgit Deus, ut confdndat sapi6ntes;

et inflrma mundi el6git Deus, ut confdndat f6rtia- et ignobflia mundi

et contemptibflia eldgit Deus, et ea quae non sunt, ut ea quae sunt

destrderet, ut non glori6tur omnis caro in conspdctu eius.

Ex ipso autem vos estis in Christo Iesu, qui factus est nobis

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sapidntia a Deo et iustltia et sanctificdtio et red6mptio; ut, quemdd-

modum scriptum est, << qui gloridtur, in D6mino gloridtut >.

Verbum D6mini.

Alleluia et aersus ante Euangeliurn (Mt ''1,29)

4. Allehiia.

f. Discite a me, quia mitis sum sg hrimilis corde, dicit D6minus;

et invenidtis dquiem animdbus vestris.

&. Allehiia.

Euangeliam

L€ctio sancti Evang6lii secfndum Lucam (10,21-28)

(Pater, revelasti ea parvulis)

In illa hora exsult6vit Iesus Splritu Sancto et di-it: Conflteot

tibi, Pater, D6mine caeli et terrae, quod abscondlsti haec a sapi6ntibus

et pruddntibus, et reveldsti ea prirvulis. Etiam, Pater, qu6niam sic

pl4cuit ante te. Omnia mihi trddita sunt a Patre meo. Et nemo scit

quis sit FiJius, nisi Pater; et quis sit Pater, nisi Filius et cui vohierit

Fflius reveldre >.

Et convdrsus ad discfpulos suos dixit: << Be6ti 5culi qui vident

quae vos vid6tis; dico enim vobis quod multi prophdtae et reges

volu6runt viddre quae vos vid6tis, et non vid6runt, et audfte quae

auditis, et non audi6runt >.

Ecce quidam legisperirus surr6xit tentans Iesum et dicens: << Ma'

gister, quid facidndo vitam aetdrnam possid6bo? >>

At ille dixit ad eum: << In lege quid sciptum est? qu6modo

legis? >>

Ille resp6ndens dixit: << Diliges D6minum Det m tuum ex toto

corde tuo, et ex tota 6tima tua, et ex 6mnibus vlribus tuis, et ex

omni mente tua, et pr6ximum tuum sicut teipsum >>.

Dixltque illi: << Recte respondfsti: hoc fac et vives >.

Verbum D6mini.

Io Missis votivis etiam aliae lectiones eligi possunt, quae aptae videntur, e

Co--uni "irgnum vel e Com-uni sanctorum.

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LITURGIAE HORARIJM

Sanaa Maria D. Mazzarello in oppido Momese dioecesis Aquensis nata est

anno 18.17. Sancto Ioanne Bosco auctore et maglstro, onno L872 instituit familiam

religiosam Filiarum Mariae Auxiliarricis, quae salvificam Ecclesiae missionem in

populis dilataret ac puellas praesertim pauperes humanis et divinis imbueret insti-

tutis. Obiit Niciae (Nizza Monferato), die 14 maii 1881.

Omnia de Communi virginum, praeter ea quae sequuntuf

Lectio prior

AD OFFICII]M LECTIONIS

De Epistola bedti Pauli ap6stoli ad Romtinos (12, l-L6a)

(Vita chdstiana, cultus spiritalis)

Obsecro vos, fratres, per miseric6rdiam Dei, ut exhibedtis c5r-

pora vestra h6stiam vivdntem, sanctam, Deo placdntem, rationribile

obs6quium vestrum. Et nolite conformriri huic sr4eculo, sed reform6mini

in novit6te sensus vestri, ut probdtis quae sit voldntas Dei bona et

ben6placens et perf6cta. Dico enim per griitiam, quae data est mihi,

6mnibus qui sunt inter vos: non plus sdpere quam opSrtet sdpere, sed

sdpere ad sobriet6tem, et unicuique sicut Deus divisit mensriram fidei.

Sicut enim in uno c6rpore multa membra hab6mus, 6mnia autem

membra non erindem actum habent; ita multi unum cotpus sumus in

Christo, singuli autem alter alterfus membra.

Hab6ntes autem donati6nes secfndum grdtiam quae data est nobis

differdntes, sive prophetia- secrindum rati6nem fidei, sive minist6rium

in ministr6ndo, sive qui docet in doctrina; qui exhortdtur in exhor-

tdndo, qui tribuit in simplicitr4te, qui praeest in sollicinidine, qui mi-

ser6tur in hilarit6te.

Dil6ctio sine simulati6ne, odi6ntes malum, adhaerdntes bono,

caritdte fraternit6tis invicem dilig6ntes, hon6re invicem praevenidntes,

sollicit(dine non pigri, spiritu fervdntes, D6mino servidntes, spe gau-

d6ntes, in tribulati6ne pati6ntes, orati6nL instdntes, necessitdtibus

sanct6rum communictintes, hospitalitdtem sectdntes.

Benedfcite persequdntibus vos; benedicite et nolite maledicere.

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Gauddre cum gaud6ntibus, flere cum fldntibus, idipsum invicem sen-

tientes; non alta sapi6ntes, sed humflibus consenti€ntes.

Responsoriun (Phi 2,2.3-4; 1 Th 5, 15)

rdntreys.:C*ariNtdotenmqhuaabedtseu, ainsuhnutmsiliint6gtueliscuopnesriid6ererrsinsteibsi,

invicem

sed ea

arbi-

quae

ali6rum. (T. P. Allehiia).

f. Semper quod bonum est sectdmini in invicem et in omnes. *

Non quae.

Lectio altera

Ex allocutiSnibus Pii Und6cimi et Pii papae Duoddcimi.

(Die I maii 19)6: L'Osseruatore Roruano 45 maff,rio 19)6; dre 24 iurui 1951

.4,,{S )OOOflII [serie II, v. XVIII], n. 12, par. 51t).

fin Sancta Maria Dominica Mazzar€L7o, ritpote

Mafiae devotissi-

ma, d6cuit ex6mplo quanti sit vita illa quae patet et procddit in

consp&tu et sub tutdla tantae Matris. Cunctas enim notas humlllimae

simplicitdtis in sua pra6buit conversati6ne.

simplicissima, sed siniguldribus 6xstitit dives

Spirmivpill6eg=iisinge6t nvioir,tfltmibmuso

claru. Tanta quippe eius declar6tur humilitas ut prof6cto quaesd6nem

nobis prop6nat, quid Deus benedlctus insplciat et perp6ndat in tam

exigua creatirra, quae ritique ob h.milifitem suam ipsum sedricit et

pr6vocat ad perfici6ndum in ea quadlibet mirdcula.

Nam ista rusticola virgo, tam tdnuis et simplex, cito ost6ndit se

illud hab6re taldntum quod inter c6tera summum existim6tur, scilicet

taldntum regimini5 et lndolem moderriminis. O vere mirribile munus!

Nam quod ipsa possid6re censdtur, sancfus Iodnnes Bosco certissime

efrxupceturistu. tQ, u"ti

qrod

quam

hab6re probritur tantus ille vir 6ptimos conv6rtit ad

opportdne ipsam praef6cerit novae Ferr,{liae Mafiae

Auxiliatrlcis, ha,rd inc€rte decl{rant huius institdti et prim6tdia fir-

mlssima et magnlfica incremdnta.

In humilitdte sanctae huius vlrginis sane pr6spicit Deus quan-

dam lucem et formam contra quam nescit cunct:iri, cum in ea typus

Filii sui Unig(niti vere respl6ndeat, tanta pulchritridine dec6rus, tanta

vrilidus potestdte. Illius inquam Filii sui, qui dixit homlnibus: << Dl-

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scite a me, quia pilis 5rrm et hrimilis corde >, proinde ac, his percdptis,

6mnia p6nitus didicdrimus ad dnimas restaurdndas et ad mundum

christi6ne reconddndum necessdria.

Prisca illa et exempldris fflia Mariae, ipsius bedtae Virginis nobis

m6minit et refert summa docum6nta hrrmililfji5. Nam Mater Dei sur-

electi6nem et gl6riam humilitriti ribudndam excldmat dum magnificat

D6minum: << quia resp6xit humilit6tem ancillae suae >>; Mater Dei,

Dei servam se profit6tur, Dei Gdnetrix anclllam Dei se vocat, et ideo

<< ex hoc >, inquit, <<bedtam me dicent ofilnes generati6nes >. prof6cto

beita Marla Domlnica fuIget eddem luce qua beatissima Virgo, ead6m-

que verba quae diri6 Maria valet exprimere: D6minus Deus summa

benignit6te resp6xit hlmilitritem meam et simplicit4tem meam perp6n-

dit et .< ex hoc bedtam me dicent orlnes genetati6nes >.

Praet€tea, cum sancta Maria Domfnica aenimnis reveldndis 6pe-

ram dedlsset et in longinquas Ctiam regi5nes fflias suas mislsset quae

Missiondlibus praesto essent, in tam multiplicibus rebus gravibrisque

incdptis illud peculiriri modo mirdndrrn est: ipsam sancta- virginem,

quamvis tantis distiner6tur curis, quamvis tot angristiis opprimer6tur,

nihil tamen amislsse ser6nae illius suavisque tranqrrillil{tis. quae funfita

quasi dos videbdtur r4nimi sui.

At inn6ta omnino non erat, sed ctielitus lnsita, sed supdrna rilita

gtir:d.a, sed inc6nso erga Deum, erga pr6-imos am6re confirmdta et

soliddta. Cum divlno enim Redempt6re arctissime perpetu6que coniun-

gebritur; quand6quidem eum eo familidriter c6lloqui s6.nque vehem6n-

ter adamdte eidem in delicfis erar. Ex hac vero flagrdnti caritdte vis

pra6potens eliciebdtur, cui 6mnia vincere et superdre fdciie erut.

Quanta habet sdeculum hoc nostrum, quae ex sancte vivdndi

ex6mplis Mafiae Dominicae Mazzar€Llo imitrinda suscipiat!

Responsorium (Sb 3, 20; L Tim 6, 11)

V. Quanto magnus es, humflia te in 6mnibus, * Et coram Deo

invdnies gtiltiam. (T. P. Allehiia).

f. suetddinSse6c.td*reEiut sctoitriaamm.,.. pietdtem, fidem, caritdtem, patidntiam, man-

Hymnus Te Deum.

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Oratio

Deus, qui bedtam Marlam Domlnicam vfrginem, humilitCte

praecdlsam et caritite flagrintem, christidnae professi6nis et religi6sae

conversati6nis sp&imen fecisti, fac nos veritCtem tuam et simplicitCte

cordis qudetere et op€ribus ifigiter profitEri.

Per D6minum...

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VI. PONTIFICAL MAGISTERIUM

1. Facing the human shadows in the pilgrin eJrurch

From tbe discourse of Pope Paul VI giaen in the

General Audience on 7 lune 1972. [Full text in Osservatore Roma-

no, 8 june]

(...) Let us look at the Church as Jesus saw her, and sees her

from heaven, pervaded, enkindled, sanctified by his Spirit. Let us

listen to St. Paul. Jesus sees her as being beautiful, a's his bride;

He had first loved her: "Christ loved the Church and gave himsel-f

up for her" (Eph. 5, 25). And then he adds: "That he might

sanctify her, having cleansed her by the washing o( water with the

word, that he might present the Church to himself in splendour,

without spot or wrinkle or any such thing, that she might be holy and

witl-rout blemish" (cf. ib. 26-27). According to St. Ambrose, Christ

sees his Church clothed in white robes, impsdiately after baptism

(every baptized soul is typical and reflects the splendour of the

Church in itself) (cf. De Lubac, Mdd. p. 270); because "the Holy

spirit has come down from heaven in his beauty" (De Mysteriis, 7,

37; CSEL, page 104). In man beauty produces love; in Christ love

precedes and produces the beauty of the Church, that is, the beauty

of mankind loved and redeemed by Him, and thus brought back

to its primitive perfection, to the ideal order of creation, radiant

with intuitive splendour. The Church, ablaze with Christ's Spirit, is

like a bright lamp. I7e should look at her in this way.

lt is made up ol burnan beings

But here there arises a dif(iculty. Even after Pentecost, tlre

Church is composed of human beings. Not all the members of tfie

Church shine with divine light all the time. Even the most virtuous,

those we call saints, have also their defects; even many saints ate

shipwrecked persons saved, often dramatically, or by means of adven-

turous experiences, and brought to the shores of salvation by divine

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mercy; in wordly language we might say by luckly chance. And

what is more, a good many people who profess Chdstianity are not

real Christians; and some ministers and teachers in the Church do

not confirm their function by their example. In fact the very history

of the Church has many long pages that arc far from edifying.

Hostile dttitude

The difficulty exists, a serious and complex one. Both those

who oppose the Church and those who are faithful to her in some

way, are 5sandalizsd by it. \\7here is this beauty of the Church?

nflhere is this transparency of her transcendent holiness? Is not the

contestation that has broken out everywhere today, justified? Is

it not right and legitimate to demand the reform of the Church?

Does not the very nature of the Church authorize us to repudiate

Ler structures, her institutional forms, to give a preference, an exclu-

sive and radical one for some people, to those very spititual values

she claims to bring with her?

The difficulty exists, and it would require a long, well-pondered

answer (cf . Congar, Vraie et lausse r|forrne darus l'Eglise, Cerf, 1968).

In such a simple and brief reference as is possible here, let

us limit ourself to offering a key for a solution, that is, the indication

of a method, or rather, a state of mind. It is as follows. There

are two general attitudes of mind in which one can judge the Church:

the fitst hostile, the second friendly.

The hostile attitude, even apart from moral prejudices, is very

widespread today, and almost imposed by the lay, worldly and

secular mentality. This mentality can be legitimate in its own field

(d. Lumen Gerutium, n. 36; Gaud,ium et Spes, n. 36), when it does

not become aprioristic and inhibit in itself the search for truth,

in whatever field it may range. Anyone who keeps his mind open,

with courageous honesty, will see, sooner or later, with God's help,

a new light dawn before him, that very light which, perhaps, comes

from an old, defective lamp (cf. Jn. 3, 2l), and catches a glimpse in

the Church of something, which cannot be explained immediately,

which no longer allows a definitive negative judgement. Perhaps

there flashes upon his inner mind the face of a humanity, close at

hand and almost unnoticed, tadiant with an ideal conception (cf. the

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fine chapter 30, l. I, of De moribus Ecclesiae catbolicae, by St

Augustine; P.L. 32, 1336-1337).

Filial attitade

Then there is the friendly attitude; we mean filial. Ours. It

is not, however, ingenuous and flattering. It remains objective,

indeed critical and, i{ necessary, severe. But filial; that is, it starts

from love, like Christ's. It is not directed a priori to looking for

defects, divulging them intentionally, limiting itself to a contesting

and disparaging function. Ate there not publications today, so-called

Catholic publications, that have adopted this unpleasant occupation

as their programme? "Charity is... kind," St. PauI says, singing

the praises of the first of the charisms, "...it is not resentfrrl, it does

not rejoice at wrong", etc. (cf. L Cor. 13,4 ff.

Then, too, that vision that Christ has of his Church refers only

pardy, only in fieri, to our pilgrim Church in this sinful world, only

to the innocent, only to those clothed in grace, only to the faithful

united with Christ in the Eucharist (cf. St. John Chrysostom, Hornil.

)O(), in a word only to the "saints" (and they are certainly fat more

numerous than the few we venerate on the altars). But certainly the

vision of Christ, who moulded his Bride in perfect beauty, refers to

paradise, which is a rcahty we can hardly conceive now, but a rcahty

that is enough to fill us with enthusiasm for the Chutch of today

and of eternity; the Church of the Apocalypse, the one where "the

Spirit and the Bride say, 'Come"' (Ap. 22, L7).

Yes, the Spirit and the Bride of Christ, the Church, our human,

pilgrim Church, unfortunately sometimes sinful, together invoke, in

*1s imFulse of charity in time, the advent of final charity. And

let this suffice to strengthen our faithfulness, our love for our Mother

and Teacher, t}e Church, one, holy, catholic and apostolic.

2. At work aII togetter in the church

From tbe discourse ol Paal VI on 23 June 1972 to tbe Saoed

college on the presentation ol feast day greeting. tFull text: Osserva-

tore Romano, 24 lunef

(...) Custom induces us, on this occasion, to cast a glance at

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the genetal conditions of the Church, within and without, laying

stress on some aspects that deserve to hold our attention.

'We are grateful for the synthesis that has been made for us,

and which can be summed up in a word we all need: hope, confi-

dence. Confidite, ego surru, nolite timere (Mk. 6, 50), the risen Lord

continues to repeat to us. Non turbetur cor aestratmi creditis in

Deam, et in rne uedite 1Jn. 14, l). Christ is presenr in his Church;

and the latter continues the mission He entrusted to her, indicat-

ing to the world that in IIim alone is peace, in Him alone is justice,

in Him alone is forgiveness of sins; and she does so with the strength,

the tenacity, the heroism with which the Precursor, John the Baptist,

v'hose Christian name we bear, pointed it out in his moral days.

This presence of Christ, according to his promise (cf. Mt. 28,

20), this continuity of the construcrive and truthful Esdmony of

the Church must give us hope, and infuse confidence in us. In

spite of everything, we are on the right path, because we are

tollowing Christ, and we find in Him the strengtl to conrinue in

the enormous effort of presenting his message to the world. Some-

times our strength seems to fail, results seem to be unequal to the

effort. But we must not lose heart for this reason; with the force

of prayer let us draw the energies necessary for the task He laid

upon our shoulders, invoking Him with the words of St. Ambrose:

"Sequimur te, Domine Iesu; sed ut sequamur accede, quia sine te

r,ullus ascendet. Tu enim via es, veritas, vita, possibilitas, fides,

praemium. Suscipe tuos quasi via, confirma quasi veritas, vivifica

quasi vita" (De bono naortis, 12, 55; ed. C. Schenkl, CSEL, 33,

1896, p. 150).

This is the hope, the confidence that sustains us, because it is

based on Christ's word and on the work that the Church, on his

mandate, continues to carry out in the wodd. \\U7e need to stress

this: because today, at tlre moment in which vre are living, the

lack of confidence in the Church is strong in a certain number of

Christians, even priests and religious; lack of confidence that some-

times reaches to a certain aggressiveness, but also, more frequently,

rakes on the form of discouragement and disillusionment.

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1. Nrcerrvn PHENoMENA

For some people, this sentiment arises from the fact that the

edifice of the Church, which represented in their eyes a strongly

organized and coherent whole, seems to them threatened in its

unity today. They are cetainly shaken by the criticism that has

come to light in the last few years, by the uncertain character of

certain initiatives that ignore Tradition, by the abandonment of

outward manifestations or forms of piety to which they were atta-

ched: but they tend to withdraw into themselves and to refuse

to take their due part in the life and tasks of the Church.

For others, on the contrary, the lack of confidence in the Church

originated with the conviction that she is, to their mind, entangled

in institutions that have outlived their usefulness. In a secularized

society, they think that the Church should abandon most of the

Iorms that distinguish her and even renounce the certainties she has

acquired, to listen solely to the needs of the world; and they feel a

coldness towards the visible and institutional Church t}at leads some

to become estranged from her, aware, as they think they are, of

the deep changes that characterize our times, the new cultural situa-

tions and scientific and technical possibilities.

These rwo opposite tensions give rise to a state of uneasiness

which we cannot and must not conceal from ourselves. In the first

place we find a false and unauthorized interpretation of the Council,

an interpretation which would like a break with tradition, also as

regards doctrine, and which goes so far as to repudiate the pte-

conciliar Church, and arbitrarily conceive a "new" Church. "rein'

vented", as it were, from the inside, in constitution, dogma, morals

and law.

Aimed to destroy

Some even go so far as to feel and preach the fascination of

violence, the new myth dawning in resdess modern conscience: it

sings the praise of the accomplished fact, of a "liberation" which

is not always the interpretation of evangelical freedom, springing

from truth and charity (Jr. 8, 32; d. GaL 4, 31; Rom. l, 2l;

James 1, 25), a good, moreover, that is difficult to preserve (cf. 1

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(161e)

Pt. 2, 16; Gal. 5e, 13), but is often a euphemism that covers

destructive methods. This fascination sometimes endorses imitation

of a-christian sociologies, considered to be the only efficacious ones,

with blind confidence and without foresight as to the conclusions

to which they lead. It does not resist the seductions of socialism,

which is, indeed, understood by some as social renewal and renew-

ing sociality, but with the use of ideas and sentiments that are non-

and sometimes anti-Christian: systematic class struggle, hate and

subversion, the materialistic psycholow that infects the so-called con-

sumer society.

The negative reactions that we have mentioned seem also to be

aiming at the destruction of the ecclesiastical magisterium: by equivo'

cating whether about pluralism, conceived as a free interpretation of

doctrines and the undisturbed co-existence of opposite conceptions; or

about subsidiarity, understood as autonomy; or about the local Church,

which is desired to be almost detached and free, and self-sufficient; or

by disregarding doctrine, sanctioned by pontifical and conciliar defin-

itions.

One cannot fail to see that this situation produces effects that

are very painful and, unfortunately, dangerous for the Church: confu-

sion and suffering of consciences, religious impoverishment, painful

defections in the field of consecrated life and of the fidelity and indis-

solubility in marriage, weakening of ecumenism, insufficiency of moral

barriers against the onslaught of hedonism.

2. IN rrre sERvrcE oF JUsrrcE AND TRUTH

In this internal framework of the Church, we cannot forget the

&fficulties and demands she meets with in the exercise of her

mission, which is not abstract and disembodied, but involved concrete-

ly in specific sifuations.

In the first place, the Church experiences a difficulty owing to

the lack of confidence in her, as we said, when she is carrying out

her "prophetic" office, which is not only that of announcing truth and

justice, but of deploring, denouncing, condemning faults or crimes

committed against justice and against truth.

In fact, as regards what concerns this Apostolic See more directly,

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she is, as \\il/ere, a sentinel posted on a mountain, up to whom there

rises the clamour of the oppressed, the stifled groan of those who

are not even free to cry out with pain, the lament of those who feel

they have been attacked in their rights, or abandoned in their needs.

Looking out at the world scene, she sees the many situations which,

to a more or less grave, sometimes very grave, extent, are contrary to

rhat respect for the dignity of man and those fundamental rights-first

and foremost, that of a just religious freedom-that must, or should

be, the foundation of social life, in the nations and among the nations.

We must point out in the first place, in the demands and com-

plaints that ase made in this connection from time to time, an aspect

that is certainly not restricted only to our times, but which, as in

all ages of deep divisions, is more keenly felt at this time. Namely,

that people usually call not for the condemnation of all injustices, bur

just of those-real or sometimes presL-ed, or at least exaggerated----of

their adversaries. The Holy See is well aware of its duty of interpret-

ing the "moral conscience of humanity", as regards not only the prin-

ciples, but also the concrete reality. \\7e can give our assurance that

it does not remain deaf to any cry or lament that reaches it. It en-

deavours, on the contrary, to get to know even what people would

like, and so often succeed in concealing. But its responsibility demands,

of course, that it does not content itself with news that is not duly

verified, and that it seeks the most complete and absolute objectivity,

both being things that are not always easy to attain. Its action prop-

oses in the first place, as far as is possible, to go efficaciously to t}e

help of those who are suffering and invoke undersranding and aid.

This often calls for a rightful prudence and reserve in public manifestat-

ions, to give precedence to the attempt at a serious and direct dialogue

with the persons rcsponsible for the situations complained about, or

to avoid causing harder reactions against those waiting to be defended.

Our concern is to serve humanity and the Church in particular;

and our hope is that the prevailing of sentiments of justice and the

efforts patiently made, may lead to the results we invoke.

'W'e cannot fail to mention, however, that this hope is not infre-

quendy sorely tried, when we nore the continuation of difficult

tensions, or when the sincere readiness of the Holy See to reach

agreements that will ensure for the Church at least the indispensable

vital space, in accordance with her elementary requirements, if not

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with the fullness of her rights, comes up against a persistent lack

of real positive will, almost as if prompted by the calculation that the

worsening of her Iiving conditions may induce the Church to accept

attitudes that she has had to declare unacceptable.

!7e leave the responsibilties for such situations to the conscience

of mankind and to the judgment of history, while the Holy See will

continue to operate tirelessly, even if apparently "contra spem"l to

mo&[y t}em according to justice, trusting in the action and the help

ol Prouidence.

3. Positive elements of confidence

Returning from this to the life of the Church, we consequently

feel obliged to stress the positive movements that give wings to her

action and her presence in the world today. For the Church is alive,

the Church is active, the Church is young! To those who, as we said

at the beginning, observe her with a critical eye from opposite points

of view, it is no longer sufficient to show the insufficiency, the danger

and sterility of their partial views, to reconcile them in common

loyalty to the Church. And therefore-though without doubting

anyone's sincedty, and without refusing to admit the usefulness of

serious, measured criticism, on the part of competent and responsible

men-we wish to recall that the trust the Church needs from all her

sons, and which she has the right to expect from them, is not based

only on human views, but on God's plan. This was the sentiment

that sustained us in accepting the heavy weight of the Pontificate,

nine yeats ago; and as we said last Wednesday at the General Audience,

"in this way we would like to make ptevail in you too, as in the

whole of the Church, sometimes distressed by the weaknesses with

which she is afflicted, the evangelical sense of faith and confidence

that Chtist requires of his followers, so that the daring and joy of

Christian action may never be saddened by f.ear and discouragement"

ld. L'Osseroatore Rornano, English Edition, 29 June 1972).

Trust tbe Cburcb

Yes, trust in the Church, and the Church's confidence in herself,

is based on the promises and divine charism that accompany her; on

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the pauimony of truth transmitted by authentic Tradition; on her con-

stitutional and mystical structure; on her capacity of re-establishing the

broken unity of the one universal Christian famiy; on the value and

nobility of her pastoral action, capable of inserting in the tissue of

Christian life the ecclesial renewal desired by Vatican II and which

we, with God's help, have pursued tirelessly; on her mission as sign

and instrument for the whole of mankind, open as she is to the world

of today and tomorrow.

In spite of the difficulties, how can we fail to be heartened by

the signs of hope that can be discerned in the Church? How many

Christians feel an intense need of prayer and r.mion with Godl How

many generous souls seek a more evangelical style of life, rooted in

contemplation, Iived in brothedy love. How many priests, religious

men and women and lay aposdes bear witness to the Lord, with a

self-abnegation and faithfulness that is certainly a fruit of the Holy

Spirit! The longing for justice in the world torments a great many

sou1s, especially among the young, and prompts them to devote them-

selves in a courageous and disinterested spirit to the elevation and

development of peoples, to spiritual and material care of their brothers.

A more marked sense of poverry, modelled on the example of Christ

and of the Apostolic Church, is alive in the conscience of the Church

today, and impels many, as for example our beloved missionnaries, to

heroism. A gteater opening to the positive values of the world, admir-

ably encouraged by the concfiar Constitution Gaudium et Spes,

makes the Church, today, avalable and open to all sectors and problems

of the social, cultural and spirirual life of humanity, in search of itsel{.

The Church is an "expert in humanity".

In actual fact, the Church makes a continuous contribution to

meeting the present necessities of the world more and more adequately.

It is a consoling sight to see whar is offered in this field by the worid

Episcopate, with the help of cohesive organs, well-tested or of recent

institution, of which pastoral work avails itself. Among them we

wish to mention the Episcopal Conferences, the priests' and pastoral

Councils of the various dioceses, Catholic Action, the forms of lay apos-

tolate. Social sense and active charity are growing: there is, in fact,

a flourishing of initiatives for catechetics, social action, care of the

poor, spiritual assistance for the v/orkers, Christian enlightenment in

the field of the social communications media; a renewed missionary

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effort unites various Iocal churches with one anorher, without for-

getting the pre-eminent support of the Pontifical Mission Aid Societies;

and impetus of generosity and dedication is permeating wider and

wider strata of the clergy and laity. In this worlc, the Biihops of the

whole wodd are in the front line, and feel closely united with the

Holy See, which supports them. The Synod, last autumn, was the

most outstanding testimony of this mutual collaboration, for the

solution of delicate and urgent problems both inside the Church-such

as the ministerial priesthood-and outside-such as justice in the

urorld.

Relorm ol tbe Curia

The Apostolic See, on its side, endeavours indefatigably to meet

the demands of the world with its initiatives, new or tiaditional,

Allow us to recall the relations maintained with the various countries

of the world, its encouragement of the numerous manifestations of

Catholic li[e, its presence at international Congresses, its silent and

discreet action within Oryantzations that unite the various people in

a sincere effort of peace, collaboration and progress, particularly in

the field of social and economic promotion and culture.

The action of the Holy See is also carried out, as usual, through

the valuable collaboration of the various congregations of the Roman

curia, which apply themselves to all the increased needs of the church

and of the world, with an excellent pastoral commitment that is of

great comfort to us, and a great e,<ample to the ecclesial community,

thanks to the dedication, competence and sacrifice with which it is

- catried out. In this connection we wish to recall here too as we

<iid a few days ago on the qualified plane of a meeting of the cardinals

- at the head of Congregations the reform of the Curia, carried out

bwyhicTheawnsillohfaoveuritAspfoifsthtolaicnnciovenrsstaitruytioonn

Regimini Eccresiae uniuersae,

L5 August next. This reform

has given new importance and impetus to ih. pastoral dimension

of the service that the Holy see is called to give to the local churches

and the whole world, with its immense problems, by means of a

rnore afticulated, more agile and at the same time more coordinated

style, which will make it possible to deal, in time and opportunely,

with the numerous questions of particular and general inteielt.

r./

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90-

Sigru ol Cburch's oitality

All these elements, though chosen from among many and only

touched on briefly, afe an unquestionable sign of the vitality of the

Church. It is not vain complacency, we think, to emphasize it, but

just a highlighting of the mystery of faith, without which the christian

would lose his identity, and confidence in the Church.

Delays, setbacks, ordeals are inherent in the mystery of the Cross

and

ing

tohueti.Gesoudr'rsecwtioonrkomf Cushtrissut.stOainnlyutshe.

certainty

It alone

that we ate caffy-

will give us the

,.ienity indispensable to

must siart anew. After

the

ahead with

Ecumenical

our mission.

Council it is

Every day we

not a question

ifoomaffipthtdrho,eevswetCr,oorh"yshuihnreicgplhl,,a.cpnhodlumarnceitosty,n,ftrreoeosbnmteeindwgiGe,,noccbdeou,ntaasnotnrdduf ccsmto,eultlotasinntbgoletrhtaaoedtiowtrnoeo.aHrTlkhp,iema'It'hq'/h"Iooft.flecu"awstn',iontyrtook,t

L. u..o-plished without his grace. The structures can, indeed, be

.irig.a,

Spiril i.

atogtifittfriosmthGe ospJi.ritIfthtertns-io,rntst

are

ir'i6, t"i"g"rooted in the living Tradition,

put into them: and this

inevitable, communion in

faithfulness to the teach-

ing of the- Magisterium, always rem-ain the indispensable guarantees

oiorriry, und ui" at the same time the only way in which confidence

in the bh"rch can be maintained and increased'

Let us all pray to the Lord that He may assist the church in this

immense work of salvation in favour of men, for whom it is intended;

and we ask you for the support of charity and daily prayer that the

Lord,

tative

who has called

on eafih, may

us to

give

the tremendous

us the strength

office of being his represen'

necessary to fulfil it faith-

fr.rlly.

Onward, then, all of us, together, with confidence, in Nomine

Dornini! And may the Lord bless us all.

l. Pastotal work in the church of today

From the discourse ol Paul VI giuen L7 June 1972 to tbe bishops ol

tbe ltalian Episcopal Conference. lFull text: Oss' Rom', 18 June]

10 Pages 91-100

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Speaking to tbe bisbops tbe Pope dwelt on sorne ol the tbings

wbicb are aluays part ol tbe constant care of a bisbop. Here are sorne

ol the salient points.

lVork togetber

faelhtatop(.dp..ay)yrIeanqnudthirseeomfuierssnettfupollfaacnoedu, nrwetceimesmessea,raynin-thweohfc.ichwhaorcrakocimntegrmistuotincgiet-ytbaesnro.dTksheoeiscnilaiysl

demands find a special response in the man of today. It is also re-

flected, therefore, in pastoral life. To work together: this duty of

mutual collaboration has been particularly highlighted in the concept of

collegiality of Vatican II (.1. Lumen Gentium, 23) and underlies

the whole pastoral approach of the concfiar documents, particularly

the decree on the Bishops' pastoral office. It is not possible today,

as in fact it never has been, to conceive of pastoral action that is

solitary, disconnected, independent, tfiat ignores the various forms of

collaboration and consultation: the fruitfulness of the ministry is

at stake.

To work in this way is, of course, more complicated, because it

presupposes knowledge of methods and the determination to apply

them, respect and efficiency of the structures envisaged by the Council.

From the Episcopal Conference we pass to relations with the local

Churches. In these relations the Bishop is helped by his priests and

(latholic laity, expressed in the formation and operation of the Priests'

Councils and Pastoral Councils. But this working together is also

more in conformity with the spirit of the Church, which is by defini-

tion a gathering, an 6lite of persons

Christ's divine grace. ft corresponds

called

better

participate in Jesus

the spirit of charity,

communion, which the Lord has inculcated in us, and which was tfie

constant norm of the first apostolic community (cf. Acts 2, 44-47),

This necessity of working together calls, furthermore, for a more

pastoral exercise of authority, which will hold in due honour colla-

boration, dialogue, consideration of the diversity of opinions, in order

that the best solution may emerge.

authority of the individual Bishops

But

and

it must not paralyse

Pasrors, nor distort

the

constitutional conception of the Church, as if authority in her came

irom below or from the masses, and had not been, on the contrary,

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entrusted to her by Christ at the Father's desire (cf.. Lumen Gentium,

L8-20). (...)

Reconcile tradition with reneaal

Another characteristic of today's pastoral work is the reconcilia-

tion of tradition uitb renewal. The two realities exist' On the one

hand there is the wealth of the tradition received, to which the various

centuries of the Church's life have brought their successive enrich'

ment, and upon which eminent figures of Saints, Pastors and Doctors,

and whole generations have drawn as upon a sacred deposit, obtaining

from it the vital lymph for the radiant splendour of the holiness of

the church. on the other hand there is the desire for renewal, alive

ar all times, and which has taken on a charucteristic impulse in our

times from the "aggiornamento" desired by the Council. But gadition

runs the risk of becoming sclerotic with-out continual progress in

rhe light of Revelation and of the Magisterium. on its side, renewal

.a, d".g.."rate miserably into a mad craving for secularizing and

der".ralizing novelties, which St. Paul already saw as a danger to

pastoral u.tionr "devitans profanas vocum novitates" (1 Tim' 6,20)'

The two impulses must not become tensions, which the exaspera-

tion of the moment may also make irremediable, as the history of the

Church proves. It can be seen, therefore, how important, necessary

and urgent it is to harmonize the two tasks: to safeguard, on the

one hand, the positiveness, the treasure, the authenticity of tradition,

and, on the other hand, to promote renewal, in order that the Church

may be equal to the needs of the times, respond to men's anxiety and

guide them as Mother and Teacher to knowledge of God's ways. The

Gospel is newness of life (cf. Rom. 7, 6), it is a life-bringing ferment

(cf. Mt. 13, 13). The task of the Bishops is that of keeping its frag-

rance intact, applying it to the changed attitudes of man and society

to proclaim the \\7ord of God in all its splendid and transforming

strength. This calls for a tremendous effort, a never-interrupted watch-

fglneis, careful study of the modern mentality and culture. It demands

balance, prudence, firmess; above all it requires great invincible love

of the Church and of men. But we have also before our eyes some

particular problems, characteristic, in general, of the care of. souls

ioday and,-in particular, of the Italian situation. !7e put tlem before

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you in all simFlicity in the desire that the action of the Church in

this nation, so dear to us, and rich in so many pastoral experienees,

exceptional figures of saints, and admirable works, may continue to

operate in depth, and really be a living, stimulating, efficacious

presence.

The priestly ministry

In the first place we refer ro the fwo great subjects of the

Synod of Bishops held last autumn, tlre ministerial priesthood and

justice in the world. The indications that the Synod submitted to us

are of great importance, as we all know. Now, the Italian clergy,

which has such luminous traditions, must shine forth today, too, by

its complete faittrfulness to the Gospel, in order that it may be the

salt that does not lose its taste (cf. Mt.5, 13), and on account of its

real identity which, as we said to the Parish Priests and Lenten

Preachers of Rome on 17 February last, "we must seek in Christ's

thought; only faith can tell us who w'e are and what we must be like"r

that is, we said, persons who have been called and apostles (cf. A.A.S.

64, 1972, pp. 224 ff..). To correspond to Christ's thought, the priest

is obedient to the Bishop, as Jesus obeyed his Father, and came ro

carry out His will (cf. Heb. 10, 5; Ps. 39,7-9). The priest is poor

as Christ was poor, because this testimony gives him real freedom

of spitit and interest in others, and credibility in the eyes of others.

The priest must live his celibacy as an act of exclusive love for Christ

and of complete offering, which makes him available to everyone, and

consumed in the exetcise of his ministry,

But also the subject of justice needs to be studied more deeply

and applied, in order that the conrinual exhortations of the Pontifical

Magisterium may really be carried out, and that the grave social prob-

lems still waiting for an answer today, may be solved, as we ourself

indicated in the Apostolic Letter Octogesima Adueniens, of 14 May

;971. (...\\

The weight of this vast pastoral responsibility may somerimes

seem too taxing and tiring: but vre are confident! Christ is with us,

whom He has chosen as his friends, and charged to continue his

mission as Pastor, Priest and Prophet. He will help us to carry out

our daily dury.

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4. sl.t was like today, nine years a5o..."

From the d.iscourse ol Paut VI at tbe general aud.ience on 2! June

1972 - The ninth anniaesary ol his electioa. [Full text: Osserv. Roma.,

22lwel

It is only right today, by way of exception, and moved as we

are by so many signs of devotion and affection, to say a few words

to you on a matter that concerns us personally, that is, the anniver-

sary of our election as Bishop of Rome and therefore the successor

of the Aposde Peter on this chair of his, to which the pastoral care

of Rome and that of the Catholic Church, scattered throughout the

world, is entrusted. Not, certainly, to make a speech on such a serious

and complex subject, nor even to tell you the story of this event, a

very simple and short one, known to everyone, but just to mention a

few of the many impressions that have remained in our mind about

it. They may be useful for the consolation of the Church, so lavish

of kindness and piety to us, on this anniversary. In fact it would

seem ingratitude to the Lord and impoliteness to Brothers and faith-

ful Sons to stifle in absolute silence the feelings that fill our heart

on this occasion.

It was like today, nine years ago, and just at this time, a little

before midday, in the Sistine Chapel, when the choice of our humble

person was made to the See of the Roman Papacy. The Council had

jtrst celebrated its first session, not an easy one, causing great expec-

tations and lively ferments in the minds of everyone, in the Church

and in the world.

To suller lor the Cburcb

Let us just tell you, very simply, of an impression of ours connec-

ted with that day, and still present in our mind. It seemed to us,

then, that we were overwhelrned by the play, whether mechanical

or mystterious, of an event extraneous and superior to our will. \\7e

had never desired in the slightest, far less canvassed, our election, as

can well be imagined. On the contrary, the service we had carried

out humbly and for long yeats under Pope Pius XI, of great and

venerated memory, and then under anotler venerated Servant of God,

Pope Pius XII, had made us only too well acquainted with the enor-

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mous mass of duties, difficulties, and needs that the keys of St. Peter

bring with them, not to be aware of the preparation necessary for

this redoubtable office, and not to know our lack of the charisms

required for such an arduous ministry.

In this connection, we find in certain personal notes of ours the

following: "Perhaps the Lord has called me ro this service not because

oI any aptitude of mine, not to govern and save the Church from her

present difficulties, but to suffer something for the Church, and to

make it clear that He, and no one else, guides her and saves her".

\\7e confide this to you, not to make a public, and therefore vain, act

ef humilily, but in order that you, too, may enjoy the tranquillity that

we ourself experience at the thought that it is not our weak and inex-

pert hand that is at the heLn of Peter's boat, but that of the Lord

Jesus, invisible but strong and loving. And in this way we would

like to make prevail in you too, as in the whole of the Church, some-

times distressed by the weaknesses with which she is afflicted, the

evangelical sense of futh and confidence that Christ requires of his

followers, so that the daring and joy of Christian action may never be

saddened by tear and discourangement. As for us, we are still rcpeat-

ing in our heatt the words of another great Pope, Leo the first, which

we find in one of his classic sermons, delivered on the annual cele-

bration of his elevation to the Pontificate: "dabit virtutem, qui con-

tulit dignitatem", He who conferered the dignity, will give the strength

(Sermo IIt P.L. 54, 143).

In connection with this dignity, we felt another impression when,

after the famous "white smoke", surrounded by every kind of homage,

we caught a glimpse, which nearly made is dizzy, of the height of

out apostolic fuction. !7e at once realized the detachment ir might

lead to, for our modest person and also for our lofty ministry, from

persons dear to us, from our friends, and particularly from the people,

for whose spiritual good we u,ere invested with the sublime and excep-

tional dignity of the Vicar of Christ. The hierarchical ladder may

sometimes, perhaps, constitute a distance between the person at the

top and the co--unity, and engender an awareness of privilege.

Recalling that day, we must thank the Lord that there swept over us

a feeling of immense symFathy for those whom we had been appointed

to serve. \\7e felt from the depths of our hearr our new title: servant

of the servants of God, with all the wise pastoral exhortations of

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another predecessor of ours, distant in time and near in his teachings,

St. Gregory the Great. But above even his voice we seemed to hear,

vibrant and deep, Christ's own voice: "amas me plus his?". This is

the Pope's real privilege: "Simon, son of John, do you love me more

than these?". "Feed my lambs!": be the shepherd! (cf. Jn. 21, l5).

Authority and charity became, as in an inner vision, one thing; a

rhing so great as to spread to the ends of the world, and to be extend-

ed to all the needs of mankind. !7e understood in a flash the social

mission of the Holy See. A thing so true, from apprehending its

final, secret substance: the unity of the Church, and even of the wotld,

in a certain sense; just as, in the supreme hour of his life in dme,

Jesus had hoped, speaking ecstatically to his Father; "that they may

be one, even as we are one" (Jn. 17, 1l\\,

Then we understood the paradox, which is still an obstacle to

the consummation of ecumenism: the primacy of Peter. It is not the

spectre that repels from uniry, but the beacon that must lead to unity

to make divided Christendom one People of God (cf. Eph. 4, 3-7).

Then, and we still think so, this was out dream; or rather, our hope.

So many, so very many things, as you can imagine, flooded into

our heart then, making it feel the need to hold on to God's power

more than to seek support on earthly sand; and the need, beloved

Brothers and Sons, of the help of your communion and your prayer.

5. The cultutd and pedagogic mission of the ecclesiastical t niverses

Frorn tbe discource to professors and students ol tbe Gregorian

lJniuersity ol tbe lourth centenary of the Pontilicate ol Pope Gre'

gory XIII [Full text: Oss. Rom., L4 may]

Today is the fourth centenary of the election of the great Pope

Gregory XIII to the Pontificate, In memory of the event the Acade-

mic Staff and Students of the University named after him, wished to

meet the Pope, thus emphasizing the ideal continuity of faithfulness

and love which has bound the Gregorian University to Peter's Chair

cluring these centuries. You understand with what ioy we accepted

the invitation; we can tell you that we have followed, and are

following you with interest, trepidation and hope. rU7e place our

confidence in you. (...)

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L. Tnr Cur-runer, MrssroN

The cultural mission that your University has had, and has, the

great responsibility of carrying out, is a general problem that concerns

not only your University and the associated Institutes, but also all the

odrers. Today, in fact, this is the crucial point of every scientific

institution in the Church that claims the name of Catholic and wishes

to be faithful to it, in the crucible of tensions and questions that arise

more acutely than ever, pzlrticulady in the conscience of men of

culture.

Now, it seems to us that we must stress forcefirlly the general

criterion that must distinguish this cultural mission entrusted to every

ecclesiastical Catholic University, namely, that teachers and students

must be able to ysalize more and more expressly, with the help of

God's grace, the ideal of scholarship animated by an ardent spirit of

fau.rh, by acute awareness of the problems raised for the Church, and

o( the thought and renewal they call for, and by fervent love for the

Church itself and for him who bears her tremendous burden, aware

as he is of his own human fratTty.

A look at tbe uorld inspired by laitb

It is a spirit of faith that is required; it is an atmosphere of

faith that must, invisibly but firmly, guide every personal and collec-

tive effort of study and also of free and honest scientific research.

The character of a University such as yours is not primarily and necess-

arily determined by institutional structures or by relations with partic-

trlar ecclesiastical agencies or persons. The decisive element is a

religious view of the world, aWeltanscbauung tnsptted by the Catholic

faith. This is the noble and indispensable basic conception on which

the whole University edifice is established and supported; and this

"Catholic atmosphere", stemming from faith lived and suffered,

guarantees and respects in the University the seriousness of scientific

tesearch, rooted in man and in the human wodd. The activities of

two branches in which the cultural mission of the University is

expressed, the scientific one and the mote specifically theological one,

must be carried on in this light of faith.

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98-

A) On tbe scientilic plane

On the scientific plane an effort must be made not only not

to break, but to highlight and scrutinize and understand the living and

vital links with tradition. The heritage of the centuries has its voice

which must be listened to. It is the voice of the teaching, praying

Chuch, which still resounds n the teaching of the Supreme Magiste-

rLfaiuiittomhrf,ugliynne-sthseoletfhxothuoegrahsntednois,fulhseexlirduDeeoidcoetofn.rdtshi,!ein-fathitnehfhutvhle.edThrheuigsmuvblaoleifcidaenemdi oujosf ythfbueelt

Iistened to, if we do not wish to cut the close link which connects

us with the very tradition of the Apostles, and, through them, witl

the teaching of Christ, the \\7ord of the Father.

That does not mean that sscientific research is bridled, as certain

short-sighted objections of superficial and prejudiced minds would

make out. The University, which is by definition uniaersitas scieru-

tiarum, is the ideal place for carrying out, in the honest freedom of

sons of God, researdr in a fully scientific line, for tackling new pro-

blems, for approaching the ferments that are shaking the apparent

confidence of the technically-minded space man of today, and for

proceeding scrupulously in promoting and deepening studies.

The divine authority of Revelation does nor curb, but guides,

rhis research. It does not stifle it, but increases its possibilities,

because the infinite world of divine realiries, which open up to us

in the consideration of the history of salvation, is a continual stimulus

to the exercise of the intellectual faculties. And as every branch of

science tries to reach truth, so the revealed dogma, authoritatively

defined by the Church, offers us God's truth, and infuses into us the

sense of God, whose action v/e must see shining through human

problems, muddled though they may be. It guides us to rhe discovery

"of all the truth" (.f.Jn. 16,73), in order to direct us to sure points,

in which the premise of the revealed datum can exercise all its bene-

{icial influence on the working out of a harmonious and stimulating

synthesis of human knowledge.

'We are not cbildren being tossed about...

On the basis of this premise, the University must help to examine

with insight and maturity the modern movements of thought, in their

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(16331

agreements and disagreements with the truth of God the revealer. It

must train to criticism (1 Th. 5,2'1.), not letting itself be dazzled

by all the novelties that arc sometimes accepted,' unverified, as revolu-

tionary discoveries, only to be swept away, very often, by the new

opinions continually dawning on the horizon. The danger, moreover,

is not a new one, and we find St. Paul already warning the Christians

of Ephesus: ut iam ruon sirnus parauli fluctuantes et circunferarnur

omni aento doctrinae in neqaitia bominum, in astutia ad circuntuen'

ti.onem erroris; aeritatem autern lacientes in caritate crescarnus in illo

per omni:a, qui est caPat Cbristus (Eph. 4, 1.4-15\\. Thus, this critical

babitus must be a sign of balance and common sense, even more than

dghful attachment to the truth that does not deceive, to that God

who illuminates our minds and nourishes them on ineffable spiritual

experience, because theology is by definition the "science of God",

savoury and exalting gnosis guided by the Spirit who searches every-

thing, even the depths of God (cf. 1 Cor. 2, 10).

B) On tbe theological plane

Here, therefore, the culrural mission carried out by a University

Ii-ke yours, takes on its more specifically theological nature. And here

we come to the cenmal cofe, the fundamental raison d'6tre that guides

your daily toil. If the atmosphere that must reign in your University

is, as we said, that of faith, of t}le Christian and Catholic Weltan-

' scbauung, conquered and lived every day, the theological sphere of the

University must be first and foremost in the service of faith. The

University must ensure the orthodoxy of faith, which the Magisterium

guafantees.

God offered man knowledge of his own trinitarian life, and his

only-begotten Son brought us into his plan of love, communicating

to us the salvation that is realized dynamically in the Church on tlre

plane of history. Faith opens us to this God who is Father, Saviour,

Friend, It does not put us in contact with purely abstract concepts,

but according to the style of Jesus in the Gospel, with three l-iving

Persons, in divine Unity, Father, Son and Holy Spirit, that is, with the

Holy Trinity, who loves us and thinks of us creatures He created in

his own image and likeness. Theology is nothing but faith in the

conceptual order. As Augustine said, it is the scientia, qua lides saluber-

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tirra natritar, defenditur, roboratur (De Trinitate, XIV, L). "There

is a theological. science, and there are also theological systems. But

science and systems have the task of expressing a 'sacred history", not

an order of essences" (M. D, Chenu, La foi. dans I'intelligence, Paris

1964, p. L29).

Therefore, if the premise is faith, theology offers, by its vocation,

an irreplaceable aid to the understanding of faith: fides quaerens

intellectum, according to the famous aphorism of St. Anseln. Faith

offers human intelligence all the riches of the fundamental doctrines,

which the Creed condeneses as the indispensable condition for salvat-

ion. Not for nothing did the ancient catechesis of those about to be

baptized in the Church deal in the first place with the explanation

of these doctrines, which they vrere to receive with the traditio Sym-

holi. You know the famous treatises on them; we will quote only

the words of St. Ambrose, our predecessor in the See of Milan,

who at the beginning of his exposition defines the Creed as follows:

spirituale signaculum, cordis nostri rneditatio et quasi senper pra.e-

sens custodia, certe thesaurus pectoris nostri (Explan, Syrnb. 1; Ed.

Faller, CSEL, 73, L955, page 3). As the bee buzzes among the

flowers, so human intelligence is nourished by these truths offered it

by faith, searches them, studies them, ponders on them continually,

digs into them as into a mine: tbesaurus pectoris nostri. "The real-

istic perception o{ God in a conceptual proposition, faith is divine Iight

in a human intelligence. It is possessed by man and man thinks by

means of it". St. Anselrn's formula "accounts happily for a thought

(it is the word of St. Augustine, taken up agarn by St. Thomas), in

which there come into play,.. aJ1. the resources of the intelligence, indiv-

idual or collective, according to the variable and progressive stages of

the spirit" (Chenu, op. cit., p. D4, 334).

Tbeology and tbe Magisterium

It is clear that this introductory study for the understanding

ot Laith must be guaranteed in the way which, by the intervention of

God in Christ llimself, was indicated to man athirst for truth: let us

say, in the first place, the supreme Magisterium of Peter, speaking

in his successots; and, in close union with it, the living Magisterium

of the Apostles by means of the Bishops. Theology is deeply connected

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with the Magisterium of the Church because their co-mon root is

divine Revelation. Theology must keep in close contact with the

Magisterium, as also with the whole community of the faith{ul: medium

quodamrnodo obtinet locum inter lidem Ecclesiae atque eiusdenz Magis-

terium, as we said to participants in the international theological Con-

gress of 1966 (Insegnarnenti, IY, L966, page 445). On that occasion,

pointing out the duties that devolve on theology in this very delicate

{ield, we also stressed how much the Magisterium itself owes to the

sfudies of theology, wlich adiutricern dat operarn, ut Magisterium pro

suo rflunere sit semper lux et regula Ecclesiae" (cf. ibid.). Here there

is room for the harmonious development of those mutual relations,

vrhich a certain mentaliry would Iike to set up against each other

artificially, but which, on the contrary, are in the historical order,

mutually complementary and auxiliary, although the Supreme Magis-

terium has the charism of strengthening the brothers in the faith

(cf. Luke 22, 32). Following this line of mutual understanding, con-

fidence and cooperation, which does not interfere with the legitimate

rights of research and freedom, as we said above, theology carries out

an irreplaceable function in the Church.

2. Ttire PEDAGocTcAL MrssroN

But to return to your University, it can be seen, from what

precedes, what a great value the pedagogical mission of the Gregorian

University has: it exercises the function of forming man, in all bran-

ches of knowledge, in the Iight of the faith, which, like rhe sun,

illuminates things and makes them visible in their external reality,

but does not for that reason abolish their autonomy, does not humi-

liate their beauty; on the conrary it enhances and ennobles them

incomparably.

Let this Iight, which comes from God, never be veiled by anyone!

In a University such as yours every doctrine incompatible, or difficult

to reconcile with faith, must feel it impossible to exist there, just

as, "by a contradiction that does not permit it" (Dante I, 27, L2O),

there cannot exist a teacher whose thought is not perfectly faithful

to the mind of the Church. Hence the necessity of an orthodoxy

jealously guarded and taught by the professors: unity of will and of

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thought must be hatmonious in an academic staff, which cannot admit

division in the fundamental questions. But at trhe sa-e time there

is the need of adaptation to the didactic needs of today, which the

progress of studies today has enormously increased. (...)

Tbe cornmitment of the students

Alongside the perfect orthodoxy of the teachers, it is also necess-

ary that students at the Unievrsity should devote themselves whole-

heartedly to their studies. Their general formation must be maturely

complete, theit development well balanced on the human plane, and

their knowledge of the fundamental theological doctrines deep and

thorough. Only when they are in possession of these qualifications

can they proceed to the specializations, which, if studied out of this

context, do not give a global view of science in the light of God,

and may be more of a hin&ance than an aid in research and in the

assimilation of complete truth. It is in any case the co--on law of

every University to proceed by degrees and not to begin specialization,

in any field, without a full and tested training in the general disciplines'

In particular, your University must feel responsible for priests in

iormation, who must leave Rome equipped with a complete and solid

knowledge of the faith, well-directed also on the pastoral plane. This

pastoral orientation calls, therefore, for cooperation between the Uni-

versity and the Ecclesiastical Colleges, as well as between the various

Universities that exist in Rome, in order that this City, which Gre-

gory XIII intended to be the centre of formation for the world

dergy, may assume before the Church the role devolving upon it,

and to which the numerous scientific resources at its disposal Insti-

- tutes, Libraries, etc. if opportunely coordinated, offer an incompa-

- rable instrument of universal culture.

But above all let love for the Church, Catholic, Apostolic, Roman,

be always alive in you, a real, great, sincere love, which sees in her

the way willed by Christ to bring men salvation. Let it be a love

that delights in her joys, and suffets at her sufferings and at the

defections that wound her; a love that prays and gives itself, in order

that she may always be luminous before God and men. In orunibus

cupio sequi ecclesiarn Roruanam, St. Ambrose affirmed (De Sacramen-

tis, lII, L, 5; Faller, op. cit., p. 40). She is the keystone of unity

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and of Catholic communion: Totius orbis Romani caput Romana Ec-

clesia;... inde enirn iru ornnes aenerand.ae cornrzunionis iura diruanant,

St. Amrose also wrote when present with the other Bishops at the

III Council of Aquileia (cf. Ep. Prouisum; Ep. XI, S. Ambrosii

[Maur.]; cf. Ballerini, V, 270-271).

In this communion there is gained possession of the unfathomable

riches of Christ (cf. Eph. 3, 8); from ir comes rhe strength to gua-

rantee one's faith its fruitfulness in all fields, on the intellectual plane

as in everyday effort, with the assisrance of the Holy Spirit, for whom

you, as students of the sacred sciences, should have a quite particular

devotion, or rather dedication.

Mutual trust

Beloved Brothers and Sons, be sure that we are aware of the vast

and difficult task which you professors carry out wirh your doctrinal

competence, and to which you students dedicate all the enthusiasm

of your youth and the perspicacity of your maturing intelligence.

\\We are deeply conscious of it. Be happy to live in this hour, so

delicate, but also so great and exalting, in the life of the Church!

The Church needs you: and you must be in the front lines of the

Church, offering her the ardour of you staunch devotion.

'!U7hat we need at this moment is mutual confidence, The Church

-hasitcoisnftihdeenPceopienthyaotut:elilns

you

the

ssoinwceitrhityimomf eynoseurhionpteen-riontsh,e iCnhyuorcuhr

sensas fidei, n your effom to scan the mystery of God and the admi-

rable works of his Redemption, in order to be, tomorrow, a ferment,

a leaven, a spring animating your ecclesial communities. Not sowers

of systematic doubt, not corrosive critics of the patrimony you have

received, not rash experimenrers of doubtful ways, not God forbid

- destroyers of the faith in the minds of the pupils and of the faith-

-ful; but educators, moulders, models of this uncorrupted faith, and of

A lively, but not resdess, intellectual quest, columns and support of

the faith of the People of God in the tasks tlat are entrusted to you.

The Church has this confidence in you, full of deeply felt hope and

ardent expectation.

But you, too, must have confidence in the Church: we ask

you in her name. Have confidence in this Church, Mother and

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Teacher, who continues her difficult mission of proclaiming God's

ffuth in the world, a world which still, as in Isaiah's times, seems

to shut out obstinately any possibility of divine intervention in his-

tory auditu audietis et flon intellegetis et uidentes aidebitis et norl

aidebitis (cf. Is. 6, l3-L5). In spite of everything, the Church never

wearies of appealing to men, because she was founded by Christ for

drem, she was born for them from his open side, as the new Eve,

Mother of the living

Tbe cburcb has need ol yoa

In this constant work that she carries out for the sake of men,

to make God's truth accessible to tlrem and communicate Redemp-

tion, she needs you. She is waiting for your contribution as scholars

and pastors, who live and make others ]ive in the light of Revelation,

and are continually enriching its sacred deposit. She loves you, yes,

like the apple of her eye. Look at her, tlis holy Mother, this often

grieving Mother, whose only comfort is the Risen Lord; rust her,

because in her you will always find encouragement, sympathy, hope.

Love her, sustain her in her tremendous effort; do not weaken her,

do not sow division, do not impair her unity.

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VII. NECROLOGY

Fatber And.rew Anlosso

* at Nice, Fraace 4.12,1907, died at Rieupeyroux (Averyon - France) 8.j.I972

in the 64th yex., 46 of prof,, 35 of priesthood, He vas a recror for 19 yeas.

His salesian life was spent as a teacher and as rector, he had very

considerable learning in the humanities. He was highly esteemed as a

music master. A hard worker, fuU o{ zeal, arrd exemplary religious with

a delicate touch. Aimed always at securing concord, showing himself

always calm and sererie.

Mgr. Micbael Albert Arduino

* at Foglizzo (Turin - I:raly) 5.3.190g, died at Locri (Italy) 18.6.1972, 63 of.

n age., 46 of prof., 19 of. the priesthood. He was recror for 8 years. From 1948

he was bishop of Shiu-Chow; 1951 was imprisoned and expelled; from 1962

was bishop oI Gerace-Locri.

He left for China while still very young, and there .worked as a

missiolary and as a priesr. He was expelled as if he were a criminar,

after having worked there as a teacher, a priest and as a bishop of Shiu

Chow. He distinguished himself by indefaticable wotk among the poor

and the needy and by unshakable opttimism. He never g",rl ,rp hop.

that one day he could rerurn to his mission. $7hile he w.i in Turin he

was in charge of the parish of Mary Help of Christians, Turin and cared

fot other works in the archdiocese. It was during the council that he

was made bishop of the diocese of Gerace-Locri. There he gave of his

best gifts stored

apostolic zeal.

during

his

lifetime

treasures of hope, ihariry and

Coad. Nicola Arezzo

* at Gtaitna di Puglia (Bari

yeats of age, 37 of prof.

Italy)

8.12.191.j,

died

Rome

5.7.1972

His vocation developed in the institute of Redentore di Bari; later

he entered the salesian novitiate of Montodine (Brescia) and during the

yearc L935 to 1.967 he worked with boys in Treviglio, Nave, Milan, Arese,

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Bologna. In 1967 he passed to the Mother Elouse in Turh where he did

invaluable work in the central office of the Salesian Cooperators. In 1968

he was transfemed to Rome to work in the National Cenre of Salesian

vorks and helped in the office of the secretariate of the Salesian Past

Pupils.

Fatber Gennaro Aadisio

* at Philippeville (Costaine - Algeria) 4.11.188r, died at Campo Grande (Brazil)

25.4.L972 in the 88th year of age, 67 yrs of prof. 57 o( the priesthood. He

sras rector for one year.

He was distinguished for his prompt obedience from his days as a

cleric, and he interrupted his studies in theology to go to the missions.

He had a great love and reverence for the congtegation and for its super-

iors. He had a happy disposition always ready to forgive and always spoke

well of all. His gteat personal devotion was for Our Lady, which he

spread among his boys.

Father Jobn Badalotti

* at Isola Dovarese (Cremona - Italy) 11.8,L9L2, died at Batcelos (Amazonas -

Brazil) 22.8.197L 59 yats of age, 39 of prof. l0 of the priesthood. He was

rector for 9 years,

Father Josepb Baldan

" Ariano

69 years

Dolo (Venice - Italy) 203.L90r, died

age, 43 of prof,, 35 of priesthood.

at Alessandria (kaly) 8.4.1972,

He was a tector for six years.

Here is the assessment made of him before he was ordained. Great

good will, obedient, sincere love of vocation, sound piety, steady applica-

tion in character humble and cotrect, has solid virtue and good religious

spirit. He was a -jlitary chaplain, left the army after having been

severely frost-bitten; part of his foot was amputated. His suffering was

great and this he kept to himself, achieving a serene acceptance of his lot.

Patber Hector Bandini

* at La Spezia (Genoa - Italy) )t.7.1890, died at Genoa-Sampierdatena (Italy)

5.3.1972, 81 years of age, 64 of prof. and 49 of the priesthmd.

He was distinguished by his love of his vocation. 'Was very anxious

that the congtegation should go forward on the right lines. Never missed

saying Mass even when indisposed, not even when his sight began to fail

him. He spent his long life as a religious priest serving his boys and

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(1641)

these ate now the best fruit of his life's work. He was always available

and ready to serve.

Father Albert Biltis

*' at Bcrgamo (ltalyl 21.12.1908, did at Canelli (Asti - Italy) 30.5.L972,63 years

of age,47 of prof,, 38 of priesthood. He was rector for 33 years.

Of the many yezus he was rector seventeen of them he spent as rector

with aspirants and novices. Ho spent himself showing joy and sharing

his love with the confrBres of the Novarese Province which owes him a

great debt. He vas a great example to all, in piety, in ceaseless work,

in openness, always available, kindly and humble. How much he will

be missed and how unforgettable.

Fatber Henry Bonicelli

* in Turin (kaly) 13.2.L909, died at Bagnolo Piedmont (Cuneo - Italia) ).7.1972,

63 years of age, 46 of profession, atd 37 of. priesthood.

He was gifted with an uncommon ability for teaching and for admin-

istration. He was patticularly engaged in the Printing House of the "Poly-

glotta Vaticana" arLd. on the "Osservatore Romano". He had a deep sense

of what a priesdy and digious Iife should be, and this he enriched by

bearing much suffering without complaint. He leaves behind a memory

of complete dedication to duty and of a religious life lived hidden away

in silence.

Fatber John Bacbta

n' at Ostrog (Upper Silesia - Germany) 15.6.1906, died at Bagnolo Piedmont

(Cuneo - Italy) 5.7.L972,65 years of. age 47 of prof. and )7 of the priesthood.

He was very well equipped for the missionary life, and worked very

hard and well in China where he showed himself a very active and

prudent leader. He became a refugee from China and found another

province and work in the Philippines, here his many gifts were very wel-

come; he could speak eight modern languages; this was only one side

of a vast culture which was equalled by his solid doctrine so that he

enjoyed a well merited reputation among both boys and confrBres. He

was a victim of a road accident in Manila, and the consequences remained

with him to the end, causing him geat suffering which he bore with geat

patience.

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Fatber Mario Caloi

* at Momico Losana (Pavia - Italy) 8.12.L906, died a Bagnolo Piedmont (Cuneo -

Italy) 203.1972, 65 years of age, 47 of. ptof.. arLd 4L of the priesthood. He

was rector for 12 years.

He was very young when he went to China to complete his formation

and was evenrually ordained there.

He was a fiery character and this showed in his great love for Don

Bosco and for the congregation and his attachment to the regulations and

the salesian traditions. His last years btought him great suffering botlr

physical and mental. He enriched his prepatation for death by his prayer'

and conformity to the will of God.

Fatber Aurino Caracciolo

- * at Bonito (Pernambuco Braz:l) 2.3.1907, died at Recife (Brazil) 4.5.L972

at 65 yars of age, 43 of. prof, and )4 of the priesthood. He was a rector

for 3 years.

He was born, grew up and lrorked and died in this Northeast corner

of Brazil. He worked chiefly in Baturit6 nd Jaboatdo. His last five

yeats of Iife were reduced to suffering and immobility. His characteristic

quality was his happiness and his well known devotion to the Eucharist

and to Our Lad. His life had many difficulties; these he overcame and

his long final suffering prepared him for the end.

Father Jobn Cbadwick

* at Ballancolig (Ireland) 4.4.1907, died at Gloucester (England) 22.6.1972, 65

years of his age, 45 of prot. and 16 of the priesthood.

He came to the congregation as a late vocation. He was a gifted

preacher, and a zealots and hard worker in the parochial work which was

his chief task as a priest. !7hile assistant priest in Littlemore (Oxford)

he did much to find the means to build a memorial church to Card.

Newman, in the place where he was received into the church. This work

was much appreciated locally.

Coad. Francis Connolly

* in ViJlington (Durham - England) 7.7.1897, died in Rome - St' Callistus

(Italy\\, 8.6.L972, 74 yeats of age and 48 of profession.

He was son of catholic frehnd, and was amotrg those who formed

the pioneer community of "guides' when Pope Pius XI called the salesians

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(1643)

to take care of the catacombs of St Callishrs. For his long and faithful

service he was considered the "doyen" among the guides, and by his

willing service to all

merited honour from

who called upon him he was rewarded with

the Holy See - pro Ecclesia et pontifice.

well

rnartyHrseohfatdhethetaerelydceevnottuiorniess.-HerowothrkeedPohpaerd,

all

the

his

Church

life, and

and to the

even when

he was known to be suffering from an incurable disease he wanted nothing

out of the ordinary for himself. His life was spent in the service of others

and for this he was very geatly loved.

Fatber Villiarn Daly

l1-8".11.19E72^taytrt"hle(Gaglaesogf.o7v2,-

Scotland)

46 of prof.

|72.L9OO,

and 38 of

died in Glasgow

the priesthood.

(ftotland)

He was a devoted priest, spiritual and zealous. He was outstanding

for his obedience, and deep love for the congregation and for Don Bosco,

and his natural enthusiasm for the things he loved won for the saresian

society and the salesian Sisters many good vocarions from Scotrand. !7hen

the disease from which he died became incurable he accepted the suffer-

ing involved and used it as a prayer for the church and for his congregation.

Father Fruncis Delpiano

* at Canale (Cuneo - Italy) 10.1.L9j0, died at (Turin - Ttaly) 29.5.1972 at the

age of 42 years,2l prof. and 14 of the priesthood.

involved in imFroving the lot of an under-developed sector of Brazil.

He gave all his considerable energies to the youth movements in Europe

for personal help to the needy natives of Maito Grosso.

chHaeriwrye.nltvthoileBrtahzeilrewhiteh

a group of you::g helpers on their

was found to have thi disease that

mission

was to

cause his death two years later. He could have prolonged his life by

giving up all work and resting, but he chose the other way. He worked

the more generously without counting the cost. At his funeral the Basilica

was filled with boys and young people who admfued him and from him

had learnt what sacrifice meant.

Fatber Aloysius Di Stelano

" at Capranica (Viterbo - Italy) 5.8.19)L, died at Cauaborl (Amazonas - Brazil)

L0.5.197L at the age of. 39, 22 of prof. and 12 years of the priesthood.

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Father Augustine Duda

* at vilkowyje - Tychy (Polaod) 7.8.1898, died at oswiecim (Poland) 1.4-1972

a, the age 71' yean, 47 ol ptof. and )7 of the priesthood'

Coad.. Alexander Facchini

x-Bologna (Itaty) 22.LL.1888, died at cuneo (Italy) 17.6.L972 at 83 years of age,

64 of prof.

He was a great u/orker, with a spirit of prayer and a genuine. sense

of poverty and Inion with his confrBres; this was the tone of his spiritual

fift He was a brother after the heart of Don Bosco'

Fatber lulius Filid

- * Vallecchia (Lucca Italy) 10.10.1906, died at Rome 28.2.L972, at the age

of. 65, 18 of prof. and 25 of the priesthood.

He was a cheerful and happy character, well met with all men. "Every-

one is good to me", he used 1o iay. That was

Thi, piou"d rhe greatest blessing and served

iust

him

the-truth

well in

of the matter.

times of diffi-

culty turing

devotion tJ

internment, isolation and

the Madonna and was a

extreme pov€rty. He had a special

most efficacious confessor for boys.

Father Vincent Fbrster

* at Sauce C,orro (Buenos Aires - fugentine) 4.7.1899, died at Buenos Aites

(fugentine) 3.2.L972, at 72 yeats of age, 52 oI prof.. and 43 of the priesthood'

He took his vocation as a salesian teacher very seriously' He knew

just how to instil in his pupils a proper sense of duty. Even when-he was

nominated economef he did not give up teaching and continued for ano-

ther ten years. Towards the end he suffered patiendy from an uncurable

disease.

Father Basil Garcia

* at Palacios del Alcor (Palencia - Spain) 5.6.1916, died at Los Teques (Vene-

mela) 5.2.1972 at 55 yeals of age, )6 of prof. and 26 of the priesthood'

There were two houses in Valencia which profited by his priesdy

work, S. Jos6 de los

profoundly spiritual

Teques and

man, and

the

has

aspiraotate of Santa

left his confrbres

Maria.

a clear

He was a

image of

ifrat flia piiry really means. He loved study and could be called-upon

at any time to'help in the school. His whole life was a continued self-

giving, and he faced his many sufferiags with real coutage.

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(1645)

Father Raal Gruslin

* at Haedo (Buenos Aires -

255.1972 at the age of 80

fugentine) 20.2.L892, died

years, 63 of prof. and 52

aotfBparhiiea sBtlahnocaod(f.ug-entine)

BhilamnF.coaHr.emIIwaisnayspyraeesaseresnvcheereeinwaontrdhkeeddesmcahasonaodlintewgaacmshaeusr tbeairqn,dubitauostuhhsei.sadNbmooaytshstienrr-giradeetsrcsBataopeohddia

the value of this austere. teacher. Many of them say now that they owed

their success in life to his care of them.

Coad. Aloysius Guascbino

- * in occimiano (Alessandda - Italy) 16.2.1893, died at Turin

at the age of.79,60 years of prof.

rtaly 9.3.1972

day

He was very devoted to St.

March 9th. ra 1925 he was

Dominic Savio and he

one of the members of

died on

the first

his feast

mission-

ary expedition to Japan. He was a genline factotum:

gardener and.doorkeeper. To make people happy

wcoaosk-,fprihsotyoogir.ap-hfefre,

retumed to

to Valdocco

his own country for reasons oJ health.-

where he is remembered as a joviar and

There

happy

he'was

saresian

sent

with

a contagious optimism.

Fatber Mathias Karupa

* at-Stare

at 88 years

Budkowice

of. age, 64

(Poland) 24.2.1884, died at prock

of prof. arLd 57 of the priesthood.

(porand)

2g.1.rg72

_hpwweahars-oisb, Hgheeocenpaojormdwiy,eeaesssdeatr.tgsehsonreinoes,tdoahflndhuistee,llsacttleoathcarfeoc_ajnhooflekrlfBerh,hts,eici,ssagiinlpeoiafcoeprhdisoi.shhltaiu,Honmnpedeorre.uwsfrAaeehscdet,mw,souaeepnelitl.mi.molroe.fidvs.etsttiotdcor,oUubnangeindc"dthhUinaefir.navtca,eHrtlerrlyneyr

epitome of what a son of Don Bosco shoutd be.

Fatber Jobn Kellerrnann

*- L2immersreuth (Germany) 2i.6.1g07, died at Del valle (Buenos Aires - Argen-

tiae) 29-1.L972 at the age 64 years, 4) of. prof. and 33 years of priesthood.

His family was broken up by the war, and he decided

missionary and work in

He was tireless at his

the Argentine; there he did very

studies, and in a special *uy h.

to become a

wer indeed.

stud.ied the

sctipture which he could read in the original heLrew and greek. The bishop

12.2 Page 112

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(t646)

-1L2-

got hfun to organize the Preaching programme for the diocese. And when

he died the bishop was Present and the whole population showed its

esteem.

Father Constantine Koziel

* Budy-Raisko Cracow (Poland) L3.6.L972, died Cracow (Poland) L63'1927 at

the age of. 44. 23 of prof. and 15 of the priesthood.

Professor of theology, holding posts of responsibility he was much

esteemed by his superior"*'

he was always to be found

Hir rtid.o* too held him in high esteem

in their company. when he became ill he

and

did

not cease working but spent several hours a day helping the old people who

were livi.g in institutes.

Coad.. John Ledda

,, Santulussurgiu (Cagliari - Ituly) L6.8.L904, died at Sunbury (Austtalia) 23'12'

t97L. at the age of. 67 and 41 of Prof'

Here was a truly kindly christian soul, he had very Iitde to say but he

was a tfemendous worker. Although vorking as the cook, his heart was

in agiculture aod all his

He had more than his

free time was spent

share of ill health

on the land or in the

and more than once

garden.

was in

hospital. The months before he died were a most painful calvary, inten-

sified by his inability to serve those he loved - confrBres and boys'

Father Julias Lowry

* in Buenos Aires

Argentine) 4.4.1972

(aAtrg-tehnetiangee)

10.1.1887,

of. 85, 67

died at

of prof.

col0n Baton (La Pampa -

and 59 of the priesthood.

He was rector for 19 Years.

Irith a deep piety rooted in the Blessed Sacament and in devotion

to the Sa6ed Hiarl, he spenr himself tirelessly at work in the missionary

zote of the Pampas. He led a hard life demanding gteat sacriJice, all of

which served to enrich his missionary apostolate.

Patber Octaoius Minasso

* at Ciglie (Cuneo - Italy) 20.3.7915, died at Genoa - Sampierdarena (Italy)

26.4197r, at the age ol 57, )8 of prof., and 29 of the priesthood'

His life showed him a man of great simpliciry, especially in his parish

ministry, in which for twenty years he worked in one of the most highly

populaied zones of Sampierdatena. He had come there in 1943, at a most

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difficult time during the war and remained there through all its conse'

quent difficulties. He became the priest of the poot, of those in need and

the unemployed.

Father Luigi Mizzi

* in Gozo (Malta) l.9.l9OO, died in Catanta (Itoty) 74.1972 at the age ol 71,

43 ol prof.. and 46 of the priesthood.

Two years aftet his otdination to the priesthood, he felt drawn to

the salesian congregation and asked to enter. After his novitiate he work'

ed among boys, aspirants, yollng students and in our oratories. For years

in Gozo he helped to rain young vocations for the congregation, showing

himself hard-working, living a poor and mortified life in Gozo. His work

as confessot was highly esteemed especially by the older boys. He died

on the first Friday in April having passed tlrrough Holy !7eek and the

passion of Chdst.

Coad. Frarucis Mo.

' * at Monuoig - Pallargas (Lerida Spain) 2r.1.L937, died at Barcelona Saria

(Spain) L7.2.L972 at the age of. 75 and 15 of prof.

He passed nearly all his life in the salesians houses of Sard) first

u, a -rti.r tailor and then as a mechanic and assistant preparing himself

with great care both for the theor and practice of his made. The things

which stand out in his life were his hard work and ready spirit ot adapta-

bility. In community he was iovial, simple and very affable. \\0ork did

not frighten him; he was always busy, in the workshops, in class assist.

iog, in drarge of games, recreatiotr and in the club... He was exceedingly

well liked by his confrtsres and by his young apprentices to whom he gave

himseff without reserve.

Father Paul Mongour

- * at Saint-Etienne (Lohe France) 14.9.190L, died at La MulatiEre (France)

8.5.L972 at the age of 70, 50 of prof. arLd 44 of priesthood. He was a rector

for 6 years.

He longed to be a missionary but his health did not permit it.

Doriog his studies

chose him to start the

of theology, Father

magazine "Jeunesse

ReitcaMldisosnieon-s"l

Rector Major

later he q/as

-to

become the editor of the French edition of the Salesian Bulletin which

he revived and gready improved. At the same time he took charge of

the Association of the Salesian Cooperators for the Lyons Ptovince and

12.4 Page 114

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(1648)

-1L4-

also became the National Delegate of the French Past-Pupils. He helped

Ivlgt. Mathias to found the L'Oeuore de St-Paul Ap6tre and on the death

of the archbishop he became the director.

As a preacher, writer and speaker he made Don Bosco and his work

well known.

In his later years as the director of "L'Oeuwe de St-Paul Ap6tre" and

in charge of the Central Mission Office he worked to build up and spread

the missionary ideal and to beg help for the missions.

Coad. AJessio Pion

* at Palmanova (Udine - Italy) 9.1.L910, died a Novara (Ttaly) 3151972 at the

age of 62,40 of prof.

He came to the religious life, working hard at the humble tasks of

cooking, assistant to the prefect and more especially as the sacristan in

the various houses of

Iife was marked by

salesian ideals.

ttwheopsropvleinncdeid-

Biella,

qualities

Morzano and Novara. His

- prayer and fidelity to

Father Starislaus Rebek

* a Triest (Italy) 7.6.1908, died at Liubljana (Jueoslavia) 28.4.1972 at rhe age

ol 63,45 of prof. and 35 of the priesthood.

His salesian litfe was divided into three distinct periods. He spent

ten years as a teacher in the houses ot Zegabia Spalato and Fiume, thea

fifteen years parish priest at Zara Rovigno and Fiume and finally another

ten years as a popular preacher in the Slovene mission. He himself writes

his ouro balance

confessions. His

srhaetheet r-

44 missions,

solemn maDner

2,350 sermons and some 45,000

was relievd by his kindly way

of apptoach. His zeal for doing good was not impeded by his diabetic

condition which troubled him and eventually caused his premature death.

Father Adolf Noera

* Zamot^ (Spain) 29.8.1907, died at Buenos Aires (fugentine) 12.6.1972 at 64

years of age,45 of prof. 36 of priesthood.

lC'hile he was still seemhgly capable of much hard work both in the

minis6y and in teaching, a stroke suddenly cut short his life to the great

shock and sorrow to his family, confrBres, pupils and past pupils. His life

was marked out by posts of responsibility in vhich he gave himself with-

out stint to those he served and who now retain a !/afln memory of this

setene priest who was always available to them.

12.5 Page 115

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(164e)

Coad. Lucio Sanz

' Gomeznamo (Valladolid - Spain) 30.12.L9T, died at Orense (Spain) 2.lL.l97L

at the age of 37 years, 4 of Prof.

He was abeady an adult when he entered the congregation and then

only after some conti1ued persistence with the director of vocations. He

was a good maf., a factotum, a skilled buyer, a ddver and finally an elem'

aetrnnatdnarqvyueiircly,hkaoitnotadlclLtyeeadacnthdoeart.phApi rscooaaocghprea.grbsaloetni.oHnh.eeHwneeavsheaurdngcaroumhmpelbaiclraettdec.do,nHd_eisteiowrenan,se-h, i{at9hlwveoartyuost

a quite u.Ltrown which caused his un-foreseen death.

Fatber Micbael Scbmit

* at Esch-sur-Alzette (Grand Duchy of Luxemburg) 18.10.1917, died at Lubum-

bashi (Republic ol Zute) L0.1.L972, aed 54; 34 of prof.; 26 of priesthood'

From his boyhood he showed himself studious, committed, thought-

fu], and

plan for

devout without show. "I uaxt to

his life and he kept faithful to it

uotk

until

for yoath":

his death.

this was

It made

his

iris whole li[e, the school, the secetariate, the Past Pupils, the-church

wwhtoihaseshrp'isesahertgetlwaewcamhsitiihnnogargJ,iaaotnov-iisatthl aetconomdmhehimstishipromordiweeosnntfthreoDwloiohgdnii,cothuBosopshclceioosa.msveodmcaeutivonenirt,yyibnioosde"yrl.vl ictHheiisstohfeiydoetuolitothyk,

Coad. Candido Sicher

* at Cbredo (Trent - Italy) 2.1.L897, died at Pinerolo, Monte Oliveto (Tudn -

Italy) 29.2.7972 at the age of 75 years, and 35 of prot.

He was already an adult when he became a salesian' He took this

srep aftef he had worked hard for his family both before and after the

first world war dudng which he erperienced its deprivations and its

horrors. His piery wal sotd, rooted in the eucharist and in his devotion

to Out Lady. This sustained him in his heavy humble tasks in the fields,

the garden and the vineyard. He certainly practised poverty and earned

- his keep by the sureat of his bow

hin highly.

his confrtsres loved him and esteemed

12.6 Page 116

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- t1.6 -

Coad. Joseph Solis

* at Pampa Grande, D6lag. Siesig (!'nay - Ecuador) 25.8.L892, died at Cuenca

(Ecuador) 1.5.1972 at the age of 79 yeam, 55 of prof.

All is life long he was an example of simple, unaffected self-giving

in community. He made no demands neither did he seek for notice; all

he looked for was work on the land to be a pioneer in the underdevolped

easitern part of Ecuador. For fifty years he lived in the Vicariate of

Mendez and made himself a wonderful instrument in the hands of

providence to give to the primitive inhabitants aad their sons bread from

their soil and the light of the gospel; much of the r:me he worked alone

but always with a smile.

Fatber Joseph Sparupinato

* at Ademo (Cataaia - Ituly) L4.6.L900, died at Turin - Valdocco (Italy) 163.L972

at the age of 71 years, 52 dr ptot. alrd 46 of. priesthood.

He taught in several houses, until the Rector Major called him to

Valdocco to be in charge of the office dealing with the comespondence,

this task he carried out with great cztre and punctuality. Fr. Spampinato

made of the sdtool an apostolate; his life gave wimess to the value he set

on the priesthood and the salesian life; he suffered a $eat deal. Fot

nearly thirty years he taught, aiming all the time to educate the complete

christian. !7hen his pupils left school he found the means of keeping in

touch with them that the fruit of his work should not be lost. The last

five years of his life were a veritable calvary.

Fatber Vincent Spinoai

*AiraetsC-upfruagmeanritminiem)a2(9A.5sc.1o9li72Picaetnoth-eItaaglye)oLf6.69.619y0e5a, rds,ie5d0atoDf opnroBfo.sacod(B4ue6noosf

priesthood. He was a rector for six years.

He was a salesian priest who produced very positive results, a gifted

teacher, an able worker in the parish and a good friend to the past pupils.

He was distinguished by the constancy with which he carried out the

tasks given him to do.

Father Euasio Spriano

* at S. Salvatore (Alessandda - Itdv) 12.11.1881,

(Italyl 30.4.1972 at the age ot, 90 years, 72 prof.

died in

and 66

Turin

of the

- Valdocco

priesthood,

He was a rector for 2 years.

Hi5 ministry was exercised in our schools and i:o the pulpit. He is

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(1651)

well remembered as a teacher of great precision who made de.mands upon

his pu_pils and-as a preacher always well-prepared and fulI oI courage.

!kfiyn4d.t!hfu"n.ptdsrpsorwcefeahoedirdcdshtehov3eof0tm0iho,i0inss0st0ivooencMrsoyapbrieyeyfsfHcicoweinetJfpnerertoesnfsacCereenhsrtoisaaftnialfdlnoosrtehvibrgeoynrugm"lrtse.a,taalnrymus .mposfHs.atetrroiiph.nsetl*pha"enlyd,d

distinguished by his great love for the congegatioo ^d for our traditions.

Fatber Aloysius Strank

* at Heufeld (Germany) 27.6.1907, died ad Marienhausen

at the age oI 64 and, 35 of prof. and.25 of. the priesthood.

(Germany)

26.3.L972

He was a conscientious, careful and faithful srlminis64161. Viflingly

gave himself for preaching and wotk in the confessional. He was giftei

wilh

and

JFarenngcghaaersmainecsi.enHt iasnmd amnaoedreronf

and

Iife

was interpreter for

gar. gooj sxampre

the riaian

everywhete

and to the last he was letally salesian.

Father Josepb Tomaz

- *-at Abre campo (Minas Gerais

(Brazil) 1.6.L972 years, 25 of prof.

Brazl) L7.8.r924, dld at

arrd 15 of the priisthood.

Bero

Horizonte

hHaorrdizotnotendeenavrelylLo9tpe6npgayareonacdlhsiualraledseworcatoisaolpkwartiooshrkbpsur.iieldrstteainc-h"Rraipoetdtl ^einrJfa"onoue.ridropatworoisrBkhienolg6f

"Cristo Luz d.os Pooos" Here he found numbers of the u.ry po* and he

o,rovided medicine, food and clothing, etc. one of his many &arities was

the help he gave to the illiterate adults in the area.

Coad. Michael Torre

* at castelnuovo Monterotaro

(Italy) 3L.1.L972 at the age of

(Foggia -

59-years,

Itarv)

19-of.

2.g.Lgt2,

ptof..

died

vibo

valentia

He lite-rally

himself available

f-osrpeenvtehryimksinedl{

in the service of his community

of iob to help his confrBres.

making

a.Hcheaisru.-ffeHreedgamvuecdh Sdu.rincgonhfirsBrleosngofilltafre.ssprowvhinicche

held him immobile

tfr. ou-pt. oitfr.

genuiae salesian spirit. Goodness, humility, ginerosity, sacrifice^and

cation were his special gifts.

ded.i-

12.8 Page 118

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(1652)

-118-

Coad. Saturnito Tottes

* at carasl (Potosl - Bolivia) 223.190L, and died at cochabamba (Bolivia)

142.L972,70 years of age, 48 of Prof.

He was a true type of salesian and had $owl uP.in the,school

oD;iartoint"dhfB*et.po.eraa.roInlny'dhsitimhatleessw.wialafon.ssrkHss*eihfm,oolpopvlfhee,.e.ddAkhbnissreowauuanghdhaoetswwsoifsittothmanuattshsheteeemirntwsatthariuelsocsatri'plowinH1a1yiisnsfrpeathislecehtryttftrawaodnameds

;^l

-*,

M".y

Help

teaching his boys their religion. He had a speci.al devotion

of Chriitiant. i{is music also became a means of education.

F ather Aloysias'V e gnerowski

* Brzeczka-Toruo (Poland) 21.L.1g02, died

^t 2r.2.1972 at the age of 70 years, 47 of prof. aad

vo'niakow-Kumo

37 of. the pdesthood'

(Poland)

He rras

I rector for Years'

Hehadaskedtobesenttothemissionsandspentalmostallhis

s-.iagrlre.us*i,a.otnt,-li'*ufeiotdhinpucbrtohotih.l.etfh.te.Hyieeottuernrhage.adngdatovwehiiatshDnaoadutiuvslettasnladansindvgaceosxmafpimtlteipntleeglysfeoelxfr-hsaaaucsgdtofeiocd-d.

His weakness did not make him any the less serene, happy and cheetful'

u" n"a given himself to God in the salesian congtegation he loved so well.

Father Jobn Vitali

r l\\dsnaogio (Como -

at"5s7 yars, 37 of prof.

aItnadly2)81o.8f.1t9h1e4p, rdieiesdth. oaotd-'Lugaoo

(Switzerland)

L75j972

Hespent28yearsinChile,fromthetimeofthenovitiateonwafdsas

u p.ior, ."t..hirt'*d t..tor of the oratory of santiago-Gratitud and San-

" tiago-La Serena.

His affectionate

filial and kindly artitud€

vith superiors

and confrEres

and boys won maoy hearts. He showed extraordinary initiatives and

liresaictkp'miaaani,caalnd,.ospr.enht

the oratory work. He retumed to his native land

his last yeais at Lugano, where he \\ras aD esteemed

confessor and an example to all in patient goodness.

Coad. Albert Zabnz

* at Lyon (Rh6ne - France) L2.5.L901, and died at Touloa (France) LL.6.1972

at tle age of 69 years, 40 of Prof.

He was already a mature adult of some thirty years of age when he

12.9 Page 119

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-L19-

(1653)

enteted the congregation. He was distinguished for his humility, readiness

to serve and refinement of manner. He was much loved. He had achieved

a selene piety and was alvays ptesent to serve the fust mass in the

morning. In his Iast years, in spite of his age and poor health, he uras

still always to be found in recreation with the boys.

Fatber Anthoty Dominic Zitta

* at Ziano (Piacenza - Italy) 22.8.1898, and died in Buenos Aircs (Argentine)

21.1.1972 at the age ol 7) yars, 57 of prof. and 48 of the priesthood. He

was rector for 12 years.

priest.

had two

To both

grcat ideals

he gave of

in his life: teaching

his best fust in the

and his ministry as a

school then as rector

and finally as parish priest at Buenos Aires and Ramos Mejia. The fruits

of his vork can be seen in the gratirude of his pupils (many of whom

are now pdests) and in flourishing spirirual life of the parishes in which he

yolked., He encouraged devotion to Mary Help of Christians and was a

lgading figue in the ceremony of the crowoing of the Madonna in Buenos

Aires, at which Don ligglotti - the late Rictor Mafor - was present.

12.10 Page 120

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2° Elenco 1972

COGNOME E NOME

LUOGO DI NASCITA

DATA DI NASC. E MORTE ETA LUOGO DI M.

ISP.

86 Sac. ANFOSSO Andrea Nizza Mare (F)

4.12.1907 8.5.1972 64 Rieupeyroux (F)

87 Mons. ARDUINO Michele Foglizzo (I)

5.3.1909 18.6.1972 63 Locri (I)

88 Coad. AREZZO Nicola

Gravina di P. (I)

8.12.1915

5.7.1972 56 Roma (I)

89 Sac. AUDISIO Gennaro Philippeville (DZ) 4.11.1883 25.4.1972 88 Campo Grande (BR) CG

90 Sac. BADALOTTI Giov. Isola Dovarese (I) 11.8.1912 22.8.1971 59 Barcelos (BR)

91 Sac. BALDAN Giuseppe Arino di Dolo (I) 20.3.1903 8.4.1972 69 Alessandria (I)

92 Sac. BANDIN! Ettore

La Spezia (I)

31.7.1890 5.3.1972 81 Genova (I)

93 Sac. BIFFIS Alberto

Bergamo (I)

21.12.1908 30.5.1972 63 Canelli (I)

94 Sac. BONICELLI Enrico Torino (I)

13.2.1909 3.7.1972 63 Bagnolo P. (I)

95 Sac. BUCHTA Giovanni Ostrog (D)

15.6.1906 5.7.1972 66 Bagnolo P. (I)

96 Sac. CALVI Mario

Mornico Losana (I) 8.12.1906 20.3.1972 65 Bagnolo (I)

97 Sac. CARACCIOLO Aurino Bonito (BR)

2.3.1907 4.5.1972 65 Recife (BR)

98 Sac. CHADWICK Giov. Ballancolig (IRL)

4.4.1907 22.6.1912 65 Gloucester (GB)

99 Coad. CONNOLLY Franc. Willington (GB)

7.7.1897 8.6.1972 74 Roma (I)

100 Sac. DALY Guglielmo

Blantyre (GB)

17.2.1900 18.3.1972 72 Glasgow (GB)

101 Sac. DELPIANO Franc. Canale d'Alba (I) 10.3.1930 29.5.1972 42 Torino (I)

102 Sac. DI STEFANO Luigi Capranica (I)

5.8.1931 10.5.1971 39 Cauaborf (BR)

103 Sac. DUDA Agostino

Wilkowyje-Tychy (PL) 7.8.1898 1.4.1972 73 Oswiecim (PL)

104 Coad. FACCHINI Aless.

Bologna (I)

22.11.1888 17.6.1972 83 Cuneo (I)

105 Sac. FILIE' Giulio

Vallecchia (I)

10.10.1906 28.2.1972 65 Roma (I)

106 Sac. FORSTER Vincenzo Sauce Corto (RA)

4.7.1899 3.2.1972 72 Buenos Aires (RA)

107 Sac. GARCIA Basilio

Palacios del A. (E) 5.6.1916 5.2.1972 55 Los Teques (VZ)

108 Sac. GRUSLIN Raul

Haedo (RA)

20.2.1892 25.5.1972 80 BaWa Blanca (RA)

109 Coad. GUASCHINO Luigi Occimiano (I)

16.2.1893 9.3.1972 79 Torino (I)

110 Sac. KAMPA Mattia

Stare Budkowice (PL) 24.2.1884 28.3.1972 88 Prock (PL)

111 Sac. KELLERMANN Giov. Liimmersreuth (D) 25.6.1907 29.3.1972 64 Del Valle (RA)

112 Sac. KOZIEL Costantino Budy-Rajsko (PL)

13.6.1927 16.3.1972 44 Krak6w (PL)

113 Coad. LEDDA Giovanni

Santulussurgiu (I)

16.8.1904 23.12.1971 67 Sunbury (AUS)

114 Sac. LOWRY Giulio

Buenos Aires (RA) 10.1.1887 4.4.1972 85 Colonia Bar6n (RA) LP

115 Sac. MINASSO Ottavio Ciglie (I)

20.3.1915 26.4.1972 57 Genova (I)

13 Pages 121-130

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13.1 Page 121

▲back to top

116 Sac. MIZZI Luigi

117 Coad. MO Francesco

118 Sac. MONGOUR Paolo

119 Coad. PION Alessio

120 Sac. REBEK Stanislao

121 Sac. RIVERA Adolfo

122 Coad. SANZ Lucio

123 Sac. SCHMIT Michele

124 Coad. SICHER Candido

125 Coad. SOLIS Giuseppe

126 Sac. SPAMPINATO Gius.

127 Sac. SPINOZZI Vincenzo

128 Sac. SPRIANO Evasio

129 Sac. STRUNK Luigi

130 Sac. TOMAZ Giuseppe

131 Coad. TORRE Michele

132 Coad. TORRES Saturnina

133 Sac. WEGNEROWSKI L.

134 Sac. VITALI Giovanni

135 Coad. ZAHM Alberto

136 Sac. ZITTA Antonio

Gozo (M)

1.9.1900

Montroig-P. (E)

23.1.1937

Saint-Etienne (F)

14.9.1901

Palmanova (I)

9.1.1910

Trieste (I)

7.6.1908

Zamora (E)

29.8.1907

Gomeznarro (E)

30.12.1933

Esch-sur-Alzette (L) 18.10.1917

Ceredo (I)

2.1.1897

Pampa Grande (EC) 25.8.1892

Aderno (I)

14.6.1 900

Cupramarittima (I) 16.9.1905

S. Salvatore (I)

12.11.1881

Herzfeld (D)

27.6.1907

Abre Campo (BR) 17.8.1924

Casalnuovo Monter. (I) 22.8.1912

Caras{ (Bolivia)

22.3.1901

Brzeczka-Torun (PL) 23.1.1902

Menaggio (I)

1.8.1914

Lyon (F)

12.5.1903

Ziano (I)

22.8.1898

7.4.1972 71 Catania (I)

17.2.1972 35 Barcellona (E)

8.5.1972 70 La Mulatiere (F)

31.5.1972 62 Novara (I)

28.4.1972 63 Ljubljana (YU)

12.6.1972 64 Buenos Aires (RA) BA

2.11.1971 37 Orense (E)

10.3.1972 54 Lubumbashi (RZ)

29.2.1972 75 Pinerolo (I)

17.5.1972 79 Cuenca (EC)

16.3.1972 71 Torino (I)

29.5.1972 66 Don Bosco (RA)

30.4.1972 90 Torino (I)

26.3.1972 64 Marienhausen (D)

1.6.1972 47 Belo Horizonte (BR) BH

31.3.1972 59 Vibo Valentia (I)

14.2.1972 70 Cochabamba (Bol.)

23.2.1972 70 Wozniak6w-Kutno (PL) Lz

17.5.1972 57 Lugano (CH)

11.6.1972 69 Toulon (F)

21.3.1972 73 Buenos Aires (RA)

13.2 Page 122

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