1-%E2%80%93-A.-Lenti-Key-Concepts-Concerns-and-Fears-of-a-Founder-Don-Bosco-in-his-Declining-Years.-Part-II(1996)


1-%E2%80%93-A.-Lenti-Key-Concepts-Concerns-and-Fears-of-a-Founder-Don-Bosco-in-his-Declining-Years.-Part-II(1996)

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Key-Concepts, Concerns and Fears of a
Founder-Don Bosco in His Declining Years
Part II
Arthur J. Lenti, SOB
Introduction and Description of Archival Source Material
I n an article which appeared in an earlier issue of this Journal, I described
some of Don Bosco's concerns, as he expressed them in meetings of his
council and in sessions of General Chapters held during the last decade of his
life.1 That article, based almost entirely on unpublished minutes held in the Cen-
tral Salesian Archive,2 dealt chiefly with one area of concern, namely, the admis-
sion of candidates to the Salesian Society and to Holy Orders and problems
relating thereto.
In the present essay, drawing on, and quoting liberally from the same
sources, I will try to describe, as will be detailed below, other important areas of
Don Bosco's concern.
Again, let me repeat that although these official documents remained un-
published, ample use was made of them by the biographers, in particular by
Giovanni Battista Lemoyne in Documenti and by Eugenio Ceria in the last vol-
umes of the Biographical Memoirs.3 But in spite of such extensive use, Don
Bosco's words on important subjects still deserve to be highlighted and to be
heard in all their freshness and power, at least in English. For this is the task I
1 A. Lenti, "Key-Concepts, Concerns and Fears of a Founder-Don Bosco in
His Declining Years," Journal of Salesian Studies 6:2 (1995) pp. 1-48.
2 The Don Bosco files (Fondo Don Bosco) of the Central Salesian Archive in
Rome (ASC) are available on microfiches (FDBM). The ASC is at present being reor-
ganized and re-catalogued. In this as in the former article, reference to the archive is
made according to the older filing system, as it is specified in the FDBM manual.
3 [Giovanni Battista Lemoyne] Documenti per scrivere la storia di D. Giovanni
Bosco, dell'Oratorio di San Francesco di Sales e della Congregazione Salesiana, 45
privately printed volumes [no publication data], specifically Volumes XIX-XXXIX, in
ASC 110: Cronachette, FDBM 1053-1162.
Eugenio Ceria, Memorie Biografiche de/ Beato [di San] Giovanni Bosco . Tor-
ino: Societa Editrice lntemazionale, 1932-1939, Volumes XIII-XYill. The Bio-
graphical Memoirs of Saint John Bosco, an American Edition, translated from the
Original Italian, Rev. Diego Borgatello, S.D.B. Editor-in-Chief. New Rochelle, New
York: Salesiana Publishers, 1983-1988, Volumes XIII-XVI.

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Journal of Saleslan Studies
set for myself, to focus on Don Bosco's utterances expressing his deeply felt
views and concerns as father and founder of a religious family.
The earlier article provided a detailed description and a complete catalogue
of the archival documents under consideration, which consist chiefly of minutes
of the meetings of the Superior Chapter4 and the sessions of the Second llld
Third General Chapters. A reading of Part I of the earlier article is recom-
mended;5 but for practical purposes a brief review of these documents seems ap-
propriate at this point also.
I. The Minutes of the Superior Chapter from 1875 to 18886
With the exception of a couple of entries by unidentified scribes, the minutes of
meetings of the Superior Chapter (from 1875 on) preserved in ASC (FDBM) are
the work of Father Giulio Barberis and of Father Giovanni Battista Lemoyne. Of
the two sets of minutes, Father Barberis' covers the earlier period.
1. Father Giulio Barberis' Minutes of Meetings of the Supe-
rior Chapter
Barberis' minutes, all in his own hand, basically span the years 1875-1879, with
lacunae. While chiefly contained in three notebooks, some are found also in
other locatio ns.
(1) The three Notebooks.- Notebook I covers the period from December
10, 1875 to August 17, 1877.7 Notebook II records meetings held from May 15,
4 "Superior Chapter" was the name given to the group of councilors which, un-
der Don Bosco, made up the central government of the Society. In 1966 the group was
enlarged and its name changed "Superior Council." Finally, in 1984 the central gov -
ernment was reorganized and the name was changed to "General Council." In Don
Bosco's times, the Superior Chapter was composed of the following members: the
rector major (Don Bosco), the prefect-vicar (Father Michele Rua), the spiritual direc-
tor or catechist (Father Giovanni Cagliero, then Father Giovanni Bonetti), the finan-
cial administrator (Father Antonio Sala), the prefect of studies (Father Celestino
Durando), and two additional councilors. The meetings were also attended by the di-
rector of novices and secretary (Father Giulio Barberis), later by the secretary general
(Father Giovanni Battista Lemoyne), by the director of the house of the Oratory
(Father Giuseppe Lazzero), and by others upon invitation. For biographical data on
these and other significant dramatis personae to follow, cf. Appenix V.
The sources give first names only rarely. I will supply the first name generally
only at the first occurrance, but I will retain it whenever the sources themselves record
it.
5 A. Lenti, "Key-Concepts ... ," op. cit., pp. 3-15.
6 Almost all minutes of the Superior Chapter are located in ASC 0592 Consiglio
Superiore: Verbali, FDBM 1873 D9 - 1883 E3.
7 ASC 0592 Consiglio Superiore, Verbali, FDBM 1875 BIO - 1876 El2.

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Key Concepts II
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1878 to February 8, 1879.s In this notebook are also included the minutes of the
"general conference" held at Alassio on February 6-8, 1879.9 Notebook III covers
the shorter span from April 29 to June 9, 1879.1O
(2) Two earlier meetings.- After Notebook III are placed (on loose sheets)
two reports of meetings of the Superior Chapter dated August 14 and November
7, 1875.11
(3) In another location of ASC (FDBM) (following Barberis' minutes of
the Second General Chapter of 1880) we find a shorter set of minutes of Superior
Chapter meetings held after General Chapter II between September 29, 1880 aid
January 3, 1881.12
(4) There are no minutes of meetings of the Superior Chapter to be found
in ASC (FDBM) between January 3, 1881 and September 14, 1883, a lacuna of
nearly three years. Then with the date of September 4, 1883. we have a 14-line
report by Barberis.13 This is followed by two further reports in another hand,
dated October 2, 1884 and September 17, 1885.14 These three reports are located
immediately before the book of Lemoyne's minutes, in which the first entry is
dated December 14, 1883.
2. Father Giovanni Battista Lemoyne's Minutes of the Meet-
ings of the Superior Chapter
The Lemoyne minutes of the meetings of the Superior Chapter in ASC (FDBM)
span the period from December 14, 1883 to February 28, 1888. The reports,
organized by the year ([1883-1884, 1885, 1886, 1887, 1888), are written in one
large notebook or ledger of 110 numbered sheets (220 pages).15
II. Minutes of the Alassio General Conference and of
General Chapters II and III
1. Minutes of the Alassio General Conferenee
From 1865 to 1877, Don Bosco convened general conferences on a yearly basis,
normally around the feast of St. Francis de Sales (hence their designation), but
occasionally at other times as well. To these conferences, conceived as
"instruments of government," Don Bosco summoned, besides his council, the
8 FDBM 1877 Al - 1878 D8.
9 FDBM 1878 C7-D8.
10 FDBM 1878 D9 - 1879 C2.
11 FDBM 1879 C3-Dl 1.
12 ASC 04 Capitoli Generali presieduti da Don Bosco, FDBM 1856 C7-Dl.
13 ASC 0592 Consiglio Superiore: Verbali, FDBM 1879 E1 2.
14 FDBM 1880 Al -12.
15 FDBM 1880 Bl - 1883 E3.

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Journal of Saleslan Studies
directors of lhe houses and olher confreres.16 The last such conference, a special
one at lhat, was held at Alassio on September 6-8, 1879.
em As noted above, lhe minutes of lhe Alassio conference are found at the
of Barberis second notebook, wherein he records its four sessions.17
2. Minutes of General Chapter II
The Second General Chapter met at Lanzo on September 3-15, 1880, for 13
days, as may be gathered from the minutes which (such as they are) are extant in
ASC 04. They were aulhored separately and concurrently by Father Giulio Bar-
beris and by Father Giovanni Marenco, lhe two secretaries elected by lhe chapter.
These records appear in ASC and in FDBM as follows:
(1) One notebook contains a report of the opening session (September 3
PM) in various hands, followed by Father Barberis' incomplete rough draft re-
porting proceedings from September 4 to September 11 only.IS
(2) A sim ilar notebook contains Father Marenco's minutes, likewise in-
complete, which record sessions from lhe evening of September 5 to the end of
lhe chapter (September 15).19
(3) Two notebooks contain Father Barberis' finished, edited minutes, which
record lhe proceedings of the chapter from its inception on the evening of Sep-
tember 3 to its conclusion on the evening of Se~tember 15.20 Notebook I con-
tains 87 pages of text;21 Notebook II, 43 pages.2
3. Minutes of General Chapter III
The Third General Chapter met at Valsalice from lhe evening of September 2 to
the evening of September 7, 1883, for a total of 6 days. Minutes of the sessions
were taken by Father Marenco and Falher Barberis, lhe two elected secretaries.
(1) Falher Marenco's reports fill one fairly large notebook with twenty-one
pages of text.23 They begin with the session of September 3 AM. The notebook
is followed by lhree pages of notes on lhe opening session, in Marenco's
hand."24 From lhese notes we learn that the chapter began on Sunday, September
2.
l6 Minutes of the sessions of these conferences (from 1868 on) are located in
ASC 04 Conferenze Generali, FDBM 1869 E6 -1873 08. Succinct or extensive re-
ports are given in the Biographical Memoirs (EBM, Volumes Vill-XIIl).
17 FDBM 1878 C7-08, cf. note 9 above.
18 ASC 04 Capitoli Generali presieduti da Don Bosco, FDBM 1856 All -C6.
19 FDBM 1856 02 - 1857 Al.
20 FDBM 1857 B7 - 1859 A9.
21 FDBM 1857 B7 - 1858 06.
22 FDBM 1858 07 - 1859 A9.
23 FDBM 1863 E7 - 1864 B9.
24 FDBM 1864 Bl0-12.

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Key Concepts II
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(2) Another notebook contains Father Barberis' short notes on the various
sessions of General Chapter III, beginnin~ with September 3, but referring to the
opening session of the preceding evening. 5 The longest of these reports records
Don Bosco's closing words.
The foregoing list of archival documents (here only briefly described) served me
as the basis for the earlier article. They will also serve as the source for the pres-
ent study.
On perusing the material, one is struck first of all by Don Bosco's con-
cerns and fears relating to basic points of the Society's religious life and disci-
pline, such as obedience, charity and gentleness, moral conduct. He voiced these
concerns at the General Chapters, and particularly at General Chapter II (1880),
and on other occasions as well.
Later in the 1880s, one of Don Bosco's important concerns related to the
good running and ordering of the mother house, the Oratory of St. Francis ce
Sales at Valdocco. These discussions, the views expressed, and the decisions
taken in the matter, generally hotly debated, dealt both with the ordering of the
Oratory communities generally and with the problems of the Oratory school in
particular. The issues debaled are of great interest, for they reveal not only real
situations crying out to be addressed, but also Don Bosco's views and sometimes
frustrated expectations. There also emerge the rationale and principles underlying
the decisions, as well as their relevance to the Oratory situation and to life axi
work of the Congregation at large.
The present paper therefore will deal with two questions: Don Bosco's gen-
eral concerns for the religious and Salesian spirit of the Congregation (Part D;
his concern over the deteriorated life and discipline of the house of the Oratory,
of the school in particular, and his proposals for reform (Part II).
Part I. Don Bosco's Concern for the Religious and
Salesian Spirit of the Congregation
Obviously religious life and discipline in the Society was at all times one of
Don Bosco's deeply felt and abiding concerns. IL is interesting, however, that it
should be voiced with particular insistence in the ckarle 1875-1885. Mid-way
through this decade, the Second General Chapter (1880) provided the occasion for
major statements on the subject. The reason might simply be that General Chap-
ters were a handy forum for such utterances. For it should be recalled that accord-
ing to the Constitutions and to the Regulations for the General Chapter, these
conferences were held every three years, and all directors attended, an ideal oppor-
tunity for Don Bosco.26
25 FDBM 1864 Cl0-08.
26 Cf. Don Bosco's note to Art. 3 of Ch. 6 (Religious Government of the Soci-
ety) in the Constitutions of 1875 (Italian text), in Motto, Cost. Testi critici, p. 113;

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Journal of Saleslan Studies
Again, probably such forces were at work here as are operative in every
founder's life and in the process of consolidation of every religious congregation.
After the Salesian Society and its constitutions obtained definitive approbation
(1874), the founder proceeded to consolidate its structures and to put its life a-xi
work in order, even independently of external pressures and prodding: hence, for
example, Don Bosco's efforts at putting study and formation, including a regular
novitiate, on a sound basis.
At the Alassio Conference of 1879, Don Bosco spoke with urgency on the
subject:
Our job is to perfect (perfezionare) [our institutions] as much as we can,
and as soon as possible. The principles which we lay down now by com-
mon agreement will be the abiding foundations [of the Salesian work of the
future]. The young men who are now in formation will readily assimilate
these norms. If we let a generation go by, with all the changes which this
implies, the difficulty wi ll be greatly increased. We should learn from the
experience of some religious orders in the past which required reform or
were split by schism.27
Furthermore, after 1875, Don Bosco entered a period of reflection in which he
produced major statements on the life and spirit of the Society. One may men-
tion for instance, the definitive edition of the general regulations, the Memoirs
of the Oratory, the treatise on the "Preventive System," the Letter from Rome,
and the Spiritual Testarnent.28
Deliberazioni de/ secondo Capitola Genera/e [...] (Torino: Tipografia Salesiana,
1882, ~· 1, in Opere Edite, Vol xxxiii, p. 9.)
7 Alassio General Conference, Session 2, February 7, 1879, Barberis, Minutes
Notebook II, p. 73, ASC 04 Conferenze generali, FDBM 1878 B2.
28 Don Bosco's principal reflective, systematic writings of the period 1875-
1885 may be listed as follows:
1. Constitutions and Regulations of the Society of St. Francis de Sales, Italian
edition, 1875, 1877 (with an extended Introduction). The lnlroduction deals with
concepts of vocation and religious life. The earlier draft September 5, 1877 is Don
Bosco's own. Between September 5 and October 5, the Introduction underwent con-
siderable development at the hand of Father Giulio Barberis, with Don Bosco's ap-
proval. - 2. Regulations for the Salesian Cooperators: (1) Unione cristiana (1874);
(2) Associazione di buone opere (1875); (3) Unione cristiana nel bene operare
(1876); (4) Cooperatori Sa/esiani ossia modo pratico per giovare al buon costume ed
al/a civile societa (1876, 1877). - 3. Regulations for the Oratory (the Boys' Club):
Regolamento de/I' Oratorio di S. Francesco di Sales per gli eslerni (1877). -4. Regu-
lations for the Houses of the Society: Regolamento per le case de/la Societa di S.
Francesco di Sales (1877). - 5. Confidential Advice (Keepsakes) for Directors
(1863, 1871, 1875, 1876, and Dec. 8, 1886). - 6. Advice (Keepsakes) for the First
Missionaries (September-October 1875). - 7. Memoirs of the Oratory (1873-1877):
Memorie dell' Oratorio di San Francesco di Sales dal 1815 al 1855. - 8. Little Trea-
tise on the Preventive System (March-April 1877): Inauguration du Patronage de S.

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Key Concepts II
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But one should also bear in mind that at this time the conflict with Arch-
bishop Lorenzo Gastaldi reached the critical stage. Perhaps Don Bosco's concern
gives us to understand that, as Archbishop Gastaldi had warned, the freedom in-
herent in the Salesian method and spirit, was now bearing its bitter fruit.
Thus, between 1875 and 1885, Don Bosco took every opportunity to voice
his views, to lament abuses, and to inculcate the principles by which he intended
the Society to be formed and guided.
In order to deal with the material in an orderly fashion, I will begin with
Don Bosco's utterances at General Chapter II, for in several sessions, Session 2
in particular, he spoke at some length on matters of concern. These quotations
will serve "to anchor" additional words of Don Bosco on the same subjects, with
comments designed to provide some background and context.29
1. Don Bosco's Statements on Religious and Salesian Life
in the "Keynote Address" of General Chapter II, Session 2.
(I) Religious Obedience
[i) Don Bosco's Words in the "Keynote Address"
At the morning session of September 4 (Session 2), after elections, as Lhe Chap-
ter was getting under way, Don Bosco delivered what might be tenned a keynote
speech, or a state-of-the-Society address, in which he touched on a variety of
subjects. The first was on religious obedience.
Among the many concerns of this Chapter, perhaps the most urgent is that
ofrestoring religious obedience. I am not saying that obedience is totally
lacking in our houses, but in many respects it is on the decline. This is un-
fortunately true even , I should say especially, of some superiors. Then one
hears such excuses as, "/ thought.. .How should I have known? ..." In the
meantime things are left undone and go badly for lack of true obedience.
Failure in this matter is totally unacceptable. Sometimes a task is assigned
or a charge given to a confrere, but, without breathing a word to anyone, he
does nothing. The superior rests with an easy mind in the belief that the
a Pierre Nice Maritime [.. .] avec appendice sur le systeme preventif pour I' education
de la jeunesse; /naugurazione del Patronato S. Pietro in Nizza a Mare [...] con
un'appendice sul sistema preventivo nell' educazione della gioventu. - 9. Letter on
Punishments (attributed to Don Bosco) (Feast of St. Francis de Sales, 1883: copies to
be distributed by Fr. Rua to the directors). - 10. Letter from Rome (May 10, 1884).
- 11. Letter on the Control of Books and Readings in Salesian Houses and Schools
(November 1, 1884). - 12. Letter on the Spreading of Good Books and the Aposto-
late of the Press (March 19, 1885). - 13. Spiritual Testament : Memorie dal 1841 al
1884-5 -6 pel sac. Gio. Bosco a' suoi figliuoli Salesiani.
29 Quotations from the speech delivered at General Chapter Il will be italicized.
Additional related quotes will be set in normal format.

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Journal of Saleslan Studies
job is being done; but then he finds to his chagrin that, far from being
completed, the task is not even begun. Or when he thinks that a certain un-
dertaking is well attended to and making good progress, he learns that the
individual in charge has let everything go. Such lapses are extremely dam-
aging to the Congregation. All Salesians, especially those in command po-
sitions, must be willing to make sacrifices, real sacrifices, to ensure orderly
progress. The members ofthe Superior Chapter ought to be the first to set
an example of absolute and self-sacrificing obedience. Their good example
will then be an inspiration to directors and prefects, and to all the members
ofthe Congregation. 30
[ii] Additional Utterances with Comments
[a] Don Bosco's Concept of Religious Obedience and Its Practice in the
Society
Don Bosco reflected and spoke on religious obedience on numerous occasions--
before, during and long after General Chapter II. His reflection and his utterances
bore, first of all, on the foundation role of religious obedience in the Salesian
society.
Clearly he regarded obedience as essential to the survival of the Society; he
expected all Salesians to accept this principle in its totality. It was out of this
perception that in 1858 he accepted the plan traced out by Pius IX, occording to
which religious vows were to be one of the two foundations of the new congre-
gation. The pope had said,
Don't be content [...] with simple promises, for in that case the link [...]
between superiors and subjects would not be adequate. You could never be
sure of them, nor could you count on them for any length of time.31
By these words the vow of obedience is clearly singled out as the basic factor in
the bond. This perhaps explains the order which, in writing the constitutions,
Don Bosco assigned to the vows: obedience, poverty and chastity. As can easily
be shown, in his thinking charity and its zealous exercise was the goal of relig-
ious life, and was to be the goal of Salesian religious life in particular; the vows
were the means to that end. Charity, although ultimum executionis is primum
intentionis. Chastity and poverty are the means of religious consecration; axl
obedience, the means whereby an individual becomes available to the superior
(community) for the work of charity. Charity is the goal towards which the life
30 General Chapter II, Session 2, September 4, 1880, Barberis, Transcribed
Minutes, Notebook I, p. 14, FDBM 1857 C9. The failure lo mention provincials in
the last sentence is probably due to the fact that in 1880 the four provinces
(Piedmont, Liguria, South American, and Roman) were still at the planning stage.
31 EB M V, p. 561. Italics mine.

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Key Concepts II
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of consecration symbolized by the vows is directed. Obedience is the spiritual
structure whereby the superior (community) directs the religious, consecrated in
poverty and chastity, to the work of charity. And this finally becomes the means
of personal holiness.
At the very outset of General Chapter II, Don Bosco laments a lack of obe-
dience in his Salesians. This failure, in Don Bosco's view, jeopardized the very
goal of religious life, the exercise of charity.
One year later Don Bosco related the Dream of the Diamonds which he ha1
at San Benigno on the night of September 10-11, 1881, durin~ the confreres'
spiritual retreat. As recorded in writing by Don Bosco himself, 2 he dreamt he
was with some Salesians in a magnificent hall, when a noble gentleman clad in
a splendid cope appeared. The cope was studded with ten diamonds, five on the
front and five on the back, each bearing the name of a virtue. The orphrey of the
cope bore the legend, in Latin, "The Pious Salesian Society in 1881." On a pen-
dant of cloth were written the words, "As it ought to be." Suddenly, everything
went dark and the scene changed. The same gentleman appeared in an attitude of
mourning. The cope he wore was tattered, and in place of the diamonds were
clothes-moths which devoured the cloth and tore gaping holes in it. The new
words in Latin read, "The Pious Salesian Society as it is in danger of becoming
by the year 1900." The scene again changed, and a radiant youth appeared. He
was dressed in a vestment bordered with flashing diamonds. He sang out a mes-
sage of hope and a chorus of voices joined in the singing. Then Don Bosco
awoke.
Clearly the dream as a whole, but especially in its middle section, reflects
Don Bosco's concerns and fears for the spiritual health of the Congregation at
this time. As to their order, the virtues (in Italian in the original draft, then
changed to Latin in Don Bosco's correction) appear as follows: Faith, hope,
charity; work, temperance; obedience, [vow of] poverty, [great] reward, [vow of]
chastity. Again obedience precedes [the vow of] poverty and [the vow of] chas-
tity. But what is more remarkable is the place which Don Bosco, in his own
editing, assigns to the diamond of obedience on the cope. In his original draft, at
the center of the back of the cope, hence the place of honor, Don Bosco ha1
placed the diamond of [the vow of] chastity. Immediately, however, he corrected
his own text and wrote instead obedience.
Pietro Stella, in discussing this dream, points out that although Don Bosco
had often exalted chastity as the most beautiful virtue, "he wrote that obedience
was the first and the foundation of all the other virtues, even in religious life."33
32 Don Bosco's laborious autograph with corrections, all in his own hand, is in
ASC 132 Autografi-sogni, FDBM 1346 Cl2-E2. This is followed by a transcription
by Father Gioachino Berto with additional corrections by Don Bosco, Ibid., E3-10.
33 Stella, DB II, p. 528. For this statement Stella cites The Companion of
Youth (fl giovane provveduto, 1847, p. 13), and the Biographical Memoirs (EBM IV,
p. 554; VI, p. 556; VII, p. 417; IX, p. 419, etc.), where indeed Don Bosco makes this
point.

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It is therefore understandable that Don Bosco should insist on the practice
of obedience. His perception that Salesians, directors, and even closer associates,
took a somewhat cavalier attitude toward obedience to their superiors, to him in
particular, distressed him greatly and explains his grave concern. He took up the
subject with even greater emphasis in Session 3 and again in Session 9 of Gen-
eral Chapter II. The minutes read:
Don Bosco again takes the opportunity to speak on obedience, especially as
it concerns superiors, touching on various points. One can see that he is
rather, in fact extremely, dissatisfied (un po' profondamente ma/contento)
with the fact that, in spite of all he has said and done in the matter, the re-
sponse has been less than adequate. Tasks are performed in ways that are ei-
ther wrong or unsatisfactory; work is left undone that should absolutely be
done. The reason behind all this is that a unified principle (un solo prin-
cipio) of action is lacking, and everyone goes his own way (varii vogliono
varie cose). All directors then are urged to begin by setting a good example
in this regard. Let them carry out every directive and command of the supe-
rior (ogni disposizione e volonta superiore), or see that they are carried out.
Then by exhortations, conferences, and by every possible means, they
should urge their confreres (su.balterm) to do the same.34
Let the practice of obedience be the subject of the [director's fortnightly]
conferences. I am speaking of that truly internal submission which is so
dear to the Lord. On this point there has been real backsliding. Craftsmas-
ters and workshop directors want to be independent and they accept the or-
ders of their superiors only under protest. At other times the orders are
accepted but not carried out. This cannot be tolerated. Now, to eliminate
such abusive practices directors should be faithful in receiving the con-
freres' manifestation; and in their [fortnightly] conferences they should in-
sist on observance of the rule and on obedience. 35
The holding of fortnightly conferences by the director was a prescription of Gen-
eral Chapter I. The "manifestation," a time-honored practice in religious congre-
gations, was an account which members of the community periodically gave to
their superior of their life and work. At first Don Bosco had wanted it to be a
true manifestation of conscience, as he wrote it into the Constitutions in drafts
from 1858 to 1873:
Let each one place full trust in his superior, and not keep any secret of his
heart from him. Let him moreover manifest his conscience openly to the
34 General Chapter II, Session 3, September 4, 1880, Barberis, Transcribed.
Minutes, Notebook I, pp. 29-30 FDBM 1857 El-2.
35 General Chapter II, Session 9, September 9, 1880, Barberis, Transcribed
Minutes, Notebook I, pp. 73-74, FDBM 1858 C9-10.

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Key Concepts II
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superior whenever he may be requested or he himself may feel a need to oo
so. 36
The Church authorities, however, did not approve of the practice as Don Bosco
conceived it; so he was forced to scale it down to "an account of one's external
life." It should be noted that Don Bosco called for a manifestation of conscience
not principally with "spiritual direction" in view, and certainly not out of a 00.
sire to pry. Calling for such total trust was coherent with his concept of relig-
ious obedience. (He placed this article under "Vow of Obedience.') For if, in his
view, the vow of obedience was the spiritual structure whereby a religious, con-
secrated in poverty and chastity, becomes totally available to the superior for the
work of charity, then it would be coherent for the superior to know in strictest
confidence what this person is really like, so that the religious can be properly
deployed. Obviously this may be coherent at an ideal level, but perhaps not
workable in practice. Hence, the Church saw fit to scale down the practice in her
concern for the person.
While respecting the Church's ordinance regarding "conscience," Don Bo-
sco nevertheless continued to call for "full trust" in the confreres' relationship to
their director. In the same Session 9 of General Chapter II, as Barberis reports,
"no schemata were read nor any commission reports discussed, because Don Bo-
sco had things to say.'' His comments dealt with unity of direction at all levels
in the Society, and more extensively with the relationship between confreres axl
their director in a local community, again stressing the importance of the mani-
festation.
All confreres should regard their director as a loving father, as an elder
brother, appointed to the office for the sole purpose of helping them to oo
their work well. Let them not hide anything from him, whether good or
bad, rather let them show themselves to him such as they are. Everyone
must be convinced of this, that a school or a house will run smoothly only
when the confreres in their various capacities live and work united as one
heart and one soul. This obviously is not possible in practice if the con-
freres do not make their director the center of the whole operation and oo
not fully open their hearts to him.
In the early years of the Oratory, Don Bosco was practically the only
superior around. His helpers were untrained, the work was enormous, there
was practically no one who was really knowledgeable in anything. Yet,
things were going well, and we remember those times with pleasure. And
what was the reason for this? I believe it was because Don Bosco was in
the middle of everything and available to everybody. Everyone had an op-
portunity to make his needs known to him. Everyone referred everything to
him, opened his heart to him, and no one hid anything from him . Thus,
even if of little ability, a person would carry out diligently and with a will
36 Vow of Obedience, art. 7[6], Motto, Cost. Testi critici, pp. 96-97.

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Journal of Saleslan Studies
whatever Don Bosco told him to do. The fact that such a person was united
with the superior as one heart and one soul resulted in everything going
well, in spite of little or no expertise and of total lack of resources. Yes in-
deed: what made the early Oratory such a great experience was, on the one
hand, the gentle way of commanding and, on the other, willing obedience
[marginal addition:] and open-hearted attitude toward the superior. This was
when Don Bosco was alone, and when there was but one house. Now
things have grown beyond all expectation, and Don Bosco cannot be ev-
erywhere. How then should this unity continue to be maintained?
Here is the secret. I believe that a close bond of unity may be per-
fectly maintained through the monthly manifestation, on which I have of-
ten insisted. Keep this well in mind: the monthly manifestation made axl
received as it should be is the best means of maintaining the Salesian Con-
re gregation as it was conceived. [...] To instill the spirit of St. Francis
Sales in the confreres should be a director's principal concern; and this
should be done under all circumstances, not only through the manifesta-
tion, but also by word and example. [...]The only delicate point relates to
the disclosure of matters of conscience. This should be avoided. Matters of
conscience are private and should remain such, unless one chooses to dis-
close them. In the manifestation those matters should be disclosed which
can be used for the good of individual confreres and for the good of the
Congregation at large. 37
[b] Don Bosco's Concept of Religious Authority
In the second place, Don Bosco voices a deep concern for the preservation axl
strengthening of the chain of command in the Salesian Society. As quoted
above, he stressed the necessity of "a unified principle." He had, in fact, a cen-
tralized and unified concept of authority, especially as it referred to himself as
rector major. In his view, the scale of religious authority and command was
pryamidal in structure, with the rector major at the vertex. He had already embod-
ied this idea in the constitutions when describing the government of the Soci-
ety.38
Al General Chapter I (1877) in speaking of the plan to divide the congrega-
tion into provinces ("inspectorates") and of the committee appointed to study the
matter, he clearly laid down the principle:
37 General Chapter II, Session 9, September 9, 1880, Barberis, Transcribed
Minutes, Notebook I, pp. 70-72, FDBM 1858 C6-8.
38 Motto, Cost. Testi critici, p. 151. On the articles on the vow of obedience,
and on the form and style of Salesian authority and obedience, cf. the insightful study
by F. Motto, "La figura del superiore salesiano nelle Costituzioni della Societa di S .
Francesco di Sales." Ricerche Storiche Salesiane, 2 (1983:1) 3-53.

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13
In this work they must ever keep in mind that the chain by which juridical
authority is communicated cannot be tampered with, namely, from the
Pope to the rector major, to the provincials, and finally to the directors of
each local house. 39
In this respect, one should bear in mind that in creating provinces Don Bosco dll
not intend to decentralize, but only to facilitate, government and administra-
tion.40 He maintained a rigorously unified, centralized, pyramidal concept of the
Salesian Society, as to government and administration, and in other respects as
well. In the Introduction to his 1879 Report to the Holy See, he writes:
The confreres assigned to the various houses of the Congregation take or-
ders (dipendono) from the director of their respective community. The direc-
tors are subject (soggetti) to an inspector who presides over a stated number
of houses constituting his inspectorate or province. The inspectors take or-
ders (dipendono) from the rector major. The rector major, with the Superior
Chapter, governs the entire Congrefiation under the direct and absolute con-
trol (dipendenza) of the Holy See. I
He emphasized the concept at the opening session of General Chapter II nl
again in Session 9. We read in the minutes:
39 General Chaper I, Session 16, Barberis, Transcribed Minutes, p. 254, in ASC
04 Capitoli generali, FDBM 1851 E8. The sixth committee appointed to study and
report on "Provinces and Duties of Provincials," was made up of Father Giovanni
Cagliero, Michele Rua and Paolo Albera. [EBM XIII, p. 186.
40 The early constitutions of the Salesian Society (the approved text of 1874
included), make no specific provision for the establishment of "provinces", that is,
of regional-local divisions of the Society under a major superior. However, for the
establishment of "inspectorates" Don Bosco appealed to an article of the constitu-
tions "On Other Superiors" (De caeteris superioribus), a chapter first iniroduced in
1873 and approved in 1874. When the Congregation of Bishops and Regulars ob-
jected to the setting up of "inspectorates," as outlined in Don Rosco's 1879 Report to
the Holy See, he replied: ''The Pious Society was divided into inspectorates in com-
pliance with Chapter 9, Article 17 of our constitutions, which reads: 'If need arises,
the Rector Major, with the consent of the Superior Chapter, shall appoint Visitators,
and shall delegate [demandabit] to them a certain amount of responsibility (curam
quandam) over a stated number of houses, whenever their distance and number may
require it. Such Visitators or Inspectors shall act in place (vices gerent) of the Rector
M ajor in those houses and in those matters for which they are authorized' ."
[Constitutions as approved in 1874, in Motto, Cost. Testi critici, p. 155. Cf. EBM
XIV, 161.] As may be seen, this constitution on the "Visitator" does not exactly
speak of, or define, the office of provincial as we know it today. Don Bosco seems to
have thought of the "Inspector" as a visitator or representative in the field acting for
the Rector Major.
41 Brevi notizie sulla Congregazione di San Francesco di Sales dall' anno 184 1
al 1879, in Opere Edite, Vol. XXXI, p. 241; cf. EBM XIV, p. 157.

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Journal of Salesian Studies
The Rev. Don Bosco strongly emphasized this point: directors, and provin-
cials too, should carefully hold the principle that command, as well as ju-
risdiction, is vested in one person alone. Hence every one should strive to
uphold this authority and to keep everything under the Rector Major's uni-
fied direction (tener legata bene ogni cosa al Sup[eriore] Maggiore).42
For the smooth running of the Congregation, it is important that [in each
house] everything and everyone be centered on the director; that every direc-
tor have an understanding with his provincial in everything; and likewise
each provincial with the rector major. If we succeed in operating by this
principle, we may rest assured of having put the running of our Congrega-
tion o n a solid basis. 43
Toward the end of General Chapter II, on the subject of the Rector Major's
authority, Don Bosco asked that a committee be appointed to study the follow-
ing proposal: "How the Rector Major's authority may be extended directly to the
individual members of the Superior Chapter, and then to all members of the
Congregation through provincials and directors." The committee comprised all
the members of the Superior Chapter.44
(2) Charity and Gentleness toward the Pupils, Soul of the
Salesian Educational Method
[i] Concern Voiced in the "Keynote Address"
The Salesian educational method demanded uncommon dedication as well as skill
in the educator. Don Bosco had to lament a diminution of the gentle spirit of St.
Francis de Sales in Salesian houses, a breakdown of the educator-pupil relation-
ship, so good and effective in former times. He said:
We must also make a joint effort and find ways of cultivating St. Francis
de Sales' spirit of charity and gentleness (carita e dolcezza). This spirit is
weakening among us and, as I have had occasion to observe on my visits
to the houses, the loss of it is especially noticeable in the classroom.
Some times pupils are treated carelessly because they are disliked by their
instructor. At other times they are neglected and left isolated in the class-
room; the instructor will not interrogate them for long periods of time cn1
42 General Chapter 11, Session 1, September 3, 1880, Barberis, Transcribed
Minutes, Notebook I, p. 8, FDBM 1857 C3.
43 General Chapter 11, Session 9, September 9, 1880, Barberis, Transcribed
Minutes, Notebook I, p. 74, FDBM 1858 C5.
44 General Chapter 11, Session 13, September 11, 1880, Barberis, Transcribed
Minutes, Notebook II, p. 14, FDBM 1858 ES.

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15
will not co" ect their homework. Or again, youngsters are put out of the
classroom. And if they are sent back by the superior, the instructor re-
admits them with bad grace and treats them badly, and will even hold a
grudge against the superior for having rebuffed him. Then the superior, to
avoid afeud with that instructor which might then make it necessary to
take action against him, is sometimes forced to dismiss or treat a pupil un-
fairly, who might perhaps by a gentler treatment be drawn to a more relig-
ious and godly conduct. I urge you all, therefore, to strengthen this
Salesian spirit of gentleness and charity in yourselves, and back in your
houses to foster it in your confreres, particularly if they be teachers. 45
[ii] Don Rosco's Further Utterances with Comments
In accepting schools and in working out conventions with local authorities, one
of Don Bosco's demands was that the Salesian educational program and melhod
not be interfered with in any way. This was non-negotiable. The premises might
be under the control of others; the financial administration of the school might
be negotiated; but the education of the young people must be Salesian-solely
under Salesian control and according to the Salesian method. Such a position
emerges from Don Bosco's correspondence with the contracting parties as well as
from the discussion of foundations in the meetings of the Superior Chapter. In
his exchange with Prince Gabrielli in 1879, when the boarding school of San
Michele a Ripa in Rome was being offered to the Salesians, Don Bosco stated
his demand in clearest tenns. He writes:
The [present] administration will have control over finances and office per-
sonnel, real estate transactions, building, repairs, etc. The Reverend Don
Bosco, on the other hand, will supply a director, an administrator, supervi-
sors, a porter, craftsmasters, and teachers for the school, in numbers suffi-
cient to ensure discipline, morality, and the successful education of the
pupils. [...] This would enable the Salesian Society to put into operation
those means that are indispensable to its goals. For in our houses a unique
disciplinary method is in use which we call "Preventi ve System." The
method rules out all punishments and threats. It calls instead for an ap-
proach characterized by gentle manners, reason, loving kindness (i modi
benevoli, la ragione, l'amorevolezza), and a very special kind of supervi-
sion. These are the means we use in order to ensure discipline and morality
among the pupils. 46
45 General Chapter II, Session 2, September 4, 1880, Barberis, Transcribed.
Minutes, Notebook I, pp. 14-15, FDBM 1857 C9-10.
46 Letter Bosco to Gabrielli, [June, 1879), in Ceria, Epistolario III, pp. 48 1-
482. It may be noted that the term "amorevolezza" (employed here, as as a component
of the trinornial "reason, religion, loving kindness") does not otherwise occur in the
documents under consideration.

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Journal of Saleslan Studies
[. ..] Our basic demand is that we be allowed to set up and practice our edu-
cational method without any interference. 47
Again, to pastor Clement Guiol in Marseilles, who demanded the right to assign
Salesian personnel to ministries which had not been agreed upon, Don Bosco
writes:
I have tried to meet the terms of our agreement fully and in good faith, but
your recent letter makes demands which run contrary to our educational
method. Since according to our method repressive measures are eliminated,
in order to ensure discipline and morality we require total control over the
pupils and total autonomy in the educational program. 48
Don Bosco's concern over the practice of the Salesian educational method is
therefore understandable. Apparently in the 1880s this concern of his turned to
apprehension. The well-known "Letter on Punishments" of January 29, 1883 is
an important and telling expression of such fears .49 So is the even better known
47 Letter of Don Bosco to Gabrielli, July 23, 1879, in Ceria, Epistolario ill, p.
499. Roman red tape and other complications eventually brought to naught all nego-
tiations over this school.
48 Letter of Don Bosco to Guiol, [September 1879], in Ceria, Epistolario, p .
520.
49 This circular Jetter attributed to Don Bosco as to contents, though not as to
literary editorship, is dated on the "Feast of St. Francis de Sales, 1883," and was to be
distributed by Fr. Rua to all directors. First published by E. Ceria in IBM XVI (1935),
pp. 439-447, and in Epistolario N (1959), pp. 201-209, it has now been critically
edited and studied by Jose Manuel Prellezo, "Dei castighi da infliggersi nelle case
salesiane. Una Jettera circolare attribuita a Don Bosco," Ricerche Storiche Salesiane 5
(1986) 263-308. By the same author we also have the earlier study, "Fonti letterarie
della circolare ' Dei castighi da infliggersi nelle case salesiane'," Orientamenti Peda-
gogici 27 (1980) 625-642. In English we now have a translation by Michael Mend!
based on Prellezo's critical text in EBM XVI, pp. 368-376, and a readable paraphrase
in Michael Ribotta, "Tough Love is Not the Answer-Don Bosco's Views on Pun-
ishment," Journal of Salesian Studies 6 (1995:1) pp. 96-108. On pp. 93-95, Ribotta
summarizes the critical questions concerning the authorship of the letter.
Jose Manuel Prellezo ["Valdocco (1866-1888). Problemi organizzativi e ten-
sioni ideali nelle 'conferenze' dei prirni salesiani," Ricerche Storiche Salesiane 8
(1989:2) 289-328, especially pp. 294-297, 308-311.] describes the "real situation"
(realta viva) with respect to discipline and punishments prevailing in earlier days at
the Oratory, and the gradual shaping over the years of a truly "Bosconian" discipli-
nary policy, the Salesian method as described in the little treatise on the Salesian
Method and later in the Letter on Punishments. He cites the use of certain "extreme"
forms of punishment in official use at the Oratory with Don Bosco's consent.
Prellezo also refers to a letter written by Don Bosco to the chief of police of the city
of Turin (pretore urbano) in which he defends a Salesian superv isor accused by a boy

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Key Concepts II
17
Letter from Rome of May 10, 1884, which (though styled by Fr. Lemoyne)
stands as Don Bosco's last extended statement on his educational philosophy.
This document describes the educator-pupil relationship from a variety of stand-
points, but it emphasizes above all presence, love, family spirit, trust, m
makes a plea for a return to the method of loving kindness in Salesian educa-
tion. so
At the Third General Chapter, in his closing address to the Chapter mem-
bers, most of them directors of Salesian communities, Don Bosco spoke on the
subject, as Marenco briefly reports:
With regard to the administration of punishment, urge [your confreres) in
and out of season to practice the Salesian method of education (sistema
preventivo). Some Salesians slap the youngsters or [at meals) confine them
to the punishment table for a whole week. Make it clear that an instructor
may scold or call a boy to order, but he may not inflict corporal punish-
ment on anyone. He should rather refer [difficult cases] to the director, who
is to act in accordance with the Salesian method. Experience has shown
that/ioungsters are often less blameworthy than they at first appear to be.
[•••) 1 The director should admonish those confreres who resort to corporal
punishment, obviously in private, never in the boys' presence. Admon-
ished in a private, kindly manner they can easily be persuaded to listen to
the director and use the Salesian method.
Good results [may be expected from the practice of the Salesian
method): (1) We shall win the boys' trust. (2) Vocations will be fostered in
greater numbers. (3) The boys will leave the school as friends, not as ene-
mies. (4) They may not exactly get better and begin to give good example,
but at least they will not get worse and give really bad example.52
of rough handling. Don Bosco writes: "in order to control certain youngsters [... ] we
were allowed to use whatever means seemed appropri ate, and in extreme cases to seek
the help of the police, as we were forced to do on a number of occasions." The holo-
graph of this letter (undated, but datable to the late 1860s) is in ASC 131.01 Letter
autografe, FDBM 4 B2-4.
SO For a critical edition and study of the letter in its historical context, see
Pietro Braido, "La Lettera di Don Bosco da Roma del 10 maggio 1884," Ricerche
Storiche Salesian£ 3 (1884) 296-374; also in la Lettera di Don Bosco da Roma def 10
maggio 1884 (Piccola Biblioteca dell'Istituto Storico Salesiano, 3; Roma: LAS,
1884), and again "Due Lettere da Roma," in Scritti Pedagogici e Spirituali (Roma:
LAS, 1987) pp. 269-303. Cf. also Michael Ribotta, "The Roman Letter of 1884 and
Its Aftermath," Journal of Salesian Studies 5 (1994:2) pp. 1-21, for a short critical
introduction (pp. 1-7, based on the above) and for a precis of the text in English (pp.
7- 13).
51 Marenco notes at this point: "Here Don Bosco relates an episode by way of
confirmation." The episode is not recorded.
52 General Chapter III, Closing Session 11, September 7, 1883, Marenco, Min-
utes, p. 20, FDBM 1864 B2.

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Journal of Saleslan Studies
(3) Fostering Vocations Through Charity, Good Morals, and
Other Means
[i] Don Bosco's Words in the "Keynote Address"
[a. Bond of Charity in the Community of Educators) Not only did Don Bosco
call for the charity and gentleness of St. Francis de Sales in all educator-pupil
relationships; he also wanted this spirit to reign in the community of educators.
If the young people saw that unity and love reigned among their educators, they
would be attracted to follow the same vocation. He spoke at some length on this
point.
Vocations have been declining at a frightening rate, throughout the Church
at large, and unfortunately also among us. There was a time when, if a
young man showed the least sign ofa vocation on coming to us, we were
able in most instances to bring him along, mold him according to our
spirit, and make him a priest. This is no longer the case. There is evidence,
stronger by the day, that our schools little by little are going the way of all
other schools. Our pupils today are no longer driven by that impulse to-
ward good, toward religious practice, and toward imitating their religious
educators, which was so much in evidence in olden times. How are we,
then, to reverse this trend, so that vocations can be fostered as before? Our
efforts must be all the more intense in the face of increasing dangers and of
the relentless onslaught of evil.
First ofall, we must begin by treating each other, and all confreres,
with mutual charity and gentleness. Young people would be strongly at-
tracted to our way of life if they see that charity and gentleness reign
among us. Secondly, we must extend to our pupils the same love with
which we treat our confreres. When this happens, the youngsters will be
captivated, and once we have gained their affection we will be able to influ-
ence their vocation. This has been my experience. A boy decides to leave
the school. I do not interfere , but when he is about to leave I approach him
in a friendly manner and say to him: "You are leaving for home, and that's
fine; but you will be doing me a great favor ifyou tell me frankly what has
prompted your decision to leave." Often the answer is: '1 would have liked
to become a Salesian, but I see that the Salesians don't get along and speak
ill of each other. I no longer want to be one of them." I point out that
those few that are at fault do not reflect the spirit of the Congregation, that
the majority of Salesians are good religious. Again the usual reply is:
"That's true; I realize that there are many virtuous Salesians; but what I
have seen has made such a bad impression on me that I have lost the desire.
Under the circumstances, I am afraid I would not do any good." Others
leave because of some defect they have noticed in their superiors. The supe-
rior in question may well be a saintly man, but he may have a tendency to

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19
deal with the boys in a rough or impatient manner. All his virtues are over-
looked; that defect ofhis becomes the deciding factor.
Let me repeat: gentleness and charity among ourselves and toward the
boys are the means most conducive to good education and to fostering vo-
cations. This is how boys reason: "If the Salesians so love one another,
they will also love me should I be one of them." True, one should not join
the Congregation in order to find love. But this is how boys reason. So
they come in, they begin to do well, and gradually they become real assets
for the Congregation and do much good. Under different circumstances they
would never have entered, and they would in most cases have gone com-
pletely astray and come to a bad end. Gentleness and charity, on the other
hand, would spell salvation for them. 53
[b. Good Morals in the Boy Essential to a Vocation] Recruiting vocations to
the priesthood and to the Salesian Society was one of Don Bosco's important
concerns. As will be seen, the great expansion of his educational effort, begun in
the 1860s in the form of the boarding school, was to serve that very purpose.
This required a shift of focus from the "poor and abandoned" to morally sound
youngsters in whom the ideal of a vocation could be developed. Don Bosco ck>
cries the corruption of society in his day and the damage done to the young by
rampant sexual license, and deplores the fact that the Salesian school could not
be immune to the virus. Obviously, the Salesian boarding school could not oc-
commodate young people that could become agents of moral corruption. The
number of boys who left or were dismissed for this reason was probably much
greater than that of those who left because of having experienced unkind treat-
ment Don Bosco continued.
A good moral life is the foundation of a vocation. One can only grieve al
the rampant and increasingly pervasive immorality of present-day society.
In spite ofour best efforts, we are often forced to dismiss youngsters from
our schools for this reason. They come to us already tainted by vice. They
refrain for a time, then they fall back into their bad habit. There is nothing
for it but to be as watchful as possible. We ought to begin by setting a
good example and by never allowing the least moral fault to show in us.
Then we must use every means at our disposal to foster good morals crid
the spirit of piety among our boys: the frequent, worthy reception of the
Sacraments [is important]. And we must keep away from our young people
anything that may be harmful in this respect.
We have much to fight against in this day and age when sexual li-
cense is the rule. We see boys start a chain of immoral habits when only 4
or 5 years of age; and this happens even in kindergartens. I would never
have believed that kindergartens where boys and girls are kept together (con
53 General Chapter Il, Sess ion 2, September 4, 1880, Barberis, Transcribed
Minutes, Notebook I, pp. 15-17, FDBM 1857 Cl0-12.

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Journal of Saleslan Studies
promiscuitA di sesso) could do so much harm.54 Precocious eighL or ten-
year old boys today have already acquired the malice of an eighteen or
twenty-year old of former times. This moral decay is responsible for sap-
ping the energy and undermining the good health ofyoung people. This be-
ing the case, the education of a youngster to a virile and hardy life style,
capable of undertaking and persevering in strenuous tasks without damage
to health, is seldom possible. In order to keep their schools open and main-
tain adequate enrollment religious congregations are forced to adapt to the
times, and yield in such matters as students' rest.fare, and amount of work
demanded. Young people's health and stamina are not what they used to be.
This is due to moral decay. What's more, where immorality has taken hold,
the seed of religious vocation is stifled and is replaced by an aversion to
anything sacred. 55
[c. Practical Means for Fostering Vocations] In Barberis' original notes the name
"Rua" appears at the beginning of the following paragraph.56 It probably indi-
cates that at this point Father Rua asked the question about "practical means," to
which Don Bosco responded.
As to how we may promote vocations, I would suggest the following prac-
tical means: (1) Always speak well ofpriests. (2) Remove bad companions
systematically. (3) Keep bad books out of the way, as also books that may
not be bad in themselves, but are apt to excite the imagination or stimulate
the passions. (4) Instructors, supervisors, directors , and preachers from the
pulpit should speak often on the subject of vocation. They should make the
point that one's whole life depends on choosing the right vocation, cni
therefore one should give ii much thought, pray over it, and seek counsel.
Avoid telling a lad that he should or should not become a priest. What's
important is that boys think about vocation and choose the one that is
right for them. So, if there is the seed of a vocation [to the priesthood or
religious life] it will not be stifled, but it will be allowed to germinate. (5)
Encourage the reading of our publications, such as the Life of Dominic
Savio, of [Michael} Magone, etc. This is how a young person will reason:
a house, a school, a congregation which can turn out such saintly youths is
54 The clause in normal type is an interlinear addition. Kindergartens were pio-
neered in Italy and Turin by Father Ferrante Aporti (1791-1858 ). He advocated new
methods in the education of young children, incurring thereby the censure of Church
authorities. Don Bosco was wary and critical of this educator. [Cf. e.g. EBM II, pp .
148f., 165-172.]
55 General Chapter II, Session 2, September 4, 1880, Barberis, Transcribed
Minutes, Notebook I, pp. 17-18, FDBM 1857 C12-Dl. I will make no comment on
the ideas expressed in this last paragraph of the text; I will only say that it is an exact
translation of Don Bosco's words, as reported.
56 General Chapter JI, Session 2, September 4, 1880, Barberis, Original Min-
utes, p. 8, FDBM 1856 B7.

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21
worthy of my love and admiration; and if I wanted to become a priest,
that's where I would want to be. In fact, I might try it. (6) let us work
very hard. There are lots of friars (frati) and priests who are engaged in
preaching, in hearing confessions, and the like; but they are otherwise not
much in evidence, and people know it. Salesians, on the contrary, are seen
teaching in the classroom, giving religious instruction, preaching from the
pulpit; they are a bit everywhere, and do a bit of everything. This [tireless
activity] is what attracts people to us. Someone said to me a while back:
"You have sent one Salesian to Rome, and he has half the city on the
move. What if you had sent fifteen or sixteen Salesians?" 57
[ii] Additional Utterances with Comments
The recruiting and care of vocations was one of Don Bosco's constant concerns.
The problem seems to have been very much on Don Bosco's mind in the period
preceding the Second General Chapter, for he discussed the subject in similar
tenns in the Alassio General Conference emphasizing also the role of the socra-
mental life and of the confessor in the matter. He said:
Basic to the development of a vocation is a good sacramental life. We must
create an environment in which such life can flourish. But it is not enough,
for it is only the foundation on which one must build. The directors should
speak on vocation on various occasions during the year. There is no need
ever to tell a youngster, " You ought or ought not to be a priest." The
boys, however, should know that there are two ways which lead to salva-
tion; some are called to enter the one, and some the other. We must pray,
and persevere in prayer, that the Lord may show us which of the ways lies
open to us, the one on which he will pour out his saving graces on us. To
this end, the confessor's advice must be sought. Most effective means apt
to sow the seed of a vocation to the priesthood and to our Congregation,
and make it grow, are: (1) the love which we show in all our dealings with
the boys; (2) the mutual charity which they see at work in the community
of their educators. For if they see that their educators treat each other badly
or run each other down, they will never want to join them as Salesians. 58
In a further comment, Don Bosco expatiated on the role of the confessor.
It is very important that our boys take direction from [Salesian] confessors
who are imbued with the Salesian spirit. Not infrequen tly priests who stay
57 General Chapter II, Session 2, September 4, 1880, Barberis, Transcribed
Minutes, Notebook I, pp. 19-20, FDBM 1857 02-3. Father Francesco Dalmazzo was
the first Salesian stationed in Rome, cf. Appendix V.
58 Alassio Conference, Session 2, February 7, 1879, Barberis, Minutes, with
Minutes of the Superior Chapter, Notebook IT, p. 72, FDBM 1878 Bl.

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Journal of Saleslan Studies
with us for an extended period of time are asked to hear confessions. They
may be good and saintly priests but, not being Salesians, they are not
trained in the spirit of our Congregation. The advice they give in confes-
sion may run contrary to that which a Salesian priest would give. As a
consequence the boy loses his confidence in his (Salesian] confessor, or in
his director. I cannot think of anything more damaging to a vocation. Dur-
ing a spiritual retreat at Lanzo a young man sought Don Bosco's advice re-
garding some difficulty in his vocation. He then went to confession to a
visiting priest, not a Salesian, and received contrary advice. That was the
beginning of his slide toward total spiritual ruin. 59
Don Bosco returned to the subject of vocation in a later session of General Chap-
ter II, emphasizing again the importance of a good moral life for the preservation
of a vocation.
The Lord plants the seed of vocation in the heart of many of our young
people, so that as long as they remain good they love the priestly vocation
and experience a desire for it. But one literally sees the Lord withdrawing
from a young man who begins to sin and who loses the precious gift of
chastity. Then the priestly vocation loses all its attraction for that boy, a1Cl
more often than not it becomes the object of jokes and ridicule. If we suc-
ceed in preserving a boy's virtue, we will see the seed of vocation grow a1Cl
blossom in him. 60
A little later in the same session, Don Bosco is again quoted on the subject of
vocation, this Lime (in accordance with contemporary theology) stressing the
obligation of following a vocation.
A good moral conduct is basic in the development of a vocation. But even
when this prerequisite is present we must not tell the young man, "You
should, or should not, become a priest; you should or should not join the
Congregation." Young people need to be instructed on the subject of voca-
tion. Above all they should be made to understand the obligation which
one has of following one's vocation. Beyond that, the decision is theirs.
We should also tell them not to go to many different priests for advice;
and, should they be considering religious life, not to seek the advice of
secular priests. 61
59 Alassio Conference, Session 2, February 7, 1879, Barberis, Minutes, with
Minutes of the Superior Chapter, Notebook II, p. 74, FDBM 1878 B3.
60 General Chapter Il, Session 6, September 6, 1880, Barberis, Transcribed
Minutes, Notebook I, p. 50, FDBM 1858 AlO.
6! General Chapter 11, Session 6, September 6, 1880, Barberis, Transcribed
Minutes, Notebook I, p. 51, FDBM 1858 All.

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We shall have occasion to hear more on vocation from Don Bosco when speak-
ing of his concern over the Oratory school.
(4) Working Tirelessly for Young People in Need, Both a
Way of Spirituality and a Means of Survival for the Congrega-
tion
[i] Don Bosco's Words in the "Keynote Address"
[a. Active Religious Life a Prime Need] The exercise of pastoral charity is the
Salesian way of the spiritual life: spirituality in action. It is also what will se-
cure the sympathy and good will of people of every persuasion, especially when
this ministry is expended on behalf of poor and homeless children.
Let us therefore work hard. Let us in every way and everywhere try to sal-
vage whatever is good in people, [particularly] in young people, to increase
the good that is present, defective though it be, and to supply what is lack-
ing. Then we shall, even humanly speaking, have gained the support of
people, both good and bad. I shall never forget what the great Pius IX, of
happy memory, once said to me: "We live in a materialistic age. Saying
prayers, performing acts of devotion, receiving the Sacraments-lhese
things mean nothing to materialists. External works are also needed. We
need to match their philanthropic activity with works of charity [of our
own] , such as taking in [needy] youngsters, visiting inmates in the pris-
ons, and the like." While these works render us dear to God, they also se-
cure for us the good will [even] of bad people. Then not only will they
allow usfreedom ofaction; they will even support our charitable activity.
I have frequent occasion to be or deal with real anticlerical people ,
liberals of the first water. Most of the time they do not know who I am,
but when the conversation happens to be about us and our work, invariably
they will admit: "Yes, Don Bosco and the Salesians, they work! They have
given a home to so many poor street boys; they are well-deserving of soci-
ety; they do a lot of good. Priests of this kind-may they be with us for-
everfor the good of the people."
Neither prayers (patemostri) nor miracles will avail to counter this
evil world. Works are needed. We need to give a home to as many young
people as we can. 62
[b. The Marseilles Episode, an Example]
What is it that so impressed the people of Marseilles and drove them to
near folly in their good will toward us [Salesiansj?63 It all began with a
62 General Chapter II, Session 2, September 4, 1880, Barberis, Transcribed
Minutes, Notebook I, pp. 20-21, FDBM 1857 03-4.

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Journal of Saleslan Studies
small incident. It was a very cold evening, and it was snowing. As I was
returning to our orphanage, I spot a lad standing at a street corner nearby,
crying and numb with cold. I go over and try to talk to him, but I get no
answer. I try again, and he finally replies, "I'm hungry." I take him with
me into the house, where he is given something to eat. Then they tell him,
"Now go on home to your parents." He replies, "I have no parents." "We're
so sorry, but do go home and stay out ofthe cold." "I have no home to go
to." "Then where do you spend the nights?" "In entry-ways or wherever."
The hospice was full at the time, and there wasn't a single bed available.
No matter, he is made comfortable for the night; the next day he is enrolled
as a pupil, and he is still with us. Some people happened to witness the
incident, and then learnt that the boy had been accepted. They spread the
news, and soon the whole city is talking about the incident. [Rich people
in] carriages come to visit from all parts [of the city]. The Salesians have
the good will ofall, both the good and the bad. In a word, let us work hard,
and the Congregation will be blessed.64
[ii] Additional Utterances with Comments.
The priority of pastoral charity in Salesian spirituality was one of Don Bosco's
most rooted convictions. The research connected with the writing of his Church
History (first published in 1845) had shown him that too many orders and con-
gregations had sought and still were seeking holiness in ascetical and religious
exercises. In consequence of this perception, the religious orders and congrega-
tions singled out for special commendation in his Church History, from the
Dominicans to the Salesians, are those that have sought to exemplify Christ's
pastoral charity toward the poor, especially poor young people. Hence, when
Don Bosco gathered the first group of young helpers in 1854, in order to bind
them to himself he invited them, as Father Rua reports,
to make, with the help of God and of St. Francis de Sales an experiment in
the practical exercise of charity toward neighbor, in order eventually to
make a promise, and later if possible and appropriate, a vow of it to the
Lord.65
63 St. Leo's orphanage (patronage) and oratory were established in Marseilles
in the latter part of 1878 through a convention with a local pastor, Canon Clement
Guiol, and the Beaujour Society. At first the work met with opposition from local
anticlerical groups, but it soon became the most important Salesian foundation in
Southern France. [Cf. EBM Xill, pp. 556-564, where, however, there is no mention
of the "episode".]
64 General Chapter II, Session 2, September 4, 1880, Barberis, Transcribed
Minutes, Notebook I, p. 21, FDBM 1857 04.
65 EBM V, pp. 7-8.

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As a way of holiness or spirituality, Don Bosco proposed to his Salesians the
imitation of Christ's pastoral charity: Christ the good shepherd. This he ITWe
clear in the Preamble to the early constitutions and in Article 1 of the Chapter
on the Purpose of the Society. In the earliest drafts, this article of the Constitu-
tions stressed the relatedness of the imitation of Christ's pastoral charity inl
religious perfection or holiness. Holiness is achieved through the exercise of
pastoral charity. Even though, by force of circumstances,66 in the 1864 draft of
the Constitutions the article appears drastically re-written, so that the concept of
perfection to be achieved through the imitation of Christ's pastoral charity is
replaced by the mere coordination of various purposes,67 we may take this as
certain: Don Bosco never swerved from his conviction that holiness is achieved
through the imitation of Christ's pastoral charity. For instance, this is the doc-
trine propounded through the five editions of the Savio biography (1859-1878):
The first piece of advice he was given for achieving holiness was that he
should endeavor to win souls to God; because there is no holier work in
this world than that of contributing to the salvation of souls, for whose n>-
demption Jesus Christ shed the very last drop of his precious blood.68
The way of spiritual life which Don Bosco proposes to the Salesians, in spite of
the re-writing of the above-mentioned article, is no different. Thus in the Com-
ments (Cose da notarsz) which Don Bosco submitted with the constitutional text
of 1864 (in which the re-written article appears), Don Bosco clearly states:
The purpose of this Society, in so far as it concerns its members, is to of-
fer them an opportunity to unite in spirit in order to work for the greater
glory of God and the salvation of souls. We find inspiration in the words of
St. Augustine: Divinorum divinissimum est in lucrum animarum operari
[Of all divine works the most divine is to be engaged in winning souls
over to God]. Considered in its historical existence, [this Society] has for
its purpose to continue what has been in effect for the past 20 years in the
Oratory of St. Francis de Sales. [...]69
Again, in the Historical Summary (Cenno istorico) presented in Rome with the
constitutional text in 1873n4, explaining his idea of the Society in question-
and-answer form, Don Bosco writes:
(ii For a discussion of the circumstances that determined the re-writing of this
article, cf. Francis Desramaut, "Lo scopo della societa nella costituzioni salesiane,"
in La Missione dei Sa/esiani nella Chiesa (Colloqui 2). Torino: LDC, 1970, pp. 65-
85.
67 F. Motto, Cost. Testi critici, p. 72.
68 G. Bosco, [...] Savio[. ..) (1859), p. 53, in Opere Edite, Vol. XI, p. 203.
69 G. Bosco, Cose da notarsi [. ..),in Motto, Cost. Testi critici, p. 229.

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Journal of Saleslan Studies
Q: In this Society is your aim the good of neighbor or that of its mem-
bers? A: The purpose of this Society is the spiritual advancement of its
members through the exercise of charity toward neighbor, especially toward
poor young people.70
This is also the spiritual doctrine taught in the Regulations for Sa/esian Coop-
erators-.
This Association might be regarded as a traditional Third Order but with a
difference. Whereas in a Third Order perfection was made to consist in the
exercise of piety [devotions], the main purpose of this Association is the
active life and the exercise of charity toward neighbor, especially toward
young people at risk.71
He steadfastly maintained that the exercise of Christlike pastoral charity is the
Salesian's way to holiness and religious perfection. But working for the poor is
also a way of winning the good will and the support of people. This was one of
Don Bosco's favorite themes, an understandable concern in the context of the
liberal revolution. In the AJassio Conference (1879), speaking of the orphanage
of St.-Cyr (France), which was being offered to the Salesians at the time, Don
Bosco noted:
In France religious congregations have practically disappeared. The few that
remain either are no longer active by force of circumstances or are engaged
in the education of the upper classes. None of them is involved in the edu-
cation of the poor. By contrast, people are in love with our spirit, and they
are well disposed toward us precisely because of the type of young people
we serve. This is the reason why we are the object of so much good will;
and this is the reason why (we may hope) we shall never be harassed.72
One of Don Bosco's interpositions at General Chapter II is noteworthy in this
regard. As negotiations for a school to be opened in the city of Cremona
(Lombardy) were being reviewed, he restated the Salesian option for the poor in
clearest terms.
[Don Bosco] repeated what he has stated so often in the past, namely, that
our mainstay, and hence the chief concern of our pastoral activity, is to re-
ceive poor working boys (artigianelli) in homes and to conduct oratories on
70 P. Braido, Don Bosco per i giovani [...], p. 125 .
71 G. Bosco, Cooperatori salesiani, ossia [. ..], 1876, p. 6, in Opere Edite, Vol.
xxvrn. p. 260.
72 Alassio General Conference, Session 3, February 8, 1879, Barberis, Min-
utes, with Transcribed Minutes of General Chapter Il, Notebook Il, p. 81, FDBM
1878 BIO.

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Sundays and holy days.13 As for schools, [we should accept] 6ftly74 those
that serve the common people (pe/ popolo) and poor, neglected youngsters
(poveri giovani abbandonati). "These pastoral works better correspond to
our purpose, do a tremendous amount of good, and attract the good will of
all people, good and bad alike. At the same time they require less personnel
and, what's more important in our days, personnel that need not be aca-
demically qualified. We are painfully short of people with certification, di-
plomas, or degrees. In these homes for working boys we can then gradually
also set up a regular school. This strategy will diminish the danger of in-
quiries by the school authorities, wantinf to check on the program of stud-
ies and on the certification of teachers."7
The above are the topics which Don Bosco is reported to have touched upon in
the "Keynote Address" delivered at the beginning (second session) of General
Chapter II. But a little later in the same session the Chapter, apparently at Don
Bosco's suggestion, took up the subject of the Salesians' secular readings
(particularly those of young Salesian seminarians). Don Bosco had occasion to
voice his views on the subject, deploring the fact that such literature (often sto-
ries of chivalrous love) was very harmful. His words could be regarded as a con-
tinuation of the "Address."
2. Don Rosco's Words on Unsuitable and "Forbidden" Books
at General Chapter II, Session 2
(I) The Problem of Unsuitable and "Forbidden" Books for
Salesians
[i] Don Bosco's words continuing the "Address"
[a. Unsuitable Light Reading Matter] Barberis writes:
After disposing of less important topics, the subject of bad books and nal-
ings came up. Don Bosco voiced his concern about the books which some
of our seminarians re<rl for pleasure: Such reading can be very harmful to
our young people.for that is what our seminarians really are. True, books
are often read quickly and merelyfor the novelty of the plot, and at the time
of readi.ng they do no harm. Later, however, one recalls and dwells on
am them, and ideas are suggested that are at variance with the doctrinal
moral teaching ofthe Christian religion. The directors were strongly urged
13 "And to conduct oratories on Sundays and holy days" appears as a marginal
addition.
14 "Only" is struck through.
15 General Chapter II, Session 8, September 7, 1880, Barberis, Transcribed
Minutes, Notebook I, pp. 62-63, FDBM 1858 Bl0-11.

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Journal of Saleslan Studies
to keep such literature out of the hands of their youngsters and of their con-
freres. The works by Ariosto, Metastasio, d' Azeglio, and Giusti were espe-
cially singled out among those that should be banned. Nor should we stop
there. We should also discourage the reading of novels, which are not hll
and are in fact written with a good end in view, but which are apt to fill
one's head with frivolous thoughts and fantasies of love. Example of such
novels are [Manzoni's] I Promessi Sposi, and even the books by Bresciani,
Franco, and the like. 76
[b. Reading Forbidden Books]77 Don Bosco warned against reading, or even only
speaking favorably of literature which was "forbidden" for demeaning or contra-
dicting Catholic doctrine in points of faith and morals.
Don Bosco added: There is a mania with younger as well as older priests
who teach in schools to readforbidden books, and to ask for my permission
to do so. This is a very serious matter. For a true appreciation of the
Catholic faith [cattolicesimo] in all its beauty, one must acquire a deep
knowledge of it in its entirety. If one's mind is filled with prejudices even
on one point, as a result one will not appreciate it as a whole. I think
therefore that one should never read bad books, even if one is sure of not
suffering any moral harm [from such readi.ng]. There are so many good
books available on all sorts of subjects. Let's have recourse to these
76 General Chapter II, Session 2, September 4, 1880, Barberis, Transcribed
Minutes, Notebook I, p. 22, FDBM 1857 05 . Ludovico Ariosto's (1474-1533) many
poetic works include the chivalric epic poem Orland() Furioso, considered the best
poetic expression of Italian Renaissance. Pietro Metastasio (1698-1792) authored,
among other works. over 2 dozen melodramas (Didone abbandonata, la clemenza di
Tito, etc.). Massimo Taparelli, Marquis d 'Azeglio (1798-1866), Piedmontese author
and politician active in the Risorgimento, authored political novels (Ettore Fieramo-
sca, etc.) and the memoirs I miei ricordi. Giuseppe Giusti (1809-1850), a poet and
prose writer, is known for his political and social satires (Lo stivale, etc.). Alessan-
dro Manzoni (1785-1873), Italian novelist and poet active in the time of the Risor-
gimento, is known especially for his work, I p romessi sposi (The Betrothed), an
historical novel of 17th-century Italy with political overtones. (I have no informa-
tion on Bresciani and Franco.)
77 The Holy Office forbade some books explicitly by name, and they were then
listed in the Index librorum prohibitorum. But many other books were forbidden by
the law itself (ipso Jure), and the Common Law in force at the time listed a dozen
broad categories of such forbidden books. Basically all books, whether by Catholics
of non-Catholics, which contradicted the traditional teaching of the Catholic Church
in the fields of Scripture, theological doctrine, philosophy, and moral doctrine and
practice, were forbidden by Jaw. Likewise forbidden by Jaw were books that ridiculed
religion, upheld practices alien to the Christian ethos (e.g., suicide), were irreligious
(e. g., propounded supersti tion, magic, etc.), or were lascivious or obscene. In our
case, it seems that we are dealing chiefly with literature which did not measure up to
Catholic standards in point of doctrine, philosophy, religion, or morality.

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sources where "excellence" abounds, and not waste time in sifting through
the mire for the little good {it may yield]. All the more so, since it seldom
happens that even that little bit of good is completely free of filth; or that
such reading does not have the effect of diminishing one's devotion or of
increasing one's prejudice against religion. 78
[ii] Additional Comment
Don Bosco's concern over the confreres' readings appears to have been motivated
in the frrst place by what he expected to be an uncompromising commitment to
Catholic faith and moral life in his Salesians. It was no doubt motivated also by
his perception of the spiritual danger involved in such reading. For if, on the one
hand, Don Bosco wanted his followers to be with "the world" and to work fear-
lessly in "the world," on the other, he sought to surround them with a carapace
of precautionary measures designed to protect them (so he believed) from its evil
influences. But, beyond protective concerns, such separation from, or renuncia-
tion of the world (/uga mundi), was also an important component of Salesian
asceticism.
(2) The Problem of Books Harmful and Unsuitable for the
Young
Protective concerns, on the other hand, seem to have been uppermost in Don
Bosco's urgent call for control and strict supervision of all reading material of
young people in Salesian schools. His conviction that serious spiritual harm can
come to young people from reading even seemingly harmless books is evidenced
in his final exhortation.
[i] Don Bosco's Words Continuing the "Address"
I also urge directors and instructors to avoid praising those books whose
content may be good in part. but which are objectionable from other points
of view. For example an author like [Niccolo] Machiavelli is extolled for
his style and for his historical writing. and deservedly so. But the young
man who hears this author's praises sung will want to get his books cni
re.ad them. Just to issue a warning that, in spite of good points there is
much to blame in these writings. will not help: Nitimur in vetitum (We
fall for the lure ofwhat' sforbidden).
It was pointed out that a number of the books described as unsuitable,
such as Manzoni's, were for sale in our book store, some of them even at
discount prices. Someone suggested that such books be sold only to out-
78 General Chapter II, Session 2, September 4, 1880, Barberis, Transcribed
Minutes, Notebook I, pp. 22-23, FDBM 1857 05-6.

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Journal of Saleslan Studies
side customers, not to our students. Don Bosco spoke against such a half
measure. He said: What is harmful to our young people is bound to dJ
harm to others as well. We ought not to offer such books for sale. We
must not criticize those who sell or print them, but we should not favor
their circulation. The least we can do is take a position of non-
participation. 79
[ii) Additional Uuerances and Comments
[a. Latin and Italian Classics Series)
Keeping unsuitable literature out of young people's hands was no belated con-
cern on Don Bosco's part. Indeed it lay behind many and demanding publishing
ventures, which he conceived as part of a God-given vocation to the "apostolate
of the press." Just as with the Catholic Readings, begun in 1853, Don Bosco
sought to counteract anti-Catholic propaganda, so with the Library of Selected
Latin Classics (from ca. 1865) and the Library ofItalian Literature for the Young
(from 1869) he tried to neutralize the irresponsible use made of Latin and Italian
classics in the classroom by teachers of the liberal persuasion. He did so by plac-
ing selected and "expurgated" classics, beautifully edited and inexpensive, in the
hands of young students. The stated editorial policy real in part: 'Those classics
that deal with subject matter offensive to religion or morality will be presented
in expurgated form or entirely set aside, no matter how good their credentials.''80
Don Bosco also intended to put into the hands of young people books
which they could read for pleasure without spiritual harm. In the same second
session of General Chapter II he made the suggestion and expressed a hope.
I hope that shortly we will be able to turn our attention to a library of en-
tertaining readings. The series of the classics, after so many volumes, is
running out of steam. When this series is phased out, we must immedi-
ately turn our attention to the new project. The stories by Father Lemoyne
79 General Chapter Il, Session 2, September 4, 1880, Barberis, Transcribed
Minutes, Notebook I, pp. 23-24, FDBM 1857 D6-7. Niccolo Machiavelli (1469-
1527), Italian political philosopher active in Florence, authored /I principe (the
Prince), his most famous book. He also wrote essays in history and literature.
80 Don Bosco set forth the editorial criteria for the Italian Literature in a circu-
lar letter. [Cf. IBM IX, 429 (omitted in EBM IX 196f.)] The series, Se/ecta ex Latinis
Scriptoribus (Selections from the Latin Classics) was begun around mid-1860 and
continued even after Don Bosco's death (1888) in expanded form to include also
Greek classics. The Biblioteca de/la Gioventu ltaliana (Library of Italian Literature for
the Young), began publication in January 1869 and ceased in 1885 with the publica-
tion of the 204th volume. [Cf. F. Desramaut, "Etudes V," in Cahiers Sa/esiens 24-25
(1991), pp. 75-78 .]

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pro- would be good for a start. Then books, like those of Tommaso Moro,
vided they contain no love plots (amoreggiamenll), could be included. 8
The Italian Literature series was finally phased out in 1885, and the new series,
Readingsfor Pleasure (Letture amene), took off the following year.82
[b) Two Circular Letters on Curbing Unsuitable Books and on Spreading
Good Books
Two circular letters, attributed Lo Don Bosco as Lo contents, though not as to
literary editorship, stand as important attestations Lo this enduring concern. The
first is the letter on controlling the pupils' books and reading materials in
Salesian schools (1884); the second is the leuer on the dissemination of good
books (1885). These two document are given (in translation) as appendices. Here
a few excerpts will suffice.
[Curbing Unsuitable Books)
We have attestation that in 1884 Don Bosco was gravely concerned over disci-
pline and good morals at the Oratory, as well as in other houses of the Society.
As already indicated above in connection with the Letter of 1884 from Rome,
and as will be seen at some length below, he was pondering ways of improving
the situation. The letter on controlling "bad books" apparently grew out of this
same concern. At a meeting of the Superior Chapter in late 1884, he had this to
say:
We should make every effort to put all forbidden books beyond the reach of
our pupils, even if this means getting rid of prescribed school tex tbooks.
Much less should such books be available al the bookstore. [...) We ought
never to adopt, quote, or even mention authors whose writings are forbid-
den or who propound anti-Catholic principles. An exception may be made
in the case of those who have LO lake public examinations; but even then
expurgated editions should be used. But forbidden books, even in expur-
gated editions, ought never to be placed in the hands of pupils in lower
grades. This would only excite their curiosity to go and check the edited
passages, with fatal results. Nor should we even mention [such authors)
except with great caution. Directors and instructors should place under lock
81 General Chapler II, Session 2, Seplember 4, 1880, Barberis, Transcribed
Minutes, Nolebook I, p. 24, FDBM 1857 07. Don Bosco's mention of "Tommaso
Moro" as a likely contributor to a series of entertaining readings for young people is
puzzling. He may be referring to Saint Thomas More (1478-1535) or lo Thomas
Moore (1779-1852), the Irish poel who also authored various prose works.
82 Eighteen volumes of Letture amene were published on a bimonthly basis
from 1886 to 1889.

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Journal of Salesian Studies
and key any [forbidden book) they may have in their possession. I would
never have believed that a time would come when the craving for reading
forbidden books would reach such a fever pitch. The same may be said of
the mad craving for reading novels, which, besides being a great waste of
time, may spell the ruin of one's soul. [... )The biographies of our pupils,
all the books of the Catholic Readings, and those in the Young People's
Library should be read by preference, or recommended for reading.83
E. Ceria writes: " It was with such worries on his mind that Don Bosco gave
Father Lemoyne instructions for writing the letter [on the control of books). It
was reviewed by him, before it was sent out to the schools over his signature on
November 1, 1884.84
Don Bosco begins with voicing the "grave concern" (gravissima. cagione)
which has prompted the writing of this letter, and calls on all Salesians to a
greater sense of responsibility as educators, a responsibility which "must be
shared jointly and indivisibly by both myself and you." The question to be ur-
gently addressed, he states, is about the "books used by our youngsters; which
books should be kept out of their reach, and which should be allowed for their
personal, as well as for common, reading." The letter refers to the modem crav-
ing for reading and speaks of the way in which books are used to shape young
people's minds.
The enemies of souls know the power of this weapon, and experience has
taught you how cleverly they can use it for the criminal destruction of in-
nocence. Fanciful titles, beautiful paper, clearest print, fine illustrations,
modest price, attractive popular style, variety in plot, lively descriptions--
all these features are used for the purpose [of corruption) with consummate
skill and diabolical cunning. Consequently, it is our bounden duty to
counter bad books with good books. And woe to us if we go to sleep while
the enemy is ever sleeplessly at work sowing the bad seed.
The letter then goes on to inculcate vigilance to prevent bad books from being
brought into the school at the beginning of term and throughout the school year,
83 Meeting of the Superior Chapter, September 12, 1884, Lemoyne, Minutes ,
pp. 33a-b, FDBM 188 1 B5-6.
84 JBM XVII, p. 197. The entire text follows on pp. 197-200. A printed copy of
the Jetter bearing Don Bosco's (authentic?) signature is in ASC 131.03 Lettere circo-
lari, Una gravissima cagione, FDBM 1368 C9-1 l. An archivist's note quotes Father
Ceria as saying: "The signature could be Don Bosco's own; at least it cannot be ruled
out." However, a simple comparison with Don Bosco's handwriting during this pe-
riod shows that this signature is far too firm and calligraphic to be authentic. Don
Bosco was losing control of his hands and had just survived a near fatal illness . The
authenticity of the letter as such, however, is not in question. The ideas and concerns
voiced in the letter are certainly coherent with Don Bosco's attested pos ition in the
matter. For the letter in English translation, cf. Appendix / .

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suggesting such methods as inspection of lockers, trunks and packages. It con-
tinues:
A bad book invariably becomes a noisome source of contagious infection
for many a youngster. [...]When a bad book is discovered which has been
forbidden by the Church, or which is immoral, it should be burnt immedi-
ately. It has happened that such books taken from the youngsters and not
destroyed have turned out to be the ruin of our priests and seminarians.
[... ]Not only should we purge out bad books; we should also be on
our guard against those other books which, even though good or indifferent
in themselves, are dangerous because they are unsuitable, considering the
age, place, studies, tendencies, burgeoning passions, or the very vocation
of the persons in question. These books also should be removed.
But the letter, while unyielding with regard to vigilance and methods of control,
also urges that all, especially directors, be guided by the Salesian spirit in the
matter.
Unfortunately youngsters find it difficult to be obedient in this matter, axl
practice all sorts of subterfuge to hide a bad book. The director is up
against the boy's secretiveness, curiosity, fear of punishment, human re-
spect, unbridled passions, all combined. Consequently, winning over the
hearts of the youngsters through persuasion and gentleness is of paramount
importance. Periodically, during the school year, the subject of bad books
and of the harm they do should be raised from the pulpit, as well as in the
Good Nights and in the classrooms. Youngsters should be made to realize
that what is demanded is intended solely for the good of their souls-which
are, after God, the supreme object of our love. Severity should be avoided
except when a youngster is the cause of spiritual ruin to others. If a lnl
book is handed in late in the year, the disobedience should be overlooked,
and the book accepted as a present. In such cases, it may have been the con-
fessor who enjoined this course, and it would be imprudent to pursue the
matter further. Moreover, such leniency on the part of the superiors would
motivate others who may have been hiding bad books to come forward.
In the latter half, recognizing that the boys' craving for reading can no longer be
contained, the letter addresses also the subject of good books to be encouraged
and makes various suggestions for both private and public reading. The subject
is taken up at greater length in the second letter.
[Spreading Good Books]
The circular letter on the apostolate of the press for the diffusion of good books,
written in 1885, is a uniquely beautiful piece of writing, at some point almost

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Journal of Saleslan Studies
poetic in style and inspiration. One immediately thinks of Father Giovanni Bon-
etti, or more appropriately of Father Giovanni Francesia, as literary editor.SS
Don Bosco's all-out commitment to the apostolate of the press took shape
in response to the call of the Church at the very onset of the liberal revolution.
The bishops of Piedmont in their conference of July 29, 1848 (held at Vil-
lanovetta, Cuneo) passed a resolution to counter "irreligion and immorality with
good books, so that the people need not have recolll'Se to bad books to satisfy
their desire to read." Father Leonardo Murialdo reports on "a committee set up to
examine books and newspapers, and to proscribe and forbid those that were loose
and licentious [...];"and on "an association established to publish and distribute
good and wholesome books." Bishop Luigi Moreno of Ivrea and Bishop Tom-
maso Ghilardi of Mondovl were to coordinate this effort, to which Don Bosco's
Catholic Readings would make a major contribution. The committee was
charged with preparing
a list of errors and propositions being circulated in the press against faith
and morals as well as against the Church, the Pope and the clergy. They
were to be refuted in [Catholic] newspapers, and through books and pam-
phlets, written in a simple, easy style, to be distributed free of charge
among the people.86
In the letter, after citing the role of the books of Scripture in disseminating the
saving word of God, and after a poetic description of the power of the book, Don
Bosco speaks of the dissemination of good books, the "apostolate of the press,"
as a special apostolate entrusted by God to him and to the Salesian Society.
This is one of the most important apostolates entrusted to me by Divine
Providence, and you know that I worked at it untiringly, even when en-
gaged in a thousand other tasks. The vicious hatred displayed by the ene-
mies of good, and the persecutions unleashed against me, are clear proof
both that Error regarded those books as a formidable foe and that the work
had the blessing of God.
[...] The spreading of good books is one of the principal apostolates
ofour Congregation. Our Constitutions, at chapter I, article 7, lay down
85 A printed copy of this letter bearing Don Bosco's (authentic ?) signature is in
ASC 131.03 Leuere circolari ai Salesiani, FDBM 1368 C12-D3. The text is given in
Lettere circolari di Don Bosco e di Don Rua (forino: Tipografia dell 'Oratorio di San
Francesco di Sales, 1896), pp. 24-29; and in Ceria, Epistolario IV, pp. 318-321. It is
not reported in the Biographical Memoirs. As for the authenticity of the signature, cf.
note 84, above. An English translation is given in Appendix II.
86 P. Stella, Don Bosco nella storia economica e sociale (1 815-1870), (Roma:
LAS, 1980), p. 348. [S aint) Leonardo Murialdo (1828-1900), Don Bosco' s younger
contemporary, similarly engaged in oratory work and other ministries, founded the
Society of Saint Joseph.

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that the Salesians "shall apply themselves to spreading good books among
the people, employing all the means that Christian charity inspires."
[... ]Over the years I have spared no effort, whether by the spoken or
by the printed word, to help one category of society in particular, namely,
the young. By the Catholic Readings I tried to reach people at large and en-
ter into their homes. But at the same time I tried to make known the spirit
of our schools and to entice young people to virtue through such writings
as the biographies of Savio, Besucco, and the like. Through the Compan-
ion of Youth, I tried to draw young people to the Church, ins till into them
the spirit of piety, and win them over to the frequent reception of the sac-
raments. Through the Italian Literature and Latin Classics series in expur-
gated editions, through the History of Italy, and through other books of a
historical and literary character, I tried to be present to them in the class-
room, in order to guard them against so many errors and against the pas-
sions that would surely be fatal to them in this world and the next. I have
also always wanted to continue to be their companion in their leisure time,
as in the old days at recreation. To this end I am planning the publication
of a series of entertaining books, which, it is hoped, will soon see the light
of day. Finally, through the Salesian Bulletin I aimed, among other things,
at keeping alive in our young people, once they have graduated from our
schools and returned to their families, a love for the spirit of St. Francis re
Sales and for his teaching, in the hope that they would in turn be apostles
to other young people. I am not claiming to have accomplished success-
fully what I set out to do. I only wish to emphasize that it is now up to
you to continue the project and coordinate all efforts so as to bring it to
completion in all its phases.
Thus we have multiple attestation of Don Bosco's eager response to the
Church's call and of his commitment to the apostolate of the press.
In the foregoing pages (Part I) I have described some of Don Bosco's con-
cerns over religious observance in the Salesian Society at large. Taking state-
ments made by him in the second session of General Chapter II as a starting
point, I went on to cite additional utterances and to make what seemed appropri-
ate comments by way of reinforcement and explanation.
We will now tum to Don Bosco's particular concerns over the disciplinary
and moral situation of the Oratory communities. This will be the subject of Part
II.

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Journal of Saleslan Studies
Part II. Problems with the Life and Discipline of the
Communities of the Oratory
Don Bosco's concern over the deteriorated life and discipline of the house of the
Oratory, of the school in particular, is voiced in a number of meetings of the
Superior Chapter taking place between May 19, 1884 and September 16, 1885.
The debates, as reported by Lemoyne, attest to the gravity of the situation.
The question of the condition prevailing among the communities of the
Oratory in 1884 has been addressed recently in the pages of this Journal by Mi-
chael Ribotta in connection with Don Bosco's Letter from Rome of May 10,
1884. Greater attention has been given to the subject by Jose Manuel Prellezo in
a number of articles published in Ricerche Storiche Salesiane and gathered in a
handy collection, in which the author provides introductions and comments to
accompany the critical edition of the texts.87 Prellezo's studies are directly con-
cerned with house chapter minutes and other house recocds rather than with the
minutes of the Superior Chapter and of General Chapters. Obviously he has oc-
casion to make explicit reference to, and quote from these documents. His quota-
tions from them, however, are not extensive.BB I will, on the contrary, quote
liberally from them. Of special value to me has been Prellezo's other study, Val-
docco (1866-1888), already cited but not included in the collection.B9 This article
surveys the period and gives an insightful interpretation of developments at the
Oratory. I will be guided by his insights; but again my purpose is to present
extensive excerpts (in English) from the archival records of the meetings in crder
to draw attention to the dynamics of the social processes in question and, in par-
ticular, in order to highlight Don Bosco's very words and ideas.
Don Bosco was very unhappy and worried over the situation at the Oratory.
His distress, his chagrin in fact, was caused by the deteriorated moral and spiri-
tual condition of the Oratory school-specifically of the upper section of the
B? Jose Manuel Prellezo, "L'Oratorio di Valdocco nel 'Diario' di don Chiala e
don Lazzero (1875-1888.1895. lntroduzione e testi critici," Ricerche Storiche
Salesiane 9 (1990) 347-442; "L'Oratorio di Valdocco nelle 'Conferenze capitolari'
(1866-1877). lntroduzione e testo critico," Ibid. 10 (1991) 61-154; "L'Oratorio di
Valdocco nelle 'Adunanze de! capitolo della casa' e nelle 'Conferenze mensili'
(1884). lntroduzione e testi critici," Ibid. 10 (1991) 245-294; "Valdocco 1884.
Problemi disciplinari e proposte di riforma. lntroduzione e testi critici," Ibid. 11
(1992) 35-71. These studies are collected and edited in Jose Manuel Pre!lezo, Val-
docco nell'ottocenlo tra reale e ideate (1866-1889). Documenli e testimonianze
(Roma: LAS, 1992).
Michael Ribotta, 'The Roman Letter of 1884 And Its Aftermath," Journal of
Salesian Studies 5 (1994:2) pp. 1-21. Pages 14-20, dealing with the topic, are based
on Prellezo's last mentioned article ("Valdocco 1884").
BB Prellezo, Valdocco nell'ottocento, pp. 274-276.
B9 Jose Manuel Pre!lezo, "Valdocco (1866-1888)," [cf. note 49, above], espe-
cially pp. 294-300, 312-320.

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37
school, the fourth and fifth year of the ginnasio90-and by its failure to produce
vocations. This is the immediate concern, evident from even only a cursory reai-
ing of the documents. He saw the alienation of the boys in the upper ginnasio as
due to two related causes. First, in passing into the upper section the boys
adopted a worldly attitude which led to their abandoning the spiritual life and to a
deterioration in their moral conduct. Secondly, this worldly attitude, fed by the
prospect of talcing the comprehensive public examinations at the end of the fifth
year and going on to further study or to the professions, defeated his purpose, to
develop vocations. The fifth year, then, constituted a temptation which lured the
boys away from a priestly or religious vocation, namely, as will be explained
below, away from the purpose for which the school (essentially a charity school)
had been established. Consequently, Don Bosco proposed to deal with the prob-
lem by curtailing the academic program, for example, by abolishing the fifth
year.
The debates in the meetings, however, reveal the existence of even more
fundamental problems: a breakdown in discipline and supervision, a lack of leal-
ership, unity and coordination. It seemed that the director could no longer fill the
traditional role of sole authoritative leader. As a matter of fact, the committee
appointed to look into the matter identified this failure in leadership as the root
cause of the problem. The Oratory had become so complex that the director could
no longer cope. Don Bosco adopted the drastic, later regretted, solution of plac-
ing the two main communities (students and working boys) under two different
directors. 91
All these related questions recur in counterpoint and in fugal sequences at
most of the meetings in which the question is debated. But for the sake of clarity
and order, I will deal first with the general condition of the house of the Oratory
and the question of the director; next I will retrace my steps and deal with the
question of the Oratory school and its failure to produce vocations.
1. Order, Discipline and Moral Conduct in the House of the
Oratory, and the Problem of the Director
(I) The House of the Oratory and Its Problems
The problem was not a new one. Back in 1879 the Superior Chapter gave its
attention to the situation, identifying the source of disorder in a lack of unity in
direction and administration.
90 In the Casati school reform (1859) the five-year course of secondary studies
was called ginnasio. It was divided into a lower section of three years and an upper
section of two years, ending with a comprehensive examination and diploma
(licenza). Allowing for the children's younger age, and for differences in the curricu-
lum, the ginnasio corresponded roughly to the American high school. Throughout
this paper I will use the Italian term ginnasio.
9l The term "working boys" used throughout this article is the translation of the
Italian "artigiani," which designates boys learning a trade in one of the workshops.

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Journal of Saleslan Studies
We are faced with a real problem at the Oratory. We lack a true center of
command and administration. Since house personnel is insufficient md
overworked, some people have recourse to various members of the Superior
Chapter whenever problems arise. But too many cooks spoil the soup. k-
tually, there has never been true and clear unity of administration in this
house. Unfortunately, the situation being so complex and involved, we
stumble along "catch as catch can" (alla buona), and this simply means that
we are doing a bad job of it Father Leveratto, who is prefect and hence the
one most involved and in close touch with the real situation, has taken the
matter up with various members of the Superior Chapter and with Don Bo-
sco himself. [. ..] Don Bosco has requested a detailed written report. [...]
Father Leveratto's report was read and discussed at this meeting. It appears
that the principal cause of all disorders is the lack of a center of command
and administration from which the various departments can take direction.
In the early days, Don Bosco took care of everything himself. This he can
no longer do, nor can Father Rua, weighed down as they both are with the
most demanding job of governing the Congregation. Someone else must
take over. But even this is not enough. A way must be found to unify md
organize all departments under the one center of command and direction.
[...] Consequently, a committee composed of Fathers Rua, Lazzero, Sala
and Leveratto was appointed to study the matter, formulate a proposal, md
report at the next meeting, five days hence.92
The next meeting, May 16, 1879, was devoted to a discussion of the proposal.
The principal decision was to define and separate the competencies (including
residence and offices) of the Superior Chapter from those of house. Father
Lazzero was appointed director of the house of the Oratory, responsible for the
whole operation, communities and departments. Father Leveratto was confirmed
prefect under him. An effort was made also to define other offices and their par-
ticular responsibilities.93
Obviously, at the beginning when the Salesian Society consisted chiefly of
the Oratory of VaJdocco, Don Bosco and his other close associates, subsequently
his council, were directly involved in the running of the house of the Oratory and
its communities and groups. A time would come, however, when the fields of
competence, that of the Superior Chapter and its government of the Society, on
the one hand, and that of the staff of the house of the Oratory, on the other,
would have to be clearly defined and separated. This separation, however, was
never completely accomplished during Don Bosco's life time. In the 1880s
members of the Superior Chapter still maintained official or unofficial connec-
92 Meeting of the Superior Chapter, May 8, 1879, Barberis, Transcribed Min-
utes, Notebook III, pp. 16-18, FDBM 1879 Al-3.
93 Meeting of the Superior Chapter, May 16, 1879, Barberis, Transcribed Min-
utes, Notebook III, pp. 19-23, FDBM 1879 A4-8.

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tions with the house. As the record shows, this inability to disengage was part
of the problem.
But this was not the only problem, by any means. Six years later, the rec-
ords seem to reflect a situation which if it wasn't out of hand, it had deteriorated
considerably. It was a set of problems inherently associated with the complex
nature of the Oratory itself, as it developed over the years. The "house of the
Oratory" (casa dell' Oratorio) comprised the complex of communities and pro-
grams which developed from the original boarding home established back in
1847.
The establishment of the home was a step of major significance in the ch-
velopment of Don Bosco's work. Conceived as a home for boys who were really
the poorest of the poor, it ranked, if not on a par with, certainly as a close sec-
ond, to the work of the oratory itself. It was in fact the logical extension of the
work of the oratory, as Don Bosco states in his early Constitutions.94 But its
importance also lies in the fact that almost from the start the home became the
laboratory in which the founder broadened his experiment in the education of the
young, both working apprentices and students, including those also who would
eventually continue the work and constitute the Salesian Society.
Although the home had originally been established with poor, orphaned
working lads in view, students at the secondary level were admitted to it from the
start. Both sections increased steadily in number with the expansion of the prem-
ises at various stages. At first, the working boys were apprenticed to workshops,
and the students attended private schools, in the city. Soon, however, as a protec-
tive measure to keep the working boys from the physical and moral dangers met
with in the city, and the better to supervise their education, Don Bosco estab-
lished workshops at the home: shoemakers and tailors (1853), bookbinders
(1854), carpenters (1856), printers (1861-1862), and iron workers or blacksmiths
(1862). In these workshops, under the guidance of hired craftsmasters at first, md
later of Salesian brothers, the boys learned their trade, whiJe they also auended
evening and Sunday school for literacy and basic education. In a similar manner
and for the same reasons, in 1855 Don Bosco opened a secondary school program
at the home. By the year 1859-1860 he succeeded in establishing the complete
five-year program of secondary studies (ginnasio). From then on, the student
community acquired ever greater importance not only because of the greater
number of students, by comparison with that of workers (steadily about 2 to 1),
but also because through a regular course of studies at secondary level, Don Bo-
sco aimed at cultivating vocations to the priesthood and to the SaJesian Society
among those (poor) boys who gave evidence of good conduct, good will, ax!
intelligence.
But the Oratory was home to other groups and individuals in addition to the
students and working boys. According to Don Bosco's report submitted to the
94 Constitutions of the Salesian Society (1858), [Ch. 3]: Purpose of this Soci-
ety, art. 4, in Motto, Cost. Testi critici, p. 74. Significantly Don Bosco referred to
this hostel as the "Home Attached to the Oratory."

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Journal of Saleslan Studies
Holy See in 1879 on the state of the Society, the mother house, among its
many activities, comprised also the oratory on Sundays and holy days, clay axl
evening school, the house of studies for Salesian seminarians, and the noviti-
ate.95 Even after a house of novitiate was officially opened at San Benigno (near
Turin) in 1880, a number of novices still lived at the Oratory. There were also
Sons of Mary, in residence at the Oratory, as well as in Sampierclarena, since
their founding in 1875. Some of them remained based at the Oratory even after
their relocation Lo Malhi (near Turin) and to St. John the Evangelist's (in Turin)
in 1883-1884. There were also diocesan seminarians, hired teachers and crafts-
masters, as well as a number of adults who worked with the boys in the shops.96
The number of boarders both in the student and in the working section, in
spite of fluctuations, was always considerable. Angelo Amadei quotes statistics
for 1870-71 from the Oratory books, according to which the students enrolled in
the school numbered 425, while the apprentices in the workshops numbered
228.97 By 1884, as we learn from Lemoyne's minutes, "60 or 70 Salesians" are
required to staff the educational program;"98 "the fourth and fifth year have a
combined enrollment of over 100;"99 "there are too many people at the Oratory;"
the place has become "a vast, intractable ocean"; "any one workshop may be
regarded as a school by itself."100
95 Opere Edite, Vol. XXXI, pp. 237-254.
96 After the diocesan seminary was shut down by Archbishop Luigi Fransoni in
1848, the Oratory functioned as seminary for the diocese. This practice was continued
even after the legitimate seminary was re-opened in 1863. Throughout the tenure of
Archbishop Alessandro Riccardi di Netro (1867-1870) and of Archbishop Lorenzo
Gastaldi (1871-1882) Don Bosco continued to "host" diocesans at various stages of
formation. At General Chapter II (1880) "the question is raised as to how Salesian
seminarians might be separated from lay brothers. Don Bosco rejoins that it is much
more urgent to separate those who are members of the Congregation from those who
don't belong to us." [General Chapter II, Session 9, September 18, 1880, Marenco,
Minutes, p. 16, FDBM 1856 E6.]
97 IBM X, p. vi (omitted in EBM): "From the book recording the results of the
examinations, we learn that in 1870-71 the students numbered 425, broken down as
follows: 36 in philosophy, 30 in the fifth year of ginnasio, 45 in the fourth year, 94
in the third year, 94 in the second year, and 126 in the first year, subsequently divided
into two, higher and lower, sections. On the other hand, in the "book of conduct"
apprentices are listed by name as follows: "36 printers, 73 bookbinders, 33 tailors ,
39 shoemakers, 22 carpenters, 14 iron workers, 6 smelters, 5 hatters-a total of 228,
not counting the bookstore." Prellezo gives somewhat lower figures derived from the
registry (anagrafe). [Prellezo, "Valdocco (1866-1888)," op. cit., pp. 299 and 318.]
98 Meeting of the Superior Chapter, July 7, 1884, Lemoyne, Minutes, p. 18a,
FDBM 1880 Dl 1.
99 Meeting of the Superior Chapter, June 5, 1884, Lemoyne, Minutes, p. 13a,
FDBM 1880 Dl.
100 Meeting of the Superior Chapter, September 4, 1884, Lemoyne, Minutes, p.
25b, FDBM 188 1 A2.

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The workshops took a leap forward as the 1880s got under way. A gradual
shift from medieval-style apprenticeship to vocational school, detennined by
social and economic developments, took place. A concern for the "instruction" of
the working boys is evident already in General Chapter II (1880). But a compre-
hensive program of study, training and fonnation of the "working component"
was drafted for the first time at General Chapter III (1883) and was made final at
General Chapter IV (1886). This development aimed both at establishing a base
for lay Salesian vocations and at inserting good Christian workers into society at
large.IOI The school also made good progress in academic quality, as will be
noted below, as well as in numbers.
The students and the working boys for all practical purposes formed two
communities, but the two operated under one director and one administration,
separate from the Superior Chapter. Unity of direction in any particular house
was one of Don Bosco's postulates, demanded by his conception of authority aid
the chain of command. In mid-1880s, however, it seemed that at the Oratory one
director could no longer cope with such numbers and such diversity of programs
and interests. The problem and its solution were the subject of lively debates in
several meetings of the Superior Chapter.
(2) The Meeting of June 5, 1884: The Bonetti Committee
and Report
In Lemoyne's minutes, the Superior Chapter's concern over the order and disci-
pline at the Oratory is first mentioned at the close of a meeting held on May 19,
1884. We read: "Father Bonetti moves that a future meeting be devoted to dis-
cussing means of improving the running of the house. The motion is car-
ried."I OZ
This meeting took place on June 5. Don Bosco took the floor: "The task
which lies before us," he said, "is to study and work out ways of ensuring good
morals among our youngsters and of promoting religious vocations." These
words show that Don Bosco's immediate concern was for moral conduct and over
the failure of the school to produce vocations as it once did. He went on to pro-
pose a drastic solution: curtailing the school's academic program (as we shall see
IOI The document "lndirizzo da darsi alla Classe Operaia" is in ASC 04 Capitoli
Generali, IV Cap., FDBM 1866 B3-C6. Cf. [G. Bosco] Deliberazioni de! terzo e de!
quarto Capitolo Generate delta Pia Societa Salesiana tenuti in Valsalice net settembre
1883-86. S. Benigno Canavese: Tip. Salesiana, 1887, in Opere Edite, Vol. XXXVI.
pp. [253-280] 268-274.
For details on the development of the Oratory and its programs, cf. Pietro
Stella, Don Bosco nella storia economica e sociale, pp. 231-251; Luciano Pazzaglia,
"Apprendistato e istruzione degli artigiani a Valdocco (1846-1886)," in Don Bosco
nelta storia delta cultura popolare, ed. by Francesco Traniello (Torino: SEI, 1987),
pp. 13-80; Prellezo, "Valdocco (1866-1888)," as in note 89 and related text, above.
!02 Meeting of the Superior Chapter, May 19, 1884, Lemoyne, Minutes, p.
12a, FDBM 1880 Cll.

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Journal of Saleslan Studies
in greater detail below). But since the unsatisfactory condition of the Oratory
communities and its effects on their life and discipline were the root cause of this
failure, a lively debate ensued. Father Bertello, a former prefect of studies in the
Oratory school, objected to such curtailment: "We should rather begin by
straightening the discipline, by expelling the corrupt with severity, by greater
vigilance and more careful supervision everywhere." He also proposed the reor-
ganization of the house in three sections: student community, working commu-
nity, community of people not belonging to the Congregation. Father Cagliero
OOckd that greater care should also be exercised in admissions, which should be
the responsibility of one person. Father Bonetti emphasized the necessity of pro-
ceeding not with palliatives but radically and systematically. He then called on
Father Lazzero, who as director would know what was needed, to speak up. Fa-
ther Lazzero made the following points: (1) the regulations for Salesian houses
should be enforced at the Oratory as they are in all other houses; (2) there should
be unity of direction with no interference. He also complained that members of
the Superior Chapter were in the habit of giving letters of commendation to
boys who were dismissed for bad conduct, a practice which undermined good
order and discipline. He went on to point out other causes of disorder.
Don Bosco emphasized the urgent necessity of safeguarding good morals in
the house. To this end, "no effort and no expense should be spared," he said.
Some practical measures should immediately be put into effect: (1) the house
should be purged of all undesirables; (2) admissions should be unified and regu-
lated; (3) offices and all boys' activities should be reorganized. Finally,
Don Bosco decides to set up a committee to study ways of safeguarding <l1d
promoting good morals in the Oratory. The following are elected to this
committee: Fathers Rua, Bonetti, Lazzero, Durando, Cagliero. They are to
give the matter personally some thought and attention, and then meet on
Monday afternoon and exchange ideas. Father Bonetti is asked [to chair the
committee and) to explore the views of each house chapter member and of
each instructor, and then report to the committee at their meeting on Mon-
day.103
According to documents preserved in the archives and critically edited by
Prellezo, Father Bonetti asked six confreres in responsible positions in the house
to give their views in writing on what was wrong and on how to remedy it.
They were the prefect (Father Secondo Marchisio), the vice-prefect (Father
Serafino Fumagalli), the spiritual director or catechist (Father Domenico
Canepa), the prefect of studies (Father Stefano Febraro), a house council member
(Father Giacomo Ruffino), and a Salesian seminarian who served as supervisor
(Tommaso Pentore). The "instructors" were apparently polled only orally. Father
Bonetti collated the various observations in an organic manner in a document
103 Meeting of the Superior Chapter, June 5, 1884, Lemoyne. Minutes, pp.
13a-14a, FDBM 1880 Dl -3.

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dated June 9, 1884. There is also a rather lengthy memorandum by Father
Lemoyne, the secretary of the Superior Chapter, which appears to have been
produced in response to Father Bonetti's inquiry.104
The most frequently voiced concern centers on the director, his position of
leadership in the house, and the harm which results from a failure to maintain
that position and to exercise its authority. Father Bonetti's main recommenda-
tions follow.
(1) The director of the house should be allowed, and should have the cour-
age, to act as director. He should exercise his authority in ways that will
show the boys that he is in charge, and that all others, whether involved in
teaching or supervision, are but his representatives, the long arms of his
authority. (2) Consequently, he should often be seen at recreation with the
boys; pay frequent visits to the classrooms and other places where his asso-
ciates are at work. Such presence will help to establish his authority with
the boys, will foster mutual trust, will set a good example to other
Salesians. As a result the method which Don Bosco and the first Salesians
followed in the old days will again flourish, and with it the family spirit.
(3) Since the director must regularly act through the prefect, the prefect of
studies, the spiritual director, and the instructors, he should also regularly
meet with them in conference to exchange information and views regarding
the boys' conduct and discipline in the school. Such exchanges will bring
about mutual understanding and foster unity of direction [...]. (4) It is the
director's job to educate the boys in virtue and in the Christian Life, as well
as to correct where correction is due. This will show that he is truly con-
cerned about their spiritual welfare. He should therefore be the one who 00-
dresses the boys in the Good Night, and he should plan his talks around
topics dealing with moral conduct and Christian life. The good will be en-
couraged and made to feel at home, while the bad will understand that they
are not wanted, unless of course they reform and prove worthy. [...] (5) An
able and experienced spiritual director is needed, a person who can instruct
and guide the boys with skill and prudence; a person who can win their es-
teem and trust. (6) For various reasons, there has been a failure to dismiss
boys who are the cause of moral harm to others. Such youngsters should
not be allowed to return next term.[...] 105
As may be seen, lack of direction or leadership is the basic problem; and clearly
the director in office (Father Lazzero) is under fire. But Father Bonetti's temper-
ate and civilized report, while recording in summary the principal observations
made, does not really reflect the despondent mood, or the bitter, even angry, tone
l04 All these documents are in ASC 38 Fondazioni, FDBM 240 B8 - 241 A3. For
a critical edition, cf. Prellezo, Valdocco nell'ottocenJo, pp. 286-303.
105 ASC 38 Fondazioni, Relazione Bonelli, FDBM 240 Dl l-E2; Prellezo, Val-
docco nell' ottocento, pp. 301-303.

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Journal of Saleslan Studies
of some of the original remarks. And there are other points of consensus: the
corrupting influence of some of the older boys in the school, serious failures in
supervision, eLC. Some examples will suffice.
We need a director who has total authority (direttore assoluto) and is sole
judge and interpreter of what needs to be done; then most other things will
fall into place. Item: The superiors should consider appointing a director
(and a prefect) solely for the schooJ.106
Supervision is practically non-existent, and no one cares how the
boys of the school behave. [...] The director doesn't care. Item: Fifth year
students spend their time, especially afternoons, in the donnitory, lying on
their beds, "reviewing." The director and the others know it, but nothing is
done about it.107
Last year we discussed the reason why the boys in the upper section
of the school become alienated. The reason I gave then is confinned now
by Don Bosco's recent letter from Rome. They are alienated because they
are corrupt, and the chief agents of corruption are bad talk and bad books.
Item: A Salesian assigned to the Oratory is doomed to isolation; with so
many superiors around, there is no one in charge.108
Boys who do harm to others by their immoral conduct should be
immediately dismissed. Instead they are often kept on because they have
been recommended by some influential person, or because they enjoy some
one's protection. We have only ourselves to blame for the spiritual ruin of
so many boys.109
(3) Debates on the Oratory Situation
We have no direct record in the minutes of when the Bonetti report was presented
and discussed, and what response it elicited. We see, however, that the debates
reecho the themes of the report, repeatedly and insistently, and that the measures
instituted correspond to the suggestions of the report.
In the June 30 meeting, Father Bonetti and Father Lazzero have an ex-
change with regard to the breakdown in supervision and the fact that donnitories
remain open throughout the day. Then we read:
l06 Stefano Febraro, in ASC 38 Fondazioni, FDBM 240 C2; Prellezo, Valdocco
nell'ottocento, p. 289.
107 Tommaso Pentore in ASC 38 Fondazioni, FDBM 240 B8-9; Prellezo, Val-
docco nell'ottocento, p. 287.
108 Domenico Canepa, in ASC 38 Fondazioni, FDBM 240 C9, 02; Prellezo,
Valdocco nell' ottocento, pp. 292, 294.
109 Serafino Fumagalli in ASC 38 Fondazioni, FDBM 240 DlO; Prellezo, Val-
docco nell' ottocento, p . 299.

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Don Bosco wants to know: "Who is responsible for discipline in the
house? To whom are teachers and supervisors to tum for support? Is it to
the spiritual director? [...] I have said and I repeat that no expense should be
spared in anything that is required to ensure good order. The director's job
is not to do things himself, but to see that things are done by the proper
person." He then asks that next Friday's meeting be devoted to a discussion
of these matters. 11o
The Superior Chapter met again on Friday, July 4.
Don Bosco pursues the subject of the reforms to be instituted in the house
of the Oratory. He has gone over the regulations established in earlier days,
and he feels that they are still valid for our times and still meet all our
needs. ''The director's job is to command. He should therefore be familiar
with the regulations that pertain to his office and no less with those that
pertain to others in their various jobs. There must be one sole center of
command. There has been a gradual breakdown in this unity of direction.
[...] Let this unity be restored as of old: one man at the helm. Let the direc-
tor not get involved in any job. His job is to see to it that others do their
job." [...] Father Lazzero says that the reason why there is no unity is that
the confreres take direction from various other superiors. Don Bosco replies
that if the director were truly involved he would see how things stand md
would in no time bring everything and everybody under his control. "Let
one person, the director, be in charge. [...] The members of the Superior
Chapter should no more be involved in the affairs of the house of the Ora-
tory than they are in those of any other house of the Congregation. The di-
rector of the house of the Oratory should be allowed the same freedom that
other directors enjoy in their own house. [...] The personnel assigned to the
house is assigned as staff to the director of the house, not to others. [.. .]
Let everyone support the person in command. I ask Father Rua to hold a
conference of all personnel and explain. But first we must agree among
ourselves and be of one mind."111
On July 7, Don Bosco repeated with renewed emphasis the point made in the
preceding meeting about one center of command and the role of the director. To
objections by Father Cagliero, Father Lazzero, and Father Barberis that the direc-
tor and the members of the house council had too much to do, he replied:
Let each one attend to his job and to nothing else. For example, let the
spiritual director take care of religious instruction and of chapel matters,
l10 Meeting of the Superior Chapter, June 30, 1884, Lemoyne, Minutes, pp.
14b-15a, FDBM 1880 D6-7.
111 Meeting of the Superior Chapter, July 4, 1884, Lemoyne, Minutes, pp. 17a-
b, FDBM 1880 D9-10.

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Journal of Saleslan Studies
and see that the regulations are observed; let him keep in mind that the
good running of the house depends on his doing his job. The director
should leave off preaching and even hearing confessions, if necessary. His
one job as director is to oversee everything and everybody. [...] 112
(4) Debate on tile Appointment of a New Director at the
Oratory
I indicated above that the criticism which deplored the lack of strong direction at
the Oratory was two-pronged. On the one hand, it recognized as a contributing
cause the complex and confused situation that had gradually developed, and also
blamed the interference from superiors not connected with the house itself; but
on the other it also fingered (so it seems) the director, Father Lazzero, for a less
than satisfactory performance. However, for the next five meetings, that is,
through the latter part of July and through August, the matter rested. We may
suppose that meanwhile a solution was being worked out behind the scenes be-
cause in the meeting of September 4 (Father Lazzero not being in attendance) a
well articulated proposal was brought to the floor. Under the chairmanship of
Don Bosco,
Father Rua opens the meeting posing the question of a new director for the
Oratory. He moves that Father Lazrero, at present director of the Oratory,
be appointed councilor for vocational schools, 11 3 the post created by Gen-
eral Chapter III this past year, and that Father [Giovanni Battista]
Francesia, at present director of the Valsalice school, be made director of
the Oratory.
Father Rua explains that in the new post of councilor for vocational schools,
Father Lazzero would be in charge of all the workshops of the Congregation,
just as the prefect of studies general has the run of all the schools. Father Sala
sees the new office as clashing with that of financial administrator. But mean-
while a counter-proposal is presented:
Father Cagliero moves that two separate and totally independent directors
be appointed for the Oratory, one to head the students' community and the
other solely responsible for the working boys' community. He believes
112 Meeting of the Superior Chapter, July 7, 1884, Lemoyne, Minutes, pp. 18a-
b, FDBM 1880 011-12.
11 3 This new councilor on the Superior Chapter would be in charge of the
"working component" of the Society, namely of the workshops and of the communi-
ties of apprentices and personnel (brothers) connected with the shops. The Italian
designation for this office in the sources is "consigliere arlistico" or "consigliere
professionale." As the workshops gradually develop into the vocational school (after
General Chapter ill, 1883), the designation "councilor for vocational schools" would
be appropriate.

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that there are too many people and too many different departments at the
Oratory for one person to handle.114
The idea of two directors was already contained in the Febraro memorandum,
though not in Bonelti's final report 11 5 Now Father Cagliero's proposal met
with the strongest objections on the part of Father Durando and Father Rua.
Apart from the fact that unity of direction in any house was a time-tested
Salesian tradition, nothing bul trouble and conflicts could be anticipated from
inslalling two roosters in the same coop. A lengthy debate, not free of asperity,
followed on the merits of these proposals, while apparently Don Bosco just sat
and took it all in. Then Father Rua summarized the three motions on the floor
outlining pros and cons, noting also the objection raised against Father
Francesia's ap~intment, namely, that he was too much of a gentleman for such
a brutal job.11 Don Bosco finally had his say:
It is unlikely that agreement can be reached on any one candidate. One will
think him too lenient, another too harsh; one, too lax, another, too strict
We must accept the fact that we are human. But let's make a start toward
putting things on a viable basis. It seems to me that Father Francesia's
only drawback is that he is too good a person. But as to education an
spirituality not many can match him. Furthermore, he has an intimate
knowledge of the Oratory, having lived and worked here for many years. He
is thoroughly familiar with our regulations and will not fail to act on them
as the situation demands.
After some discussion about reassigning personnel, Don Bosco brings the dis-
cussion to a close: "Father Francesia will come to the Oratory as director, arxl
Father Giuseppe [read: Cesare] Cagliero will reflace him at Valsalice. The move
will take place during the summer holidays."11
(5) The Oratory Under Two Directors
Again we have no record of what went on behind the scenes through the week
that followed, but by the September 12 meeting, Don Bosco had gone over to
Father Cagliero's position of two directors for the Oratory. He spoke at some
length.
114 Meeting of the Superior Chapter, September 4, 1884, Lemoyne, Minutes, p.
25b, FDBM 1881 A2.
115 Cf. note 106 and 105 and related text, above.
ll6 Meeting of the Superior Chapter, September 4, 1884, Lemoyne Minutes,
pp. 25b-26a., FDBM 1881 A2-3.
117 Meeting of the Superior Chapter, September 4, 1884, Lemoyne, Minutes , p.
26b, FDBM 1881 A4. [Don Bosco (or Lemoyne) meant to say Cesare Cagliero not
Giuseppe Cagliero (1847-1874).)

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Journal of Saleslan Studies
I want Father Francesia transferred to the Oratory; I want both him and Fa-
ther Lazzero to talce direction of this house. One director can no longer cope
with so many people. Father Lazzero has more than once petitioned me in
writing to be given relief. I propose to divide the tasks of direction between
them, entrusting the students' community and all that goes with it to Fa-
ther Francesia, and that of the working boys to Father Lazzero, thus reliev-
ing him from the care of the students. I mean to put Father Lazzero in
charge of the working boys of the Oratory and of all other houses of the
Congregation. With respect to the Congregation at large, he will assume
the title of councilor for vocational schools; with respect to the Oratory, he
will be director of the working boys' community. A satisfactory and stable
modus operandi, to govern their mutual relationship, will have to be
worked out, an arrangement that will work for us now as well as for those
who will follow us in future years. Keeping the whole operation of the
Oratory under one person would call for an entirely new set of regulations,
and I have no intention of changing the system that has served us so well
in the past. Furthermore, if the two communities, each under its own direc-
tor, are to be truly autonomous, a suitable division and reassignment of
personnel will have to be made, or there will be trouble. 118
Apparently everybody, except perhaps Father Cagliero, was caught short by Don
Bosco's proposal. Father Cagliero merely objected that the same person could
not be both director of the working boys at the Oratory and councilor for voca-
tional schools for the whole Congregation. The other members, however, raired
a barrage of questions and objections, even though they had to do chiefly with
the practical division of competencies and responsibilities of the two directors,
rather than with the principle of unity of direction. Father Barberis attempted to
mediate by proposing that the provincial of the Piedmontese province be lllOOe
director of the whole Oratory with two vice-directors under him. Don Bosco
flatly rejected the idea, and appointed a committee comprised of Fathers Rua,
Francesia and Cagliero to look at his proposal "calmly and from every aspect,"
and come up with recommendations. They should "keep their sights on the main
part of the proposal:" two separate operations; the practical problems could be
addressed with good will on all fronts as they arose.
At the end of the meeting Don Bosco made a terse comment on an earlier
remark by Father Lazzero about the many non-Salesians living in the house
without any clear connection with its work. [Rather than assign them to one of
the two communities or create a special one for them.]
We must get rid of those people living in the house who do not belong to
the Congregation. At least they should not talce their meals with us, nor at-
118 Meeting of the Superior Chapter, September 12, 1884, Lemoyne, Minutes,
p. 33b, FDBM 1881 B6.

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tend functions with us. They poke their noses into everything, they see ald
hear everything; then they laugh at us, and spread gossip abrood about
us.119
At this point Don Bosco fell ill again. He had been seriously ill in February, but
he had recovered sufficiently to undertake a long and tiring journey to France, and
from there to Rome. He had returned to Turin in May much the worse for wear.
He was nonetheless able to chair the meetings we have been speaking about.
September 14 (1884) marked the onset of another serious crisis which forced him
to leave the spiritual retreat and the meetings at Valsalice, return to the Oratory
and take to his bed. 120
The meetings which followed on September 18, 19, 20 and 29 were chaired
by Father Rua. Although other matters engaged the attention of the Superior
Chapter, the Oratory problem still remained the bugbear of the agenda and fueled
the debates. Father Rua introduced the topic and the state of the question concern-
ing the two directors in the meeting of September 18; after which the minutes
read:
Father Francesia strongly opposes (combatte) the appointment of two direc-
tors in the same house. In his view, the split resulting from such a meas-
ure would be fatal. Father Durando calls such an arrangement a makeshift
solution which will aggravate, rather than solve, the problems of the Ora-
tory. Operation under two distinct directors would also demand a total sepa-
ration of the premises in order to work, including even separate entrances to
the house and porter's posts. Father Rua declares his readiness to abide by
Don Bosco's decision, whatever it be; but he anticipates nothing but diffi-
culties and conflicts. He suspects that Don Bosco was cornered by third par-
ties into such a position, since he has always upheld the principle of unity
of direction and command.121
Father Rua then revives Father Barberis' proposal of two vice-directors for sepa-
rate operations under one director for the whole house, and offers himself to serve
in this capacity. Again Father Durando objects. In the meeting which followed
immediately on September 19,
Father Francesia again speaks to the subject of two directors. He would not
refuse to go along with Don Bosco's proposal; but he is afraid that
"someone might call for a vote of confidence" (fare questione di gabinetto).
119 Meeting of the Superior Chapter, September 12, 1884, Lemoyne, Minutes,
p. 33b-34a, FDBM 1881 B6-7.
120 For some details on these bouts with illness, cf. A. Lenti, "Don Bosco 's
Last Years [... ],"Journal of Salesian Studies 5 (1994:2) pp. 44-48.
121 Meeting of the Superior Chapter, September 18, 1884, Lemoyne, Minutes,
p. 34b, FDBM 1881 B8.

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Journal of Saleslan Studies
Father Rua then returns to the idea of two vice-directors, adding that it
seems the only recourse apt on the one hand to safeguard unity of com-
mand, and on the other to allow separate operations. Then the question
arises, How would Father Lazzero fit into this scheme, if he is to be in
charge of all the workshops of the Congregation as councilor for vocational
schools?122
Here the logic seems to break down, because Father Rua proposes to name Fa-
ther Lazzero director at Lanzo. (Perhaps, Father Rua assumed that Father Laz.zero
would not wish to remain at Valdocco merely as a vice-director.) The Chapter
readily agreed, though Father Cagliero remained non-committal. Father Laz.zero
appeared to go along with the proposal, adding testily that perhaps he would at
last enjoy some peace of mind.
When the Chapter met again the following day, the discussion continued
more heated than ever and none too gentle, but it came no nearer to a solution.
Father Rua asks Father Lazzero whether he would be happy with an ap-
pointment to Lanzo as director. Father Lazzero replies that the consensus of
yesterday's Chapter has precluded any remonstrance on his part; but that he
cannot help feeling that this appointment is a badly disguised maneuver to
oust him from his position at the Oratory. Father Rua assures him that the
idea stems from the solution he has proposed. Father Cerruti emphasizes
the need of a full-tim e councilor for vocational schools, and Father Lazzero
is the person specifically requested for the post by lay brothers and working
boys alike. But Father Lazzero is adamant: " I have served as director of the
Oratory for many years, and I cannot allow my good name to suffer from
my being demoted. Besides, I have Don Bosco's support, and I fully intend
to stay on at the Oratory as director of the working boys." 123
Four meetings later, still under Father Rua's chairmanship and a renewed debate,
the Superior Chapter capitulates: Don Bosco's will prevails. Secretary Lemoyne
notes tersely: "The question of two directors at the Oratory is again on the floor.
A protracted and lively debate ensues ending with the final disposition, that Don
Bosco must be obeyed."124
It appears that Father Francesia and Father Lazzero were installed as direc-
tors shortly thereafter, the latter also holding the post of councilor for vocational
schools. (The attributions of this office remained unclear for some time.) Don
122 Meeting of the Superior Chapter, September 19, 1884, Lemoyne, Minutes,
p. 35b, FDBM 1881 BlO. Father Francesia, far from being facetious, probably meant
that some one might challenge Don Bosco's decision under the constitutions.
123 Meeting of the Superior Chapter, September 20, 1884, Lemoyne, Minutes,
p. 36b, FDBM 1881 Bl2.
124 Meeting of the Superior Chapter, September 29, 1884, Lemoyne, Minutes,
p. 38b, FDBM 1881 C4.

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Bosco retume.d to chair the meetings on October 3, but "the two directors" are
not again on the agenda until the meeting of January 9, 1885. And then, ax!
thereafter till October 1885 (according to the records), the issue is merely that of
assigning competencies and responsibilities.125
In spite of the best intentions, however, the experiment of the two directors
must not have turned out to Don Bosco's satisfaction, for by 1887, less than
three years later, we find the Oratory again operating Wlder one director, Father
Domenico Belmonte.126
2. The Bad Spirit in the Upper Grades of the Oratory School
and the Problem of Vocations
In the foregoing pages I have described Don Bosco's fears and concern over the
moral and religious condition of the house of the Oratory in mid-1880s. The
Bonetti inquiry and report served as a starting point, and from there we followe.d
the painful struggle to identify the causes and to find solutions. Now we turn to
the particular problem of the Oratory school.
(1) The Oratory School and Its Character
Don Bosco's concern over the condition of the Oratory, as it emerges from the
minutes, was not primarily a technical one, that is, a concern over the loss of a
certain educational style, as might be superficially inferred from the Letter from
Rome alone (May 10, 1884). His true concern was over the deteriorating moral
and spiritual condition of the boys in the school, and particularly over the moral
and spiritual alienation of the boys in the upper section of the ginnasio. This
failure, he felt, frustrated the very purpose for which the school had been estab-
lished. In other words, the minutes show that what grieved and exasperated Don
Bosco so much was the fact that once the boys passed into the upper section
(fourth and fifth year) "they are no longer with us:" there were no vocations. And
this happened after so much material charity and care had been expended on them.
He clearly voiced the theme in his initial statement (already cited above) at
the meeting of June 5: "The task which lies before us is to study and work out
125 Meetings of the Superior Chapter, January 5, March 20, June 22, October 2,
1885, Lemoyne, Minutes, pp. 54a, 56b, 62a, 84b, FDBM 188 1 Ell, 1882 A4, B3,
E12. Don Bosco was serious about making the new arrangement work. We have a
number of recorded statements of Don Bosco to this effect, for example: ''There is
much to be gained, if eventually students and working boys could have the use of
separate chapels" [Ibid. , p. 56b, FDBM 1882 A4.) "We urgently need to assign com-
petencies and responsibilities to the superiors of the house." "We have now for some
time relied on the good will and prudence of the two directors. It is time we take a look
at the house regulations and see where they must be changed or corrected to respond to
our present needs" [Ibid., p. 62a, FDBM 1882 B3.]
126 Societa di San Francesco di Sales. Anno J887 (General Directory), cited by
Prel!ezo, Valdocco nell' ottocento, p . 276.

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Journal of Saleslan Studies
ways of ensuring good morals among our youngsters and of promoting religious
vocations." He went on to state his position at some length. After stating that
General Chapter II had already addressed the problem and published norms to that
effect,127 he said:
It's sad to see the change for the worse taking place in so many young
men, after promising starts, by the time they reach their fifth year of gin-
nasio. It is a fact that most fourth and fifth-year boys, instead of opting for
the priestly vocation, go on to the university or take a white-collar job.
True, some do choose the priestly vocation but, because of parental pres-
sure, the wiles of parish priests, or the bishop's advice, they join the dioce-
san seminary. And yet out of 100 young men in the fourth and fifth year,
only a couple or so pay regular fees. The others either are kept free of
charge or at the very least are provided with books and clothing by the
house. So it is that our benefactors' money subsidizes our future lawyers,
physicians, writers. Young men who attend other Salesian schools [and pay
for their education] are certainly free to pursue these careers. But this cannot
be tolerated in this house of ours where the young people live off public
charity. My question then is, What is our obligation and what course
should we take? 128
Refraining from extended comments at this point, I will only observe that these
somewhat puzzling words are beuer understood when one considers Don Bosco's
original purpose in setting up a regular course of studies at secondary level at the
Oratory.
After the Casali school reform of 1859, Don Bosco, always ready and eager
to respond to the needs of church and society, committed himself and his fledg-
ling Socie ty to working for the Christian education of the young through the
school. It is for this historic reason that the Oratory school too, as was pointed
out above in connection with the development of the house of the Oratory, took
on an ever increasing importance through the years. Now, one important reason
for Don Bosco's commitment to schools, beyond the need for Christian edoca-
tion, lay in the fact that in times when secularism was making devastating in-
roads the failure of priestly vocations had reached critical proportions, and he saw
the Salesian school as a means of filling such a void. Moreover, he intended the
Oratory school, which was largely sustained by the charity of benefactors, to be
a preparatory seminary for the Salesian novitiate.
But inevitably, in spite of the fact that Don Bosco preferred to describe the
school as a c haritable institution rather than an academic one, the school laws of
127 Deliberazioni del Secondo Capitolo Generale della Pia Societa Salesiana
tenuto in Lanzo Torinese nel Settembre 1880 (Torino: Tipografia Salesiana, 1882),
Section Ill, Chapter III and IV, pp. 53-59, in Opere Edite, Vol. XXXIIl, pp. 61-67.
128 Meeting of lhe Superior Chapter, June 4, 1884, Lemoyne, Minutes, p . 13a,
FDBM 1880 DI.

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the liberal state forced it into the academic mold. Indeed after the confrontation
with the school authority in 1879,129 the academic quality of the Oratory school
improved to the point of becoming "competitive," the fifth year students being
generally successful in the public comprehensive examinations for the diploma.
These achievements, along with cheap rates, charitable deductions, and outright
exemptions from fees, acted as an attraction, and as a temptation.
(2) Proposals of Reform
In the meeting of June 4 in which, as quoted above, he lamented the school's
failure to measure up to expectations as to good spirit and priestly vocations,
Don Bosco put forward a tentative proposal for reform.
"In my view, we should act to reorganize our studies programs. We should
perhaps scale the academics down to the level of the Apostolic Schools in
France. It won't be easy, but try we must until we succeed. Once that is
done, we can address the question of how to conduct such a program and of
what steps to take for the moral care of the pupils. We will no longer have
such large enrollments; but that's fine. We can live with smaller numbers:
100, 50, 40, whatever, if only we succeed in extirpating the moral corrup-
tion (cancrena morale)." [...] Don Bosco then calls for a committee to be
formed to study the feasibility of his proposal. He cannot do it himself; his
head is not up to it. But the matter must be regarded as urgent and impor-
tant, as crying out for action.130
Immediately alternate proposals are presented. (1) Father Lazzero thinks that the
reform should begin with the abolition of the fifth year of ginnasio. The fifth
year, and the public examinations for the diploma which followed, acted as the
lure, since they afforded access to higher studies and the professions. Father Rua,
however, observes that it is the instructor in charge who sets the tone. When
you have someone like Father Bosio at Lanzo as the fifth year instructor, then
you always have students opting for the novitiate. (2) Father Giuseppe Scappini
129 Cf. Michael Ribotta, "The Day They Shut Down the Oratory School," Jour-
nal of Salesian Studies 2 (1991 :1) pp. 19-44.
l30 Meeting of the Superior Chapter, June 5, 1884, Lemoyne, Minutes, p. 13b,
FDBM 1880 02.
"Apostolic Schools" is a designation for various forms of "junior seminaries"
devised to prepare very young candidates for the novitiate or for the seminary. A ven-
ture undertaken for historical reasons in the second half of the nineteenth century by
the Franciscans ("seraphic seminaries"), such schools gradually won the favor of
many religious congregations and of bishops. The studies program of such prepara-
tory seminaries was usually based on current secular fo rmats, but it was modified and
reduced to serve the strictly religious and ecclesiastical purpose of the school. [P.
Peano, "Serninari Serafici," in Dizionario degli lstituti di Perfezione, Vol. VIII
(Roma: Edizioni Paoline), cols. 1264-1268.]

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Journal of Saleslan Studies
would rather remove Greek and mathematics from the curriculum, or just provide
a beginner's course in these subjects. Thus after the third year, students who
have no intention of going on to the novitiate will want to transfer, while later
our own seminarians can make up those subjects before talcing their examina-
tions for the diploma. (3) Father Bonetti calls for more radical reforms: cure the
disease, don't just treat the symptoms; but he makes no specific proposal.
In a further comment, Don Bosco notes that Salesian novices from the Ora-
tory have been scarce also because parish priests have been recommending boys
of inferior caliber (socio, clodhoppers), and having once accepted them we don't
have the courage to get rid of them. We need to set better admission standards
and "show the door to the riffraff' (mettere le ossa roue a/la porta). "But our first
concern now must be to look into the possibility of setting up an Apostolic
School." Father Bertello [the prefect of studies] is asked by Don Bosco what he
thinks of the idea. He thinks it's a bad idea. "We would have a battle royal on
our hands: with parish priests, bishops, parents, and the school authorities." For
the same reasons he also opposes the abolition of the fifth year.131
The various options are now on the table. The idea is in various degrees to
modify and scale down the curriculum, so as to foil those students who enroll
(on charitable terms) just to "graduate" and go. Setting up an "apostolic school"
would turn the Oratory school outright into a low-grade preparatory seminary.
There is no record of what the proposed committee did and what it recommended,
but a month later the discussion resumed (though "apostolic schools" are not
specifically mentioned.) We read:
Don Bosco inquires about the measures which might be taken with regard
to the fourth and fifth year of ginnasio for the coming year, in order to en-
sure a good moral climate in the house (per assicurare la moralita). He has
already decided (1) that only those young men will be admitted to the two
upper grades who intend to pursue the priestly vocation, and (2) that the
Oratory will not guarantee access to public examinations for the diploma.
Father Durando [prefect general of studies] objects that such a course of oc-
tion will deter the more intelligent boys from applying, so that only those
of inferior ability will be left to us. Besides, some of those whom we
would want excluded will slip through anyway. Furthermore, study, and the
personalized help we give the boys for their progress in studies, have
proved to be the strongest incentives to good moral conduct. Don Bosco re-
joins that he will brook no opposition to this plan of his, and that he ex-
pects everyone to cooperate in a project which he regards as the most
conducive to his own purposes. Father Durando withdraws his objec-
tions. 132
131 Meeting of the Superior Chapter, June 4, 1884, Lemoyne, Minutes, p. 13a,
FDBM 1880 Dl.
132 Meeting of the Superior Chapter, July 4, 1884, Lemoyne, Minutes, p. l 7b,
FDBM 1880 010. Prellezo ("Valdocco (1866-1888)," op. cit., pp. 315-318) dis-

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Don Bosco enckd the session by calling a meeting for the following Monday,
July 7. At this meeting Don Bosco laid down certain guidelines relating to ai-
missions and moral conduct.
(1) Only those boys must be admitted as students who intend (hanno
volonta) to follow the priestly vocation, with preference given to those
who show signs of a Salesian vocation. (2) Those boys who in word, atti-
tude, or action are guilty of immoral conduct (dicessero, insinuassero o
facessero cose biasimevoli contro al/a moralita) must be mercilessly dis-
missed. No action should be thought too severe in such cases. (3) Boys
who neglect the Sacraments (Santa Comunione) and their religious exer-
cises should be assigned to a workshop; they should never be kept on as
students. [.. .] 133
In the following meeting (July 19) Don Bosco spoke even more obsessively aid
at greater length on the same subject.
''When judging a boy's moral conduct, we should not be guided by his
marks on the monthly conduct sheet, which are usually good. And once we
have found a boy to be corrupt (malvagio), let us not be fooled into think-
ing that there might be a change of heart. [.. .]" He believes that inevitably
sooner or later our school will have to be put on the same basis as the so-
called Apostolic Schools. As far as possible only those who wish to be-
come Salesians, more especially if they desire to go to the missions,
should be admitted. [...] "Whether such young men can or cannot pay their
fees is of no importance; let the house take care of that. [...] The Lord will
provide all that is necessary and more, if we do our utmost to foster voca-
tions; let us spare no expense in this work. If, however, young men who
are admitted under such conditions change their mind, let them pay their
full fees. Let this be the rule in all our other schools as welJ."134
In the July 7 meeting, Father Cagliero had suggested a practical way of eliminat-
ing undesirables. Once the third and fourth year boys left for their vacation at the
end of term, they should be notified by letter to submit a new application and
wait to hear whether they have been re-admitted or not. The Chapter concurred.
Then, "Don Bosco orders that a letter be carefully prepared in these terms: Unless
cusses this passage, with a brief comment on Father Durando's misgivings, appar-
ently admitting that they were not groundless. "But Don Bosco saw fit to cut him
short."
133 Meeting of the Superior Chapter, July 7, 1884, Lemoyne, Minutes, p. 18a,
FDBM 1880 Dl 1.
134 Meeting of the Superior Chapter, July 19, 1884, Lemoyne, Minutes, p. 19a,
FDBM 1880 El.

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Journal of Saleslan Studies
you receive notice of re-admission within a stated date, find another school foc
yourself." He adds, again in strongest language:
We must get rid of those who may tum out to be a deadly bane to others
and to themselves. In any case, no one presently in the fourth year is to be
re-admitted (Di quei di 4 pill nessww13"5). Certain individuals (certi essen)
who clearly have no vocation and whose conduct is doubtful must be re-
moved from the school program and dismissed. And let us not make the
mistake of merely assigning them to a trade. Students with no vocation
would play havoc (far strage) right and left among the working boys; they
are the most dangerous individuals imaginable (i peggiori esseri che vi
siano). l36
The discussion at the last few meetings related to admissions and dismissals. The
original proposals still remained on the floor awaiting disposition, but more
than a year went by before a decision was reached regarding the character of the
Oratory school and its studies program. Throughout this period the minutes are
silent on the subject Then in late August 1885 Don Bosco takes up the ques-
tion.
Don Bosco declares his intention of suppressing the fifth year of ginnasio
at the Oratory. There may be those who disagree (oppositon), but he will
not retreat from his position. Young men who want to do the fifth year
should go to some other school and pay regular fees. It's not right that
such individuals should live off our hard-earned money (ii pane dei nostri
sudori) to pave their way toward a career which is not the one we intend foc
our youngsters. 137
The minutes record only Don Bosco's lone sally on the subject at this meeting.
But much thought must have been given to the matter all along and over the
next three weeks, to judge from the showdown which followed on September 16,
fifteen meetings later.
Father Rua presents Don Bosco's plan for the suppression of the fifth year
of ginnasio at the Oratory. Don Bosco specifies that such a measure is in-
tended to affect all our charitable institutions (tulle le case di beneficenza)
135 The elliptical Italian sentence, if I understood it correctly (and as Prellezo
also understands it), implies that Don Bosco at this point had made a decision to
eliminate the fifth year. However, as will be seen, the debate over the fate of the fifth
year will be resumed.
136 Meeting of the Superior Chapter, July 7, 1884, Lemoyne, Minutes, p. l 8b,
FDBM 1880 Dl2.
137 Meeting of the Superior Chapter, August 24, 1885, Lemoyne, Minutes, p.
66a, FDBM 1882 Bll.

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and these alone. Father Bonetti requests a full exposition of reasons pro md
con before the Superior Chapter can pass on a matter of such importance.
Father Rua then presents in summary fashion the state of the question, md
makes the following point "I have consulted the school records for the past
eight years to ascertain how the fifth year students fared in their examina-
tions for the diploma, and to note how many went on to the novitiate md
how many decided on a secular career instead. The records show that every
year when there was a good instructor (buon professore) in the fifth year,
the students earned high scores in their examinations, and a good number of
them went on to the novitiate. On the contrary, in those years in which the
instructor did a poor job, vocations were few and the examination went
badly. Vocations then depend on the instructor and on the motivation he
provides. If worldly success is all the students hear about, then the Congre-
gation is the loser. The chief reason adduced by those who would want the
fifth year out of the way is that our young men are interested only in their
subjects and in passing their examination, and attach no importance to the
spiritual life or to a vocation. [. ..]"
At this point Don Bosco interjects : "For several years now I have
been worried sick over this mania which has overtaken our young people of
taking examinations for the diploma. We ought to look at this business
with one all important consideration in view. These young men are kept at
the Oratory either totally or partly free of charge. Now what cause does all
this charity serve? Certainly not the cause of vocations or of the advance-
ment of religion, which is what our benefactors intend by their charity.
Therefore we ought not to risk incurring their censure. Besides, it's uncon-
scionable to spend a lot of charity money to further the career of individuals
who will perhaps become editors of filthy tabloids (giornalacci) or worse.
Then people will want to know, 'Where did these gentlemen get their edu-
cation?' The answer will be, 'They are graduates of Don Bosco's school.'
What a disgrace that would be. Furthermore, we have other reasons for do-
ing away with the fifth year, and they have to do with morals. A kind of
perversion takes place in our young men when passing from the fourth to
the fifth year; it is caused by burgeoning hopes, the prospect of freedom,
rising ambitions. We have an obligation to forestall this rite of passage. If
they want to go into the fifth year, let them apply to one of our special
schools, such as Alassio or Lanzo. 'But what if they can't afford it?' That's
their business; we have no obligation. Obviously, an exception may be
made in the case of a particularly deserving lad. [. ..] To end the matter, we
go four years, and that's it. We've had only one novice from the Oratory
school this year!"
Rua. We pick the best boys out of the third and fourth years and send
them to the novitiate; that's why we don't have very good material in the
fifth.
Francesia. If the fifth year is dropped, the competition from [the jun-
ior seminaries of] Giaveno and Bra, and Cottolengo's institute would be fa-

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tal Lo us. They all have a fifth year, and even Cottolengo's institute pre-
pares their students for their examination and diploma. That would siphon
students out of our school. We may not feel the pinch for a year or two,
but then parish priests and parents (even if the latter lack education) will re-
alize that we don ' t offer a full course of studies. Our enrollment will dwin-
dle, and so will our vocations.
Rua. This loss of public trust could be obviated, if our students com-
plete their course of studies in one of our other schools.
Francesia. If we sent our students Lo other schools for their fifth year,
we'd be in for a very unpleasant surprise. This is also true the other way
around, I admit: transfers Lo the Oratory from other schools, even if highly
recommended, do very poorly. What we really need is a program of studies
tailored to our special needs. Therefore I propose that we keep the fifth
year; but that, dropping such accessories as history, natural science, etc.,
though not mathematics, we concentrate on Italian, Latin and Greek lan-
guage and literature. The fifth year is a requirement for examinations to
take the clerical habit in all seminaries. The boys who left us after the
fourth year and applied to the seminary had to get a certificate from their
parish priests that they had completed the fifth year under private supervi-
sion. Let us insist and make sure that our instructors do a thorough job in
those main subjects, and the academic quality of our school, which is be-
low par, will improve sensibly.
Bosco. I still think we should go the way I indicated. If we don't get
rid of the fifth year and the troubles that are connected with it, we will be
forced into setting up an Apostolic School.
Bonetti. I support Father Francesia's position.
Durando. If we abolish the fifth year, we will eventually lose our best
young people.
Bonetti. Why not give Father Francesia's proposal a one-year trial.
Don Bosco's purposes would also thereby be served, since the course of
studies as outlined would suit only those boys who have a priestly voca-
tion in mind.
Rua. Once supplementary courses are removed from the curriculum,
instructors will also have no reason to bring up the subject of examina-
tions for the diploma or to harp forever on success in worldly careers.
Durando. Our Salesian seminarians must take and pass their examina-
tions for the diploma. We need this badly.
Bosco. All right; let's adopt Father Francesia's plan on a trial basis
for one year. But let this serve only as a transition to putting into effect
what I have proposed: the suppression of the fifth year.
A motion is formulated and approved in these terms: the fifth year of
ginnasio shall be continued, but supplementary subjects, except mathemat-
ics, shall be dropped from the curriculum.138
l38 Meeting of the Superior Chapter, September 16, 1885, Lemoyne, Minutes,

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There is no further record in Lemoyne's minutes regarding the ultimate disposi-
tion of this matter. In his essay, Prellezo does not pursue the question beyond
the meeting of July 7, 1884. As indicated, at this meeting the Chapter unani-
mously agreed to notify the fourth and fifth year students, gone for summer holi-
days, not to return unless re-admitted upon submission of a new application.139
Prellezo seems to consider this arrangement as final. 140 I have cited further oc-
tion by the Chapter in the matter. But we may suppose that Don Bosco, after
agreeing to a year's trial, finally had his way.
Conclusion
The time has come for a couple of concluding comments, on these sometimes
puzzling, sometimes distressing texts.
First of all, a comment on what appear to be excessive concern and exces-
sive severity on Don Bosco's part is in order. With reference to the texts quoted
in both the present and the earlier article, what can one make of Don Bosco's
apparently deep-seated fears for religious life and discipline in his young Soci-
ety-with regard to obedience, kindliness in community and educational relation-
ships, commitment to the Salesian apostolate, morality, etc.? I remarked above
that perhaps such forces were at work in Don Bosco's case as are operative dur-
ing the process of consolidation of any religious family. Again, perhaps the
breakdown in religious discipline was real, a consequence of the freedom axl
extroverted activity of earlier times.
But the insistent, increasingly obsessive emphasis with which he spoke on
the subject through his last years to his dying day raises questions of a different
order. We know that these fears tormented his sleep and surfaced in his nightmar-
ish dreams. In his Additional Chronicle, Viglietti relates several such experi-
ences. The nightmares which Don Bosco had on four consecutive nights prior to
December 1, 1884, are a case in point. Viglietti writes:
Last night I was abruptly roused by rending cries coming from Don Bo-
sco's room. I jumped out of bed and stopped to listen. Between choking
gasps Don Bosco was crying: "Alas! Alas! Help! Help!." Without a mo-
ment's hesitation I walked into his room. "Don Bosco," I asked, "Are you
ill?" "My dear Viglietti," he replied, now fully awake. "No, I'm not ill;
but, you know, I just could not draw my breath. But don't worry. Return
to your room, and go back to sleep."
This morning, after Mass, when I brought him his coffee as usual,
Don Bosco confided: "Dear Viglietti, I have no strength left in me; my
chest is crushed with pain from last night's yelling. These last four nights
pp. 74b-75a, FDBM 1882 04-5.
139 Cf. note 136 and related text, above.
140 Prellezo, "Yaldocco (1866-188)," op. cit., p. 318.

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Journal of Saleslan Studies
I had dreams that forced me to cry out, and I am now completely ex-
hausted."
Then he related the dreams in detail. He saw a line of Salesians carrying num-
bered placards and symbols signifying their death. He saw demons in council
plotting the undoing of the Society (through disobedience, intemperance cnl
other vices), and himself attacked by them. He saw Salesians neglectful of the
constitutions. He finally saw a pack of ferocious and ugly beasts, disguised as
lambs, representing bad Salesians, intent on destroying the Society. 141 Whether
grounded or groundless, the fear for the Society's spiritual health was obsessive.
Again, with respect to the situation at the Oratory and to the spiritual life
and moral conduct of the boys in the school, Don Bosco's perception as well as
his reported utterances and proposals for refonn also appear characterized by un-
usual severity. One may cite Don Bosco's unexpected decision to install two
directors at the Oratory, and Father Rua's belief that he had been cornered by
third parties, and his decision to lop off the fifth year of the ginnasio. One may
also cite his harsh put-down of Father Durando in the meeting of July 4, 1884,
or his severely worded pronouncements on July 7 .142 There is no doubt that not
all was well with the house and the school, and the Bonetti report bears this out.
Yet it is also a fact that Don Bosco's closest associates did not view the situa-
tion in quite the same light.
In view of the above the question has been asked whether aging, and the
states of mind that go with it, clouded his perception. In the special investiga-
tions of the Bosco-Gastaldi conflict ordered by Rome during the process of can-
onization, Bishop Giuseppe Re of Alba, as cited by Pietro Stella, gave the
following testimony:
After Don Bosco's death on January 31, 1888, I learned from the Salesian
Father Giulio Barberis that for ten years prior to that date the Pious
Salesian Society was actually governed by Father [Michele] Rua. Don Bo-
sco would in fact refer to Father Rua all priests and young men who ap-
plied to him for advice. I also learned from Cardinal [Gaetano] Alimonda
that, according to a report made to him by Dr. [Giuseppe] Fissore, Don
141 C.M. Viglieui, Additional Chronicle 1884-85 p. 65-70, December 1 ,
1884, in ASC 110 Cronachette, FDBM 1829 El-6. Carlo Maria Viglietti was Don
Bosco's secretary and constant attendant from 1884 to the latter's death in 1888. He
occupied the room next to Don Bosco and was continually on call. For a detailed de-
scription of Viglieui's chronicles and their location in ASCIFDBM, cf. A. Lenti,
" Don Bosco ' s Last Years, His Last Illness and Saintly Death from Eyewitness Ac-
conts," Journal of Salesian Studies 5 (1994:2) [23-97] pp. 30-35.
142 Cf. notes 132 and 133 and related text, above.

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Bosco suffered from progressive paralysis ~aralisi progressiva) caused by a
slow sclerosis (ossificazione) of the brain. 43
After referring to additional symptomatic descriptions of Don Bosco's illness in
the sources, Stella remarks that, if such were the case, a variety of incidents and
situations reported of Don Bosco in those later years would have a reasonable
explanation: certain emotional outbursts, namely, the heated way in which he
occasionally made a point; the indecision which paralyzed his action at critical
junctures during the Gastaldi controversy; his wanting to undertake journeys (to
France, Spain, Austria, and Rome) which were by that time beyond his physical
power to endure; tears and other forms of confusion and emotional distress,
etc.144
I myself am not in a position to make a judgment in the matter. I only
wish to note that from the way in which Don Bosco's interjections are reported
in the minutes (which I have carefully perused in their entirety) one does get the
impression of severity in his judgments and decisions, but one does not get the
impression that he was suffering from a debilitating disease, such as Alzheimer's
or a fatal sclerosis!
My second comment refers to Don Bosco's decision to eliminate the fifth
year of ginnasio in order to restore the Oratory school to the purpose he ha:l
originally intended for it. As already indicated above, Don Bosco expected the
boys who were enrolled at the Oratory school, generally speaking on terms of
total or partial charity, to opt for the Salesian novitiate, or at least for the semi-
nary. This was totally consonant with his decision to work for priestly and relig-
ious vocations through the school. This decision is reflected in the addition of an
article Don Bosco made to the chapter on the Purpose of the Society in the con-
stitutions. The earliest extant text of the constitutions, the Rua draft of 1858,
has no "seminary school clause." But on a separate sheet Don Bosco penned the
article that was to be included in the text of 1860. IL reads:
Moreover, in view of the grave danger that young people desirous of em-
bracing the priestly vocation have to face, this congregation shall apply it-
self with care to cultivating the piety and vocation of those who show a
143 Positio super dubio {. ..], Summarium ex officio, p. 135, cited in P. Stella,
Don Bosco nel/a storia de/la religiosita cattolica, Vol. III: La Canonizzazione (1888 -
1934) (Roma: LAS, 1988). p. 179. Dr. Giuseppe Fissore was one of the physicians
who attended Don Bosco during his last illness. [Cf. Lenti, "Don Bosco's Last
Years," cit., pp. 41-43). Cardinal Gaetano Alimonda succeeded Archbishop Lorenzo
Gastaldi as archbishop of Turin in 1883.
Quoting a medical dictionary, Stella explains progressive paralysis as "a dis -
ease characterized by progressive weakening of muscular reactions with attending
difficulty and alteration in speech, especially noticeable in cases of insanity. The
condition is due to a disorder affecting the central nervous system, and it always al-
ways fatal." [Stella, Ibid.]
144 Stella, Ibid., p. 180.

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Journal of Saleslan Studies
special aptitude for study and an outstanding disposition toward piety. In
admitting youngsters to the Home for their studies, preference shall be
given to those who are poorer and who would otherwise lack the means
whereby to pursue their [seminary] studies elsewhere.
Lest anyone should misconstrue his meaning, in subsequent drafts (from 1864 to
1874) he added the clause: "provided they give well grounded hope of success in
[their vocation to] the priesthood."145
The expansion of the work of the Society outside of Turin from early
1860s on was predominantly in the form of schools: in Piedmont, Italy, France,
Spain, and some countries of South America. In line with the new social axl
political reality and the impetus given to education of the masses by the secular
state, Don Bosco saw himself as increasingly committed to Christian education
through the school. And although he never wavered in his option for the poor,
by force of circumstances his schools would be au.ended by middle class young-
sters, many of whom paid regular fees and had no intention of following a
priestly vocation. In spite of this, Don Bosco never wrote a constitution on the
school as such. The only provision made for the school apostolate in his consti-
tutions is the "seminary school clause" quoted above. Under its terms, poor boys
were admitted free of charge if they appeared to be likely prospects for the
priestly vocation; and the expectation was that those so admitted would actually
follow the priestly vocation, preferably in the Salesian Society.
This expectation applied to all Salesian charitable institutions, and to all
schools with respect to those boys who were admitted on terms of charity. But
Don Bosco apparently regarded the Oratory school in particular as a seminary
school for the Salesian Society. He expected most, if not all, of the boys who
had been accepted free of charge, or at greatly reduced fees, to opt for the Salesian
novitiate. He seems to have regarded their being admitted with the conditions of
the "seminary school clause" as implying some kind of contractual obligation.
Don Bosco's tireless quest for priestly vocations, in pursuit of which he
displayed a kind of holy ferocity, is to be understood in the context of the reed
both of the Church and of the Salesian Society. As Stella points out, between
1855 (the time of the punitive Rattazzi laws against the Church) and the early
1870s (the time of the Law of Guarantees) priestly vocations in Italy experienced
145 Constitutions of the Salesian Society (1860), [Ch. 3]: Purpose of the Soci-
ety, art. 5, Motto, Cost. Testi critici, pp. 76-77. Italics mine.
In the drafts of 1864 to 1867, Don Bosco even specified the number of young
men who were engaged in "classical studies" "with this end in view" (namely, the
pursuit of a priestly vocation): in the house of Valdocco, about 555 (1864) and about
800 (1867); in the school at Mirabello, over 100 (1864) and 150 (1867); in the
school at Lanzo, about 200 (1867). In subsequent drafts he dropped all such statistical
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a frightening decline.146 At the same time, the explosive growth of the Society
beyond Italy after 1875 made it imperative to step up the recruiting of Salesian
priestly vocations and to speed up priestly training. In my earlier article I sub-
mitted a number of texts from the Barberis minutes in which Don Bosco, with a
sense of utmost urgency, speaks of the need of ordaining as many priests as pos-
sible, even before the completion of their course of studies, provided the candi-
dates' moral conduct was above reproach. Against the advice of practically all his
councilors, he pressed for early ordination in order to increase the number of
priests in the field. This he did through the regular channels as well as through
the abbreviated course of studies ("school of fire, scuola di fuoco") established at
the Oratory together with the Work of the Sons of Mary. In his chronicle for the
year 1876, Father Barberis speaks of the "great new project completely aimed at
increasing quickly the number of Salesians, especially Salesians seminarians."
He then records how Don Bosco announced this new program:
I have already discussed the matter with Father Durando, from whom I ex-
pected stiffer opposition. But he is in agreement and has no objections.
This is what I have in mind. Some time around the middle of March, once
the mid-term exams are over, [I plan] to establish a new course of studies
(aprire una nuova scuola). I would bring together into this program all
those young men who are somewhat advanced in age and who desire to don
the clerical habit without much delay, even though they may be only in the
third year [of ginnasio]. I would also bring in as many as possible of the
Sons of Mary Help of Christians. An instructor would be appointed espe-
cially for them. He would give them a crash course in Latin and Italian
only, so that by the Feast of All Saints [November I] they can don the
clerical habit. The younger boys may continue to the end of their studies
[including the fifth year] , though we should pressure them to remain with
us [and enter the novitiate]. And if it can't be helped (pazienza), let them
also take the examination for the diploma.147
As Prellezo suggests, Don Bosco's decision to reorganize the Oratory school on
the basis of the Apostolic Schools, with a scaled-down program of studies
should be seen in this light.148
Finally, as I had occasion to remark at the conclusion of my earlier article,
the debates in the meetings of the Superior Chapter reveal both the freedom as
well as the deference of the members with respect to the founder. But they also,
and above all, evince the willingness of all concerned to face up to unpleasant
146 Pietro Stell~ "Le ricerche su don Bosco nel venticinquesimo 1960-1985:
bilancio, problemi, prospettive," in Don Bosco nella chiesa a servizio dell' umanita.
Studi e testimonianze (Ed. Pietro Braido. Roma: LAS, 1987), p. 395.
147 Barberis, Cronichetta, January 31, 1876, Directors' Meeting, ASC 110
Cronachette, Barberis, FDBM 837 C4.
148 Prellezo, "Valdocco (1866-1888)," op. cit., pp. 316-318.

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situations and the determination to do something about them. What Father Bar-
beris writes in his chronicle (with reference to meetings of the house chapter) is
relevant here as well:
In these meetings the true condition of the Oratory is brought out. First,
the things that are wrong (i disordim) are identified, and secondly, every ef-
fort is made to find ways to correct them. The meetings also reveal how
watchful, how concerned, how tireless the superiors are in this effort. There
is no falling asleep on the job, believe me (oh non si dorme no). Bad situa-
tions are never glossed over; on the contrary, they are shown in all their
gravity, and e ven exaggerated, so that suitable remedies may be found. 149
In this context and in this respect, Don Bosco's words contitute a precious tes-
timony to his founder's desire and determination to shape his Congregation into
the best possible instrument for the "greater glory of God and the salvation of
s o ul s. "
Appendix I
Don Bosco's Letter of 1884 on Controlling Books in Salesian
Schools
ASC 131.03 Lettere circolari, "Una gravissima cagione," printed with Don
Bosco 's authentic [?]signature, FDBM 1368 C 9-11; cf. IBM XVII, pp.
197-200.
On the Feast of All Saints [November 1, 1884]
M y dearest children in Jesus Christ,
[Concern and Responsibility with Regard to Pupils' Reading
Matter]
A very grave concern impels me to write this letter to you at the beginning of a
new school year. You know of the love I bear to those souls whom our Blesse.d
Lord Jesus in his goodness has entrusted to my care. And you are aware, I am
s ure, of the grave responsibility which educators of young people must bear, llXl
of the account they will have to render to the divine Judge of how they have oc-
complished their mission. This responsibility must be shared jointly and indi-
visibly by both myself and you, my dearest children. And my hope is that [the
149 Barberis, Cronichella, January 23, 1876, ASC 110 Cronachette, Barberis,
FDBM 837 B7.

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way we live up to] it will be for both you and me the origin, source and cause of
glory and eternal life.
With this in mind, I decided to call your attention to a very important mat-
ter, on which may well depend the [eternal] welfare of our students. I am refer-
ring to the question of books used by our youngsters-which books should be
kept out of their reach; which books should be allowed for their personal, as well
as for common, reading.
[Bad Books and Their Evil Influence on Young Minds]
The first impression which the virgin minds and the tender hearts of young peo-
ple receive will stay with them their whole life long; nowadays books are one of
the principal sources of these impressions. Reading holds the greatest attraction
for the young, titillating as it does their unrestrained curiosity. This experience
often determines their first choosing good or evil. The enemies of souls know
the power of this weapon, and experience has taught you how cleverly they can
use it for the criminal destruction of innocence. Fanciful titles, beautiful paper,
clearest print, fine illustrations, modest price, attractive popular style, variety in
plot, lively descriptions-all these features are used for the purpose [of corrup-
tion] with consummate skill and diabolical cunning. Consequently, it is our
bounded duty to counter bad books with good books. And woe to us if we go to
sleep while the enemy is ever watchful [and at work] sowing the bad seed.
[Controlling Books the Pupils Read]
In the face of such a situation, at the beginning of each school year, all that the
regulations prescribe in the matter should be carefully observed without delay.
Someone should carefully check the books that the youngsters bring to school
with them. If necessary, someone should be appointed to inspect their trunks axl
parcels. In addition, the director of each house should have the youngsters submit
to him a complete list of all their books. This added measure will not be useless,
both because it may produce some book that may have escaped inspection, axl
because these lists may later serve as guidelines for proceeding against any boy
who may have maliciously withheld a bad book.
The same vigilance should be exercised throughout the year. Students
should be made to tum in any new book which they may acquire during a course,
or which they may receive from family or friends outside [the school]. We
should watch lest parcels are received that, through carelessness or malice, have
been wrapped with objectionable newspapers. Someone should [periodically]
search the students' desks in the study hall and the classroms, and lockers in the
dormitory.
Watchfulness in this matter can never be too great. Instructors, study hall
prefects and supervisors should also carefully watch what the boys read in chapel,
at recreation, in the classroom, in the study hall. Unexpurgated dictionaries
should be outlawed, for they are the cause of corruption for so many youngsters

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and provide material for evil insinuation from bad companions. A bad book in-
variably becomes a noisome source of contagious infection for many a young-
ster. The director should count it a great good fortune that a bad book has been
taken away from a boy.
[Frequent Exhortations and Spirit of Gentleness]
Unfortunately youngsters find it difficult to be obedient in this matter, and prac-
tice all sorts of subterfuge to hide a bad book. The director is up against the
boy's secretiveness, curiosity, fear of punishment, human respect, uncontrolled
passions, all combined. Consequently winning over the hearts of the youngsters
through persuasion and gentleness is of paramount importance. Periodically,
during the school year, the subject of bad books and of the harm they do should
be raised from the pulpit, as well as in the Good Nights and in the classrooms.
Youngsters should be made to realize that what is demanded is intended solely for
the good of their souls-which are, after God, the supreme object of our love.
Severity should be avoided except when a youngster is the cause of spiritual ruin
to others. If a bad book is handed in late in the year, the disobedience should be
overlooked, and the book accepted as a present. In such cases, it may have been
the confessor who enjoined this course of action, and it would be imprudent to
pursue the matter further. Furthermore, such leniency on the part of the superiors
would motivate others who may have been hiding bad books to come forward.
[Additional Pointers]
When a bad book is discovered which has been forbidden by the Church, or
which is immoral, it should be burnt immediately. It has happened that such
books taken from the youngsters and not destroyed have turned out to be the ruin
of our priests and clerics.
If these suggestions are observed, bad books (so it is hoped) either will be
kept out of our schools; or, if they find their way in, they will be found and 00.
stroyed.
Not only should we purge out bad books; we should also be on our guard
against those other books which, even though good or indifferent in themselves,
are dangerous because they are unsuitable to the age, place, studies, or the voca-
tion of the persons in question, and may awaken evil tendencies or burgeoning
passions. These books also should be removed.
As for books that are wholesome and entertaining-let them also be cur-
tailed; this will be as great help the students in their studies. Instructors might
try to control their students' free time by appropriate doses of homework. Admit-
tedly, nowadays young peoples' reading mania can hardly be suppressed. On the
other hand, even good books in many instances can add fuel to the passions md

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stir the imagination. I have, therefore, given much thought to publishing a se-
ries of entertaining books for young people, if the Lord grant me time. ISO
[Books for Common Reading]
The foregoing observations were concerned with private reading. As regards the
common reading in dining rooms, dormitories, and study halls, my first sugges-
tion is that no book should be read that has not been approved by the director,
and that all novels that have not been published by our printing house should be
excluded.
[. . .] 15 1
As regards the dormitory in particular, I mean to forbid absolutely any kind
of distracting or [merely] entertaining book. Only such books should be read that
are apt to leave good impressions on the mind of the youngsters who are about
to go to sleep, books that will help them be better persons.
[...]152
[Boosting Salesian Publications]
In order to derive the greatest possible advantage from all this, and to use our
own books as an effective antidote against bad books, let all of us (I beg you)
have a great appreciation for the writings of our confreres. Banish all feelings of
jealousy and avoid all criticism. Where you have noticed defects, try to bring
about the necessary revisions by your advice, or even by your own efforts. You
may notify the author himself, or send your suggestions to the superiors who
edit our publications.
If youngsters hear their instructor or supervisor speaking well of a book,
they will also accept it, sing its praises, and read it. [... ]
[Conclusion]
My dearest children, take these suggestions to heart; remember them and put
them into practice. I feel that the sunset of my years is near. Also for you, time
flies. Let us therefore work zealously, so that the harvest of souls we will pres-
ent to God our Father may be abundant. May the Lord bless you and our young
lSO Don Bosco kept his word, even though his were only the idea and the inspi-
ration. The Letture DrammaJiche (Dramatic Readings, that is, plays) was begun in
1885 and the Letture Amene (Readings for Pleasure), in 1886. Both were published on
a bimonthly basis. Cf. notes 81 and 82 and related text, above.
15l Here Don Bosco recommends such reading as the Salesian Bulletin, the
Catholic Readings, etc.
152 Here Don Bosco recommends such books as the Savio biography, select
books from the Catholic Readings, etc.

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people. Give them my regards, and recommend to their prayers this poor old man
who loves them so much in Jesus Christ
Affectionately yours in Jesus Christ,
Father John Bosco
Appendix II
Don Bosco's Letter on the Apostolate Of The Press ("Spreading
Good Books") (March 19, 1885)
A printed copy of this letter bearing Don Bosco's authentic [?] signature is
held in ASC. The text is given in Ceria, Episto/ario IV, 318-321, and in
Lettere circolari di Don Bosco e di Don Rua. Torino: Tipografia
dell'Ora torio di San Francesco di Sales, 1896, pp. 24-29. It is not found in
the Biographical Memoirs.
Turin, March 19, Feast of St. Joseph, 1885
Dearest Children in Jesus Christ,
[Introduction: Don Bosco' s Longing to Be with His Sons]
The Lord is witness of how keenly I desire to see you, to be with you, to talk
over our affairs with you, and to find comfort in confidential, heart-to-heart ex-
changes. Regrettably, my dearest children, my failing strength, the lingering
effects of past illnesses, and the urgent business requiring my presence in France
at this tim e, prevent me, at least for the present, to follow this impulse of my
love for you. And so, since I cannot pay you a visit in person, I do so by this
letter. I feel certain that you will be happy to know that I am thinking of you-
you who are my glory and my support, as well as my hope. And, in occordance
with my desire to see you grow every day more in zeal and merits before God, I
will not neglect from time to time to suggest to you such means as will help
make your ministry ever more fruitful.
[Theological Rationale for the Apostolate of the Press]
One such means, the one I wish to commend most warmly to your zeal is the
spreading of good books. I do not hesitate to describe this work as divine, be-
cause God himself made use of it for the regeneration of mankind. The Books
which he inspired were the means through which the true teaching was brought
to the world. He wished that these Books be available in every town and village
of Palestine, and that they be read every Sabbath in religious assemblies. At first
these books were the exclusive possession of the Hebrew people. But after the

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tribes were exiled to Assyria and Chaldea, the Sacred Scriptures were translated
into the Syro-Chaldean language, so that the whole of Central Asia had access to
them in its own tongue. With the rise of Greek power the Jews established colo-
nies all over the world, and the Holy Books were copied and given wide circula-
tion. The Septuagint translation of the Scriptures found its way also into the
libraries of gentile peoples. Thus, orators, poets and philosophers in those times
drew on the truth of the Bible in not a few instances. Through his inspired writ-
ings God was preparing the world for the coming of the Savior.
Therefore it is incumbent on us to imitate the work of our heavenly Father.
The spreading of good books among the people is one of the means whereby the
Savior's reign can be effectively established and maintained in so many souls.
The ideas, the principles and the moral teaching of a Catholic book are derived
from the divine books and from apostolic tradition. Catholic books are all the
more necessary today, when irreligion and immorality make use of the press as a
weapon to plunder the flock of Jesus Christ, and to drag down to perdition the
unwary and the disobedient. We must, therefore, counter such attacks with like
weapons.
[Power of the Book]
It is noteworthy, moreover, that books, even though lacking the force of the
living word, carry the better advantage in certain situations. A good book can
find its way into homes where the priest is not welcome. It will be kept as a
souvenir or accepted as a present even by a bad person. A good book enters a
home without blushing. If rebuffed, it is not discouraged. If taken up and read, it
teaches the truth calmly. If set aside it does not complain, but patiently awaits
the time when conscience may rekindle the desire to know the truth. It may per-
haps be left to collect dust on a table or on a library shelf, and given no attention
for a long time. But then comes the hour of solitude, of sadness, of sorrow, of
boredom, of need for relaxation, of anxiety about the future-and this faithful
friend shakes off its dust, opens its pages, and, as was the case with St.
Augustine, Blessed Columbinus and St. Ignatius, it may bring about a conver-
sion. A good book is gentle with those that are hampered by human respect and
addresses them without arousing suspicion in anyone. It is on familiar terms
with good people, and is always ready to make meaningful conversation and to
travel along with them at any time anywhere. How many souls have been saved,
preserved from error, encouraged in the practice of virtue through good books.
The person who gives a good book as a gift acquires great merit with God, even
though he may only barely succeed in awakening the thought of God thereby. In
most instances, however, the good that is done is much greater. Once brought
into a family, if it is not read by the person to whom it was given, the book
will be read by a son or a daughter, by a friend or a neighbor. In a small town
that book may touch the lives of one hundred people. Only God knows how
much good a book can do in a city, in a public library, in a workers' association,
in a hospital, where the friendly gift of a book is much appreciated. The fear that

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someone may refuse the gift of a good book should not deter us-on the con-
trary. A confrere of ours in Marseilles was wont to visit the docks regularly ll'XI
take along a supply of good books to give away to stevedores, repairmen ll'XI
sailors. Such gifts were invariably gladly and thankfully accepted; and sometimes
those men would immediately page through the book and then peruse it with
curiosity.
[Don Bosco's and the Salesians' Commitment to the Apos-
tolate of the Press]
Let these simple preliminary reflections suffice. I would now like to draw your
attention to some of the reasons why we, as Christians and especially as
Salesians, should make every effort and use every possible means to spread good
books.
1. This is one of the most important apostolates entrusted to me by Divine
Providence, and you know that I worked at it untiringly, even when engaged in a
thousand other tasks. The vicious hatred displayed by the enemies of good, ll'XI
the persecutions unleashed against me, are clear proof both that Error regarded
those books as a formidable foe, and that the work had the blessing of God.
2. In point of fact, it is only with God's special assistance the we were able
to spread good books to such an extent. The number of copies of pamphlets ll'XI
books made available to the people through us over a period of less than thirty
years surpasses the twenty million. While some books surely went unread, some
may have had upwards of one hundred readers. Thus the number of people reached
by our books greatly surpasses the number of copies distributed.
3. The spreading of good books is one of the principal apostolates of our
Congregation. Our Constitutions, at chapter 1, article 7, lay down that the
Salesians "shall apply themselves to spreading good books among the people,
employing all the means that Christian charity inspires. Finally, they shall en-
deavor both by the spoken and the written word to raise a barrier against irre-
ligion and heresy, which strive in so many ways to work their way among the
uneducated and the ignorant. Toward this end should also be directed occasional
sermons preached to the people, triduums and novenas, and the spreading of good
books." [Salesian Constitutions (1975))
4. Accordingly, those books should be chosen for distribution which are
generally held to be good, moral and religious. Moreover, those should be given
preference that are published by our printing establishments, for the following
reasons: first, the profits derived therefrom can be channeled toward helping so
many youngsters that are in need; and secondly, our publications tend to cover
the field systematically and on a wide scale, and thus to address every segment of
society.

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[Don Bosco's Efforts in Publishing Books for the Young]
There is no need to belabor the point. But with deep satisfaction I should like to
comment on the fact that over the years I have spared no effort, whether by the
spoken or by the printed word, to help one category of society in particular, the
young. By the Catholic Readings I tried to reach people at large and enter into
their homes. But at the same time I tried to make known the spirit of our
[boarding] schools and to entice young people to virtue through such writings as
the biographies of Savio, Besucco and the like. Through the Companion of
Youth I tried to draw young people to the Church, instill into them the spirit of
piety, and win them over to the frequent reception of the sacraments. Through
the Italian and Latin classics series, in expurgated editions, through the History
ofItaly, and through other books of a historical and literary character, I tried to
be present to them in the class room, in order to guard them against so many
errors and against the passions that would surely be fatal to them for this world
and the next. I have also always wanted to continue to be their companion in
their leisure time, and in the old days at recreation. To this end I am planning the
publication of a series of entertaining books, which, it is hoped, will soon see
the light of day. Finally, through the Salesian Bulletin I aimed, among other
things, at keeping alive in the young people that have graduated from our
schools and returned to their families a love for the spirit of St. Francis de Sales
and for his teaching, in the hope that they would in turn be apostles to other
young people. I am not claiming to have accomplished successfully what I set
out to do. I only wish to emphasize that it is now up to you to continue the
project and coordinate all efforts so as to bring it to completion in all its phases.
[Recruitment of Young People through and for this Aposto-
late]
I beg and beseech you therefore----do not neglect this important sector of our
mission. Begin by working with the young people that Providence has entrusted
to you; and then by word and example inspire them to be, in their turn, apostles
for the spreading of good books.
At the beginning of each academic year our students, especially those
newly enrolled, are eager to join the student book guilds established in our
schools, all the more so as the fees are quite modest. Make sure, however, that
they join these guilds of their own free will and not by force. Try to persuade
them to do so by reasoning with them and showing them how much good they
personally can derive from these books, and how much good they can do to oth-
ers by sending them out, as they are published, to their homes, to father,
mother, brother, sister, or benefactor. Family members, even if not practicing
Catholics, appreciate such a gesture on the part of a son, a brother, etc., and will
thus be drawn into reading these books, if only out of curiosity. Let the boys,
however, see to it that the sending of these books does not take on even the ap-
pearance of preachment or lecture to the family. Let this action clearly appear for

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what it should really be, a loving gift or souvenir. Finally, when the students go
home [on holidays], let them continue their good work and try to extend their
outreach by giving books to friends and relatives, by showing appreciation for
favor received through the gift of a book, by placing books with the pastor, re-
questing him to distribute them and to recruit new members [subscribers].
Rest assured, my dear children, that these efforts will draw on you and on
your youngsters the Lord's choicest blessings.
[Concluding Exhortation]
Here I rest my case. After reading this letter draw your own conclusions. See to
it that our young people learn their moral and Christian principles especially
from our publications, yet without depreciating those of others. But let me tell
you of my disappointment on learning that in some of our houses books pub-
lished by us specifically for young people were either unknown or held in no
esteem. You should not love, nor teach others to love that knowledge which, in
the word of the Apostle, inf/at [puffs up]. Recall how St. Augustine, renowned
as he was as a master of letters and as an orator, once appointed bishop, preferred
common language and inelegance of style to risking not being understood by his
people.
The grace of our Lord Jesus Christ be with you always. Pray for me.
Most affectionately in Jesus Christ,
Father John Bosco
Appendix III
Father Giulio Barberis' Tribute to Don Bosco
Written shortly after the Alassio General Conference of 1879
In Barberis, Minutes of the Alassio Conference, with Minutes of the Supe-
rior Chapter, Notebook II [following p. 91 in FDBM, pages unnumbered],
FDBM 1878 C7-D8. Barberis prefaces this memoir, written after returning
to Turin and while he was transcribing the minutes of the Alassio confer-
ence, with the note: "Since I don't have my book of chronicles with me, I
tum this notebook upside down and enter this memoir beginning with the
last page."
Don Bosco has been to France for an extended visit, during most of which he
remained at Marseilles. His reception in that city was enthusiastic beyond belief.
He returned by way of Bordighera and arrived at Alassio the evening of the fifth
of this month of February. Here we held the meetings which are usually held,
but which could not be held, around the feast of St. Francis de Sales.

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Don Bosco's life is truly a life of sacrifice, a life worthy of the saintly per-
son that he is; but there is no external show. There is never the least incivility
in his dealings with others; on the contrary, he is considerate to a fa ult and most
tolerant of other people's defects. He does all he can to keep in good health; his
mortification, which I think is of the most genuine kind, consists in accepting
whatever comes in all circumstances. The weather may be hot, and he may be
suffering from the heat. "It is as it should be," he says. "It is good for the
crops." And so he has something good to say for the heat. When it gets cold, and
he feels its effects, "It's that time of year," he quips, "there's nothing for it but
to bear it. Bundle up, all of you," he warns, "so you won' t get sick." When he is
really tired, he acknowledges the fact: "I overdid it this time. But one of these
days when I can spare the time, I am going to take it easy and relax." He urges
moderation on others. But, of course, he' ll never have any time to spare for a
vacation. Every minute of his long day is taken up by the most pressing con-
cerns, with no respite. And he draws others by his example; no one has any time
to spare for a little rest. He suffers from a painful eye disease; in fact his right
eye is practically gone. He has an answer to this: "Why worry? I can see just as
well with one eye as with two. I only pray that God will let me keep this one
eye, otherwise I would be out of work. But let's not worry because the Lord has
things well in hand." And, of course, all these conferences and speeches tax his
endurance to the limit. But again, "The show must go on!"
To have to listen to our discussions must be a great sacrifice on his part.
He often forms a plan and sees clearly the means which will make it a success.
But circumstances may force him to scale it down, putting off its full implemen-
tation to some future date. Then the critics and the planners take over. He just
accepts everything with patient appreciation, while biding his time and waiting
for another opportunity.
The reason why Don Bosco came to Alassio is to meet with the members
of the Superior Chapter and the directors from the houses in Liguria. Hence he
has hardly any time to spend with the youngsters. Nonetheless, it Lakes him a
good twenty minutes merely to cross the playground after church. Here as eve-
rywhere else, the boys are drawn to him and crowd around him . He has little
strength left in him, but he welcomes the opportunity of being with the boys so
that they may get to know him and speak to him, and he may do them some
good. He is never out of witty remarks or timely advice. He is always ready with
a pointed question, and never at a loss for a pointed reply. The Alassio school
[besides the ginnasio also] has a liceo Uunior college) with an enrollment of
some 60 students. And it is quite amazing to see these young adults pressing
around him. The school spirit is good, and all the traditions of the Oratory are
maintained. But these older lads demand a lot of attention, and the staff is small
and overworked. Don Bosco is always ready to help by his presence and timely
words, or b~ keeping in touch with the boys through written messages.
[ ... ]IS
153 At this point Barberis digresses to give his impressions of the school and

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Our group, which included Fathers Rua, Lazzero, Ghivarello, Cays md
myself, left Turin and arrived at Alassio by way of Sampierdarena on the 6th [of
February]. Don Bosco had arrived from France the evening before. I have no
words to describe the way he received us. While boys and confreres were gathered
outside to welcome us, Don Bosco waited seated in the dining room. We went in
to him as soon as we could get away from the crowd, and as we came through
the door he would shout a joyful greeting for each one. He would clap his hands
and open his arms Lo receive us, his face shining with joy and affection. While
we kissed his hand, he plied us with questions to learn how things stood back at
home. Is any one ill among the confreres, among the boys? Have the boys been
behaving themselves, etc. We conveyed greetings from every one, many by
name. It was moving to see his reaction. He would say, "I must write this con-
frere a note;" or, "Please write for me and tell the boys that I am so happy to
have good news of them. Tell them that I can't wait to see them again soon.
Tell them to pray for the success of these meetings."
[...]154
For the benefit of those who will come after us, and who may chance upon
these hasty notes, I should like to <rlI a word about the way we are made wel-
come here, and about the spirit reigning among us. It is a spirit of true and un-
stinted brotherliness and mutual good will, spontaneous and unpretentious. In
the house we are free to come and go as we please, and there are no secret com-
partments. Things are so informal in this community (that is, every one is so
busy) that on arriving we had Lo find our own rooms. As is usually the case with
our places, also the Alassio school is overcrowded; there aren't many spare
rooms available to visitors. Several confreres surrendered their rooms to us md
found beds in the infirmary, which is fortunately not in use at this time. A class-
room also had to be cleared for the purpose.
All of us, of course, wanted private interviews with Don Bosco. He m00e
himself tolally available, after dinner, after supper, and at every free moment; but
there just wasn't enough time. Speaking for myself, I had to put in writing the
things which I could not discuss with him privately. I know that Father Lazrero
did the same. Father Rua, who had urgent matters to discuss, stayed on at Alas-
sio with Don Bosco when we left.
During these days Don Bosco received several requests for foundations from
visitors who came to make offers and proposals. After conferring with Don Bo-
sco, without exception, they would come out overwhelmed by his manner md
presence. They are impressed by his matter-of-fact simplicity, on the one hand,
and by the depth of his perception and the soundness of his suggestions, on the
other. Above all, they are taken by his amiable manner, by his forthcoming,
smiling presence. Invariably these visitors leave his room in a state of excited
its spirit.
154 Short paragraphs describe summarily the sequence and taxing work of the
meetings, and tell of Rome's decree extending the terms in office of the superior
chapter until the next General Chapter.

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confusion, in a trance, so to speak. One can't find the door, another forgets his
hat or his overcoat Expressions often heard are, "It is beyond belief;" or "Don
Bosco can truly win over people's hearts; it must be by a very special grace of
God"
[.. .] 155
During his brief stay at Alassio Don Bosco insisted on holding a confer-
ence with the local Salesian cooperators. It was scheduled for 3:00 P.M. This
meant more work, but work which is necessary both for the good of the people
and for the support of our works.
The parish priest of Alassio is a truly dedicated pastor, imbued with the
Lord's spirit and looking solely for the good of souls. He is much attached lo the
school and its staff, to Father Cerruti, its director, in particular. For Don Bosco
he has the greatest respect and veneration. Now that the "General Staff' of the
Society is meeting in his bailiwick, he is a daily visitor at the school. He comes
up for dinner or for coffee. Chatting with Don Bosco, he mentioned the financial
problems of the parish, and the fact its only resource, an olive grove of some
1,000 trees, has had very poor yields. Don Bosco urged him to have recourse to
Mary Help of Christians, and to promise an offering to her church in Turin, if
the yield increased in next years. The good pastor immediately agreed and prom-
ised 10% of the net profits. Don Bosco OOded, "If that's the case, you will have
abundant harvest, do not doubt iL"
Bishop [Gaetano] Alimonda, the worthy pastor of the diocese of Albenga,
is also much attached to the school. He is devoted to its director [Father Cerruti],
whom he retains as a confidant and counselor. He loves and protects the Society
and holds Don Bosco in the highest esteem and veneration, regarding him as the
man of Divine Providence. Immediately upon learning that Don Bosco was at
Alassio he asked for an interview. Don Bosco, on the other hand, was looking
for an opportunity to go and pay his respects to the bishop, but the bishop beat
him to it. He had a long visit with Don Bosco, after which the whole Superior
Chapter saw him off at the railway station.
[...] 156
Obviously, Don Bosco could not spend days at the school without wanting
to speak to the youngsters in the evening. His address, aimed at the older boys of
the upper ginnasio and liceo was a masterpiece of restraint. He told them, first,
to have a happy attitude, urging them also to pray for the souls in Purgatory so
that they may also have happiness. Secondly, they should take care to have axl
maintain happiness in their souls. Here he urged them all to receive holy Com-
munion worthily and to spend some time thinking about their vocation, which
155 A delegation of citizens from a nearby town comes to request a S ales ian
school. Don Bosco encourages them to go forward with their plan and submit a pro -
posal.
156 Barberis speaks of Alirnonda's many tokens of affections fo r Don B osco
and the Salesian Society before and after being made bishop, with the note that as of
May 1879 Bishop Alimonda was named cardinal.

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Journal of Saleslan Studies
would ensure life-long happiness. Thirdly, they should keep the body happy, that
is, fit. In this respect, he has asked the director to see to it that something spe-
cial is served at breakfast and at dinner. "If you keep happy in this manner," he
concluded, " you will be ensure your eternal happiness, which I wish and pray for
you from the good Lord."
Chatting at table, Don Bosco spoke of the warm reception he had in Mar-
seilles. He related the following episode. At a dinner given in his honor were
seated the richest and most Christian people of Marseilles. Inevitably the conver-
sation drifted on to the subject of the orphanage and vocational school which was
at the planning stage and which would be entrusted to Don Bosco. The obstacles
to be overcome were a very grave concern, particularly as they related to the in-
stallation of the workshops and to the huge sum of money needed to set up an
endowment. This was a priority since the school was for poor boys who could
not pay for their room and board. Every one present agreed that the project was
daunting and that much courage was called for. Don Bosco, with a smile, but in
all seriousness, agreed: "Yes, we have a great and difficult undertaking on our
hands, and only the people of Marseilles can bring it to completion." Abbe
Clement Guiol of St. Joseph's parish, later recalled: "Those words had the effect
of an electric shock, an effect that Don Bosco had neither intended nor antici-
pated. True, great obstacles had to be overcome: the sums of money and the care
which the project required seemed beyond our power, and you Salesians were
foreigners! But the difficulties were overcome, and the work is started with tidy
sums at Don Bosco's disposal. How did this come about? If Don Bosco lal
looked around when he said those words, he would have noticed people blushing
and casting furtive glances at their ne ighbors, as though stung to the quick:
'Yes, it's up to us, the people of Marseilles!"' Don Bosco told us that he lal
noticed nothing and that he had meant nothing by those words. As is his cus-
tom, he had just meant to say something flauering, something people like to
hear.
Before leaving Alassio Don Bosco called a conference of all the personnel
of the school. In spite of being d::ad tired, he wished to preside, though he ha:l
Father Rua address the confreres. All of us [Superior Chapter and directors] at-
tended as well. I don't think that there ever was held such an unusual confereoce
before. Don Bosco, a man of few words, never misses an occasion ... [unfinished
sentence]
Appendix IV
A Day in the Life of Don Bosco Episodes
[Reported by Barberis with the Minutes of General Chapter II, Note-
book II, pp. 1-4, FDBM 1858 D7-10.]
Notebook II begins with the date, Lanzo, September 15, 1880, ax!
the note, "Some episodes (un po' di cronaca) before proceeding with the

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minutes." This means that Barberis was transcribing the minutes at Lanzo
immediately after the General Chapter and during the spiritual retreat.
Very early yesterday morning an elderly, well dressed gentleman wished to see
Don Bosco. He was told that Don Bosco was hearing confessions and would be
busy for some time; perhaps he could spend a couple of hours visiting the town
and the school. "I am not really interested in that," was the reply. "I have come a
great distance, all the way from Tyrol, in order to see Don Bosco; I will just
wait." He had a long wait ahead of him, because Don Bosco was hearing confes-
sions. The gentleman, however, had to catch a train back to Turin a little later
that morning, so someone notified Don Bosco, explaining the situation. Don
Bosco said he would be out soon; but penitents kept going in for confession, and
he did not appear until nearly half past ten. The train would be leaving at 11. As
soon as the man caught sight of Don Bosco, he went up to him and, after a wool
of introduction, said: "I traveled from Tyrol just to see you. Now that I have
seen you, I am happy and shall be on my way. I have heard so much about you,
that I would be miserable forever if I were to died without seeing you." Don Bo-
sco pressed him to go in (they were standing in the corridor) and stay a while, so
they could get acquainted. But the gentleman declined the invitation: 'Tm sorry,
but I cannot miss my train. I have seen you, and that's enough. Only do give me
your blessing." He knelt for the blessing, then got up, left a sizable offering, and
left. I will make no comment; I will only say that the gentleman was no lunatic.
Everything about him spoke for him as a good, sane and educated person.
Nor was he the only visitor that day. A certain Father Gregory, a Benedic-
tine from Rome, had arrived with the same early train. Afler conferring with Don
Bosco on private matters, he had lunch with us and left at 2 o'clock. Later in the
morning, after the gentleman from Tyrol had left, Don Bosco received a 30-year
old young adult who was seeking his advice about becoming a religious. Their
conversation lasted until some time past twelve. He has decided to become a
Salesian and has applied to become an aspirant. Again, in the early afternoon,
another priest, a school teacher from Vicenza, came to confer with Don Bosco.
He left late that evening.
In addition, Don Bosco presided over the evening session of the General
Chapter, which has been meeting here at Lanzo since the third day of this
month. Several important matters were on the agenda, and the session lasted
from 4 to 6:30 P.M. Immediately thereafter, it being also the last day but one of
the retreat, Don Bosco heard confessions until nine. He came out weighed down
with fatigue and care. After his light supper, five of us (Fathers Rua, Ronchail,
Belmonte, Dalmazzo, and myself) sat with him, and his conversation grew pro-
gressively more humorous and light-hearted. He was so droll that he had us roar-
ing with laughter to the point of tears. Then he began to recite doggerel on rules
of grammar and comic rigmaroles in verse. That is how we spend many Saturday
evenings with him at the Oratory. He does this to take his mind off things,
when he is either very tired or is oppressed with care. I have seen him in such
moods on and off, especially after a long session in the confessional.

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Journal of Saleslan Studies
This was a day in the life of Don Bosco, but not an extraordinary one;
every day is pretty much the same. Here at Lanw, for instance, he is busy with
the important work of the General Chapter, of which he is heart and soul. He is
also involved with a spiritual retreat in progress which is attended by some 250
confreres. He sits in the confessional for long hours, morning and evening, every
day. He also makes himself available for interviews with the directors who al-
ways have important matters to discuss with him. He does the same with
Salesian seminarians who may need his advice regarding their vocation. Then
every day he has visitors, many of them distinguished persons, from every part
of Italy. For example, on September 13, we had with us the marquis of Teano
(whose name I don't recall), who came to see about a Salesian school in that
city; the Chevalier Gautie, who is from Rome, I believe; and Attorney Bor-
gonuovo and family, from Genoa. On September 12, Count Vespignani, the
well known Roman architect, called on Don Bosco. They had lengthy consukta-
tions, and then he stayed for dinner. He has designed the church of the Sacred
Heart ofJesus in Rome, which has been entrusted to us, and is supervising its
building. There have been other visitors, too numerous to mention.
Appendix V
Biographical Data on Significant Dramatis Personae
General Sources for the biographical data which follows are:
Ceria, Eugenio, Profili dei Capitolari salesiani morti dall' anno 1865
al 1950 (Colle Don Bosco (Asti): Libreria Dottrina Cristiana).
Valentini, Eugenio and Amedeo Rodino, Dizionario Biografico dei
Salesiani (Torino: Ufficio Stampa Salesiano, 1969).
Ceria, Eugenio, Biographical Memoirs of Saint John Bosco, Ed. by
Diego Borgatello, Vol. XIV (New Rochelle, N.Y.: Salesiana Publishers,
1985), pp. 559-585; Vol. XV (1988). pp. 577-595; Vol. XVI (1995), pp.
353-367.
BARBERIS, Giulio (1847-1927).- Born at Mathi (Turin), He became a
Salesian in 1865 and was ordained a priest in 1870. For the rest of his life he
served as director of novices and as director of formation for the whole Congrega-
tion. After Don Bosco's death in 1888 he served as a member of the Superior
Chapter until his death in 1927. Not least among his merits must be reckoned
that from mid-1870s on he was active as a chronicler and as secretary of both
Superior Chapter and general chapters.
BELMONTE, Domenico (1843-1901).- Having entered the Oratory in 1860,
he made his profession in 1864 and was ordained in 1870. Subsequently he
served as director of the Salesian schools of Bargo San Martino and Sampier-

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darena (Genoa), where he also was an instructor in theology and active as a choir
director and composer. In 1886 he was appointed prefect general of the Society.
BERTELLO, Giuseppe (1848-1910).- Having witnessed as a young boy the
murder of his father, he entered the Oratory at the age of 15. After his religious
profession in 1868 and his ordination in 1871, he earned his degree in theology
from the university. Don Bosco appointed him prefect of studies of the Oratory
in 1873, in which capacity he served until 1880. After a brief stint as teacher at
Alassio, he was appointed director of the school at Borgo San Martino in 1881.
He served as provincial of the Sicilian province from 1894 until in 1898 he was
elected councilor for vocational schools. In 1909 he was named financial admin-
istrator if the Society, but he died shortly thereafter.
BONETTI, Giovanni (1838-1891).- Having entered the Oratory at the age of
17, he was a founding member of the Salesian Society in 1859, on which occa-
sion he was elected councilor of the Superior Chapter. After a year in the dioce-
san seminary he returned to Don Bosco, made his profession in 1863, and was
ordained in 1863, after which he replaced Fr. Rua as director of the school at
Mirabello. A gifted and prolific writer, he was appointed editor-in-chief of the
Salesian Bulletin, and he authored the first extended history of the Oratory. In
1886 he was elected to replace Bishop Cagliero as spiritual director of the Con-
gregation, a post he held until his sudden death.
CAGLIERO , Giovanni (1838-1926).- Having entered the Oratory in 1851 ,
he was a founding member of the Society in 1859. on which occasion he was
elected councilor of the Superior Chapter. He was ordained in 1862. A talented
musician and a master of theology from the university, he was appointed spiri-
tual director of the Society in 1869 and director of the Institute of the Daughters
of Mary Help of Christians in 1874. While continuing in these capacities, he led
the Salesian missionaries to South America, and acted as Don Bosco's vicar for
all Salesian work there. Returning in 1877, he continued his activities as coun-
cilor and as Don Bosco's delegate to Salesian foundations in Italy, Spain axl
Portugal. After the erection of Salesian missionary territories in Patagonia axl
Tierra de! Fuego, he was ordained bishop in 1884 for the vicariate of Northern
Patagonia. After serving as Vatican plenipotentiary and Apostolic delegate in
Central America, he was made cardinal in 1915.
CAGLIERO, Giuseppe, read Cesare (1854-1899).- A cousin of Bishop
Giovanni Cagliero, he made his profession in 1872 and was ordained in 1877.
From 1884 to 1887, he was director of Valsalice (replacing Father Francesia). In
1877 Don Bosco appointed him procurator general and director of the Sacred
Heart complex (replacing Father Dalmazzo in Rome), in which capacity he
served until his death.

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CERRUTI, Francesco (1844-1917).-Having entered the Oratory in 1856, he
was a founding member of the Salesian Society in 1859. He earned his degree in
literature from the university, and was ordained in 1866. He authored text books
and essays in the field of education. In 1870 he became the first director of the
Salesian school at Alassio, and in 1879, first provincial of the Ligurian prov-
ince. In 1885 Don Bosco appointed him prefect general of studies, in which ca-
pacity he improved studies programs in the schools of the Salesian Society cnl
of the Institute of the Daughters of Mary Help of Christians.
DALMAZZO, Francesco (1845-1895).- Having entered the Oratory in 1860,
he was ordained in 1868 and made his profession in 1869. After serving as direc-
tor of the Valsalice school from 1872 to 1880, he was appointed procurator gen-
eral of the Society, as well as rector of Sacred Heart Church and Hospice then
being built in Rome. He served in that capacity until ordered removed by Pope
Leo XIII in 1887. Subsequently he was appointed rector of the church of St.
John the Evangelist in Turin, and in 1894, director of the diocesan seminary of
Catanzaro (Calabria). He was struck down by an assassin and died from the
wound a few days later.
DURANDO , Celestino (1840-1907). - He entered the Oratory in 1856 cnl
was a founding member of the Salesian Society in 1859. He was ordained in
1864 and became a member of the Superior Chapter in 1865, on which he served
until his death. He held other posts as well: instructor, prefect of studies of the
Oratory school from 1869 to 1876, then prefect general of studies of the Con-
gregation, and for a while also substitute prefect general. From 1886 to 1903 he
also served as provincial of the "foreign province" and as representative of Don
Bosco in charge of new foundations. As prefect general of studies he directed the
Library of Italian Classics and authored a number of highly regarded text books.
FRANCESIA, Giovanni Battista (1838-1930).- He became a boarder at the
Oratory in 1852, and was one of the founding members of the Salesian Society
in 1859. He was ordained in 1862, earned his degree in classics from the univer-
sity, and in 1865 Don Bosco appointed him spiritual director of the Society. He
directed the Library of Latin Classics, and authored numerous books in that cnl
other fields. Having completed his term on the Superior Chapter, he served as
director of various Salesian schools and provincial until 1895. In his later years
he devoted himself to writing, and was the scholar and oral historian of the Con-
gregation.
LAZZERO, Giuseppe (1837-1910).- Having entered the Oratory in 1857 cnl
having been a founding member of the Society in 1859, he was ordained in
1865. He was appointed councilor on the Superior Chapter in 1869, while serv-
ing as vice-director of the Oratory under Father Rua. In 1879 he was named direc-
tor of the Oratory, and with the division of the communities in 1884, director of
working community. At the same time he served as councilor of vocational

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schools for the whole Society, a post newly created by General Chapter ill
(1883). In 1897 a serious illness caused his permanent retirement
LEMOYNE, Giovanni Battista (1839-1916).- Born in Genoa, after ordination
he met Don Bosco and joined him at the Oratory in 1864. He was quickly ap-
pointed director of the Salesian school at Lanzo, and in 1877, local director of
the Daughters of Mary Help of Christians at Mornese and at Nizza. In 1883 Don
Bosco called him back to Turin as editor of the Salesian Bulletin and as secretary
of the Superior Chapter. Already a prolific writer in many fields, and active as a
chronicler for a number of years, he now made it his life's goal to collect the
material which had accumulated in Salesian tradition for a history of Don Bosco
and the Salesian Congregation. His close relationship with Don Bosco during
the latter's last years enabled him to begin to put this project into execution. He
started to assemble the Documenti in 1885, which eventually ran to 45 volumes
and which became the basis for the Biographical Memoirs. After Don Bosco's
death in 1888, Father Lemoyne was charged officially with the work of the Bio-
graphical Memoirs and completed the first nine volumes. We also owe him a
debt of gratitude for his work as secretary. [Cf. also A Lenti, " Don Bosco's
'Boswell': John Baptist Lemoyne-the Man and His Work," Journal of Salesian
Studies 1:2 (1990) pp. 1-46.)
LEVERATTO, Giuseppe (1846-1909).- Prefect of the Oratory in the 1870s
and 1880s.
MARENCO, Giovanni (1853-1921).- Having joined the Salesians from the
diocesan seminary in 1873, he was ordained in 1875. After serving as director
and as provincial, in 1892 he was appointed delegate to the Salesian Sisters, and
in 1899 procurator general of the Salesian Society, in which capacity he served
until, in 1909, he was made bishop of Massa-Carrara by Pope Benedict XV. In
1917 he was sent as internuncio of the Holy See to Central America, where he
served with distinction until in 1921 illness forced him into retirement.
RUA, Michele (1837-1910).- Having known Don Bosco as a child, he entered
the Oratory in 1852. At the founding of the Society in 1859, he was elected
spiritual director of the Society. Ordained in 1860, he was appointed director of
the first Salesian School outside of Turin (1863), and shortly thereafter prefect of
the Society (1865). From then on we find him continuously at Don Bosco's side
as his closest associate and right-hand man. In 1884 Pope Leo XIII appointed
him Don Bosco's vicar with right of succession. He served as rector major until
his death. During his rectorate the society experienced extraordinary growth.
SALA, Antonio (1836-1895).- Having joined Don Bosco and the Salesians at
the age of 27, he was ordained in 1869, and then attended the conferences in
moral theology at the pastoral institute known as the Convitto. In 1875 Don
Bosco appointed him councilor of the Superior chapter and assistant to the finan-

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cial adminislraLor of Lhe SocieLy, whom he succeeded in 1880. In Lhese capacities
he supervised imporLanL building projects. A general physical deterioration
claimed his life prematurely.
SCAPPINI , Giuseppe (1848-1918). - He attended General Chapter I
(1877), as "spiritual director of Lhe Conceptionists in Rome." He was provincial
for 6 years.