Acts_1974_274.ASC :: RM Letters

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(page 55)

V. Documents (page 59)

The new Saleslan

the Constitutions.

Necrology

2. Message on the Gentenary

Vl. From the Provlnclal Neu/sletters (page 62)

Vll.

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Vlll. Necrology - Flrst llst for 1974 (page 78)

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& G.$ - BOMA

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I. LETTER OF THE RECTOR MAJOR

Rome, April L974

My dear conlrbres and sons,

On the 3rd of April a hun&ed years ago the Church gave

definitive approval to our Salesian Constitutions.

This centenary is an important and significant event for us

- and should be celebrated as such just as every country solemn-

ly observes the anniversary of its own national constitutions.

It is truly an historic moment for us Salesians, and indeed

for others too, ut we look back over the past hundred years of

steady development and see its impact on the burgeoning forth

and maturing of the Salesian vocation in the Church.

\\7e have every reason to hope that with God's help the

good work begun ln L874 will continue in the future, despite

Ihe problemt thut are inevitable in the life of man and the

history of human and ecclesial society.

t07e have to rca7tze, of course, that this will not happen of

itself. It is not a case of physical cause and effect. The Salesian

vocation received the seal of authority on that memorable day,

and the fruits of its development are many: but they depend on

- the activity of man that is, the many generations of Salesians

called by God to take possession of this precious heritage.

Church history makes this abundantly clear.

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A fruitful celebration

Looked at in this way, the centenary cannor be lirnited to

mere sentimental reminiscences, or complacency in a rich and

glorious past. n7e should feel the urge to further the develop-

ment of all the spiritual and apostolic values inherent in our

"Code of Life". In practice, for us Salesians of the seventies,

the event should mean a life of morivated conviction and gen-

erous enthusiasm in the practice of the principles Don Bosco

has laid down for us in the Constitutions. After all, we were

fully awate of their import when we gladly and freely professed

them as our safe and reasonable guidelines on the way marked

out by our vocation.

Now it is exacdy this that I am concerned about, and while

inviting Rectors and Provincials to use all suitable cultural, spir-

itual and liturgical mearis to make the cenrenary fruidul and

meaningful, I wish to put the following few thoughts before

you. They will be appreciated by all who recall our origins so

richly and exffaordinarily gifted and full of teachings worthy

of meditation. They will also help to motivate our fideliry to

the Constitutions and render it convinced, loving and enthusiastic.

This re-awakening of loyal, sincere and effective esteem

for Don Bosco, whose voice we hear in the Constitutions, is the

very nub of the matter. It will give every Salesian and every

community labouring in these difficult times that enthusiasm,

generosity and joy in our vocation that was the distinguishing

matk of the early Salesians.

r. DON BOSCO SAW THE APPROVAL AS GOD'S SEAL

In a circular letter dated 15 August 1875, Don Bosco

presented tihe confrBres with the Constitutions definitively ap-

proved by the Holy See eighteen monr,hs previously, and spoke

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to them in these words: "!7e should welcome this fact as

among the most glorious in the annals of our Society, since

through it we have the assurance that in observing our Rules

we rest on a firm and secure basis..." (1,).

The Congregation was approved on 19 February 1869 and

the text of the Constitutions on 3 Apnl 1874. For Don Bosco

this was not iust a simple act of tecognition by the Chutch: it

v/as the seal of God on his work; it was given by the hierarchy,

"the indispensable means instituted by Chtist to translate the

message of the Iford (2) into language we can grasp"; it gave

authenticity to that first "dream" and the mysterious voice that

guided him, in ways that were marvellous and increasingly clear,

in founding his work for the young.

For Don Bosco this divine voice, expressed "in two diff-

erent ways wonderful and converging" (3'), was the soundest

guarantee that this worh, with all its difficulties, was truly the

will of God. He knew that rt he followed the ways so plainly

pointed out by Ptovidence, he and his sons would see the

gradual rcahzation of that vast and wonderful futue that the

mysterious voice revealed to him ftom time to time . No wonder

Don Bosco and his successors repeatedly appealed for fidelity.

Fidetity to Rule and Mission

The vast development of the Salesian work proved that

this was no pious illusion, Father Rinaldi wrote to the confrbres

on the occasion of the Golden Jubilee, "In fifty years these

Constitutions have meant the salvation of hun&eds of thousands

of boys... they have made saints of so many confrbres: Don

(1) Appendix to the Constituaon , p. 21).

(2) Ad&ess of Paul VI on 5-5-65.

(3) Ibid.

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- Rua, Don Belmami, Don Czartoryski, Dominic Savio and

numerous others whom we remember with deepest veneration,

such as Don Bonetti, Don Belnonte, Don Sala, Don Dutando,

Don Larueto, Don Rocca, Don Bertello, Don Lemoyne, Don Cer-

ruti, Don Bretto, Mgr. Fagnano, Mgr. Costamagna, Mgr. Maren-

co, and most especially my ptedecessor Father Albera" (4).

Now after a hundred years, some of these names are to be

found in the Church's calendat, some have been dedared Vener-

able, and others are no longer remembered; but the list could

easily be updated with many names more recent and vivid in

our memories. Known or unknown, they have left us "a great

burgeoning of works and activities due to their zed, and sac-

rifice" (5) that have made the Salesian Congregation "one of

the most notable, beneficial and promising phenomenons of

Catholicism in the nineteenth and twentieth centuries" (6).

matteTrheressetwthoerdrse:fiwlleucsowulidthwperlidl eha-ve

but we

qualms

cannot let

about the

the

res-

ponsibility we have before God and our confGres who have

gone before us.

the vast majority

Among tlem were extraordinary meri

were just ordinary souls with their very

- yet

human

frailities. But they were men of fidelity; they handed down

to us intact the heritage they had received; they rod the path

Don Bosco pointed out for them; and God did not fail to work

wondets ttoo"sh their humble labours.

Don Bosco had said, "Our Congregation has a fine future

before it; and its glory will last as long as the Rule is faithfully

observed"

to a code

(o7f).pOreusrcrfiupttuiornes,isbautmtaottethr eofsfpidireitlitayn-d

not so much

life that code

expresses, contains and ftansmits.

(4) Dow Rner.nr, Acts ol the Superior Chapter, n.23 (241-24) p. L%.

(5) Peur vt: A-ddress to nembers ol XIX General Chapter.

(6) Ibid.

(71 Menorie Biogr., XYll, 279.

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The Constitutiones grew out of a way of life

Our Constitutions were indeed a way of life before be-

coming a written Rule.

Father Rinaldi wrote, "The Constitutions are the very heart

of our Society; and our Society meant everything to Don Bosco.

Indeed, in them we have Don Bosco himself. In them we find

his great ideals: the salvation of souls, the perfection he sought

through the vows, his spirit of gentle kindness, his tolerance, piety,

charity and saeifice" (8).

This spirit can be found in embryo in the "first &eam" of

the nine-year-old John Bosco when

Becchi .ottug. under the educative

he was still li rirrg in the

influence of his wonderful

mother. He saw, in a vague manner, his futue mission; and

Providence was to develop this ffust notion with gradual clar-

ifications.

As he saw God's will more clearly, Don Bosco went ahead

"calmly, without haste, but with wonderful constancy and ten-

acity, studying, consulting, praying, taking the first steps in

founding tire So.iery. And without noticing it, his men were

being gioomed long before the event. No mention was made

of vows, ties, or Congregation" (9).

Don Bosco, could justly be called "the creator of his

Society rather than its founder: he was able to wotk on his

men, beginning from nothing, as it were, developing them and

gradually imbuing them with his spirit." Father Rinaldi

i'Don Bosco wrote his Constitutions in the practical

continues,

lives and

thoughts of his spiritual sons and only set them to paper when

he saw that they were suitable" (10).

(8) DoN Rrller,ot, op. cit., p, 177,

(9) Ibid., p. 178.

(Lol tbid.

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1874: definitive approval

In the 1847 Regulations for the Oratory we catc-h a first

glimpse of a "written code" of the Salesian Constitutions ( 11).

The tentative outlines of the future organism are indeed visible

in the tiny cell of the Oratory of those days. However, the firsr

true draft of his plan for a Congregation is that presented to

Pius IX in 1858. Handing him the first sketch of our future

Constitutions, he remarked in all sinceity that it contained the

tead:ing, methods and spirit that had guided his Oratory helpers

fot twenty years (12).

Don Rinaldi'made a good and authoritative summing-up of

this draft of the Constitutions that described the character of the

future Congregation: "Not consmaint, but the bond of f.tatemal

cJradty, so as to form one heart and soul; aiming to practise

perfecdy that spiritual and corporal charity rowards the young

and poor; carefully fostering sacred vocations; eschewing material

things and living as though possessing nothing (even though re-

taining ownership rights); practising unselfish, generous and filial

obedience that makes commands .from a Superior unnecessary;

not having many practices of piety in common, but living in

complete union with God in the active life which is the distinctive

feature and glory of his sons.

<< Rather than found a Society, Don Bosco wanted a tamily

*i based on a fatherliness that was gentle, loving and vigilant,

a sonship that was affectionate, filial and brotherly. He wanted

authodry and obedience, but with equality and no distinc-

tions" (1J).

This was the style of life written into the Constitutions;

and in the various phases of approval it had to get by the resrict-

(11) Published in L852; d. Mernorie Biogr., I7I,93 et seq.

(L2) Menorie Biogr., Y, 881.

(13) DoN Rnvfflr, op. cit, p. L79.

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ive ideas and Canon Law of the period. (On D July 1864 the

Decretum Laudis was granted; 19 February 1869 saw the definit-

ive approval of the Society; and ) April 1874, the definitive

approval of the Constitutions). Throughout all this difficult

procedure Don Bosco was guided by his practical and adaptable

rrrtrr., and most of all by his deep faith in the guiding hand of

Providence.

From a purely human point of view it might seem that in

all this reshaping of the Constitutions the more original char'

acteristics of Don Bosco's proiect would have become blurred;

but the eye of faith can see in this temporary redimensioning

the hand of Providence: for the time was not yet ripe for them.

Had Don Bosco insisted on every detail of his project, perhaps

the Salesian Congregation would not have enjoyed that unified

yet flexible verve and that prodigious development that draract'

erized it.

2. A hundred years of fidelitY

Indeed 3 April 1874 was a decisive stepping-stone in the

history of the text of the Constitutions. This text, now approv-

ed by the Holy See, became the constant point of reference for

future generations, fot it showed forth the characteristic aspects

and the basic lines of the Congregation as the Foundet en-

visaged it.

lltat 3 April, however, was by no means the end of its

evolution. The text of the Constitutions had its origin in Iife

itself, and continued to develop and aAapt itself to new situations,

keeping pace with the steady, vital growth of the Congregation.

It was like a seed that, without changing its nature, sends up

a slender shoot, and from a seedling becomes a mature plant and

puts forth buds, flowers and fruit according to the seasons.

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Gontinuing development of the text

The supplementing of the basic projecr approved by the

Holy See began during the life-time of Don Bosco and continued

during the first years of Don Rua's period as Rector Major.

These additions were formulated by the regular three-yearly

General Chapters (L874-7904). Hence were added the special

regulations regarding all Superiors, Rector Major, Provincials and

Rectors, the houses of formation, and the norms for conducting

the General Chapters.

These rulings were ried our for twenry-eighr years, review-

ed and co-ordinated into a single text by the X General Chapter,

and only then were a number presented to the Holy See

for approval. The latter were then incorporated into the Constit-

utions, and the others added to the Regulations.

Father Cefia, in the "Annals", describes the spirit in which

the X General Chapter worked. In the lengthy and sometimes

animated discussions there was not the slightest desire to innovate,

but rather a constant and calm effort by all not to lose sight of

the Rule given by Don Bosco (14).

Indeed the passage of the years had witnessed a steady

growth. The small seed had become a ree. The Society had

spread to distant corners of the globe. But the original cell had

kept its nature as it grew in the structures and orgaruzation of

houses and provinces. The same sap that nourished the trunk

of the tree flowed also into the branches; sustenance for the

- whole tree was drawn from the same root Don Bosco. And

this Don Bosco was no figment of the imagination. He was very

real: he spoke in the RuIe he had given his Congregation; he

Iived in his successor. Don Bosco had quelled the fears people

had expressed at his death, and had truly formed a solid, compact

Congregation; he had created a "spiritual relationship, a famiy

(14) E. Cean, Annali, lII, 557,

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in which could be recognized a particular type, a common style

in its educative activity and other enterprises" (15).

Certain distressing adaptations necessary

The first General chapters made notable contributions, in

the supplementing of the text of t'he Constitutions so as to

k".p pui" with the development of the Congregation; and a sim-

;.ar'cipacity f.or adaptaior, *r, shown by

ing the ispositions of the Holy See

the

Congregation r-egard-

matters of religious

alapUn". thir certainly showed a total, fidelity to the spirit

of the Founder.

The mosr notable act of fidelity was

the constitutions (19 Juty L92L) so

shown in the revision

as to conform to the

Code of Canon Law. But this was not the most trying'

In the mind and practice of Don Bosco the Supetior was

not a bureaucfat or un offi.iul, nor a mere guardian of religious

discipline: he was the spiritual father of the educative community;

h"n.. he was also the ordinary confessor. This followed logically

in a Congregation that aimed at being a "spiritual family"'

For bon Bosco, the Congregation was very much a matter

of the pastoral heart of the Superior, with his specific role of

spirituJ father of the co-munity. He wanted the structuring to

siress the primacy of persons over otganization, chariry over

legislation, the spiritual and physical good of the members over

"w.hoernot.hye

and efficiency.

Holy See made

This delicate balance

the provision, wise in

underwent a ffisis

its way, forbidding

a Superior to be the ordinary confessor of his subjects.

V. .r. well imagine the disttessing fears of Don Rua and

the early Salesians in having to depart from this practice left

them bi Don Bosco. But total docility to the Holy See prevail-

lI, (15) P. Srer,r.A, Don Bosco, 406.

irci Ornrrt o! Saoed. Ollice, 5.7.1899

' ar.d 24.1'1907. Cf

Annafi

III'

L7O et seq.

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-12-

.d _l this was a precious heritage of the Founder to his sons,

and he had given example in word and deed.

That

the IX

wGaesneinral1C9h0a1p, taenrdinDtohnesReuwaoardd&s:es.,sTeadkethheemaertm. b'\\etrrfse

Acaunt_hboelitsyuries

that

the

prompt and

best way to

perfect

receive

obedience to the Supreme

God's blessing and insore

the advancement of the Congregation as God wills and as our

father Don Bosco had in mind when he founded it > (17).

flris matter was so important as to be called a turning-point

in the Society's history; and the prompt and docile adhererrce of

the whole Congtegation to the directives of the Holy See was

another instance of the solid spirit of unity infused by Don Bosco.

No less disuessing for Don Rua and the early Salesians (and

a sad day especially for the FMA) was the general rcorgantz-

ation of Religious Congregations of women (19). This meant

the separation of the two Institutes founded by Don Bosco.

Here too, despite the regrets of the Salesians and the fears of

the Sisters, Don Bosco's ingrained spirit of faith prevailed in

- his chfldren God would not abandon the works hi had raised

up; indeed he made use of human instruments to bring them to

even greater fulfilnent.

Radical revision required by the Gouncil

The updating of the texr of the Constitutions did not end

with the 1921 revision. Nearly every General Chapter did some

retouching, some supplementing, so as to suit the unified dev-

elopment of the congregation. New articles were introduced

into the Regulations to help direct and make practical the choices

in the new situations the Society had to face. However, it is

doubtftrl whether any General chapter in history had to tackre

(17) E. Czw.tt, Annali, III, 189.

(tBl lbid., III, t93-

(t9) Ibid., III, 645 et seq.

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such an onerous task in the reshaping of the Constitutions as

was required by the Church of all Otdets and Congregations

II. after Vatican (The relevant document was the motu proprio

"Ecclesiae Sanctae".)

As time matches on the more profoundly do we realise the

important influence this decision of the Church has had, is hav-

ing and will have on the basic bearings of our Religious li[e.

This is the first time in the history of the Church that Religious

Orders and Congregations have been invited to undergo so

profound a revision of li[e. Of course the Church had no inten-

tion to upset the fundamental values that have been the

foundations up to then; yet this &d not make the revision any

Rtheeligleiosussraodrigcaanl i-zatiognoidngretwo

the very roots from which every

its life and continued to nourish

itself: the Gospel, the drarisms, the evangelical aims, the spirit,

the mission of the Founder.

In the face of the novelry of the task it was natural to

feel cohcern about tackling it, despite all the good will to act

prudendy and responsibly. Even though the Churd: laid down

in "Perfectae Caritatis" and "Ecclesiae Sanctae" the basic g"id.-

lines for the renewal and adaptation of the Rules and Constit-

utions, there still remained a vast free arca fot choices of

paramount importance and risk. No doubt this showed the faith

the Chutch had in the Religious; but it was a severe acid test

for all Institutes, for they had to gauge their own solidarity,

solidity, maturity and tesponsibiliry.

The Ghurch's directives for renewal

Our task loomed forth in its enormiry. The starting point

was that all Religious had to take the Gospel as their "Suprerre

Rule" (20). The text of the Constitutions had to be te-thought

(20) Cf. Perlectae Caritatis, n. 2 a.

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and so cast that the Gospel-inspiration of the Religious life was

made clear (as the Council had expressed it) according to the

original project and the special mission each Institute had inher-

ited from its Founder.

The Churdr directed that the Constitutions had to contain

above all "the evangelical and theological principles regarding

the Religious life and its union with the Church, and suitable

and precise phraseology that rccoguzed and safeguarded the

spirit and purpose of the various Foundets" (21).

"The juridical norms necessary to define the character, aims

and means of the Institute" had to be preserved, but they had

to be limited in number (22); an that was "antiquated or change-

able according to the time", or "bound up only with local

usage", had to be expunged (23). Any norms, then, that belonged

only to t'he present moment or to particular circumstances, and

which did not belong to the basic structure of the Institute,

were to have no place in the text of the Constitutions but

"had to be set down in supplements called 'directories', 'custom-

aries', or some other such names" (24). In fine, the text of the

Constitutions had to fuse together the spiritual and juridical

elements so that the fundamental codes of the various Institutes

would have an enduring basis and be imbued with a genuine

spirit and vital norms (25).

Furthermore, that the Rule should be authoritative and

stable, it had to be expressed in a way that flowed from "a need

of life". Hence the recommendation to "avoid drafting a text

purely juridical or purely exhortative" (26). In fact, as Father

Beyer SJ happily expressed it in an introductory confetence

(21) Ecclesiae Sanctae, TI, L2 a.

(22) Ibid., lI, L2b.

(21) Ibid., rr, 14.

(24) Ibid., rr, t4.

(25) cf. lbid., rr, tr.

(26) Ibid., II, Lr.

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to our Special General Chapter, the text "should serve as a

manual of prayer,,. Indeed the real suength of the Constitutions

lies not so-much in their vefy necessary iuridical i{imension, as

iwniththeGior dca-pi,acuitiy.otrodubrrr.i"ng*itahbothtteaagcteunaulinperovjeocctattihoenyal

dialogue

establish.

The form of government too was to be so structured that

"the chapters and io,rncils, each in its own way, should be an

expression of the participation and concerns of the entire com-

^p-oarrtriciriypa"te(2,7,e)f.feTchtievewlyayintotheacchhieovicee

this was to have

of the governing

the Religious

bodies" (28).

fir"r, to make the exercise of authority more efficient,- more

realistic, more in touch with local circumstances, more extrrcditious

and in fne with modern times, the "various Superiom at different

levels had to be gtanted opportune powers to avoid

and useless t..oort. to higher authorities" (29).

over-frequent

This was an

application to govemment-in-Religion of what had already been

irrtiod,r."d by the Council into the government of the Church:

-participation, decenttalization and subsidiarity

The various Insritures, according to their particular missions,

wefe to

making

participate

th.ir o*n

in the life of

and fostering

the universd. and local church,

the enterprises of the church

according to need (30).

Members of such Institutes, thanks to a deeper awareness

of modern conditions, of men, and of the needs of the Church,

should be able to "judge the present conditions of the world

wisely and accotding

they would be able

the principles

help others

of. f.aith. Full of zeal, then,

more effectively" (3L). In

o.r. .u." (being consecrated to the service of youth) this last

principle of renewal laid on us the obligation of making a careful

ll, (27) Perfectae Caritatis, L4.

lI, (28) Ecclesiae Saactae, L8.

Il,2 (2e\\ rbid.

()0) Perlectae Caritatis,

(rL) rbid., lI, 2 d.

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-16-

appraisal of the signs of the times a eurrd, profound revision of

our pastoral methods, so as to better fit ourselves to cope with

the changing requfuements of the young. (After all, they are the

most sensitive of all to a world in radical transformation; and

they are its first victims.)

Thorough and conscientious preparation

Even this brief summary makes us realise the wide area

of revision the Church required of every Religious Institute. For

Don Bosco and his sons the voice of the Church is the voice of

God. Not to heed it would be to beray the Spirit who chose

us and our mission. It was not an "itching for reform,, rightly

condemned by Don Bosco. It was a question of fidelity.

Ifle set about this enormous task with trepidation, well

aware of our fuaity, of the risks involved, of the difficulties

that could hinder its success. But we put our faith in God,s

h91p, in the motherly protection of Mary, md the protection

of Don Bosco and our saints, confident of their intercission.

The XIX General Chapter had already made a starr on this

revision. The touching-up of the text of the Constitutions was

done in a small way, a notable innovation being the increased

n'-bers in the Superior Council with the introduction of the

Regionals, whose task it was to foster unity in 6..snralization

and be a connecting link berween the Centre and the periphery

of the Congregation. But the XIX General Chapter,r gr-rt..t

contribution in the way of renewal was the selection of themes

that were to be studied by the whole Congregation as it made

its preparations for the )O( (Special) General Chapter.

This preparation was extensive and conscientious; t'here was

certainly no undue haste. There were tfuee full years and two

Provincial chapters that involved the pariciparion of all con-

frbres in a consultation that had no precedent in our congregation.

This was a vital mattef, a matter of our own lives offo.d to

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-L7-

God in the Salesian Congregation, and the fate of out young

chatges whose salvation would be geady influenced by out

renewal.

lnitial bewilderment and fears

The Special General Chapter took its first steps with some

bewilderment and uncetainty. Our inexperience was iustified

by the complete novelty of the task we were given, despite

ouf care to garner from the experience of others. The work

clarified its direction and gathered momentum when, on 9 March,

a month after its beginning, the Special General Chapter decided

with near-unanimity to draw up a new text for the Constitutions.

It was to be approved article by article by a t'wo-thirds majoriry

vote so as to better teflect the mind of the Chapter and catry

greater authority with the whole Congtegation.

As we look bac}, this stands out as an act of courage,

given the uncertainty of the prospects confronting us. Thete

would be long months of feverish work, with the inevitable

tensions; tl:ere were so many aspects to be drawn together: fidel-

ity to Don Bosco, to the Church, to our youth mission, satisfying

the needs and expectations of the confrEres.

Nevert'hless out various points of view took second place

to the all-pervading love of Don Bosco and attachment to his

- spirit which consists, after all, in fidelity to God who raised

up the Congtegation, docility to the Chuch, and adaptability to

the times and places of our work. The fruit of all this is now

in our hands.

A text less juridical and more spiritual

Every effort was made to compose a text that was less

juridical and more spiritual, as the Churcl required. The

"evangelical and theological principles" taken from the Council

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documents concerning the Religious life were chosen and written

into the text with sensitiviry. Rather than rules whose existence

and content depend solely on the will of a human legislator, the

text presents us with life-values that issue from God's call and

a divine mission.

All this was made possible by the will to work in com-

munion and strive towards unity, endeavouring to understand the

views of others. The individual articles were approved with well

over t'he two-thiids majority. It had been thought that for special

cases d:e two-thfuds majority would have to be lowered; but

this was quite unnecessary, as things turned out. Humanly speak-

ing, the most authoritative organ of the ,Congregation could not

have given a clearer expression of the will of the members.

The renewal of the Congregation in drafting the new rexr

of the Constitutions is a determined act of fidelity to Don Bo-

sco {32). It is a rediscovery of the basic values obscured by the

barnacles and the wear and tear of time, a salvaging of Salesian

values, such as the unity of the Salesian Family and a forrnation

more in keeping with our active .life (both of which could not

be embodied in the old text). It is an assimilation of new values

which tally with the former ones, carrying them on and extend-

ing them. The Congregation is a living organism and so could

assimilate only what would contribute to its harmonious develop-

ment, to its real growth, without compromising its identity

in any way.

Of course, Iike all human things, the new Constitutions are

capable of improvement. Deeper studies will be made of the

Salesian sources, and there will be even greater fidelity to the

Spirit who mised up Don Bosco and called us to share his mis-

sion. The Constitutions may well be bettered as a result of this

and corespond ever more closely to the gift God has given to

the Church and the world in Don Bosco.

02) Cf. Acts SGC, Doc. 2.

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The new text is the result of life and a giver of life; and

like all life, open to further perfecting and development .Still,

it contains and passes on to us the very same ideal of li[e, the

very same mission to the yomg, the very same spirit that animat-

ed Don Bosco and his faithful sons. It is up to us to translate it

into a living and dynamic reality just as the Salesians of the past

hundred years have done.

3. THE BULE IN THE MIND OF DON BOSCO

Naturally we cannot reduce the life of a Congregation to

mere written ru1es, even if (as with our new Constitutions) they

"enshtine the spiritual tiches of our Salesian tradition and are

the basic norms for the life of our Society" (33).

Life is not made to suit the code, but the code to suit life.

But life cannot do without concrete rulings: to neglect the notms

that rcgulate the relations between the members of a Society would

destroy the unity and cohesion of the life and existence of. any

- communiry, no mattef what kind even a small domestic group.

These are the elementary truths that arc behind Don Bosco's

insistence on the observance of the Holy Rule.

That the Society may endure

Don Bosco was eminendy practical and attentive to the les-

sons of history and was deeply convinced that the observance

of the Rule was "the only possible means to ensure the conti-

nuance of a Congregation ,, (34).

(1)) Consts. 200.

()4) Mernorie Biogr., XlI,8l

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In an important conference to Rectors in January L876, a few

mont}s after presenting the confGres with the first text of the

Constitutions (15 August L875), he spoke about observance: "'We

are now no longer as in the past, when tlere was no Rule and

only the Congregation was approved. I7e used go ahead with

out traditional

is all finished

wwaiythonf goowve.rn'Winge

-havaektiondkeoef ppatoriaorcuhraCteo. dTehoatf

Rules, study them in every particular, understand, explain and

practise ttrem. Instead of appealing to other authorities, we must

always have recoutse to the Rule. This will help the Rectors to

govern in a fatherly manner as our tradition demands. IUThen it

is made clear that it is not the Rector who wants this or that, or

advises this or forbids that, but the Rule, a member has no pretext

for disobeying. The only way to spread our spirit is by the

observance of our Rule. Not even good things should be done

it. against the Rule, or without 'S7hen enterprises are undertaken

with good intention, but not within the ambit of the Rule, the

result will be individual effort, not community effort. Now, the

good expected of a Religious Order lies exactly in the fact that

it is community-work; otherqrise it would be impossible to pursue

any enterprise with all one's resources. When the stdct require-

ments of the Rule are rejected, and one member gets off by

himself in this direction and another in that, the aim may be excel-

lent, but it is individual. This is where discipline is relaxed;

and the work yrill not carry the blessing of God as before. The

need for teform must follow, and a Congregation is greatly weak-

ened thereby, as we have seen in many Religious Orders. This

is always to tl:e detriment of souls, and destruction and ruin

follow" (15).

The address is plain and simple and quite without our mo-

dern complications; but it is full of wisdom, truth and expe-

rience.

(35) Ibid., xII, 808r.

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T$e Saperior a model of obseruance

On the same occasion Don Bosm explained his conception

of the Congregation: a Congtegation strongly centred in the Rule;

the Superior a model of its observance; the Rule the binding and

unifying force of the whole organism. He said, "The Superior

must mean everything to us. All must help the Rector Major and

sustain his authority, making him the heart and centre of a11".

And he added, "The Rectot Major possesses the Rule. He must

never depart from it. Othetwise instead of one centre there

will be t'wro

be a model

o- f

the Rule and his will. ffre

observance; the Rule and the

Rector

Major

must

constitute one single unit. I7hat holds for the Rector Major in

relation to the whole Society also holds for the Rector in ead:

co4munity. He must be one with the Rector Major, and the

members of his community one with the Rector. He too must

be a "living Rule". All know that the Rule is the will of God,

and that whoever opposes the Rule opposes the Superiot and God

himself" (36).

It is worth pointing out here that this principle is just as

vaLid today, notwithstanding the fact that, to meet new dimensions

and pluralism in the Congregation, certain competencies have been

entrusted to Provincials and local communities (37). Decenmali-

zatton does not mean anarchy, and plutalism is not to be confused

with individualism. Both are quiet foreign to the thinking of

Don Bosco.

The Rule the expression of God's designs

The above quote from Don Bosco confirms the fact that he

looked on the Rule, not as an absmact principle, nor the impersonal

expression of a collective will, but as the the manifestation of the

(36) Ibid., xII, 81.

(37) CJ. circular letter on Unity and DecentraJiutioa, Acts of SC, o,. 272.

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will of God, and the visible path that leads the vocations of all

- individual conftBres to the one goal the fulfil:nent in Christ of

God's will; and this will ranscends all and unites atl. n a single

brothedy communion.

Perhaps it is in this perspective that we ought to see the inoed-

ible number of Regulations drafted by Don Bosco even for the

humblest tasks. He was not prompted by a mania for rules. He

acted out of his high regard for the worth of each individual who

saw his personal duty in the community defined not by a whim

but by a ruling ftom above (whic} made every Salesian commun-

ity un otganism whose life and activities were the detailed interest

of God himself) (38). Don Bosco argued that precisely because

the Rules \\refe the expression of God's will, we were committed

to observe them. On 10 May 1865 he put the question whether

it was a sin to bteak the rules of the house. He answered it

I himself, "I have thought seriously about this and answet defin-

itely, yes. I do not say whether gmve ot light: citcumstances

must determine that. But it is a sin" (39). !7e should note

that he is not speaking here of the Constitutions approved by the

Holy See, but only of the internal nrles of his houses.

One could make distinctions here; but the clear statement

of Don Bosco is a significant testimony of his thinking and the

training of his boys in hotriness.

Don Bosco maintained that the Rules demanded fidelity

insofar as they were the expression of God's design and will, and

this is exacdy how the Special General Chapter sees the matter.

Speaking of signs that help us discover God's will, the Chapter

indicates the Gospel as the Supreme Rule and the main specific

means. Then it adds, "The Constitutions form another instru-

ment which is specifically ours. They are, so to speak, out

Gospel aiewpoint for understanding realities in depth. The fact

(38) Cf. Memorie Biogr., lX, 571-576.

(79) Memarie Biogr., YlIl, 132.

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that they have been approved by the Church is a guarantee for us

that they give us a practicaJ. and safe road to follow, whfle at the

same time they unite us in a spirit of obedience to the Church" (40).

Viewing the matter in the Iight of obedience to the Gospel

and the Church, one can easily understand Don Bosco's contention

that the conscious infraction of the Rule was a true aa of infidelity

to God, and not free from sin.

It should be clear to us how our Founder's thinking is in line

with the Council when we read the words of the Special General

Chapter sayilg, "There are not two levels in this vocation: that

of Religious life which is a little higher, and that of Christian Iife

whidr is a litde lower. For the Religious, the testifying to the spirit

of the Beatitudes with the profession of his vows is bis mawret

of living out Baptism and of being a disciple of the Lord" (4L).

Tbe Rale does not dispense witb initiatiae

The will of God, then, expressed through the Rule, did not,

according to Don Bosco, telieve us of personal responsibility or

initiative. It was not iust a list of things to be done in a forma-

Iistic way; it was an ideal to acJrieve, a task to accomplish, a mis-

sion to fulfil according to the guidelines of the Rule, using all

one's personal resources and sense of responsibility.

Don Bosco's thinking is better seen in what he did than in

what he said: he entrusted tasks to the young that would have

made grown men hesitate. He expected obedience that really

proved the spitit of initiative and spiritual toughness in the most

trying circumstances" (42).

A hun&ed years of memendous development in the Sociery

is the best proof that the past observance of the Rule has not

inhibited ongtnahly or initiative.

(40) sGC, 610.

(41)

(42)

sGC, t06.

P. Srelrl,

Don

Bosco,

lI,

407.

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Gharity in observance

The Rule is not the expression of a collective will, an

impersonal requirement, or an abstract cofirmon good; it is a mani-

festation of the will of the God of charity; and it is thus in the

spitit of d:ariry that Don Bosco wanted it interpreted and practised.

Father Rinaldi said, "Rather than found a Society, Don Bosco

wanted a family based on a fatherliness that was gende, loving

and vigilant, and a sonship that was affectionate, filial and bro-

therly" (43). But a well-ordered family, especially fi large,

cannot do without rules; and it also needs c-harity in interpreting

and observing them.

However, this cJrarity is no synonym for weakness; it is the

desire for the genuine good of every member. There is no question

of ignoring the RuIe, or not bothering when infringements occur,

or shutting one'e eyes to imperfections or ffansgtessions; but it

does mean attending to situations not foreseen by the Rule;

it means respecting the rate of maturity of each member; it means

acting so that the Rule which is made for all should be adapted

to the possibilities of each individual according to his p".., hit

- energies, his rate of spiritual growth so that each person in

a Salesian house may feel at ease and one of the family.

In the eve of his Iife Don Bosco wrote from Rome in 1884,

refeming to his famous dream. He deseibed the situation that

had gradually been built up at the Orutory, and expressed the

shock of one who is seeing his work distorted. He asked, "!7hy

do people want to substitute cold, impersonal regulations for

charity? Why do we see that loving vigilance that prevents

disorders being gradually replaced by a system (quid<er and less

onerous for the one in charge) whereby laws are promulgated and

upheld with chastisements that generate hatred and make trouble?

Out old system must be restored: the Superior must be all things

to all men, always ready to listen to quedes or complaints, ever

(41) DoN Rnvfl.or, op. cit., p. 179,

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watclrful as a father, always lovingly seeking the spiritual and

material good of those entrusted to him by Providence" (44).

This well-known dream deals directly with relations between

Salesians and pupils; but it is not difficult to see in the back-

ground the changing atmosphete in the Religious community itself,

which in turn was having repercussions on the educative com-

munity.

Don Bosco wanted the Rule observed, but observed sponta'

neously and voluntarily, for, he used say, "God does not want

things done by constraint; being a God of love, he wants things

done for love" (45). He wanted this kind of observance so as

to maintain the family atmosphere, so that "tl:e Rector's govefn-

ment could always be fatherly, as desired by us" (46).

It is up to the Rector, then, to see that

regulations be not substituted for charity".

'l"Vcoh1adt ,DimopnerBsoosncaol

**t.d to emphasise was the coldness, the impersonality of. a

regulation when no account was taken as to whether it was for

people's benefit or not.

4. PRACTICE OF THE BUIE IODAY

Dear confrEres, in putting before you these considerations

on the value of the Rule, I have not shut my eyes to the modern

tendency to reject all laws. Motivations vary; the problem is

found here and there in the Church; and it is present in Rel-

igious pamilis5, our own included. This hypercritical attitude

extends to ecclesiastical law, and hence also to Constitutions and

Regulations and so on.

(44) Menorte Biogr., X\\III, LlLllS.

(45) Ibid., vI, 15.

(46) Ibid., trII, 81.

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Emotional reaction

Such objections hold that a law lords it over one's personal

make-up, crushing spontaneity, cteativity, communion. It is the

end of fteedom, it stifles the individual. ft encourages legalism,

fiamFers progress, fosters formalism, sets up authoritarianism

and destroys the spiritual vitality that is born of charity and the

gtace'!o7fethceanHnootlyuSndpeirritp.lay these fears. Unhappily the law has

often been used as a screen for selfishness, indolence and pride.

At times it has been employed as an instrument of power and

It persons have been crushed under this iuggemaut. has been

misused as an excuse for want of tmaiation and lack of gen-

i" erosity and avalability necessary renewal prograrrmes. How-

ever, we should sincerely examine whether our emotional

reaction against legalism (whidr has often afflicted the Church)

runs the risk of condemning and rejecting both law and legalism,

without distinguishing between the rwo. This attitude could

- damage the very reason of our battle against legalism the

defense of the individual.

The following quote is worth pondering often: "A commun-

ity without laws is not, and never can be, a community of char-

ity. It has always been, and always will be, a community of

self-will" (47). Ife could add that it is a communiry of egotisrs

under the guise of pluralism. In such a situation there is no

respect for other persons, no charity. Even the elementary

premise to charity, justice, is missing. Such a community is on

the way to destruction.

These consequences are logical, evident and verified and

do not call for lengthy proofs. They certainly set us thinking

when we see to what exffemes it is possible to go; and in

some cases sud: exffemes really exist. $7'e must have clear

(47) L, Bor.ryen, LiEelise d.e Dieu (Editions du Ced).

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notions that will overcome this emotional reaction that nowadays

sees every call to obey a law or nrle as an assault against

freedom.

Obseraance a practical expres;ion ol loae

Assuredly the temptation towands legalism and formalism,

with all their baneful consequences, is seated in our human

make-up, just as are pride, selfishness and slothfulness. They

are very real dangers, and both he who commands and he who

obeys must be constantly on their guard and arm themselves

with an habitual asceticism. But the fact that laws are open

- to abuse does not mean they

run counter to man's social

should be abolished

nature. Nor does it

that would

mean we can

belittle their value by contempt, tteat them carelessly or violate

them at will. The cure would be worse than the sickness, and

its harmful results would soon become evident in the community.

The renewal of the Congregation can only come through a

sincere and practical acceptance of our Constitutions; a faithful

observance that eschews not only legalism and formalism but

also arbitmriness and individualism; it will assure for each of us

greater charity, for the community greater communion, and for

our apostolate greater efficiency.

Father Karl Rahner prays to the Lord thus: "This wise

knowledge I aheady possess, Lord, and I wish to increase it:

l that shall nevet enioy your freedom by crying out against him

who is invested with your authority. \\[hen I find my burden

heavy and try to be rid of it, I am not acting according to your

spirit of freedom but according to my lower nature, my laziness,

I my selfishness. The fact is that have not cared about scandal-

izng my brother, for whom your Son shed his blood; it means

nothing to me that I consider every good thing licit, even trhough

it harm my btother (48); I take no account that I have the

(48) Cf. Rom., XIY, 1J et seq.

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"I 'knowledge that puffs up and not the love that builds up, (49).

have considered as hindrances to freedom precepts and

injunctions that were safeguards for the freedom of your love and

I protections against the laws in my lower nature. Yes, again and

agatn see that the laws of your Chuch are a schooling in pa-

tience, in disciplining the will, in conquering myself, in attaining

fserenity of spirit, in practising respecr and love for my neighbour.

see more and more that maturity comes through duty, not

through pleasure. Not every duty is a constriction; and fidelity

in work is not always a sign of a high moral standard or genuine

freedom.

"f also realise that orders and injunctions, ceremonies and

custofrs, methods and diligence that are fecommended and im.

I - posed on me, can become a practical expression of my love if I

have love; and if am weak and too lackadaisical to give them

Iife, they become dead things" (50).

Just as much today as in the past does the Congregation

depend on this sort of observance; and to help us all understand

and live it tl:e better, I put these reflections before you.

The Rule protects the indlvidual and the community

!ilhen the Rule is viewed according to the above principles,

we see that it is genuinely at the service of the individual person

and his freedom in the true sense of the word. "The law, genuine

and just, is a kind of outer protective skin fia1 allows a person

to be born and develop; to break that skin means attacking the

life of a pemon" (51).

- The Rule defends the person from arbimary treatment on

the part of the Superior and even more on the part of the com-

(49) Cf. 1 Co6 YIII,1 et seq.

(r0) K. Rem.rpn.

(51) L. Bouren, op. cit., p.596.

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munity. It establishes what can be commanded, decided or

directed. And this RuIe is freely accepted by each member on

the day of his ptofession.

The Rule also protects the community from the whims of

the individual who would gravely or systematically fail in the

duties he has freely accepted and would thus influence the lives

of the confrbres in a negative fashion.

Finally the Rule protects the individual from his own fuailty

and caprice. It is a constant reminder to him of the duties he

has assumed before God and his confrEres. Indeed, in this way

it represents t}e freedom of his tesponse to the call of God.

Tbe Rule the guardian of important oalaes

It is clear that the Rule does not mereb carry out the negative

function of protecting the Religious community. Its main function

- is positive in the promotion of the values it contains: Gospel

values lived in the charisma of the Founder; values of brotherly

communion; values of the divine mission to save the young. It

is precisely because these values are inherent in the Rule that

- the Communiry suffers gravely through poor observance for

the values are then not practised.

Naturally not every breach of the Rule damages t'hem in equal

- measure some of the values the Rules guards and promotes

are mofe important than others. Some are so basic as to be part

of Chistian life; some belong to the essentials of Religious life

in genetal (as stated by II Vatican Council), or the particular

kind of Religious life to which we have been called and have freely

embraced. Other values derive from the decisions the Congtega-

tion has made, after lengthy consultation, through the General

Chapter (its supreme responsible organ) in order to be better

equipped to carry out under modern conditions our God-given

mission and work for the Church and mankind. Finally trhere ate

the values (such as organizational structures) that are pmctical

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cfroices of ways and means considered helpful in the smooth

running of our life and mission.

Then there are the &fferent modes of expression in the

Rule. Some articles express only the basic lines of a matter, leaving

the details to the responsible initiative of the provincial or local

community; whereas others express exact rulings and hence must

be carried out by all.

Danger of picking and cboosing

Every infringement or arbitrary interpretation of the Rule is

- a weakening of our mutual bond of union and communion and

assuredly not in accordance with God's will. He wants us to

live and work together (52), and the visible road towards this

brotherly communion is our Holy Rule.

lVhat has been said about the RuIe holds also for the

decisions taken at the various competent-and responsible levels

- of community life Provincial Chapters and Councils, Commu-

nities Councils and House Assemblies.

The reasonableness of this is obvious. It would be a sad day

for the Congtegation if the principle of picking and choosing

were accepted in theory or practice; if each member considered

himself bound to obey only those legitimately established ordi-

nances he found pleasing or in accord with his personal point

of view, and rejected the rest. Selfish individualism would prevail,

the very antithesis of Christ's Kingdom of justice, love and peace.

The Congregation could not continue as a social structure, for

mutual confidence would be

basis of living in communion.

Iacking

and that is the very

The systematic lack of observance by a notable group of con-

frbtes would impoverish our Religious li[e, hinder fraternal com-

munion, imFede our apostolate and stifle vocations. The history

(52) Const., 50.

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of Orders and Congregations bears out the dismal reality of this

picture.

There is absolutely no intention to use these arguments to

establish that the Rule should be absolute and unconditional.

I7hilst warmly recommending observance, it must be borne in

mind that the Sabbath was made for man, not man for the

Sabbath (53). The Rule is at the service of the life and mission

of the Congregation, and can not and must not be an obstacle

to its true mission. What really causes a rift in communion is not

so much the infringement of the letter of the law as the indivi-

dualistic arbittariness of the infringement; it is the latter that

- runs directly counter to the spirit of the law

of solidarity, charity and communion.

which is a spirit

Charity is not selfish and does not seek its own interests,

but rather the good of others; it is not individualistic, for it tties

to achieve this good "in the communion of brethren". To avoid

atbittary individualism in this good we do and the way we do it,

any possible exception to the letter of the Rule ought to have

the purpose of observing its spirit. This means acting according

to Don Bosco's principle, "witl one's eyes fixed on the centre of

unity" (54\\; and in matters of greater importance, one should act

(at the various levels of competence) in accord with the community

one belongs to: the members are the "day to day interpreters of

God's will" (55), and it is only with their consent that we can be

assured sf ffsading the path God wants.

fhe Rule promotes Salesian communion

To delve a little deeper: when we say that the Rule is at the

service of the individual and the community, we wish to stress

something very positive: fidelity to the Rule is the most important

(5r) Mk., rr, 27.

(541 Menorie Biogr., XII, 82

(55) Const., 9L.

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means of achieving the Salesian communion at dl levels, that

"living and working together that for us Salesians is a fundamental

need if we are truly to fulfil our vocation" (56).

Indeed, if we believe that "tlre Salesian Society came inro

being not only by human agency but by the providence of God"

(57), we mpst also believe that it is God who has called us into

it and given us brothers to love (58), to accomplish in communion

with them in our Religious consecation the apostolic project of

Don Bosco, "in our own Salesian way trying to become signs of

and bearers of the love of God for young people, especially those

who are the poorest and most in need" (59).

The bond that unites us all to one another is charity. This

we received from tihe Holy Spirit at Baptism, when we became

members of the Mystical Body of Christ, sons of God in Christ

and hence btothers to one another. And this fraternal and apostolic

charity was reinforced and became for each of us a solemn duty

before God and confGres when we made our profession of the

It evangelical counsels. presupposes certain relationships and

commitments and thus tends by nature to become visible and

social.

The Rule is simFly a social expression of the duties we took

on ourselves with our Religious profession. It defines the religious

and apostolic life we intend to follow in communion with our con-

frEres, the bonds that unite us, and our mutual commitments. On

the one hand, the Salesian community, by accepting a member,

binds itself to help him carry our the divine call; and "the member

in turn realises his commitment to help build up the community

in which he lives" (60). The least he can do is observe the Rule

faithtully.

(56) Ibid., art. 50.

(57) Ibid., art. 1.

(58) Ibid., afi. 5L.

(59) Ibid., att. 2.

(60) Ibid.,

^ft.52.

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The practice of the Nue is not the sum-total of the duties

to which we have pledged ourselves: it is only a "way that leads

out to Love" (61). But it is "the safe way" to know what God

wants of each of us (62), so as to be able to fulfil the solemn

pledges expressed in the new profession formula: "To live in the

Sdesian Society one in spirit and action with my brothers, to

give of my best and all I have to those to whom I shall be sent,

expecially to poor and abandoned boys, and in this way to have

some share in the mission of the Church"; and all this "according

to the way of life of the Gospel traced out in the Salesian Consti-

tutions" (63).

To achieae a. ofleness ol sPirit

This Gospel way delineated by the Holy Rule achieves "the

community of spirit and action" not only at the provincial-and

- local level; it goes further it puts into practice article 56 of the

Constitutions: "Through our vocation we become part of 'the

world-wide Salesian community and participate in that communion

of spitit, witness and service that the Congregation offers to

the universal Chuch".

I7e know well that Don Bosco was deeply aware of the need

of communion at the world level. "'!7'e must do all we can to

acirieve a oneness of spirit", he told his Salesians. He insisted

agata and agan that the Congregation be united so as to carry

out its mission in an efficient manner. He spoke of spiritual unity,

cofporate ,nity, uniry of direction, unity of command, and even

unity of sentiment (65).

"If small divisions find their way into the Congregation,

(61) Ibid., Foreward.

(62) Ibid., art. 91 and 200; d. SGC, 638.

(61) Const.,74.

(64) Meruorie Biogr., XIII, 286.

(65) Cf. Menorie Biogr., XTIT|S6; YII,626; VII,847; 1X,572; X1I,499.

4.4 Page 34

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34-

our progress will be hampered. United in one heart we can

achieve ten times as much and work far better" (66). The SGC

says, "Unity at world level finds its first expression in the Consti-

tutions. These mark out for the whole Salesian world the funda-

mental outlines of our credo, our life and our mission" (67); and

the "ministry of unity" entrusted to the Rector Major, the Superior

Council and the Superiors depends on them.

The General Chapter rhus answered the feeling throughout

the Society of. "an urgent need to clafify and to reinforce the

essential ties of unity, to keep intact the original project of our

holy Founder and maintain the life and efficiency of the Congre-

gation" (58).

Dear confrbres, today more than ever does the Congregation

need this complete communion of spirit for the efficiency of its

mission.

Tbe Rule and one's personal talents

Today we hear everywhere of "doing one's o.wn thing", and

the importance of personal talents. A modern author throws an

interesting sideJight on this matter. "Religious Families have at

times taken this as an encouragement to spontaneous initiative and

a justification for every Religious "to do his own thing". But

the prospect of an exaggerated freedom to tackle any sort of indi-

vidual apostolic dream is not a solid foundation either for the

formation of those whom God calls, or for coherence in the

community. A person who wants to do only what appeals to

his judgement should consider that he would do it better outside

the Religious li[e.

"The attractive force of an Institute lies in its being and

manifesting itself as an "ecclesial group" that directs its members'

(661 Menorie Biogr., XII, 384; d. also XIII, 3M.

(67) SGC,720.

(68t lbid.

4.5 Page 35

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-15-

talents to a specific and effective apostolate. The credibility of an

Institute in this area depends on the darity sf i1s s6mmitment itr

carrying on effectively a genuine apostolate" (69).

Fideliry to the Constitutions is the only guarantee of this

universal solidarity that makes the Salesian mission visible and

efficient in the Churcfi. It unites the activities of all into the

one great Salesian project for the salvation of the young. This is

the only way to get back that corporate spirit so necessary for

the sociological conditions of today. It is the only way we can

be constandy sure that God's act in raising up the Congregation

- for the young is still going ahead in that all its members live

the Rule that enshrines this Congregation, this Srft of God, and

that they promote an evet greater fidelity to its observance (70).

In Don Bosco's dream of the cloaked person who representated

the Congregation we have these important words of reco--en-

dation, "Meditate morning and evening on the observance of the

Constitutions" (71).

These thoughts are of panmount importance. It is not

- enough to be Salesians in name only especially today. Unfor-

tunately individual members, communities and even Provinces

can, up to a point, find themselves outside the pale of the Con-

gtegation; for we are only Salesians insofar as is evidenced by our

fidelity to the Constitutions.

These days, we cannot shut our eyes to the fact that it is only

observance of the Rule that can prevent us ftom heading for

schism in our Salesian communion (at least in practice). It is

only ir the faithful observance of the Constitutions that the Con-

gregation will draw ever nearer to the achievement of that smong

uniry as conceived and explified by its Founder (72).

(69) AsnnN BenNesls, The Consecrated Life.

(70) Cf. Const.,200.

(71) Mernotie BioTr., f,Y, L86,

(721 Cf., Const., 49.

4.6 Page 36

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-36-

Fidelity to the Rule a matter of faith

Don Bosco used often say that the Rule was the voice of

God (71). It my hope that the thoughts outlined in this letter

will help towards a better appreciation of the force of this

statement.

This was the "voice" that spoke in the intimacy of the heart

of Don Bosco. It called the poor shepherd of Becchi as he tended

his sheep and made him a shepherd, father and master of youth.

It was divinely confirmed and authenticated when the Church

approved the Congregation he had founded and thus perpetuated

the mission entrusted him by God; and the same voice called each

of us to carry out, in community, as Salesians, and according to

the Rule, his apostolic project.

The v,oice of God calling us "does not need to be heatd in

some extraordinary way. Rather is it recognized and weighdd in

the signs God uses every day to manifest his will to prudent

Christians" (74). One of these signs is the Holy Rule, the safe

way pointed out to us by the Lord so that we may caffy out his

call to perlect Love (75). It is a sign that can only be perceived

in the light of faith. This is why t'he Foreward of the new Consti-

tutions affirms that "only with a living faith can we meditate

fruitfully upon this book of the Constitutions".

If we have this faith it will not be difficult to perceive

beyond the mete code the face and voice of the Father, inviting

us to love him and to build up, in communion with our confGres,

the Body of Christ among the young and throughout the world.

But if our faith is lacking or weak and feeble, the Constitutions

- will mean little to us or worse stfll, they will be seen as an

obstacle to our freedom, perhaps a hindrance to the achievement

(73) Ct. Menorie Biogr., XI)65; XII,81; XIV,849; XVII296.

(74) Prcsbyteroran Orilinis, n. 11 a.

(75) Ct. SGC, 630.

4.7 Page 37

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-37 -

of out completely personal plans, a straight-jacket from which

we shall do our utmost to escape as quickly as possible.

Let us. consider the great number of Salesians who have

gone before us. They were models of futh and fidelity, md

answered God's call, following the way of the Rule pointed out

by Don Bosco; and we know how fruidul was their faithful

observance. Often they were but humble instruments in God's

hands, but because of their fidelity and docility he accomplished

great things through them.

For our common corrfort, and speaking from experience,

I can say that today also, so many confrbres throughout the world

and in $eatly var1q,tng circumstances, have accepted the new

Constitutions in a spirit of faith. They are discovering with joy

the ridr spiritual values and the Salesianity therein. They are

Iiving these Constitutions with profound conviction, and their

communities plainly show the results: a spirit of generous work,

brotherly love, fervent prayer and joyous optimism. This was

the same spirit that animated the first fervent communities of

the Congregation.

These confrBres are efficiendy building up the communities

of today just as did the first Salesians of the golden age of our

Society.

Let us be convinced that the new Constitutions are God's

uray we are to traverse together to answer his call and carry out

his mission today. It is only by being docile to his voice that we

can be sue of building something that will endure. To carry

out his plan of salvation God does not need our pemonal talents

so much as our fidelity which places them at his service.

A message for future generations

On the occasions of centenaries or jubilees of important

events one often sees the erection of a monument in order to

preserve for posterity the remembrace of the particular event.

4.8 Page 38

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-38-

This centenary is of the greatest importance for our Congreg-

ation; but there is no need for a monument. However, we feel

the obligation of transmitting to the generations of Salesians who,

please God, will take our places a message that is not couched

DinonwoBtodsscobuthtapt owrtirlal yteradnisnlatoe uitrsleivlfeisnt-o

our genuine

effective and

love of

practical

love of our Constitutions. Don Bosco has told us that in them

he lives and spea"ks. On the deck of the ship that was taking

his first missionaries to South America, our good Father handed

his sons a copy of the Constitutions recendy approved by the

I Holy See, saying, "Through these Rules am coming wit'h you".

Dear confrbres and sons, ouf sure r/ay to be truly with

Don Bosco is to live the Constitutions. This is the message that

we Salesians of the L970's feel obliged to leave for future

generations, for the fruidul mission of the Congtegation: the

- Constitutions in our own lives not just practising them but

livirg them with love as the expression of our genuine affection

for Don Bosco.

May our dear Father and Founder bless this determination

of his sons and help us carry out the Holy Rule ever more perfect-

ly eac-h day.

God bless you all. My prayers are for you, especially the

more elderly, the very young and the sick.

Please pray f.ot the many needs of the Congregation and for

my own intentions.

In gratitude yours,

Father Lours Rrccpnr

Rector Major

4.9 Page 39

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II. INSTRUCTIONS AND NORMS

lnstructions regarding article 196 of the Constitutions

On 1 Marcb 7974, the Econoneer Gened, Father Roger Pi.lla, sent

tbe follouing letter to all Prooincials. It contains instractions ol the

Rector Maior and bis Council relatiue to article 196 ol tbe Consti'tutions.

V. Rev. and dear Father Provincial,

Now tfiat we have at hand all the proposals from the Provincial

Councils, it has been possible fot the Rector Major and his Council

to carry out Const. 197 md, fix the sum of money within the limits

of which the Provincial and his Council have the power to authorize

the matters spoken of in Const. 196.

In deciding on this amount t[re Council examined,not only the prop-

osals of eacl Province but also the economic potential of the Province

concerned, the lcal cost of ftrirg, and the sum (if any) decided on

by the Episcopal Conference. The latter was used only as a point

of reference, for there is also a sum fixed for Superiors General (who

themselves have to have recoutse to the Holy See if it is e:rceeded).

Vith this in mind, not only were the limits fixed by the

Episcopal Con-ferences not accepted (as many had askd), but, excqrt

in cases where a very low figure was suggested, a considerably lesser

- sum wa6 decided on more or less according to the cost of living

and the economic potential of ,the Province.

The sum is expressed ,in US dollars, since this currency is

'acacclceuplatatibolnes thc,aronuegahsoiulyt

the world,

be made.

stable

the

moment,

and

lotal

For your Province the limit of competence for operations cited

in Const. 196 is US$ ...

4.10 Page 40

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To avoid mistakes in the use of this conces,sion, the Superior

Council makes the following points:

a) The above limit refers to the amount needed (ot a complete

operation, erren if this is carried out in sections and at different

timos. Thus if the overall aqount is greater than the sum allowed,

permission must be aought frm the Superior Council. For instance,

if a Salesian House wishes to put up a building at a cost in excess

of the amount allowed, it is not permitted to divide the construction

up into sections so that each section is within the limit permitted.

Herrce even if the building goes up piecemeal md at different times,

permission must be sought from the Rector Majot. The sa,me holds

for the buying and selling of immovables.

&) In the case of a building relating to a new house to be

qrened, or that would mean cJranging the scope of an existing wotk,

it is plain that, even if the costs are within {ss srrm allowed, tk

permission of the Rector Major is needed to open the new house or

modify the scope of the work aheady io evistence (Cost. 172). (Sudr

applications should include a cqpy of the plans).

c) Loans and mortgages for a house or Province must be added

to existing loans or mortgages. If the su- then exceeds the amount

allowed, permission must be sought from tfie Rector Mayor.

These clarifications are by way of example, to make dear the

spirit of the concession and indicate a cefiain criterion in its ap-

plication. However, ,the Rector Major and his Council count on a

sense of responsibility and a ptoper and balanced interpretation on

the part of the Provincial C,ouncils.

The concession of this faculty should be co-municated to the

houses, and this letter kept in the archives of the Province as

docrmentary evidence of the same faculty.

I take occasion of this communication to wish you every blessing.

Father Rocrn Pua

Econorner General

5 Pages 41-50

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5.1 Page 41

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III. COMMUNICATIONS

1. Missions request personnel

Oaer tbe past leu rnontbs tbe Councillor for tbe Missions,

Fatber Bernard Tohitt has been in toucb witb bishops and prouincials

on tbe nission fietds

requirements. Fatber

and askd thern to list tbeir present

Tobill nou Presents these needs to

personnel

the Con-

gregation.

a) Lrrtrn oF THE CotlNcrr.r.on FoR THE Mrssrols ro ALL C,onrnixes

Dear Conlr4re,

sion

out

aTfiehlliedsstMboisefsgisgooin"mgOeffoofircf ehtheielspsceionnnetshetaednsmdyaantrtdeecrheoeivrfienpwgeirtlsheottpnernresesl.eftnoItmhitatvhteoemymaodisre-,

though it is far from complete.

I realite of cours6 that most places ate suffering from a shortage

of manpower; but I feel it a matter of conscience to put before you

these urgent requests from tfie mission territodes.

Missionary activity is a mandate of Christ, and the tecent Vatican

Council (the fitst Council to draft a missionary document) has suessed

iAdtseceGuprgl-yoencfoctymh; emaniSttdepdmecotiraoeloGmveeisrn,seiDoranolanCtyBhowaspoctorekrw,, aannst.ewd4e7thtae.feCInotengmprreiengsdaeetnidotniningtotthhbeee

latter, the Rectof Major spoke of the "way of the missions" as one

of the three main roads we have to tfaverse in the renewal of our

mission to the young and the working dasses.

Irr the Acis of-the Superior Council, no. 267, page 35, Father

Ricceri writes: "Let us listen to Father Albera calling on the various

Provinces to be generous with the missions and not cognt the cost.

He spoke in L920, when difficulties were great and petsonnel at a

- low ebb. His refrain was, 'Train missionaries good ones and lots

5.2 Page 42

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of them'. Dilating on the subject, he said, 'If any Provinces say they

cannot do this because of their own pressing needs and scant personnel,

my answ€r is that this is the very reason why must do it: in order

to increase their own n,-bers. The more confrBres a Province sends

to the missions, ttrre more vocations the Lord will send to that

Province. Send you.t ,men to Parugoay, Bmzl, Ecuador, Africa, India,

ChinaBe-lowtoiswhaelriesvteor fwtehehanveeemdsisosifonthesstaetioannsd'."other missions. Our

personnel. problems are very real, I know; but the countries in this

list are feeling the pinch to a f.fi greater extent.

Thefe are not only mission stations involved, but also schools and

parishes, etc. These latter are strictly missionary in character and not

at all like those, for example, in Europe. fn so many of these places

the Salesian presence is distressingly below par.

Dear conftEres, please glance thnough this lisr and give it both

thou,ght and prayer. If the Holy Spirit prompts you to volunreer, get

in touch with the Rector Major or myself. Your request will receive

all the attention that so important a mattet deserves.

Sincerely yours in Chdst,

Father Br,RNIRD Torrrr,r.

Councillor lor the Missions

P.S. - 1) The list to hand so far is incomplete, bur still too

lengthy for these pages; Hence we have deemed it better to print

only half, reserving the resr for the next issue of the Acts of the

Superior C,ouncil.

2) Some cases menrion layfolk: these non-salesians are also need-

ed and welcome.

b) MrssroNs rN NEED oF nERSoNNET (part I)

Latin-Arnerica

Herrr ( French-sperl.i"rg ) :

priest for CapHaitien: school & parish;

Brother for Cap,Haitien: agricultual section;

5.3 Page 43

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-4r-

Brother for Cap-Haitien: workshop section;

-- Brother for Port-au-Prince: electro-mechanic workshop.

Ponro Rrco:

priest for youth cenire, Calle Luz (over 400 youngsters & many

university students);

- teacher: chemistry & mathematics, secondary level (Santurce).

Bor,rvrA:

priest for mission centre, San Corazon di Santa Cruz: qastoral,

ministerial and social work among the natives on the land;

priest for mission centf,e, Escoma, Altopiano La Pa7 pastoral,

ministerial and social work among the natives on the land;

- 2 Brothers for Don Bosco Youth Cenme, Santa Cruz: to nrn youth

groups and the mechanical & carpentary sections;

Brother for Technical School Muytrrina di Santa Cruz: agrmomist

for sdrool, th*ry and practice;

priest fot Don Bosco Youth Centre, El Alto, La Paz: evangeliz-

ation ec catechetics ,tmong the vast numbers of poor youths;

priest for Don Bosco College of Suche: spiritual direction of

college inmates and pastoral work in youth centre;

Brother for Don Bosco Col,lege, La Paz: night sdrool for yo"t'g

adults; formation & Pastoral work.

BnAzrr-:

urgent request for 5 priests, Mission of Porto Velho;

urgent requ€st for young priest, Mission of Humait6: pastoral

& catechetic co-ordination, etc.;

priest for pastoral work ,among people living on 650 km of new

roads;

2priests to help parishes of Auxiliadoru Ec Carupanatuba; muci

river travelling;

- Brothers to help missionaries in residences; no specialization necess-

aty;

- p.i"rtr & Brothers for Recife: youth work in parishes & sc.rhools;

CgNTRAL Arrrmmce:

- urgent request for confrBres to ffavel among Indians of San Pedro

Carchd mission.

5.4 Page 44

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-44-

Cot.ornrsrA - Prefecture Apostolic of fuiari:

travelling missionaries for 5 centres;

2 priests & 2 consultants for agricultural school, La Holanda;

6 catechists for Prefecture;

2 doctors for Prefecture.

Ecueoon:

confrBre elecuo-mechanic (even if only for 3 years) for technical

sdrool, Quito;

printer for technical school, Quito;

confrEre for programming: Radio Sucua;

confrBre for programming: radio catecJ:etics, country parish of

Rocaf'uerte;

person to run youth centre: Cuenca;

- mec-hanic & elecrician for Dominic Savio House, Guayaquil, for

- impoverished youngsters.

Penecuey (Province)

a te rn of trained men for youth apostolate;

-- - helpers in the parishes catechetics.

Penecua (Vicariate of Chaco-Paraguayo):

- agricularal technician for a large catde-breeding station & agricul-

tural enterprises for the Indians;

mechanic: machine maintenance sector motors, genefators, etc.;

- - travelling priest for the Indians (good health needed: tough cir-

- cumstances, extremely hot climate).

Mpxco:

- missionaries needed for the mission stations.

Arnrce:

priests for missionary ,parishes: Burundi;

motor mechanic for Cit6 des Jeunes: Zaire;

confrBrcs for a Social Institute: Zure;

priests for missio,nary parishes: Zaire.

5.5 Page 45

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-45-

Asia

Tuerr.erlo (Province):

urgent need of mechanic for Don Bosco technical school: Bangkok;

-- head printer for Don Bos-co Press: Bangkok.

THlrr.eNo (Mission of Surat Thani):

willing and uained Salesians for the mission;

tained men for missionary youth cenEes.

2. The World Gongress of Salesian Brothers

The Central Committee had fixed March 1974 tot the comple-

tion of all Provincial Conventions, and this has been cattied out in

most places. Some Provinces held their conventions very early; a

few will complete them in April.

Many confrbres are already engaged in the next step: writing

up the Provincial minutes that arc to be forwarded to the Regional and

Central Committees. These committees in tum zue eagerly 2vaiting

this information, for it will form the basis for their own work in

the preparation of roports fot both regional and wodd gatherings.

The Central Commitee met for the second time (9-11 Mmch)

at the Generalate and all members attended (fot a list of the mem-

bers, v. issae 272 of the Acts, page 45). Father Viganb attended the

opening session, and the proceedings were wound up on tfrc thild

day in the presence of the Rector Maiot.

The work began with an appraisal of the progtess at the Prov-

incial and Regional levels. It was clear that many Ptovinces were in

very close touch with tleir respective Regional Committees, and this

augurs excellent results. The presence of the six Regionals at one

session proved very helpful in a better sizing up of the situation.

The preparations for the the !flotld Congress were well discussed:

there was need of more information from the base and better com-

munication and guidelines from the top; the Central (smmilee had

much to do in this line, and needed to keep more in touch with the

the Provincial and Regional Committees; the Coordinatot of the

Central Committee (Brother Romaldi) obviously needed a secretary;

5.6 Page 46

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disoussion turned on how to make the best use of the matedal gsming

in from the Provinces and Regions, and how to set about a system

of filing and translating.

It was suggested that the existing ardrives be sup,plemented with

all possible relevant material, es,pecially the biographies of Salesian

Brothers. All modern means of communication were to be employed

to stir up interest in the I7orld Congress and render it efficacious.

Various decisions were made, in accord with the Superiors, regarding

the running of the Cnngress. Also the date was definitely fixed for

31 August - 5 September 1975 (not March, as mentioned in the Acts,

issue no. 270, page 24).

The Central Committee received considerable cdticism of the

first plan for the election of delegates, and has formulated a nev/

ptoposal accotdingly. It also worked out a list of themes for the

Iflotld Congress and has submitted to the Superior Council a number

of na-es for a choice of speakers. Finally, steps were taken to draw

up a set of < Regulations for the Congtess >.

The next meeting of the Central Committee will be 26 - 27 Octo-

ber 1974.

Study matter lor the Vorld. Congress.

Tflhat follows is a remodelling in accotdance with suggestions

received by the Central Committee from various Regional Committees.

Tberne f: "Identity of the lay religious vocation of the Salesian

Brother working for the one Saleiian ,mission". (Historical ptofile:

from Don Bosco's launching of this vocation to the achievements of

a hun&ed years of Salesian history in the life of the Church: future

prospects. Theological basis according to the teaching of the Council

and the documents of the Special General Chapter. Juridical aspects.)

Tbeme ff: "Future of the Salesian Brother's apostolic acrivtty

according to his lay rcligious character, present timss and local needs".

Therne fff: "The formation of the Salesian Brothet". (General

principles; content; stages; those responsible for formation.)

ff: Tberne

"Presenting the Salesian lay religious vocation to the

young .people of today". (Social and religious research into most

suitable ways and means.)

5.7 Page 47

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-47-

Delegates to the 'Vorlil Congress. In drawing up the scheme

below, the Central Committee bore in mind the following points.

- A ,maximum of 140 delegates, including the members of the

Central Committee.

electe-d

Every

by ull

Province to be represented by one Brother

the Salesians of the Province before tle

- to be

Regional

Convention.

for

e-verEy v3e2r0y

Region to

confrBres.

be represented

These Regional

by one Regional Delegate

delegates to be elected in

the Regional or inter-Provincial Conventions.

For the inter-Provincial Conventions the total number of delegates

for the Region to be divided in proportion to the Provincial groups

of the Region.

REGIONS

1 I I,uty, MiddL E.rt

Pacific, Caribbean

3. Ponugal, Spain

4.t South Belgium, France ,

42 Ausffia, Germany

4.) Jugoslavia .

4.4 North Belgium, Holland

4.5 Crntral Africa

5.1 Cuerrca del Plata

52 Braztl

6.t England, Ireland

6.2 USA.

6.3 Far East

6.4 India

6.5 Australia

Poland

Total

Provincial

Delegates

)

Regional

Delegates

Total

130

5.8 Page 48

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N.B. - All Provincial delegates will be Brothers only: and this should

be kept in mind when electing Regional delegates, in ordet

to ensrue an adequate tqrtesentation of priests at the T7orld

C,ongress.

In conclusion: the serious attitude of so many Provinces in tegatd

to the Congress shows that there is really a ptoblem in the Congr"-

gation and that the fact is realised. It is hardly necessary to temark

that the Conventions at tfie various levels are not goals in themselves

but stepping-stones to further progress.

3. Appointments

The Rector Maior has appointed the following Ptovincials.

Father Joncr Mrnrvrrrr-e: Province of Cordoba, fugentina.

Father Artrrouv Resrne: Province of Manaus, Btan7.

Father Vrcton REyEs: Province of Parzigaay,

Tbe Holy See has made the following appointments.

Bishop PBrBn Cennsrro: member of the Secretariate for non-

Christians.

Fatlrer Jorw Snrnreoe, Japanese Salesian priest: consultot in the

Pontifical Commission for non-Believers.

4. Gourse for Novice-Masters

On 3 Match the "Month for Novice-Masters" began as scheduled

at the Generalate's "$4lg5i21rrm", under the aegis of the Commission

for Salesian Formation. At the time of writing thirty-seven Masters

of Novices arc participating; only six were unable to co,me.

The progta--e is a heavy one: otganized by the Formation

Commission and undet the dedicated guidance of Fathet Joseph Aubry

and Father Angelo Botta. Other helpers are the various members of

the Superiot Council, advisers from the different Commissions, and

also some non-Salesian specialists.

But the people really running the course are the Novice-Mastets

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-49-

themselves. In discussing'the practical 'problems of their 446 novices,

they are working out together the propet lines of action to take in

the light of the SGC documents. This is exacdy the task grven them

by thi Rector Major: "to make a profound te'examination of all the

work that is to be done in the novitiate, that privileged period of the

first steps in Salesian ilaining".

5. Gourses of Ongoing Formation

On 14 Febnrary the first ol tbe Courses of Ongoing Forrnation

at the Generalate came to a close with the visit of Cardind Tabera,

Prefect of the Sacred Congtegation of Religious.

In the four months the participants passed from an initial attitude

of getting to know and appreciate one another to an ever increasingly

responsible participation in the acJrieving of the aims of the course:

revision of iife, rpirito"l replenishment, studying ptoblems togethet,

and Salesian btothediness. It was a couse that concentrated on pet'

sonal religious and Salesian formation, and tesulted in a period of

fruitful eiperience and reflection on the religious life, including a

cultural, theological and pedagogical updating. Pteference was given

to matters that dealt with religious renewal, theology of the religious

life and principles of Salesian asceticism.

Those who did the course (they were mostly from Europe and

a few from South America) agee that ttre e=Feriment was a success.

One wrote

help them

it - back, "This is something middle-aged Salesian need to

renew confidence and spread among others". Another

*tot., "I have acquired a btoader vision and a gte^t$ lo've of the

Congregation, more religious maturity, greater undetstanding of my

confrEres, and a brightef optimism". And another, "'Well done. You

must carry on with the good work".

On 9 March the

mainly fot Salesians

fsroecmondL.aCtionurAsemoelriOcnag. oAinngotFhoerrrngartoiounpboegfasnom- e

thirry confrBres are deepening their sense of Salesian vocation and

rrill return to their Provinces to share theit experience with their

fellow Salesians: greater enthusiasm and renewed energy in fosteting

Gospel and Salesian values.

5.10 Page 50

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6. Convention regarding Youth Apostolate among migrants

Last December tfuee Regional Councillors (Father Ter Schure,

Father Fiora and Father Mdlida) wenr to Cologne ro attend a conven-

tion dealing with Youth Apostolate ,rmong Italian and Spanish mi-

grants in Sfest Germany, especially in the Ruhr disrict. The Con-

vention ingluded the three German-speaking Provincials, an ftatan

Ptovincial, a Spanish Provincial (each rq>ressating his respective Epis-

copal Conference), a

grants, and a number

foefwnocno-snaflrelrseiasnsacinrutearlelystwedoriknintglre"mprotnbgiemthe(sumcih-

as Mgr. Koenen, in charge of the migrant apostolate in the diocese

of Cologne).

The Convention had a two-fold aim: to ex4mine practical ways

to better the existing apostolate (in line urith our traditional work

for migrant youth); and to examine ways of linking together tlre prov-

inces where the migrants came from with the Prcvinces where they

were now working,

Letters had previously been written to the bishops of the more

densely populated zones, especially the Ruht, Euro,pe's industrial

centte n di?zy extrransion. The replies from tfie bishops listed nume-

rous proposals and offers of work with enormous pastoral potential

and of the utmost urgency.

The Cologne Convention came up with some pracdcal suggestions

and paved the way for a more consistent plan of work to begin

this yeat.

7. European Gonvention on the Preventive System

As scfieduled, the European Convention on the Preventive System

of Don Bosco took ptlace at the Rome Salesianum fuom 3l December

to 5 January. It was oryanized by the Commission for Youth Apos-

tolate and the Faculty of Educational Science of the UPS.

Three hundred persons participated; and their findings will be

published in due course. Some of the more important conclusions

are given here.

Throughout proceedings t'he Convention never lost sight of the

6 Pages 51-60

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6.1 Page 51

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-5L-

- young

important,

the hall was

silent actors

filled with the spiritual presence

in the dto^a of education. The

<<olfif-eth-oersi9ginal>l'

of Don Bosco's system uras sttessed, and tfie dificulty of 6aaslating

it into mere ideas. It was constantly emrphasised that Don Bosco used

the word << preventive )> as an antonym for << rqlressive r>, i.e., punitive

and authoriiarian; hence the necessity to give imFortance to all that

p?evention implied: maturing of the young <( fiom within )>, reqpect

for their freedom and help in developing it, progessive maturity in

hu-an and Christian commitment. Insistance was given'to the fact

that Don Bosco's system meant action that'had clear human and

Christian aims.

Education was not a one-man

pommunity efiort was unanimously

- afrzrfu the importance

emphasised. The activity

the

educative community was draracterized by a family spirit, and this

must regulate relations within the educative community itself.

Thi school was accepted ,as a genuine community expression of

the << Salesian presence >. Thete was general agrcement that youth

centres, groups and associations of the young were valid forms of Don

Bosco's typical Oratory work. Finally the matter of the mass-media as

part of the Preventive System was touched on.

8. Gonsultative Gathering to discuss "The $chool and the

Salesian Mission"

A week was spent in consultation (11-16 Feb.) at the Generalate

to examine the mattet of the << School and the Salesian Misslon >.

Present were representatives from Belgi,um, France, Italy and Spain.

The two pivots of discussion turned on

what the Salesian mission requires of the schools;

- and practical \\il/ays orrr schools can answe! these requirements..

-Special importance was given to discussi.g the educative com-

munity, and evangehzation and catechetics in our schools.

In the general audience at St. Peter's on 13 February, Pope Paul

spoke encouragrngly to the group, urglng fidelity to Don Bosco and

perseverance in the apostolate of the school. At the end of the audi-

ince the Holy Father went over to the Salesians and spoke to them for

a short time.

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9. Three-day seminar on Vocational Guidance

The Councillor for Youth Apostolate, Father Juvenal Dho, re-

cently presided at a short semin4l (26-28 January) at Madrid. This

was organized by the Spanish delegates for Youth Apostolate, the

subject being Vocational Guidance.

In the interesrs of eficiency the puticipants were few in num-

ber, and consisted of the Provincial delegates for Youth Apostolate,

the vocation promoters, Rectors and others responsible for formation

in the aspirantates, and a few Salesian Sisters.

Father Dho was the main speaker and guided the discussions.

The seminar had the following objectives:

ance

-as

to make

being an

the participants

essential part of

vividly awarc of

all educative ar.rd

Vocational Guid-

pastoral activity;

p{ab-le;

to see Youth Apostolate and

and Vocational Guidance as

Vocational Guidance

a necessary part of

as inse-

genuine

Chtistian education;

- to look into the possibilities of Guidance ofiered in the va-

rious fields of our educative activity (teaching, youth movements, youth

groups, catechetics, fetreats, coufses, camps, etc.).

10. Brotherly Solidarlty (t2th instalment)

a) PnovrNcrs wHo FravE coNTRTBUTED

Eunopn

Ausuia

Ireland

Italy: Ligure

Italy: Iombatdia

Italy: Siorla

Ita1y: San Marco

Italy: San Zeno

Italy: The Generalate

Spain: Seville

Iire ,68.000

739.452

,00.000

800.000

1.000.000

450.000

100.000

200.000

660.000

6.3 Page 53

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Asre

India: Gauhati

Middle East

-5)

AuBmce

USA: New Ro&elle

USA: Sao Francisco

Ausrnerre

Total receioed fuom 18-t2-73 to 7.3,74

Plas casb in hand

Monies aoailable as at 74-74

525.000

200.000

2.86r.250

3.800.000

1.074.499

1r.080.201

495.554

13.575.755

b) DrsrnrnurroN oF MoNrEs

Asre

Korea (Seoul): fot the poor of the youth cenme lfue

Philippines (Pasil): medical assistance for the

poof

India (Calcutta): for the Azimganj dispensary

India (Raipur): for the orphans

India (Ma&as): for the building of a small drap.l

India (Gauhati): mototcyde for the Doomini

mission

India (Gauhati): for the Mawkhar-Shillong

dispensary

India (Gauhati): for repairs 1s lufldings dam-

aged (Manipur)

India (Gauhati): hospital expenses of a confrBte

Israel (Nazareth): fot the professional s&ool

Timor: for the needy of tfie mission

Vietnam: for the Ttam Hanh novitiate

600.000

100.000

1.000.000

600.000

1.000.000

600.000

966.085

1.000.000

200.606

600.000

Arnrce

Zafue (Lubumbashi): formation courses for laity

and catechists

1.000.000

6.4 Page 54

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-54-

Sourn Arurnrce

Chile: for the hospital expenses of a confrEre

Colombia (Bogoti): to organize help for <(street-

arabs >>

Mexico (Guadalajaru): for social enterprises di-

rected by the Young Co-operators

Pamgaay: for the Chako Indians

Ausrner,re: for the Kimberley mission for Austra-

Iian Aborigines

Total nonies disbursed. lron L8-12-7) to 7-3-74

Casb in hand

Grand total

1.120.600

1.500.000

500.000

700.400

1r.187.691

388.064

71.575.755

c) Gnrvener, suMMARy oF BRor"rcRry Sormemry

Monies receiaed ap to 7-3-74

Monies d,istributed ap to 7-3-74

Cash in hanil

238.994.238

238.606.174

388.064

Ennon ro BE coRREsrED

On page 49 of the last issue of the ACTS (no. 273) the follow-

ing was omitted under << Prooinces sapplyifig tbe nzissionaries >>z

Barcelona and Seville: one ea&.

6.5 Page 55

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IV. ACTIVITIES OF THE SUPERIOR COUNCIL

AND MATTERS OF GENERALS INTEBEST

1. The Regional Councillors returned about 15 lanuary and left

again in mid-Match to continue their visits to their respective Regions.

Thuu ro far the Superior Council has been together at the Generalate

only two months n 1974.

The matters detailed below may not be teeming with interest,

but they need to be noted, for they manifest an elrplicit effort to

be in union with the conftEres and a genuine striving to achieve

our post{apitulat renewal.

1. Gounci'l meetings

In these two months spent together, the Superior Council carried

out its normal f,unctions. The Regionals presented their teports on

their canonical visitations; and other Councillors who had partici -

ated in vatious meetings of confrEres also made their reports. These

srrmmaries have served to crystallize problems of general interest

and have helped in the seardr for common lines for solving them.

Certain significant er4reriments in various parts of the wotld also

received attention.

Other matters raised were the missionary impact on the Salesian

Family (espcially in view of the pro'imate missionary centenary),

tlre approval of the Regulations of the Salesian Co-operators, and the

workprogramme of the Commissions and Regionals for 1974'7975.

The latter included the scheduling of the Regionals' visits in t}e six

four-monthly periods avaiable be,fore the next General Chapter, and

the convening of the Provincials of the various Regions; also the

amanging of certain initiatives at the Generalate and elsewhere'

A few of t{rese matters are mentiond below.

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2. Other initlatives of the Rector Major and his Gouncil

First of all, the convening of Provincials of various Regions.

This is required by the Special General Chapter and gives all the

Provincials of a Region a chance to discuss matters with the Rector

Major and members of the Superior Council. The purpose is to

detetmine how things stand with regard to ,putting into practice the

directives of the Special General Chapter.

The first of these conventions vas held in October ,last in

Mexico City (v. Acts of SC, no. 273, page 58). Two more were

held in Rome: in February the Provincials of Ausrralia, England,

Ireland and USA, and in March those of cenrral Europe.

The conventions for the other Regions will be held in April

and June and October. In April the Rector Maior, Father Vecchi

(Regional), Fr. Viganb, Father Dho and Father Raineri will tavel

to Buenos Aires for the Atlantic Region; in June the Provincials

of the Iberian Peninsula, Italy and the Middle East will meet at the

Generalate; and in October the Provincials from tfie Far East.

These meetings help to widen the horizons of the Superior

Council and give eacir Provincial an opportunity to air his problems

and have them discussed autfioritatively.

After his long journeyings last October-November, the Rector

Maior temuned at the Generalate till the end of March, when he paid

a brief visit to the confrEres of the Bilbao Province.

The Formation Comrnission has wound up its first course of

ongoing formation and the second is already well advanced. At the

time of writing, the course. for novice-masters is drawing to a close.

Preparations are continuing for the Vorld Congress of Brothers

(v. Communications sections of this issue, page 45).

Father Viganb has taken parr in various Provincial gatherings

in France and ltaly. He also presided at rhe Convenrion of Dogma

Professors at the UPS, 2-5 lanuary (v. Acts of SC no. 273, page il),

which was quite successful and should prove beneficial for out

theological c€ntres.

The Cornnission for Youtb Apostolate organized, in conjunction

with the UPS Faculty of Educational Science, the Euro,pean Convention

on the Preventive System. Then in lanuary, Father Dho presided at

the Seminar of Vocational Guidance in Madrid. InrFebruary, Father

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-57-

Anthony Ferreira, a consultor in the Commission, directed a wee.k of

discussion on <( The School and the Salesian Mission > (v. Com'

munications section in this issue, page 51).

Tbe Cornmission tor Adult Apostolate has had the new Regul-

ations for the Salesian Co-operators apptoved by the Rector Maior

and his Council. It is now working on a Manua1 of Prayers fot

the Co-operators.

The survey on Salesian publishing houses has now been completed,

and a document of findings has been compiled by the Salesian Press

Office and is being circulated to interested parties. One of the findings

points up the need for greater mutud knowledge, collaboration and

interchange.

The Secretariate for Social Communications has sent out a

questionnaire on "salesian news and the mass media in our com-

iunities" and is now collating the replies. The result should make

fof gfeatef efficiency in the future. To better co-ondinate the activities

of this sector (so close to the heart of Don Bosco), a Council for

Social Communications has been constituted and met for the fust

time in mid-Marc-h.

In preparation too is a consultative committee for the implement'

ation of thu dir""tiues of the Special General Chapter regarding

-parishes.

Tbe Cornnission for the Missions has completed the data lslzdng

to personnel requirements in the missions (v. Communication section

in this issue, page 4l). It is also busy with the preparations for

the approaching centenary.

Tbe Economer's Corurruission has implemented artide 197 of the

Constitutions and set down the decision of the Superior Council

defining the limits of competence for Provincials and their Councils.

(The lettet of Father Pilla, Economer Ge,neral, informing tfie various

Provincials of this matter is printed in the Instructions & Norms

section of this issue, page 39).

Tbe Regional Councillors have remained at the Generalate since

their

who

recent visits abroad

has been engaged in

-theweixtmhatohredineaxrcyevpitsioitnatoiofnFoafthVeernVeezuccehlai,.

Father Fiora, Father M6lida and Father Ter Schure took patt in a

meeting at Cologne last December to discuss what could be done

for young migrants in Germany.

6.8 Page 58

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-58-

In March Fr. Ter Schure was present ar a meeting at Brussels of

all the Frendr-speaking Provincial Councils. The agenda included

Salesian formation, the Salesian Family, and new plans for the Salesian

Bulletin.

and

The Superior

was addressed

Council spent 2S February as a

by Cardinal Garrone. He spoke

tdeallyinogflyreocnol.l.e\\c[htioant

God expects of the Religious Superior roday". An intercsting discuss-

ion followed.

3. The programma for the next few months

From mid-March to the end of June the Regionals will be on

visitations, meeting will multiply, and a busy time will be had by

all. The Provirrcials'conventions in Argentina and Rome have already

been mentimed above. Most of the Superiors will have lengthy

itineraries. The Rector Major will be in iatin Amedca t6 Aprit to

17 May. He will spend a few days in Ecuador (which he has often

seen from the air but never yet visited); then he will go to Argentina

for the Provincials' convendon. Finally there will be brief srays in

Uruguay, Brazil and Peru.

Father Scrivo (Vicar General), Father Pilla (Economer General),

Fathet Ter Schure (Regional Councillor) and Father Rokita (Delegate

for Poland) will visit Poland l-5 May ro take part in the 75th

anniversary of Salesian work in that country.

Father Viganb, Father Dho and Father Raineri will travel together

to meet the Rectors of practically all the Provinces of Argentina,

- Braz)., Paragtay and Uruguay in three-day sessions (a Jay for

each Commission). They will also meer the particular Salesians respons-

ible for the work of their respective Comm.issions.

The Economer General, Father Pilla, has amanged meetings with

Provincial Economers of various places.

The Regionals will continue their canonical visitations: Father

Fiora, Venice; Father M6lida,

Germany and Holland; Father

'MVTaildliarimds; ,FSaathneFrraTnecriscSochaunrde,

Nomh

lapan;

Father Henriquez, The Antilles and Chile; and there will be many

other meetings in the various Regions. Finally, the Provincial aod

Regional Conventions for the Salesian Brothers' I7orld Congress will

take place nearly everywhere.

6.9 Page 59

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V. DOCUMENTS

l. The new Salesian NecrologY

on 5 lanuary 1974 tbe Rector Maior lorwarded to all Proaincials

the lollouing letter regarding tbe neu Necrology.

V. Rev. and dear Father Provincial,

The new Salesian Necrology will be posted to you within the

- next few days a copy for each community. The following character-

istics are worthy of note:

a) It unites the two volumes at present in use.

&) It includes deceased confrEtes up to the list given in the

Oct.-Dec. Acts (no. 272).

c) It follows a new system in the daily distribution of the anni-

versaries; one should rEad the instructions at the beginning of the

book.

In introducing the new Necrology I cannot better the words of

Const. 66 Ez t22: << !(e keep alive the memory of all confrBres now

asleep in the peace of Christ. For the love of our Lord they have

wotked in thg Society, Bome even to the point of mattyrdom. Ve

pray for them. Their'remembrance is for us a stimulus to continue

i"iti*oUy in our mission. > << The memory of our departed btothers

unites in 'love that never ends' those who are still pilgrims on earth

with those who already rest in Christ r>.

Reg. 41 gives this practical directive: << Iret eac,h community

remember in a special way all deceased members as a sign of their

brotherly .ommonion with them. To do this, let each Provincial

establish an oppoffirne moment for the daily reading of the Necro'

log--y

as a

The

community

reading as

practice >.

a community

practice

presciption;

all

the

Prcvincial has to do is to setde on the best time to carry it out.

6.10 Page 60

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60-

Please do your best to see, that every community follows Reg.

4l.If. you judge it better ro reduce the daily list, you could instruct

your Rectors to indude only the fusr names (with an asterisk) and

the deceased members of one or mole << Regions r> that for some

reason

repeat

or other may be linked more closely with your Province.

hope *1s

here what

Ilgs2adidinginwaicllonncoetlebberataionmfeorreofuorrmdeacleaosbesdercvoannfrcbere. sI

during the Specral General Chapter: < A Society s3 2 family should

not ignore its history and the men who made that history; this would

be tantamount to breaking tlre bonds of union; it would be ctrtting

ofi the cha..els that have through the years sup,plied all those true

values, benefits and traditions that are the very purpose of the

family's existence and the nourishment of its vitality and activity >.

You and yow Province are in my daily Masses; please remember

me too, and the many needs of our Family.

!7ith kindest regards,

Yours sincerelY'

I.,urs fuccsRr

Rector Maior

2. Message of the Bector Malor on the centenary of the Gonstit

utions

- On 3L Janaary,

dressed all Salesians

least

lronz

the

St. lobn

Basilica

Bosco, tbe Rector

oi Mary Hrtp o!

Maior ad-

Cbiistians,

Tarin His message concerneil the centenary ol tbe approbation ol the

salesian constitutions dfid uas broadcast by tbe vatican Radio in ten

languages. Tbe text is as follows.

Today is the feast of our Father and Founder and I wish to send

my afiectionate and fraternal greet:ngs to every part of the world

where there is a son of Don Bosco working for thJ Kingdom of God.

t974 is already singularly blessed in that all local &urches ate

celebrating the Holy Year, year of reconciliation, yeaf of grace.

And this year involves us Salesians yet further, for we celebrate

the centenary of our Constitutions and all that this implied for our

holy Founder.

7 Pages 61-70

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7.1 Page 61

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-61 -

Our Constitutions have now been te-wdtten in the light of Vati-

can II and in absolute fidelity to Don Bosco's spirit. They arc trot

a mere code of laws, but a refreshing and sure guide for us all in

the joyous living of our totd consecration to God as we follow the

example and spirit of our Foundet and engage in the increasingly

urgent work for the yo'r.tg.

Dear confrEres, let us live out new Constitutions with generG

sity and love; in this we shall ptove our practical fidelity to Don

Bosco and to our vocation in the Church.

I send you this message with affection from Our Lady's Basilica

I in Valdocco and know our Founder's blessing goes with'it.

7.2 Page 62

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VI. FBOM THE PHOVINGIAL NEWLEfiERS

The Generalate has now received newsletters from 62 Provin-

ces: which means that six out of every seven Provinces have made a

start on them. May we humbly ofier the following suggestions that

could be of some use to tfiose responsible.

- l'lasuTs and function ol the neusletters. First and foremost

they are meant to catry news. On occasions some newsletters contain

tteatises or documents. This would hardly seem within the scope of

a newsletter ,and if sudr matters are to be included, it would seem

better to insert them in an ap'pendix, or separately from the newslettet

pfopef.

minu-ti'aVebteagat rdsiongrt

of neus? Some

communities and

newsletters

confrEres;

give ample

others are a

space to

compen-

dium of activities and decisions of the Provincial and his Council or

the various Delegates. Perhaps a judicious mi-ture of the two is desi-

- table and this in fact is the method followed by most newsletters.

bette-r.

Printed or duplicated? The pdnted newsletter cemainly looks

Most Ptovinces, however, use a duplicator, and this would

seem the better course, since costs are lower, preparation is quicket,

and the number of pages presents no problem. The newsletter is not

ptoduced ,for libraries or ardrives, but for the speedy circulation of

nevrs among friends, and can unobtrusively find a final restingplace

in the waste-paper basket.

Arge-ntinHa,ohwasi?nthpiosrttaont

is the

say in

neusletter? T"he Provincial

the fust Provincial issue:

Cordoba,

It is not

Iikely to solve the problems of the Province; but it is another cons-

tructive service ofiered to the confrEres r>.

7.3 Page 63

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-6r-

l. Province of L6on: School for parents

The Salesians in Vigo, Spain, offer this idea to confrlres lor a

- try-oat in otber houses of the Proaince a << Scbool lor Parents ol

tbe Pupils >>. (Newsletter, February 1974, pp. 18-19).

In this << Sdrool for Parents > we parents and educators ate both

masters and pupils. Our << school > has tlre following ,i-5.

- a) It must be active. The parents do not <( come > to school

they themselves constitute the sclool, being both teachers and taught.

Under the guidance of a chairman they will discuss their experiences

with one another.

b) The s&ool is not meant to prepare parents for the future

but for the present, for the problems they have here and now.

c) \\7e hope to find better solutions to the difficulties rhat face

all parents and educators in such matters as:

- personaliry development (sex education, intellectual deve-

lopment, emotional maturity);

- trate);

personal problems (shyness, anxieties, inability to concen-

children-); social relations (handicapped, aggressive or maladjusted

- pedagogical problems (active participation, remedial teach-

ing, home-work, teadring techniques);

- speci.fic learning ptoblems (problems with reading, writing,

religion);

weak p-arenftasm); ily problems (iealousy; ovet-protective, possessive or

- snvirsnmental problems (pocket-money; films; boy-girl re-

lationships);

- problems of public adminisration.

d.) The << school >> otgantzatton is basically that of group-learning,

each group n,mtsling about fwenry. It is higtly desirable that husband

and wife be together in the same group.

e) Group discussions should be guided by a chairman.

l) Ptactical tedrniques should be employed, such as case-analyses,

open and guided discussions, audio-visual aids, etc.

S) The <, school r> envisages nine meetings each scholastic year.

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_64_

2. Province,of BogotS: Retreats a that involve "

The stud.entate ol Bogotd has experirruented in a ?teu kind ol

Retreat that inaoloes tbe participants in a oery special way. A leatare

of tbis Retreat is that, in addition to prayer and personal reflection,

tbere is an excbange ol practical experiences. We print tuo excerpts

lron tbe lengtby report. (Tbose interested in Retreat problems rnay

lind the ubole article in tbe Neusletter ol Jannuary 1974, pp. )-L0).

a) Hou ue p?esent Christ. TTednesday: film << The Gos,pel ac-

6slding to Matthew rr, dtr written commentary. A study of Paso-

lini's Christ and the various ways of presenting him. f[p6day: exami-

nation of hory we present Christ in our ,"r--oor. True, we announce

Christ, but what sort of Christ? Is it a question of mere words, or

I testimony? A few typical remarks were: <( preach a Christ based on

the Ututgy of the l7ord: Christ, the way, the truth and the light

of the world >. << My Cbrist is a doctrinal Christ as presented in theo-

logy books; I should preaci a Christ more vital and practical >.

<< Christ used language all could understand. The humble and the

lowly were more learned than the erudite )>. I<( [rresent a Christ

who is at the service of others: a Christ of the Gospels, not of

institutionalism >. <( There are two ways of preadring: word and

I example >>. << Assuredly we have to preacJr Christ; but at times am

I ptevented by the structure of the community >>. << an.r,ounce a Cbrist

who encourages, urges, is dynamic, non-paternalisdc, a Christ who

I expects mudr from us )>. <( It is in the poor that have found Christ

most; and I try to communicate this Christ to my neighbour >. << In

fuiari we have preac"hed Christ as saviour, liberator, teacJring men

how to work, how to direct >.

b) Assessing the Retreat. Last day: full assembly and assessmenr

I of the Retreat. Some remarks: << was very impressed with the expe-

riences of my confrBres and the contributions they made to the Re-

I treat )>. < think it very important to tackle one single subject togeth-

I er and shate the wealth of experience others possess )>. <( believe

this kind of Retreat is what we need for our anxieties. Enquiry,

authenticity, communication, these are necessities for us >>.

7.5 Page 65

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_65-

3. Province of fhailand: Why huild the aspirantate at Nong Hin?

Faced witb tbe qaestion ol ubere to buitd the Salesian aspiran-

tate, tbe cornmittee responsible, af ter considerable discussion, has

suggested Nong Hin. The practical reasons lor tbe cboice are quite

interesting. (Newsletter, Marcb 1974, p. 6).

The committee has proposed Nong Hin as the site for out futute

aspirantate. There are 700 Christians in this locality; and living in a

healthy parochial community *iX h"h the aspirants in their growing

maturity.

The Salesian house will be about a hundred memes ftom the

parish church, and the aspitants will be able to join in the parish

Iiturgical functions.

They will be able to take an active paft in the otganiz,ation of

the parish if the patish priest

exptessed his willingness.

judges

fitting

and he has already

As agreed in the Provincial Chapter, the aspirants will attend

the Salesian school of Banpong, travelling to and fro daily in the

aspirantate bus, a thirty-minute journey.

The school at Banpong ranges from elementary to prc-university

standard, comprises day-pupils and boarders, and has an oratory and

parish attadred, with various othet local wor[s. All this will give the

aspitants a good idea of the conditions in which the young of to&y

live and will widen their erperiences of li[e.

The daily ffayslling to and from the school will h"lp the boys

understand the rlificulties of so many students and workers who do

the same each day and have to put up with tlre same daily bother

and loss of ti-e. To share the discomforts and fatigues of one's bro-

thers is a positive training indeed.

The committee has presented the project in detail so that the

confrEtes may ofier suggestions and advice. The latter will be exa-

mined, a definite scieme decided on and submitted to the atchitect,

so that he may draw up the final plans.

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4. Province of Barcelona: Mass for the pupils free and enloyable

In an open letter to Salesian conlrires the Rector of tbe college

in Matar6, Spain, Fatber Manael Payol offers bis aiews and expe-

rience regarding tbe "College Mass".

The word << college ,, fias implications of totalitarianism; it has

good and bad overtones; it means something imposed by society. The

Mass has nothing in common q/ith all this; yet I have managed to

draw the two poles together: College Mass. it is not a question of

custom or tradition. Don Bosco's pedagogy and our loyalty require that

our educative communities have their eucharistic celebrations. The

query arises regarding when, how and why. Some want to defend

gyangelization to the bitter end; others persist in a dominat'ng sacra-

mental approach as in the good old days.

It is essential to read and ponder the documents of the Council

and the Special General Chapter.

The Council speals of freedom and charity and the right children

I have to draw inspiration from liturgical functions. believe rhese can

only go together if we ofier our pupils (with charity and loyalty,

since it is their right) freedom in the matter of the daily celebration

of the educative co--unity.

The Special General Chapter quotes Don Bosco: << Encourage

the pupils; give them every opporarnity; make it easy for them to

have the use of t}e Sacraments; nev€r force them; amange things so

that young peo,ple feel spontaneously drawn to them and use them

voluntarily, with pleasure and with good rezults >. These words make

it dear that for Don Bosco preacJring the Gospel and the sacr,mental

life went hand in hand (even though in theory the sacramental Iife

presumes evangelization).

I believe that a Salesian house should ofier its pupils a daily

Iiturgical service and invite them to be present freely, happily and

I responsibly. suggest that every day one of the classes be rcsponsible

for preparing the function. It is also most desirable ro have a difie-

rent priest celebrating each day. If there are variations in the number

of pupils who attend, this shows there is no pressure on them.

AII this means more work for us, more enthusiasm, more crea-

tivity - it also means we are on the right track.

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5. News in brief

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Tuo Shuar Indians, John Bosco Chau Mazuka and Rid:atd Tan-

gamashi are attending univetsity. The former received his early edu-

cation at the < Colegio Pedro Vicente Maldonado >, Riobamba, aord

is doing medicine at the Central University. The latter studied at the

Don Bosco Primary Teachers College and is rc2ding Law at the

Catholic University of Quito. (Newsletter, Ecuador, Jantary 1974,

p. 6).

Nl Nooices meet. the novices of Caracas (Jesuits, de la Salle,

Capuchins and Salesians) fotegathered at the Salesian House of San

Antonio de los Altos

ther and other such

on 9 Jorr:rrry

meetings are

last. This was their first get-toge-

planned. A simple enough afiair,

p1e9r7h4a,pps .-L3)b. ut still very unusual. (Newsletter, Venezuela, February

"Salesi.an Missionary Day". This is a special pamphlet issued

It by the Southem Province, Naples, Italy. contains genetal conside-

rations, a celebration of the I7ord, a Mass commentary, and'a detailed

proposal for a <, missionary congress > for the boys. A very practical

publication.

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VII. PONTIFICAL MAGISTERIUM

l. Need of unity for an effective pastoral action

Eoery year belore Lent tbe Holy Father receiaes in aad.ience

tbose priests in Rorne ubo are engaged in the diocesan apostolate.

Tbis year, on 25 February, Pope Paul spoke to thenz on unity and

pastoral act.ion, and inoited tberu to constitute a n ore aruited ecclesial

conzrnanion in ord,er that their pastoral action might be the more ef-

lectiue.

(Translation taken lrom the English edition ol the < Osseroatore

Romano > dated 7 March 1974).

Let us answer at once, w'ith our intention. The subject is this:

union and action, Yes, union and action. As you see, it does not say

anything new and original. Is this not t'he ordinary, taditional pro-

gramme of the ministerial priesthood? Yes. But pay atrention to the

intensity we intend to infuse into this reminder. This intensity is

derived from the rugency of charity (af. II Cor. 5, 14), specifically

necessary today, both for the great theological meditation that the

C,ouncil unfolded before us, qpeaking of the minis6ly of the Church

and our salvation; and for the critical, ambivalent, negative and posi-

tive situation of mankind in bur days. The mini51ry of the Churdr

cannot be carried out in the relatively uniform and tranquil way of the

past. It must be intense, we repeat, if it wishes to be efiective, assi-

duous, strong, sincere, full of that pastoral sense that Jezus gives us

with the immanent spirit of sacrifice: "The good shepherd lays down

his life fot his sheep" Un. 10, 11.).

Union and action, under the imFulse of a twofold concrrrrent

force, the grace of the Iord, whidr we must always cherish jealously

and confidendy (d Phil. 1, 20), and our poor, weak, but watchful

and new goodwill.

Alter dilating somewbat on unity, tbe Holy Fatber reaieweil tbe

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aarious sections ol the diocese, relering to tbenz as tbe ,,unifying

netuork o! tbe ecglesial corumunity". He then continaed.t

Union. But mention of this foundation of ecdesial life, as we

all

know, carlls

,much as it

for a virare that

ought to be. It

is not atrrpreciated by everyone today

is and lsseins in the constitutional

canons of tlre following and imilafipn of Christ, and of the indispen-

sable stability, historical and social, of the Mystical Body, whicL is

the Church, during its pilgdmage in time. !7e mean obdience, to

the practice of which, stamped with the spirit of the Council and

the Gospel, and iustified, in the exercise of the authority demanding

it, by the spirit of sefvice, not of domination, we must all return,

humbly and faithftrlly, if we really love real Christian life. If we

Iove the possibility of aiming at that supreme aspiration which Christ

bequeathed to his disciples before taldng leave of them with his passion

and death: "that they may all be ofle" (Jn L7,21). And let this

mere reference take the place of the praise, at once liberating and

goiding, that this virtue would rcquire of us all.

And with union, action!...

That action is one of the fundamental chapters in the duties of

the Clergy at the present time, is wetrl knourn to everyone. The

rec€nt diocesan Meeting on the responsibility of Chrisrians with regard

to the promotion of iustice and chariry has stressed the necessity that

the pastoral ministry should integrate its activity in the field of worship

and cultue with new forms of charitable and social assistance. We

see their urgency ,and we appreciate their efforts. Chrrity must be

solicitous and inventive. Justice must be courageous and conolusive.

There are still many needs, and we, who wish to see Chdst in our

suffering neighbour, waiting for us to recogniTe and serve Him, must

multiply our dedication and our ability in order nor to fail in the

current demand for out generous and real concern.

But iust for the sale of this human and Christian purpose, allow

us to make some rematks, which we consider important and topical

2g ghis timg .

Pri.nacy ol spiritual

Here is the first observation. Let our charitable and social

cotrcern not be at the expense of our specifically religious actrvity,

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both in our personal life and in community life. Let the attttouncement

of the \\[ord of God and *1g mini5try of Grace always prevail, both

for the reality of their religious values and to avoid the danger that

their la& wilt dry up the real source and the indefatigable moral

energy of which Christian social activity cannot be deprived.

Here is the second observation. This "primacy of the qpiritual"

is necessary for us to remain

petence (remember: give to

within the

God, give

limits of out religious com-

to Caesar, d. Mt. 22, 2l;

Rom. 13,7), out of respect for the constituted temporal order, to

which we owe support and collaboration, but whic-h we must not

claim to replace, when our neighbour's need does not call for our

Samaritan trelip. Not must we allow religious activity to be used

only for temporal purpose, or goals of selfishness.

Aatbentic tidelity

Atrlow us to continue, and to present to youf priesdy conscience

a double reco--endation, to the full observance of which your

authentic fidelity to Christ aud to the Church is, in some cases, bound

today. Be really detached ftom money and from the economic

advantages dedved from religious activity by skil{ul and improper

manoeuvfes to youf advantagi. Be severe with yourselves in order

to keep yo*.ord life tfanspafendy pure, both inwardly and externally

("t. Mt.- 5, 28). Do not succumb, in your behaviout, to the incon-

sistent and perha,pt fatal ,permissiveness, of which, unfortunately, there

is so muc} talk today.

And then we should speak of the spirit of strife, whicl has

become almost an epidemic. Here is an antiecdesial form of acid

with preconceived criticism, now conventional, favouring a destroying

method. It does not aim eithet at truth ot at clarity. How can a

positive, harmonious Christian action develop frory an ideological

It rrdirm which smacks of excessive query and therefore disintegrates

the cbhesion of the co-muttion of f.uth, love, service and evangelical

unity? Let us not disperse the forces of the Church. Let us not take

,r tir" model of renewed Christianity the pseudoliberating principles

which have tried to tear the "seamless tunic of Christ", and which a

difficult ecumenism is trying to recompose. "Veritas libetabit vos"

Un 8, 22), the Lord says. The truth, such as the Church preserves

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it and teaches it, not the "lrrofanae vocum novitates", the current

opinions, often of hostile origin, nor at all ,liberating, whidr some

people obey in a slavish way rather than the real faith.

![e would like the Holy Year, into the light of whid: we have

now entered, to help us to overcome this psydrological and moral

situation, which saddens the Church. \\(e ask God to bestow upon

us that renewal and reconciliation whidr is so desiderable also ,in

connection with this painfuI phenomenon. I7e trust in the Lord,

who will give back the joy of a rrue, brotherly and united sense to

our ecclesial community. And we are confident, so confident, that

you will ,ll h"lp us in this really propheric purpose.

In this way, union and action, that is the Gospel Iiving and

operating in the Church of God, would exult and be encoutaged in

our Church of Rome in the awareness of its mission of service. 'We

could be aa gr(a'mFle for the whole Catholic Chucjl, for those

Christian Churches and communities which, still separated from us,

are on the threshold of Christ's one fold, and for the contemporary

world which, whether it knows it or not, is avraiting this guiding

fatherly direction from us.

2. Let us learn how to speak to God

Tbere are some uho are content to pray in the same few lormulas

repeated' again again. Tbere are otbers utho rnaintain tbat noilern

man sboald. reruain. uitbout personal prayer. But tbe genuine man

rnust imitate the Good Tbief's prayer that won for birn salaation.

Pope Paul deaelop-ed tbese thoagbts in a general aud.ience gioen on

23 Janaary 1974. (Translation taken lrom the Englisb edition ol the

"Osseraatore Rorfiaflo" dated 3l lanaary 1974).

The religious meeting of humanity with ehrist, with the \\7ord

of God made man concerns us personally. It is this aspect of the

mystery celebrated that claims oru attention now. !7e must dispose

ourselves to talk to Christ, an through Him to God; to that Christ-

God who ca-e such a long way to meet us: He came down from

heaven. fn short, we must learn to speak with the Lord, to speak

to the Lord. A dfuect, sincere talk on our part with the Lord

constitutes a kind of special prayer: personal prayer.

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The question arises: are we capable of personal prayer? Ifle

could certainly say "yes", if by personal prayer we ilnean the recitation

of some formu,las of co--on prayers, which we all know and which

we like to think, give voice to our customary teligious observance.

\\flho does not recite an "Our Father" and a "Hail Mary"? And

do not many of you recite sohe prayers at the beginnirg and end

of every day? Moreover, many good persons say the Rosary every

day, and other usual prayers, which have become part of the day's

programme for tlre good Christian.

Habit of ilaily prayer

So far, so good; very good. Let us ,preserve these elementary

religious acts, as a dat,ty expression of our Christian character, of our

faithfulness to the Chdstian concept of ,life; as a sign of our religious

ffibute to God, whereby we observe the first, most important and

essential religious and moral co--andment, that of love; as an invo-

cation for diuio" help, without which our every speculative and

practical virtue is insufficient; finally as a solace Jor the daily toil

in the accomplishment of our duties. It is a good thing, we repeat,

to maintain icrupulously and earnestly the habit of reciting daily

prayers, with c,hildlike simplicity, so that this witl s€rve as a hallmark

and characteristic of every stage of our life.

But are these few formulas, always alilts, and often more vocal

than spiritual, sufficient to glve our life its deep religious significance?

Its authentic and actual spiritud stamp? Its original and personal

conversation with the divine mystery? Anyone who professes his

religious sentiments sincerely becomes aware that this short con-

ventional prayer lacks something: it easily becomes a purely exterior

acti an appointment between two absent persons: God and the heart.

Modern or aatbentic

'lVhat are we to say about those who even fail to remember this

appointment, and become acqrstomed to forgetting it? fn fact, on

becoming "mature", as is said, they no longer feel the duty or the

need of it. A simple enquiry on the religious habits of the people of

our time would yield sad findings on the complete, or almost complete,

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absence of personal prayer in a very large number of persons, now

alien to, and alienated from, all expression of innet religious feeling:

lifeless souls, silent lips, hearts closed to Love, to Faith, to the

solicitations or urgings of the spirit! And how many of them thete

are! There are some'who .meintain that modern man is like that and

should remain ,like that: without personal [rrayer. Here there is a

confusion of terms,.between ,modern man and authentic man. The

authentic man, the true man, and let us add, the really modern man,

aware of the value of his advanced culturd, operative and social

extrrerience, reinains radically religious, essentially orientated tou/ards

the quest for God, towards a relationship with Him, and therefore

eager for, and capable of, personal prayer.

The Prayer-spark

Let us leave aside the great subject of religious piety, of devotion.

Ve will- merely raise the problem, so important in the pastoral and

psycJ:ological field, so delicate in the pedagogical and qpiritual one:

how is it possible to restore to the. minds of people who are secular,

areligious, even atheistic, the impulse, the capaaty, the correct.

expression of a word addressed to God, to Christ, to Our Lady?

\\7e leave it to you, experts and pastors, to study and answer this

problem, merely pointing out how relevant it is today, particularly

with regard to the religious 'and moral renewal that the Holy Year

is intended to produce in people, as well as in those already educated

to the spiritual life. !ile affirm, once mo!e, that it must not be an

insoluble problem, as is ,proved by a certain inner, nay more, religious

fssling that is met with among the mote set{ous and thoughdul strata

of youth.

Allow us rather to refer to the minimal and momentary exptession

of the conversation of our soul with God, the prayer-spark, the

invocation, almss; explosive, which can burst forth from a soul; an

ejaculation, pious souls will say. An invocation, a groan, a cry can

spring even from a soul not trained to religious conversation. This

kind of prayer is a most interesting phenomenon in the chronicles of

the kingdom of God, beginning with the socalled "good thief", who

with one invocation wrings his salvation from Christ, crucified with

him and dyrngt "Lord, rcmember me when thou comest into thy

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kingdom. And Jesus said to him, I promise thee, this day thou shalt

be with me in Paradise!" (Lk. 23, 42-43); and concluding with the

extraordinary book of An&d Frossard, who is still zliys, and who

gives it the tide: "Dieu existe,

Yes, it must be remembered

ie l'ai

that at

rencont!6" (Favard,

the appointment, of

Lg69).

whic-h

we were speaking, two ate involved; we, lazy, perhaps, slow and

restive intedocutors, and God, who precedes and loves, and goes in

seatclr of us first (1 Jn. 4, 10), and strikes us with his mysrerious ray.

A surprise: grace is just that! God gant that, in the intention

to establish with him our regular and fiha7, but often slow and

leluctant conversation, this surprise, that of his operating presence,

may be in store for us too.

3, How to live the faith in a corrcumer's society

For some years tbe Canadian bishops baoe been cond,ucting a

carnpaign tu brtng tbe Gospel to tbe people of Quebec tbrougb radio

and teleoision. Tbis year's therne uas "Hout to liae the laitb in

a consufl2er's society". On l0 Marcb last tbe Holy Father broad.cast

an al.dress il.escribing and praising the scheme. Sonze ol tbe nain

tbougbts are synopsiseil here.

The Pope explained how the plan' over the years was an

"Education in the Faith" for adults; how it was conducted through

the media of radio and television; how it was intensified during Lent;

and how a theme was chosen each year that was in close toucl with

modern life and its problems. He congtatulated the bishops on the

cloice of this year's theme, "How to live the faith in a consumer's

society"; he expressed his pleasure with the whole campaign and

offered his congratulations on this "Operation Sforkshop".

He went on to sy that Faith today had so many different,

aggtessive and seductive ideologies to combat. The modern Clrristian

must be able to distinguish truth from error in the mentality about

him. The bishops, use of radio and television was an excellent means

to explain correct Christian principles and teach man how to conduct

himself in a materialistic world.

In themselves, the conquering of nature, using its ricies, ceating

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work and profit, bringrng comforts to mankind, were laudable things.

But there were many side-issues and many ,problems involved, suc.,h

as faith and wealth; Christian life and over-abundance of eeature

comforts; working for the common good and working for selfish

motivesl legal and matedal justice, and Christian and social justice, etc.

A genuine civilization cannot be based on the tirrmFh of economic

[i[e, on mere abundance and well-being that obscure much more

superior and necessary things. Man does not live by btead alone.

There is no qtrestion of contes':ng the utility of modern economic

advancements; but to give them absolute priority and self-sufficiency

is wrong. Man has a sphifiral hunger that must be satisfied.

From a Christian point of view the good use of the goo& is far

more important than the goods tfiemselves. Man was built for much

higher things than consumer goods: he has a scale of values far

superior. Seek first the Kingdom of God and his justice. The Gospel

speaks of moderation, renunciation and the spirit of poverty. A

Christian should be chatacterized by sobriety, simplicity and modesty

in his style of life. He must think of othets and practise Christian

solidarity; for charity has no place for selfishness. There is more

joy in giving than in receiving.

4. A new social outlook

On 3 February last, tbe Holy Fatber ad.ilressed the people in

St. Peter's Square as usaal belore reciting the Angelus. He relened

to the "austerity" conditions that are afecting so ?fiany countries

these days. (Translation taken trorn Englisb edition ol tbe Osseraatore

Romano lated 14 February L974).

Those who are in the habit of consulting the clock of historical

rimes, in which the Iife of the world takes ,place, realize that the

hour of prosperity in which we were almost accustomed to hope

and enjoy, has c.hanged. The outlook is not confodng for those who

were getting used to a progralnme of life based on creature comforts,

ease and pleasure. Not that the age of progress is over; on the

conttary, it ptomises new developm6nts. !(hat has gone is an illusory

conception of modern existence, easy-going, h"ppy, centred upon ricJres

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possessed or about to,be possessed, exempt from toil, patienec, efiort,

thrift, and above all from pursuit of, and esteem for, interior and

spiritual goods.

\\fle have separated from the ideal of freedom, always the primary

one, tlre complementary and intrinsic and no less fundamental ideal

of duty.

'We have made social life an endless, loveless battlefield. !7e

have become proud and some':mes fierce in demanr{ing personal and

pamicular rights; and we have so often forgotten selfless interest in

the com-on good, for the unity and strength of a true society, whicl

can be defined a People. We have too ofren attacked our historical

and civil institutions in order to free ourselves from ffoublesome

obedience to the law, authoriry and civil order.

And now delinquency, dreadfully widespread, as competent per-

sons, affirm, seems to have become .an organized and profitable art,

though, fortunately, still risky and ignoble. Moral'licence is presented

as an elegant note of modern education. Contestation, a proof of

impartial coruage. But-who shall guard our keepers?

How can a true and good democratic society persist and hold

out, if it is corroded by a systemaric absence of absolute principles?

If it is weakened by a sterilizing secularizatioo ef imFerative moral

principles?

The young are beginning to become aware of a certain deficiency

in the too empirical system of our social philosophy. Some rage.

Others reflect.

This

encourage

inthteoruvgahl t,ofanaduspterorimtyp-t,

anomtoaresrhrnoirtteodnaen-d

may

perhaps

positive

tesolution for concord, industry and social betterment. Our religious

spitit, which blends sacrifice with love, should help us to contribute

to the eflort of a good renewal.

May prayer sustain this confidence of. ours.

5, Sport can teach us human virtues

On 30 lanaary last, in an aadience grantid to a lootball tearn,

tbe Holy Faher made tbe lollouing simple but profound. obseroations.

Tbey are nost suitable lor us Salesions and our pupits.

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Our pastoral minisfry often brings us into contact with crowds

of pilgrims in every walk of modern life, and we often have happy

experiences such as today; this ,meeting with athletes and managers

of various denominations and specializations brings us mudr joy. I

are delighted that you have shown your affection by your prlr.nc"

here.

\\Ufle would like to srress the dig-ty of your profession. Sport is

so muc-h a part of leisure time, and is therefore of great importance,

espe.ially nowadays. It is also

ln L952 our predecessor,

a training

Pius XII,

in sociat

said that

virtues and respect.

when 'th. religioot

and moral conten[ of sport is respected it acts as an elemeot of br-

lance, harmony and perfection and is a genuine aid to man in the

fulfiLnent of his other duties.

Sport is a valuable means for elevating man aesthetically, ethically

and religiously. Righdy used, it is a fine training-ground in the human

- virtues and these, after a77, arc the basis of the Christian virtues.

May God bless you and all your dear ones.

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VIII. NEGHOLOGIO

Fatber Cbarles oan Aaerbeke

f * Schaerbeek (Brabaot, Belcum) 2-12-L902; Tournai (Belgrum) 10$-197);

70 years of. age; 42 prot.; 34 Priest.

He had a gffidlikg aud warmly human personality, coupled with

strong- priestly virtues as instanced by his edifying piety and zeal in his

work for so,rls. Many leanbd on him during their trials and received

from him gende but firm advice regarding theit duties.

Father Julius Babirdk

t * Rackeve (Hungary) 30-11-1889; Pannonhalma (Hungary) l2'L-1974; 84 years

of age; 59 proi.; 47 priest.

His priesthood was matked by attachment to the Church, Eucharistic

faith, and loy- alty

on heaven. He

to the Holy Father. His

aea in bed, assisting at

thoughts

Mass in

were always

the infit-.ry

centted

of the

home where he had to pass his last few years.

Fathet Albert Barbanti

* Pisignano, Cenria (Ravenna, It"ly) L5-72-L9D; f Modena (Italy) LO4L973;

59 years of age; 43 ptof..; 33 'priest.

He accepted his vocation with eagerness aod vas enthusiastic for the

apostolate of the

hluses and also

class-room. He obtained his

at the University of Modena

dfoegr resoemaendyetaaurgsh.tHilisvhaeriaoluths

was poor and he passed the last twenty years of his life confined to his

room- and in various hospitals, sufferit€i, studying and praying, accepting

the fact that his apostolate was to help the young though his sufferings.

Brotber Enidius Berni

* S. RomanoBorgo, Mozzano (Lucca, ltaly) t5-3-1919; f Maggiano (Lucca,

Iralyl 12-7-1971; 54 yats ot age; 26 prof,

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.*y

had an open and expansive personality. He worked as sacristao

Salesian houses, and had a rrue sense of atistry in decorating

the church. He accepted with faith the painful il,l,ness that v,ls soon

to cause his death.

Bishop Josepb Borgatti

t * Buenos Aires (fugentina) L5-9-1891;' Viedma (fueeotina) 2GIGL971; 82

years of age; 65 prof..; 57 priest; 6 rector; 20 bishop (Viedma).

He was born into a deeply rcligious family and did his secondary

studies at Bemal under the aegis of that fine educator of Salesians, Mgr.

Esaudi. Ordained ia t9L4, he was noted for his goodness and patience,

and for his excellent qualities of. oryaptation and goverment. \\fhen

the diocese of Viedma was erected Mgr. Esandi, its first bishop, chose

him as his vicar-general. His human and priestly qualities, his zeal aud

k'indsss5 made him the obvious choice for succeeding Bishop Esandi. He

built a seminaly and bisho,p's residence; he had the remaiis of Cardinal

9Inudgialin..,othberoVugehnt .toZeVpiheydri-nau;s

and he introduced the

Namuncuri. He was

Cause

a man

the young

order aud

method and used carefully note down all his plans. For the 26 October

he had written: "3.30 p.m., Bishops' Eeeting". Perhaps this was the one

1nd only time he missed an appointment. A few minutei beforc the meeting

God called him with his rosary in his hands.

Fatber Mario Borsani

* Castellaoza (Varese, Italy) 11-9-1912; f Maroggia (C. Ticino, Swizerland)

27-L1-L973; 6L of. age; 35 prof.; 28 priest.

Originally a skilled worker in the textile industry, he entered Ivrea in

1935 as an aspirant for the missions, and left for Thailand in 1936, where

was ordained and worked in various capacities. The illness that was

cause his death brought him back to Italy; but the missions were

always uppermost in his thoughts, and he was constantly working out

new plans to help them.

Fatber Francis Both

* Gytir (Hungary) t9-L2-1921; t T"ri" in hospital (ftom Folizzol Zl-l-1974;

52 yeats of. age; 35 prof..; 25 priest.

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-80

Despite a wearing itrlness he gave all his priestly energies to the yotng

both in and out of the house, and died in harness. A few days before

he had written the following, which seems a presentiuent of his death:

"The Lord may crall me at any Eoment. Help me, my conftlres. I am

happy to die a Salesian aud a priest".

Brother Laurence Brogliato

f * Vicenza (Italy) L2-2-1918; Verona (haly) 26&L971; 55 yars of age; 38 prof.

Much of his life was spent at the house where he was a pupil in the

thirties and where his vocation was developed. He left us his heritage: loyal-

ty to Don Bosco (whom he loved in the Congegation, in his confrlres and

in the yo,"'g and past pupils); love of work (which he generously put at

the service of atlh zeal tn helprng the missions io all sorts of original

ways; and an unllagging apostolate with the past pupils.

Father Felix Caon

* Arsego,

stermano

(SV.eGroinoarg, ioItadleyl)le5P-1e0n-i1ch9e73(;P8aLduyae, aItraslyo)f5-a1g1e-1;85912;

t Albarb

prof.; 46

di Ce

priest.

A simple man, patient in his contiaual suffering, and always able to

5mils. He had an expansive faith that alvays brcught comfort to the

oppressed, and a deep interest in vocations, for which he offered his

prayers and sufferings. He was untirinC in his zeal for the Co-operatots.

His words showed the warmth of his human, Christian, priestly and

Salesiao soul. His constant prayer to Don Bosco was to be allowed die

in a Salesian house, and his piayet was ansveted.

F atbe:r Bronislaus Cbodanionek

* Premiany (Poland) l7-ll-L910; f . Kisziniew, Mdldavia (Russia) 25-ll-L97);

63 years pf age; 40 prof.; 32 priert.

He worked matry

schools in Lithuania.

years in the parish

He moved to the

apostolate

capital of

and also

Moldavia

ta'nug1h9t 4in9

the

aad

remained there the rest of his li[e, the only priest for 4,000,000 souls,

for whom he gave all his priesdy energies. He was always deeply attached

to the Congegation and missed the community life he was deprived of.

He was called by God on the Feast of Chtist the King,

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-81 -

Fatber Rocco Cillis

* Pietragalla (Potenza, Italy)

of age; 41 prof.; 33 priest.

L43-L911;

Naples (Italy) 5-11-1971; 62 yegns

His Salesian ,life vas spent in Colombia, and he was an outstanding

example of missionary zeal, untiring work aDd genuine kindpsss.

Fatber Jobn Colorubo

t * Sacconago di Busto Atsizio (Varese, Italy) 13-2-1904; Milan (Italy) L-ll-L971;

69 years of age; 45 prof,.; 36 priest.

He spent most of his Salesion life in the Middle East, where, in his

optimistic and calm way, he helped Italian migants. Gradually becoming

blind, he left his missionary work and gave himself to the ministry of

the confessional. His sufferings srengthened

giving it a genuine "Paschal" quality.

and

purified

this

apostolate,

F atber'V enceslaus Dolezal

t * Ortrava (Cze&oslovakia) D-7-1907; S. Salvador (El Salvador, C.A.) 1r-11-

6 1971; yeat of age; 46 prof.; 36 priest; 7 rector.

He had a gteat spirit of mortification, a totd dedication to work,

welcomed all with brotherly afifection, and showed calmness and fortitude

in suffering. He was Master of Novices and Rector of the theologate. In

the eve of his life he gave his solicitous care to ths 6inisfry of the

confessional in various Salesian communities.

Fatber Maxrnilian Francoy

I * fuascrr6s (Huesca, Spain) 29-10-19041, Madrid (Spain) 2Ut-L974; 59 years

of age; 49 prof..; 43 priest; 20 rector; 6 provincial.

He served the Congregation with all the force of a vital and genuine

personality and never swerved from his Salesiaa principles. His poverry

was strict, he eqchewed vorldly vanities, was a model of obedience,

was always present among the young after the manner of Don Bosco,

and in the classroom was always clear and orderly. He made a deep Study

of Don Bosco, was convinced of his principles, and defended these values

with firmness and sacrifice.

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Father Isidore Gabino Fueyo

f * Gij6n (Oviedo, Spain) 15-5-1902; Buenos Aires (fugentina) {12-L973; 7L

years of age; 52 prof.; 44 priest; 6 rcctor.

He was a true son of Don Bosco and dedicated most of his fiftytwo

years of priesthood to educating and assisting the pupils in our boarding

schools, joining in their games and living their life. When illoess rendered

him less active, he still attended the rccreations with the vigilance of a

good Salesian assistant. This was much appreciated by the boys and they

were generous in their gratitude.

Father Peter Garbin

* Saletto di Montagnana (Padua, Italy) 7-1-L907; f Forlt (Italy) 9-10'1971;

67 years of age; 46 prof.; 39 priest; 12 rector.

He came to the Salesians from the senirary, fascinated by reading

the life of Don Bosco. At Forll his priestly zeal showed forth in the

fsiu.ling of the Salesian work in that city and directing it for many years.

He earned

during the

the affection

difficult years

and esteem of

of the Second

Wthoerlwd h'Woleapr.opAufltaetriobne, inesgppeacriaisllhy

priest in various places, he finally teturned to Forll, near the church lre

had worked so hard to tebuild after its destruction during the war.

Fatber Philip Garcgnanl

t * $emma Iombmdo (Vatese, Italy) 2L8-1903; there 2l-9-L973; 70 years of

age; 4L prof.; 33 priest.

He spent his Salesian life in the Middle East and was of great help

to the children of the Italians abroad there. He had a simple nature, a

ready smile, and was ever faithful to his duties as teacher aud educator.

His last years were passed at Ven&ogno, Como, where he kept up a

faithfuI correspondence with past pupils, friends, and distinguished persons

he had known on the mission, continuing his effective apostolic work to

the end.

Fatber Mario Gbiglieno

f * Salu;izo (Cuneo, Italy) 1&61885; Cuneo 1-L-1974l, 88 years of, a€e; 48

prof.; 44 pdest.

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_8r_

He was highly intelligent, gaining a degree with fitst dass honours in

chemistry and helping for many years on the University Faculty. His

career then took him into industry as a technician. He helped his

blind and paralysed mother with wonderful cate till she died; then he

left everything to enter the Congegation at thirty-eight years of age.

He was recognized as a teacher noted fot precision and enthusiasm, and

was highly esteemed by all. As a Salesian and priest he was zealous,

understanding and full of fine human qualities.

Brothet Constantine Gil

t * Fancewicze (Poland) 1-1G1897; Icdz (in hospital), Poland, 2U10-1971;

76 years of age; 4l professioni.

He entered the Congegation at thirty years of age, a qualified

technician and mechanic, and worked in many houses in a great spirit

of sactifice, distinguished by his sense of responsibility and conscientiousness,

He was humble and simple, without pretentions, and readily available

fot all who needed him. He was an exemplary worker, even when his

health began to f.ail, and died cheerfully, saying he was retutning to

his Fathet's house.

Fatber Francis Godard

f * Grczolles (Loire, France) 7-5-L9L7; Geneva (Switzerland) 15-17-L973; 56

years of age; )6 prof.; 12 priest.

He suffered thirty years ef illnsss, but those who lived with him 5ay'

his unsfrakeable faith as a beacon of encouragement and a clear sign of

God's action among men. He restored to many the hope and courage

to live; and having lived so close to the suffering Chdst, he met death

well prepared.

Brotber Beniarxin Gubitta

t * Vallenoncello (Pordenone, ltaly) 29-5-19L4; l*snago (Verona, ltaly) 27-2-1971;

58 years of age;39 prof,,

His talents and spirit of work found excellent expression in his job

of cooking. He was open and serene, with a welcoming smi,le and

a rcady vit and was ever available and ready to help all. His free time

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-84-

- was spent in preparing stage presentations

appreciated actor.

he vas a talented and much

Father V oitecbo (Adalbert) Krzyzanowski

f * Nienadowa (Poland) 17-1G1901; Sokol6w Podlaski (Poland) LL-7-L9]li; 69

years of age; 49 prof.; 39 priest.

Mrrch of his life uras spent in our aspirantates teaching Latin, He

was also parish priest and chaplain to the Sisters. Tho"gh in indifferent

health he never refused any task. As a teachef, he was demanding 'but

always very patient and kind. He was quick to forgive his pupil's

faults md gave ready encour4gment to the lesser gifted boys. His pupfu

loved him and, because of his fatherliness, used call him "Granddaddy".

Fatber Attilius Laztroni

* La Spezia (Italy) 241886; f Loreto (Ancona, Italy) 274-1973; 87 yeam of

age; 70 prof.; 59 pliest; 1 rector.

Io the arms of his modrer he was privileged to receive Don Bo*o's

blessing. He was a strong personality with an open, priestly, Salesian

heart. His motto was, "A ftiend in need...", and he carded it out by

naking his uumerous qualified and affectionate past pupils friends with

i co--itment; he also assisted quite a numbet to the Salesian and diocesan

priesthood. Clear-minded to tJre end, he asked that the conversation

should be only on spiritual things.

Fatber Ednund. Lacioni

f * Castigliooe Olona (Varese, Itdy) 2-9-1897; Varese l6l2-L9D; 76 years of

aee; 5L prof.; 45 priest; 6 rector.

He began his studies in the seminary and entered the Congrqation after

the First !7orld !Var. After ordination he went to Japan for nine years,

aud returned there after the Second \\florld War; but his poor health

obliged him to leave after a short time. He then devoted his life to

helping the sick, seting up at Varese a centre for those who would

"offet up" their sufferings. He died suddenly after a busy day vith his

patients.

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Brotber Santo Marogna

* Greozana (Verona, ltoly) 47-l%0; f Verona (Italy) 15-10-1973; 41 years of

ase. 26 ptof..;

A retiriog petson, his unobtrusive work was like the Gospel leaven in

the dough. A true Salesian, he never refused any work, had'no time for

useless discussion and criticisms or self-pity. His quiet endurance of suffering

was so natural that it was hard to know whether a task was butdensome

to him or not.

Cleric Gerrnain Martlnez

t o Bosotd (Cotombia) 1141948; Ipswicl (USA) 3061973; 25 yeats of age;

5 prof.

,He lived to the full tbe lively faith his lrarents had instilled into

him, alway generous in helping others. He enjoyed 611sading ptayer'

meetings, and always returned from thom with renewed enthusiasm. He

vas a ,man of piety and cheerfuilness and friendly to everyone. He met his

death in a rcad accident. May he obtain for us many vocations like his

- owrr strong, sincete, enlightened and constant.

Father losepb Mascarino

* Trszo (A.lessaadda, Italy) 1&3-1889; t Turin (Iralvl D-L|'|9D; 84 vears

of age; 65 prof.; 5l priest.

He died just before the Feast of Christ the King. This humble and

generous man taught in the primary sdrools for thirty years and also

worked in parishes and various adminisuative capacities. Many houses

had the benefit of his untiring work

offered the sufferings of the eve of

h-is

especially at

life for the

CuorgnE.

gtowth of

the

Congegation.

Father Janes Musante

t * Buenos Aires (fueentina) 1&12-1898; S. Luis (Algeotim) 1L'L2'197); 75

years of we; 58 prof.; 49 pdest; 36 rector'

As a yo,rng man he was given tasks of gfeat responsibility in the

Province and was for many years Rector of various houses, including

9.6 Page 86

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houses of formatioo, He studied and spread his Salesian principles

without ceasi.g. He was noted for his spirit of work, readiness to help

others without sparing himself, and a deep devotion to Mary HeIp of

Christians.

always and

He was a model in his practice

everywhere a priest according

the evangelical

the heart of

- counsels

Don Bosco,

giving his u' ost in zeal and pemeverance in the ministry.

Father Louis Old.ano

* Viadgi (Asti, Italy) 22-7-L883; rt Alassio (Savona, Italy) tl-7-t971; 90 years

of. age;72 ptof; 59 priest; 17 rector.

Most of his life was spent at Alassio as teacher and catechist; and

his pupils tecognized his efficiency in the dassroom. He was a Salesian

of the eady days, faithful to the Rule, upright, zealous, hard-working,

suong and understanding. He was the patriarch of the house at Alassio.

Fatber Joseph Pentore

* Viarigi (Asti, Italy) 10{-1877;

79 ptof.;7l priest; 10 rector.

Pinerolo (Turio)

9-9-1973; 96 years of. age;

He met Don Bosco when eight years of age and was won to the

Salesian cause in that far-off 1886. He was to spend seventy-one years

of priestly life in the Congregation. He was ordained at Pafia and gave

himself with convinction to the apostolate of the school, tea&ing and

educating in various houses. His last years were spent with the novices,

to whom. he was a young-hearted friend and confessor. He loved life

aod lived it joyously, with Piedmontese tenacity and in a deep supernatural

spirit. He had the gift 9f words and spoke with great persuasion.

He had the gift of vords and spoke with great persuasion. He had

Don Bosco's youngress of spirit, devotion to Mary, love of the Blessed

Eucharist and the Sacrament of Confession.

Cleric Sbignieu Pranczk

t * Karnrby (Poland) l*l-195L; Palowo (Poland) 21-12-L973; 22 yans of age;

4 ptof.

A zealous worker for the young, especially the altar-servers and oratory

boys - and they tespouded with enthusiasm. He was kitled h a road

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-87 -

accident rctuming from a church where he had been attendlng to the

Christmas pt p"rationt. He had given geat hopes for the futue, but

the Lord j"dg"d him ready for heaven.

Fatber fulian Prieto (Rod.ilguez)

f * Bamrecopardo (Gudad Rodrigo, Spain) 9-1-1906; Milaea (Spain) l7-9-L973;

67 years of. age;51 Prof'; 41 Priest.

A capable economet, he took pleasr:re in supplying the needs of his

confr}res. Fot many years he was a zealous Worker for vocations, especially

in Salamanca. He was exemplary in obedience, was always feady to accePt

the will of fu, and was a sincere devotee of Mary Help of Christians

and Dor. Bosco.

Fatber Michael Redtnond

* Liverpool (Eneland) 26ll-l904j f cheam (Eneland) l4l-1974; 69 years of

age; 47 prof.; 38 priest.

He went to fugentina as an aspirant and spent ten years there. Health

problems obliged him to return home, and for mote than thirty years

Lgoiffs"a"illtn..geiesncsotlrepefdoduricst-epdwosahistiimotont,obaeiundaabcdlteuivrtiiotnyg.cotHhneceewlelaabssrattaetvsdoinacileleyraewlrysitd9hefvhoihustitcmolniaffD-rebraehnsid.s

Brother Santo C. Resnini

* Castel Rozzone (Bergamo, kg/ly) 2-tl-t890; t Cataoia (Italv) 241-1974; 83

yeam of age; 6l ptof,.

His apostolate was sPent in the orphanages of Marsala and Pzlermo-

ShealnptiangChiniaraa;dmthiennisfuoartifoonrt.y-IfnivehiysealarsteartyCeaatsanhiaeBwaarrsieDraelaegsattaeiloorf

and

the

flourishing local Union of Past P,upils. His refined manner, persuasive

words anl obvious Salesian joyousness made him a true spiritual friend

of pupils present and past.

Father C. John Noa

f * Galbiate (Como, haly) 2*tl-1903; Carate (Italy) 269-1973; 69 vears of

age; 4L prof.; 33 priest.

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hv. aeri-oeAunsftteecrrea-dspoatmhcieteiecrseo.anrAgs eolgofanatgicotinilvlneastslastyhSepsamartgsiceiwpoaiftthiotwnCeihnnrtiyiht-iieasingphaftoriarstnihrudodwfeoGwrakalbesidahteiins,

pretrzration for death.

Fatber Leopold Nai

t * Canuelas (Buenos Aires, fugentina) 15-11-1883; there l5-ll-1971; 90 years

of. age; 70 ptof..; 63 priest; 25 rector.

He died on his

yomg, especially in

90th birtMay after giving his

the country areas. For the

lirfe's

latter

ac-uvities to the

he founded an

agiicultural school at Del valle, and re-launched that of uribelarrea under

very difficult cfucumstances. His optimism and corfage in these initiatives

were based on solid faith. Many country people ove their faith and

well6eing to his efforts.

Fatber And.reut Russell

f *.London (Enqland) t9-lt-L907; Farnborough (Eneland) tHt2-1971l;66 years

of age; 47 ptof..; 31 priest.

. He spent his whole Salesian life in the classroom a4d believed iirmly

in Don Bosco's Preventive system. He worked tirelessly and with apostolic

z9a! and was

right up to a

always found regularly and

fortnight before his death.

punctually

with

his

pubils

Fatber John Rutkowski

* Du Bois

65 years of

(Pa,

^g";

USA) lAfi-1907; f

38 prof.; 29 priest.

Richmond (NSI[, Ausralia) 2-12-l9D;

He fust met the Salesians ar Ramsey, NJ, USA, ta lgi.l, entered

the Newton novitiate two years later, aod was ordained n 1944. In 1951

he transferred to the Philippines, and in l95i to Ausral.ia, where he

worked zealously for the Polish migrants. After a number srokes he vas

moved to the intensive care hospital of st. John of God where the Brothem

gave him excellent Eeatment for two years; and where he died peaceftrlly,

comforted by the sacraments and the preEence of his Salesian confieres. Fie

was buried in the salesian cemetery at sunbury afi'r,t a concelebration by

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Salesian priests and Polish chaplains. Some of the Poles he had helped

travelled some thousand kilometres from Adelaide to be present.

Fathe Gay Sbernini

t x Sabbioneta (Mantova, kaly) 9-7-1890; Chiari (Brescia, Italyl 6L-L973; 82

yeas of

65 prof.; 52 priest; 27 rector.

^gei

He wore himself out in work for his pupils. He was an opeo and

cordial petsonality and was able to hold their attentiotr with an inexhausti-

ble fund of anecdotes of the eady Salesians, presentiag their attractive and

positive values. During Vorld lVar II he worked hard at Modetna, hdping

and saving the victims of the bombing raids. Many owe their lives to his

care.

Father Michael Scbeid

f * Mitterkteuth (Germany) L04L9L4; Schwandorf (Germany) 7-12-L973; 59

years of age; 39 prof.; 25 priest.

He spent many years in the army and in prison. Latet he was c4techist

and teacher in our professional schools where he worked at great sacdfice.

He had a talent for the liberal arts in which he was a specialist, and

is remembered with profound respect.

Fatber Tbomas Selaam

* Poomanur-Salem (Madus, Indra) +7-1920; t Pannur (Tamil Nadu, Iudia)

*LL-1973; 53 yeas of age; 19 prof.; 28 priest; 6 rector,

He vas educated and ordained for the diocese and first worked as

assistant parish priest; then, to labour more efiectively for youth, he

entered the Salesian Coogregation where he earned the afiection of the

faithful and the pupils. His death was sudden. He had preached a Reneat

and had returned next day to teach. He died at table during lunc.h, wd-

prepared to rDeet his Maker.

Brother ltalo Signorini

* CAvfiglia'{Ar@D, Ialy) 2G1-t904; f Alassio (Savona, lulfl eTD73; 68 years

of, age; 43 prof.

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He worked tirelessly all his life in the apostolate of the Chtistian

press. Humble, persevering, faithful to Don Bosco, he was a shining example

of a life spent in generous service of God and neighbour.

Fatbq Joseph Spigo

* Verona (Italy) 1&l-1929; f Tvin (Italy) l-2-t974; 44 yats of age; 27 prof.;

17 priest.

He came ftom a deeply religious family, and began to love Don Bosco

and the Salesian way of life through the influence of the nearby Salesian

community. He worked among the young in a spirit of youthfuloess and

kind11s5s; and was called to the Ieumann catechetical centre to help in the

audievisual section. All his free time and holi&ys wete devoted to the

young, h"lping them with their musical, recreative and atldetic activities.

He went to his Maker qalmty and courageously, ofiering his early death

ao a sacrifice to God.

Father Miecislaus Szczesny

f il * Aleksandrowkuiawski (Poland) 11-10-1909; Gdansk (Poland) 2Gl2-197);

years of age; 48 prof.; 39 priest; 22 rector.

He was sincerely devout, cheerful, highly inteltigent and readily obe-

dient for any tasks. As Rector he had the gift ef srsating in his community

a happy f.amily spirit, enthusiasm, and commitment in work. He used to

good efiect his talent as a preacher, not spariag himself in gtving Retreats

for confrBres, laity and diocesan d"rgy.

Fatber Francis Vypler

f * Kocblowice (Poland) 20-9-1895; Rumia (Poland) l0-7-L973; 77 years of age;

48 Prof.; ,10 Priest.

He spent his priesthood in the semice of souls, catechizing in the

elementary schools, and later as parish priest and much-sought-aftet confes-

sor. His perfect religious observance, his healthy optimis6, his understand-

mg way with human frailty, and his constant self-sacrifice in wo,rk showed

hio forth as a true son of Don Bosco,

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-9t-

Father Willian Zanuso

f * Ronco all'Adige (Verona, ltaly) 25-6-1915; Cison di Valmarino (Treviso, Italy)

l5-ll-L971; 58 years of. age; 38 prof.; 29 ptiest.

He was parish priest in Venice for sixteeu years and pteacher and

spiritual director at Cison, and distinguished himself by hi. fraternal love

(a heritage from his family) and his sttiving fot unity in the community.

ft was his joy to be friends with all and his alfection was reciprocated.

The sufferings of his last days were a true witness of his faith and qpiri-

tual oblation.

Father Loais Zeitler

t * Lohr am Main (Germany) 2I-GL9L4; Augsburg (Germany) )l-lO-L973; 59

years of age; 39 prof.; 32 priest.

His priestly and Salesian life was noted for good humour, ,Iove of

singing, aod dedication to the young. Death was a happy telease for him,

for he sulfered much from kidney disease and diabetes; and it came in

a very unusual way. He ryas yalking with his sister near the Salesian

Institute urhen both sufiered apoplectic seizures and died sdthin s fev'

mirlutes.

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- 92.-

l'elenco 1974

1 t Sac. AVERBEKE Vao Carlo Toumai (Belgio) t971a7O a.

2 f Sac. BABIRAK Giulio Paononhalma (Uneheria) t974 a 84 a.

3 f Sac. BARBANXI Al-berto Modena (kdtq) 1973 a 59 a.

4 f C.o d. BERNI Emidio Maggiano'(l,ucca - Italia) 1971 a 54 a.

5 f Mons. BORGATII Giuseppe Viedma (fugentina) t9b a 82 a., fu per 20 a.

Vescovo di Viedma

t 6 Sac. BORSANI Mario Maroegia (Tic. - Svizera) L9D a 6L a.

t 7 Sac. BOTH Fra,ncesco Torino (Itdta) L974 a 52 a.

f 8 C.oad. BROGLIATO Lorenzo Vero,na (Italia) t973 a 55 a.

I f Sac. CAON Felice AlbuE di Costermano (Verona - Italia) 1973 a 8L a.

f t0 Sac. CHODANIONEK Bmnislao Kisziniew-Moldavia (IJRSS) 7971 a 61 a.

f 11 Sac. CILLIS Rocco Napoli (Iralra).L9V1 a 62 a..

f t2 Sac. COLOIvEO Giovanni Milano (I:ediil 1971 a 69 a.

t, f Sac. DOLEZAL Venceslao a San Salvador (El Salvador, C.A.) l9b a 66 a.

t t4 Sac. FRAIICOY ffi45similiano Mafuid (Spaeoa) L974 a 69 a.

f L5 Sac. FUEYO trsidro Buenos Aires (fugeatina) t973 a 7L a,

f 76 Sac. GARBIN Pieuo Forll (Italia) 1973 a 67 a.

f 17 Sac. GAREGNANI Filippo Somma tombardo (Varese - Italia) 1973 a70 a.

f 18 Sac. GHIGLIENO Mario Cuneo (kalia) 1974 a 88 a.

I t9 Coail. GIII. Costantino Lodz (Polonia) L973 a 76 a,

f 20 Sac. GODARD Francesco Ginewa (Svizzera) 1973 a 56 a.

t 2t Coad. GUBITIA Beaiamino tepaeo (Verona - Italia) 1971 a 58 a.

f 22 Sac. KRZYZANO\\ISKI Voitedro Sokolow Podlaski (Polo,rria) 197) a 19 a.

f 2) Sac. LAZZARONI .dttilio Loreto (Ancona . Italia) 197) a 87 a.

f 24 Sac. LUCIONI Edmondo Varese (Italn) 1973 a 76 a.

f 25 C,oad. MAROGNA Santo Verona (Itahal t973 a 47 a.

t 26 Ch. MARTINEZ Germano Ipswich (USA) 1971 a 25 a.

t 27 Sac. MASCARINO Giuseppe Torino (Ita\\al L973 a 84 a.

f 28 Sac. MUSANIE Giacomo (Santiaeo) San Luis (Argenrha) L973 a 75 a.

t 29 Sac. OLDAI.{O Luig Alassio (Savo,na - Italia) L971 a 90 a.

f ,0 Sac. PENTORE Giuseppe Pinerolo (Torino - Italia) 1973 a 96 a.

f 3l Ch. PRANCZK Sbignievo Palowo (Polonia) t971 a 22 a.

f 32 Sac. PRIETO Giuliano Malaga (Spaena) 197) a 67 a.

f 13 Sac. REDMOND Mictrele Cheam (Iaghilterta) L974 a 69 a.

f 34 C-ad. RESMINI Santo C. Catania (Italia) L974 a 8) a.

f 35 Sac. RIVA Giovanni Carate (Milano - Italia) L973 a 69 a.

f 16 Sac. RIZZI Leopoldo Bueoos Aires (Argentina) 1971 a 90 a,

f 37 Sac. RUSSEL Andrea Famborough (Inehiltena) 1973 a 66 a.

f 6 38 Sac. RUTKO\\ISKI Giovanoi Ridrmond (NSV - Australia) 1971 a a.

f 39 Sac. SAIZANO Vincenzo Saa Justo (fugentina) 29.9.L97, a 74 a.

t 40 Sac. SBERNINI Guido Cl,iad (Brescia - Italia) 7973 a 82 a.

f 4t ,Sac. SCHEID Michele Schwandorf (Germania) 197) a 59 a.

f 42 Sac. SELVAM Tomaso Pannur (Tamil Nadu - India) t971 a 51 a,

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4, C,oad. SIGNORINI Italo f Ala$io (Savooa - Italia) 1973 a 68 a.

f 44 Sac. SPIGO Giuseppe Torino (ltqlia) t974 a 44 a.

t 45 Sac. SZ@ESNY Miecislao Gdansk (Polonia) t97) a 04 a.

t 46 Sac. I0YPLER Francesco Ruoia (Polonia) L97) a 77 a.

t 47 Sac. ZAI.IUSO Guglielno Cison di Valmuiao (Treyiso - Italia) 1973 a 58 a.

,A t Sac. ZITLER Luig

(Germatfa) l%) a 59 a.

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10.6 Page 96

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